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NOTICE BY THE PUBLISHERS.
{{# For remarks on the plan, design, and manner of using this work, see the SE conD page of the volume containing
the Four Gospels. s - .- - s' -
It may be a satisfaction to some, to know the authorities for the portraits in the FRONTISPIECE to this volume. That of
Scott, was copied from one in the London edition of his Force of Truth, &c. (which forms a volume of Dove's English Classics)
and is undoubtedly authentic; that of Doddridge from one in the London edition of his Family Expositor; that of Henry from
one prefixed to his Memoirs, lately published in England, by his descendant, J. B. Williams, Esq. He remarks in regard to it,
that it differs materially from those which have been generally circulated—but that this is from a family picture, and may be de-
pended upon as entirely authentic. The design of the Fröntispiece was drawn expressly for this work, and has been engraved in
a very beautiful manner, on steel, at a great expense. As a whole, it is believed to be one of the finest specimens of art which this
country has produced, and is of itself worth at least one third of the price of the volume. ' - r
The MAPS which illustrate this and the previous volume, and those which will appear hereaſter, will form a series unsur-
passed, it is believed, in correctness as well as in beauty of style and execution. They are engraved on steel by Annin and
Smith. The value of these illustrations in such a work is obviously great, and, impressed with a sense of their importance, the
publishers have taken pains to present those which may be fully relied on as correct. The size will be no objection when it is con-
sidered that every thing upon them is perfectly clear and intelligible; and from having two upon a page, double the number are given
that could have been afforded on a larger scale. The publishers submit them confidently to the closest examination. The draw-
ings were executed by a gentleman of great Biblical research, who has devoted nearly twenty years to this branch of Scripture
illustration, and they are grounded on the best authorities, and improved from the observations of modern travellers. They will
doubtless be ſound highly serviceable not only to the general reader, but to the Biblical student. , - .
The unprecedented popularity of this work, has encouraged the publishers to redouble their efforts to make it in every respect
worthy of universal patronage, and to render it a permanent favorite with the Christian public. The ENGRAVINGs in the suc-
ceeding volumes will be in the finest style, and will mostly consist of additional maps and views of places mentioned in Scripture,
from authentic sketches made by modern travellers on the spot: besides such original or carefully selected drawings as may be in-
troduced into the notes, in illustration of the manners, customs, dress, ſurniture, &c. alluded to in the sacred text. -
The Publishers solicit attention to their advertisements of two highly important works, “THE EN CYCLOPEDIA
OF RELIGIOUS KNOWLEDGE,” and • ILLUSTRATIONS OF THE HOLY SCRIPTURES,” which appear in the
tast two pages of this volume. The latter is more particularly intended as A Com PANION TO THIS Com MENTARY.
* -
L 1 ST OF M A P S AND E N G R A V ING S I N y O L U M E I.
* O N S T E E L. r --
Frontispiece—Portraits of Henry, Scott, Doddridge, A. Clarke, and Lowth. Vignette title page—Moses receiving the Law.
Map of the Ancient World as settled by the descendants of Noah. ” - Map of the Journeyings and encampments of the Is-
Do. do. Mesopotamia, including “The East,” * raelites from Egypt to Canaan.
General Map of the Tribes. -
Moses striking the Rock. The Brazen Serpent.
Cain and Abel. Noah’s Sacrifice. -
E N G R A v I N G S o N woo D.
- 317
Modern map of the supposed site of Eden, - Gen. 2: 10–14. p. 27 Sacred and other utensils of the ancient Egyptians, , - - Ex. 25:29,
The Hindoo Kreeshna and the serpent, supposed to present Flowering almond branch, - - * * º Ex. 26: 33. 318'
a traditional trace of the prophecy, - *g - Gen. 3: 15. 35 | Figure of an ancient Egyptian god, - - , - - - Fºx. 28:2. • 323
Most ancient known forms of the harp and organ,” - Gen. 4: 2. 44 Caps of ancient Egyptian priests, &c. (mitres 2) - tº- Ex. 28; 4. 323
Arab house, (the form of Noah's ark 2) - - - Gen. 6: 15. 51 | Pomegranate branch, flower, and fruit, - - - Ex. 28:34. , 326
Coins recording Noah's preservation in the ark, - - Gen. 8: 58. 58 Inscription holiness to the Lord,” in six ancient alphabets, Ex. 28:36, 326
Birs Nimrod, and an elevation of the tower of Babel, - Gen. 11: 4. 67 | * Bonnets,’ from ancient Egyptian monuments, - - Ex. 29: 9. 328
Pyramids of India, America, and Egypt, - - - Gen. 11: 4. 68 ; Ancient incense altar, from Herculaneum, - - Ex. 30: 1–6. 332
Babylonian brick, - e - - º - Gen. 11: 4. 68 ‘Ark and “mercy seat,” (aſter Calmet,) - - - Ex. 37: 1–9. 358
Qriental attitude in bowing, - - - - - * Gen. 23: 7. 111 | | Table of shew-bread,” (aſter the Rabbins and Josephus,) Fºx. 37: 10–15. 359
Qriental tombs in the rock, - - s - Gen. 23:9. 111 | | Table of shew-bread,” (after the arch of Titus,) - - Ex. 37: 10–15. 359
Female ornaments, - - - - * - Gen. 24: 22. 115 “Candlestick,” (after Witsius,) - - - -: Ex. 37: 17–24. 359
I,entiles, (ſ which ‘red pottage’ is made,) t- ... • Gen. 25: 30. 121 | * Altar of burnt-offering,' (after Calmet,) - - - Ex. 38; 1–7. 360
Arab family tent, - * - - - - Gen. 26: 25. 124 || “High Priest’s’ dress, (after Witsius,) - - º Ex. 39:1–31. 362
Teraphim, (“images,') e - - & - Gen. 31: 19. 142 ‘High Priest's' dress, (after Calmet,) - - - Ex. 39:1–31. 362
Tabret, (Heb. *toph,”) - - - - - - Gen. 31: 27 143 | Tabernacle set up, - - - - - º Ex. 40:17–33. 365
* Camel's Furniture,” - - - - - Gen. 31:34. '145 || Arab ‘oven,” (after Niebuhr,) - º - - - Lev. 2: 4, 5, 7. 372
Ancient (Celtic 2) mound, circles, and altars, (a galeed ) Gen. 31:44–49. 145 || Camel's ſoot, . * - * , sº v - * * * fev. ii. 3.38. 395
riental attitude in bowing, - - - ~ - Gen. 33: 3. 151 | Egyptian sacred Ibis, (transl. “great owl,”) - - . - Lev. 11: 17. 396
Griental travelling tent,. * - - es - Gen. 33: 18. 152 | Domestic utensils of the ancient Egyptians, - *s Lev. 11:32, 35 397
3riental “signets, - - - wº * - Gen. 38:18, 168 Ancient Egyptian ‘balance,” - - " " - - - Lev. 20:35, 423
Triumphal procession of a Pharaoh, - tº - Gen. 41:42, 43. 178 || Shew-bread, - * * • • •º - * ev. 24: 5–9.
Hieroglyphic name of Petaphre, (totiphar 7) - - Gen. 41: 45. 178 |. Ancient Egyptian method of numeration, - - - Num. 1:44–47. 453
Egyptian seven-eared wheat, - - e- - Gen. 41: 47. . 179 || Method of encampment of the Israelites, -. - <s Num. 3:34. 456
Ancient Egyptian coin, - - - - - Gen. 41: 46–49. 179 || Ancient Egyptian (oil 3) vessel, * - " - - Num. 4: 7–9. 460
Ancient Egyptian implements of agriculture, * - Gen. 42: 57. 180 || Lotus flower, - - - - - Nunn. 11:5. 478
Ancient Fºgyptian covered wagons, - *- - - Gen. 45: 19. 192 || Ancient censer, - , , - -- - - - - Num. 16: 39 499
Hieroglyphic name of a Pharaoh, - - * * * Gen. 47: 1. 196 || Ancient sculpture of the ‘unicorn,’s - “ sº Num. 23:22. 522
Hieroglyphic name of a Pharaoh, ... - - - - Ex. 1:8. 216 Ancient Egyptian ‘bedstead,’ - º - - - Deut. 3; 11. 561
Papyrus, (transl. “bulrushes . . ; flags,') - - - Fºx. 2: 3. 219 || Modern Egyptian watering machine, º - * Deut. 11; 10. 584
Ancient Egyptian sandals, & - - +- - Ex. 3: 5. 224 |'Ancient Egyptian yoke,” --- - - * - Deut. 21: 3 608
Arab ‘kneading troughs,’ - - - * - Ex. 12: 34. 256 Oriental ‘tbreshing floor,” and “threshing,” - º . Deut. 25: 4 619
Harness of the horses of a Pharaoh, - º *- - Ex. 14: 6. 263 | Queen of Ceylon, (with sacred (?) “spot” ºn the forehead,) Deut. 32: 6. 644
Map of the place of passing the Red Sea, - - - Ex. 14:21, 22. 266 || Druidical temple of Stone-henge, (a gilgal 7) - Js Josh. 4:20. 678
Ancient Egyptian ‘ captains,” mounted in a chariot, - Ex. 15:4. 268 Scythian scythe-chariots, - e - - - Josh. 11: 4. 706
Ancient Egyptian weapons and armor, - * , - Ex. 17: 10. 277 Ancient Egyptian war-chariots, - - * * º Josh. 18:16. 722
‘Shittim” tree, (acacia,) - - e - - Ex. 25: 10. 315 Terebinth tree, (transl. ‘oak,’) * - - - Josh. 24; 26 , 744
Ark of the covenant, (supposed form,) - . ... " Ex. 25: 10–17. 316 || Ancient and modern Egyptian lock,” * - sº- Judg. 8:23, 25. 758
Ancient Egyptian goddess Sme, (protecting mother,) illus- s | Ancient Egyptian method of writing, - - - - Judg. 5: 14. 766
trating the form of the ‘cherubim,” e '- Ex. 25: 18. 316 | Ancient (Čéltic 2) monumental ‘pillar,” (an ebenezer?) Judg-9: 6. 785
Abraham offering up Isaac. Mount Sinai. Setting up of the Tabernacle. Mount Tabor.
STEREOTYPED BY THOMAS G. WELLS AND CO.
w B O S T ON .
I N T R O D U C T I O N.
In the wide range of subjects and considerations which crowd upon the mind and heart, when the Bible is contemplated
as containing a levelation of the will of God to mankind, it is difficult to determine what position should be taken, in
order that these subjects may be surveyed with the greatest accuracy, and these considerations be adduced, and made
effectual by a judicious application to the understanding and conscience of a leader. To occupy every position is an at:
tempt which must, by dissipating, weaken the force of any advocate. To expect that every valuable consideration sna.
be summoned, and obey its call, would be presumptuous. Wide too as is the range, it has been explored by thousands.
The result of their observations is before the world in volumes almost literally innumerable. It is evident, therefore,
that nóthing more can be attempted in these few prolegomenous pages, than a slight survey, compared with the magnitude
of the theme itself. Let us then, commence this work with recognising, for ourselves and our fellow men, the
N F C ESSITY OF RELIGION.
‘Whoever,” observes the excellent Dr. Scott, “whoever seriously reflects on the powers and capacities of the human
mind, regarding them as the work of Him who doeth nothing in vain, and comparing them with those of the inferior
creatures, wilſreadily perceive, that man alone was created to be RELIGious. Of all the inhabitants of this earth, none
else are capable of obtaining any knowledge of their Creator, or of rendering Him worship and praise. Man alone pos-
sesses the capacity of distinguishing between truth and falsehood, between moral good and evil; and of receiving instruc-
tion respecting social and relative duties, his obligations to perform them, and the advantages of doing it. He alone is
capable of being governed by a law,” and of being influenced by the proposal of rewards and punishments; of acting as
under the eye of an invisible Observer, and with reference to a future season of retribution.”f ‘He alone, too, it has
been well remarked, ‘is monarch of the earth, although not its sole posséssor; and from the natural relation and sympathy
which always exist between intellect and intellect, we may without presumption not unreasonably infer, that his tran-
scending mind has been the most interesting, as it is the most favored production of his infinitely intelligent Creator.
Nothing else on earth has received such a magnificent gift as the human spirit. This entitles us to think, that chiefly
with reference to men, their moral and intellectual formation, their present enjoyment of life, and future destinies after
it, this planet has been contrived and framed.”f Man alone, then, of all the inhabitants of the earth, is made capable of
feeling, acknowledging and expressing the glory of God. “From these premises we inſer, with absolute certainty, that
the all-wise Creator thus constituted our minds, and conferred on us these distinguishing endowments, in order to render
us capable of Religion, for the purpose of his glory, and of our own felicity, in the most intimate connection with that of
our fellow creatures.’ S -
“When, further, we consider what the word RELIGION implies; and understand it, according to its most general ac-
ceptation, to be such an habitual regard to the one true, living, and eternal GoD, the Creator, Governor, and Judge of
all, as influences us to seek his favor, to do his will, and to aim at his glory, in the temper of our hearts, and the regula-
tion of our actions, both in the worship we render to Him, and in the duties we perform to man, for his sake, and accord-
ing to his will; we shall be constrained to allow, that it is most reasonable and excellent.’"–What higher motive can
influence a created being, than a regard to the will of Him, whose will is identical with the happiness of the universe 2
For, in the words of a distinguished American writer, ‘GoD presents to us in his blessedness, in his exeellence, and in
his communication of good, all possible reasons, in all possible degrees, why we should exercise towards Him our supreme
benevolence, complacency, and gratitude. His enjoyment is the sum of all happiness; his character the sum of all per-
fection; and his communication of good the amount of all the blessings, found in the universe. These, united, consti-
tute an object, assembling in itself, comparatively speaking, all natural and moral beauty, glory, and excellence; what-
ever can be desired, esteemed or loved.’ I “Doubtless, the exercises of true devotion form the noblest employment of
the human mind, which in them emulates the angelic nature :''” indeed our very constitution shows it to be GoD's will,
that his glory should be ‘as natural a feeling, as all the other productions and effusions of its thinking and sensitive ca-
pacities.”ff Besides this, to use still further the just language of Scott, “A conscientious regard to the all-set ing eye
of a righteous and omnipotent Judge, is the best bond of human society, and regulator of our relative conduct; insomuch
that, if this principle of action were universal and complete, human laws and tribunals would be entirely unnecessary.
This would likewise most effectually moderate our appetites and passions; and produce the greatest possible proportion
of felicity, personal and social, of which our nature, in its present state, is capable. And when we look beyond the grave,
to that immortality and future state of recompense, which reason itself pronounces at least highly probable, the absolute
necessity of religion to our felicity appears evident beyond dispute.
“Hence we determine with certainty, that religion is that great business, to which all men ought to attend; and th’ “
blessing, after which all men should seek, whatever else be neglected, superseded, or postponed.’
Further, as has been well remarked, ‘Man, exposed as he is to the ten thousand assaults of enemies, as well in his own
heart as in the world, surrounded by sin, error, and misery, needs a confidential, sympathising heart, to which he can
disclose his pain, and deplore his griefs. He needs an invisible hand, stronger than all he beholds, on which he can trust
to sustain and elevate him, in all the contests of this multifariously changing life. Such a friendly, confidential heart
beyond the skies, such an invisible, almighty hand, the poor despairing heathen,' distracted by the number, and various
powers, characters and tempers of his invented gods,ff ‘did not know.’SS How loudly, then, do his wants and ours, in
the conflicting variety of human trials, opinions, and pursuits, speak the
NEC ESSITY OF REVELATION.
All recorded human experience teaches, that there ever has existed, and every day's observation proves that there
does exist, as part of the human nature, a religious feeling, a proneness to worship ; but this primitive tendency of our
nature is itself blind, liable to be narrowed down to the visible world of sense, to be misled by the propensities,” which,
* The brutes are, indeed, subject to physical and organic laws, § Scott. | ID. ibnd. iſ Pres. Dw I GHT, Serm. 92.
and obey these, in other wolds, act according to their constituted * Scott, ut sup. if TURNE tr.
mature, even better, or more uniformly, than man himself; because it For instance, “Tertullian relates from Varro, that the Romans
their liberty of choice between motives, or their “free will,’ is not so enumerated 300 [kinds of] Jupiters’ See Lelaşd.
great, but they avoid pain and seek gratification, that is, blindly fol- §§ Prof. THoluck, on ‘the Nature and moral Influence of Hea-
jow certain propensities, without a consciousness of general princi- thenism,” transl. in the Bib. Repos. The gods of the present Hin-
ples, or laws, applicable beyond their several experience, doos are many millions.
f Scott, Pref. to his Comm. * Rom, l: 18, &c.
# Torner, Sacr. Hist, vol. 2. Harper’s ed,
4 - INTRODUCTION.
equally with it, form a part of our constitution. Nor is reason, alone, a better guide to God, and his true worship, and
holy will, than the feelings and propensities. To illustrate these two positions, let us briefly consider, 1st, The naturé and
influence of all the religions professed by those who lost, received not, or do not now receive, as their rule of conduct,
God's revealed will. 2d. The rules of action proposed by those who reject all revelation, and consider reason, unenlight.
ened from on high, as sufficient for man's nature. *
1. The oldest remaining monuments of the ancient world coincide with the oldest book, in representing sensuality,
as forming a part of religion and religious worship among the heathen. The detail of what these and the images now
worshipped in pagan lands present, would be too disgusting. The gods of Egypt, Canaan, Greece and Rome were, as
those of heathen nations are now, examples and patterns of every crime which the sexual propensity, that more than
any other needs holy restraint, and soonest pollutes the soul, could suggest to the depraved imagination; and their wor-
shippers of course imitated them.” Moses, Homer, and Herodotus, accord in their testimony here, Paul's description of
heathens, as practising all uncleanness with greediness, is confirmed by a heathen writer, who thus describes the influ-
ence of the popular faith; ‘all,' says Seneca, ‘is full of criminality and vice; indeed much more of these is committed than
can be remedied by force. A monstrous contest of abandoned wickedness is carried on. The lust of sin increases daily;
and shame is daily more and more extinguished. Vice no longer hides itself. It stalks forth before all eyes. So
I ublic has abandoned wickedness become, and so openly does it flame up in the minds of all, that innocence is no
longer seldom, but has wholly ceased to exist.’t To such an abyss would the guidance of modern infidels lead us back;
into this pit would their doctrines plunge us! # . The crimes of injustice, theft, treachery, murder, in every degree, in-
fanticide, fratricide, parricide, &c. were ascribed to their gods. The murder of human victims formed a part of heathen
worship in all ages and countries. These religions are therefore impotent to restrain from evil, or direct to good. Poets,
artists, legislators, orators and philosophers, in greater or less degree, with but few exceptions, entered into the spirit of the
multitude in promoting these vices, (many by direct teaching and laws, most, by example,) none effectually set themselves
against them. Intellectual pride, and a benevolence natural, but very limited, seem to have restrained some from going
as far as others, but heathenism itself had the opposite effect. It is superfluous to remark, that such religions tend to plunge
man into even temporal misery, take away his best aspirations and hopes, enslave him to sense, divest him of humanity,
are unfitted to our true natures, destroy all true happiness in the present life, and cause a night of black despair to brood
over the future of a deplorable race | What could give the upward tendency, releasing from this horrid thraldom of the
merely animal propensities, but a life-giving revelation from the Father of our spirits—the God of Truth? -
2 Those who have tried to reason out other rules of life, than the revealed will of GoD, have either befooled them-
selves with glaring absurdities; or set up principles which would destroy the social fabric, and reduce man to despair.
Nor could it be otherwise. Each makes his own feelings, (the result of his peculiar constitution, circumstances, habits,
which of course affect his reasonings on right and wrong) the standard for all : but as every man has a different character,
the systems they weave are diverse and opposite, § and unfit for a universe, for which its Creator alone can give laws of
nature, or rules of conduct. He only knows our frame, and He alone can supply its necessities for eternity.
A pious and excellent writer remarks:– “It has been usual among late divines, to distinguish natural from revealed
religion; arranging the more obvious divine truths under natural, and the more difficult and hidden truths under revealed
religion. But some abuse has arisen from this distinction, and, as Bp. Horseley justly observes, “Revealed religion
stands not upon the ground of any antecedent discoveries of natural reason, and it is highly impolitic to attempt to place
it upon any such false foundation.”’ | . To the same purpose says Dr. Scott —“Those indeed, who live under the light
of revelation, and make what use they choose of that, may draw up systems of natural religion, sufficiently plausible, and
apparently rational. But it should be remembered, that this light is originally, through one channel or another, derived
from the Bible; though often too, with equal absurdity and ingratitude, set up in opposition to its sacred and sublime
truths: and universal experience demonstrates, that no such religion ever was discovered, and delineated, by men of any
nation, who had never seen any part of the Bible, or any thing deduced from that source. However reasonable and ex-
cellent, therefore, many of those truths and precepts are, which are proposed to us as the oracles of reason ; not one of
them ever was proposed by reason without revelation, with such certainty, clearness, and authority, as to become a con-
stant principle and rule of action, in secret and in public, towards GoD and towards man, to any company of men on
earth, perhaps not to one individual.” -
Left, now, as we have seen that we are, by “the constitution of our nature', in want of a certain rule of right and wrong.
let us with trembling earnestness inquire, Is there indeed a revelation from God to direct us to-good 2 Is there a cer-
tain rule of faith and practice P , The BIBLE is presented to you by God as THAT REVELATION. Can you value it too
highly 2, No, as an eloquent writer well says; “It is the absolute certitude that we are living members of a great uni-
verse—that we belong to other worlds, as well as to our own — that we are now but in an assigned station, and only for
a limited time—present citizens here, to be future citizens elsewhere—that we shall be moved from our globe, in which
we have been born, to some other compartment of space—and that we are at all times subjects to the one sole, and all-
ruling Sovereign, whose choice and appointment will decide our future locality, as He has here, for the time being, fixed
our present one—which makes all revelations from Him so inexpressibly momentous and dear to us; and which gives
such an indissoluble interest and consequence to his Jewish and Christian revelations, as the only ones which have any
likelihood of being communications from Him. If these are not such we have none. No intelligent man who compares
them with any others, either written or traditional, that have ever pretended to be so, can, on a fair intellectual com-
parison, have any doubt on this point." Hence, to use the language of a beloved and highly valued friend,” whose
maturest thoughts on the subject have not long since been given to the world : “We must surely entertain very low
conceptions of what the human mind would have been likely to accomplish without a divine revelation, when we find,
that, even in the enjoyment of such a revelation, it is so difficult to avoid the most erroneous and hurtful opinions,
and to obtain any clear apprehensions of divine truth.’ Let us then contemplate the --
V->
FA CT OF RIEVELATION.
The truly pious and excellent Mr. HENRY, whose Exposition forms the ground-work of this Commentary, eommences
his preface by stating views, in which he expects his readers will 1Il the main COInCUllr with him, as supposing his labors
acceptable only to those who do. These views are comprised in six principles: “1. That religion is the one thing needful.
2. That divine revelation is necessary to true religion. 3. That divine revelation is now to be found only in the Old and
New Testament. 4. That the Holy Scriptures were not only designed for our learning, but are the settled, standing rule
of our faith and practice. 6. That, therefore, it is the duty of all Christians diligently to search the Scriptures, and the
office of ministers to guide and assist them.' These principles he illustrates and enforces; and were they granted by all,
controversy would cease, of course. Yet infidelity is riſe, and bold, and to be met. Although, then, elaborate argumen.
tation cannot be used within these brief limits, a few reflections must still be indulged. ~.
As the necessity of revelation has been shown, by a few out of many arguments; so, that it is possible for a Creator to
have intercourse with his creatures is granted, when we acknowledge, which no sane man really doubts, that there is a
* Note, Lev. 26: 1. and see THoluck, as above. In fact, many of Blount, Shaftesbury, Tindal Chubb, Bolingbroke, Hume, Helve-
their sacred ſeasts and shows were the orgies of most brutal lusts | | tius, Rousseau, &c. rehearsed in the introd. to the ‘Polyglott Bible,”
f Tholuck ibid., f Dr. Dwight, on Atheism, Serm. 3. || BICKERSTETH. ... -
§ See the contradictory moral theories of such as Herbert, Hobbes, iſ TURNER, Sacr. Hist, ** Dr, Woods,
I N T R O D U. CT I O N. b
Creator and creatures. Indeed the simple existence of the words creature and creator are enough to prove all that is
wished; for it is absurd to suppose there can be no connection or intercourse between beings who stand in this relation
to each other. The probability of a revelation is also supported by the considerations adduced above. ‘The Deity is no
God, unless He is a teacher of morality to us. Without this, a dignified statue of a Phidias, or of some other artist,
would, as at Athens, or Rome, answer every purpose of theatrical adoration. Yet this would be to leave mankind un-
#. unregulated, and ungoverned by their Creator, although from the necessary ignorance and inexperience of their
rst creation, his rules and counsel for their conduct could not but be as indispensable to their well being, as the light,
air, and food, which He has provided for their use and comfort.” To the a priori argument we may add too, that the
idea of intercourse with God has ever formed a part of the human mind, and further, ‘the universal tradition of the an-
cient world spoke of a higher illumination of man at the commencement of his earthly course. This is declared, first
of all, by the general tradition of nations of a golden age of the world, and of Paradise. If now there are sufficient
grounds to assume (and the confirmation may be increased by reference to Brahmanism, Parseeism, and the Chinese
most ancient books of religion) that a state of higher mental cultivation and higher knowledge remained to man
on his departure from his primitive spiritual and holy life in God, so we must also presuppose that, in such, a
state, man had a more correct knowledge of the divine Being. So THE ScKIPTUREs represent it to us, which depict the
lapse into idolatry as the consequence of a progressive corruption after the fall.”f . This helps to show both the probability
ºp a revelation, and the fact that we have this revelation. It is, therefore, with great propriety remarked by Scot r ;
“After all the supposed improvements and discoveries of modern times, if we exclude the peculiar instructions of the
Bible, what darkness and uncertainty rest upon points of the greatest imaginable importance —Even in respect of the
immortality of the soul, when Reason, at her best advantage, #. done her utmost, her boasted power of demonstration
fails: for even were the arguments indisputably conclusive, by which the natural immortality of the soul is supported ;
who knows, or can know without revelation, how it may please a just and holy God to deal with the souls of his offend-
ing creatures P’ ‘He can create, and He destroy.”—But far greater obscurity and uncertainty rest on those subjects,
which relate to the nature of the future world, and the rule of judgment, with which our whole conduct, and our hope
and peace, are inseparably connected. It is difficult, if not impossible, to-perceive, by the light of nature, the consistency
of perfect justice with boundless mercy: it still remains dubious, except to those who possess and believe revelation,
whether GoD will punish at all, or pardon at all : or by what rule He intends to punish, or pardon : and indeed, wherever
we turn, a thick cloud darkens our view, and discourages our inquiries, if we leave “the sure testimony of God,” and
bewilder ourselves in speculations on matters evidently too high for us.—But how much worse has the case been of
almost all the nations of the earth, and generations of men :
“The most complete information, however, respecting doctrines and duties, would be wholly inadequate to produce
the desired effect, except such information were enforced by sufficient authority, gave necessary encouragement, and
proposed effectual assistance. The knowledge of duty, and of its reasonableness, is utterly unavailing, whilst men are
under the dominion of their lusts and passions; as the laws and judicial proceedings of every civilized nation sufficiently
manifest. In this case there is no disposition to perform the dictates even of conscience or prudence. A heathen could
say, Video meliora, probogue, deteriora sequor.; The proposal of virtue as amiable and excellent, by the feeble recommen-
dation of the moralist's pen, is infinitely inferior in energy to the authoritative command and sanction of the Almighty,
denouncing his awful and eternal indignation against the transgressor. Yet were men fully acquainted with all the glo-
rious perfections of God; with his holy law, with the nature and malignity of sin, with their own real character and
situation as sinners, and with the rule and consequences of the future judgment; and were they, at the same time, left
utterly destitute of the encouragements and assistances, which the Gospel proposes, and which form the grand peculiarity
of the Bible; their knowledge, so far from rendering them religious, would probably, by leaving them without hope,
annihilate all appearances of religion. § Wherever any semblance of religion is found, which has no respect at all to the
mercy of GoD, as revealed in the Gospel, through the righteousness, atonement, and mediation of Immanuel, and to the
effectual teaching and assistance of the Holy Spirit, it seems to have its foundation, not in men's knowledge but in their
ignorance of God, of themselves, of his law, and of the evil of sin, which might easily be evinced, even upon rational
principles. All the counterfeits, which hitherto have advanced a claim of being divine revelations, have been succes-
sively exposed, and have sunk into general contempt or neglect: there is but on E Book in the world, which so much as
appears to be of divine original, THE BIBLE, (THE Book;) and such is the internal and external evidence which au-
thenticates its ciaim, that, I am persuaded, were men as open to conviction on this subject as in mathematical inves-
tigations, they could no more, after due examination, reject it, than they could contradict an evident demonstration.’ ||
As to the manner of revelation, which some are disposed to carp at, a deeply interesting writer of the present day, re-
peatedly quoted already, very justly observes : * In human experience, one being can be known to another only by
personal acquaintance, frequent observation, and those transactions which bring out our moral and intellectual qualities
into mutual sight, through the medium of our actions and expressions, and from our visible feelings. . . . Mankind are in
precisely the same circumstances with a great and glorious Deity. ... Mind can never of itself be a visual object.... No
visual appearance of the Deity would convey to us his thoughts or will—a voice must express them, a voice like ours;
the Deity must assume human language, and speak in that style and in those tones we are familiar with, or He will be
as little comprehensible by us as one speaking Sanscrit or Chinese. To convey ideas into other minds we select such
terms as we know they are acquainted with, or no idea passes from mind to mind. ... So alone could the Deity make
Himself intelligible. . . . Further, He must, I would reverentially say, He must also condescend to put Himself into
action in human things, so as to interest human feelings, excite corresponding sensations in us, and display to us, by
what He says and does, his own qualities, thoughts, wishes and character. An abstract Deity will be to us but a res-
pected name. Thus I think God made Himself known to Abraham, and others. But it is obvious, such condescension
and education cannot be repeated to every individual who is born ; nor is it necessary; for what is fully and intelligibly
represented to one, and made perceptible by him, becomes sufficiently impressive and instructive to all others. This is
the paramount value of the Sacred Scriptures to myself.’ ſ ~.
This fact of revelation is further established by an examination of the
AUTHENTICITY AND INSPIRATION OF THE HOLY SCRIPTURES.
Of their GENUINENEss, that is, that the several books are the productions of those persons whose names they generally
bear, not the most stubborn infidel, who admits the received authorship of any ancient book, pretends to disbelieve.
* TURNER. - f, THoLuck, as above. -
The right I see, and prize, and yet the wrong pursue.
Ps. 130: 3, 4.
involve the reception of their doctrines and the authority of the books
asserting them,) were 1st. Sensible. 2d. JVotorious. 3d. That there
| Which if any one is inclined to doubt, let him read, ponder, and
endeavor to answer the little tract of Leslie, called ‘A short method
with the Deists,’ of which VERPLANck, in his valuable work on the
nature and uses of the various evidences of revealed religion,” says ;
“Almost all of reasoning or inference that is to be found in the nu.
merous authors who have written upon the historical evidences of
Christianity, may be disposed of under the 4 heads of Leslie’s meth-
od, viz. That the facts asserted in Scripture, (which if established
exist memorials of these facts, such as public and significant actions,
customs, rites, established societies, observations of days, and public
reading of the books which relate them, all expressly commemorating
these events. 4th. That such memorials commenced at the time as-
sumed as that of the occurrence of the facts, or the publication of
the books; there being not only direct proof oſ that period of com-
mencement, but also no other period being at all probable, from ar-
gument or conjecture, and still less from positive history.”
TURNER. -
** * *
i - --
..&
6 I N T R O D U CT I O N.
‘It would be waste of time, using again the language of Scott, to attempt to prove either the authenticity, (i. e.
truth as to facts,) or the genuineness, (i. e. truth as to authorship,) of the Sacred Writings; unless in entire subserviency
to the demonstration, that they are Divin ELY INSPIRED. The works and words of mere men are fallible; an INFALLIBLE
STANDARD is wanted, to which all other books and instructions may be referred, with which they may be compared, and
by which they may be judged. Now, if the sacred writings are indeed “THE Word of God”; if “all Scripture is
iven by inspiration of God,” we have the desideratum; and have nothing further, in this view, to expect or desire. But
if the books, called by the apostles “the oracles of God,” (Rom. 3: 2. Heb. 5:13.1 Pet, 4. 11.) are merely the authen-
tic writings of Moses, David, Isaiah, and others, and not the infallible Word of God ; we are as far from the desideratum.
above-mentioned as ever.
‘By “the Divine inspiration of the Scriptures,” the author means, “such a complete and immediate communication,
by the Holy Spirit, to the minds of the sacred writers, of those things which could not have been otherwise known;
and such an effectual superintendency, as to those particulars, concerning which they might otherwise obtain informa-
tion; as suſced absolutely to preserve them from every degree of error, in all things, which could in the least affect any
of the doctrines or precepts contained in their writings, or mislead any person, who considered them as a divine and in-
fallible standard of truth and duty.” Every sentence, in this view, must be considered as “the sure testimony of God,”
in that sense in which it is proposed as truth. Facts occurred, and words were spoken, as to the import of them, and
the instruction contained in them, exactly as they stand here recorded: but the morality of words and actions, recorded
merely as spoken and done, must be judged of by the doctrinal and preceptive parts of the same book. On this ground,
all difference or disparity between one and another of the sacred writers is wholly excluded: Moses, Samuel, David,
and Isaiah ; Paul, James, Peter, and John, are all supposed to speak, or write, “as they were moved by the Holy Ghost”:
they are the voice, but the Divine Spirit is every where the SPEAKER. They wrote indeed in such language, as their
different talents, educations, habits, and associations suggested, or rendered natural to them : but the fioſy Spirit so
entirely superintended them, when writing, as to exclude every improper expression, and to guide them to all those
which best suited their several subjects: “Which things also we speak, not in the words which man’s wisdom teacheth,
but which the Holy Ghost teacheth (1 Cor. 2: 13.)”—Many particulars, which philosophers, orators, or critics, think
inaccurate, may consist with this complete inspiration: but every kind and degree of misrepresentation. as springing from
personal, popular, or national prejudices or opinions, or as calculated to mislead the humble believer, or to sanction error,
must be totally excluded.
‘The few passages, (and they are but few, * compared with the whole,) in which errors or interpolations have taken
place, through the mistakes of transcribers, form no formidable difficulty, in thus regarding the Iloly Scriptures.
‘These things premised, some of the leading reasons, any intelligent man may assign, för believing the Scriptures as
we now have them, to be the infallible Word of GoD, are, a
“I. Great numbers of wise and good men, through many generations, and in distant countries, have agreed in receiv-
ing the Bible as a Divine revelation. Many of them have been distinguished and generally approved, for seriousness,
erudition, penetration, and impartiality in judging of men and things. With much labor and patient investigation, they
detected impostures, by which their contemporaries were duped : yet the same assiduous examination confirmed them
in believing the Bible to be “THE WoRD or God "; and induced them, living and dying, to recommend it to all others,
as the source of all true wisdom, hope, and consolation. In this view, even “the tradition of the church '' has great
weight; for, whatever abuse has been made of the term, by such as generally were no part of the true church, yet it
must be allowed to be a consideration of vast importance, that the whole company of those who have “worshipped the
living God in spirit and truth,” (including those who ventured and laid down their lives for ‘conscience' sake, and who
were the most plous, holy, and useful men in every age,) have unanimously concurred in handing down to us the Scrip-
tures as a Divine revelation, and have very little differed about the books which form that sacred deposit. And I can-
not but suppose, that if a being, of entire impartiality and of sound mind, should be shown the two companies, of those
who have received, and of those who have rejected the Scriptures; and should compare the seriousness, learning,
patient investigation of truth, solid judgment, holy lives, and composure in a dying hour, without unmanly terror, or
indecent levity, of the one company, with the character and conduct of the other; he would be induced to take up the
Bible with proſound veneration, and strong prepossession in its favor.
‘II. The agreement of the sacred writers among themselves is another cogent argument of their Divine inspiration.
Should an equal number of contemporaries, of the same country, education, habits, profession, natural disposition, and
rank in life, and associating together as a distinct company, concur in writing a book on religious subjects as large as
the Bible, each furnishing his proportion, without comparing notes together; an attentive reader, long inured to such
studies, would be able to discover some diversity of opinion among them. But the writers of the Scripture succeeded
each other, during 1500 years; some were princes or priests, others shepherds or fishermen ; their natural abilities, edu-
cation, habits, and employments, exceedingly dissimilar; they wrote laws, history, prophecy, odes, devotional exercises,
proverbs, parables, doctrines, and controversy ; and each man had his distinct department; yet they coincide in their
exhibition of the perfections, works, truths, and will of God; of the mature, situation, and obligations of man; of sin and
salvation ; of this world and the next ; and, in short, of all things connected with [the purposes of our creation.] our
duty, safety, interest, and comfort, and in the whole of the religion inculcated by them. They all were evidently of the
same judgment, aimed to establish the same principles, and applied them to the same practical purpose. Apparent in-
consistencies may indeed perplex the superficial reader ; but they vanish, aſter a more accurate and persevering investi-
* “The various readings collected by Kemnicolt, De Rossi, Mill,
Wetstein, Matthal and Gliesbach, consist, in my lads of passages,
merely in the insertion or omission of a single letter, Matt, &c.”
IIA les. See note from IIor NE, below. /
* Great pains have been taken by learned men, especially the dili-
gent and judicious Dr. Kennicott, to collate the existing manuscripts
of the IHebrew Bible ; and the lesult has been satisſactory in the
In 19hest degree. Many various readings of a ti Ivial kind have been
discovered, but scarcely any of real consequence. These differences
are indeed of so little moment, that it is sometimes absurdly object-
ed to the laborious wou k of Dr. Kennicott, which contains the colla-
tion of nearly 700 IIebrew manuscl Ipts, that it does not enable us to
correct a single Important passage in the Old T'estament; whereas
that very circumstance implies, that we have in fact derived from
his excellent undertaking the greatest advantage which any real
friend of revealed religion could wish : namely, the certain know-
ledge of the agreement of the copies of the ancient Scriptures, now
extant in their original language, with each other, and with our Bl-
bles.” Bp. To MLINE, Introd. to the Study of the Bible.
DE Rossi, besides those of Kennecott, collated 731 more Heb. codi-
ces, besides several hundred printed editions, in all, with Kennicott’s,
making 1698 MSS. and editions. He also says, “the vallations in
these readings consist almost entinely un mºnut's rebus ac leviurubus,
in things minute and of slighter account”; adding, “Hence [that is,
from his collations] a fiendly consent appears between the Samari-
tan and IIebrew text [of the Pentateuch], between modern coduces
&
and ancient, between the text and [the ancient] versions.” . . . . The
jºy of the sacred text is demonstrated,” War. Lect. Vet. Test.
roleg.
* The extant MISS. of the N. T. are more numerous than those of
any sungle classical author whatever, Griesbach collated 350 for his
celebrated edition, some containing simply the Gospels, others the
Gospels, Acts and Epistles, a few the Apocalypse. All were written
In very diſſel ent and distant parts of the world ; several ale more
than 1200 years old ; all accold. The assented 30,000 various read-
Ings in the MSS. collated by Dr. Mill, and 150,000 in Griesbach’s
edition, in no degree affect the general credit and integrity of the
text. Not one hundredth part of these various readings, orthel makes,
or can make, any perceptible, or at least any matelial alteration in
the sense in any model n version, They consist almost wholly of
palpable errors in transcription, glammatical and verbal differences,
the substitution of a wold for its equivalent, and the transposition
of a word or two in a sentence. Even the few that do change the
sense, affect it only in passages relating to unimportant, historical,
and geographical citcumstances, or other collateral matteis; and the
still smaller number that make any alteration in things of conse-
quence, do not on that account place us in any absolute uncertainty.
For either the true reading may be discovered, by collating the other
MSS. versions, and quotations found in the works of the ancients;
or if these fail, we can explain the doctrine in question from other
undisputed passages of Holy Writ.”
Iſor NE, Introd, to Crit. Study and Knowl, of the SS,
I N T R O DU C T I O N. - 7
gation; nor has any charge of disagreement, among the sacred writers, ever been substantiated; for it can only be said,
that they related the same facts with different circumstances, which are perfectly reconcileable ; and that they gave
instructions suited to the persons whom they addressed, without systematically showing the harmony of them with other
parts of divine truth. They did not write by concert, and bestowed no pains to avoid the appearance of inconsistency:
yet the exact coincidence perceived among them by the diligent student, is most astonishing, and cannot be accounted
for on any rational principles, without admitting that they wrote “as they were moved by the Holy Ghost.” “ . -
‘The scriptural history, too, accords, in a wonderful manner, with the most authentic records which remain, of the
events, customs, and manners of the countries and ages to which it stands related. The rise and fall of empires; revo-
lutions in the world; and the grand outlines of chronology, as mentioned or referred to in the Scriptures, coincide with
those stated by the most approved ancient writers: whilst the palpable errors in these respects, detected in the apocry-
phal books, constitute one decisive reason for rejecting them, as spurious. But the history of the Bible is of far greater
antiquity, than any other [undisputed] record extant; and it is remarkable, that, in numerous instances, it shows the
real origin of those absurd fables, which disgrace and obscure all other histories of remote times; no feeble proof, that
it was derived from some surer source of ... than human tradition. f wº
‘III. The miracles, by which the writers of the Scriptures confirmed their divine mission to their contemporaries,
afford us also a most convincing proof in this matter. The narratives of these miracles may be clearly shown to have
been published, very’soon after the time, and at the places, in which they were said to have been wrought in the most
conspicuous manner, and before very great multitudés, enemies as well as friends. This constituted a public challenge
to every man, to contradict or disprove them, if he could : yet this public challenge never called forth an individual to
deny that they were really performed ; nor was an attempt of the kind ever made till long afterwards. Can a man of
common sense think, that Moses and Aaron could persuade the whole nation of Israel, that they had witnessed all
the plagues of Egypt, passed through the Red Sea with waters on each side of them, gathered the manna every
morning for 40 years together, and seen all the wonders recorded in their history, had no such events taken place ºf If
then, that generation could not be thus imposed on, when could the belief of these extraordinary transactions be palmed
upon the nation ? The same might be shown concerning the other miracles recorded in Scripture, especially those of
Christ and his apostles; and the sacrament of the Lord's Supper in remembrance of his death, and the observance of
the Lord's day on the first day of the week, in commemoration of his resurrection, in all ages to this present time. If
not instituted at the time immediately sueceeding the events on which they are grounded ; at what subsequent period
could they have been introduced, so as to persuade multitudes in very many nations, that they and their fathers, and
fathers' fathers had always observed them 2 Evidently, the man who denies that the miracles were actually performed,
must believe more wonderful things, without any evidence, than those he rejects, though established by unanswerable
proof. . To evince this, as to one most important instance, namely, the resurrection of Christ, which, being once proved,
undeniably establishes the divine original and-authority of Christianity, let the reader consult the latter part of the note
on John 20: 27–30. When could the belief of the resurrection of Christ, and the miracles wrought by his apostles and
disciples in proof of it, have been obtruded on mankind, if they had never happened 2 Surely not in the age, when they
were said to have been witnessed by hundreds of thousands, who were publicly challenged to deny them if they could !
certainly not in any subsequent age; for the origin of Christianity was expressly ascribed to them, and millions must
have been persuaded, that they had always believed those things, of which they had never to that time so much as
heard. § We may indeed venture to assert, that no past event was ever so fully proved as our Lord's resurrection; and
that it would not be half so preposterous, to doubt whether, such a man as Julius Caesar ever existed, as it would be to
question whether Jesus actually rose from the dead. - -
‘IV. The Scripture prophecies in fulfilling to this day, fully demonstrate divine inspiration. These form a species of
perpetual miracles, which challenge the investigation of men in every age; and which, though overlooked by the
careless and prejudiced, cannot fail of producing conviction proportioned to the humble and reverential attention paid to
them. The prophecies of the Messiah I found in almost all the books of the O. T. when compared with their exact ac-
complishment, as recorded in the Evangelists, abundantly prove them to have been written under the guidance of the
Holy Spirit: while the existence of the Jews as a people differing from all others, and their regard to these writings, as
the sacred oracles handed down from their progenitors, sufficiently vouch for their antiquity: though that admits of full
and clear proof of another kind. According to the predictions of these books, Nineveh has been desolated;” Babylon
swept with the besom of destruction;ff Tyre become a place to dry nets in ;ff Egypt the basest of the kingdoms, which
has never since been able “to exalt itself above the nations.” SS These, and many other events, fulfilling ancient prophe-
cies, ages after they were delivered, can never be accounted for, except by allowing, that He, who sees the end from the
beginning, thus revealed his secret purposes, that their accomplishment might prove the Scriptures to be his Word.
“In like manner, there are evident predictions interwoven with the writings of almost every writer of the N. T. as a
divine attestation of the doctrine contained in them. The destruction of Jerusalem, with all the circumstances predic-
ted in the Evangelists; (the narrative of which may be seen in Josephus' History of the Jewish wars;) the series of
ages, during which that city has been “trodden down of the Gentiles;”|| the long continued dispersion of the Jews, and
* 2 Pet. 1 ; 21. ‘ Mohammed, to serve present purposes, produced
his Koran by a little at a time: this occasioned an evident inconsisten-
cy of one part with another; concerning which he only said, that God
had a right to change his laws as IHe saw good.” Scott.
Preface to Genesis. -
| “In fact, after the coolest reflection, influenced by no partiality,
when I merely ponder this matter in my own heart, and for my own
instruction in the truth or falsehood of religion ; it appears to me,
that religion cannot possibly be false, if the books of JMoses are ancient,
and of his own writing. For, of the numbers of the Israelites no man
can doubt, or allow himself to fancy that they may have been exag-
gerated, by the addition of a few ciphers to their real amount; be-
cause they are specified circumstantially and fully in two different
enumerations, and at the same time more than once under each ;
besides that, they are interwoven with the account of the building
of the tabernacle, to which every individual was obliged to contri-
bute half a shekel. But if Moses was actually able to maintain a
nation that had 600,000 warriors, and of course consisted of 2,500,000
people, women and children included, for the space of 40 years, in
, the Arabian deserts, and that upon manna alone, which now falls
but very sparingly in that region; unless he had contrived to delude
them into the belief, that such was the correct amount of their pub-
lic enumerations, while yet in fact their real number was not 1-10th
so great ; and that, as their poll-tax for the tabernacle, he had re-
ceived in all 301,775 shekels, each man paying a half-shekel ; and
that they really were in the wastes of Arabia, and daily eat the
manna, while not a word of all this was true; unless for 40 years they
believed in his word, that they ate every day, and yet ate nothing ;
the Deity must, on that occasion, have done something altogether
extraordinary ; and that extraordinary procedure is to me a proof of
religion, against which, with all the aid of impartiality and philo-
sophical skepticism, I know not what to object.” J. D. Mich AEL15.
‘The Jews, at this day, do not deny, that the miracles recorded
in the N. T. history were actually performed, but they absurdly
ascribe them all to enchantment.” Scott, Answer to Rabbi Crooll.
|| “The argument has been well handled by a keen writer, (applying
Hume’s hyper-skeptical conditions necessary in order to the proof
of a miracle,) in “ Doubts concerning the existence of JWapoleon Bo-
maparte.” An eminent biblical scholar, and distinguished prelate,
also remarks:—“When the prophecies relating literally to the person
of Jesus. Christ, are further shown to have been recorded in a work
which existed many centuries before the birth of the person in whom
they were accomplished, the influence of an Almighty Being, who
alone could foresee the events predicted, is sufficiently apparent.
And when it has been proved, that the miracles ascribed to our Sa-
vior, are recorded in a work which is both authentic and credible,
a solid foundation is laid for the divine origin of the religion He
taught. The proofs, therefore, of authenticity and credibility bring
the Evidences, as they are called, within a narrow compass.’ See
LARDNER and PA 1, Ey. Bp. MARSH.
Tſ ‘See the elaborate work of Rev. J. Pyr, SMITH, D. D. on this
subject. And it is strikingly observed by Mr. VERPLANck, “As to
the “ probability,” according to the doctrine of chances, of a prophe-
cy.turning out true, the mathematician GREGoRy says, “Suppose
10 men only, of ancient times, pretended to be prophets, and each
exhibited 5 independent circumstances, which must meet in the
Messiah, for instance, to prove them true prophets, and the truth of
his mission ; assuming that there is “an equal chance 2 of the hap-
pening or failure of any of these 50 particulars, the probability against
their happening (at distinct periods even), is 1125,000,000,000,000 to 1.
The probability against their happening at one and the same time also,
Surpasses the power of nuImbers to calculate.” ”
** Nah. l ; 2 : 3. ff Is. 13: 14. ff Ez. 26: 4, 5.
§§ Ez. 29: 14, 15. | Luke 21: 24.
t
8 X. INTRo Duct 1o N.
the conversion of the nations to Christianity, the many antichristian corruptions of the Gospel; the superstition, un-
commanded austerities, idolatry, spiritual tyranny, and persecutions, of the Roman hierarchy; the division of the empire
into ten kingdoms; the concurrence of those who ruled those kingdoms during many ages, to support the usurpations
of the church of Rome; and the existence of Christianity to this day, amidst so many enemies, who have used every
possible method to destroy it:—all these occurrences, when diligently compared with the predictions of the N. T. do not
come short of the fullest demonstration, of which the case admits, that the books containing those predictions are the
unerring Word of God. Two further observations seem of great importance: - A
‘1. The predictions of Scripture, if carefully examined, will be found to contain a prophetical history of the world, as
to all the grand outlines. - Who can deny, that the history of Abraham's posterity; of Israel especially; of Judah and
Joseph, the most renowned sons of Jacob ; of the Jews, in their present dispersions; and their preservation, as a dis-
tinct people, “ dwelling alone, and not reckoned among the nations,” might be clearly and particularly stated in the
very words of prophecy P* Does not almost the whole of ancient profane history, as distinguished from that contained
in the sacred Scriptures, and also a large proportion of modern history, consist principally of the records of the four
great empires, the Chaldean, the Medo-Persian, the Grecian or Macedonian, and the Roman 2 And are not these pre-
dicted in the book of Daniel so exactly and particularly, as to give some plausibility to the objection, which is demon-
strated to be unfounded, that they were written after the event?f But especially, “the testimony of Jesus is the Spirit
of prophecy.” # The changes which have taken place in the state of the world, in consequence of the birth of Jesús at
Bethlehem, and of his claim to be the Messiah, the Son of GoD, which has by some been virulently opposed, by others
zealously supported, have been great, extensive, and durable beyond comparison with all other revolutions: but is there
one particular in the history of JESUS, and of the subsequent establishment of Christianity, with the opposition made to
it, and the corruptions afterwards introduced, which is not predicted in Scripture ? And might not a natrative of our
Lord, from his birth to his death, in many instances very circumstantial, be drawn up in the words of prophecy 2
‘2. Another consideration is inseparably connected with this. The prophecies of Scripture are not detached or insu-
lated predictions, but constitute a grand system of previous information, as to the secret designs of Providence, extend-
ing from the earliest ages even to the consummation of all things; and accompanied by such distinct notations of order,
place, and time, as may well be called the geography and the chronology of prophecy: insomuch that any one, in any
age, if he well understood the prophecies extant in his day, might have known what to expect, at the specified times,
and in the specified countries. . As one prediction received its accomplishment, others were given, connécting prophecy
with history;S till the Revelation of John concluded the whole. Events have hitherto, in every age and nation, corres-
ponded with these predictions. This is well known to each individual, in exact proportion to the degree in which he be-
comes acquainted with Scripture, and with historical records, and to the care and impartiality with which he compares
the prophecies with those records. Could so many, and so extraordinary, and improbable events, through so many ages
and nations, have occurred, in so undeniable a manner, as foretold in the Scriptures, had not the Omniscient God Him-
self inspired the Scriptures 2 Can a reasonable man conceive, that a design of this kind could ever have entered the
thoughts of an uninspired writer; that he could form the astonishing idea into a regular plan; and that during more
than 1500 years, he should have successors, who entered fully into his views, and assisted in carrying them into effect 2
‘V. The Bible alone, and such books as make it their basis, introduce the infinite God speaking in a manner worthy of
Himself, with simplicity, majesty, and authority. His character, as there delineated, comprises all possible excellence
without any intermixture ; his laws and ordinances accord to his perfections; his works and dispensations exhibit them;
and all his dealings with his creatures bear the stamp of infinite wisdom, power, justice, purity, truth, goodness, and
mercy, harmoniously displayed. As to the description of the state of the world, and of human nature, facts on full inves-
tigation unanswerably prove it exactly true. All who form a different estimate of human nature, find their-principles
inapplicable to facts; their theories incapable of being reduced to practice; and their expectations strangely disappointed.
The Bible, well understood, enables us to account for those events, which have appeared inexplicable to men in every
age : and the more carefully any one watches and scrutinizes all the motives, imaginations, and desires of his own heart,
during a length of time; the more manifest will it appear to him, that the Scriptures give a far more just account of his
disposition and character, than he himself could have done. In short, man is such a being, and the world is in such a
state, as the Scriptures have described : yet multiplied facts, constant observation, and reiterated experience, are insuffi-
cient to convince us of it, till we first learn it from the Bible ; and then comparing all which passes within us, and
around us, with what we there read, we become more and more acquainted with our own hearts, and established in the
belief of the divine original of this most wonderful book. To this add, that the Bible is exactly suited to our real state,
character, and wants; and proposes an adequate remedy, or supply, to all of them; which, in proportion as self know.
ledge increases, we see more and more. The mysteries, too, in Scripture rather-confirm than invalidate this conclusion.
Incomprehensibility is inseparable from GoD, and from all his works, even the growth of a blade of grass. The mys-
teries of the Scriptures are sublime, interesting, and useful; they display the divine perfections; lay a foundation for
our hope ; and inculcate humility, reverence, love and gratitude. -
‘VI. . The tendency of the Scripture constitutes another unanswerable proof. Did all men believe and obey the Bible,
as a divine revelation; they would then habitually and uniformly do justice, speak truth, show mercy, exercise mutual
forgiveness, follow after peace, bridle their appetites and passions, id lead sober, righteous, and godly lives. Murders,
wars, slavery, cruel oppressions, rapine and fraud, and unrestrained licentiousness, would no more desolate the world,
or fill it with misery; and bitter contentions would no more destroy domestic comfort : but righteousness, goodness,
and truth, would bless the earth with a felicity exceeding all our present conceptions. . * - *
‘The conduct of ungodly men, as related in the Bible, entirely accords to the abstract account given of human nature:
and it appears, that believers conducted themselves exactly in that manner, which the principles of the Bible might have
led us to expect. They had naturally like passions with other men; but these were habitually restrained and regulated
by the fear and love of GoD, and by other holy affections. Their general behavior was good, but not perfect; and some-
times their natural proneness to evil broke out, and made way .#. repentance and deeper humiliation: so that they
appear constantly to have perceived their need of forgiveness and divine assistance; to have expected felicity from the
rich mercy of God ; and, instead of making a bad use of that consideration, to have deduced from it motives for grati-
tude, zeal, patience, meekness, and love to mankind. - . . -
“But one character is exhibited, in the simplest and most unaffected manner, which is perfection itself. Philosophers,
orators, and poets, have bestowed immense pains to delineate a faultless character : and have given us complete models
of their own estimate of excellence, and sufficient proof that they had labored the point to the utmost of their ability.
But the four Evangelists, (whose divine inspiration is now frequently doubted on the most frivolous pretences,) without
seeming to think of it, have done that, in which all other writers have failed. They have set before us a perfect human
character, by recording facts, without making any comment on them, or showing the least ingenuity in the arrangement.
of them. , ‘They have given the history of one, whose spirit, words, and actions were, in every particular, what they
ought to have been ; who always did the very thing which was proper, and in the best manner imaginable; who never
once deviated from the most consummate wisdom, purity, benevolence, compassion, meekness, humility, fortitude, pa-
tience, piety, zeal, or any other excellency: and who in no instance let one virtue [or native desire] intrench on an-
* Gen. 12; 1–3. 16: 12.49: 9–12, 22–26. Num. 23: 9. Deut. 28: Dan. 2:38–45.7: 8. f Rev. 19:10.
65–67. § Is. 41:26–29. 42: 8, 9. -
I N'T R O D U CT I O N. 9
other, but exercised them all in entire harmony, and exact proportion.—This subject challenges investigation, and se’s in-
fidelity at defiance; ' ' and, joined to their entire consistency in this respect with one another, demonstrates that the
Evangelists wrote under the guidance of the Holy Spirit. .
‘VII. The actual effects, produced by the Scriptures, evince their divine original. These are indeed far from being equal
to its tendency; because, through human depravity, the Gospel is not generally or fully believed and obeyed : yet they
are very considerable; and we may assert, that, even at present, there are many thousands, who have been reclaimed
from a profane and immoral course of conduct, to sobriety, equity, truth, and piety, and to good behavior in relative life,
simply by attending to the sacred oracles. What a different people would this become, if all were rendered as upright,
sincere, peaceable, beneficent, and active in doing good to mankind, as a remnant of them are on scriptural principles?
‘VIII. Brevity is so connected with fulness in the Scriptures, that they are a treasure of divine knowledge, which can
never be exhausted. The things, that are absolutely necessary to salvation, are few, simple, and obvious to the meanest
capacity, provided it be attended by a humble, teachable disposition: but the most learned, acute, and diligent student
cannot, in the longest life, obtain an entire knowledge of this one volume; and will at last leave the ...# confessing,
that the more he studied the Scriptures, the fuller conviction he had of his own ignorance, and of their inestimable value.
‘IX. Lastly, “He that believeth hath the witness in himself.' I John 5: 9, 10. His discoveries by the light of the
Scripture; the experience he has had, that the Lord fulfils its promises to those who trust in them ; the abiding effects
produced by attending to it, on his judgment, dispositions, and affections; and the earnests of heaven enjoyed by him in
communion with God, put the matter beyond all doubt: and though many believers are not qualified to dispute against
infidels, they are enabled, through this inward testimony, to obey the Gospel, and to suffer for it; and can no more be
convinced, by reasonings and objections, that uninspired inen invented the Bible, than that man created the sun. Í
* If an objector could fully invalidate more than half these arguments, (to which [very] many more might easily be
added,) the remainder would be abundantly sufficient.—Nay, perhaps, any one of them so far decides the question, that,
were there no other proof of the Bible's being the Word of God, a man could not reject it, without acting in direct oppo-
sition to those dictates of common sense, which direct his conduct in his secular affairs.-But, in reality, I have,’ says
Dr. Scott in conclusion, “a confidence, that not one of these proofs can be fairly answered ; at least it has never yet
been done ; and the combined force of the whole is so great, that the objections, by which men cavil against the truth,
only resemble the foaming waves dashing against the deep-rooted rock, which has for ages defied their unavailing fury.
Still, though these can effect nothing more, they may beat off the poor shipwrecked mariner, who was about to ascend
it, in hope of deliverance from impending destruction.’
DESIGN of THE PRESENT work, &c.
Passing by a variety of considerations and researches, to which attention might be drawn, were there opportu-
nity; it is proper to remark, that but little comparatively is here offered as the result of original investigation. It is the
exhibition of the successful and approved biblical labors of others, which this work proposes to embody and condense, for
a wide and more convenient use. Nor does it aim to exhaust even these. No scholar is unacquainted with the imprac-
ticability of such an attempt within such limits. The deep, yet cheerful and consistent piety of HENRY, his reverence
for the Word of GoD, and intimate and ſamiliar acquaintance with it; his happy art of allusion to its representations, and
application of them to passing scenes and thoughts, in a manner most lively and impressive, have long made him a fa-
vorite with evangelical, Christians. At the same time, the judicious, solid, practical character of Scott's expositions,
and observations; and his living in our times, conversant with the great movements of christian philanthropy which
invigorate and adorn them, were equally attractive. Then, the urbanity, learning and unction of DoDDRIDGE held
him forth, with others who have deserved commemoration in the Church of CHRIST, as worthy that his labors should
be incorporated in the daily supply of spiritual, christian food. The result of such thoughts was the plan of this work.
The volume already before the public, containing the Gospels, has experienced a reception beyond the merits of the
Editor, and exceeding the expectations the Publishers had ventured to indulge. That such an estimate of their mutual
labor, care and expense, may not be diminished, but increased, and rendered permanent, will be, while it shall please GoD
to permit their attentions to the work, their united endeavor, under a sense of the responsibility He has laid on them.
No pains have been spared to render the “illustrations' apposite and useful. Those in-the present volume from existing
Egyptian originals, were obtained from the admirable French work, of which a copy is in the Library of the University at
Cambridge. To his friend, the Hon. Mr. PIcKERING, the Editor is indebted for opportunity to peruse the works of
CHAMPollion on the subject; and other libraries, both public and private, have been kindly opened to his researches.
As his acknowledgments were made in the published volume to several fellow laborers, whose names, with one excep-
tion,t were not given; he feels it proper to say, that in this he has been aided, though essentially and indispensably,
only by the Rev. Mr. HoADLY, and by his son, Jos, WM. JENKs, A. M. now for some time engaged both abroad and at
home, in Oriental studies. To their efficiency is due, in a great measure, the comparatively early appearance of the volume.
This work is not designed to be in its character controversial. § . That it will speak with decision on the great and vital
truths of religion may be expected; but the practical bearing of these truths on the mind and heart, the conscience and
the life, will ever be kept in view—and it is the wish and prayer of the Editor, that, under the guidance of His Holy
Spirit, the God of all grace will render it subservient to the extension of the kingdom of truth, righteousness and
love, establishing that kingdom, for the REDEEMER's sake, in the heart of himself and of every reader.
Boston, May 28, 1835. WILLIAM JENKS.
* Scott’s Answer to Paine’s Age of Reason. -
i See the excellent little treatise of Dr. Woops, on Inspiration.
It is also a delightful lemark of Mr. HENRY :—‘A mind rightly dis-
posed, by a humble, sincele subjection to its Maker, will easily dis-
cover the image of God’s wisdom in the awful depth of its [the
Bible's] mysteries; the image of his sovereignty in the command-
ing majesty of its style; the image of his unity in the wonderful
harmony and symmetry of all its parts; the image of his holiness in
the unspotted purity of its precepts; and the image of his goodness
in the manifest tendency of the whole to the welfare and happiness
of mankind in both worlds.” Pref, to his Exposition.
Rev. Dr. Wis NER, who died, greatly lamented, 9th Feb. last.
; In the following profession, made at the close of his preface by
the judicious Dr. Scott, the Editor cordially Joins: “Upon the
O. T. WOL. I.
cº-
whole, to store the understanding with the knowledge of divine
truth, to awaken and direct the conscience, to affect and improve
the heart, to promote the comfort and fruitfulness of true Christians,
and to assist young students in divinity, in acquiring those endow-
ments, which may qualify them for future usefulness, are the leading
objects the Author had in view, and which he hopes he has never
lost sight of, fºom his first engaging in this work to the present day.
He has therefore purposely avoided sharp and eager controversy, and
studied exactness and consistency ; choosing rather to follow the
leadings of Scripture, than to press it into the service of a pre-estab-
lished system; and preferring the satisfaction of promoting the edifi-
cation of persons, who differ in some things from each other, to the
reputation of being exclusively the approved expositor of any party.”
10
I N T R O DUCTION.
SACRED CHRONICLE,
BEING A CHRONOLOGICAL ARRANGEMENT OF THE MISCELLANEOUS CONTENT'S OF THE OLD TESTAMENT,
IN ONE CONNECTED, SELF-EXPLAINING, SELF-CoMPLETING NARRATIVE.
.* [Faom Townsr. Nd.] - - . .
PERIOD I.” THE HISTORY of THE world AND THE CHURCH, FROM THE CREATION To THE DELUGE.
As Moses’ object in writing the Pentateuch was, to preserve the Israelites from the contagion of the surrounding
idolatry, in the notes are pointed out the several reasons of many peculiar phrases, supposed to be directed against the
prevailing superstitions of his day. The circumstances of this period are few, the narrative brief, and the tradition con-
cerning it, scattered among the heathen, obscure and confused : little is related to enable us to judge of the manners
and customs of the antediluvians; yet enough to show us that thén, as at present, the world was divided between the
good and evil, the sons of God and the sons of men ; that the latter so prevailed against the former, that the visible
Church was reduced to the limits of a single family; and the world was destroyed that the church might be preserved.
The principal events of this period are, the divine institution of sacrifice,—the origin of many of the arts and sciences,
and the deluge, an event, which though known by tradition among all nations, and commemorated by rites, customs, fes-
tivals, and emblems, was so disguised and perverted, that it required the clear, consistent and simple narration we
find in Scripture.
CHAP. I. Creation.” Gen. 1.8 2: 4–25. º
a Two objects are continually kept in view throughout the Old
Testament: to turn men from idolatry, in all its forms of vice and error;
and to direct men's attention, by the gradual development of the
scheme of prophecy, to the future JMessiah. The notes give; where it
is necessary, references for the arrangement adopted, and point out
the wonderful manner in which Infinite Wisdom has manifested
itself in the government of the world, in constant reference to these
two great objects.
b Moses’ design will be better understood, if we consider the state
of the world when the Pentateuch was written. Mankind was ab-
sorbed in the grossest idolatry, originating mostly in neglect, per-
version, or misapprehension of certain truths, once universally
known. Moses, therefore, commences his narrative, by relating, in
simple language, the truths thus disguised, or perverted ; and alludes,
In many expressions, to surrounding superstitions. In pursuance of
this plan, he relates, first, the creation of the world by the one true
God, in opposition to the Egyptian doctrine of the necessary eternity
of the world, and an infinite succession of similar worlds.—See Hors.
ley, Faber, Hales, Pritchard. The dates of the Bible chronology are
chiefly adopted throughout. *. . .
• Gen. 1: 14. The sun and moon being objects of worship, Moses
here specifies the purposes for which they were created; its if in
ridicule of the idolatrous Sabianism of the day, v. 25. For the same .
reason he mentions the creation of vegetables, reptiles, &c.; many
of which were worshipped by the Egyptians. -*
CHAP. II. Institution of the Sabbath, and fall of man.
Gen. 2: 1–3.d 3: 1e–24. - -
d. As Adam and Eve were created on the sixth day, the history of
their creation necessarily precedes the account of the institution of
the Sabbath. Lightfoot inserts the institution of the Sabbath after the
fall ; but we have no proof, from the history, on what day the fall
took place. There is a tradition, that our first parents were in Para-
dise 40 days. -
e The history of the fall, and garden of Eden, must be taken lit-
erally : there is no proof or appearance of allegory; and that they
were always so understood, is sufficiently evident from the remains
of the traditions of ancient nations. The proofs are too numerous
even to be hinted at here. See Faber and Allix, who show that
Moses related nothing but what was generally known.
moment of the announcement of the promise, (v. 15,) the bright and
morning star of prophecy, mankind lived in constant, and some-
times in daily, expectation of the Messiah. Their attention was
now directed to their future Deliverer; and we shall see their ex-
pectations continually renewed, by the long train of prophecies, and
institutions, [Note, Matt. 12:23.] till the aged Simeon desired to de-
part when he beheld the promised salvation. '
V. 21. W E LIVE IN THE MESSIA H'S WORLD. The divine
personage here called the Lord God, and who spoke to Adam in the
garden, was the angel Jehovah, who afterwards appeared to the
Patriarchs, led the Israelites through the wilderness, tabernacled
among men in the form of a man, is still the Head of his Church, and
will again appear to the world. Three things were necessary to be
known by man, even in a state of purity ; and they appear to have
been revealed to him by the angel Jehovah. These were, the rite of
food ; the rite of Inarriage ; and the use of language. The angel
Jehovah had been the Guide and Protector of man beſore his fall,
and He afterwards becomes his Mediator and Judge.
Jehovah commences a new dispensation, which when it has passed
through its three forms, Patriarchal, Levitical, and Christian, will be
terminated by reviving and perfecting the primeval happiness of
mankind, in that future Paradise, of which the garden of Eden was
but an emblem.—See Barrington, Burmet, Law, Lowman. .*
V. 24. Our first parents were now banished from Paradise, and
clothed in skins. At this time, sacrifices were appointed to be
offered. The Deity was pleased to ordain, that ‘ without shedding
of blood, is no remission of sins.” God therefore commanded that
the blood of animals should be offered mystically, as an acknow-
ledgment of the sins of man. Not that the blood of bulls and goats
‘could take away sin;' but that the sacrificer, by offering his bleed-
ing victim, in compliance with the divine ordinance, confessed
thereby, that, through sin, he was himself deserving of destruction,
and unable of himself to propitiate the Deity. By thus shedding the
blood of an innocent victim, he declared his faith and dependence
on a better and more perfect atonement. And, as there can be no
imaginable connection between the death of a lamb, and the forgive-
ness of the crime of a man, it is not possible that this plan of worship
could have originated in the mind of man. [The light of nature, i.e.
the faculties God has given us, well used, may teach us that a breach
of a moral law of God will be followed by the suffering of the pen-
alty, because neglect of a natural law inevitably is ; but revelation
alone could teach us what would save from the penalty of a broken
From the
The angel
In consequence of the brevity of this period, few tranpositions of the text are necessary.
‘moral law ; how “God could be just and yet, the justifier of those
who diligently seek ſlim' in the way of his appointment: and of
course the symbol to keep this atonement in memory, and preserve a
dependence. on it, we hºld naturally expect to be revealed also, J
See JMagee, Faber, Outram, #"; Mr. Davison’s arguments do
not produce conviction that this opinion is erroneous. -
CHAP. III. History of Adam and his descendants, till the
Deluge. Gen, 4: 1ſ—16, 25, 17–24, 26.5
f V. 1. In this passage, we see the first tokens of the anxious
desire of the human race to behold the promised Messiah, 'The
meaning of Eve’s exclamation, in the opinion of many divines; is,
‘I have obtained the man, even Jehovah Himself.” t -
V. 4. God had respect to Abel's offering, because, by it he declared
his faith in the atonement. He rejected that of Cain, because, as
the first deist, he refused to believe in the promised Messiah. —See
Hales, JMagee, Kemnicott, Sherlock, Patrick. - !
g V. 26. The marginal reading, (‘Then began men to call them-
selves by the name Öf the Lord’,) is generally supposed to be a more
literal translation. Heidegger interprets, ‘Then began men to be called
by the name of the Lord?. i. e. the visible church had so diiminished,
that the faithful of Jehovah were called, by way of distinction, by
the name of the Lord. -
CHAP. IV. Genealogy h of the Patriarchs. Gen. 5.
- h The genealogies in the Öld Testament are thus preserved to dis-
tinguish the tribe and family of the Messiah, and to trace his descent
from Adam. - -
V. 24. Enoch was not ; for God took him.] As the doctrine of the
certain existence of another world, is one of the chief truths to be
enforced upon man ; a visible ascension into heaven has taken place
in the three stages of the development of the great scheme of re-
demption. Enoch, Elijah, and Christ, proved to the world, by their
ascension to heavén, the truth of the immortality of the soul, and
that its future happiness is the object which God has constantly in
view, under every mode of appealing to his creatures.
CHAP. V. State of the world immediately before the DC-
luge. Gen. 6: 1–22. 7: 1–4. . . - .
i The causes for which this terrible judgment of the Almighty wag
permitted to overwhelm the earth, are to be ſound in the state tºf
mankind at that period. It seems to have been necessary (if the
term may be applied to the works of that Being, to whom necessity
and chance “approach not?) for the preservation of the line of the
Messiah, and for the perpetual instruction of mankind. The apos-,
tasy was almost universal ; the visible church of God was reduced to
one family; and it is scarcely possible to suppose, that this single
family would have remained unaffected by the contagion of infi-
delity around them. The world therefore was destroyed that the
church of God might be preserved ; as it is at present only ‘kept in
store” until the numbers of the Christian Church be completed. The
Being who utters these words to Noah is the angel Jehovah, the
Messiah of the Church; and the words in Gen. 6: 17. ‘I, even, I,
do bring a flood of waters,” may be considered as an assertion of his
divinity, as a declaration of the power which He possessed, as the
God of marikind, to destroy, as well as to create and to preserve. That
this wonderful event, the deluge, took place, is confirmed by every
proof which could be required by the most incredulous. Its history
is written on the surface of the globe, and engrafted into the annals
of all nations. If it once took place, it could never have been for-
gotten ; and we accordingly find, that it was commemorated by
rites, customs, festivals, and emblems; such as the dove, the ser-
pent; the lotus, the cypselus, the mundane or, arkite egg, [the bull]
with many others; all of which, though useful and innocent at first,
were afterwards perverted to idolatrous uses. Moses therefore
relates this important history.at some length, and uses many expres-
sions which evidently allude to the manners and customs of the
surrounding idolatrous nations. See Bryant, JMaurice, Asiatic Ro-
searches, Faber’s Orig. of Idol. where the arkite worship, and tradi-
tions of the deluge, are discussed at great length.
CHAP. VI. The Deluge. Gen. 7: 5 to end. 8: 1–12. .
CHAP. VII. The Covenant with JNoah. Gen. 8: 13 to
end. 9 : 1—17. --
CHAP. VIII. Noah prophesies the fate of his sons. Gen. 9
18 to end. } - - -
jThe death of Noah ought not properly to be inserted here : I have
not however changed the order of the text, as the Scripture is silent
with respect to the subsequent life of Noah, and his probable removal
from Nachshevan, in Armenia; where he long lived after the flood :
and it was not thought advisable to interrupt the narrative, with the
isolated date of his death.
*: I N T R O DUCTION.
11
-
CHAP. I. The confusion of tongues, and dispersion of
mankind.”. Gen. 11:1–9, 10: 1–32.b 11: 108–26.
a On this subject, it has ever been more easy to write volumes than
'paragraphs. Though the event is but briefly related by the sacred
historian, its effects are still to be traced in the destinies of the sons
of Noah ; still they are the sport of ambition and religious error.
Separated by a variety of languages, which, but for this event might
not have existed ; they seem, by their numerous divisions, to labor
still under the curse inflicted for their impious attempt to frustrate
the decrees of Providence, which had assigned to each of the prin-
cipal families the boundáries of their inheritance.
That the whole world was of the one language of Noah and his
three sons, is acknowledged by all : and Josephus informs us, that
inankind long remained together as one family, inhabiting the tops
of the mountains in the country round Ararat. While thus tinited,
it is generally allowed, that their future destinations were assigned
to them, by Noah, speaking under the influence of divine inspiration.
Moses mentions this division of the earth, (Deut. 32: 7, 8.) and re-
minds the Israelites, as of a thing weſt known, that Canaan had
been from the beginning the lot of their inheritance.
So far then all are agreed. With respect to the emigration of man-
kind from Armenia, (for there, according to the best evidence, the ark
rested,) [and may be now buried beneath the lasting snows, for the .
conviction of future infidels], Mr. Bryant (with others) is of opinion,
that some of the families of Noah dispersed in an orderly manner
to their respective settlements. This was the first dispersion; which
he supposes to be related in that most invaluable of all ancient re-
cords, Gen. 10. Other families, however, were not equally obedient
to the divine will. The sons of Cush, under. Nimrod, marched off
through the defiles of the lofty Tauric range ; passed round the S
extremity of the Caspian Sea, [but see note, Gen. 11: 2.] and then turn-
1ng to the S. W. reached the plain of Shinar, and built the city and
tower of Babel. Thence they were dispersed, by a miracle, and
scattered over the whole earth. The confusion of tongues Mr. Bry-
ant supposes to have been merely the confusion of the lip, or a
change of pronunciation only. After this second dispersion, the
Cuthim, or Hammonians, as they were, called, wandered over the
earth ; established their idolatry, which consisted chiefly of the wor-
ship of fire, and of the sun, with the arkite rites; carried every
where science, arts and commerce; conquered their brethren, plant-
ed flourishing colonies, and founded powerful kingdoms.
Faber supposes, that mankind continued in Armenia till after the
death of Noah and his three sons; and endeavors to confirm this
position, by adopting the chronology of the Samaritan Pentateuch.
; at end of Gen.] In the year 559, after the deluge, says he,
&
[but see Spineto, all the descendants of Noah, under Nimrod and the
– first 3 vols. Asiatic Researches, JMede, Lightfoot, Stillingfleet.
PERIOD II. From THE DISPERsion to THE Exodus.
be traced, were three underived, unconnected languages. . All man-
kind is divided into three corresponding races: denominated by
Jones (speaking generally) Hindoos, Arabs and Tartars. The Hin-
doos, or Indians, comprehend the ancient Persians; the Asiatic and
African Ethiopians; the Greeks, Phenicians, Tuscans ; the Scuths,
or Goths; the Celts; the Chinese, Japanese, Egyptians, Syrians,
Burmans, Romans, and Peruvians. The language of the Indian rºcé
was Sanscrit; the parent of the Gothic and Celtic, though blended
with another idiom, the Persian, Armenian and old Ethiopic. Sans-
crit is undoubtedly the fountain too of Greek and Latin. The tradi-
tions of Homer are found in Sanscrit poems ; the idolatry of Greece
and Rome was brought into those countries by the Pelasgi, a branch
of the Cuthic shepherds, whose language was Sanscrit.
The Arabic race comprehends those who occupy the country be-
tween the Red Sea, and the Persian Gulf. From the Arabic spring
the dialects used by the Jews, Arabs and Assyrians. & g
The Tartar race comprehends those who occupy the wide regions
of Tartary; who have spread themselves into Russia, Poland and
Hungary: their language was the Sclavonic, from which originated,
so far as Jones could decide, the various dialects of Northern Asia
and N. E. Europe. & -
Bryant, Jones, and Faber are thus more particularly mentioned,
because they are not only the best, but the last of the more eminent
writers who have discussed this subject: and they are all intimately
acquainted with the learned labors of their predecessors. Our know
ledge of the circumstances of the dispersion, and of the manner in
which idolatry was established in the several countries where it
most flourished, has been much increased by these authors; particu-
larly by Mr. Faber. But the general conclusion at which they, and
the earlier writers arrived, is the same : and the question is ſor ever
set at rest, whether all the races of men were descended from one
stock : the dark Negro, the white European, and the swarthy Asiatic,
being plainly traced to their respective ancestors of the family of
Noah. See Bryant’s Anal. Faber’s Or. of I d. chiefly B. 6. º
See
the * arguments relating to this subject in notes, Acts
Q&
º
ge ºf
b Gen. x. is inserted here, because it relates the history of mankind
according to their several languages. . It must therefore refer to a
period subsequent to that recorded in the beginning of Ch. 11., where
mankind are represented as speaking but one language.
c The sacred historian having related the manner in which the
primeval religion was corrupted, proceeds immediately to give an
account of the line of the Messiah.
CHAP. II. The life of Job.” Job.
d The trial of Job is placed before the liſe of Abraham, on the
amily of Cush, who had gradually obtained great influence among authority of the venerable Dr. IIales. Job himself, or one of his con-
their brethren, moved in one large body, from Armenia, and, follow- temporaries, is generally supposed to have been the author of this
ing the course of the Euphrates, at length arrived in Shinar. At this book; which Mcses obtained when in Midian ; and, with some
place idolatry, which had insensibly commenced in Armenia, and alterations, addressed to the Israelites. Dr. Hales’ arguments are as
proceeded tilt it had almost superseded the worship of the one true follows. i. The silence of this book respecting the Exodus, the
God, was perfected. As the human mind never tolerates any vio- passage of the Red Sea, the promulgation of the law, &c. &c. which
lent or sudden change in received and well confirmed opinions, the took place in the vicinity of the country of Job, and which are so
ancient idolatry, is supposed to have originated in slow and imper- apposite in his debate on the ways of Providence, seems to prove
ceptible innovations, alterations, and pérversions of the pure patri- that it was written prior to those events. 2. Its silence respecting
archal religion; till it became a strange and monstrous compound the destruction of Sodom and Gomorrah, shows that it was written
of Demonolatry, Sabianism, Materialism, Polytheism, cruelty [and before that event. 3. The longevity of Job places him, among the
depravity of all kinds]. The outward forms of Patriarchism were patriarchs, who long preceded Abraham. He survived his trial, 140
studiously copied : even the doctrine of the incarnation was per- years; and is supposed to have attained to that age before his trial
verted to hero-worship: each of their ancestors, who had been emi- began. 4. The manners are exclusively those of pure and ancient
.nent or useful, was considered as an incarnation of the Deity; [see patriarchism. He was the priest in his own family ; and the insti-
the notes on the Egyptian kings in Gen. and Ex.] and there is abun- tution of an established priesthood does not appear to have taken
dant reason to believe, that the influence of Nimrod was obtained place till the days of Abraham. 5. The very ancient custom of pros-
from this circumstance ; that he assumed the title of ‘the Son ;’ he tration, as a mark of respect, does not even appear, to have been
named himself and was believed to be, the expected incarnate, the known in Arabia, in the time of Job. Job was one of," the greatest
angel Jehovah, who sometimes appeared to mankind. men of the east,” yet we do not find this adoration paid to him. See
, Had this state of things continued, religion would have been again Job 29: 6. The most ancient kind of idolatry seems to have been
in danger of perishing from off the earth. Mankind continued at Zabianism, which, in the time of Job, was regarded with abhorrence,
Shinar, Faber endeavors to prove, about 71 years [but see Spineto]. as a novelty deserving judicial punishment. (Job 31; 26.), 7. In the
During this period, the whole body of mankind were divided into time of Job, the stars Chimah, and Chesil, or Taurus and Scorpio,
castes, under the influence of Nimrod, the Maha-Bad, or Maha Bel, (Job 9: 9.) were the cardinal constellations of spring and autumn.
or the great Belus of the Hindoos; and every effort which human ir. Hales calculates, in the usual manner, from their present position,
wisdom could contrive was exerted, to continue the influence of the the probable period of Job’s trial; though this does not appear to fix
sacerdotal and military family of the Cuthim ; and to perpetuate, his exact era; for the mere circumstance, that Job mentions certain
against the commands of God, the unholy union of a corrupt and stars, does not prove them to have been the cardinal constellations in
idolatrous empire. his day. With Dr. H. I have placed the life of Job before Abra-
While the tower, which they intended to be the monument of their ham's, but have supposed him to have lived about 2130 B.C. The
glory, was still building, the true Incarnate, the angel Jehovah, ap- postdiluvian patriarchs, who lived the same number of years, were
peared to them from heaven ; overthrew their tower (according to contemporary with each other. Job is said to have lived 280 years ;
general tradition) with thunders and lightnings; and confused their and it is supposed that his life was prolonged on account of his piety
language, “so that they left off to build the city.” - and sufferings. Allow 50 years for this unusual term, his age will
The Jewish writers believe that 72 languages were spoken upon be found to be of the same length as Serug’s, who flourished about
the dispersion from Shinar, corresponding with the number of the this time. -
heads of families. The learned Joseph Wiede supposes there were Büt my chief reason for assigning to Job’s life its present date, is
but 16, corresponding with the heads of nations. Sir William Jones, derived from a consideration of the manner in which God has con-
however, seems to have demonstrated that three languages only descended to deal with mankind. *
succeeded to the one language spoken at Shinar ; alter this event, he Idolatry, as we read in the preceding chapter of this Period, had
is of opinion that the primitive language was entirely lost; others occasioned the dispersion from Babel. It was gradually encroaching
with great probability affirm, that the Hebrew was the primitive and still further on every family, which had not yet lost the knowledge of
sacred language. . [Beausobre says, “ the orientals consider the Syriac the true God. , Whoever has studied the conduct of Providence, will
as the primitive language,’ and he adds, that “neither the Heb. nor
the Syr. can be compared with the Arabic, the finest of the lan-
guages of the East, which is infinitely superior to the Hebrew, as well
for the abundance and richness as for the beauty of expression. In-
deed it is indispensable to the Bible student.”] Others find the Sacred
languages in the ancient Irish, &c. tº 4
Language was at first the gift of God [and many eminent modern
philosophers find in the brain an organ whose function is with lan-
guage]. The various disquisitions of learned men, have proved that it
could not have been the invention of man. It was given by miracle
and inspiration, *-
As the primitive language was thus given, so the three languages
to which, according to Sir W. Jones, all the dialects of men are to
•
have observed, that God has never left Himself without witnesses in
the werld, to the truth of his religion. To the old world Noah was a
preacher and a witness; to the latter times of patriarchism, Abraham
and his descendants; to the ages of the Levitical law, Moses, llavid,
and the prophets; and to the first ages of Christianity, the apostles
and the martyrs were severally witnesses to the truth of God. But we
have no account whatever, unless Job be the man, that any faithful
confessor of the one true God, arose between the dispersion from
Babel, and the call of Abraham. If it be said that the family, of
Shem was the visible church of that age, it may be answered, that
it is doubtful whether even this family were not idolaters 3, for
Joshua tells the Israelites (Jos. 24; 2.) that the ancestors of Abraham
were worshippers of images.
-- *
12
I N.T R O DUCTION.
Job, therefore, in this age of error, may be considered as the faith-
ful witness, in his day, to the hope of the Messiah : he professed the
true religion, and his belief in the following important truths; the
creation of the world by one Supreme Being; the government of that
world by the providence of God; the corruption of man by nature;
the necessity of sacrifices to propitiate the Deity; and the certainty
of a future resurrection. These were the doctrines of the patriarchal
age, [see note, end of Gen.] as well as of the Jewish and Christian
covenants. They are the fundamental truths of that one system of
religion, which is alone acceptable to God, by whatever name it may
be distinguished in the several ages of the world. See Hales, JMagee,
Patrick.
CHAP. III. The life of Abraham." Gen. 11: 27 to end.
12. 13. 14. 15. 16. 18. 19. 20. 17.b 21. 22:c 1–19. 23. 22: 20
to end. 24. 25: 1–6, 19–28, 7–10.
a With the life of Abraham the Mosaic history may be said to com-
mence ; all that precedes being introductory to it. Though the know-
ledge of the One True God was not entirely banished from the world;
yet it seems to have been so generally united with idolatrous corrup-
tions, that God selected one family from the rest of mankind, to pre-
serve uninterruptedly, by a course of laws and institutions, purity of
religion, and belief in the Messiah. For this purpose the family of
Abraham was chosen. His father’s house was infected with the
prevalent idolatry : but God, the angel Jellovah, (Acts 7:2, &c.) ap-
peared to Abraham, and commanded him to leave his country, and
kindred, to seek another home. Abraham at this time dwelt at Ur,
in Chaldea, and in obedience to the divine will he proceeded, itnme.
diately to Haran in Mesopotamia, where his father Terah died. After
the death of his father, the angel Jehovah again appeared to him ;
and assured him in his seed ‘all the families.of the earth, should be -
blessed.” Ile then commanded him to leave Haran, and to wander
over the earth, as he should be directed by future revelations. - *
If we consult the map of the countries through which Abraham
passed ; and consider at the same time the probable annount of the
population of the earth at this period; we shall find that Abraham,
in complying with the divine command, preached the true religion
to the great majority of mankind... [Especially, iſ as some think (see
Calmet, by Taylor) he sat out from the ancient city of Balkh, in
Bokhara, which may be the Scripture Ur.] And how impressive
must have been the spectacle he presented to the world ! A rich
and powerful prince, attended with a large retinue of servants and
retainers, traverses the earth, not for the purposes of war and con-
quest, as so many various tribes were then doing; [and as many
another nomadic chief has since brought the destroying whirlwind
of war from that far land ;] but to preach the recovery-of man from,
the depraving effects of the fall. So great was the check given to
idolatry by this dispensation of Providence, that the effect of his
preaching remained in some families till the age of Moses. And so
universally was the ſame of this great man [pilgrim P} extended, and
so abundant is the evidence for the truth of the narration of Moses,
that the ancient Persians, the Ilindoos, the Jews, the Lacedemoni-
ans, and the Arabians, have at various times united in celebrating
his name, and declaring that their religion in its purity was the reli-
gion of Abraham. Hales. See Heidegger, Cumberland, Calmet, Bayle,
Witsius, Law, and Revelation examined with Candor.
b This arrangement of Ch; 17. is made on the authority of BP.
Horsley. , Abraham’s removal to Gerar, he observes, certainly took
place beſore his 99th year, and prior to the birth of Isaac : for when
he was 99, Sarah was an old woman; whereas, she was in beauty,
and an object of desire, when he first arrived in Abimelech’s coun.
try. The appearange of the angel Jehovah too, at the oak of Mamre,
(an event confirmed by the singular fact that this oak [or terebin.
thine tree ?] was an object of veneration in the time of Cönstantine),
he believes to have been different from the appearance mentioned in
the 17th ch. The Bp. however, has omitted to observe, in confirma-
tion of the arrangement he proposes, that it was not probable so
łong a space of time, from the 86th year of Abraham’s 'age, when
Ishmael was born, (Gen. 16: 16.) till his 99th year, (Gen. 17 : 1.)
should elapse without the occurrence of any remarkable events; and
that the urany wonderful circumstances related in chs. 18. 19. 20.
should all take place in his 99th year, immediately preceding the
birth of Isaac. Neither is it probable, that the distance from Mſamre
to the plain of Sodom, and thence past Mamrc again, through the
whole of the country to Gerar, could have been traversed in one year.
See the map of the IIoly Land.
c It was not by means of prophecy alone that the Almighty direct-
ed the attention of mankind to the future Messiah; the types of the
Old Testament were rendered subservient to the same wise and
useful purpose. A type has been well defined, to be ‘a prefigura-
tive action or occurrence, in which one event, person, or circum-
stance is intended to represcnt another similar to it in certain re-
spects, but future and distant.”—“To constitute one thing the type of
another, (remarks the learned Bp. Marsh) something more is wanted
than mere resemblanco. The former must not only resemble the
latter, but it must have been designed so to resemble it, in its original
institution.”—“And there is no other rule by which we can distin-
guish a real from a pretended type, than that of Scripture itself.”
For these reasons, I have not insisted on the resemblances, between
the Messiah and eminent characters in the Old Testament. Though
it is both pleasant and profitable to discover allusions to the Son
of God in every page of Scripture, we are by no means justified
in asserting that one person or event, is undoubtedly the type oſ
another; unless, as in the instances of Adam, Abel, Noah, the pass-
over, and other chief institutions of the Levitical law; we can show
from Scripture, that the resemblance was originally designed, and
was not merely a coincidence. . The sacrifice of Isaac by his faiher
was so evidently typical of the sacrifice of Christ, that there can be
no doubt of the design which was to be answered by this otherwise
mysterious event. On the very spot where Christ was aſterwards
crucified, Abraham is commanded to slay his son. It is need ſess to
recapitulate the coincidences between the 'sacrifice of Isaac and of
Christ : they are to be ſound in every commentary. That the mean-
ing of all the circumstances of this mystical sacrifice of his son, was
revealed to Abraham, that he learned from them that the promised
Messiah should in like manner bear the wood of the cross, and die
for mankind, and that Abraham, in obeying the divine command,
rejoiged to see the day of Christ, and he then saw it and was glad, is
well argued by Bp. Warburton. See Bp. Van JMildert's Bampton Lect.
Bp. JMarsh, Warburton, JMcEwen. ... • -
CHAP. IV. From the death of Abraham, to the selling of
Joseph by his brethren. Gen. 25: 11. 26: former part of v. 1,
25: 29 to end.d. 26: latter part of v. 1, to end." 25: 17, 18,
12–16. 27.28.29. 30.31. 32. 33.38: 1–5. 34.35:1–27. 36.
d The same famine which compelled Isaac to go to Gerar, (Gen.
26: 1.) caused Esau to sell his birthright. Some powerful reason
seems to be necessary to account for this absurd, and wicked ex-.
change of the privileges of the birthright for a mess of lentile pottage,
the commonest food of the country. Esau was the eldest son of a
prince or emir; and the situation of the country must have been
deplorable, when such a man, on his return from hunting, conla not
find, in his father’s tent, suſicient food to appease the cravings of
hunger. Esau, for this mess of pottage, yielding to the temptation
of the moment, renounced, both for himself and his descendants, all
the privileges of primogeniture, and the covenant which God made
with Abraham, that from him the Messiah should descend. Light-
joot, Stackhouse. - e = *
e V. 24. A constant intercourse was maintained between the pa-
triarch (Isaac) and the angel Jehovah, the protecting God of his fam-
ily, so far as it was necessary, either to revive the remembrance of
the Promise, or to encourage his dependence upon God.
CHAP. V. History of Joseph and his family in Egypt.f
Gen. 37.39:1–6. 38; 6 to end. 39: 7 to end.s 40.35:28, 29.
41. 42. 43.44.45. 46.47: 1–26. - º
f In the history of Joseph and his brethren, a train of events ap-
parently natural, and arising out of each other, is overruled to the
accomplishment of the purposes and prophecies-of God; without any
interference with, or control over, the free agency of man ; and the
history furnishes us with a complete specimen of the mode in which
an all wise Providence still governs the world. The ambition, the
wars, the pride, [the lusts] and the restlessness of man, are still ac-
complishing the prophecies of the Almighty; and generations, yet
unborn will see that the transactions of the present, and of the few
last centuries, are overruled to the fulfilm.cnt of the predictions of
Revelation,--as plainly as we can ourselves trace the manner in
which the wars of the Romans, and the subjugation of the world by
those proud masters, prepared the way for the Prince of Peace. . . .
g V. 21. But the Lord was with Joseph.] It will be observed that
Joseph obtains the bléssing by his virtue, which his elder brothers,
Judah and Reuben, lost by the opposite vice. Reuben and Judah
were deprived of the blessing by their incontinence ; Simeon and Levi
by their cruelty. [And is it not from these abuses of the natural propen-
sity to sexual love, (an abuse, though more fruitful in evil to society
than any other, strangely overlooked in forming societies for the sup-
pression of other vices,) and of the natural propensities to combat
and destroy, that most of the woes of the human race have come 2
How forcible then these lessons !] Joseph therefore beeame the head
of the family, as the elder-son of Rachel. Such was the manner in
which moral lessons were cnforced upon the Jews. See Lightfoot.
CHAP. VI. Death of Jacob, and of the Patriarchs, and
Oppression of the Israelites. Gen. 47: 27 to end. 48.49.h 50.
“Ex. 1. -
h Jacob, in this address, prophecies the destiny of each of his sons,
and predicts, in still clearer terms, the advent of the Messiah. It is
important to observe the manner in which the ſuture Deliverer of the
World is gradually revealed, as well as the manner in which the line
of the Messiah is gradually iimited to the descendants of these patri-
archs, on whom it pleased the Almighty to confer this part of the
blessings of the birthright.—He is first represented in general as the
seed of the woman. It is predicted that he shall descend from
Shem. From among the sons of Shem, Abraham is selected: from
the Sons of Abraham, Isaac is chosen : of the two sons of Isaac,
Jacob obtains the blessing: from the twelve sons of Jacob, Judah is
announced as the ancestor of the Deliverer of man, and from all the
various descendants of Judah, it is at length predicted that the Mes-
siah shall spring from the line of Dāvid. By these gradual revela-
tions, the providence of God perpetually kept up the attention, and
preserved the faith of man in the expected Mediator; and the pro-
phecy of Jacob was eminently useful to strengthen the faith of the
Israelites, in that gloomy season of bondage and distress, which be-
gan after the death of Joseph, and continued till the exodus.
U ^ S.
PERIOD III. From TILE BIRTH. To THE DEATH of Mos Es.
CHAP. I. The birth and early life of Moses. Ex. 2. Ps.
a Jightfoot supposes, that Heman, who composed Ps. 88. and He-
man the singer, (1 Chron. 6: 33.) were not the same person. The
former was the immediate son of Zerah, the descendant of Judah;
and lived in Egypt, during the time of the affliction of the Israelites,
(1 Chron. 2: 6.) Witsius differs from Jightſcot in the opinion ; and
many commentators suppose the Ps, to have been written during
the Babylonish captivity. But we do not read that any of the name
of Heman ſlourished at that time, and the Ps. is therefore inserted
here, as well on the authority of Lightfoot, who repeatedly asserts
this to be its proper place, as from its internal evidence, and the prob-
able allusion (Ex. 2: 93.) to some compositions of this kind, which
were penned by the Israelitos in this mournful period. Lightfoot,
Witsius, Dr. Wells. - x
I N T R O DU C T I O N.
13
CHAP. II. Legation of Moses. Ex. 3:44: 1–28.9
à After the death of Joseph and of the patriarchs, the Israelites .
began to depart from the worship of the God of their fathers. Many of
them were contaminated by the idolatry of Egypt, (Josh. 24: 14, Ezek.
20:,8.); others had neglected circumcision, (Josh. 5: 9.); and some
had intermarried with the Egyptians, Lev. 24: 10. The majority, how-
eyer, had not forsaken their ancient religion; and in this period of
distress and bondage, by which they were justly punished, they cried
unto the Lord. The time of the fulfilment of the promise (Gen. 1:
24.) drew nigh, and ‘the Lord remembered his covenant with Abra-
ham, Isaac and Jacob.” * . y -
The angel Jehovah, the Guardian of the church, had frequently
appeared to the patriarchs; but we have no account of his manifest-
ing Himself after the death of Jacob, till He was revealed to Moses in
the bush. As this Divine Being, however, had uniformly commis-
Sioned the patriarchs to-preach the true religion, the people would
Ilaturally expect, that the prophet who should declare himself the
lawgiver and deliverer, would be appointed by the same authority.
This we accordingly find to have been the case. . Moses, when feed-
ing the flock of Jethro at Horeb, observes a copse, or thicket, burn-
ing, with fire ; while the branches and leaves appeared unconsumed
and uninjured. Astonished at the phenomenon, he approaches the
thicket. The angel Jehovah, the God of the patriarchal dispensation,
Wàs Seen ; and Moses receives from Him his commission. The diſfi!
gence, the delay, the scruples of the prophet, are overcome by miracu-
folls proofs of his divine legation ; which at the same time convince
him, that, by his means, the Israelites should be delivered from Egypt.
Lightfoot, Hales, Faber’s Hora. JMosaica. * .
b V. 17. Moses was the first teacher of religion to whom the power
of working miracles appears to have been granted. The patriarchal
dispensation was of divine appointment; but Moses was now chosen
to abrogate that mode of instructing mankind, and to institute an-
other in its place. Miracles were not necessary to Adam, or to Noah,
as they each possessed sufficient evidence of the truths they taught:
they were not necessary to Abraham, as he was the reformer only
of the religion of Noah : but when a legislator ventured to assert
that a law, which was originally divinely appointed, was now about
to be annulſed; it was absolutely essential that he should be able to
produce the most incontrovertible evidence in support of his author-
ity. Moses therefore was empowered to work miracles for the pur-
pose of establishing a new dispensation. In the same manner Christ,
the Prophet “like unto Moses,” wrought his wonderſul miracles to
convince the world of the dissolution of the Levitical dispensation,
in favor of the Christian covenant.—Faber. -
CHAP. III. From the mission of Moses to the infliction of
the plagues of Egypt. Ex. 4: 29, to end.c Ex. 5: 6:47: 1–13.
c Moses was either a true prophet, an enthusiast, a dupe, or an
impostor. That he was not an enthusiast, may be argued from his
learning ; he was versed in all the learning of Egypt—from his edu-
cation among the courtiers of Pharaoh–from the diffidence with
which he received the first annunciation of his mission—from the
admirable suitableness of his law to accomplish the object proposed
—the knowledge therein displayed of human nature—the connection
of laws politically necessary with religion, &c. &c. He could not
have been a dupe : for if the appearance in the burning bush had not
been real—[f he had been deceived in the evidence of his mission—if
the miracles wrought to convince him, that he was the chosen prophet
of God, had been only natural phenomena, he could not have in-
ferred from theni, that he was to be the legislator and deliverer of the
Jews, Neither was he an impostor. An impostor would not have
chosen to suffer affliction with a degraded race, rather than to indulge
in the gaieties and fascinations of a court—an impostor would not
have exposed himself to the danger of death, by vindicating the
cause of the oppressed—he would not, if banished to a desert, be
contented with his lot—forget his schemes of ambition, intermarry
among the natives of an obscure province, and calinly sink into the
condition of a shepherd. Even if he were at length to rouse from
this strange lethargy, and resolve to deliver his countrymen, or per-
ish in the attempt, an impostor would have proceeded with some
address, and policy—he would not enter abruptly into the presence
of an absolute sovereign, and peremptorily insist on the liberation of
a race of “useful slaves:’ neither would an impostor commit him-
self, by predicting a series of miraculous judgments, if these slaves
were not permitted to emigrate. If Moses, too, had been either of
these, he could not have-conquered armies without fighting, or im-
pressed a whole nation with imaginary terrors—or guided or fed a
whole nation for 40 years in the wilderness;–he could not have
compelled, or persuaded the Egyptians and their king to resign
their dominion over the Israelites, unless he had been possessed of
powers more than human. ...'I'hit is, he was a true prophet—he
wrought miracles—he was the character he professed to be. The
tnere (act, that Moses was not a true prophet, and yet delivered the
Israelites, would be a much greater miracle than any he is related
to have performed.—Faber, (from whose Hor. Mos, the above note
is chiefly abridged), Dean Graves on the Penſateuch. Bryant on the
Plagues. Michaelis' Commentary on the Laws of Mioses.
d V. 3. The general, interpretation of this verse is ; ‘ I was known
to the patriauchs, as a God all sufficient ; having given them every
blessing of which they stood in negd; but I was not known by them
as the observer of the promises, which had been so often made. I
will now be known by the name Jehoyah ; as a God faithful to his
promise: as such I will deliver my people Israel, according to the
promise which I made to their fathers.” -
CHAP. IV. Infliction of the first eight plagues.” Ex. 7.
14 to end. 8:f 9:g 10: 1–20.h
c The manner in which the divine Head of the Jewish church
appealed to the common sense of the Israelites against the idolatry
of Egypt, is wonderſully exemplified in the history of the plagues of
Egypt. The miracles of Moses had now arrested, their attention,
and their hopes of an early deliverance from their bondage must
have been proportionably excited. . Yet many of the Israelites were
still followers of the surrounding idolatry, and the mercy of Provi-
dence displayed itself in proving to them the utter worthlessness of
all the idols, and false gods, on whom the proud, [and perhaps] the
learned, and the scientific Egyptians, so vainly depended.
. The first plague demonstrated the Superiority of Jehovah over their
imaginary river-gods; the Nile was turned into blood, which was an
object of peculiar abhorrence to the Egyptians.
f The second effort of power on the part of Moses filled the holy
river with frogs, and its streams by this mean became a second
time polluted, to the utter confusion both of their gods and priests.
The land also was equally defiled, and they had no way to cleanse
themselves, for every stream, every lake, [and every reservoir] &as
in a state of pollution. The frog was held sacred by the Egyptians,
| was regarded as an emblem of preservation in floods and inun.
at OIS.
The plague of lice reproved the absurd superstition which demand-
-ed external purity alone.—The Egyptians considered it a great pro-
fanation of the temple, if they entered it with any animalcula of this
8ort upon them. The people in general wore a linen garment over
another of linen ; but they laid aside the ſormer when they approach-
ed their deities, for fear it should harbor vermin; and although their
rites were most filthy, [...]." contemptible, yet they were
carried on with a most scrupulous show of purity and cléanſiness.
The fourth plague [of flies] must have convinced the Egyptians,
who were worshippers of Zebub, the god-fly, that their own gods
#. converted into intruments of tornment in the hand of a superior
QWer.
g.The fifth plague [murrain of cattle] destroyed the living objects of
their stupid worship. . The sacred bull, the ram, the heifer, and the
he goat, fell dead before their worshippels, as if in ridicule of their
Vain incense. This judgment must have likewise had a great effect
on the Israelites, and must have tended to wean their affections from
º: gods of the country to which they had before attached them-
Se! Wes.
The sixth plague was the boil, produced by the ashes of the ſur-
naces, in which they had offered human sacrifices, probably some
of the Israelites themselves: they were accustomed to scatter the
ashes, to obtain a blessing from their gods: this very rite became
the means of their present torment. -
The seventh plague [hail] demonstrated, that neither Isis, who
presided over water, nor Osiris, the lord of fire, was able to protect
the fields, and the climate of Egypt, from the thunder, the rain, and
the fire of jehovah. These phenomena of nature seldom disturbed
at any period of the year the climate of Egypt. On this occasion,
they happened at a time when the air was generally most calm and
Serene. -
h In the eighth plague, of locusts, the Egyptians undoubtedly of
fered up their prayers to Isis and Serapis, who were the conservators
of all plenty. They would likewise naturally invoke those deities,
Who were supposed to have power over these destructive creatures.
But their very deities could not stand before Moses. The winds
they venerated were made the instruments of their destruction; and
the sea, which they regarded as their defence against the Iccusts,
could not protect them. An east wind (p. 13.) prevailed all that day.
and all that night; this wind must have brought the locusts from
Arabia, and borne them, contrary to their nature, over the Red sea;
which proved no barrier to their progress.
CHAP. V. Institution of the passover. Ex. 12: 1–20.
i The account of the passover is put together (in Ex. 12;) to con-
nect the history of its institution with that of its observance. It is
however evident from Ex. 12: 3. that the command for its observance
was given on the 10th day of the month Nisan ; and in commemo-
ration of this fact, the Jews were accustomed to select their victim
for sacrifice four days before it was slain. By observing the arran ge-
ment of the events related in this 5th ch. we shall more clearly dis-
Cern the very wonderful manner, in which the wisdom of Providence
impressed the Israelites with a contempt and hatred of idolatry, and
directed their attention, at the same time, to the ſuture Messiah.
The eight plagues, which had now been inflicted upon the Egyp.
tians, must have convinced the Israelites of the vanity, folly [and
wickedness] of the Fgyptian idolatry, and the certainty that their
God was the only true God. While the effect of these eight judg-
ments was still powerful, the people were ordered to prépare the
passover. On the very day in which the command was issued, the
plague of darkness, began ; while the children of Israel had ſight in
their dwellings. Amid the silence, and the terror, of this fearful
pause, they selected their victim, and made ready their passover.
Time was afforded them for reflection on the meaning of those cere-
monies with which their victim was to be offered. The lanib was
a propitiatory sacrifice ; and its blood was to be sprinkled upon the
door, that the Sword of the avenging angel might be turned aside
ſron, their families. Upon this sacrifice too they feasted ; and the
lamb was so to be slain, and so to be eaten, that they must have
been conscious, that their legislator was either acting from an arbi-
trary and useless caprice, or that each peculiar rite and ceremony
must bave been ordained with some specific olject. They could
not have suspected their great prophet, at this terrible moment, of
acting with caprice; neither is it probable that they would have
inquired in vain concerning the object of each ceremony. They
Inust then have seen, througll clouds and shadows of the typical
institutions, the brightness of that truth, “ Christ our Passover is (to
be) slain ſor us, therefore let us keep the ſeast.” They must have
known, that, by partaking of this feast, they entered into COVenant
With God, and that the sacrifice itself was exclusively mystical re.
ferring to the future great sacrifice, the more perfect atonement by
Imeans of ſaith in which they were to be delivered from a worse
bondage than even this of Égypt. Such, (and many more of the
same nature,) were the reflections of the Israelites during the con.
tinuance of the plague of darkness. On the morning of the 14th
they prepare their victim for the knife: between the two evenings.
i. e. between the 9th and 11th hours of the day, the very hour oil
which Christ died, the sacrifice is slain—the blood is Sprinkled on
the-door post—the passover is eaten, and the Israelites, with their
loins girded, their shoes on their feet, and their staff in their hand
ready for their journey, only await the signal to leave the land of
Egypt. That signal is given ; at midnight the first-born are slain;
14
I N T R O DUCTION.
and, amidst the universal distress, and agony of the Egyptians, the
promise to the Patriarchs is accomplished, and the Israelites leave
the land of bondage, with all the calmness and solemnity of a reli-
gious procession.—See Cudworth’s True Notion of the Lord’s Sup-
per ; Abp. JMagee on the Atonement;
sis ; Lightfoot 5 Pfeiffer, and Hursley.
CHAP. VI. Conclusion of the ten plagues. Ex. 10: 21—
27.* 11: 1–8.b 10: 28, 29. 11:9, 10.2 Ex. 12:21–30. -
© The ninth plague [...] asserted the same truths. The
heavenly host were the favorite objects of adoration with the Egyp-
tians.
from this supernatural darkness.
b The tenth plague was an assertion of the right of Jehovah to
the first-born. In the patriarchal dispensation, which the Egyptians
had perverted, the first-born were devoted to God; in addition to
which, Moses had declared Israel to be the first-born of Jehovah.
The true God therefore demanded those of the children of the
Egyptians, who ought to have been dedicated to his service. He de-
stroyed them in a moment, at midnight. The Israelites were saved,
by eating the god whom the Egyptians worshipped. The terrors
of that moment have never been equalled by any scene of distress
which has since been recorded in history. It was the custom of the
Egyptians to rush from the house into the street, to bewail the
dead, with loud and bitter outcries; and every member of the family
united in the expression of sorrow : what must the scene have been,
when, at midnight, the Lord smote all the first-born of the land of
Egypt, from the first-born of Pharaoh on the throne, to the first-born
of the captive in the dungeon : when the king, and his servants, and
all the people, rose up in the night, and “there was a great cry in
Iºgypt; for there was not a house where there was not one dead P—
Bryant, Bp. Gleig’s Diss. in Stackhouse, Hales.
c These two verses are inserted here on the authority of Dr. Hales;
the rest of the arrangement of this chapter is made on the authority
of Lightfoot.
CHAP. VII. The Evodits. 12: 31–36. 40–42.
CHAP. VIII. The wanderings in the wilderness. Num. 33:
1—5." Ex. 12; 37 to end. Ex. 13: 1–19. Num. 33: 6.
Ex. 13: 20 to end. Num. 33: 7. Ex. 14: 1–18.e Num. 33; 8.
Ex. 14 19 to end. 15: 1–26. Num. 33:9. Ex. 15:27. Num.
33: 10, 11. Ex. 16. Num. 33: 12–14. Ex. 17. Num, 33: 15.
Ex. 19.ſ 20, 21. 22. 23. 24. 25.g 26.-27. 28. 29. 30. 31, 32. 33.
34. 35. 36. 37. 38. 39. 40. Lev. 1.h 2. 3. 4. 5.6.7.8, 9. 10.
Num. 0: 1–14. Lev. 11. 12. 13. 14. I5. 16. 17. 18. 19.
20.j 21. 22. 23. 24. 25. 26. 27. Num. 1. 2. 3. 4. 5. 6. 7.
8. 10: 1–10. 9: 15 to end. Ex. 18: 1 k—26. Num. 33: 16.
10: 11–32. Ex. 18: 27. Num. 10: 33 to end. I 1.33: 17.
12: 1––15. 33: 18. 12: l (;, 13. 14. Ps. 90.1 Num. 15. 16. 17.
18. 19. 33: 19–36. 14: 1–21. 33: 40. 21 : 1–3.n 33: 37.
20: 22–23. 33: 38, 39. 20: 29. 33: 41. 21: 4–0. 33: 42, 43.
21: 10.33: 44.21: 11. 33:45. 21: 12 to part of v. 18. 21:21
to end. 33:46, 47. 21: last clause of v. 18, 19, 20, 32: 48.
22.a 23. 24. 33: 49. 25. 26. 27: 1–11. 36: 1–12. 28.29. 30.
31. 32. 33: 50 to end. 34. 35. Deut. 1. 2: 1. 10: 6–9.0 2:
2 to end. 3. 4. 5. G. 7.8. 9. 10: 1–5, 10 to end. 11. 12. 13.
14. 15. 17. 18. 19. 20. 21. 22. 23. 24. 25. 20, $27, 28.p 29, 30.
Num. 36: 13. 27: 12 to end." 31: 1–21, 23–20, 22, 30. 32.
3.3. 34.
d For the sake of greater clearness, the wanderings of the Israelites in
the wilderness are arranged according to the ilinerary of Moses,[Num.
33; where see the map,) in 42 journeyings. The Israelites might
have entered Canaan within the space of 40 days, instead of 40 years.
They were, however, commanded to wander in the wilderness dur-
jug that length of time, for the wisest purposes. They were by this
mean gradually inured to war, and prepared for obtaining posses-
sion of the promised land—they were not in so much danger of re-
lapsing into idolatry—the old gencration, which had been corrupt-
ed by Egyptian superstition, would have died away, and the rising
generation, supported by continued miracles, would be trained up in
o!»edience to the God of their fathers.-Burnet’s Boyle’s Lect. [Be-
sides these reasons, Greppo (Essay on the Iſieroglyphic System,) Sup-
poses that the Israelites, by being in the wilderness, and thus oſ course
out of the route of armies, avoided the yoke of the conqueror Sesos-
tris, who came to the Egyptian throne 17 or 18 years aſter the exodus,
and invaded Palestine, &c. And thus, as the Hebrews were free from
all contact with him, an oljection of infidels, that so famous a con-
queror is not mentioned in Scripture, is obviated. The history of
the contests of the nations of Palestine with the formidable monarch
(ſinished long before the 40 years were ended) were totally ſoreign
to the object of the inspired writers. We nuay add that thus, per-
haps, the power of the Canaanites was broken, and the way prepared
for their long-merited destruction, with greater case, by the Israel-
ites. Ed.]
e. [dolatry, in its grossest and most odious forms [note, Lev. 26: 1..],
had not been long established in Egypt prior to the time of the exodus.
The Egyptians, i. e. the ancient Misraim, who received the people
with great k .ndness, and whom the Israelites were therefore directed
to consider with esteem and gratitude, do not appear to have been
idolaters of this description, in the time of Joseph. It is not improb-
able, that the preaching of Abraham might have liad great effect,
and preserved the Misraim from the surrounding contagion. They
were, for a long time, patriarchal monotheists. The wonderful mira-
cles wrought among them by Moses, the destruction of their army
and their sovereign in the Red Sea, and the final expulsion, by the
native Misraim, of the shepherd kings, who had introduced idolatry,
contributed, in spite of the absurdities which characterized the
superstitions of Egypt, to perpetuate those notions of a Deity, which
are collected by Cudworth, in his Intellectual System, and alluded to
Witsius' CEcon. Hales’ Analy-
Yet neither sun, nor moon, nor stars, could preserve them .
by Witsius (AEgyptiaca). The oppressors of the Israelites were not
the native Misraim, but the shepherd kings; the history of whom
has given rise to so much discussion. See Chron. note at end of Gen.
Cory’s Fragments of Manetho, &c. Greppo, Essay on Hieroglyph. and
Spineto’s Lectures. - •y
The Hucsos [Hykshos], or shepherd kings, originally settled af-
ter, the dispersion from Babel, near the Indian Caucasus; whence
they descended to Babylonia. About the time of the death of Serúg
they left their settlements in that province ; and, proceeding round
the Arabian desert, invaded Canaan from the north. There they
leſt colonies, which, in subsequent ages, were known as the mari-
time Phoenicians, the Rephaim, the Perizzim, &c. At length they
invaded Egypt, where they made A varis, or Goshen, their chief resi-
dence. This event occurred six years before the birth of Abraham:
Abimelech is supposed to have been a feudatory chief of this race :
after the conference with Abraham, he returned, to Avaris. The
shepherd kings were expelled from Egypt by the native Misraim,
about 15 years before Joseph was sold into Egypt; and the province
of Goshen, which was thus left vacant, was assigned to the family
of Jacob, in the second year of the famine. So did the providence
of God render the contests of nations, and the ambition of their
princes, subservient to the welfare of the visible Church. [Comp.
also latter part of note d'above.] ... * +.
The shepherd kings, however, were not to be diverted from their
designs. About 37 years after the death of Joseph, they [called per-
haps by the Israelites to assist them in rebelling. against the king
of Egypt] again invade Egypt, and reduce at once to servitude the
native Misraim, [driving their prince into the Thebais and Ethiopia;]
and [also enslaving] the Israelites. They establish idolatry in its
most odious forms; build the pyramids; destroy the infants of the
Israelites: and, after enduring the ten plagues, before they release
their slaves from bondage, they are overwhelmed in the Red Sea ; a
terrible monument; to their kindred in Palestine, of the power of the
God of Israel. So much were they weakened by this calamity, that
the remainder were soon expelled by the native Misraim ; and under
the guidance of Cadmus, Danaus, Cecrops, and others, retired to
Greece, Phoenicia, Colchis, and other places. See Faber’s Or. of Idol.
f V. 3. And the Lord called unto him (Moses) out of the mountain
(Sinai,) &c. The glory of the angel'Jehovah, which was now seen,
was the same as that in which He had frequently appeared : and it is
by no means improbable, (as his future appearance at the close of the
present dispensation is uniformly described, as a manifestation of
Himself in a human form,) that He will again come in the same
Shechinah, the glory of the Lord, as when He was then seen by the
elders of Israel. See JMede on the Judg. Day, Epist. 15th. Scott’s
Chr. Life, Lowman on the Shechinall. . •. -
g 'I'lle institutions of the Lev 1 Tic AL LAw closely, resemble, in
many particulars, the religious ceremonial in use among the Gentiles.
The numerous coincidences mentioned by Spencer (de Leg. Hebr.)
show, that this resemblance is not accidental, but arbitrary and sys-
tematic. This apparent identity has been accounted for in three
ways. ().) That the religion of the Jews was borrowed from that of
the Gentiles: this hypothesis was, maintained by Maimonides, Mar-
sham, Spencer, and Warburton ; and is strenuously opposed by Wit-
sius in his AEgyptiaca. (2.) That the ceremonial of the Gentiles was
borrowed from that of the Jews; so Gale (Court of the Gentiles);
Dickinson (Delphi Ploenicizantes); Stillingfleet (Origines Sacrae),
and others. (3.) That the ancient ceremonial-of the pagans, and the
Levitical law of the Jews, were both derived in great measure from
the carly patriarchal ritual, which at one period was common to all the
descendants of Noah. The heathen nations perverted it to idolatry
and superstition, the Jews received it in a new form, and with inore
solemn sanctions, from Moses; who was divinely inspired to alter,
reform, add to, or take away from it, as was most suitable to the
genius of the people, the object of Providence, the customs of the
surröunding nations, or the accomplishment of his various designs,
as the legislator and judge of Israel. This theory, espoused by Cal-
met, and strenuously defended by Fabcº', (Or. of Idol.) appears to be
By FAR THE Most coss is TENT AND correct ; and it solves nearly
all the phenomena. Many of the laws and customs of the Hindoos,
the most ancient nation on earth, except perhaps the Jews and Chi-
nese [and Fgyptians, or Ethiopians ?], are the same which prevailed
among the family of Abraham, before the institution of the Levitical
law : and they coincide with several arbitrary enactments of the law
of Moses, which were derived from that source. See, also, Calmet,
§ Ceremon. and Frag. 85; Ward on the Hindoos ; Michaelis'
Xomm. . -
h It will be impossible, in these brief and cursory notes, to point out
the peculian object of each enactment of the law of Moses. It must
suffice to remark; that each was intended, either to inculcate the
necessity of personal purity and holiness—to typify the future great
sacriſice of Christ—to declare the absolute necessity of a vicarious
atonement for sin–or to defend the people against the surrounding
idolatry, by compelling them to venerate those things which the
idolaters hated, or to detest those which the idolaters adored. The
laws of Moses taught the doctrine of a future state, and of admis-
sion into a spiritual Eden, by means of the blood of the true paschal
Lamb. It was the schoolmaster to bring the Israelites to Christ; the
middle wall of partition to the Jews and Gentiles, which, Paul tells
us, the Messiah was to break down. The law of Moses was the
standing evidence of the truth of prophecy, of the providence of
God, and of the harmony of the divine dispensations: for nothing
was taught in the gospel, which had not previously been inculcated
by the law. See Faith of Jews, by Rev. J. Bate; Lowman (Heb. Rit-
ual); Ep. to Hebrews; War. Comm. on Lev. Law ; Dr. Young's Re-
Jigion designed to prevent Superstition, an admirable, though meg-
lected work. r a’ -
i That this passage is to be inserted here, is plain from v. 1. See
Lightfoot. * -
j Idolatry was punished by the Mosaic law, because it was treason
and rebellion against their Sovereign, God assumed the title of King
of Israel, that adherence to his worship might be a proof of allegiance,
and idolatry be more certainly and rigorously prohibited. And the
justice and wisdom of this dispensation will be more evident, if we
consider that the idolatry of the nations which surrounded Israel did
INTROD U CT I O N.
15
e-
not consist in speculative opinions only, but [as with the heathen in
the trying times of the early Christians in [daily, hourly, domestic
or public] acts of open homage to the personified powers of nature,
or to the spirits of deified men ; and murder and every abomination
were enumerated among the proofs of homage to these false gods.
Human sacrifices—offering up their children, ſ: and passing them
through the fire to Moloch—the prostitution of their young women—
béstiality—J, the shameful rites of Baal Peor, &c. &c. were crimes
º of death, in every well-ordered community. See: Michaelis’
Oſſl, &C, - --
k Both Horsley and Lightfoot place Jethro’s arrival here. See too
Simon's Crit. hist of O.T.”
1 The opinion that Ps. 90 was composed by Moses, when God
shortened the life of man, after the murmuring in the wilderness, is
very ancient. Lightfoot, Horne's Introd. Gray’s Key. .
m This conquest of Arad is supposed to be spoken of prophetically ;
its final subjugation being completed by Joshua,’’(Josh. 12: 14.) Arad
is situated on the very border of Canaan : it is not improbable, there-
ſore, that the king began the war against the Israelites, not only
when they were comparatively unused to war, but at the very time
when they were repulsed by the king of Edom. Though Arad was
unsuccessful in his present attack, his people were not finally sub-
dued till the days of Joshua ; and I have therefore inserted this nar-
rative after Edom refuses to permit the Israelites to pass through his
territory, and immediately before the removal from Kadesh-bairnea.
See Horsley’s Bib. Crit. a " y
n Balaam.]. There were various modes in which the divine will
was communicated to man : one of which was compelling the pro-
phet, whether contrary, or agreeably to his inclination, to utter cer-
tain prophetic truths and oracular responses. Of all the patriarchal
prophets at this period of the world, Balaam appears to have been
the most celebrated ; and Balak, fearing the Israelites, who ‘cover
the face of the earth,’ sends to Balaam, entreating him to come and
curse these invaders. The seer professes his desire to please the
king, but at the same time, gives him to understand, that he is the
mere instrument of making known the decree of the Almighty. The
angel Jehovah was justly considered to have established the patri-
archal dispensation, and as this system was now on the eve of being
abrogated, it was to be expected that the same divine Being, who had
introduced it, would effect its abolition: We read accordingly, that
when Balaam received the messengers of Balak, the Lord, the An-
gel-Jehovah, appeared unto him ; and God said -unto him, ‘Thou
shalt not go with them ; thou shalt not curse the people ; ſor they are
blessed.’ This annunciation checked for a time the ambition and
covetousness of the prophet; the messengers returned with more
honorable offers to Balaam, when the angel of the Lord appears as
the captain of the Lord’s host, ‘standing in the way, his sword
drawn in his handſ,’ and He declares to the prophet, that whatever
he may himself wish to predict, from the desire of promotion, “only
the word that I shall speak unto thee, that thou shalt speak.” Every
evidence, therefore, that the Israelites were the peculiar, chosen peo-
ple of God, separated by Him from the apostate Gentiles, and that
patriarchism was consequently abolished, was thus afforded to the
people of the east. From-this time, except through the medium of
God’s chosen people, the apostate children of Noah had no inter-
course with God : and Balaam, with whatever reluctance, was con-
strained by the Holy Spirit, to pronounce the inauguration of a new
system, and thereby dissolve the old one.
The prophecies of Balaam, then, may be considered as the
* DEATH song of PATRIARCHIsM,” and at the very moment when this
primeval system was formally abrogated, God, in his mercy, gives to
the penitent Gentiles, an assurance of a future Savior; “there shall
come a Star out of Jacob, and a Sceptre shall rise out of Egypt.” It is
supposed that this prophecy of the Messiah, together with the more
ancient tradition of Noah, never ceased to prevail in a greater or less
degree throughout the pagan world : [see note, Matt. 2: 2.] until the
eastern Magi came to seek the Messiah, having seen his star in the
east. Balaam, after having announced the national prosperity of the
chosen people of God, in the Holy Land, (Num. 23: 21–24.) predicts
the subjugation of the nations whose princes then surrounded him;
and concludes by his prophecy of the captivity of the Jews, and the
punishment of their oppressors. Thus was the goodness of Provi-
dence displayed in permitting a Gentile prophet to declare to the
Gentiles, the same truths which He revealed to his own people by
the Hebrew prophets: which is an earnest and evidence, that all
nations are interested in the mission of his Son ; and that the Gen-
tiles shall be received into God’s visible church upon earth.-See
Witsius de Proph. Faber’s Hor. Mos. Hales’ Anal. Allix, Refl. Cal-
; art. Balaam; Bp. JYewton on the Proph., and Calvin, by Witsius,
isc. Sac. - -
o These four verses are inserted here on the authority of Dr. Ken-
nicott. (Horsley’s Bib. Crit.) For the reconciling the apparent con-
tradiction of this passage, with that in Num. 33:31, 323, in the for-
mer of which Aaron is said to have died at Moserah, and in the latter
at Mt. Hor. See Lightfoot, and Pfeiffer, who supposes Moserah to have
been a part of Mt. Hor; and that the Jaakan mentioned, Deut. 10: 6,
is different from the city of Bene-jaakan. See too Wells’s Com.
p The continued fulfilment of prophecy is the perpetual miracle
by which God is constantly appealing to mankind. Prophecy may
be defined, anticipated history. History may be defined, the fulfil-
ment of prophecy. In no instance throughout Scripture is the gran-
deur of the scheme of prophecy more discernible than in the pro-
phecies of Moses; some of which are still fulfilling, or remain to be
fulfilled. Moses resumes the prediction of Jacob, and of Balaam ;
and describes the Messiah in still clearer terms, as the Prophet who
should arise, like unto him : i. e. a Lawgiver, who should abolish
one dispensation of Providence to introduce a better.
He predicts in the plainest terms, the Assyrian and Babylonish
captivities, Deut. 28: 32, 33, 36, 37, 47, 48. Lev. 26:23, 34, 39. the
import of which passages is fully explained by Jer. 5: 15, 17.
He describes the desolation of the country, and the captivity of the
Jews under the Romans—Deut. 28: 49 to the end.—He announces
the ultimate restoration of the Jews, Lev. 26:44. Deut. 30: J–6. and
concludes with proclaiming the punishment of God upon their ene-
mies. In the sublime ode written immediately preceding his death,
he gives a bold outline of the whole history of the Jews, and repeats
the predictions of their future destiny; concluding with an antici-
pation of the day, when the Gentiles shall unite in the praises of the
Jewish converts to the God of their fathers, who will finally bring
about their restoration. Succeeding prophets have frequently only
amplified the prophecies of Moses. Of all beings merely human, the
Jewish legislator was the first, the greatest, the most highly gifted.
His prophecies, therefore, are the interpreters of the plans, and con-
duct of Providence, from his own day, until the end of the Christian
dispensation, and the commencement of an unknown era. They
shine like a meteor through the dark night of history, illumining
the past, the present and the future: and they will always remain,
as Moses declared they should remain, “a sign, and a wonder for
ever.” See Jortin on Eccl. Hist. Chandler’s Defence of Christianity,
JNewton, Hales.
q The arrangement of this part of the narrative is very difficult.
We read of two charges to Joshua, and two charges to the people.
We read likewise of the delivery of a copy of the law to the priests,
and of another to the Levites. Whether these charges were given
at the same time ; or whether two copies of the law were delivered,
one to be deposited in the ark, the other to be copied by the people, is
uncertain. It is supposed that some few passages at the end of Deut.
have been added by a later writer; either Samuel, or Ezra, or one
of the Prophets. This would account for the apparent repetition.
CHAP. I. The conquest of Canaan." Josh. 1: 1–9. 2. *
1:10. to end. 3. 4.5:1–12. 6: 1. 5: 13," to end. 6: 2. to
emid. 7.8: 1–29.V 9, 10.W x 11. 8: 30. to end. 22.y
r The conduct of Providence towards the people of Israel, had
now made them the only nation in the world, which maintained in
its entire purity the doctrine of the Unity of God. The nations around
them, professed the grossest polytheism ; and though many have
thought, that the more philosophical part of mankind saw through
the absurdity of idolatry ; we have no proof, that they worshipped the
only true God, revealed to their fathers and adoled by the Israelites.
The one god of the Heathens, was a mysterious, undefinable, exist-
ing, nameless, first cause ; which received various epithets at various
times. It was something comprising the properties of matter with
the attributes of spirit; which every attempt to describe rendered
only more unintelligible and absurd. It was sometimes called the
plastic energy of nature—fate—destiny—the soul of the world—or
whatever other term the fancy or superstition of the Pagans might
please to assign it: and we have every reason to suppose the philoso.
pher [the priest, 1 the magistrate, and the vulgar, among the idola-
trous nations, differed only in their degrees of absurdity. The peo-
ple of Israel alone, not by the efforts of their own reasoning, but by
the proofs which had appealed so strongly and undemiably to their
senses; believed and professed the religion of the true God, the Om-
nipotent, Omniscient, Omnipresent Creator, Preserver, and Judge
of the World.
The worship of Jehovah being thus established among the Israel-
ites, it could not be supposed that they were designed to wander
perpetually in the wilderness. So long as they continued an obscure
and wandering people in the deserts of Arabia, the great and merci-
ful purposes, for which they had been so conspicuously favored by
the Almighty, could not be considered as fulfilled.
From the miracles and wonders they had witnessed, they would
naturally conclude, they were not to continue for ever in the wilder-
ness; they would anticipate the possession of some fertile country
where they might establish their religion in its purity. . The land of
Canaan, now in possession of the Canaanites, appeared from its cen-
PERIOD IV. FROM THE ENTRANCE INTo CANAAN, to THE DEATH OF DAVID.
tral situation best adapted for this purpose : [comp, note Ex. 19: 6.)
but this circumstance could give them no right or title to the territory.
Yet we read they claimed this country as if it were their inheritance :
they fought, they conquered, they put to death, or dispossessed the
inhabitants. The question therefore which has been proposed by
many on reading this, is worthy of attention. By what right did the
Israélites invade the land of Palestine? [See the answers in the con-
cluding mote to Joshua...]
s There is some accidental derangement of the order of the chap-
ters in the book of Joshua. If chronologically placed, they should be
read thus : ch. l. to v. 10.—ch 2.—from v. 10 to the end of ch. I—the
3d and consecutive chs. to the 11th.-then ch. 22––and lastly, 12th -
and 13th chs. to 24th v. of the latter. Bedford’s Script. chron. Gray.
t Throughout the whole of this arrangement of the O. T. I have
not attempted to transpose a sentence, to make the mere language of
the inspired writers appear to more advantage. My only object is to
relate the facts in their order, according to the best authorities. The
narration in this 3d ch. is, says Bp. Horsley, confused ; and he has al-
tered the arrangement of the sentences and verses, and undoubtedly
given greater elegance to the relation of the passage over the Jordan.
u This division is made on the authority of Faber. The angel
who appeared to Moses now appears to Joshua ; assumes the same
exalted name, “Jehovah ;” and challenges the same divine honors,
as the Son of God.—Faber Hor. Mos. Horsley, Bib. Cr.
v 'The last six vs. of this ch. are misplaced. Joshua at this time
was at a great distance from Mt. Ebal, namely at Gilgal, where he
had made his head-quarters, till the total reduction of the S. quarter
of the country. See ch. 9: 6. and 10: 6, 7, 9, 43. The erection of the
pillar and altar at Mt. Ebal was probably after the conquest of the
N. kingdoms, when the land rested from war, for the remainder of
Joshua’s days. I should conjecture that these six vs. should be an-
nexed to ch. 11. after the words, “and the land rested from war.”
- e Horsley.
w The Gibeonites being thus preserved among the Israelites, be-
came a standing monument to all future generations of the truth of
the events recorded in the book of Joshua. The people beheld among
them a tribe of the ancient Canaanites, reduced to servitude; and
16
INTRo DUCTI on.
they must have received the same kind of lesson, from observing them.
and associating with them, as the Christian of the present day may
derive from looking upon the Jews, and remembering the ancient
prophecies of Moses, Isaiah, and others; who have as clearly de-
scribed their present degraded condition and dispersion, as they have
their future restoration. - -º-, -
x V. 14. The sun and moon, the two principal gods of the idolaters,
were commanded to yield miraculous obedience to the chief servant,
of the true God ; and thereby to contribute to the more effectual con-
quest of their own worshippers. It was a miracle of the same de-
scription as those wrought in Egypt. - } -
y V. 33. It is but natural to conclude, that the Reubenites would
return to their homes then, when their presence was no longer need-
ed.
of the conquest, and before the division of the provinces of Palestine
among the remaining tribes. . . .
CHAP. II. General division of the country, Josh, 12.
14: 1–5. 13: 1–14. 13: 15. to end.
* 14: 6. to end. 15:
13–20, 1–13, 20. to end. 16. 17. 18. 19. 20. 21 : 1–42.
z An instructive lesson was taught to each of the tribes, on their
taking possession of their respective allotted settlements. They were
well'acquainted with the prophécies of their ancestor Jacob. On his
death-bed he had predicted the nature of the territory they should
severally possess at the future appointed time of obtaining the pro-
mised land. If the descriptive allusions of this patriarch (Gen. 49), be
compared with the nature of the settlements of the various tribes,
they will be found to correspond beautifully throughout. So true
was the declaration of Moses, that the word was nigh them ; the evi-
dences of their religion were continually before them, appealing to
. ºuts; and demonstrating every day, the faithfulness and truth
of God. : - –
CHAP. III. Last exhortations and death of Joshua. Josh.
21:43. to end. 23, 24.4a. - .
aa V. 10. This sanctuary at. Shechem, so the learned Jos. Mede,
was a proseucha, or place for prayer; which, differed from the syna-
gogue in not being covered in. The synagogues were places of wor-
ship, and likewise for the hearing of the law. The synagogue had
its minister, and congregation ; the proseucha was merely a piece of
ground, enclosed, [by a circle of great stones, ever ?] and considered
Sacred for the use of any stranger, or inhabitant, who might wish to
pray. - - . . . . JMede.
CHAP. IV. Interregnum after the death of Joshua... Jud.
1.bb 28: 144–13. 17.e5 18, 19.20, 21.2: 14. to end. 3: 1–4.
bb V. 12. This passage, relating to the conquest of Kirjath-sepher
by Caleb, was mentioned before, (Josh. 15: 13—l *
cc V. l. The Israelites having now obtained possession of the
promised land, it remained with them only to secure their conquests.-
They omitted to do so. The angel Jehovah again therefore appeared
to them after the death of Joshua, to remonstrate with them, for hav-
ing neglected, according to his commands, to extirpate idolatry. They
had hitlerto been triumphant, they were now in their turn to be
punished for disobedience, to be brought into subjection, and to learn
that lesson from adversity, which they had refused to acquire in
prosperity. - . -
dd V. 8. The death of Joshua is repeated as an introduction to the
ensuing history of the origin and progress of idolatry, and of the
apostasy among the Israelites. . *
ee That these chs. from 17 to 21 incl. ought to be inserted here,
will be evident from considering among other reasons—1. The Dan'.
ites were still unsettled, when the transactions in ch. 17 and 18 took
place; which must therefore have been soon aſter Joshua’s death.
2. Phinehas was alive at the battle of Gibea. 3. The wickedness of
Gibea is mentioned (Hos. 10: 9.) as the first open wickedness of
Israel, after they liad taken possession of Canaan. It must therefore
have preceded the offences for which they were brought into slavery
by the surrounding nations. See Lightfoot, Patrick, &c.
CHAP. V. Government of the Judges. Jud. 3: 5–31. 4.
5. 6: 1–6.ſſ
10. 11. 12. 13.hli ii I Sam. 1. 2. 1–21.]] kk 3.}l Jud. 14.
15:1–19. 1. Sam. 2: 22 to end. Jud. 16. 15:20. 1 Sam.
4. 5. 6. 7.mm. nn 8. . .
ff The oppression of the Israelites under Midian seems to have been
more severe, than that under any of their other conquerors. The
people were entirely subdued ; they were driven (Jud. 6: 2.) to moun-
tains, and caves, and dens; they were consumed by famine ; and the
first movement of Gideon was effected by night, lest he should be put
to death by the Midianites, if he attempted to act in the day. . While
they were in this deplorable condition, another change in the conduct
of Providence took place. A prophet was inspired for the occasion,
to address the people. This at least is the first time we read of a
prophet coming among them, for the purpose only of reproving their
folly while their calamity lasted. The angel Jehovah, too, again ap-
peared among them, to convince them that this prophet was commis-
sioned from on high ; and very possibly to establish the new dispensa-
tion, under which a continued succession of prophets was to arise
I have therefore placed this ch. immediately after the accounts
the voice which called Samuel.
- 9.) that the posses- .
sions of Judah might be enumerated together. - . -
Ruth 1.g3 2. 3. 4. Jud. 6: 7. to end. 7.8, 9.
till the time of the great Prophet, like unto Moses. The angel revealed
himself to Gideon. He commanded Gideon to attempt the release of
the people, and assured him of the certainty of success, by miracles,
adapted (as all the miracles recorded in the O. T. were) to the pecu-"
liar circumstances of the persons for whom they were wrought. See
Hales and Lightfoot. . . - . . . . - . .
gg The history of Ruth was added to the canon of Scripture; as
from her, David and the Messiah descended. By recording the adop-
tion of a Gentile into the family from which Christ was to derive his
origin, the Holy Spirit intended to intimate the comprehensive design
of the Christian dispensation. The book is placed here on the au-
thority of Patrick, who observes that no other famine is said to have
happened during the administration of the Judges, than that caused,
in Gideon’s time, by the invasion of the Midianites. Gray. Patricic.
hl. The arrangement of the contents of this section, [contg; the
government of Eli,j is made on the united authorities of the Bible
Chronology, and Calmet." The events therein related (commencing
with Judg. 13. and ending with 1 Sam. 4. in the arrangement º
seem to have taken place in the following order. Samson ant
Samuel are born in the same year, at the commencement of the ser–
vitude of the Israelites to the Philistines (Jud: 13: 1.) the year in
which Abdon dies, and the 40 years’ administration of Eli (1 Sam.
4 : 18) begin.—Samuel is called, aged 12 yrs. So Josephus. (Samuel
continued to prophesy till his death.)—Samson, having arrived at
years of maturity; revenges the cause of his country upon the Philis-
times, from 1136 to 11 17: in which last year he was killed. He is said
to have judged Israel these 20 years, (Jud. 15 ; 20.) In the year of
Samson’s death, a prophet is sent to Eli, to warm him of the impending
fate of his house. And the prediction is fulfilled within 2 years after
Samson’s death; when the Philistines began to recover from the loss
occasioned by Samson ; and revenged that loss by the capture of the
ark—the defeat of the Israelites—and the slaughter of the sons of Eli.
On the death of Eli,the-sole administration of Samuel commences, and
continues 21 years-till the ark is recovered, and brought from Kirjath-
jearim to the house of Abimadab.—The people demand a king, and
the 40 years’ government of Saul commences, and continues till 1055.
The administration of Samuel lasted, either solely, or in conjunction
with Eli and Saul, 80 years. . - - -
... ii. V. 3. The appearance of the angel Jehovah to Manoah, and his
wife, was the last open vision; the last miraculous interposition till
j) The song of Hannah is chiefly remarkable for its predicting the
dominion of the promised Savior of the world as a-King in Israel : and
as being likewise the first composition in which He is described by
the term Messiah, the Christ; or the Anointed. The same-epithet was
afterwards used by David, Nathan, Ethan, Isaiah, Daniel, and the
succeeding prophets of the Old T. and by the apostles and inspired
writers of the New. The ancient Jews referred this hymn to the
time of the Messiah. , ‘The expressions are too magnificent and
sublime ’ to be confied to inferior subjects. See Hales. Patrick. The
former has given a new translation, and the latter a beautiful para-
phrase of this hymn. Horsley too has made a spirited translation.
kk V. 16. The priests, according to the Mosaic Órdinance, were
invited to the offering-feasts: when they either would not, or could
not accept the invitation, a part of it, in civility only, was sent home
to them : this courtesy was at length converted into a right; and they
demanded a portion of the sacrifice in the unwarrantable manner
described, 1 Sam. 2: 15–17. • * . . . . . JMichaelis.
ll. The call of Samuel. The Israelites had again become so corrupt,
and the priesthood itself so degraded by the vices of the sons of Eli,
that the oracular voice in the sanctuary, given by the Urim and Thum-
mim, had for some time ceased. Eli is warned of the ruin of his
family, not by the usual answer from between the cherubim, but by a
prophet, sent expressly. There. had been no open manifestation of
the presence of the God of Israel, since the appearance of the angel to
Manoah. The expectation of Eli, however, that the angel Jehovah
would again appear, is well described in his answer to Samuel, when
the youthful inevité inquired if he had called him. The God of
Israel in the present instance revealed Himself to a child ; and Eli
immediately perceived that it was therangel Jehovah, the Lórd, who
had called him. The assertion of the inspired writer is express; the
Lord came, and stood, and called, Samuel, Samuel ! (1 Sam. 3: 10.)
The destruction of Eli's house is now denounced ; and from this pe—
riod, through the whole of the life of Samuel, the oracle was regu-
larly uttered as in former times. See Ex. 25:32. Num. 7: 89.—and
Hales and Horsley. .” - º -
mm Horsley thinks, ch. 7, is merely introductory to the several
events related in those which follow it, as far as the 25th. ! -
mn Twenty years..] The meaning is not, that the ark was at Kir-
jath-jearim only 20 years, but that 20 years elapsed before the people
received from Samuel any hope of Jehovah’s interposition for their
deliverance. The expression (1 Sam, 7: 1.) ‘The men of Kirjath-
jearim came, and fetched up the ark of the Lord, and brought it into
the house of Abinadab in the hill,” means, that they removed it, not
from the city altogether, but to the highest part, the citadel, which
was consecrated to its service. . The word Kirjath-jeanin signifies
the city of the woods. The continuance of the ark in this place ex-
plains the difficulty in Ps. 132: 6. “We heard of the ark at Ephratah,
or Shiloh in Ephraim; and found, it at Kirjath-jearim, the fields of
the wood.’ Wells, Patrick, Horsley, Lightfoot. • ,
*.
- Continued in the neart volume.
*
w
A N
f
- CALL, ED
S - Exposition of THE FIRST BOOK OF MOSES,
G E N E S I S,
w IT H
P R A CT I C A L O B S E R V ATIONS, AND NOT E S.
.*
THE title of this book is borrowed from the Greek translation. . It signifies origin, generation, or production. With
propriety is it so named; for it is a history of originals—the creation of the world, the entrance of sin and death into it,
the invention of arts, the rise of nations, and especially the planting of the Church, and its early state. It is also a his.
tory of generations, as those of Adam, Noah, Abraham, &c. º not ‘endless,’ but useful. The New Testament
likewise commences with the generation of Jesus Christ. att. 1: 1. Let us bless God for the book which shows us
our remedy, as this makes known our wound; and join in the petition, Lord, open our eyes, that we may see the wondrous
things both of thy Law and Gospelſ -
e narrative, embracing, according to the Hebrew chronology, 2369 years, is continued to the death of Joseph, 1635
years before the Christian era, and 713 after the Flood. Of this overwhelming destruction, with which the Lord, pro-
voked by man's wickedness, desolated the earth at the end of 1656 years from its formation, preserving only Noah and
his family, it exhibits the account, and that of the repeopling of the earth by Noah's sons.
More light is then thrown on the original of nations, and on many coincident subjects, than can be obtained from all
other records of antiquity taken together: and it is observable, that the books which come nearest to it in age, and have
the greatest claim to authenticity, are those which either mention or allude to the prominent facts it records; but which
the pagan historians of after times, having only heard of by tradition, mutilated or blended with fables. Its mass of his-
torical materials concerning those remote ages, of which we have no other even plausible records, must cause the scholar
to regard it as an invaluable treasure of ancient erudition. But the copiousness with which the history of Abraham, “the
father of the faithful,” the repository of the promises, and ancestor of Christ, is given, shows what is deemed most impor-
tant, among all, the curious and interesting information of this most ancient book, as is believed, in the world, by Him,
whose ‘judgment is according to truth.’ And the religious instruction it contains concerning God our Creator, our
fallen condition, thé promise of a Savior, and the redeemed sinner's walk with God, must more endear it to the pious
Christian, than all its literary worth can possibly recommend it to the learned antiquary or historian.
history,’ says Full ER, ‘the world would be in total darkness, not know
first page of this sacred book, a child may learn more in one hour, than
it in thousands of years.”
º
“Without this
whence it came, or whither it goeth. In the
the philosophers of the world learned without
HENRY, Scott.
Opinions have been different concerning the time when Moses wrote this book; but that is most probable, which
places it after the departure of the Israelites from Egypt, and the promulgation of the law.
parts: 1. The origin of the world. (Ch. 1: 2). 2. The history of the former world.
It may be divided into four
(Ch. 3—7) 3. The general his-
tory of mankind after the deluge. (Ch. 8–11) 4. The particular history of the patriarchs. (Ch. 12–50.) HoRNE,
~
*~.
B.o.º.
CHAP. I.
God creates heaven and earth, 1 ; forms
the light, and the firmament, ;
separates the dry land from the
waters, and produces the vegetable
~tribes, 9–13; forms the sum, moon,
and stals, 14–19.; causes the waters
to produce fishes and ſowls ; and the
carth to bring forth cattle, wild
beasts, and creeping things, 20–25;
creates man in his own umage ; blesses
him ; gives him dominiofi ; grants
the fruits of the earth for ſood ; and
pionounces the whole ‘ vely good,'
26–31.
IN *the beginning "God
created the heaven
and the earth.
v. 8:22,23. John 1:1–3. Heb.
1:10. 1 John 1:1, -
b Job 38:4. Ps. 89.1 12, 102:25. 146:
6. Its:45. is 40.3, 42.5, 44.
51:13. Jer. 32:17. 51:15. Zech. 12;
1. Acis 14:15. 17:24. Rom. l;20.
Col. 1:16. Ileb. 3:4. 11:3. Rev. 4:
11. 10:6. *
CHAP. I. V. 1, 2. The foundation of all re-
ligion being laid in our relation to God as our
Creator, it was fit that the book of divine revela-
tions, which was intended to be the guide, sup-
port, and rule, of religion, should begin, as it
does, with a plain, full account of the creation
of the world. Concerning this, the pagan philo-
sophers wretchedly blundered, and became vain
in their imaginations; some asserting the world’s
eternity and self-existence, others ascribing it to
a fortuitous concourse of atoms: thus the world
by wisdom knew not God. The holy Scripture,
therefore, designing by revealed religion to main-
tain and improve natural religion, lays down, at
first, this principle of the unclouded light of
nature, That this world was, in the beginning
of time, created by a Being of infinite wisdom
, and power, who was Himself before all time, and
'all worlds. The first verse of the Bible gives us
a surer and better, a more satisfying and useful
knowledge of the origin of the universe, than all
the volumes of the philosophers. . The lively
faith of humble Christians understands this matter
better, than the elevated fancy of the greatest wits.
Heb. 11: 3.
Here, to our comfort, is the first article of our
creed, that God, the Father Almighty, is the
Maker of heaven and earth, and as such we
believe in Him. Observe, in this verse, four
things.
1. The effect produced; the heaven and the
earth, that is, the world, including the whole
frame and furniture of the universe, the world
and all things therein; (Acts 17: 24.) the
visible part of creation, which accounts for the
creation of angels not being mentioned; in which
are (1.) Great variety, beauty, eacactness and
accuracy, power, order, and mystery. From
what we see of heaven and earth, we may easily
infer the eternal power and Godhead of the
Creator, and furnish ourselves with abundant
mattel for his praises. And let our make and
NOTES.
CHAP. I. V. l. It is natural and unavoidable for us, who ale but
of yesterday, to inquire about those things which have been before
us, and to form conjectures even about the original of all things; but
our reason is evidently º to inquiries of this kind. Reason
may approve, appropriate, and apply, the information conveyed to us
by the Word of God, but it cannot anticipate it. The Scriptures, in
perfect harmony with the conclusions of our reason when soberly ex-
ercised, declare that God is ‘from everlasting to everlasting”. All
else had a beginning. With this the inspired historian opens his
narration, and, in most sublime abruptness, breaks forth, ‘ In the be-
ginning:” as if he had said, “This, O man, is enough for thee to
know ; here stop thy presumptuous inquiry; call back thy intruding
iſ) rt, VOT,. T, t :
thoughts from things too high for thee, and learn to adore thy Crea-
tor.”—The Scriptures are especially intended to teach us ‘the know-
ledge of God;’ which is done, in the manner best suited to inform
and affect us, by recording his works. It is well known that the
original word, commonly translated God, is plural, in a language
which has three mumbers; and that when thus used it is joined to sin-
gular verbs. The Hebrew seems to have been at least a dialect of
the original language ; and it is evident that the Lord made choice
2 of it, for the first written revelation of Himself to man : so that this
grammatical anomaly, at the very opening of the Scriptures, seems
intended to give us some intimation concerning that mystery, which
is aſterwards more fully revealed ; namely, the Plurality in the Unity
of the Godhead. It would indeed be improper to rest a doctrine.
B. C. 4004. GENESIS, I.
Work of creation.
2 And the earth was place, as men, remind us of our duty as Chris-
* without form, and void,
and darkness was upon
the face of the deep :
* and the Spirit of God
moved upon the face of
the waters. . -
c Jer. 4:23. Nah. 2:
eye, and the earth under our feet, .
2. The Author and Cause, GOD; the He-
brew Elohim, bespeaks, (1.) The power of God
the Creator. El signifies the strong God; and
things out of nothing? (2.). The plurality of
10 persons in the Godhead, Father, Son, and Holy
jº. º.º. 104:30. Is. 40: Ghost. This plural name of God, in Hebrew,
12,13. - which speaks of Him as many, though He is one,
was to the Gentiles perhaps a savor of death unto death, härdening them
in their idolatry; but is to us a savor of life unto life, confirming our faith
in the doctrine of the Trinity, which, though but darkly intimated in the Old
Testament, is clearly revealed in the New. The Son of God, the eternal Word
and Wisdom of the Father, was with Him, when He made the world, Prov. 8:
30. may, the world was made by Him, and nothing made without Him, John
1: 3, 10. Eph. 3: 9. Col. 1: 16. Heb. 1:2. O what high thoughts should
this form, in our minds, of that great God, whom we draw high to in religious
worship, and that great Mediator, in whose name we draw migh;
3. The manner. God created, that is, made it out of nothing. The fish
and fowl were produced out of the waters, and the beasts and man out of the
earth; but that earth and those waters were made out of nothing. By the
ordinary power of nature, it is impossible that something should be made out
of mothing; but by the almighty power of God, it is not only possible, but
impossible it should be otherwise, for nothing is more injurious to the honor of
the Eternal Mind, than the supposition of eternal Imatter.
4. The time. In the beginning, that is, of time: time began with the
production of beings measured by time. Before the beginning of time there was
none but that Infinite Being who inhabits etermity. (John 13.)
Learn hence, (1.) Atheism is folly, and atheists the greatest ſools in mature;
they see there is a world that could not make itselſ, and yet will not own there
is a God that made it. Doubtless, they are without excuse, but the god of
this world has blinded their minds. (2.) God is sovereign Lord of all, by
an incontestable right. If He be the Creator, no doubt He is the Owner and
Possessor, of heaven and earth. (3.) With God all things are possible;
therefore happy are the people that have Him for their God, and whose help
and hope stand in his name, Ps. 121: 2. —124: 8. (4.) The God we serve,
is worthy of, and yet exalted far above, all blessing and praise, Neh. 9:5, 6. 3
If He made the world, He needs not our services, nor can He be benefited by
them, Acts 17: 24, 25, and yet He justly requires, them, Rev. 4: 11. If all
is of Him, all must be to Him. * - - - “.
W
tians, which is, always to keep heaven in our
what less than almighty strength could bring all
A chaos was the first matter; here called the
earth, (though the earth, properly taken, was
not made till the third day, v. 10.) because it
most resembled what was afterward called earth,
mere earth, a heavy, unwieldy mass called also
the deep, both for its vastness, and because the
waters, afterward separated from the earth,
were now mixed with it. The Creator could
have made his work perfect at first, but by this
gradual proceeding He would show what is, or-
dinarily, the method of his providence and grace.
In this chaos, there was nothing desirable to be
seen;—it was without form, and void; confu-
sion and emptiness; so, the original words are
réndered, Isa. 34: 11. If the work of grace in
the soul is a new creation, this chaos represents
the state of an unregenerate, graceless soul: there
is disorder, confusion, and every evil work; it is
empty of all good, for it is without God; it is
dark-darkness itself: this is our condition by
nature, till almighty grace effects a blessed
change. ~. - _* <
The Spirit of God was the first Mover; He
moved upon the face of the waters. Can
this confused mass of matter be formed into a
beautiful world? Yes, if a spirit of life from
God enter into it, Ezek. 37: 9. Now there is
hope concerning this thing; for the Spirit of
God begins to work, and if He work, who or
what shall hinder? God is said to make the
world by his Spirit, Ps. 33: 6, Job. 26:13, and
by the same Mighty Worker the new creation is
effected. He moved on the face of the deep; as
Elijah stretched himself on the dead child; as
the hen gathers her chickens whder her wings,
and hovers over them, to warm and cherish them,
as the eagle stirs up her nest, and flutters over
her young, (the same word here used,) Deut.
2: 11. Learn hence, God is not only the Au-
thor of all being; but the Fountain of life, and
Spring of motion. Dead matter would be for
ever dead, if He did not quicken it. And this
which is of such importance in the Christian system, on these inti-
Imations; yet this should not be rejected as a mere verbal criticism.
—God created the heaven and the earth, or the whole universe, visi-
ble and invisible. The word heaven is sometimés used in Scripture
for that place, where the divine glory is especially displayed, and
where angels and happy spirits have their residence ; at other times
for the boundless expanse, in which the sun, moon, and stars are
placed ; and at others for the circumambient air, even to the very
surface of the earth; it must therefore be interpreted as the context
requires.—This general account warrants no conclusions respecting
the angels, or the inhabitants of other systems, except that they are
all the creatures of God. But this visible world was formed in six
days.—The chaotic mass seems to have been first instantaneously
created out of nothing, and then gradually reduced to order, and
beauty. * Scott.
In the beginning.] Dr. Chalmers supposes it possible, for any
thing in the text to the contrary, that the first act of creation de-
scribed in this verse, might have been even many ages before the
siz days creation. . . R ED.
God created.] ‘ All visible nature is a multifarious association of
very compounded substances, of which the particles must have been
in some other state before they were compounded together. . The
single condition of the elements must have preceded their union in
the composition ; and thus it is physically impossible that a compound
can have been eternal. Composition and eternity aré as incompati-
ble as to be and not to be.” TURNER. The world, then, unenlight-
ened reason teaches us, is not eternal. La Place, (and who is better
qualified to judge 2) says of the motions of the planets, “It is infinity
to unity that they are not the effect of hazard.’ A designer then arrang-
ed them ; of HIM Moses here writes. - Ed. -
Created.] ‘The rabbins, legitimate judges in a case of verbal criti.
cism on their own language, are unanimous in asserting, that the
word here expresses the commencement of the existence of a thing;
or its egression from nonentity.” Dr. A. CLARKE.
The heavens.]. Rather the substance of the heavens. So Aben Ezra,
•Ainsworth, Walton’s Polyglott, Buztorf, the Syriac translation, Robert.
som, and Dr. A. Clarke. - ED.
Verse 2, -
At the very opening of the Sacred-Volume, we have an intimation
of that divine Spirit, whose influence and operations form so conspi-
cuous and distinguishing a part of Revelation : for, as the efficient
Cause of the creation, “He moved upon the surface of the waters.”—
Let the impartial reader here turn his attention to those texts of the
New Testament, which expressly ascribe all creation to Jesus Christ
the Son and Word of God : and, comparing them with this account
of the agency of the Spirit in creation, and with those scriptures
which declare that God created all things; he must allow, that, from
the beginning of the Bible, there is a real foundation for the doctrine
*f three divine Persons in the unity of the Godhead. Scott.
“The heathens, had a tradition respecting “ the primeval chaos
whence the world arose,” and the production of all things by the ef.
ficiency of a Supreme Mind, which bears so close a resemblance to
! - - -
the Mosaic account of the creation, as to prove that they all originated
from-the same source; while the striking contrast between the una-
dorned simplicity of the one, and the allegorical turgidity of the other,
accurately distinguishes the inspired narrative, from the distorted
tradition.” - - T. H. HoRNE.
Deep.] ‘The Hebrew signifies tumult and turbid confusion.” . The
Spirit of God moved.]. “The infinite wisdom and power of God, made
a vehement conmotion and mighty, fermentation on that fluid mat-
ter; to vivify-and separate its parts ; some of which were flui,' and
light, and others solid and heavy. The lighter got above the heavier,
and these Moses calls waters.” JMoved.] ‘ Or brooded, whence some
think the ancients took their notion of “a first-laid egg,” out of which
all things were formed—that is, a chaos consisting of earth and
water, thicker and thinner parts, as an egg doth of yolk and white.
The Spirit communicated vital energy—the souls and spirits of all
living creatures: which we thus learn are distinct from matter, nor .
arose out of it.” - - PATRI cK.
‘The effects of this operation of the divine Spirit are not stated,
but we may presume them to have been, to produce those formative
arrangements which constitute the present structure of the earth, its
great masses of rocks and strata—its geological system and construc-
tion.” - ... " z TURNER.
‘The silence of the Mosaic record on the particular history of, our
geological construction, allows free latitude to every speculation, and
repels no philosophical investigator. It merely presents a few
points and outlines, which nothing has yet occurred to disprove,
although nüch has been observed, which it requires great talents,
enlarged reasoning; and further knowledge to reconcile to them with
precision, and to explain what may seem inconsistent. This, how-
ever, additional researches may be expected to effect; for it is
probable that that theory will be found the truest, the most scientific,
and the most satisfactory, which is the most coincident with the
Hebrew document.” Thirner. How little the Mosaic account has to
fear at present from the inſant science of geology, may be learned
from the words of an eminent geographer. ‘The pretended science
of speculative geology, promises no certain results, since it oversteps
the evidence of facts. The portion of the globe known to us, does
not constitute, at the very utmost, the thousandth part of its entire
mass. Our excavations do little more than scratch the surface of
the earth; our geologists have surveyed with attention scarcely the
half of Europe, or the tenth part of America and Asia; the observa-
tions which have been made are extremely few ; and yet unbound-
ed scope has been given to speculation. In the vast and unexplored
, recesses of the globe, it is possible that there may lie, concealed,
agents so active and so powerful, that to them the various revolutions
which the earth has undergone, may have been the work only of
so many moments. As long as the interior of the globe remains
unknown to us, the conclusion we may draw from facts observed
on the surface, can be no more than probable in reference to these
facts; but whenever we attempt to combine the conclusions, in
order to form a general system, their uncertainty will clearly appear;
for, opposite to a finite sum of probabilities, however strong we
B. C. 4004.
Work of creation.
GENESIS, I.
*~
_light from the darkness.
ment in the midst of the
state, wherever either is present, that they are thought
3 T And * God said,
*Let there be light: and
there was light."
4 And God saw the
light, 5that it was good :
and God * divided the
mess, at the º
of time, bring our vile
5 And God called the
light "Day, and the dark-
ness , he called . Night:
# And the evening and
the morning were the
first day. • -
6 || And God said,
Let there be a fifirma-.
e Pā. 33:9. , Matt, 8:3. John II:43,44.
f 2 Cor. 4:6. Eph. 5:14. -
g 10,12,18,25,31. Ec. 2:13; 11:7.
* Heb. Between the light and between
the darkness. *
.h Ps. 74:16. 104:20. Is. 45:7.
f Heb. And the evening was, and the
morning was. 8,13,19,23,31.
i 14,20. 7:11,12. Job 37:11–18. - 38:
22–26. Jer. 10:13. -
f Heb. expansion.
He spake, and it was done;
God in the face of Christ, 2 Cor. 4:6.
standing, 1 John 5: 20. -
God divided the light from the darkness, so as they could never be joined
or réconciled; for what fellowship has light with darkness? Darkness
has its place, because it has-its use; as the light of the morning befriends the
business of the day, so the shadows of the evening befriend the repose of the
night, Job 7: 2. . In heaven is perfect and perpetual light, in hell, utter dark-
ness. In that world, between these two a great gulf is fixed; in this world,
they are counterchanged, and we pass daily from one to another; that we may
learn to expect the like vicissitudes in the providence of God, set the one over
against the other, and accommodate ourselves to both, as we do to the light
and darkness, bidding both welcome, and making the best of both. . _2^
God divided them from each other by distinguishing names, v. 5. as Lord
of both; Ps. 74: 16. Let us acknowledge God in the constant succession of
day and might, and consecrate both to his honor, by working for Him every day,
a-.
may suppose them, there shall arise an infinite sum of unknown
terms, of which one alone may perhaps be sufficient to counterbal-
ance all our probabilities.” JMalte-Brun. ED.
w Verses 3–5.
The sublimity of the language, here used, has been univer-
sally admired by men of learning and taste; and indeed the sim-
plicity of the whole narrative is unspeakably more majestic, than
those studied ornaments which are generally employed and admired.
Before the formation of the sun, moon, and stars, there was, in some
way which we cannot explain or understand, a regular succession of
light and darkness on the chaotic mass, which thus measured out
‘the first day.” * Scott.
Light.] ‘ Nothing of all we see on the globe could begin to be
operated, without the union of a certain quantity of LIGHT to all the
other elements of which it was composed ; elements which, without
it, would have exercised no chemical action on each other. Accord-
ingly all the known geological phenomena, date their origin from
the time of this union. The light first introduced into the mass of
the earth did not proceed from any luminous body like the sun.”
De Luc. “This grand physical truth could not have originated 4000
years ago from any human mind. . From light we cannot separate
, the recollection and companionship of heat. Light and heat are
now found to be so generally co-existing, in the latent or the active
to be modi-
fications or different conditions of the same element. When both
occur we have fire. . Fire is luminous heat, or heat in the state of
light.” Turner. ‘The original word signifies not only light, but fire.
(Ís. 31: 7. Ezek. 5; 2. It is used for the sun, Job 31; 26, and for the
electric fluid, or lightning, 37:3; and Is. 44; 16, for the heat derived
from the fire.) I therefore conclude, that as God has diffused the
matter of caloric, or latent hear, through every part of nature, without
which there could be neither animal nor vegetable life, that caloric
is principally intended by the original word.” Dr. A. CLARKE.
* Thus the great scientific truth so recently ascertained, that both
the watery and fiery elements were actively concerned in the geo-
jogical formation of our earth, is implied or indicated by the Mosaic
narration, instead of being inconsistent with it. Phenomena of nature
are continually occurring to strengthen the opinion in the observing
mind, that light and heat have such close analogies and intimate re-
lations with the effects and laws of the electric, magnetic and galva-
nic fluids, as to induce a belief, that they are all modifications of the
same ethereal. substance. If th
makes it credible to us, that God should raise the
dead. That power which brought such a world
as this, out of confusion, emptiness, and dark-
ing of time, can, at the end
bodies out of the grave,
though it be a land of darkness as darkness
itself, and without any order, Job. 10: 22,
and can-make them glorious bodies. -
The first of all visible beings created, was
light; the great beauty and blessing of the uni-
verse: like the first-born, it, of all visible beings,
most resembles its great Parent; though we are
sure that it is, yet we know not its nature, nor
what it is, or by what way the light is parted,
Job 38: 19, 24. By the sight of it let us be led
to, and assisted in, the believing contemplation
of Him who is Light, infinite and eternal, 1 John
1:5, the Father of Lights, James 1: 17, who
dwells in light inaccessible, 1 Tim. 6: 16. In
the new creation, the first thing wrought in the
soul, is light: the blessed Spirit captivates the will
and affections by enlightening the understanding,
so coining into the heart by-the door, like the good
Shepherd whose own it is. They that by sin were
darkness, by grace become light in the Lord.
God willed, and the light was; a copy exactly
answering the original idea in the Eternal Mind.
O the power of the word of God! He command-
ed, and it stood fast: with Him it was a word, and a world.
God, that is, his will and the good pleasure of it, is quick and powerful. Christ
is the Word, essential, eternal, and by Him the light was produced, for in Him
was light, and He is the true Light, the Light of the world,
5. The divine light in sanctified souls is wrought by the power of God’s Word,
and of the Spirit of wisdom and revelation, opening the understanding, scattering
the mists of ignorance and mistake, and giving the knowledge of the glory of
- Darkness had been perpetually on the
face of fallen man, if the Son of God had not come, and given ws an under-
is be a just conclusion, the rise and
resting in Him every
his law day and might.
This was the first day’s work; the evening
and the morning were the first day; not only
of the world, but of the week. I observe it, to
the honor of that day, because the new world be-
gan on the first day of the week likewise, in the
resurrection of Christ, as the Light of the world,
early in the morning. In Him, the day-spring
from on high has visited the world; and happy
are we, for ever happy, if that Day-star arise
tn our hearts.
V. 6–8. Let there be a firmament, and eac-
pansion,so the Hebrew word signifies, like a sheet
spread, or a curtain drawn out. This includes all
that is visible above the earth, between it, and the
third heaven; the air, its higher, middle, and
lower regions; the celestial globe, and all the
spheres and orbs of light above: it reaches as
high as the place where the stars are fixed, for
that is called here the firmament of Heaven,
v. 14, 15, and as low as the place where the
birds fly, for that also is called the firmament
of Heaven, v. 20. Lest it should seem as
iſ God had only commanded it to be done, and
some one else had done it, he adds, And God
made the firmament. What God requires of
-us, He himself works in us, or it is not done.
He that commands faith, holiness, and love,
creates them by the power of his grace going
along with his word, that He may have all the
praise. Lord, give what thow commandest,
and then command what thou pleasest. The
firmament is said to be the work of God’s fin-
gers, Ps. 8: 3. a curious piece of art, of admi-
rable fineness of constitution.
The use and design of it was to divide the
waters from the waters, that is, the waters in
the air, and those on and in the earth. See the
difference between these two, carefully observed,
Deut. II: 10, 11, where Canaan is, on this ac-
count, preferred to Egypt, that Egypt was mois-
tened, and made fruitful, with the waters that are
winder the firmament; but Canaan with waters
from above, out of the firmament; even the dew of
heaven, which tarrieth not for the sons of men.
God has, in the firmament of his power, cham-
bers, store-chambers, whence He watereth the
earth, Ps. 104: 13.—65: 9, 10. He has also
treasures, or magazines, of snow and hail,
which He hath reserved against the day of
night, and meditating in
The word of
1 John 9.—9:
action of light included the operation of all these fluids in the geologi-
cal formations.” - URN ER.
(4.) God saw.] ‘A condescending in expression to the manners of
men.” [See ch. 6: 6. Ass EMB. ANN.
Divided the light from the darkness.] ‘ It may not be impertinent to
suggest, that light seems, like heat, to have two states, active and
latent, [as may be proved says Dr. A. Clarke, by the friction of two
pieces of crystal, &c.] the active state causes its visible phenomena,
and our sensation of daylight. When this subsides, by the sun’s de-
parture, into its latent state, our sense of darkness or night is produced.
The solar rays again emerging upon it, have the power of changing
its latent state into its active visibility.” TURNER.
(5.) Called.] ‘Settled in such a constant course that distinct
names were given.” Evening and morning.] ‘A Hebrew phrase for
the whole day.” PATRI cK.
“It is acknowledged by all, that the evening and the morning are not
here to be understood according to our common usage, but are put, by
a syncedoche, each of them for one whole part of the natural day. But
because it may be doubted which part each of them signifies, some
understand by evening, the foregoing day; and by morning, the fore-
going night, and so the natural day begins with the morning or the
light, as it did with the ancient Chaldeans. Others by evening un-
derstand the first night or darkness, which was upon the face of the
earth, v.2. which probably continued for about twelve hours, the
beginning whereof might fitly be called evening, and by morning the
succeeding light or day, which may reasonably be supposed to con-
tinue the other twelve hours or thereabouts. And this seems the truer
opinion. 1. Because the darkness was before the light, as the evening
is put before the morning, v. 5. and 8. and afterwards. 2. Because
this best agrees both with the vulgar and with the scripture use of
the terms evening and morning. 3. Because the Jews, who had the
best opportunity of knowing the mind of God in this matter, by Moses
and other succeeding prophets, began both their common and sacred
days with the evening, as is confessed, and may be gathered from
Lev. 23: 32.2 O OLE =
Day.] ‘ A day requires the existence and revolving motion of the
earth alone. This is mentioned by Moses as beginning before the sun
was made the centre of our astronomical system. As this fact de-
notes the diurnal movement to be distinct from the sun, and inde-
pendent of it, it is another instance of the correctness of the Mosaic
aCCount.” - TURNER.
‘This first day of creation according to J. Capellus, was the 18th
B. C. 4004.
Work of creation.
GENESIS, I.
waters, and let it divide
the waters from the wa-
terS.
7 And God made the
firmament, and k divided
the waters which were
under the firmament,
from the waters which
were above the firma-
ment: * and it was so.
8 And a God called the
firmament Heaven: “And
the evening and the
morning were the second
day.
9 || And God said,
PLet the waters under
the heaven be gathered
together unto one place,
and let the dry-land ap-
pear: and it was so.
10 And God called
the dry-land Earth, and
the gathering together of
the waters called he
Seas: q and God saw
that it was good.
11 And God said, "Let
the earth bring forth
* grass, the herb yielding
seed, and the fruit-tree
yielding *fruit after his
kind, whose seed is in
itself, upon the earth :
and it was so.
12 And t the earth
brought forth grass, and
k Prov ,29.
l §§ ; Ps. 104:10–13. 148:4.
C. ll: 5.
m 9,11,15,24. Matt. 8:27.
n 5,10. 5.2. EXº3.
o 5,13.
p Job 26.10. .38:8–11, Ps. 24:2. 33:
7. 95:5. 104.3,5–9. 136.6. Prov.
;”. Jer. 5.22. 2 Pet. 3:5. Rev.
10:
q 4. Deut. 32:4. Ps. 104-31.
r 2:5, Job 28:5. Ps. 104:14–17. 147:
8. Matt. 6.30. Heb. 6:7.
* Heb. tender grass.
s 29. 2:9,16. Matt. 7:17. Luke 6:43,
44. Jam. 3.12.
t Is. 61:11. Mark 4:28.
battle and war, Job 38: 22, 23. O what a
great God is He, who has thus provided for the
comfort of all that serve Him, and the confusion
of all that hate Him!
IIe called the firmament Heaven. It is the
visible heaven, the pavement of the holy city;
above the firmament, God is said to have his
throne, Ezek. 1; 26. for He has prepared it in
the heavens; the heavens therefore are said to
rule, Dan. 4: 26. Is not God in the height of
heaven? Job. 22: 12. Yes, He is, and we
should be led by the contemplation of the héavens
that are in our eye, to consider Our Father
which is in heaven. The height of the heavens
should remind us of God’s supremacy, and the
Sinfinite distance that is between us and Him;
their brightness and punity should remind us of
his glory and majesty, and perfect holiness; their
vastness, their encompassing of the earth, and
the influence they have upon it, should remind
us of his immensity and universal providence.
V. 9–13. The third day’s work, the form-
ing of the sea and the dry land, and the mak-
ing of the earth fruitful. Hitherto the Crea-
tor had been employed about the upper part of
the visible world; now. He descends to this low-
er world, the earth, designed for the children of
men. Observe,
I. How the earth was prepared to be a habi-
tation for man. 1. The waters which had cov-
ered the earth, were ordered to 1 etire, and gath-
er into one place, namely, the hollows fitted
and appointed for their reception and rest: the
waters, thus cleared, collected, and lodged in
their proper place, He called Seas; for though
many, in distant regions, and washing several
shores, yet either above ground, or under ground,
they have communication with each other, and
so are one, and the common receptacle of wa-
ters, into which all the rivers flow, Eccl. I: 7.
Waters and seas often, in Scripture, signify
troubles and afflictions, Ps. 69: 2, 14, 15.-
42: 7. God’s own people are not exempted
from these in this world; but it is their com-
fort, that they are only waters whder the heaven,
not in heaven, and that they are all in the place
God has appointed, and within the bounds He has
set. How the waters were gathered together,
at filst, and how they are still bound and limited
by the same Almighty Hand that first confined
them, is elegantly described, Ps, 104: 6–9, as
matter of praise. They that go down to the
sea in ships, ought to acknowledge daily the
wisdom, power, and goodness, of the Creator, in
making the great waters serviceable to man for
trade and commerce; and they that tarry at
home, must own themselves indebted to Him that
keeps the sea with bars and doors, and stays its
proud waves, Job. 38: 10, 11. 2. The dry landſ
was made to emerge out of the waters, called
Earth, and given to the children of men.
It was in being before; but of no use, because
under water: thus many of God’s gifts are re-
ceived in vain, because they are buried; make
them to appear, and they become serviceable.
We who, to this day, enjoy the benefit of the
dry land, must own ourselves tenants to, and de-
pendents on, that God whose hands formed the
dry land. Ps. 95 : 5. Jonah 1: 9.
II. How the earth was furnished for the main-
tenance and support of man, v. 11, 12. Provi-
sion for the present was now made, by the imme-
diate products of the earth, which brought forth
grass for the cattle, and herb for the service of
man; likewise for time to come, by the perpetu-
ating of the several kinds of vegetables, every
one having its seed in itself after its kvnd.
Lord, what is man, that he is thws visited and
regarded ! Observe here, 1. Not only is the
earth the Lord’s, but the fulness thereof, and
He is the rightſul Owner and sovereign Disposer
of it; it was emptiness, v. 2. but now, by a
word’s speaking, it is full of God’s riches, and
his they are still; his corn and his wine, his
wool and his flaac, Hos. 2: 9. The use of them
is allowed us, but the property still remains in
Him, and to his service and honor they must be
used. 2. Common providence is a continued
creation, and in it our Father work eth hither-
to. The earth still remains, under the efficacy of
this command, to bring forth its annual products;
not indeed as standing miracles, but yet as stand-
ing instances of the unwearied power, and unex-
hausted goodness, of the world’s great Maker
and Master. 3. Though God ordinarily makes
use of the agency of second causes, according to
their nature, yet He neither meeds them, nor is
tied to them; Deut. 33: 14. for here we find the
earth bearing a great abundance of fruit, proba-
bly ripe fruit, before the sun and moon were made.
4. It is good to provide things necessary, before
we have occasion to use them: before the beasts
and man were made, here were grass and herb
prepared for them. God thus dealt wisely and
graciously with man; let not man then be foolish
and unwise for himself. 5., God must have the
glory of all the benefit we receive from the pro-
ducts of the earth, either for ſood or physic. It
is He that hears the heavens, when they hear
the earth, Hos. 2: 21, 22. And if we have,
April ; but according to Bp. Usher, the 23d of October.
are divided about it, some say March, others September.”
Verse 7.
‘ Rather, which are.”
Verse 8.
Which were.]
The Jews
GILL.
Ass EMB. ANN.
e- -->
competent to ascertain the exact mode and order of the divine opera-
tions in creating and prepairng this would for the use of man.
power must then have bêen exerted very different, at least in the
mode and degree of its operation, fom that by which the ordinary
course of nature is now conducted.
A
This I am sure of, that the pro-
* Picherellus and G. Possius think the two next verses (9, 10.)
belonged to the second day’s work; and that the first words of the
ninth verse should be thus translated, and God had said, let, &c.
And so the words in the end of the tenth verse, God saw that it was
good, relate to the second day.” - PATRI cK.
Verse 9.
Said.] ‘ Rather, had said. Being about to narrate the origin of the
vegetable world, Moses pauses a moment, to state 1he mannel in
which a receptacle for it had been prepal ed, viz. by the closing part
of the second day’s work.” * BUs H.
The gathering together of the waters, and the causing of the dry land
to appear are supposed by Patrick to have been effected by subterra-
neous fires producing earthquakes, which both liſted up the earth and
made receptacles for the water. He refels to Ps. I04: 7. and Job
38: 10. I brake up for it my decreed place. -- - ICD.
Verse 10.
It is observable that God Himself gave names to those creatures,
over which Adam could not exercise dominion ; but left him to give
names to the rest.—Without doubt, the original names were expies-
sive of the nature of the creatures.
V. 1–10. ‘'The structure of the earth, and the mode of distribu-
tion of extraneous fossils or petriſactions, are so many direct eviden-
ces of the truth of the scripture account of the formation of the
earth; and they might be used as proofs of its author having been
inspired, because the mineralogical facts discovered by modern natu-
ralists were unknown to the sacred histolian.” JAMEso N.
“I will not presume to say, that the formation of the earth from the
primitive chaos to the habitable state, has been yet so cleally explained
by geologists, that we can appeal to any one theory as decidedly
proved, and clearly coincident with the Mosaic account; but sure I
am, there is no theory decidedly proved and clearly contradictory to
that account. We certainly are not yet, possibly we may never be,
gress of natural history, and the discovery of any laws of nature to
which it may lead, will never be found ultimately subversive of the
truth of Revelation. But prejudice, presumption, and lashness may
give plausibility and currency to conclusions apparently inconsistent
with the truth of Scripture, and shake the ſalth of those in whom
such dispositions prevail : against such causes of error I would ear-
nestly warn my leaders. Papal authority declared the theory of the
earth’s motion was subversive of true religion—a monument of the
rashness of supposing Scripture at war with a philosophic theory.
The decrees of the popes did not stop the motion of the earth, nor has
this overturned the Christian faith, though'it may have shaken papal
infallibility “Time destroys mele opinions, while it confirms the
verdicts of nature (and Revelation).”” GRA ves.
‘One of the most scientific and Ingenious geologists of ancient or
modern times, Cuvier, asserts that the human race cannot be more
ancient than it is represented to be in the writings of Moses.”
GLEIG.
With regard to the boasted antiquity of the Chinese, Gibbon re-
marks, “The historwal period of China does riot ascend above the
Greek Olympiads.’... [B. C. 776.] *
Dr. Hales finds that the historical period of the
farther back than the deluge, or their Calv jug.
Verse ll.
* Grass, which comes up every year without sowing; Herbs, bear-
ing a seed, which comprehends (says Ababinel) all sorts of corn,
and whatsoever is sown ; and trees which also bear fluit.” Patrick.
The total presumed number of species of plants known in 1830 is stated
by Balbi to be 80,000, and cabinets still contain undescribed species,
while new ones are continually discovered. So vast are the riches
of the vegetable kingdom while the grandeur of God displays itself
both in the cedars of Lebanon, or the immense baobab, and in the
endlessly varied microscopic forests in the mould of cheese. Ed.
Hindoos goes no
ED.
[20]
B. C. 4064.
Work of creation.
GENESIS, I.
“herb yielding seed after
his kind, and the tree
yielding fruit, whose seed
was in itself, after his
kind : and God saw that
it was good. - -
13 And the evening
and the morning were
the third day. . .
14 || And God said,
* Let there be lights in
the firmament of the hea-
ven, to divide-” the day
from the night: 3 and let
them be for signs, and
for seasons, and for days,
and years. --
15 And let them be
for lights in the firma-
ment of the heaven, to
give light upon the earth:
and it was so.
16 And God made
two great lights ; the
greater light f to *rule the
day, and the lesser light
to rule the night : he
made the stars also.
17 And God “set them
in the firmannent of the
heaven, to give light up-
on the earth ;
18 And to rule over
the day, and over the
night, and to divide the
light from the darkness;
and God saw that it was
good. - -
- 19 And the evening
and the morning were
the fourth day.
20 || And God said,
* Let the waters, bring
u Is. 55:10,11. Matt. 13:24,25. 2 Cor.
9:10. G31.6:7.
x Job 25:3,5. - 38:12–14. — Ps. 8:3,4.
, 19:1–6. 74:16,17. 194:19,20. , 119:
91. 135:7–9. 148:3–6.
Jer. 31:35. 33:20,25.
* H §etween the day and between the
raisht. ſº - .
y §§.
Is. 40:26. .
through grace, an interest in Him who is the
Fountain, when the streams are dried up, we
may rejoice in Him. - ~
V. 14–19. Here is the fourth day’s work,
the creating of the sun, moon, and stars, account-
edfor, not as they are in themselves, and in their
own nature, to satisfy the curious, but as they
are in relation to this earth, to which they serve
as lights; enough to furnish us with matter for
praise and thanksgiving. Holy Job, 26: 13.
mentions this as an instance of the glorious pow-
er of God, that by his Spirit. He hath garnish-
ed the heavens. -
. The command is given concerning the lights
of heaven. God had said, Let there be light,
and there was light: but that was, as it were,
a chaos of light, scattered and confused; now
it was collected, modelled, made into several
luminaries, [or, light-bearers; so the origi-
nal,] and so rendered both more glorious, and
more serviceable. Those lights were to be in
the firmament of heaven, conspicuous to all.
It is not expressly said of the second day’s
work, in which the firmament was made, that
it was good, because, till it was adorned with
these lights on the fourth day, it was not ser-
viceable to man. They must be for the distinc-
tion of times, of day and night, summer and
winter, which are interchanged by the motion
of the sun; under which, there is a season to
every purpose, Eccl. 3: 1. They must be ſor
the direction of actions: for signs of the change
of weather, that the husbandman Inay order his
affairs with discretion, foreseeing by the face of
the sky, when second causes have begun to work,
whether, it will be fair or foul; (Matt. 16: 2,
3.) also to give light on the earth, that we
may walk, (John 11: 9.) and work, (John 9:
4,) as the duty of every day requires. The
lights of heaven do not shine for themselves, nor
for the world of spirits, above, who need them
not; but for us, for our pleasure and advantage.
How ungrateful and inexcusable are we, if, when
“God has set up these lights for us to work by, we
sleep, or play, or trifle away the time of busi-
ness, and neglect the great work we were sent
into the world about! They serve us faithfully,
and shine, in their season, without ſail: but do
we in like manner, answer the end of our cre-
ation? No, our light shines not before God, as
his lights. shine before us, Matth. 5: 14. We
burn our Master’s cândles; but mind not our
Master’s work. -
stars. The sum is the greatest, vastly greater
than the earth, and the most glorious and useful
of all the lamps of heaven; a noble instance of
the Creator’s wisdom, power, and goodness, and
an invaluable blessing to the creatures of this
lower world. Let us learn from Ps. 19: 1–6.
how to give God the glory due to his name, as
the Maker of the sum. The moon is a lesser light,
yet is here reckoned one of the greater lights,
because, though, in regard of its magnitude and
borrowed light, it is inferior to many of the stars,
yet, by virtue of its office, as ruler of the night,
and in respect of its usefulness to the earth, it is
[to us] more excellent than they. Those are
most valuable; that are most seviceable; and
those are the greater lights, not that have the
best gifts, but that humbly and faithfully do the
most good with them. Whosoever will be
great among you, let him be your minister
The stars are here spoken of, as they appear to
vulgar eyes, without distinguishing between the
planets and the fixed stars, for the scriptures
were written, not to make us astronomers, but
to lead us to God, and make us saints. These
lights are said to rule, v. 16, 18. No more is
meant, than that they give light, Jer, 31: 35.
The best and most honorable way of ruling, is,
by-giving light, and doing good: those command
respect, that live a useful life, and so shine as
lights.
Learn from all this, I. The sin and folly of
that ancient idolatry, the worshipping of the sun,
moon, and stars, which, some think, took rise,
or countenance at least, from some broken tradi-
| tions in the patriarchal age, concerning the rule
and dominion of the lights of heaven. The ac-
count here given of them plainly shows that they
are both God’s creatures, and man’s servants;
therefore it is both a great affront to God, and
a great reproach to ourselves, to make deities of
them, and give them divine honors, Deut. 4: 19.
2. The duty and wisdom of daily worshipping
that God who made all these things, and made
them to be that to us, which they are. The rev-
olutions of the day and might oblige us to the
solemn sacrifice of prayers and praises, every
morning and evening.
V. 20–23. The work of creation not only
proceeded gradually from one thing to another,
but rose and advanced gradually from that which
was less excellent to that which was more so,
teaching us to press toward perfection, and en-
deavor that our last works may be our best
The lights of heaven are, the sum, moon, and | works. No living creature was created, till the
f Heb. for the rule of the day, &c. E7. 32:7,8. Joel 2:10,31. 3:15. Am. a 9:13. Fs. 8:1. Acts 13:47.
z Deut. 4:19. Josh. 10:12–14. Job 5:8. 8:9. Hab. 3:11. Matt. 24:29. b 22. 2:19. 8:17. Ps. 104:24,25. 148:
~ 31: 27:45. Acts 2:20. 10. Acts 17:25.
26–28. . Is. 13:10. 24:23. 45:7. '
Rev. 16:8,9. 21:23.
p * - > Verse 12. . -
Jind. God saw that it was good.] “This clause is so often added,
to show that all the disorders, evil and hurtful qualities that now are
in the creatures, are not to be imputed to God who made them all
, good ; but to man’s sin, which hath corrupted their nature, and per-
verted their use.” - - Poole.
Yielding seed.]. “The astonishing power with which God has en-
dued the vegetable creation, to multiply its different species, may
be instanced in the seed of the elm ; which produces 1,5S0,000,000 of
seeds; each having power to produce the same number The seeds
of the third generation from one elim would be many myriads of times
more than sufficient to stock the whole superficies of all the planets
in the solar system.” y rº Dr. A. CLARRE.
- Verse 15.
Lights.] ‘ Luminous bodies, enlighteners.” Gill. ‘Bodies having
the power of exciting light.” MERCER, in Boot HRö Y D.
** - Verses 16–19. s * *
The moon is an opaque body, much smaller-than the primary
planets; and it is with great probability supposed, that the fixed
stars aré lights themselves, immensely large : yet the moon is here
called a great light in distinction from the stars; which proves that
the sacred writers were not inspired to speak of natural things with
philosophical exactness; and indeed a modern astronomer, when
not purposely expressing himself scientifically, would use, similar
language. Ignorance or error in these respects is not fatal, and
the most exact knowledge is comparatively; of small value : * Un-
to man he said, Behold, the fear of the Loºp, that is wisdom ;
and to depart from evil, is understanding.” Job 28:28. S -
- . . . . COTT.
(16.) The greater light.] According to La Place, the mass of the
sun is to that of the earth, as 354,936 to 1. . The moon, whose bulk,
it is well known, is but a forty-ninth part of that of the earth, is spoken
of as a great light, simply in reference to us. D.
* Many have supposed that the days of the creation answered to so
many thousand years; [of which the Etruscans had traditions. Tur-
mer.] and that the world shall last six thousand years, [so too the
Etruscan tradition,] and the seventh shall be the eternal rest for the
people of God. [Accordant with traditions of the Jews. º TO
this conclusion they have been led by 2 Pet. 3: S. [and Ps. 90: 4.]
Secret things belong to God.” Dr. A. CLARKE.
He made the stars also..] Rather, with the stars, so Dr. A. Clarke,
and others. ED.
“Herschel found that in 41 minutes of time not less than 258,000 stars
had passed through the field of his telescope, when pointed towards
the milky way !” Dr. A. CLARKE.
* Those stars which, from their great brilliancy, appear to be near-
est to us, are at least 200,000 times farther from us than the sun.”
La Place. “Sirius is 525,481 times more distant.” Wollaston. A
star of Draco 400,000 times.” Bradley. TURNER.
* By the stars we are enabled to ascertain that existing space ex-
pands around and beyond us for millions of millious of millions of
our earthly miles; and that God’s creations accompany and abound
in all this marvellous extent, which, displaying no boundary, no
terminating ends, may be justly called infinite. It is an ocular real-
ity which gives us a sensitive idea of actual infinitude; for it pre-
sents, to every examining eye, extension spreading into ubiquity,
and nowhere reaching any inferable limit. The heavens, then.
are, in the strictest meaning of the term, a manifest INFINITY.”
- -- - 'TURNER.
(17.) ‘The various expressions used seem to be designed on pur-
pose to guard against and expose the worship of the sun and moon :
the first the heathens paid adoration to, a worship as early as thé
tinies of Job. Ch. 31: 26–28.” GILL.
(19.) And fowl.]. “The original word meaning every bird, and
eyery insect that is furnished with wings.” [Which is the import of
‘fowl.”] { EYLE TT.
- - Verses. 20–25.
The similarity between fishes and birds, in the general manner of
producing their young, and moving in their respective elements, is
supposed to mark the common original of both from the waters. (2:
21]
B. c. 4004.
Work of creation.
GENESIS, I.
forth abundantly the
* moving creature that
hath # life, and f fowl that
may fly above the earth
in the Ś open firmament
of heaven.
21 And God created
“great whales, and every
living creature that mov-
eth, which the waters
"brought forth abundant-
ly after their kind, and
every winged fowl after
his kind: * and God saw
that it was good.
22 And God blessed
them, saying, Be fruitful,
and multiply, and fill the
waters in the seas, and
let ſowl multiply in the
earth.
23 And the evening
and the morning were
the fifth day. -
24 || And God said,
& Let the earth bring forth
the living creature after
his kind, cattle, and
creeping thing, and beast
of the earth after his
kind : and it was so.
25 And God h made
the beast of the earth af.
ter his kind : and cattle
after their kind, and eve-
ry thing that creepeth
upon the earth after his
kind ; and God saw that
it was good. -
26 || And God said,
‘Let us make man * in
; ºft. "gº
Ec. 3:21.
| Heb. let fowl fly.
§ Hejić of the firmament of hea.
ven. 7, 14.
c Job 7:12. 26:5. Ps. 104:26. Ez. 32:
2. Jon. 1:17. 2:10. Matt. 12:40.
:17. 9: Ex. 1:7, 8:3.
<d 8 9:7.
e 18,25,31. -
f 28. 8:17. 9:1. , 30:27,30. 35:11. .
Lev. 26:9. Ps. 107:38.
g 6:20. 7:14. , 8:19. Job 38:39,40. 39:
1,5,9,19. 40:15. I's. 50:9,10. 104:
18233. 143:10.
h 2:19,20. Jol, 12:8–10. 26:13.
i 3:22. 11:7. John 5:17. 14:23.
k 9:6. Ec. 7:29. Acts 17:28,29.
3
5:1.
1 Cor. 11:7. 2 Cor. 3:18. 4:4. Eph.
4:24. Col. 1:15. 3:10, Jam. 3:9,
fifth day. on that day the fish and ſowl were
created. Though there is one kind of flesh of
fishes, and another of birds, yet they were made
together, and both out of the waters; for the
power of the first Cause can produce very differ-
ent effects from the same second causes.
God commanded the fish and fowl to be pro-
duced, not as if the waters had any productive
ower of their own, but, ‘Let fish and fowl be
º: into being, the fish in the waters, and
the fowl out of them.” This command He him-
self executed; God created great whales, &c.
Insects, which, perhaps, are as various and as
numerous as any species of animals, and their
structure as curious, were part of this day’s
work, some of them being allied to the fish,
others to the fowl. The Creator’s wisdom and
power is as admirable in an ant as in an ele-
phant. The curious formation of the bodies of
animals, their different sizes, shapes, and natures,
with the admirable powers of the sensitive life
with which they are endued, when duly con-
sidered, serve, not only to silence and shame
the objections of atheists and infidels, but to
raise high thoughts and high praises of God
in pious and devout souls, Ps. 104: 25, &c.
Observe, - -
The blessing of them, in order to their con-
tinuance. Life is a wasting thing, a candle that
will burn out, if it be not first blown out; there-
fore the wise Creator not only made the individ-
uals, but provided for the propagating of the
several kinds, v. 22. God will bless his own
works, and not forsake them; and what He
doeth shall be for a perpetuity. The power
of God’s providence preserves all things, as, at
first, his creating power produced them. Fruit-
fulness must be ascribed to God’s blessing, and
that from year to year. , Well, let us give to
God the glory of the continuance of these crea-
tures to this day for the benefit of man. See.
Job 12: 7–9. Pity that fishing and fowling,
recreations innocent in themselves, should be
ever abused to divert any from God and duty,
while they are capable of being improved to lead
us to the contemplation of the wisdom, power,
and goodness of Him who made all these things,
and to engage us to stand in awe of Him, as the
fish and fowl do of us. -
W. 24, 25. . We have here the first part of the
sixth day’s work. The sea was, the day before,
replenished with fish, the air with fowl.
day, were made the beast of the earth, cattle,
and the creeping things that pertain to the earth.
Here, as before, 1. The Lord gave the word;
not as if the earth had prolific virtue to produce
these animals, or as if God resigned his creating
power to it; but, ‘Let these creatures now come
into being on the earth, and out of it, in their re-
spective kinds, conformable to the ideas of them
in the divine counsels concerning their creation.”
4-
This.
2. He also did the work; He made them all
after their kind, of divers shapes, natures, man-
mers, food, and fashions. In all which appears
the manifold wisdom of the Creator. . . . .
V. 26–28. The second part of the sixth
day’s work, the creation of man, we are, in a
special manner, concerned to take notice of, that
we may know ourselves. Observe,
I. "M. was made last of all the creatures,
that it might not be suspected that he had been,
any way, a helper to God in the creation of the
world: that question must be for ever humbling
and mortifying to him, Where wast thou, or
“any of thy kind, when I laid the foundations
of the earth?. Job 38: 4. Yet it was both an
honor and a favor to him, that he was made last;
an honor, for the method of the creation was, to
advance from that which was less perfect to that
which was more so; a favor, for it was not fit
he should be lodged in the palace designed for
him, till it was completely fitted up and furnished
for his reception. Man, as soon as he was made,
had the whole visible creation before him, both
to contemplate, and to take the comfort of; but
God forbid that by indulging the body and the
desires of it, we should make ourselves like the
beasts that perish! • * f
Man’s creation was a more signal—and
immediate act of divine wisdom and power than
that of the other creatures. The narrative of it
is introduced with something of solemnity, and a
manifest distinction from the rest: hitherto, it
had been said, Let there be light, and Let
there be a firmament; or, ‘Let the earth, or
waters, bring forth such a thing;' but now the
word ef command is turned into a word of con-
Sultation. Man was to , be a creature different
from all that had been hitherto made." Flesh and
spirit, heaven and earth, must be put together in
him; he must be allied to both worlds. There-
fore God himself not only undertakes to make,
but is pleased so to express Himself, as if He
called a council to consider of the making of
him; Let us make man. The three persons of
the Trinity, Father, Son, and Holy Ghost, con-
sult about it, and concur in it, because man,
when he was made, was to be dedicated and de-
voted to Father, Son, and Holy Ghost. Into
that Great Name we are, with good reason, bap-
tized, for to that Great Name we owe our being.
Let Them rule man, who said, Let Us make
Tnan.
III. . Man was made in God’s image, and
after his likeness; two words to express the
same thing, and making each other the more ex-
pressive; image and likeness demote the likest
image, the nearest resemblance of any of the
visible creatures. Still, between God and man
there is an infinite distance. Christ only is the
ea press image of God’s person, as the Son of
his Father, having the same nature. It is only
19.) The word rendered whales may include all the large inhabit-
ants of seas and rivers. The nature of life, and its production, con-
tinuance, and propagation, forms a very proper subject for our specu-
Hations, if we would be convinced how incomprehensible the works
of God are, and how ignorant man is.-The great Creator had no
occasion minutely to enumerate his works, in order to display his
glory ; therefore no particular mention is here made of many things,
which are to us of the greatest importance. Scott.
(20.) Abundantly..] ‘There is a meaning here seldom noticed.
Innumerable millions of animalcules are found in water. Eminent
naturalists have discovered not less than 30,000 in a single drop! No
creatures are so prolific as fishes. A tench lays 1000 eggs, a carp
20,000, and Lewenhoek counted in a middling sized cod, 9,384,000.’
- - ... Dr. A. CLARKE.
(21.) Great whales.] ‘The Hebrew word is taken in general for
all great creatures, whether of the earth, or of the water.”
Ass EMB. A N N., Pool E.
(22.) : Our English word fish is derived from the Hebrew, fush,
signifying to multiply and increase.” [See v. 20, note.] GILL.
(24.) Cattle, beast of the earth, (or wild beast,) and creeping thing.]
Modern science divides the animal kingdom into Pertebral animals,
of which the presumed number of species in 1830 was 18,000; viz.
JMammals, 1500; Birds, 7000; Reptiles, 1500; Fishes, 8000 species:–
and Invertebral, 82,300 species, viz. Articulated, 54,300, and Inarticu-
lated, 28,000. fotai presumed number of species in the animal king-
dom in 1830, 100,000. So Balbi. s ED.
Verses 26, 27. - •
The language here used intimates far more than the superior ex-
cellency and dignity of the creature about to be formed. It is not to
be conceived, that the infinite God, by speaking in the plural num-
t
ber, should employ a language assumed by many princes; which is
indeed, as thus used, more ostentatious than dignified. But it is
still more intolerable to suppose, that the eternal God addressed any
of his own creatures, as fellow-workers with Him in the creation of
man. Yet these seem the only expedients for interpreting this lan-
guage, which can be adopted, by those who allow the divine inspira-
tion of the whole Scripture, and still refuse their assent to the doc-
trine of the Trinity; whereas, admit this doctrine to be Scriptural,
and the expressions are suitable, natural; and need little explanation.
The three Persons in the sacred Trinity at first concurred, in coun-
sel and operation, in the creation of man, as afterwards in his re-
covery from the fall. And let it, not be said, that, in avoiding one
difficulty, we run ourselves into another and a greater; for it can
never be shown impossible, that the same infinite Being should be
Three in one respect, and One in another. We know, and it is ab-
surd to deny it, that the soul and body are distinct, substances; yet
they form one man, who is two in one respect, and one in another:
but who can comprehend the bond of union betwixt his own soul
and body, or explain how they mutually operate on each other ? And
if we are incomprehensible to ourselves, how should it be possible
for us to comprehend our great. Creator? This indeed seems the
limitation of human knowledge: by experiments, the natural philos-
opher discovers, that things are so, and have such and such properties
and powers; but how and why they are so,and operate as they do, remains
still an impenetrable secret. . The process of nature in vegetation,
from a grain, of corn being cast in the earth until the gathering of har’
vest, is no more comprehensible by us than the doctrine of the Trinity;
and he who will believe no more than he can comprehend, must, to
be consistent, question his own existence. The authenticated testi-
mony of God is surely as sufficient to establish the doctrine, as to its
B. C. 4004. *
.Man created.
GENESIs, 1.

our image, after our like-
ness: and let them have
dominion over the fish
of the sea, and over the
fowl of the air, and over
the cattle, and over all-
the earth, and over every
creeping thing that creep-
eth upon the earth. ".
27 So God created
man in his own image;
in the image of God cre-
ated he him; "male and
female created he them.
28 Arid n God blessed
them, and God said unto
them, Be fruitful and
multiply, and replenish
the earth; and subdue it:
and have-dominion over.
the fish of the sea, and
over the fowl of the air,
1928. Job 523. Ps. 8.4–8. 104.
20–24. Jer. 27:6. Heb. 2:6–9.
Jam. 3:7. -
m 2:21–25. 5:2. Mal. 2:15. Matt.
. .19:4. Mark 10:6. , 1 Cor. 11:8,9.
n 22, 9:17, 17:16:20, 32:17.13. 24:
60. 26:3,4,24. .33:5. 49:25. Lev.
Chr. :3–5.
26:9. , 1 Chr. 26:5. Ps. 127
128:3,4. 1 Tim. 4:3. -
divine things clearly and truly
some of God’s honor, that is put on man, only as
the shadow in the glass, or the king’s impress on
the coin. God’s image on man consists in these
three things, 1. In his nature and constitution,
not those of his body, (for God has not a body,)
but those of his soul. This honor indeed God
has put on the body of man, that the Word was
made flesh. And this we may safely say, That
He, by whom God made the worlds, formed the
human body, at the first, according to the plat-
form He designed for Himself in the fulness of
time. But it is the soul of man, that especially
bears God’s image. The soul is a spirit, intel-
ligent, immortal, influencing, active, herein re-
sembling God, the Father of spirits, and the Soul
of the world. The spirit of man is the candle
of the Lord. The soul of man, considered in.
its three noble faculties, understanding, will, and
active power, is perhaps the brightest, clearest
looking-glass in nature, wherein to see God. 2
In his place and authority. Let us make
man in-our image, and let them have dominion.
The inferior creatures not being capable of fear-
ing and serving God, God has appointed them to
fear and serve man. Yet man’s government of
himself by the freedom of his will, has in it more
of God’s image than his government of the crea-
tures. 3. In his purity and rectitude. God’s
image on man consists in knowledge, righteous-
ness, and true holiness, Eph. 4: 24, Col. 3:10.
He was upright, Eccl. 7:29. He had an habit-
ual conformity of all his natural powers to the
whole will of God.
- His understanding saw
, and there were no errors or mistakes in his
But how art thou fallen, O son of the morning!
How is this image of God on man defaced! How
small the remains of it, how great the ruins of it!
Lord, renew it on our souls by thy sanctifying
grace!
IV. Man was made male and female, and
blessed with ſtuitfulness and increase. It should
seem that of the rest of the creatures, God inade
many couples, but of man, did not He make
one? (Mal. 2: 15.) though He had the residue
of the Spirit: whence Christ gathers an argument
against divorce, Matt. 19:4, 5: Our first father,
Adam, was confined to one wife; and if he had
put her away, there was no other for him to
marry, which plainly intimated that the bond of
marriage was not to be dissolved at pleasure.
Angels were not made male and female, for they
were not to propagate their kind, (Luke 20: 34
—36.) but man was so made. God made but
one male and one female, that all the nations of
men might know themselves to be made of one
blood, descendants from one common stock, and
might thereby be induced to love one another.
God here gave them, 1. A large inheritance,
the earth. They were made to dwell on the
face of all the earth, Acts 17: 26. Here God
has set man to be the servant of his providence,
and a probationer for a better state. 2. A nu-
merous, lasting family, to enjoy this inherit-
ance; pronouncing a blessing on them, by virtue
of which their posterity should extend to the ut-
most corners of the earth, and continue to the
utmost period of time. Fruitfulness and increase
depend on the blessing of God: Obed-Edom had
knowledge: his will complied readily and universally with the will of God,
without reluctance or resistance: his affections were all regular, and he had no
imordinate-appetites or passions: his thoughts were easily brought, and fixed,
to the best subjects, and there was no vanity or ungovernableness in them. All
the inferior powers were subject to the dictates and directions of the superior,
without any mutiny or rebellion. . Thus holy, thus happy, were our first parents, V.
And this honor put on man at first,
reason why we should not speak ill one of another, Jam. 3: 9. nor do
ill one to another, Gen. 9: 6. and a good reason why we should not debase our-
selves to the service of sin, and why we should devote ourselves to God’s service.
in º the image of God upon them.
is a goo
truth and certainty, in matters of revelation; as experiments are to
establish the fact,in philosophy: and the manner how is no inore mat-
ter of faith in the one case, than of science in the other; nor are the
difficulties greater, except as infinity exceeds the grasp of our finite
capacities. - —
The great Creator said, ‘Let us make man, in our image, after our
likeness.” Even in the present state of human nature, the soul of
man bears some ſaint resemblance to its Maker; the understanding,
memory, and imagination, exhibit a faint shadow of the Divine wis-
dom.and knowledge; the will, as exciting and directing our activity
in all respects, bears a similitude to the almighty effects of the divine
volitions, and shows that mind can act on matter in some inexplicable
manner; nay, conscience, in the exercise of her dictatorial and ju-
dicial functions, gives a feeble reflection of the justice and holiness
of the Judge of all: whilst the derived and dependent immortality
of the human soul reminds us of Him, who is self-existent and eter-
mal. But fallen angels, who possess these powers in a higher degree,
are never said to bear the image of God; and few places in Scripture
can he fairly interpreted of fallen man’s being like his Maker, till re-
newed by divine grace. There must then, be a nobler sense, in
which Adam was formed in the image and likeness of God. We
determine then, that this image consisted in an understanding pre-
pared to imbibe true knowledge, a judgment free from corrupt bias,
a will disposed to obedience, and affections regulated according to
reason and truth: nor can we conceive that it could consist in any
thing else. From such a state of mind, godliness, in all its internal
exercises and external expressions, righteousness, truth, benevolence,
purity, and an exact regulation and government of every appetite
and passion, must necessarily result, and every duty to God and man
be constantly and delightfully performed. The same disposition
would ensure belief of every truth which God should afterwards re-
veal, obedience to every precept º He should enjoin, a cordial
acceptance of every proposal which He should make, and admiration
of every discovery of the divine glory at any time vouchsafed : and
could it have been possible for man to sin, without losing the divine
image, it would have disposed him to repent; ind, with faith, love,
and joy, to receive the Mediator in whom believers trust; and to ex-
ercise ail those graces, and practise all those duties, which, Spring
from the character of a redeemed sinner.—Man, thus created in the
divine image, was constituted ruler over the other creatures. This
dominion has been frequently termed a part of the divine image:
but it seems more natural, to consider the capacity. for exercising
dominion as the result of that image; and that the actual, grant, of
dominion was made to man, in consequence of that capacity, and as
shadowing forth the sovereignty of God, over all his works. The
subjection of the animals j not sin entered, would doubtless have
been far more entire and voluntary, and the exercise of man’s au-
thority far more benign and gentle, than they are at present. For
man is now, too generally, a severe tyrant over the animals which
are within his reach and under his power; and many creatures seem
to have shaken off, or fled from, his abused dominion. Scott,
eight sons, for God blessed him, 1 Chr. 26: 5.
It is owing to this blessing which God coin-
manded at first, that the race of Imankind is still
in being, and that as one generation passeth
away, another cometh.
God gave to man, dominion over the in-
ferior creatures, the fish of the sea, and the
fowl of the air: though man provides for nei-
ther, he has power over both, much more over
every living thing that moveth on the earth,
(26.) In our image.] ‘This similitude is to be sought for in the
whole being of man; in his moral, intellectual, and corporal consti-
tution.” Gleig. ‘The soul’s origin was the divine breath. It is
therefore an emanation from the Divine Spirit, and in this sacred
source of its existence, its similitude to its Creator began. Its intel-
lectual and moral powers and qualities may be assumed to have a
proportioned resemblance in essential mature, though but in remote
miniature, and infinitely inferior. We feel and think in some re-
spect and degree like our great Author, however diminutive the pro-
portion may be—we are addressed by Him, throughout all his revela-
tions, as if we did so—He has therefore made our intelligent spirit in
such a likeness to his own, that there can be intercourse and com-
munion, and sympathy, affeetion, and affinity between man and his
God. His sacred mind can at all times, from this similarity, Inake
itself intelligible to us, and perceptible by us. He can at all times
impress our sensibilities, and communicate his influences. We are
essentially his image and likeness in our original nature and capaci-
ties ; and the more steadily we advance to all the attainable perſec-
tions of our being, the more complete the actual assimilation will
become. It is for us to accelerate this grand consummation of our
destiny. At present, the general habit is rather deterioration than
progress—a diminution and degradation of the original similitude,
instead of its preservation and enlargement.” TURNER.
Let us...] ‘ God, thus speaketh of Himself plurally four times in
Scripture: here, in chaps. 3:22. and ll: 7. and Is. 6:8. and in divers
of them, so as to mind us of the mystery of the three Persons in one
Godhead.” - Poole
(27.) Created.] ‘ It seems to be pertinently observed by Abarbincl,
that Moses here again uses the word create, (and that three times,)
to denote the original of human souls; which are not made out of
pre-existent matter as our bodies are, but by the power of God, when
they had no being at all.” PATRI cK.
Verse 28.
It appears from this verse, that both the man and the woman were
created on the sixth day; and that the subsequent account is only a
more circumstantial recapitulation of the interesting event. It is
probable Adam was taught to expect, that, aſter a term of probation
om earth, he and his descendants, if they persevered in obedience,
would be translated into heaven, or favored with some confirmation
in happiness equivalent to it. . The increase of the human species
formed a part of the Creator’s benediction; and, had not sin entered,
it would baye been a progressive communication and multiplication
of endless ſelicity.—In this method creation is still carried on, and
the divine perfections are exercised and displayed in the continu-
ance, as well as in the first production, of the creatures; though the
former excites little surprise, because custom leads us to expect it.
* . --- -- Scott.
Be fruitful, &c.], “The Hebrew doctors think this a command
obliging all to marriage. But, 1. It obliges all men so far as not to
suffer the extinction of mankind : Thus it did absolutely bind Adam
and Eve, as also Noah, and his sons, and their wives, after the flood.
23]
B. C. 4004.
The food of man and beast.
s GENESIs, 1.
and over every living
thing that *moveth upon
the earth. . .
29 || And God said,
Behold, " I have given
you every herb # bearing
seed, which is upon the
face of all the earth, and
every tree, in the which
is the fruit of a tree yield- .
ing seed: P to you it shall
be for meat. -
30 And q to every beast
of the earth, and to every
fowl of the air, and to
evéry thing that creepeth
upon the earth, wherein
there is flife, I have given
every green herb for
meat: and it was so.
31 And God saw every
thing that he had made,
and, behold, it was very
good. "And the evening
and the morning were
- the sixth day. • -
* Hebº creepeth. Ps, 69:34, marg.
o Ps. 24:1, 115:16. Hos. 2:8. Acts
17:24,25, , 1 Tim. 6:17.”
f Heb, seeding seed. .
p 2:16.93. Job 36:31. Ps. 104:27,
28. 136:25, 145:15,16. 147:9. Acts
14:17. ...”
Job 38:39–41, 39:4,8,30, 40:15,20.
; Heb. a living sou?.
r Job 38:7, Ps. 19:1,2. 104:24,31, 1
Tim. 4:4: -
s 5,8,13,19,23, 2:2, Ex. 20:11.
which are more under his care, and within his
reach. God designed, hereby, to honor man,
that he might find himself the more strongly obli-
ged to honor his Maker. This dominion is very
much diminished and lost by the fall; yet God’s
providence continues so much of it as is neces-
sary to the safety and support of our lives; and
God’s grace has given to the saints a new and
better title to the creature, than that which was
forfeited by sin; for all is our’s, if we are Christ’s,
1 Cor. 3:22. . . . . . . . . . -
.V. 29, 30. The third part of thesia:th day’s
work was a gracious provision of food for all flesh,
Ps. 136: 25. He that made man and beast,
thus took care to preserve both, Ps. 36: , 6.
Here is, - - . . . . . . .
I. Food provided for man, v. 29: . Herbs
and fruits, including corn, and all the products
of the earth; but not flesh, till after the flood,
ch. 9; 3. And before the earth was deluged,
much more, before it was cursed, for man’s sake, |
its fruits, no doubt, were more pleasing to the
taste, and more strengthening and mourishing,
than marrow and fatness, and all the portion of
the king’s meat, are now. See. Here, 1. That
which jº make us humble. We are made,
and maintained out of the earth. Once indeed,
men ate angels’ food, bread from heaven; but
they died, John 6: 49: "it was to them but as
food out of the earth, Ps. 104: 14. . There is { - * -
ble creation, which is a demonstration of God’s
meat that endures to everlasting life; Lord, ever-
more give us that!. 2. That which should make
us thankful. The Lord is for the body; He
gives us all things richly to enjoy, not only for
mecessity, but plenty, daimties, and varieties, for
ornament and delight. ... How much are we in-
debted! How careful should we be, as we live
on God’s bounty, to live to his glory! 3. . That
which should make us temperate, and content
with our lot. Though Adam had dominion giv-
en him over fish and fowl, yet God confined him, in his food, to herbs. and
fruits; and he never complained of it. Though afterwards he coveted forbid-
den fruit, for the sake of the wisdom and knowledge-he promised himself
from it, yet we never read that he coveted forbidden flesh.
food for our lives, let us mot, with murmuring Israel, ask food for our lusts,
Ps. 78; 18. See Dan. 1: 15. . . . . . . . "
II. Food provided for the beasts, ºv. 30. Doth God take care for
oaren? Yes, certainly; and not for oxen only, even the young lions and the
young ravens are the care of his providence. Let us give to God the glory,
of his bounty to the inferior creatures, all fed, as it were, at his "table,
every day. He satisfies the desire of every living thing. Let this encourage
God’s people to cast their care on Him, and not to be solicitous respecting
what they shall eat, and what they shall drink. He that provided for Adam
without his care, and still provides for all the creatures without their care,
If God give us |
the Eternal Mind’s. solemn reflection on the
copies of its own wisdom, and the products of its
own power.- . God has hereby set us an example
of reviewing our works. Having given us a
power of reflection, He expects we should use
that power, see our way, Jer. 2: 23, and think
of it, Ps. 119: 59. When we have finished a
day’s work, and are entering on the rest of the
might, we should commune with our own hearts
about, what we have been doing that day; so
likewise, when we have finished a week’s work,
and are entering on the Sabbath, we should thus
prepare to meet our God; and when we are fin-
ishing our life’s work, and are entering on our
rest in the grave, that is a time to bring to re-
membrance, that we may die repenting, and so
take leave of it. . . . *
II. God’s complacency in his work. When
we review our works, we find, to our. shame,
that much has been very bad; but when God re-
viewed his, all was very good, He did not pro-
nounce it good, till. He had seen it so; to teach-
us, not to answer a matter before we hear it.
The work of creation was a very good work;-
good, for it is all agreeable to the mind of the
Creator, just as He would have it; good, for it
answers the end of its creation; good, for it is
serviceable to man, whom God had appointed .
lord of the visible creation; good, for it is all
for God’s glory; there is that in the whole visi-
being and perfections, and tends to beget rélig-
ious regard, and veneration. It was very good.
Of each day’s work, (except the second,) it was
said that it was good, but now, it is very good.
For now, man was made, who was the chief of
the ways of God, who was designed to be the
visible image of the Creator’s glory, and the
mouth of the creation in his praises. Now all
was made; every part was good, but altogether,
very good. The glory and goodness, the beauty
and harmony, Öf God’s works, both of providence
and, grace, will best appear, when perfected.
When the top stone is brought forth, we shall
cry, Grace, grace, writo it, Zech. 4+7. There-
fore judge nothing before the time. . . . .
III. The time when this work was concluded.
The evening and the morning were the sixth
day. We are not to think but that God could
have made the world in an instant. But He did
it in six days, that his wisdom, power, and good-
mess, might appear to us, and be meditated on
by us, the more distinctly; and that He might.
set us an example of working six days, and rest-
ing the seventh; it is therefore made the reason
will not let those that trust Him, want any good thing, Matt. 6: 26. He that
ſeeds his birds, will not starve his babes. , - - -
V. 31. We have here the approbation and conclusion of the whole work
of creation. Observe, - . . . . ‘. . . . . . . . . . .
I. God’s review of his work; He saw every thing that he had made: 'so
He does still; all the works of his hands are under his eye, Ps. 139:1–16.
Omniscience cannot be separated from Omnipotence. Acts 15:18. But this was
- - PRACTICAL OBSERVATIONS. . . . . . . . . . . .
In view of the account given us in this chapter, infidelity and of God,'once by infallible wisdom pronounced ‘ very good;’ es-
impiety must manifestly appear to be as absurd and foolish, as pecially in man, created in his own image and likeness! And
they are wicked.—The Creator has an undoubted right to dis- let us bless God for the Gospel of Christ, and “flee from the
pose of us, and of all creatures, as He pleases. . To Him we wrath to come;’ that his powerful arm may be employed for
must render an account of the use we make of all his gifts; nor sour salvation, not destruction. And what deliverances, supports,
should wé ever allow ourselves to lose sight of this important and consolations may we not expect, in our distresses and perils
truth. We should also accustom ourselves to contemplate his from the most powerful enemies, if the omnipotent Creators be
glory in every object we behold, and to taste his bounty in all our Father and our Friend? Being thus rendered victorious
our comforts and enjoyments. As our obligations are so vast, over all our enemies, and new created unto the image of God in
his largest demands are perfectly reasonable: yet, tried by this, holiness; we shall at length obtain admission into the ‘new
plain rule, our own hearts must certainly condemn us.--In our heavens and new.earth, wherein dwelleth righteousness.’ ”
own private history, as well as in that of the world through . . . - - - • . Scott.
every age, we may read what havoc sin has made in the creation -
of the fourth commandment. So much would the
Sabbath” conduce to the keeping up of religion
in the world, that God had an eye to it, in the
timing of his creation. . . . . . . . . . .
And now, as God reviewed his work, let us
review our meditations on it; let us stir up our-
2. It doth not oblige every particular person to marry, as appears - s Verses 29, 30. . . . . . -
both from the example of the Lord Jesus, who lived and died in an Our wants and inclinations give us no right to use the creatures of
unmarried state, and from Matt, 19:12. and 1 Cor. 7: 1, 8, 26, 27, 32, God, however suitable they may be to supply and gratify, them : the
&c. 3. It is here rather a promise, or benediction, than a command, grant of the great Proprietor alone confers it. . In this grant the ani-
as appears both from v. 22. where the same words are applied to the mals are joined, as equally entitled to provision from the Creator's
brute beasts, who are not subject to a command ; and because if it bounty.—Animal food séems, not to have been generally allowed,
were a command, it would'equally oblige every man to exercise do- till after the flood, or to have been desired or thought of before the
minion over fishes and fowls, &c. which is absurd. It is therefore a fall. But it is not certain, either that no part of the sacrifices offered
permission rather, though expressed in the form of a command ; as after that event were eaten, or that a rebellious race.did not take the
other permissions frequently are, as Gen. 2: 16. Deut. 14:4.’ liberty of using animal food, before it was granted them. Scott.
* ~ PoolE, ~
[24]
B. C. 4004.
The Sabbath instituted.
GENESIS, II.
CHAP. II.
The Sabbath is instituted, 1–3. Far-
ther particulars concerning the pro-
duction of the vegetables, and the
creation of man, 4–7. The garded
of Eden, how planted, and where
situated, 8–14 ; man is placed in it ;
and permitted to eat of the fruit, with
a solemn interdiction of one tree, 15–
17. The animals are named by Adam;
and an account given of the creation
of woman, and the institution of
marriage, 18–25.
HUS a the heavens
and the earth were
finished, and all the "host
of them. .
2 And * on the seventh
day God ended his work
which he had made: and
he rested on the seventh
day from all his work
which he had made.
3 And God * blessed
the seventh day and sanc-
tified it: because that in
it he had rested from all
his work, which God
* created and made.
4 || These are e the
generations of the heav-
ens and of the earth,
when they were created:
a 4. 1:1. Ps. 104:2. Is. 45:18. 55;
9. 65:17. Heb. 4:3.
3. 2 Kings 21:3–5.
b Deut. 4:19. 17:
Ps. 33:6. Is. 40: 28. 45:12. Jer.
8:2. Luke 2:13. Acts 7:42. r
. John 5:17. -
d Ex. 16:22–30, 20:8–11. 31:13–17.
- Lev. 25:2;3. Deut. 5:12–14.
Neh. 9:14. 13:15–22. Is. 56:2–7.
5 Jer. 17:21–27. Mark 2:
27. Heb. 4:4–10.
* Heb. created to make. *
e 5:1. §: 11:10. 25:12, 19. 36:1,9.
X. O. AQ, -
selves, and all that is within us, to worship Him
that made the heaven, earth, and sea, and the
fountains of waters, according to the tenor of
the everlasting Gospel which is preached to every
nation, Rev. 14: 6,7. All his works, in all pla-
ces of his dominion, bless Him; therefore, bless
thou the Lord, O my soul.
CHAP. II. W. 1–3. This chapter is an
appendix to the history of the creation, more par-
ticularly explaining that part which relates im-
mediately to man, the favorite of this lower
world. I. We have here the settlement of
the kingdom of nature, in God’s resting from
the work of creation, v. 1, 2. Where ob-
serve, 1. The creatures made, both in heaven
and earth, are the hosts, or armies, i. e. nume-
rous, but marshalled, disciplined, and under
command. How great their sum! Yet each
knows and keeps his place. God uses them as
his hosts for the defence of his people, and the
destruction of his enemies; for He is the Lord
of hosts, of all these hosts, Dan. 4: 35. 2. God’s
work is perfect; nothing can be added to it, or
taken from it, Eccl. 3: 14. 3. After six days,
God ceased from all works of creation; though
in his providence He worketh hitherto, (John
5: 17.) preserving and governing all the creatures,
and particularly forming the spirit of man with-
in him, yet He does not make any new species of
creatures. In miracles, He has controlled and
over-ruled nature, but never changed its settled
course, or repealed, or added to, any of its es-
tablishments. 4. The eternal God, though in-
finitely happy in the enjoyment of Himself, yet
took a satisfaction in the work of his own hands.
He did not rest, as one weary, but as one well-
pleased with the instances of his own goodness,
and the manifestations of his own glory.
II. The commencement of the kingdom of
grace, in the sanctification of the sabbath-day,
v. 3. He rested on that day, took complacency
in his creatures, then sanctified it, and appointed
us, on that day, to rest and take complacency in Him; and his rest is, in the
fourth commandment, made a reason for ours after six days’ labor.
Observe, eartli.
to God’s honor, is the indispensable duty of all to
whom God has revealed his holy sabbaths. 2.
Sabbath-sanctification is the good old way, Jer.
6: 16. Sabbaths are as ancient as the world;
and I see no reason to doubt that the Sabbath,
being now instituted in innocency, was religious-
ly observed by the people of God throughout the
patriarchal age. 3. The Sabbath of the Lord is
truly honorable, for its antiquity, its great Au-
thor, the sanctification of the first Sabbath by the
holy God himself, and, in obedience to Him, by
our first parents in innocency. 4. It is a blessed
day, for God blessed it; honored it, appointed us
on that day to bless Him, and promised to meet
and bless us. 5. It is a holy day, for God has
separated and distinguished it from the other days
of the week; consecrated, and set it apart to
his own service and honor. Though the chris-
tian sabbath, reckoning from the creation, is not
[commonly considered] the seventh but the first
day of the week, yet being a seventh day, and
we, in it, celebrating the rest of God the Son,
and the finishing the work of our redemption,
we may and ought to act faith on this original
institution of the sabbath-day, and to commem--.
orate the work of creation, to the honor of the
great Creator, who is therefore worthy to receive,
on that day, blessing, and honor, and praise,
from all religious assemblies.
V. 4–7. Here the name Jehovah (rendered
in our English translation,the LORD, in capitals)
is first given to the Creator. In the first chap-
ter, He was called Elohim, a God of power,
but now Jehovah Elohim, a God of power and
perſection, a finishing God. Jehovah is that
great, incommunicable name of God, which de-
notes his having his being of Himself, and his
giving being to all things; fitly therefore is He
called by that name, now that heaven and earth
are finished.
The earth brings not forth its fruits by any in-
nate virtue of its own, but purely by the Almigh-
ty power of God, v. 5, 6, which formed every
plant and every herb, before it grew in the
Thus grace in the soul, that plant of
1. The solemn observance of one day in seven, as a day of holy rest, and holy work, renown, grows not of itself in nature's soil, but
- NOTES.
CHAP. II. V. 1. The sacred historian, having given a brief ac-
count of the orderly production of all things, explains in this chapter
some particulars more fully, which would otherwise have interrupted
the order of his narration. Scott.
Host.] ‘The weakest kind of all his works, (if mustered to war by
his command,) will make a puissant army, and prevail against the
proudest tyrant. Ex. 8.” Ass EMB. ANN.
Verse 2.
º “Or, had ended, for the Hebrews had but one preter-
tense, which comprehends the sense of the preter-perfect and preter-
, pluperfect tenses.” - Ass EMB. ANN.
• ‘The most judicious commentators, with Dr. Edwards, seem to
think “ that Moses designed not to include the creation of angels
in this account.” In reply to the emperor Julian, who asked º; P
Cyril of Alexandria asks, “What occasion is there for us to be in-
formed respecting the history of things of which we could form no
just conception ?” That, however, angels were previously created,
we may infer from Ps. 8: 5. where man is said to be made “a little
lower than the angels;” who therefore previously existed. “The
morning stars,” and “the sons of God,” who could be no other than
angels, praised God on the occasion. [Job 38: 4, 6, % See Dod-
dridge’s Lectures.” ILLIAMS,
On the seventh day.] ... “The Septuagint, Syriac, and Samaritan ren-
der sixth, which should be considered the genuine reading. The in-
terchange of the two Hebrew letters, which stand for six and seven,
and are very similar in shape, will account for the discrepancy.’
- Dr. A. CLARKE.
JAinsworth supposes the Sept. changed the phrase to sixth, “lest the
heathens, (mistaking the phrase,) should think that God wrought
upon the Sabbath.” ED.
Rested.] ‘ ‘ Rather, perhaps, sabbatized, as Paul employs the word
sabbatism instead of rest, Heb. 4:9. (marg.) and as the Holy Spirit,
in Matt. 12:5, 8, and elsewhere, has adopted the Heb. “Shabbath,”
merely giving it the Greek form, Sabbaton, without translating it.”
- BUs H.
Verse 3.
This is evidently historical, and not by anticipation : for the reason
subsisted from the beginning; and was more cogent immediately,
than it could be at a distance of more than two thousand years, when
the command was solemnly renewed from mount Sinai, long after
sin had marred the beauty of the great Creator’s works ; and it con-
cerns the whole human race, as much as the nation of Israel. This
is confirmed by the custom of measuring time by weeks, which has
generally prevailed in the world; and which is most reasonably ac-
counted for, by supposing it to have arisen from an original tradition,
handed down from Adam and Noah to all their posterity. And the
silence of Moses concerning the observance of the Sabbath by the
O. T. VOL. I.
patriarchs, so far from proving that they were not commanded to
observe it, will not render it so much as probable that they did not
actually keep it, to those who attentively consider how much dark-
ness rests on many similar subjects, in the scriptural history of the
Church. Yet some intimations are given in this book, which show
that the patriarchs divided time into weeks, and regarded the seventh
day. (8: 6–14. 29:27.)—The “Sabbath, being made for man,” was
no doubt coeval with his creation.—Even in the state of innocence,
Adam and Eve were employed in dressing and keeping the garden ;
and though exempt from sin and suffering, yet their rational nature
was capable of a far more exalted state ; and they were taught to
consider themselves as preparing for it by progressive improvement.
The seventh day, therefore, being blessed and sanctified by God,
separated from common employments, and consecrated to religious
worship; on it especially they were required to remember their Cre-
ator, to contemplate his works, and to render Him their tribute of
thankful praise; and this would, even in Paradise, be conducive to
the glory of God, and beneficial to them ; perhaps absolutely neces-
sary to their safety and felicity. (Ex. 16: 22–27. 20:8–11.)
- Scott.
Seventh.] ‘The Heb. Shabah, from which come the German sieben,
and the English seven, is derived from a root signifying to be full,
complete, entirely made up ; seven therefore is often called the perfect
number. No number recurs in Scripture so often : and as it cannot
have an abstract virtue or significancy, its constant use here carries
in it some important allusion. What more probable than that it is
founded on this history here 2° BUs H.
‘One of the most striking confirmations of the Mosaic history of
the creation, from heathen sources, is the general adoption of the di-
vision of time into weeks, which extends from Europe to Hindostan,
and has equally prevailed among the Hebrews, Egyptians, Chinese.
Greeks, Romans, and northern barbarians. ºne other divisions of
time arise from natural causes, respecting the sun and moon. The
division into weeks, on the contrary, seems perfectly arbitrary, and
to have been derived from some remote tradition, (as that of the cre-
ations) which was never totally obliterated from the memory of the
Gentiles.” - T. H. HoRN E.
Verse 4
Generations.] ‘Heb. births. Events, in Scripture, are sometimes .
said to be begotten, Prov. 27: I. Ps. 90: 3., hence generations is nea ſy
equivalent to occurrences, incidents, Gen. 6: 9. "37: 2. The phrase
here means “the narrative of the rémarkable events connected with
the production of the heavens and the earth.” " BU's H.
Day.] ‘Not strictly so called, but largely taken for the time, as v.
17. Ruth 4: 5. Luke 19: 42. 2 Cor. 6: 2.” Pool E.
Lord.]. “A contraction of the Anglo-Saxon hlaford, afterward
Written loverd, and lastly Lord ; from hlaf, bread: hence our word
loaf : and ford, to supply, to give out. What a pity this most impres-
25]
B. C. 4004.
The garden of Eden.
GENESIS, II.
in the day that the LoRD
God made the earth and
the heavens;
5 And fevery plant of
the field, before it was in
the earth, and every herb
of the field, before it
grew : for the LoRD God
3 had not caused it to rain
upon the earth, and there
was not a man "to till the
ground.
6 But * there went up
a mist from the earth,
and watered the whole
face of the ground.
7 And the LoRD God
formed, man f of the
dust of the ground, and
k breathed into his 'noS-
trils the breath of life:
and man became "a liv-
ing soul.
8 || And the Lord
God planted "a garden
o eastward in Eden: and
there he put the man
whom he had formed.
f 1:12.
g Job 5:10. 38:26–28. Ps. 65:9–11.
Jer. 14:22. Matt. 5:45.
h 3:23, 4:2,12.
* Or, a mist which went up.
f Heb, the dust of, &c.
i 3:19. Job 4:19. 33:6. Ps. 103: 14.
Ec. 3:20. 12:7. 1s. 64:8.
I Cor. 15:
47. 2 Cor. 4:7. 5:1.
k Job 27:3, 33:4. John 20:22. Acts
17:25
] 7:22. Is. 2:22,
m Num. 16:22. 27:16. Zech. 12:1. 1
Cor. 15:45, IIeb. 12:9.
m 13:10. Is. 51:3. Joel 2:3.
is the work of God. Rain also is his gift; it
came not till the Lord caused it to rain. It
is God that withholds, or sends it; plentifully,
in its season, or in a distinguishing way, Am.
4: 7. Though God ordinarily works by means,
yet when He pleases, He can work without them:
plants were produced before the sum, or rain to
water the earth, or man to till it. Therefore,
though we must not tempt God in the neglect of
means, yet we must trust God in the want of
means. God will water the plants of his own
planting. Though, as yet, there was no rain,
God made a mist equivalent to a shower, and
with it watered the whole face of the ground.
Thus He fulfilled his purpose by the weakest
means, that the eaccellency of the power
might be of God. Divine grace descends and
waters the church like a mist or silent dew,
Deut. 32: 2.
Here is a more particular account of the crea-
tion of man, v. 7. We are fearfully and won-
derfully made, Ps. 139: 14. Elihu, in the
patriarchal age, refers to this history, Job 38: 6,
and v. 4, and ch. 32: 8. Observe,
1. The mean original, and yet curious struc-
ture, of the body of man. The matter was com-
mon dust, 1 Cor. 15:47. And we also are of
the earth, for we are his offspring. Our foun-
dation is in the earth; (Job 4: 19.) our fabric
earthly, and its fashioning like that of an earthen
vessel, Job 10: 9. Our food is out of the earth;
(Job 28: 5.) our familiarity with the earth,
Job 17: 14. Our fathers are in the earth, and
our own final tendency is to it; of what them
have we to be proud? Isa. 51: 1. Yet the Ma-
ker was great, and the make fine. Of the other
creatures it is said, they were created and made,
but of man, he was formed; which denotes a
gradual process in the work, with great accuracy
and exactness, Ps. 139: 15, 16. The work-
manship eacceeded the materials. To express
the creation of this new thing, he takes a new
word; a word (some think) borrowed from the
potter’s forming his vessel on the wheel, for we
are the clay, and God the potter, Isa. 64; 8. Let us present our bodies to
God as living sacrifices, Rom. 12; 1; as living temples, 1 Cor. 6: 19.; and
then these vile bodies shall shortly be new-formed like Christ’s glorious body,
Phil. 3: 21.
2. The high original, and yet the admirable serviceableness, of the soul of
IIlºlºl.
earth, and mind earthly things.
He is not only the Former, but the Father, of spirits.
Eccl. 12: 7.
which God has breathed into
(1.) It takes its rise from the breath of heaven; pity it should cleave to
It came immediately from God; He gave it,
Let the soul
us, breathe after Him, and for Him, since it
is from Him: into his hands let us also commit our spirits. (2.) It takes its
lodging in a house of clay, and is the liſe and support of it; by it man is a
living soul, that is, a living man; for the soul is the man.
The body would be
us these souls, we must shortly give an account
how we have employed, used, proportioned, and
disposed of them; and if found to have lost them,
though to gain the world, we are undone for
ever. Since the extraction of the soul is so no-
ble, and its nature and faculties are so excellent,
let us not be of those fools that despise their own
souls, by preferring their bodies before them,
Prov. 15:32. When our Lord breathed on
his disciples, saying, Receive ye the Holy
Ghost, he intimated that it was He who first
breathed into man’s mostrils the breath of life.
He that made the soul, is alone able to new-make
it.
V. 8–15. We have, in these verses, the pro-
vision made for the happiness of man; both that
part by which he is allied to the world of sense,
for he was put in the paradise of God; and that
part by which he is allied to the world of spirits,
for he was taken into covenant with God. Lord,
what is man, that he should be thus dignified?
Observe, -
The inspired penman, writing for the Jews
first, and for the infant-state of the church, de-
scribes things by their outward sensible appear-
ances, and leaves us, by further discoveries of the
divine light, to be led into the divine understand-
ing of the mysteries couched under them. Spir-
itual things were strong meat, which they could
not yet bear; but he writes to them as unto.car-
mal, I Cor. 3: 1. Therefore he insists not so
much on the happiness of Adam’s mind, as on
that of his outward estate. The Mosaic history,
as well as law, has rather the patterns of heav-
enly things, than the heavenly things themselves,
Heb. 9; 23. Here we have, --
Adam’s residence; it was not an ivory house,
or a palace, but a garden. What little reason have
men to be proud of stately and magnificent build-
ings, when it was the happiness of man in inno-
cency, that he needed mone! As clothes came
in with sin, so did houses. The better we can
accommodate ourselves to plain things, and the
less we indulge ourselves with those artificial de-
lights invented to gratify pride and luxury, the
nearer we approach to a state of innocency.
Nature is content with a little, and that which
is most matural; grace with less; but lust with
nothing.
We may well suppose this garden to have been
the most accomplished place the sun ever saw ;
when the all-sufficient God Himself designed it to
be the present happiness of his beloved creature,
man, in innocency, and a type and figure of the
happiness of the chosen remnant, in glory. No
delights can be agreeable or satisfying to a soul,
worthless, useless, loathsome if the soul did not animate it.
To God that gave
but those that God Himself has appointed for it;
sive and instructive meaning were not more extensively known, and
more particularly regarded !’ Dr. A. CLARIKE.
* The original word Jehovah is equivalent to the august name, Ex.
3: 14., I AM THAT I AM ; of which the true import is supposed to be
declared, Rev. 1:8. “which is, and which was, and which is to
come.” R. Bechai, a Jew, remarks; “These three times, past, pres–
ent, and to come, are comprehended in this proper name; as is
known to all.” The Jews never, (except only Num. 6: 23, 27.) pro-
nounce it, but substitute Adonai, also rendered Lord in our version.
But if it were lawful for Moscs to write the name, it is lawful for us
to read and to speak it, unless expressly forbidden.”
AINsworth, BUSH.
It would have been well, had our translators retained the word
Jehovah wherever it occurred. But, in fact, by printing Lord in small
capitals, its recurrence is indicated to the reader ; who, in reading,
may substitute the former name at his pleasure. It is observable,
that in applying passages from the Old Testament to the Savior, very
many cases occur in which this term is so applied, and translated
Dord. ED.
Verses 5, 6.
* It is God’s immediate work to communicate the first principles
of things, but their growth is promoted by the instrumentality of
man.” Fuller. Thus regeneration is immediately the work of God;
but in progressive sanctification man is willing and active. Scott.
(5.) Before it was in the earth.] ‘The Heb. is, And every plant
of the field was not yet in the earth, and every herb of the field had
not yet sprung up, &c.’ Ro BERTso N.
(6.) A mist.] “A vapor, or steam out of the earth, when it came
reeking out of the waters.” PATRICK. “The plain meaning seems
to be this, that the aqueous vapors ascending from the earth, and be-
coming condensed in the colder regions of the atmosphere, fell back
upon the earth in the form of deps.” Dr. A. CLARKE.
Verse 7. -
The Lord not only gave Iman life in common with the other ani-
mals, which had bodies formed of the same dust; but immediately
One’s self; Gen. 27:4.
communicated from Himself the rational soul, here denoted by
“breathing into his nostrils the breath of life.” Thus ‘the first Adam
became a living soul:” but man by the fall having become dead in
sin; in infinite mercy, “the second Adam, the Lord from heaven,”
became “a quickening Spirit,’ and, by the communication of the Holy
Spirit, restores divine life, and renews the divine image. , Scott.
Breathed, &c.] ‘This is spoken after the manner of men; and we
are only to understand from it, that God Himself, by his divine ener-
gy, gave to the human creature, which He had formed, that power
of respiration, which is the cause and continuance of animal life.”
t * & - - Do DD, Hewlett.
Qf life.] ...Qf lives, i. e. animal, intellectual, and moral. Ed.
Soul..] ‘This is markedly distinguished from spirit, in 1 Thess. 5:
23. Heb. 4: 12. Spirit means, 1. The breath of the mostrils, its original
import in all languages; or 2. JMoral disposition, especially as the re-
sult of the operation of the Holy Spirit. Elsewhere its meaning
seems identical with “soul.” Soul, Heb. JNephish, Gr. Psyche, is
used for, 1. The principle of animal or natural life: the original is very
frequently translated life; Gen. 9: 4. Ex. 4: 19. Matt. 2: 20. where
the Gr. translated life is soul. 2. The seat and subject of desire, love,
propensity, or their contraries. Ps. 107: 9. Prov. 25:25, &c. Ps. 27:
12. will, is in the Heb. soul. Eph. 6: 6. heart, is in the Gr. soul. 3.
Persons or individuals; Gen. 14:21. 1 Pet. 3:20. Ex. 12: 15. 4.
Deut. 4: 2, &c., Matt. 16: 26. comp. with
Luke 9: 25. 2 Cor. 12:15. for you, is in the Gr. for your souls. 5. A
dead body; Num, 9: 6. 6: 6. Lev. 19:28. So probably Ps. 16; 10.
soul in hell, should be translated, dead body in the grave.” Bush.
Verses 8, 9.
The word paradise, (which the Septuagint use in this place for gar-
den,) in allusion to Eden, is in some instances used for heaven itself,
and there are many references to it in Scripture. (Luke 23:43. 3
Cor. 12:4.) The phrase tree of knowledge, &c. might also intinate that
man should set boundaries to his thirst for knowledge; and covet
rather to know and obey the commands of God, than to pry into un-
revealed secrets. Satan's pernicious misinterpretation will shortly
B. C. 4004. GENESIS, II.
The garden of Eden.
9 And out of the the light of our own fires, and the sparks of our
ground made the Lord 2wn kindling, will soon leave us in the dark, Isa.
º to #. ºº . Eden signifies delight and pleasure. The
hat, is pleasant to the place is here particularly pointed out by marks
sight, and good for food; and bounds sufficient, (f suppose,) when Moses
P the Tree of life also in wrote, to specify the place, to those who knew
the midst of the garden, that country; but now, it seems, the curious can-
and q the Tree of know... not satisfy themselves concerning it. Let it be
ledge of good and evil. our care to make º place in º P.
10 And a river went dise, and then we need not perplex ourselves wit
& a search after the place of the earthly. Wher-
out of Eden to water the ever it was, it had all desirable conveniences,
garden; and from thence without any inconvenience; beautiful for situa-
it was parted, and became tion, the joy and glory of the whole earth, doubt-
into four heads. less, it was earth in its highest perfection.
11 The name of the It was planted with all the best and choicest
w g - ... trees to the sight; God, as a tender Father, con-
* Pison: º º sulted not only Adam’s profit, but his pleasure;
it which compasseth the for there is a pleasure consistent with innocency,
whole land of *Havilah, may, a true, transcendent pleasure in innocency.
where there is gold; God delights in the prosperity of his servants,
12 And the gold of and would have them easy; it is owing to them-
that land is good: there selves, if they be uneasy. When Providence puts
To t e Ul us into an Eden, we ought to serve Him with
is ‘bdellium and " the joyfulness and gladness of heart, in the abun-
Onyx-stone. - dance of the good things He gives us. It had
13 And the name of two extraordinary trees peculiar to itself. 1.
i. Second river is Gi- The tree of life, chiefly intended to be a sign
on : the same is it that and seal to Adam, of life and happiness, even
compasseth the whole to immortality and everlasting bliss, through
land of *Ethiopia. º * and favor of º Nº. º condition
of his perseverance in this state or innocency
hº" the º and obedience. Of this he might eat and live.
the thir river wº 1% Christ is now to us the Tree of life, Rev. 2: 7.
. 'i that . º —22: 2. and the Bread of life, John 6. 48: 53.
goet towards the east 2. The Tree of the knowledge of good and
of y Assyria. And the evil, so called, [1..] Because of an express, posi-
fourth river is “Euphra- tive revelation of the will of God concerning it,
teS so that by it he might know moral good and evil.
e. What is good? Not to eat of this tree.
15 And the LoRD God is evil? To eat of this tree. The distinction
took f the man, and “put between all other moral good and evil was writ-
o 3:24. 4:16. 2 Kings 19:12. Ez. 27: ten in the heart of man by nature; but this which
23. 28:13
p32. Frov. 3:18, 11:30. E.47:12.
Rev. 2:7. 22:2, 14
q iº." 33:23, is 44:25. 47:10. 1 give Adam an experimental knowledge of good
r §: Rev. 22:1 by the loss of it, and of evil by the sense of it.
s §. #1s. išam. 157. As the covenant of grace has in it, not only,
tº Num. Il:7.
Ul ;º 28:16. Ez.28:13.
* Heb. Cush. 10:6. Is. 11:11.
- ; º; 10:4. of innocency had in it, not only * Do this, and
y
eastward to Assyria. '• •
*::::::gº assºr live; ” which was sealed and confirmed by the
5:18
tree of life, but, ‘Fail, and die; ” which man was
|
Believe and be saved, but also, Believe not, orable; it was needful even in paradise.
and be damned, Mark 16: 16, so the covenant and thistles were not yet a nuisance, but Eden must
|
|
peril:” so that, in these two trees, God set before
Adam good and evil, the blessing and the
curse, Deut. 30; 19. They were as two sacra-
mentS.
V. 10–14. The four rivers (or one branch-
ed into four) contributed much both to the pleas-
antness and the fruitfulness of this garden. Ob-
serve; What God plants, He will water. The
trees of righteousness are set by the rivers,
Ps. 1: 3. In the heavenly paradise there is a
river infinitely surpassing these, Rev. 22: 1. Ps.
46; 4. Hiddekel and Euphrates are rivers of
Babylon; by these the captive Jews sat down and
wept, when they remembered Zion, Ps. 137:
1. Havilah had gold, spices, and precious stones;
but Eden, what was infinitely better, the tree of
life, and communion with God. So we may say
of the Africans and Indians; “They have the
gold, but we the Gospel.”
* The Lord God took the man and put him
into the garden; for man was made out of par-
adise; all boasting was hereby for ever excluded.
The Author of his being, was the Author of his
bliss: He that made us, is alone able to make us
happy. It adds much to the comfört of any con-
dition, if we have plainly seen God putting us
into it. If we have not forced providence, but
followed it, we may hope to find a paradise
there, where otherwise we could not have expect-
ed it; see Ps. 47: 4.
Paradise itself was not a place of exemption
from work. v. 15. Note here, 1. We were
none of us sent into the world to be idle. If
either a high extraction, or a great estate, or
a large dominion, or perfect innocency, or a
genius for pure contemplation, or a small family,
could have given a man a writ of ease, Adam
had not been set to work; but He that gave us
being, has given us business, to serve Him and our
generation, and to work out our salvation: if we
What do not mind our businesss, we are unworthy of our
being and maintenance. 2. Secular employments
will very well consist with a state of innocency,
and a life of communion with God. The sons
resulted from a positive law, was written on this and heirs of heaven, while in this world, have
tree. [2.] Because, in the event, it proved to earthly duties, which must share their time and
thoughts; and if with an eye to God, they are as
truly serving Him in them as when on their knees.
3. - - es
3. The husbandman’s calling is ancient and hon-
Thorns
be dressed and kept. Nature, even in its prim-
itive state, left room for the improvements of art
and industry. It was a calling fit for a state of
; :
#. Adam. 5:2. Job 31:33.
a
assured of by this other tree; ‘Touch it at your
| - - e e
innocency, making a provision for life, and not
require our attention.—This garden was situated eastward of Canaan,
or of the wilderness where Moses wrote the history. Scott.
(9.) ‘There are abundant reasons to induce us to think this He-
brew marrative more than human in its origin, and consequently
true in every substantial part of it, though possibly expressed in figu-
rative language ; as many learned and pious men have believed, and
as the most pious may believe without injury, and perhaps with ad-
vantage, to the cause of revealed religion.” Sir W. Jo N Es.
Tree.] “The word comprehends every thing that grows out of the
earth.” Qſgood and evil.] ‘Of all things, for so it may be expound-
ed, ch. 3: 5. PATRIck.
- Verses 10–14.
From the well-known names of the Hiddekel or Tigris, and the
F" (ºasis...ºf
SC "Sº
S. -
«» £6S #
R.F rat Euplº k2 - } Bayāki
Pºuſſad f -
º § YN
sº s - º: º: > N- -
a ºrsº º § Nº ;
- Q
38 * * - *
º SY-ST|Ko URDisrAN
Euphrates, we determine that the garden of Eden was situated in or
near Mesopotamia; and some learned men have supposed that almost
the precise spot may be ascertained ; but this is doubtful. It is sup-
posed, that the Tigris and Euphrates met and united their streams at
the garden of Eden, and that below it, the river parted again into
two streams, called Pison and Gihon ; and that all these are called
heads. Scott. Many commentators however suppose, with Reland,
that Eden was situated in Armenia, near the sources of the great
rivers Euphrates, Tigris, [Hiddekel,] Phasis, [Pison,] and Araxes,'
or Gihon. And the map will show that these rivers originate within
no great distance from each other. This, among the vast variety of
opinions, seems best supported. ED.
(12.) Bdellium.] Num. 11: 7. Ex. 16:31. ‘It is commonly sup-
posed that the baellium is a gum from a tree common in Arabia and
the East. Pliny says the best [is yellow, and J comes from Bactria;
from a tree black, as large as an olive, with leaves like the oak, and
fruit resembling the [wild fig or the] caper tree. There is bdellium
likewise in the Indies, in Media, and in Babylonia. Moses says the
manna Was of the color of bqellium. Num. ll: 7. But this sub-
stance is mentioned along with gold and gems, while it is certainly
not so remarkable a gift of nature as to deserve this classification, or
as that the production of it should conſer on the land of Havilah a
peculiar celebrity. Hence the opinion of the Jewish writers is not to
be contemned, which Bochart has discussed, viz. that pearls are to be
here understood, of which great quantities are ſound on the shores of
the Persian gulf and in India, and which might not inaptly be com-
pared with manna.” CALMET, by Rob.
‘Many of the Hebrew names of stones, trees, birds and beasts, are,
even to the Hebrew doctors, and others, of uncertain signification.”
Pool.E.
. Ongz.] The Greek for the human nail, which the stone resembles
in color; it being “a kind of flesh colored agate.” ED. .
(13.) Ethiopia] . In the Heb. “Cush.” The ancient Cussaei, say
those who make Eden to have been in Armenia.—“Those who place
it in Mesopotamia, consider Cush to denote Chuzistan in Persia, an-
ciently Kis...ia and Susiana; , The Sept. render JEthiopia, meaning
not the one in Africa, but this in Asia.” So Patrick. ED.






[27]
B. C. 4004.
The garden of Eden.
GENESIS, II.
him into the garden of
Eden to dress it and to
keep it.
[Practical Observations.]
16 And the LoRD God
commanded
saying, Of every tree of
the garden " thou mayest
* freely eat: -
17 But c of the tree of
the knowledge of good
and evil, thou shalt not
eat of it: for in the day
that thou eatest thereof,
f thou shalt "surely die.
* Heb. eating thou
for lust; and giving man an opportunity of ad-
miring the Creator, and acknowledging his prov-
idence; while his hands were about his trees, his
heart might be with his God. 4. There is a
true pleasure in the business which God calls us
to, and employs us im; Adam’s work, so far from
the man,
of paradise; he could not have been happy, had he
been idle; it is still a law, He that will not work,
has no right to eat, 2 Thess. 3:10. Prov. 27:
23. -
Hitherto we have seen God, man’s powerful
Creator, and bountiful Benefactor; now. He ap-
pears his Ruler and Lawgiver. God put him
into the garden of Eden, mot to live there as he
might list, but to be under government. As we
are not allowed to be idle, so we are not allowed
to be wilful, and do what we please. When
** *** God had given man dominion over the creatures,
being an allay, was an addition, to the pleasures:
al, an assurance to him.of immortal life, on his
obedience. For the tree of life being put in the
midst of the garden, doubtless, God had an eye
to that, especially in this grant; therefore, when,
on Adam’s revolt, this grant is recalled, no no-
tice is taken of any tree of the garden as prohib-
ited to him, except, the tree of life, ch. 3: 22.
of which it is there said, he might have eaten and
lived for ever, that is, never died, nor ever lost
his happiness. Thus, on condition of perfect
personal and perpetual obedience, Adam was sure
of paradise to himself and his heirs for ever.
2. A trial of his obedience, on pain of the
forfeiture of all his happiness; v. 17. Here, (1.)
Adam is threatened with death, in case of diso-
bedience; dying thou shalt die, denoting a sure
and dreadful sentence, as, in the former part of
this covenant, eating thou shalt eat, denotes
a free and full grant. Even Adam, in innocency,
If he them need-
b 9. 1 Tim. 4:4. - - -
c 3:1–3,11,17. He would let him know that still he himself was
f Heb, dying thou shalt die. - - * a w *
jº";"; as so, under the government of his Creator.
18:4, 13,32. Rom. 1:32. 5:12–21. 6: V. 16, 17. Observe here,
16,23. 7:10–13, 8:2. 1 Cor. 15:22, I. God’s authority over man, as a creature
56. Gal. 3:10. Eph. 2:1–6, 5:14. *. - rºw
Col. 3:13. i Tiº. 5.6. Jºm. i.i.5, that had reason and freedom of will. The Lord
...” 5:16. Rev. 2:11, 2016,14. God commanded the man, who stood now as a
public person, the father and representative of
as he had lately received a nature, for himself,
God commanded all the creatures, according to their capacity;
The brute-creatures
have their respective instincts; but man was made capable of performing reason-
able service, and therefore receives, not only the command of a Creator, but the
Let us acknowledge God’s right to rule us,
and never allow any will of our own, in contradiction to, or competition with,
all mankind, to receive law;
and all his.
the settled course of nature is a law, Ps. 148; 6.-104: 9.
command of a Prince and Master.
the holy will of God.
II: . The particular act of this authority, in prescribing to him what he
Ashould do, and on what terms he should stand with his Creator.
1... A confirmation of his present happiness to him, v. 16. This was not only
an allowance of liberty to take the delicious fruits of paradise, as a recompense
for his care and pains in dressing and keeping it, (1 Cor. 9: 7, 10.) but with-
PRACTICAL OBSERVATIONS.
V. 1–15. As God contemplated his work with approbation,
and rested in it with complacency; it must be presumption for
us to find fault with it. We can perceive the wisdom and good-
ness of God, in many parts of his vast creation, and render Him
adoring praise; but it is most daring pride, to suppose ourselves
competent to understand the whole.—God instituted the Sabbath
in paradise before the entrance of sin; and thus He has shown,
not only the advantage, but the necessity, of time set apart for
his immediate service. How diligently then should we keep
holy the Christian Sabbath; and take care that our children
and domestics do the same! But the rest to be observed is not
was awed with a threatening.
ed this hedge, much more do we now. . The
penalty threatened, is death; ‘Thou shalt be de-
barred the tree of life, and all the good signified
by it, all the happiness thou hast, either in pos-
session or prospect; thou shalt become liable to
death, and all the miseries that preface and at-
tend it.” This was threatened as the immediate
consequence of sin, In the day thow eatest, thow
shalt die, that is, ‘Thou shall become mortal,
capable of dying, the grant of immortality shall
be recalled. Thou shalt become obnoxious to
death, like a condemned malefactor dead in law;'
(only because Adam was to be the root of man-
kind, he was reprieved;) “nay, the harbingers
and forerunners of death shall immediately seize
thee, and thy life, henceforward, shall be a dying
life:” and this surely; it is a settled rule, the
soul that sinneth, it shall die. (2.) Adam is
tried with a positive law, not to eat of the fruit
indolent repose. The rest of heaven consists in serving God
without weariness, and with entire satisfaction; and our Sabbaths
should be earnests of that blessedness, and a preparation for it.
Indeed, God gives every thing- to labor, which was needful in
innocence and in paradise; because true excellence and happi-
mess consist in action, not in inactivity.—The reflection like-
wise, that our bodies were formed from the dust of the earth,
may tend to repress the pride of beauty, strength, or agility; to
abate our solicitude about them; and to teach us to Fº for
the execution of the sentence, ‘Dust thou art, and unto dust
shalt thou return.”. Ti SCOTT.
Verses 16, 17. -
The whole human race, in the loins of their common father, and
represented by him as their federal head, were interested in this
transaction. To argue against this, is to combat stubborn facts, as
well as divine revelation. For man is evidently a sinful creature,
and shows his natural propensities by his first actions and continual
conduct; he is under undeniable tokens of divine displeasure, and
exposed to sufferings and death ; a dark cloud, impenetrable except
by the light of revelation, rests on his state beyond the grave; the
Scriptures always address him as in this miserable situation, and as
bearing this sinſul character; and these things have been universally
verified in all ages and nations. If men find fault with what God
has evidently done, let them answer it to IIim. He deigns not to
apologize for his own conduct ; and, with our dark and imperfect
views, we shall be deemed too officious, if we attempt it.—“Shall
not the Judge of all the earth do right?” seems the proper answer to
objectors; and to wait for a world of clearer light is our proper be-
havior. To allow the wisdom, justice, and goodness of the divine
conduct, only when we can perceive them, savors neither of humility
nor of faith ; for the same approbation is dile to an equal or an enemy:
but it becomes us, and is honorable to God, to adore the depths which
we cannot fathom, and to believe that while ‘clouds and darkness
are round about [lim, righteousness and judgment are the basis of
his throne.” Could we divest ourselves of partiality, we might dis-
cern in some degree the reasonableness of the prohibition ; the pecu-
liar meetness of Adam, as the common father of the human race, to
be their representative ; and the divine goodness in selecting, as the
condition of this covenant, so easy a test of obedience, and in making
the implied stipulation, that if he did not eat he should not die.
Many things have been copiously and plausibly argued on these
topics : but it is readily granted, that great difficulties remain ; and
that they, who will give their Creator credit for justice and goodness,
no farther than they can perceive them, must stumble at this stum-
bling stone, after all that can be done to remove it. Man’s mortality
and depravity, as well as universal history, coincide with, and con-
firm, the scriptural account of this transaction ; and, as collateral
evidences, prove that it is the “testimony of God,” and that we do
not mistake its meaning: on this ground faith receives it; and hum-
bled reason submits to her Teacher, God, and allows his righteous-
ness, though she cannot fully comprehend it. Scott.
(17.) Evil.] The introduction of evil into the system of God’s
creation has ever exercised human curiosity; but, may it not be said
to originate in the necessary imperfection of things that are created;
since "God could not form a being altogether perfect, unless by a
repetition of Himself? - ... Ed.
Thou shalt die..] ‘With a threefold death. 1. Spiritual, by the guilt
and power of sin—at that instant, thou shalt be dead in trespasses
and sins, Eph. x: 1. 2. Temporal, or the death of the body, which
shall then begin in thee, by decays, infirmites, terrors, dangers, and
other harbingers of death. , 3. Eternal, which shall immediately suc-
ceed the other.” 2. PoolE.
(8–17.) ‘Traditions and traces of this “garden” seem to have
gone forth into all the earth; though they must be expected to have
grown ſainter and fainter in every transfusion from one people to
another.” w - Bp. HoRNE.
Knowledge.] Here let the remark be made, that, although the
appetite for knowledge is naturally strong, yet even education in it,
except a religious bias or principle be imparted, does but increase a
power, the tendency of which may be ruinous rather than salutary.
It is a religious education alone that must save America, and every
other country, from the evils which unsanctified learning, and skill
not directed by moral principle, threaten to bring on the world.
Hence the importance of the Sabbath-school system; for, though
knowledge be power, yet it is not virtue. Ed.
In addition to Henry’s remarks on the reasonableness of this par-
ticular method of Adam’s trial, it may be observed, with Patrick,
that an experiment of his obedience could scarce have been made
in any of the moral-precepts. What occasion or temptation could he
have had to violate any of the ten commandments, in the state
wherein he was placed 2 Ed.
• Adam’s trial was, whether he could so far believe and depend on
God, as to look forward to complete spiritual perfection, in obedience
to the divine command ; or seek a happiness for himself, independent
of his Creator, in a tempting object of temporal gratification. In
short, the grand trial was, what it ever hath been, and will be while
the present world exists, a trial between flesh and spirit, earth and
heaven; in a word, whether Adam would walk by sight or by faith.
His disobedience proved to his posterity, that “to be carnally minded
is death.” Daubeny, in D’OYLY and MANT.
B. c. 4004.
homan formed, and marriage instituted.
GENESIS, II.
18 Tſ And the LoRD
God said, It wº not “good
that the man should be
alone: ‘I will rnake him
an help * meet for him.
19 Arld 8 out of the
round the Lord God
ormed every beast of the
field,and every fowl of the
air; and "brought them
unto Adam to see what
he would call them : and
whatsoever + Adam call-
ed every living creature,
that was the name there-
of.
20 And Adam i gave
names to all cattle, and to
the fowl of the air, and to
every beast of the field;
"but for Adam there was
not found an help meet
for him. * -
21 And the Lord God .
caused k a deep sleep to
fäll upon Adam, and he
slept; and he took one of
his ribs, and closed up
the flesh instead thereof;
22 And the rib which
the Lord God had taken
from man Šmade he a
woman, and 'brought
her unto the man.
23 And Adam said,
This is now m bone of
my bone, "and flesh of
my flesh : she shall be
called || Woman, because
she was taken out of
*| Man. -
24. Therefore shall a
man o leave his father
and his mother, and shall
P cleave unto his wife:
and 4 they shall be one
flesh.
25 And they were
both naked, the man and
his wife, and were not
ashamed. --
c 1:31. Prov. 18:22. Ec. 4:9–12.
•rations, which, as God had formed man, must be
of the tree of knowledge. Now it was very
proper to make trial of his obedience by such a
command as this, [1..] Because the reason of it
is fetched purely from the will of the Law-maker,
Adam had in his mature an aversion to that which
was evil in itself, and therefore he is tried in a
thing which was evil, only because it was for-
bidden; and being in a small thing, it was the
more fit to prove his obedience by. [2.] Be-
cause the restraint of it is laid on the desires of
the flesh and of the mind, which, in the corrupt
nature of man, are the two great fountains of sin.
This prohibition checked both his appetite to-
wards sensitive delights, and his ambition of cu-
rious knowledge; that his body might be ruled
by his soul, and his soul by his God.
Thus easy, thus happy, was man in his state
of innocence, having all that heart could wish to
make him so. How good was God to him! How
many favors did He load him with! How easy
were the laws He gave him! How kind the cov-
enant He inade with him! Yet man, being in
honor, understood not his own interest, but soon
became as the beasts that perish.
V. 18–20. Here we have,
I. The Creator’s care of man, and his father-
ly concern for his comfort, v. 18.
God graciously pitied his solitude. There
being none of the same nature and rank of beings
with himself, Adam might be truly said to be
alone. Now He that made him, knew both
him, and what was good for him; “It is not good
that he should continue thus alone.” (1.) It is
not for his comfort; man is a sociable creature,
it is a pleasure to him to exchange knowledge
and affection with those of his own kind, to in-
form and to be informed, to love and to be be-
loved. What God here says of the first man,
Solomon says of all men, that two are better
than one, and woe to him that is alone. If but
one man were in the world, what a melancholy
man must he needs be! Perfect solitude would
turn a paradise into a desert, a palace into a
dungeon. Those are foolish who are selfish, and
would be placed alone in the earth. (2.) It is
not for the increase and continuance of his kind.
God could have made a world of men, at first,
as He did a world of angels; but the place would
have been too strait for the designed number
to live together at once; therefore God saw fit
to make up that number by a succession of gene-
from two, and those male and female; one will
be ever one.
God graciously resolved to provide society for
him... I will make a help meet for him; a help
like him, (so some,) one of the same nature, and
rank of beings; a help near him, (so others,)
one to dwell with him, and to be always at hand;
a help before him, (so others;) one that he should
look upon with pleasure and delight. In our
best state in this world, we have need of one an-
other’s help; 1 Cor. 12:21. We must be glad
to receive, and give help, as there is occasion.
God only perfectly knows our wants, and is per-
fectly able to supply them, Phil. 4: 19. In Him
alone our help is, and from Him are all our help-
ers. A suitable wife is a help meet, from the
Lord. The relation is then #j to be com-
fortable, when meetness directs and determines
the choice, and mutual helpfulness is the constant
care and endeavor, 1 Cor. 7: 33, 34. Family
society, if agreeable, is a redress sufficient for
the grievance of solitude. Those that are most
satisfied in God and his favor, are in the best
way and frame, to receive the good things of
this life; and shall be sure of thein, as far as
Infinite Wisdom sees good.
II. The creatures’ subjection to man, and his
dominion over them, v. 19, 20. Thus God gave
man his fair estate, and put him in possession of
his dominion over the creatures. By the inimis-
try of angels, or by a special instinct directing
them to come to man as their master, God
brought them to him, that he might name them,
and so give proof of his knowledge, as a crea-
ture endued with reason and speech, and so,
taught more than the beasts of the earth, and
made wiser than the fowls of heaven; and a
proof of his power; it being an act of authority
to impose names, (Dan. 1: 7.) and of subjec-
tion to receive them. The inferior creatures
now did homage, as to their prince at his imau-
guration, and swear fealty and allegiance to him.
God gave names to the day and night, to the fir-
mament, to the earth, and sea; and He calleth
the stars by their names, to show that He is the
supreme Lord of these; but He gave Adam leave
to name the beasts and fowls, as their subordi-
nate lord; for, having made him in his own im-
age, He thus puts some of his honor on him.
III. The creatures’ insufficiency to be a hap-
piness for man: for Adam there was not found
a help meet for him. Some make these to be
the words of Adam, observing all the creatures
come to him by couples; it is rather God’s judg-
ment on the review. Observe here, 1. The dig-
nity and excellency of the human nature; on earth
there was not its like among all visible crea-
tures; all were looked over, but it could not be
f 3:12. 1 Cor. 11:7–12. I Tim. 2:11 § Heb. builded. 1 Tim. 2:13. o Ps. 45:10.
—13. i 19. Prov. 18:22. 19:14. Heb. 13.4. p Deut. 4:4. 10:20. Josh. 23:8. Acts
* Heb. Is before him. m 29:14. Judg. 9:2. 2 Sam. 5:1. 19: 11:23.
1:20–25. h 22,23. 13. Eph. 5:30. q Mal. 2:14–16. Matt. 19:3–9. Mark
f Or, the znan. 15. n 24. . 10:6–12 I Cor. 6:16,17. 7.2–4.
† Heb. called. i 18. | Heb, Isha. 1 Cor. 11:8,9. Eph. 5:28–31. 1 Pet. 3:1–7.
.k 15:12. 1 Sam. 26:12. Dan. 8:18. "I Heb. Ish. r 3:7,10,11.
Verses 19, 20.
Adam seems better acquainted, by intuition or immediate revela-
tion, with the distinct properties of every creature, than the most
sagacious observers, since the fall, have been by study. When
God brought the several species before him, he gave them names
expressive of their natures or forms. Scott.
(19). “Thus God began the intellectual education of his rational
creature. This incident implies that Adam was also taught to put
his provided organs of speech into their appropriate action, and to
modulate his breath into varied articulations of audible voice.”
* Language began with the names of living things. The first words
were the notations of existing substances—the true foundation of
all human speech. From the sensations and names of actual things,
the mind proceeds to their qualities and motions ; and then ascends
to the higher operations of marking its own feelings and emotions;
of communicating its ideas and affections to fellow beings, and of
knowing and understanding them.” TURNER.
To see what he would call them.] ‘ Thc knowledge of the one true
God, which is coeval with the existence of the human race, was ori-
ginally, from revelation. The patriarchs knew Gód to be the Creator,
Governor and Judge of the earth, not by reasoning, but because He
had so revealed Himself. The ideas of men in respect to God, which
were at first very limited, became extended, in the progress of time,
by ordinary and extraordinary events. But, at this early period, the
figure anthropopathy was very prevalent, and men used the same
language with respect to God, which they employed in Speaking
of each other. Nevertheless, there was truth under this garb. See
ch. 6: 6, 7. 8:21. 11 : 5–7. 18: 10–21.” JAHN.
* Language, says Johnson, must have come by inspiration : a thou-
Sand, may a million of children could not invent a language ; while
the organs are pliable, there is not understanding enough to form a
from a part of himself, to be his companion.
translated woman, is the same as is rendered man, excepting the
language ; and by the time there is understanding enough, the organs
are grown stiff. We know that after a certain age we cannot learn
a language.” Life of Dr. J. D’O Y LY and Mia NT.
Verses 21–23.
Eve was taken from Adam, and not out of the ground ; that there
might be a natural foundation of moderate subordination on the
woman’s part, and sympathizing tenderness on the man’s ; as a
man rules over, yet carefully defends and tenderly takes care of,
his own body. The Lord then conducted her, as his gift, to Adam,
that they might be united in marriage for their mutual good ; and
that He might thus authorize, and give an example for the regula-
tion oſ, future marriages. Doubtless He made known to Adam, per-
haps during his sleep, in what manner the woman had been created
The original word
feminine termination : it imports that she was exactly his counter-
part, taken from him, united to him, and like him in every thing but
sex; and it expressed his satisfaction in his Creator's gift, and his
thankful acceptance of it. Scott.
(22.) Made.] Builded. ‘By the many words used of the generation
of mankind, as creating, 1 : 27, making, 1 ; 26. forming and inspir-
ing, 2: 7. and here, building, Moses would set forth this wondrous
Workmanship, for which the Psalmist so laudeth God. Ps. 139: 14.2
& - At Nsworth.
That is womb-man, an exact translation of the
Dr. A. CLARKE.
Verses 23, 24.
‘How happy must the married state be, where God’s institution is
properly regarded ; where the parties are married, as the apostle ex-
presses it, in the Lord ; where each, by acts of the tenderest kind-
ness; lives only to prevent the wishes, and contribute in every pos-
(23.) Woman.]
Heb.”
B. C. 4004.
The temptation of Eve.
GENESIS, III.
CHAP. III.
The woman, tempted by the serpent,
*eats the forbidden fruit, and induces
Adam to do the same, 1 They
are alarmed and ashamed, in vain
attempt concealment, and are con-
victed by God, 7–13. Sentence is
denounced against them, containing
the gracious promise of a Redeemer,
14–19. They are clothed, but expel-
led from Eden, 20–24.
OW the serpent
was more subtle
than any beast of the field
matched among them all. 2. The vanity of this
world and the things of it; put them all together,
and they will not make an help meet for man.
They will not suit the mature of the soul, nor
supply its needs, nor satisfy its just desires, nor
run parallel with its never-failing duration. God
creates a new thing to be an help meet for mam
—not so much the woman, as the Seed of the
WOIIla II.
W. 21—25. Adam was first formed, then Eve,
(1 Tim. 2: 13.) and she was made of the man,
and for the man, (1 Cor. 11:8,9.) all which are
a 13–15. Is. 27:1. Matt. 10:16. 2 urged as reasons for the humility, modesty, si-
Cor. 11:3,14. Rev. 12:9. 20:2. lence, and submissiveness, of that sex in general,
and particularly the subjection and reverence which wives owe to their own
husbands. Yet man being made last of the creatures, as the best and most ex-
cellent of all, Eve’s being made after Adam, and out of him, honors that sex,
as the glory of the man, I Cor. 11: 7. If man is the head, she is the crown; a
crown to her husband, the crown of the visible creation. The man was dust
refined, but the woman dust double-refined, one remove further from the earth.
God caused a sleep to fall on Adam, and made it a deep sleep, that so
the opening of his side might be no grievance to him; while he knows no sin,
God will take care he shall feel no pain.
The woman was made of a rib out of the side of Adam; not out of his
head to top him, not out of his feet to be trampled on by him, but out of his side
to be equal with him, under his arm to be protected, and near his heart to be
beloved. Adam lost a rib, and without any diminution to his strength or come-
liness; what God takes away from his people, He will, one way or other, restore
with advantage. Observe, }
The marriage of the woman to Adam. Marriage is honorable, but this surely
was the most so that ever one was, in which God Himself had all along an imme-
diate hand. Marriages (they say) are made in Heaven: we are sure this was;
God, by his power, made them both, and now, by his ordinance, made them one.
This was a marriage made in perfect innocency, and so was mever any marriage
SIII Ce.
Those are likely to settle to their comfort, who, by faith and prayer, and a
humble dependence on Providence, put themselves under a divine conduct. That
wife that is of God’s making by special grace, and of God’s bringing by special
providence, is likely to prove a help meet for a man. -
God’s gifts to us are to be received with a humble and thankful acknowledg-
ment of his wisdom in suiting them to us, and his favor in bestowing them on
us. Probably, it was revealed to Adam, when asleep, that this lovely creature,
now presented to him, was a piece of himself, and was to be his companion,
and the wife of his covemant. Hence some have fetched an argument to prove
that glorified saints in the heavenly paradise slall know one another.
The institution of marriage, and the settling of the law of it, v. 24. The
Sabbath and marriage were two ordinances instituted in innocency; the former for
the preservation of the church, the latter, for the preservation of mankind. It
appears by Matt. 19: 4, 5, that it was God
Himself who said here, ‘A man must leave all
his relations, to cleave to his wife;’ laying down
this law to all Adam’s posterity. 1. See here
the virtue of a divine ordinance; the bonds of it
are stronger even than those of nature. To
whom can we be more firmly bound than to our
fathers and mothers'; . . Yet the son must quit
them, to be joined to his wife, and the daughter
forget them, to cleave to her husband, Ps. 45:
10, 11. 2. See how children should take their
parents’ consent along with them in their mar-
riage; and how unjust they are, as well as un-
dutiful, if they marry without it, for they rob
them of their right and interest in them, and
alienate it to another, fraudulently and unnatu--
rally. 3. See: what need there is both of pru-
dence and prayer in the choice of this relation,
which is so near and so lasting. That had need
be well done, which is to be dome for life.
4. See how firm the bond of marriage is, not
to be divided and weakened by having many
wives, (Mal. 2: 15.) more to be broken or cut
off by divorce, for any cause, but formication,
or voluntary desertion. 5. See how dear the
affection ought to be between husband and wife;
such as there is to our own bodies, Ephrā: 28,
They two are, one flesh; let them then be one
soul. Here is, -
An evidence of the purity and innocency of
that state wherein our first parents were created,
v. 25. They meeded no clothes for defence
against cold or heat, for neither could be injuri-
ous to them; they needed none for ornament,
none for decency, they were maked, and had no
reason to be ashamed; They knew not what
shame was, so the Chaldee reads it. Blushing
is now the color of virtue, but was not then the
color of innocency. They that had no sin in
their conscience, might well. have no shame in
their faces, though they had no clothes to their
backs. …” -
CHAP. III. V. 1–5. In this chapter is an
account of the sin and misery of our first parents,
the wrath and curse of God against them, the
peace of the creation disturbed, and its beauty
stained and sullied, all bad, very bad. How is
PRACTICAL OBSERVATIONS,
V. 16–25. Additional favors lay us under additional obli-
gations: and as our liberal Benefactor indulges us in all things
truly good for us, it is highly reasonable that we should credit
his wisdom and kindness, even in restraints and prohibitions,
and cheerfully deny ourselves at his requirement.—The covenant
of works was holy, just, and good; being proposed by God, and
acceded to by Adam, before sin had impaired his powers, per-
verted his judgment, or depraved his heart; yet it is contrary
to us, who in Adam, and after his example, have violated the
terms of it. We have, therefore, great reason to be thankful
for another covenant, established on better promises, and rati-
fied by the engagements of a better Surety. To Him let us flee
for refuge, and from Him alone seek deliverance from shame,
sible way to each other’s comfort and happiness Marriage might
still be what it was in its orignal institution, pure and suitable ; and
in its first exercise, affectionate and happy: but how few such mar-
riages are there to be found!, Passion, turbulent and irregular, not
religion : custom founded by these irregularities, not reason worldly
prospects, originating and ending in selfishness and earthly affec-
tions, not in spiritual ends, are the grand producing causes of the
great majority of matrimonial alliances. How then can such turbid
and bitter fountains send forth pure and sweet waters ?” (i. In Ote
Mar. 10: 6–9.1 Dr. A. CLARKE.
Verse 24.
According to the original institution of marriage, nothing can
separate the husband and wife, but that which dissolves the
union of soul and body, and even divides the component parts of
the body from each other. This seems to be the remark of Moses
rather than of Adam ; but certainly it was the word of God, speak-
ing by one of them. Neither polygamy nor divorces can accord with
this original institution. “In the beginning it was not so ;’ nor would
such things have been practised, but for the sinful lusts of men.
And equally unscriptural are constrained celibacy, and needless
restraints on marriage. The records of former times, and impar-
tial observation on the present, evince that it is not generally “good
for man to be alone.” The mutual inclination of the sexes for each
other, which, however debased by sin, was originally implanted by
the Creator,) when regulated by the law of God, and free from other
restraints, becomes the foundation of all the relations of life, the
source of the most rational of our earthly comforſº, and equally
beneficial to individuals, families, and nations. But when unscrip-
pain, sin and death. And while we receive all worldly and rel-
ative comforts from the hand of our reconciled God, seek his
blessing on them, use them according to his appointment, and
attend to the duties which they require, according to his com-
mand; let us not forget, that a union must be formed with the
Lord Jesus, of which marriage itself is but a type and shadow.
(2 Cor. 11: 2.) We must be one spirit with Him, and cleave
to Him in simple dependence, cordial attachment, and devoted
obedience and submission; even though it should interfere with
the comfort of that most endeared relation. Then death, which
dissolves all other unions, will complete this to eternal ages.
Scott.
tural restraints are imposed, or when it bursts through the appointed
bounds, it diffuses vice, discord, disease, and misery, with horrible
rapidity.—“Go among the enemies of the gospel, and you shall see
the woman either reduced to abject slavery, or basely-flattered for
the vilest of purposes: but in Christian families you see her treated
with honor and respect; as a friend, as naturally an equal, a
soother of man’s cares, a softener of his grief, and a partner of his
joys.” Fuller. Scott.
And they shall.] : “Or they two shall, as it is , in the Samar.
Syr. and Arab. translations, and Mat. 19: 5. and the Vulgate. So
in Mar. 10:8. 1 Cor. 6: 16. and Eph. 5. 31.” Dr. A. CLARKE.
Rib.] ‘Near the heart, that his authority might relish more of loving
respect, than of rigorous power.” Assemb. ANN.
• 2 NOTES. f -
CHAP. III. V. 1. . Adam and Eve, perhaps, had noticed, that the
serpent possessed an instinctive Sagacity, which more resembled the
effects of reason, than that of any other creature did ; and this
might suggest to Satan the device of using this animal as his instru-
ment in temptation. For in reality Satan spake by the serpent; as,
in the days of Christ, the unclean spirits employed the tongues of pos.
sessed persons, Common sense and the whole Scripture lead us to
conclude, that the serpent was only the instrument, Satan the real
agent.—The Word of God reveals to us the world of spirits, holy
and unholy, of which otherwise we should have had no certain
knowledge. Faith avails, itself of this information; but unbelief
rejects it, to the infidel’s irreparable detriment: as nothing better
answers the purpose of the powers of darkness, than to work in the
B. C. 4004. GENESIS, III.
The temptation of Eve,
which the Lord God had
made : and he said unto
the woman, *Yea, bhath
God said, Ye shall not
eat of every tree of the
garden P
2 And the woman
said unto the serpent, We
may eat of the fruit of the
trees of the garden:
3 °But of the fruit of
the tree which is in the
midst of the garden, God
hath said, Ye shall not
eat of it, neither shall ye
a touch it, lest ye die.
the gold become dim, and the most fine gold
changed! O that our hearts were deeply af-
fected with this record! For we are all nearly
concerned in it; let it not be to us as a tale that
is told.
The tempter, here, is the devil, the Old Serpent,
Rev. 12:9, a malignant spirit, by creation an an-
gel of light, and an immediate attendant on God;
but by sin become an apostate, and a rebel against
God. Multitudes fell, but this was the ringlead-
er: no sooner was he a sinner than a Satan, no
sooner a traitor than a tempter, enraged against
God, and envious of man. He knew he could not
destroy man, but by debauching him, and so to
separate between him and God. Balaam could
not curse, but he could tempt Israel, Rev. 2: 14.
It was the devil in the likeness of a serpent;
whether only the appearance, as some think those
were, Exod. 7: 12, or a real, living serpent, ac-
• Heb. Yea, because, &c. tuated and possessed by the devil, is not certain;
**** by God’s permission it º: be either. The
iº Ex. 19:12,13. 1 Chr. 16:22. devil chose a serpent, 1. Because it is a spe-
Job 1:11. 2:5. 19:21. I Cor. 7:1.
cious creature, and then went erect. Perhaps
it was a flying serpent, which seemed to come
aS a. *..."; from the upper world, one of the Seraphim; for the fiery ser-
pents were flying, Isa. 14:29. Many a dangerous temptation comes in gay, fine
colors, and seems from above; for Satan can seem an angel of light. And, 2.
Because it is a subtle creature; as here noticed. Many instances are given of
the serpent’s subtlety, both to do mischief and to secure himself in it when done.
We are bid to be wise as serpents. But this serpent, as actuated by the devil,
no doubt, was more subtle than any other; for the devil, though he has lost the
sanctity, retains the sagacity, of an angel, and is wise to do evil. Observe,
There is mothing by which the devil serves himself and his own interest more,
than by unsanctified subtlety. At first, perhaps, Eve supposed it might be a
good angel, and yet, afterward, she might suspect something amiss. It is re-
markable that many of the Gentile idolaters worshipped the devil in the shape
and form of a serpent.
It was the devil’s subtlety, 1. To assault the weaker vessel; though the
woman was perfect in her kind, we may suppose her inferior to Adam in #.
ledge, strength, and presence of mind. Some think Eve received the command,
not immediately from God, but by her husband, and therefore she the more
easily discredited it. 2. To discourse with her, when alone. Had.she kept
close to Adam she had not been so much exposed. Solitude gives great advan-
tage to many temptations; but the communion of saints contributes much to
their strength and safety; 3. He took advantage by finding her near the for-
bidden tree, and, pºly, gazing on its ſtuit, only to satisfy her curiosity.
They that would not eat the forbidden fruit, must not come near the forbidden
tree. Avoid it, pass not by it, 4. Satan tempted Eve, that by her he might
tempt Adam; so he tempted Job by his wife, and Christ by Peter. It is his
policy to send temptations by unsuspected hands, and theirs that have most
interest in and influence upon us.
We are often told of our danger by the temptations of Satan; his devices, 2
Cor. 2: 11; his depths, Rev. 2: 24; his wiles, Eph. 6: 11. The greatest
instances we have of them, were in his tempting of the two Adams, here, and
Matt. 4. What he spake to them, of whom he had no hold by any corruption
in them, he speaks in us by our own deceitful hearts and their carnal reasonings,
which make his assaults on us less discernible, but not less dangerous. To
persuade Eve to eat forbidden fruit, the devil questions whether it were a sin
or mo, v. 1. denies that there was any danger in it, v. 4. suggests much advan-
tage by it, v. 5. And these are his common topics.
1. He questions whether it were a sin to eat of this tree, and whether really
the fruit of it were forbidden. Yea; hath God said, Ye shall not eat? The
first word intimated something said before, introducing this, and with which it
is connected; perhaps some discourse Eve had with herself. In the chain of
thoughts, one thing strangely brings in another, and perhaps something bad at
last. Observe here, (1.) He does not discover his design at first, but puts a
question which seemed innocent, thus to draw her into a parley. Those that
would be safe, should be suspicious, and shy of talking with the tempter. (2.)
He quotes the command fallaciously, as if it were a prohibition, not only of that
tree, but of all; God had said, Of every tree ye may eat, eaccept one. He,
by aggravating the exception, endeavors to invalidate the concession; Hath
God said, Ye shall not eat of every tree? The divine law cannot be re-
proached, unless first misrepresented. (3.) He seems to speak tauntingly, upbraid-
2 Cor. 6:17. Col. 2:21.
(4.) What he aimed at in the first onset, to
take off her sense of the obligation of the com-
mand. It is the subtlety of Satan to blemish the
divine law, as uncertain, or unreasonable, and
so to draw people to sin; Our wisdom is there-
fore to keep up a firm belief of, and a high re-
spect for, the command of God. .
In answer, the woman gives him a plain, full
account of the law, v. 2, 3. Where observe, [1..]
It was her weakness to discourse with the ser-
pent. But her curiosity, and perhaps surprise,
to hear a serpent speak, led her to talk with him.
It is dangerous to treat with a temptation, which
ought at first to be rejected with disdain and ab-
horrence. Those that would be kept from harm,
must keep out of harm’s way. See Prov. 14:
7.—19: 27. [2.] It was her wisdom to notice
the liberty God had granted them, in answer to
his sly insinuation, as if God had put them into
paradise, only to tantalize them with the sight
of fair but forbidden fruits. Note, To prevent
uneasiness at the restraints of religion, it is good
often to view the liberties and comforts of it.
[3.] It was an instance of her resolution, that
she adhered to the command, and faithfully re-
peated it, as of unquestionable certainty, ‘ God,
—I am confident, hath said, 'Ye shall not eat
of the fruit of this tree; ” and what she adds,
Neither shall ye touch it, seems to have
been with a good intention, not (as some think)
tacitlv to reflect on the command as too strict.
[4.] She seems a little to waver about the threat-
ening, and is not so faithful in the repetition of
that as of the precept. God had said, In the
day thou eatest thereof, thow shalt surely die;
all she makes of that is, Lest ye die. Note,
Wavering faith, and wavering resolutions give
great advantage to the tempter.
2. He denies the danger; though it might be
transgressing a precept, it would not be incur-
ring a penalty, v. 4. ‘Ye shall not dying die,”
so the word is, in direct contradiction to what
God had said. Either, (1.) ‘ It is not certain,
not so sure as ye are made to believe.” Thus
Satan teaches men first to doubt, and then to
deny; he makes skeptics first, and so by degrees
atheists. Or, (2.) “It is certain ye shall not
die,” so others. He avers his contradiction with
the same phrase of assurance that God had used
in ratifying the threatening. He began to call
the precept in question, v. 1, but finding the
woman adhered to that, he made his second on-
set on the threatening, where he perceived her
to waver; Ye shall not surely die. This was
a lie, a downright lie; for, [1..] It was contra-
ry to the word of God, which we are sure is
true; see 1 John 2: 21, 27. [2.] It was con-
trary to his own knowledge; he knew it, by
woful experience, to be false. He had broken
the law of his creation, and had found, to his
cost, that he could not prosper in it; yet he tells
our first parents they shall not die. He con-
ceals his own misery, to draw them into the like:
thus he still deceives sinners to their ruin. He
tells them, though they sin they shall not die;
and gains credit rather than God, who tells
them, The wages of sin is death. Hope of
impunity is a great support to all iniquity, and
impenitency in it: Deut. 29:19.
3. He promises them advantage by it, v. 5;
undertakes not only that they shall be no losers by
it, but gainers, unspeakable gainers. He could
not have persuaded them to hazard ruining them-
ing the woman with her shyness of meddling with that tree. As he is a liar, so he selves, had he not suggested a great probability
is a scoffer, from the beginning; and the scoffers of the last days are his children. I of mending themselves.
dark; and none serve their interests more effectually, than they who
deny and endeavor to disprove their existence ; for we never can
guard against the attacks of unseen and unsuspected enemies. From
the scriptures we learn, that ‘angels sinned, and kept not their first
estate ;’ and that, being created holy and happy, they by transgres-
sion forfeited the favor, and incurred the displeasure, of their Creator,
and became unholy and miserable; yea, desperate in the certain
expectation of increasing and everlasting misery. Being, however,
still endued with vast capacities, profound sagacity, extensive know-
ledge, and great power; and, wholly actuated by enmity, malice,
enyy, pride, ambition, and subtlety: they maintain determined re-
bellion against their Maker: and as they are very numerous, they
have established a kingdom in opposition to his kingdom, under the
dominion of the arch-apostate, the devil or Satan; so that, as far as
they are permitted, they are unwearied and insatiable in mischief,
aiming at nothing less than reducing the whole creation to a state of
rebellion, anarchy, and Inisery, and rendering all creatures as vile
and wretched as themselves.--Doubtless, the beauty of the recently
created world, the glory of God, and the happiness of man, excited
the envy and rage of these evil spirits, and suggested to Satan the
malicious design of ruining the whole.
serpent appeared so beautiful and resplendent, that Eve supposed it to
be an angel, and listened to it as a heavenly messenger; makes more
excuse for the conduct both of Eve and Adam, than the Word of God
authorizes; and certainly We cannot learn it from the narrative.
The supposition that this
Scott.
[31]
B. C. 4004.
The temptation of Eve.
GENESIS, III.
4 And the serpent said
unto the woman, “Ye
shall not surely die;
5 For." God doth know,
that in the day ye eat
thereof, then & your eyes
shall he opened: and ye
shall be has gods, know-
ing good and evil.
6 And when the wo-
man saw that the tree
was good for food; and
that it was “pleasant * to
the eyes, and a tree to
be desired to make one
wise; she took of the fruit
e 13. Deut. 29:19. Ps. 10:11. 2 Cor.
2 11
f Ex. 20:7. , 1 Kings 22:6. Jer. 14:13,
14. , 28:2,3. Ez. 13:2–6,22. 2 Cor.
11:3, 13–15.
7. Matt 6:23. Acts 25:18.
Fºx. 5:2.
E7. 28:2
2:4. Rev. 13:4,1
| 22, 2:17.
* Heb. a desire. Ez. 24:16.21,25
k 6:2. 39:7. Josh. 7:21.
Job 31:1. Matt. 5:28.
3. 1, *
2 Sam. 11:2.
I John 2:16.
(1.) He suits the temptation to their pure state,
proposing, not any carnal pleasures, but intellect-
ual delights. [1..] ‘Your eyes shall be opened;
you shall have much more power and pleasure
of contemplation than now, extend your intel-
lectual views, and see further into things.” He
speaks as if now they were but dim-sighted, and
short-sighted. [2.] ‘ You shall be as gods, as
Elohim, mighty gods; not only omniscient, but
omnipotent too:” or, ‘You shall be as God Him-
self, equal to Him, rivals with Him, sovereigns,
and no longer subjects; self-sufficient, and no
longer depending.” A most absurd suggestion!
As if it were possible for creatures of yesterday
to be like their Creator that was from eternity.,
[3.] ‘You shall know good and evil, that is,
every thing desirable to be known.” To support
this part of the temptation, he abuses the name
given this tree: it was intended to teach the prac-
tical knowledge of good and evil, that is, of
duty and disobedience; and it would prove the
eaperimental knowledge of good and evil, that
is, of happiness and misery. In these senses,
the name of the tree was a warning to them mot
to eat of it; but he perverts the sense of it, and
wrests it to their destruction, as if this tree would
give them a speculative, notional knowledge of
the matures, kinds, and originals, of good and evil.
And, [4.] All this presently; ‘In the day ye
and advantage by sin. Let us, therefore, in op-
osition to him, always think well of God as the
est i. and ill of sin as the worst of evils:
thus let us resist the devil, and he will flee from
UIS, º,
W. 6–8. I. We have the inducements that
moved them to transgress. The woman being
deceived, (1 Tim. 2: 14.) was first in the fault.
Now, in her eye, this tree was like all the
rest; ch. 2: 9. it seemed as good for food, and
or danger. Note, When there is thought to be
no more harm in forbidden than in other fruit,
Satan soon, carries the day. Nay, perhaps, it
seemed to her to be better, the food more grate-
ſul and mourishing, than that of any of the rest;
and to her eye more pleasant. We are often
betrayed into snares by an inordinate desire to
have our senses gratified. Or, if in nothing
more inviting than the rest, yet it was the more
so in her or not, we find that in us, that is,
in our flesh, our corrupt mature, there dwells a
strange spirit of contradiction, We desire what
ts prohibited. *
She imagined more virtue in this tree than in
any of the rest. She saw, that is, perceived and
understood by what the devil had said to her;
some think she saw the serpent eat of the tree,
she saw nothing in its fruit, that threatened death.
coveted, because prohibited. Whether it were .
eat thereof, you will find a sudden and immediate change.
as if not so good as it might, and should be.
preferment, as if they were fit to be gods.
parents with the same desire, and ruin them too.
(2.) He insinuates that God had no good design, in forbidding them this
* For God doth know how much it will advance you; therefore,
and ill-will, He hath forbidden it:” as if He durst not let them eat of that tree,
lest they should know their own strength, and be able to cope with Him; or
as if He grudged them the honor and happiness their eating would prefer them
Now, [1..] This was the highest indignity that could be done to God; a
reproach to his power, and much more to his goodness, as if He hated the work
of his own hands, and would not have those whom He had made, to be happy.
Shall the best of men think it strange to be misrepresented and evil spoken of,
when God Himself is so? Satan, as he is the accuser of the brethren before God,
so he accuses God before the brethren; thus he sows discord, and is the father
fruit.
to.
of them that do so.
from their allegiance to him.
Now, in all these
insinuations, he aims to beget in them, 1st. Discontent with their present state,
Note, No condition will of itself
bring contentment, unless the mind be brought to it. , Adam was not easy, no
not in paradise, nor the angels in their first state, Jude 6. , 2dly. Ambition of
Satan had ruined himself by desiring
to be like the Most High, Isa. 14:12–14, and therefore seeks to infect our first
[2.] It was a most dangerous snare to our first parents, 1.
as it tended to alienate their affections from God, and so to withdraw them
Thus still the devil draws people into his
interest by suggesting to them hard thoughts of God, and false hopes of benefit
and that he told her he thereby had gained the
faculties of speech and reason, whence she in-
ferred its power to make one wise, and was
persuaded to think, “If it make a brute crea-
ture rational, why not a rational creature divine?”
See how destructive is the desire of unnecessary
Our first parents, who knew so much, did not
* know this, that they knew enough. Christ is a
In envy
3. 1 Cor. 1: 30.) Let us, by faith, feed on Him,
that we may be wise to salvation. In the heav-
enly paradise, the tree of knowledge will not be
a forbidden tree; there, we shall know as we are
known; let us therefore long to be there, and,
in the meantime, not exercise ourselves in things
too high, or too deep for us, mor covet to be wise
above what is written. *—-
II. The steps of the transgression.
She saw: she should have turned away
her eyes from beholding vanity; but she enters
into temptation, by looking with pleasure on the
forbidden fruit. Observe,A great deal of sin comes
Verses 4, 5.
There is an equivocation in the words; a latent truth, the re-
verse of their apparent meaning. “Your eyes,” says Satan, “shall
be opened ;’ that is, “When you have eaten the fruit, you will
too late see your folly. “Ye shall be as gods;” revolted from God,
you will ambitiously affect independency, demand the homage
of flattery and praise, aspire at pre-eminence, act as if you were
your own lords, and thus attempt to usurp the throne of God. Thus
..you will be left to make trial of your ability to contrive, effect, and
secure a happiness to yourselves, as if ye were gods, till you find
death and misery seize upon you ; “knowing good and evil,” by
losing the good and experiencing the evil.” — Of such a paraphrase
the words will admit, and such have been the effects of eating the
forbidden fruit; but nothing could be further from Eve’s thoughls. –
Thus the assertions of the tempter resembled the ancient heathen
oracles, of which, in one way or other, this ‘father of lies’ was
doubtless the author : for these were generally couched in such am-
biguous language, as might afterwards be accommodated to the event;
though often in opposition to the expectations of deluded votaries. –
* Nothing is more common, than for the most false and pernicious
doctrines to be advanced with a boldness, which stuns the minds of
the simple, and induces a doubt ; Surely I must be in the wrong,
and they in the right, or they would not be so confident : * Fuller.
Scott.
Verses 1–5.
* The form of the serpent has been handed down in the traditions
of most ancient nations, particularly the Persians, Hindoos, Greeks,
Egyptians, and the Scythians or Goths. And though animals of the
serpent tribe were worshipped by some of the pagans as symbols
of the good demon, which manifestly proceeds from the tempter’s
assuming the form of a goodly serpent, and appearing like an angel
of light; yet they were more generally regarded as types or figures
of the evy one.” T. H. HoſtNE.
* In most systems of poetical mythology, serpents appear to have
been the beautiful, deceiving, insinuating form that sin originally
assumed.” ſoo R, HEw LETT.
(5.) As gods.] . . Like God; so the word should have been ren-
dered ; for what idea could our first parents have of gods, before
idolatry had being 2 The Syriac has the word in the singular num-
ber. The original word being that which is used, ch. 1. to point
out the Supreme Being, it seems the tempter’s object, to persuade
our first parents that, by eating of this fruit, they should become
wise and powerful as God.” Dr. A. CLARKE.
Verse 6.
“The lust of the eye ’ made way for the ‘lust of the flesh.” As
the ear had just before been opened to admit Satan’s lies; so now
the eye became an inlet to concupiscence. Now first the members
became “instruments of unrighteousness unto sin.” (Rom. 6: 12, 13,
16—19.) Eve had no testimony, except that of Satan concealed in
the serpent, that ‘it was a tree to be desired to make one wise; yet
she neither hesitated, nor suspected any delusion. Thus she listen-
ed, till, entangled in unbelief, she suspected divine veracity and
goodness, conceived hopes of impunity in transgression, and expect-
ed vast gratification both of ambition and the sensual appetite ; at
Iength, with confident presumption, she took the forbidden fruit,
and ate. In this manner was “lust at first conceived, then sin
brought forth ; and sin being finished, brought forth death.” — But
Satan’s success was yet incomplete : for had Adam refused to eat,
the woman’s transgression would have remained with herself. It
was, indeed, a great point gained to prevail with her whom Adam
Hoved so tenderly, and one who would employ her fascinating influ-
ence, to prevail on him. But whether Adam sinned in presumption,
as not seeing death immediately inflicted on Eve; or in despair, as
giving up all for lost; or, as overcome by Eve’s persuasions and rea-
sonings, does not appear. Yet the apostle intimates, that he was not
deceived in the same manner and degree as the woman. (1 Tim. 2:
14.)—Considering this offence in all its circumstances, and with all
its aggravations, we may term it the prolific parent and grand exem-
plar of all transgressions committed since. Whatever there hath
been in any sin, of unbelief, ingratitude, apostasy, rebellion, robbery,
contempt, defiance of God, hard thoughts of Him, and enmity against
Him: whatever of idolatry, as comprehending faith in Satan, “the
god' and ‘prince of this world,” worship of him, and obedience to
him; or of pride, exorbitant self-love, and self will, in affecting that
independency, exaltation; and homage which belong only to God;
and of an inordinate 19We to the creatures, in seeking our happiness in
the possession and enjoyment of them: whatever discontent, sensual
lust, covetousness, murder, and mischief, were ever yet contained
in any one sin, or in all which have been committed on earth, the
whole were concentred in this one transaction. , Nor have they been
wide of the truth, who have labored to prove, that all the ten com.
mandments, extensively and spiritually expounded, were at once
knowledge, under the mistaken motion of wisdom.
Tree to be desired to make one wise, (Col. 2: .
.*
B. c. 4004.
thereof, and did eat, and
gave also unto her hus-
band with her, ºn and he
did eat. -
[Practical Observations.]
7 And n the eyes of
them both were opened,
and they "knew that they
were naked; P and they
sewed fig-leaves togeth-
er, and made themselves
* aprons. ... •
8 And q they heard the
voice of the Lord God
walking in the garden in
the # cool of the day:
and Adam and his wife
* hid themselves from the
presence of the LoRD
God amongst the trees
of the garden.
1 I Tim. 2:14. .
m Hos. 6:7. marg. Rom. 5:12–19.
n 5. Deut. 28:34. Luke 16:23.
o 10,11. 2:25
p job 9:29-3ſ. Is. 28:20. 59.6.
* Or, things to grºut.
10. Deut. 4:33 -
Heb. wind. Job 38:1.
r Job 22:14. 34:22. Ps. 139:1–12.
Prov. 15:3. Jer, 23:24. Am. 9:2,3.
Jon. 1:3,9,10. Heb. 4:13.
under color of kindness.
GENESIS, III.
in at the eye. The eye affects the heart with
guilt as well as grief. Let us therefore, with
holy Job, make a covenant with our eyes, not
to look on that which we are in danger of
lusting after, Prov. 23:31. Matt. 5: 28. Let
the fear of God be always to us for a covering
of the eyes, ch. 20: 16.
2. She took: it was her own act and deed.
Satan may tempt, but cannot force; may per-
suade us to cast ourselves down, but cannot cast
us down, Matt. 4: 6.
3. She did eat: when she looked, perhaps she
did not intend to take, or when she took, not to
eat; but it ended in that. Note, The way of
sin is down-hill; a man cannot stop himself when
he will: the beginning of it is as the breaking forth
of water, to which it is hard to say, ‘Hitherto
thou shalt come and no further:” Therefore it
is our wisdom to suppress the first motions of
sin, and to leave it off, before it be meddled with.
Nip mischief in the bud.
4. She gave also to her husband with her:
probably he was not with her when she was
tempted, or he would have interposed to prevent
the sin; but he came when she had eaten, and
was prevailed on to eat likewise; it is easier to
learn what is bad, than to teach-what is good.
. She gave it to him, with the same arguments the
serpent had used with her, adding, that she had
eaten of it, and found it so far from being deadly,
that it was extremely pleasant and grateful: sto-
len waters are sweet. She gave it to him,
Or, perhaps, that, if it
The fall of Adam and Eve.
should prove hurtful, he might share the misery;
which indeed looks strangely unkind, and yet
may be supposed to enter into the heart of one
that had eaten forbidden fruit. Note, Those
that have themselves done ill, are commonly will-
ing to draw in others to do the same. As was
the devil, so was Eve, no sooner a sinner than
a tempter.
5. He did eat. It is needless to ask, ‘What
would have been the consequence, if Eve only
had transgressed?” The wisdom of God, we are
sure, would have decided the difficulty according
to equity; but, alas, the case was not so; Adam
also did eat. “And what great harm if he did?”
say the corrupt and carnal, reasonings of a vain
mind. What harm? Why, there was in it
disbelief of God’s word, with confidence in the
devil’s; discontent with his present state; pride
in his own merits; an ambition of the honor
which comes not from God; envy at God’s per-
fections; and indulgence of the appetites of the
body. In neglecting the tree of life, which he
was allowed to eat of, and eating of the tree of
knowledge which was forbidden, he plainly
showed a contempt of the favors God had be-
stowed, and a preference of those God did not
see fit for him. He would have what he pleased,
and do what he pleased: his sin was, in one word,
disobedience, Rom. 5: 19; disobedience to a
plain, easy, and express command, which, pro-
bably, he knew to be a command of trial. He
sins against great knowledge, and many mercies,
the clearest light, and the dearest love, that ever
PRACTICAL OBSERVATIONS.
W. 1–6. Every part of revealed religion is virtually com-
F. in this important part of Scripture; the only difficulty
ies in selection.—The subject calls on us to lament and mourn,
not so much for these primitive transgressors, as for ourselves,
our children, and the whole human race, thus involved in one
common ruin; but at the same time it reminds us to rejoice in
God our Savior, from whom come everlasting righteousness
and felicity. It behooves us, however, “to rejoice with tremb-
ling,” lest we be found among those who neglect this great sal-
vation, through the deceitfulness of our hearts, and the snares
of the world; and, above all, through the subtlety of the pow-
ers of darkness, and the agents in whom they lie concealed,
who are still envious of our happiness, and covertly plotting
our destruction. For, though the several steps be not always
so discernible, there is the same concurrence and succession
in all temptations, by which we are overcome, as there were in
the case of Eve: and it contains a picture in miniature of all
Satan’s devices and victories in every age. Whenever, there-
fore, our pride is flattered, or discontent, ambition, affectation
of independence, covetousness, or sensual lust is excited; and
when we are urged forward in self-confidence, not brooking op-
position, and not taking time for prayer, and consulting pious and
prudent friends: then we may be sure the old Serpent is tempt-
ing us; then especially we are called to ‘watch and pray;’ and
our only safety consists in speedy flight, or vigorous resistance,
being “steadfast in the faith.”—We have also in Satan’s conduct
the first example of perjury, and a specimen of its horrible
consequences: and perjurers would do well to contemplate, as
in a glass, their own character, and learn whose children they
are, and whose similitude they bear.—We should, however, not
only be on our guard against avowed enemies, or wicked people:
we must also reject every temptation to unbelief or disobedience,
though sent by the hands of the most lovely or beloved object on
earth; recognising the concealed tempter, and with indignation
answering, “Get thee behind me, Satan; for it is written,’ &c.
Note, Matt. 16:21–23.) for he still seduces us by those who
possess our warmest affections; and he has in all ages employ-
ed men and women as tempters to each other, with immense
success.-Transgressors can seldom be contented to sin alone,
but endeavor to draw others to imitate their own misconduct.
Indeed should our own senses or understandings seem to testify,
that forbidden objects are good and desirable, we must reject that
testimony, if we would be safe and happy. Nor let it be for-
gotten, that the desire of knowledge is as liable to exorbitancy,
as the sensual appetites; and, when not restricted by the Word
of God, it degenerates into bold curiosity, skepticism, and in-
fidelity. SCOTT.
violated ; while, in proportion as the prohibition was reasonable, and
the inducements to rebel .# the offence was the more aggravat-
ed.—In this manner sin entered, and Satan triumphed in establish-
ing his usurped authority; for of whom a man is overcome, of the
same is he brought in bondage.” Thus man apostatised, God was
provoked, the Holy Spirit forsook his polluted temple, the unclean
spirit took possession, the divine image was defaced, and Satan’s image
impressed in its stead: hence the wickedness and the misery of man.
A lamentation it is, and should be : yet, ‘righteous art Thou in all
thy judgments, O Lord.” Let not the enemy further prevail against
us, we beseech Thee, by taking hence occasion to produce in our
minds one hard thought of Thee, or of thy mysterious judºgº
COTT.
“From these three sources, all natural and moral evil sprung;
they are exactly what the apostle calls, the desire of the flesh! the tree
was good for food; the desire of the eye, it was pleasant to the sight;
and the pride of life; it was a tree to be desired to make one wise.”
- DR. A. CLARKE.
Verse 7.
Satan’s promise soon began to be accomplished. The eyes of
Adam and Eve were opened to see the snare, when caught in it:
they saw also misery before them, and their new discoveries were
their torment. Their bodily nakedness had not previously excited
the sensation of shame: but, being stripped of the robe of innocence,
and despoiled of the image of God, the defence of his protection, and
the honor of his presence, they perceived that they were indeed made
naked to their shame; and their outward nakedness appeared an in-
dication of the exposed and shameful condition to which they were
reduced. Their vain attempt to cover themselves, by fig-leaves plat-
ted together, represents the fruitless pains and worthless expedients,
Which men employ to conceal their real character, and hide their
O. T. VOL. I.
sins from others, and from themselves. For all men are naturally
more ashamed of being detected in sin, than of committing it; and
more desirous of keeping up a good opinion of themselves, than of
obtaining pardon from God; though they can hide nothing from Him,
and neither elude his justice, nor recover his favor, by any contri.
V8lſ, CeS. - Sco TT.
(7.) Fig-leaves.] ‘ Pliny reckons the fig among the trees that have
the largest leaves; the tender twigs with the leaves on them were
twisted.” PATRI cr. Sewed.T * º twisted, fastened.” Pools.
6 rSe 8.
The word rendered walking may be referred to the voice, and not
to the LoRD.—Some learned men, indeed, explain all these appearan-
ces of the SHEcHINAH, or visible glory indicating the divine presence,
which at some times shone with mild lustre, at others in terrific ma"
jesty. But I shall hereafter assign my reasons for thinking, that
this hypothesis has its sole foundation in the imaginations of jewish
Rabbies, and is destitute of scriptural proof, except where express
mention is made of visible glory. (32: 30.)- The cool of the day;
was, probably, one time of Adam and Eve’s accustomed worship;
When, doubtless, they had been used to welcome the tokens of the
divine presence with that kind of exulting joy, with which a dutiful
child meets the approbation of an indulgent parent. Scott.
Poice — walking.] :The_sound made by the motion of the
SHECHINAH, or glory of the Lord, approaching and waxing louder.
For the walking may be referred to voice as well as to the Lord. Thus
at Ex. 19:19. where the voice, (i.e. sound) of the trumpet is said
to Wax louder and louder, the Hebrew is walked, or increased and
grew stronger.” PATRI cK. .
Cºol of the day.] This is referred, by Rosenmuller, and others, to
the breeze, which commences in those oriental countries in the even-
ing, and continues during the night. ED.
[33]
B. C. 4004.
The fall of Adam and Eve.
GENESIS, III.
9 And the Lord God
called unto Adam, and
said unto him, “Where
art thou ?
10 And he said, I heard
thy voice in the garden:
‘and I was afraid, "be-
cause I was naked ; and
I hid myself. }
11 And he said, Who
told thee that thou wast
naked 2 * hast thou eaten
of the tree, whereof I
commanded thee, that
thou shouldest not eat?
12 And the man said,
y The woman whom thou
gavest to be with me, she
gave me of the tree, and I
did eat.
sinner sinned against. He had no corrupt nature
within to betray him; but had a freedom of will,
not enslaved, and was in his full strength. He
kept his integrity but a very little while. But the
greatest aggravation of his sin, was, that he in-
volved all his posterity. God having told him.
that his race should replenish the earth, surely
he could not but know that he stood as a public
person, and that his disobedience would be fatal
to all his seed; and if so, it was certainly the
greatest treachery, as well as the greatest cruelty.
The human nature being lodged entirely in our
first parents, from henceforward it could not but
be transmitted from them under an attainder
of guilt, a stain of dishonor, and an hereditary
disease of sin and corruption. And can we say,
then, that Adam’s sin had but little harm in it?
III. The immediate consequences. Shame and
fear seized the criminals, in the fact itself; these
came into the world with sin, and still attend it.
1. Shame seized them unseen; observe,
(1.) Their strong convictions, in their own bo-
soms; The eyes of both were opened; mot the
eyes of the body; the sin came in at them; nor
is it meant of any advances made in true know-
ledge; but the eyes of their consciences were
opened, their hearts smote them for what they
had done. Now they saw the happiness they
had fallen from, and the misery they were fallen
into; a loving God provoked, his grace and fa-
vor forfeited, his likeness and image lost, do-
minion over the creatures gone. They saw
their natures corrupted and depraved, and felt a disorder in their spirits
they had never before been conscious of. They saw a law in their members
warring against the law of their minds, and captivating them both to sin and
wrath. As Balaam, when his eyes were opened, (Numb. 22: 31.) they
saw the angel of the Lord standing in the way, and his sword drawn in his
hand; and perhaps they saw the serpent that had abused them, insulting over
them. The text tells us, they saw that they were naked, that is, stripped,
deprived of all the honors and joys of their paradise state, and exposed to all
, the miseries justly to be expected from an angry God. They were shamed,
for ever shamed, before God and angels ; laid open to the contempt and
reproach of heaven, and earth, and their own consciences. 1st. What a dis-
honor and disquietment sin is; it makes mischief wherever admitted, sets men
against themselves, disturbs their peace, and destroys all their comforts; sooner
or later, it will have shame, either the shame of true repentance which ends
in glory, or that shame and everlasting contempt, to which the wicked shall rise
at the great day: sin is a reproach to any people. 2dly. What a deceiver
Satan is; he told them their eyes showld be opened; and so they were, to their
shame and grief, not to their honor or advantage. Therefore, when he speaks
fair, believe him not. The most malicious, mischievous liars often excuse them-
selves with this, that their lies are only equivocations; but God will not so ex-
cuse them.
(2.) The sorry shift they made, to palliate these convictions, and to arm
themselves against them; they sewed, or platted fig-leaves together; and, to
cover, at least, part of their shame from one another, they made themselves
aprons. See here what is commonly the folly of those that have sinned. [1]
They are more solicitous to save their credit before men, than to obtain their
pardon from God; backward to confess their sin, and very desirous to conceal
it, as much as may be; I have sinned, yet honor me. . [2.] The excuses men
make, to cover and extenuate their sins, are vain and frivolous; the shame,
thus hid, becomes the more shameful: yet thus we are all apt to cover our
transgressions as Adam, Job 31: 33.
2. Fear seized them immediately; they heard the voice of the Lord God
walking in the garden in the cool of the day. . It was the approach of
the Judge; who yet came in a manner formidable only to guilty consciences.
It is supposed that He came in human shape, and that He who judged the
s 4:9. 16:8. Josh. 7:17–19. Rev. 20:
t job 33:15. Ps. 119:120. Is. 33:14.
57:11
Ex. 32:25. Is. 47:3. Rev.
16:15.
x 4:10. Ps. 50:21. Rom. 3:20.
y 2:18,22. Ex. 32:21–24. 1 Sam. 15:
. . Job 31:33. Prov. 28:13.
Luke 10:29, Rom. 10:3. Jam. 1:13
—15.
u 7. 2:25.
3:17, 18.
world now, was the same that shall judge it at last, even that Man whom God
has ordained. He appeared now, (it should seem,) in no other similitude than
that in which they ſº seen Him when He put them into paradise; for He came
to convince and humble, not to amaze and terrify them. He came into the
garden, not descending immediately from heaven in their view, as afterward on
mount Sinai, but as one still willing to be familiar with them. He came walk-
ing, deliberately, as one slow to anger; teaching us, when ever so much pro-
voked, to speak and act considerately, and not rashly. He came in the cool of
the day, not in the night, when all fears are doubly fearful, nor suddenly; they
heard his voice at some distance, giving them notice of his coming, probably,
for thee!”
a still, small voice, like that in which He came
to inquire after Elijah. They hid themselves
jrom the presence of the Lord God: a sad
change! Before they had sinned, had they heard
the voice of the Lord God coming toward them,
they would have run to meet Him, and with
a humble joy welcomed his gracious visits;
but now God was become a terror to them, and
no marvel that they were become a terror to
themselves, and full of confusion; their own con-
sciences accused them, and set their sin before
them in its true colors; their fig-leaves failed them;
God was come forth against them as an enemy,
and the whole creation was at war with them;
and, as yet, they knew not of a mediator, so that
nothing remained but a certain fearful looking
for of judgment. See here, -
[1..] The falsehood of the tempter; he promis-
ed they should be safe, but now they cannot so
much as think themselves so; he said they should
not die, and yet now they are forced to fly for
their lives; he promised they should be advanced,
but they see themselves abased; never did they
seem so little as now; he promised they should
be knowing, but they know not so much as where
to hide themselves; he promised they should be
as gods, great, and bold, and daring, but they
are as criminals discovered, trembling, pale,
anxious to escape: they would not be subjects,
so they are prisoners. [2.] The folly of sinners,
to think it either possible, or desirable, to hide
themselves from God: can they conceal them-
selves from the Father of lights? Ps. 139: 7, &c.
Jer. 23: 24. Will they withdraw themselves
from the Fountain of life, who alone can give
help and happiness? Jon. 2:8. [3.] The fears
that attend sin; all that amazing fear of God’s
appearances, the accusations of conscience, the
approaches of trouble, the assaults of inferior
creatures, and the arrests of death, all these are
the effect of sim. \
V. 9, 10. We have here the arraignment of
these deserters. Observe,
1. The startling question. Where art thou?
Not as if God did not know where he was; but
thus He would enter the process against him.
Some make it a bemoaning question. “Alas
It is rather an upbraiding ques-
tion, in order to his conviction and humiliation.
Where art thou? Not, In what place, but, In
what condition? Note, (1.) Those who by
sin have gone astray from God, should seriously
consider where they are; far from all good, in
the midst of enemies, in bondage to Satan, in
the high road to utter ruin. This inquiry after
Adam may be looked upon as a gracious pursuit
in kindness to him, and in order to his recovery.
If God had not called to him, to reclaim him,
his condition had been as desperate as that of
fallen angels; this lost sheep had wandered end-
lessly, if the good Shepherd had not sought after
him, to bring him back, and in order to that,
reminded him where he was; where he should
not be, and where he could not be, either happy
or easy. . Note, (2.) If sinners will but consider
where they are, they will not rest till they return
to God.
2. The trembling answer, which Adam gave,
v. 10. He does not own his guilt, and yet he
in effect confesses it, by owning his shame and
fear; but it is the common fault and ſolly of those
that have done an ill thing, when they are ques-
tioned about it, to acknowledge no more than
what is so manifest that they cannot deny it.
Adam was afraid, because he was naked. We
have reason to be afraid of approaching to God,
if we be not clothed and protected with the
Verse 9.
Where art thou?] Words of more terror, perhaps, mever sound-
ed in man’s ears, or will be heard till the day of judgment: The
command had been peremptory, the threatening absolute, the trans-
gression undeniable ; escape or resistance was practicable ; no
mention had been made of mercy, and probably the offenders had
no expectation of forgiveness Scott.
Verse 10, 11.
Adam did not say, ‘I saw thy glory,” but ‘ I heard thy voice; ”
conscious guilt appalled him, on hearing the accustomed tokens of
God’s special presence.—Without any humiliation before his offend-
ed Lord, or confession of sin, or supplication for mercy, he evasively
attempted to account for his flight and concealment.
cause was at once detected. . It arose from conscious guilt, for he
had dared to transgress the righteous command of the Most High.
Thus ‘ every mouth shall be stopped,” and every excuse silenced,
When God shall arise to judgment.—‘Who told thee that thou wast
naked ” Whence could arise this idea It had before no
But the true
which implies that he saw nothing to affright him ; but merely that
existence.
Scott.
• *.
B. C. 4004. GENESIS, III.
13 And the Lond God
said unto the woman,
*What is this that thou
hast done? and the wo-
man said, "The serpent
beguiled me, and I did
€8t. - • *
[Practical Observations.]
14 || And - the LoRD
God said unto the serpent,
Because thou hast done
this b thou art cursed
above all cattle, and above
every beast of the field:
z 4:10–12. 2 Sam. 12:9–12.
a 4–6. "2 Cor. 11:3. 1 Tim. 2:14.
b 1. 9:6. Ex. 21:28–32. Lev. 20:25.
righteousness of Christ; for nothing but that, will
be armor of proof, and cover the shame of our
nakedness. Let us therefore put on the Lord
Jesus Christ, and then draw near with humble
boldness. |
V. 11–13. We have here the offenders found
guilty by their own confession, and yet endeav-
loring to excuse and extenuate their fault. Ob-
serve, - - - -
Though God knows all our sins, yet He will
know them from us, and requires from us an in-
genuous confession of them; not that He may be
informed, but that we, may be humbled. Sin
appears most plain, and most sinful, in the glass
of the commandment, therefore God here sets it
before Adam; and in it we should see our faces.
The question put to the woman, was, v. 13.
What is this that thou hast done? Note, It
- concerns those who have eaten forbidden fruit,
especially those who have enticed others to it likewise, to consider seriously
what they have done. In eating forbidden fruit, we have offended a great and
gracious God, broken a just and righteous law, violated a sacred and most solemn
covenant, and wronged our own precious souls by forfeiting God’s favor, and
exposing ourselves to his wrath and curse: in enticing others to it, we do the
devil’s work, make ourselves guilty of other men’s sins, and accessary to their
•ruin. . What is this that we have done?
It was to no purpose to plead not guilty; the show of their countenances
testified against them, therefore they become their own accusers. These look
not like penitent confessions; for, instead of aggravating the sin, and taking
shame to themselves, they excuse the sin, and lay the shame and blame on
others.
1. Adam lays all the blame on his wife. He ought to have taught her, not
to have been taught by her; and it was no hard matter to determine which of
the two he must be ruled by, his God or his wife. We learn hence, never to be
overcome by importunity to act against our consciences, nor ever displease
God, to please the best friend we have in the world. But this is not the worst
of it; he not only lays the blame on his wife, but expresses it so as tacitly to
reflect on God himself, v. 12. Thus he insinuates that God was accessary to
his sin: He gave him the woman, and she gave him the fruit; so he seemed
to have it but at one remove from God’s own hand. Note, There is a strange
proneness in those that are tempted, to say they are tempted of God; as if our
abusing of God’s gifts would excuse our violation of God’s laws. God gives
us riches, honors, and relations, that we may serve Him cheerfully in the en-
joyment of them; but if we take occasion from them to sin against Him,
instead of blaming Providence for putting us into such a condition, we must
blame ourselves for perverting the gracious designs of Providence therein.
2. Eve lays all the blame on the serpent; The serpent beguiled me. Men
are willing enough to take the pleasure and profit of sin, but backward enough
to take the blame and shame of it. Learm hence, (1.) Satan’s temptations
are all beguilings, his arguments all fallacies, his allurements all cheats; when
he speaks fair, believe him not. Sin deceives us, and, by deceiving, cheats us.
It is by the deceitfulness of sin, that the heart is hardened; see Rom. 7:
11. Heb. 3: 13. (2.) Though Satan’s subtlety drew us into sin, yet it will
not justify us in sim: though he is the tempter, we are the sinners; indeed
it is owr own lust that draws us aside and entices us, Jam. I : 14. Let it
fiot therefore lessen our sorrow and humiliation for sin, that we are beguiled
into it; but rather let it increase our self-indignation, that we should suffer
ourselves to be beguiled by a known cheat and a sworn enemy.
The judgment on the Serpent.
V. 14, 15. Adam and Eve being found guilty,
God immediately proceeds to pass sentence; and,
in these verses, He begins (where the sin began)
with the serpent. God did not examine the
serpent, but immediately sentenced him, 1. Be-
cause he was already convicted; his malice and
wickedness being notorious, and openly avowed.
2. Because he was to be for ever excluded from
all hope of pardon; his wound was not searched,
because it was not to be cured. Some think the
condition of the fallen angels was not declared
desperate and helpless, till now that they had se-
duced man into the rebellion.
The sentence passed on the tempter may be
considered,
I. As lighting on the brute-creature Satan
made use of The devil’s instruments must share
in the devil’s punishments; thus the bodies of
the wicked, though only instruments of unrigh-
teousness, shall partake of everlasting torments
with the soul, the principal agent. Even the ox
that killed a man, must be stoned, Exod. 21: 28,
29. See how God hates sin, and especially how
much displeased He is with those that entice
others into sim: it is a perpetual brand on Jero-
boam, that he made Israel to sin. Now,
1. The serpent is laid under the curse of God;
Thou art cursed above all cattle. Even the
creeping things, when God made them, were
blessed of Him, ch. 1: 22, but sin turned the
blessing into a curse. The serpent was more
subtle than any beast of the field, v. 1, and
here, cursed above every beast in the field:
unsanctified subtlety often proves a great curse to
a man; and the more crafty men are to do evil,
the more mischief they do, and, consequently,
they shall receive the greater damnation. Subtle
tempters are the most accursed creatures under
the sun.
2. He is laid under man’s reproach and enmi-
ty. (1.) He is to be for ever looked upon as a
vile and despicable creature, and a proper object
of scorn and contempt. His crime was, that he
tempted Eve to eat that which she should not;
his punishment was, that he was necessitated to
eat that which he would not: it is said of those
whose courage is departed from them, that they
lick the dust like a serpent, Mic. 7: 17. How
sad it is, that the serpent’s curse should be the
covetous worldling’s choice, whose character it
is, that they pant after the dust of the earth!
Amos 2: 7. These choose their own delusions,
and so shall their doom be. (2.) He is to be for
ever looked upon as a venomous, moxious crea-
ture, and a proper object of hatred and detesta-
tion. . The inferior creatures being made for
man, it was a curse on any of them to be turned
against man, and man against them; and this is
PRACTICAL OBSERVATIONS.
V. 7—13. when God shall ‘judge the world in righteous-
ness,” a summons even more dreadful, than that which called
forth our affrighted progenitors, will constrain every impenitent
sinner’s attendance at his awful tribunal. Then “every mouth
shall be stopped, and all the world will become guilty before
God;’ and whatever excuse shall be attempted, it will not only
be silenced, but turned into an argument against the criminal,
and an aggravation of his guilt and condemnation.—It is very
useful for us frequently to propose to ourselves this question,
“Where art thou?” In a state of safety and peace? or in the
broad road, to destruction?—But alas! Adam’s posterity have
*- . . . Verses 14, 15. -
It is probable, the serpent was previously beautiful and innoxious ;
but it now assumed the reptile form, and became mischievous and
hateful. From that season, serpents have been midre shunned, and
persecuted to death, than almost any other animal: by the venomous
bite of many of them they have often severely avenged themselves ;
and, by reason of their proneness on the earth, they eat their food
mingled with dust. Thus the words may imply a visible punish-
ment to be executed on the serpent, as the instrument in this tempt-
ation. Yet this curse was in reality directed against the invisi-
ble tempter, and, as denounced on Satan, is expressed in language;
which contains the sum of all the blessings, which a merciful God
bestows on sinful man . It is a prophecy and a promise. It com-
prises the whole Gospel, and a prophetical history of the opposition
with which it should meet, and the success with which it should
be crowned, in all ages and countries, to the end of time.-Christ
Himself is ‘the Seed of the woman,” though all true believers, as one
with him, are also included. The devil, his angels, and wicked
ever shown a prevalent disposition to copy his example, not
only in transgression, but also in making such excuses, as ulti-
mately throw the blame on God himself. Self-justification forms
a prominent feature in the human character, discernible from
tender infancy to hoary hairs; not only among the moral and
virtuous, but even down to the murderer, the thief, and the pros-
titute! To this there is no eacception.—It is indeed artfully
concealed in some; suppressed in others by that proficiency in
vice, which, glorying in what is shameful, i. Satan, attempts
no excuse; and subdued in others by the grace of the Gospel,
and the humbling influences of the Holy Spirit. Scott.
men, are the Serpent and his seed: “Ye are of your father, the devil
and the works of your father ye will do.” God Himself hath put
$nmity between the two. The effect of his grace in the heart of true
Christians is enmity, not against the persons of sinners, but their
gharacter, the image of Satan which they bear, and the cause of
Satan which they favor; for ‘that mind is in believers which was
in Qhrist,” “who was manifested to destroy the works of the
devil.” Their character and conduct also excite the rage, envy, and
malice of Satan and his servants; whose pride they afton: whose
consciences they disturb, whose real characters they detect and
whose iniquity they oppose. Hence Satan and his seed 'fight
against the “Seed of the woman.” In doing this they ºbruise his
heel.” They once ‘crucified the Lord of Glory? Himself; they have
massacred perhaps, millions of his disciples, and by one méan or
other are always bringing inward, or outward tribulations on them;
yet this is no mortal wound, for it hinders not the final glorification
of the whole multitude, who thus in succession have : Saian bruised
under their feet.”—“The seed of the woman,” fighting under the
[35]
B. C. 4004.
The judgment on the Serpent
GENESIS, III.
upon thy belly shalt thou
go, and * dust shalt thou
eat all the days of thy
life. -.
15 And I will put
* enmity between thee
and the woman, and be-
tween “thy seed and
f her Seed: 5 it shall bruise
thy head, and " thou shalt
bruise his heel.
c Ps. 72:9. Is. 29:4. 65:25. Mic. 7:17.
d Num. 21:6,7. Am. 9:3. Mark 16:
18. Luke 10:19. Acts 28:3–6. Rom.
3:13
e Matt. 37. 12:34. 13:38. 23:33.
John 8:44. Acts 13:10. 1 John 3:10.
Jer. 31:22. _Mic. 5:3. Matt.
- Ke l; . Gal. 4:4.
g Rom. 16:20. Col. 2:15. Heb. 2:14,
15. 1 John 3:8. Rev. 20:1–3,10.
h 49:17. Is. 53:3,4,12. Dan. 9:26.
Matt. 4:1–10. Luke 22:39–44,53.
John 12:31–33. 14:30,31. Heb. 2:18.
:7. Rev. 2:10. 12:9–13. 13:7.
15:1–6. 20:7,8.
ed and accursed of God.
part of the serpent’s curse. Man is victorious
over him, and bruises his head, that is, gives
him a mortal wound, aiming to destroy the
whole generation of vipers. it is the effect of
this curse, that, though the serpent is subtle and
very dangerous, yet it prevails not, (as it would
if God gave it commission,) to the destruction
of mankind;—but this fear of serpents is much
reduced by that promise of God to his people, Ps.
91: 13, Thow shalt tread on the lion and the
adder; and that of Christ to his disciples, Mark
16:18, They shall take wp serpents; witness
Paul, who was unhurt by the viper that fastened
on his hand. Observe, the serpent and the
woman had just now been very familiar and
friendly; here they are set irreconcilably at
variance. Note, Sinful friendships justly end in
mortal feuds: those that unite in wickedness,
will not unite long.
II. This sentence may be considered as levelled
at the devil, the principal agent, and here prim-
cipally intended. Great things are contained in
these words. -
1. Satan is here sentenced to be, (1.) Degrad-
(It is supposed that pride was the sin that turned
angels into devils, which is here justly punished by a great variety of mortifi-
cations couched under the mean circumstances of a serpent crawling on his
belly, and licking the dust.) How art thow fallen, O Lucifer! He that
would be above God, and would head a rebellion against Him, is justly ex-
posed to contempt, and lies to be trodden on; a man’s pride will bring him
low, and God will humble those that will not humble themselves. (2.) De-
tested and abhorred of all mankind; even those that are really in his interest,
yet hate and abhor him; and all that are born of God, make it their constant
care to keep themselves, that that wicked one touch them not, 1 John 5: 18.
He is here condemned to a state of war and irreconcilable enmity. (3.) De-
stroyed and ruined, at last, by the great Redeemer, signified by the break-
ing of his head; his subtle politics shall be all baffled, his usurped power entirely
crushed, and he be for ever a captive to the injured honor of the divine sove-
reignty:—by being told of this now, he is tormented before the time.
2. War is proclaimed between the Seed of the woman and the seed of the
serpent. That war in heaven between Michael and the Dragon began now,
Rev. 12: 7. As the fruit of this enmity—there is, (1.) A continual conflict
between grace and corruption, in the hearts of God’s people: Satan; by their
corruptions, assaults, buffets, sifts; +seeks to devour them; they, by the exercise
of their graces, resist him, wrestle with him, quench his fiery darts, and force
him to flee from them. Heaven and hell can never be reconciled, nor light and
darkness; mo more can Satan and a sanctified soul... (2.) A continual struggle
between the wicked and the godly in this world. They that love God, account
those their enemies, that hate Him, Ps. 139: 21, 22. And all the rage and
malice of persecutors against the people of God, are the fruit of this enmity,
which will continue while there is a godly man this side heaven, and a wicked
man this side hell; Marvel not therefore, if the world hate you, 1 John
3: 13.
3. A gracious promise is here made of Christ, as the Deliverer of fallen man
from the power of Satan; it was expressed to the serpent, yet in the hearing
of our first parents, who, doubtless, took these hints of grace, and saw a door
of hope; else, the following sentence on themselves would have overwhelmed
them. Here was the dawning of the gospel-day:
no sooner the wound, than the remedy; here, in
the head of the book, as the word is, Heb.
10: 7. in the beginning of the Bible, it is writ-
ten of Christ, that He should do the will of
God. By faith in this promise, we have reason
to think, our first parents, and the patriarchs be-
fore the flood, were justified and saved; and to
this promise, and the benefit of it, instantly serv-
ing God day and might, they hoped to come.
'Notice is here given them of three things con-
cerning Christ. -
(1.) His incarnation; that He should be the
Seed of the woman, of that woman; therefore
his genealogy, Luke 3, shows Him to be the son
of Adam: but God honors the woman to call
him rather her seed, because she it was whom
the devil had beguiled, and on whom Adam had
laid the blame; herein God magnifies his grace,
that though the woman was first in the trans-
gression, she shall be saved by child-bearing, (as
some read it,) that is, by the promised Seed to
descend from her, 1 Tim. 2: 15. He was like-
wise to be the seed of a woman only, a virgin;
that He might not be tainted with the corruption
of our mature; He was sent forth made of a
woman, Gal. 4:4. that this promise might be
fulfilled. It speaks great encouragement to sin-
ners, that their Savior is the Seed of the woman,
bone of our bone, Heb. 2: 11, 14. Man is
sinful and unclean, because born of a woman,
(Job 25: 4.) and therefore his days are full of
trouble, Job 14: 1. But the Seed of the woman
was made sin and a curse for us, so saving us
from both.
(2.) His sufferings and death ; pointed at in
Satan’s bruising. jº, heel, that is, his human
nature. Satan tempted Christ in the wilderness,
to draw Him into sin; and some think terrified
Him in his agony, to drive Him to despair.
The devil put it into the heart of Judas to betray
Him, of Peter to deny Him, of the chief priests
to prosecute Him, of the false witnesses to accuse
Him, and of Pilate to condemn Him; aiming in
all this, by destroying the Savior, to ruin the
salvation; but, on the contrary, it was by death
that Christ destroyed him that had the power
of death, Heb. 2: 14. Christ’s heel was bruised,
when his feet were pierced and mailed to the cross,
and His sufferings are continued in the sufferings
of the saints for his name. The devil tempts
them, casts them into prison, persecutes and slays
them; and so bruises the heel of Christ, who is
afflicted in their afflictions. But while the heel is
bruised on earth, the Head is safe in heaven.
(3.) His victory over Satam thereby. , Satan
had now trampled on the woman, and insulted
Redeemer’s standard, carry on their benevolent war; and they gain
illustrious victories, when the power of Satan is broken, and his
deluded servants are converted to Christ. But their victories are the
fruit of his conflict, and triumph over the tempter, especially on the
cross ; where, in human nature, giving Himself a ransom for sinners,
He broke the whole force of Satan’s usurped empire: and now, risen
from the dead, and having ‘all power in heaven and earth,” He is con-
tinually employed in crushing the Serpent’s head, ‘according to the
purpose of Him, who worketh all things after the counsel of his own
will.” Eph. I : 11. Already He hath shaken the very foundations
of Satan’s kingdom, and ere long will, even on earth, gain a more
decisive victory; and at last, setting his foot, as it were, on the
Serpent’s head, He will entirely crush his interests, deprive him of
all power to do mischief, and execute condign punishment on all his
seed. (Rev. 19: 17–21. 20:1–3, 11—15.)—From this short expli-
cation we perceive, that the person, sufferings, glory, and triumphs
of the Redeemer; the character, tribulations, and felicity of the re-
deemed ; the temporary success and final ruin of all the enemies of
Christ and his people; and indeed almost the whole history of the
church, and of the world, through time and to eternity, are compen-
diously delineated in this singular verse ; which stands, and will
stand to the end of time, an internal demonstration that the Scripture
was given by inspiration from God.—It is remarkable that this gra-
cious promise of a Savior was given unsolicited, and previous to any
humiliation on the part of man. (Rom. 5: 7–10.) Without a reve-
lation of mercy, inspiring hope of forgiveness, the convinced sinner
would be hardened in despair. - Scott.
(15.) “Lest Eve’s fault should occasion a breach between them, God
kindly makes this gracious promise of a Redeemer to depend upon
Adam’s union with his wiſe.” PATRI cK.’
It..] ‘ Or, rather, he Bo Ainsworth and Boothroyd, Poole, the Ass EMB.
ANN. and Dr. A. CLARKE. The word zara (seed) is singular, and
agrees in gender with this pronoun. And St. Paul teaches us to
t; it primarily to Christ. Gal. 3: 16.” WILLIAMs.
k
It shall bruise.] ‘The Gothic mythology,’ says Burder, ‘preserves, in
the Edda, traditions remarkable for their coincidence with the first
promise of the Messiah, in the person ànd actions of Thor, “the
eldest of sons, a middle divinity, a mediator between God and man,”
who bruised the head of the great serpent, and slew him, &c.” But
among the Hindoos there appear two sculptured figures (as below)
in one of their oldest pagodas, of which the one represents Creesh-
na, “an incarnation of Vishnu,” trampling on the crushed head of
the serpent ; which, in the other, is seen encircling him in its folds,
and biting his heel. See JMaurice's History of Hindostan. ED.

B. C. 4004.
God’s judgment on Adam and Eve.
GENESIS, III.
16 Unto the woman
he said, I will greatly
multiply thy sorrow and
thy conception; in sor-
row shalt thou bring forth
children; and ºthy de-
sire shall be * to thy hus-
band, and he shall "rule
over thee.
17 And unto Adam he
said, " Because thou hast
hearkened unto the voice
of thy wife, P and hast
eaten of the tree, of which
I commanded thee, say-
ing, Thou shalt not eat of
it: a cursed is the ground
for thy sake; * in sorrow
shalt thou eat of it all the
days of thy life;
1 35:16–18. 1 Sam, 4:19–21. Ps, 48:
. Is. 13:8. 21:3. 26:17, 18. 53:11.
Jer. 4:31. John 16:21. 1 Thes. 5:3.
1 Tim. 2:15.
m 4:7. , .
In ºº:::: **** 5:22–24.
Hºnºli,12. Tit. 2:5, 1 Pet. 3:
o isºm, 15:23.24. Matt. 22:12. 25.
26,27,45. Luke 19:22. Rom. 3:19.
p 11, 2:16,17. Jer. 7:23,24
§ 539. P. i273. E. 133,13,14. 2:
11,17. Is. 24:5,6. Rom. 8:20–22.
Ps. 90:7–9. Ec.
r Job 5:6,7. 14:1.
2:22,23. 5:17. John 16:33. "
over her; but the Seed of the woman should
avenge her quarrel, trample on him, spoil him,
lead him captive, and triumph over him, Col.
2: 15. He shall bruise his head, that is, give
a total, overthrow to his kingdom and interest.
Christ baffled Satan’s temptations, rescued souls
out of his hands, cast him out of the bodies of
people, dispossessed the strong man armed, and
divided the spoil; by his death, He gave a fatal
and incurable blow to the devil’s kingdom, a
wound to the head of this beast, that can never
be healed. As his Gospel gets ground, Satan
falls, Luke 10: 18, and is ; Rev. 20: 2.
By his grace, He treads Satan under his people’s
feet, Rom. 16: 20, and will shortly cast him
into the lake of fire, Rev. 20:10. And the devil’s
perpetual overthrow will be the complete and
everlasting joy and glory of the chosen remnant.
W. 16. We have here the sentence passed on
the woman: she is condemned to a state of
sorrow, and a state of subjection; proper pun-
ishments of a sin in which she had gratified her
pleasure and her pride.
I. A state of sorrow; one particular of which
only is specified, that in bringing forth children;
but it includes all those impressions of grief and
fear which the mind of that tender sex is most
apt to receive, and all the common calamities to
which they are liable. Note, Sin brought sorrow
into the world; had we known no guilt, we
should have known no grief. The pains of
child-bearing, which are great to a proverb, a
scripture-proverb, are the effect of sin; every
pang and every groan, speaks aloud the fatal con-
sequences of sin: this comes of eating forbidden
fruit. Observe, 1. The sorrows are here said to be multiplied, greatly mul-
tiplied; all the sorrows of this present time are so; no marvel that our sor-
rows are multiplied, when our sins are; both are innumerable. The sorrows
of child-bearing are multiplied; and after all, if the children prove wicked and
foolish, they are, more than ever, the heaviness of her that bare them. Thus
are sorrows multiplied; as one grief is over, another succeeds in this world. 2.
It is God that, as a righteous Judge, does it, which ought to silence us under
all our sorrows; as many as they are, we have deserved them all, and more;
may, God, as a tender Father, does it for our necessary correction, that we may
be humbled for sin, and weaned from the world; and the good we get, with the
comfort we have under them, will abundantly balance all our sorrows, how
greatly soever multiplied.
II. A state of subjection; the whole sex, by creation equal with man, is,
for sim, made inferior, and forbidden to usurp authority, 1 Tim. 2: 11, 12.
The wife particularly is put under the dominion of her husband: See Numb. 30:
6–8, where the husband is empowered, if he please, to disannul the vows
made by the wife. This sentence amounts only to that command, Wives, be in
subjection to your own husbands; but sin has made that duty a punishment,
which otherwise would not have been. If man had not sinned, he would always
have ruled with wisdom and love; and had not woman sinned, she would always
have obeyed with humility and meekness, and then the dominion had been no
grievance: but our own sin and folly make our yoke heavy; therefore the sub-
jection ought never to be complained of, though harsh; but sin must be com-
plained of, that made it so. Wives who not only despise and disobey their
husbands, but domineer over them, do not consider that they not only violate a
divine law, but thwart a divine sentence.
Eastly, Observe, mercy is here mixed with wrath; the sorrow shall be for-
gotten for joy that a child is born, John 16: 21. The woman shall be sub-
ject, but it shall be to her own husband that loves her, not to a stranger, or an
enemy: the sentence was not a curse, to bring her to ruin, but a chastisement,
to bring her to repentance. It was well that emmity was not put between the
man and the woman, as there was between the serpent and the woman.
W. 17–19. Adam’s sentence is prefaced with a recital of his crime, v. 17.
He excused the fault, by laying it on his wife, She gave it me; but God does
not admit the excuse; she could but tempt him; though this was her fault, it
was his to hearken to her. Thus men’s frivolous pleas will, in the day of
judgment, not only be over-ruled, but turned against them, and inade the
grounds of their sentence, Out of thine own mouth will I judge thee. God
Verse 16. -
It might have been expected, that woman would generally prefer
the single state, and thus prevent the increase of the human species:
but God (according to the probable meaning of the expression as
used in this connection,) hath so ordered it, that marriage is notwith-
standing generally chosen even by the suffering sex. Scott.
‘This sentence on the woman is softened by a special promise, 1
Tim. 2 : 15.” BUs H.
t Verses 17–19.
The Lord did not denounce a curse on Adam and his seed, but
‘cursed the ground for his sake;’ that, as he had transgressed in
eating the forbidden fruit, so he might be chastised in the labor and
sorrow connected with his future sustenance. The weight of this
part of the sentence falls chiefly on the man; to whom it is addressed,
as that of the former on the woman. As we feel that this sentence, in
put marks of his displeasure on Adam in three
instances. - * ar
His habitation is cursed, and changed; he should
no longer dwell in a blessed paradise, but be re-
moved to common ground, and that, cursed. The
ground, or earth, is here put for the whole visi-
ble creation, which, by the sin of man, is made
subject to vanity, its several parts not being so
serviceable to man’s comfort and happiness, as
they were designed to be when made, and would
have been if he had not sinned. God gave the earth
to men, for a comfortable dwelling to them; but
sin has altered its property, it is now cursed for
Iman’s sin; its spontaneous productions are now
weeds and briars, something nauseous or noxious;
what good fruits it produces, must be extorted
from it by the ingenuity and industry of man.
Fruitfulness was its blessing, for man’s service,
ch, 1: 11, 29; but here barrenness was its
curse, for man’s punishment. Had not this curse
been, in part, removed, for aught I know, the
earth had been for ever barren. The ground is
cursed, that is, doomed to destruction, for the
sin of man, the measure of whose iniquity will
then be full, 2 Pet. 3: 7, 10. But observe a
mixture of mercy in this sentence; 1. Adam is
not himself cursed, as the serpent was, v. 14,
but only the ground, for his sake. God had
blessings in him, even the holy seed; (Isa. 65:8.)
and in store for him; therefore, he is cursed, only,
as it were, at second hand. 2. This curse on
the earth, which cut off all expectations of a
happiness below, might direct and quicken him
to look for bliss and satisfaction only above.
His employments and enjoyments are all im-
bittered to him.
1. His business shall henceforth be a toil;
v. 19. Before he sinned, it was a constant
pleasure: the garden was then dressed without
uneasy labor, and kept without uneasy care; but
now, his labor shall be a weariness, and waste
his body; his care shall be a torment, and afflict
his mind. If Adam had not sinned, he had not
sweat. Observe, (1.) Labor is our duty: we are
bound to work, not as creatures only, but as
criminals; it is part of our sentence, which idle-
ness daringly defies. (2.) Uneasiness and weari-
mess with i. are our just punishment, which
we must submit to, without complaint, since they
are less than our iniquity deserves, Let not us,
by inordinate care and labor, make our punish-
ment heavier than God has made it; but rather,
study to lighten our burden, and wipe off our
sweat, by observing Providence in all, and ex-
pecting rest shortly.
2. His food shall henceforth become, compara-
tively, unpleasant to him. It is changed: he
must now eat the herb of the field, not the deli-
cacies of Eden: having by sin made himself like
the beasts, he is justly turned to be their fellow
commoner, and to eat grass as owen. The man-
ner of eating it is changed; in sorrow, and in
the sweat of his face, he must eat. Adam could
not but eat in sorrow, remembering the forbidden
fruit, and his guilt and shame. Human life is
exposed to imany miseries and calamities, which
imbitter the poor remains of its delights: some
never eat with pleasure, (Job 21: 25.) through
sickness or melancholy; all have cause to eat with
sorrow for sin; and all, even the happiest in this
world, have some allays to their joy: diseases,
disasters, and deaths, in various shapes, entered
the world with sin, and still ravage it. The
every part, is in full force against the whole human species; it is
absurd to deny that we were all joined in the covenant with Adam,
our common representative.
the serpent couched, under its outward meaning, the threatening of
vengeance on the invisible tempter, so the death denounced against
the body, which is but ‘the instrument of unrighteousness,’ com-
prehends also the awful punishment prepared for the soul, the de-
viser of every sin, and the real agent in committing it.
evinced by the sinful propensities of the human race, compared with
the threatenings of ‘the wrath of God against every soul of man,
that doeth evil.”
Adam’s sake, and produces only sinful desires, words,
unless renewed by divine grace : for in the very day Adam sinned
he died, became spiritually dead, the Holy Spirit having left his soul:
and all capacity of delighting in the holy service and spiritual worship
(J.M. R. q—z.) But as the sentence on
This is
Our very nature is fallen under the curse for
and actions
yº
B, C. 4004,
JMan clothed.
GENESIS, III,
18 "Thorns also and
thistles shall it *bring
forth to thee: and thou
shalt eat ‘ the herb of the
field;
19 In u the Sweat of
thy face shalt thou eat
bread, *till thou return
unto the ground: for out
of it wast thou taken : for
Y dust thou art,” and unto
dust shalt thou return.
[Practical Observations.]
20 || And a Adam call-
ed his wife's name + Eve;
because she was the
mother " of all living.
21 Unto Adam also
and to his wife did the
LoRD God & make coats
of skins, and clothed
them.
22 And the Lord God
said, Behold, the man is
become 4 as one of us, to
know good and evil: and
now lest he put forth his
hand and take also of the
* tree of life, and feat, and
live for ever;
23 Therefore the Lord
God sent him forth from
the garden of Eden, to
still the ground firom
whence he was taken.
24 So he drove out
the man: and he placed
at the heast of the garden
of Eden Cherubims, and
* a flaming sword which
turned every way, to
keep the way of the tree
of life.
B Job 31:40. Jer. 4:3. 12:13, Matt.
13:7. Heb. 6:8.
* Heb. cause to bud.
t Ps. 104:14,15. Rom. 14:2.
u Ec. 1:3. Luke 22:44. Eph. 4:28, 1
Thes. 2:9. 2 Thes. 3:10.
º of God is to be acknowledged in
all the sad consequences of sin; Wherefore
then should a living man complain? Yet, in
this part of the sentence, there is also a mixture
of mercy; he shall sweat, but his toil shall make
his rest the more welcome, when he returns to his
earth, as to his bed; he shall grieve, but not
starve; he shall have sorrow, but in that sorrow
he shall eat bread, which shall strengthen his
heart under it.
3. Considering how full of trouble his days are,
it is in favor to him, that they are few; yet death
being dreadful to mature, (yea, though life be
unpleasant,) that concludes the sentence. ‘Thou
shalt return to the ground out of which thou
wast taken; thy body, that part of thee which
was taken owt of the grownd, shall return to it
again: for dust thou art.” That points to, The
first original of his body, the dust, which
needed no more, than that the grant of immortali-
ty, should be recalled; and it would, of course,
return to dust. Or, To the present corruption
and degeneracy of his mind; Dust thow art,
that is, “Thy precious soul is now lost and
buried in the dust of the body; it was made
spiritual and heavenly, but is become carmal and
earthy.” His doom is therefore read; “ To dust
thou shalt return. Thy body shall be forsaken
by thy soul, and become a lump of dust; then it
shall be lodged in the grave, and mingle with the
dust of the earth,” Ps. 104: 29. Man is a mean,
frail creature, little as dust, the small dust of the
balance; light as dust, lighter than vanity; weak
as dust, and of no consistency; our strength is not
the strength of stones ; He that made us, con-
siders it, and remembers that we are dust, Ps.
103: 14. Man is indeed the chief part of the
dust of the world, Prov. 8:26. but still dust.
He is a mortal, dying creature, hastening to
the grave. Dust may be raised, for a time,
into a little cloud, and may seem considerable
while it is held up by the wind that raised it;
but when the force of that is spent, it falls again,
and returns to the earth out of which it was
raised; such a thing is man; a great man is but
a great mass of dust, and must return to his earth.
Sin brought death into the world; Rom 5: 12.
and now death is the wages of sim, and sin the
sting of death. º
How fitly the sad consequences of sin on the
soul of Adam and his sensual race, were repre-
sented and figured out by this sentence 1 Per-
haps more was intended in it than we are aware
of That misery only is mentioned, which af.
fected the body, yet the curse entered the soul:
and we are all concerned in it, and feel it daily.
'God having named the man, Adam,
which signifies red earth; Adam, in further
| token of dominion, mamed the woman, Eve, that
is, life. Adam bears the name of the dying
body, Eve of the living soul. The reason of the
name is here given, some think, by Moses,
others, by Adam himself, because she was, that
is, was to be, the mother of all living. He
had before called her Ishah, woman, as a wife:
here he calls her Evah, life, as a mother. Now,
1. If this was doné by divine direction, it was an
instance of God’s favor, and, like the new naming
of Abraham and Sarah, a seal of the covenant,
and an assurance, that, notwithstanding their sin
and his displeasure, He had not reversed that bless-
ing wherewith He had blessed them, Be fruitful
and multiply; it was likewise a confirmation of
the promise now made,that the Seed of the woman,
of this woman, should break the serpent’s head.
2. If Adam did it of himself, it was an instance
of his faith in the word of God: not done, in
contempt or defiance of the curse, but rather in
a humble confidence and dependence on the bless-
ing; (1.) The blessing of a reprieve, admiring
the patience of God, and that He should spare
such sinners to be the parents of all living, and
did not immediately shut up those fountains of
the human life, because they could send forth no
other than poisoned streams; (2.) The blessing
of a Redeemer, the promised Seed, to whom
Adam had an eye, in calling his wife Eve, life;
for He should be the life of all the living, and in
Him all the families of the earth should be blessed,
in hope of which he thus triumphs.
W. 21. Here is a further instance of God’s
care, notwithstanding their sin. Thus the father
provided for the returning prodigal, Luke 15:
22, 23. Observe, 1. Clothes came in with sin;
we had had no occasion for them, either for de-
fence or decency, if sin had not made us naked,
to our shame. Little reason therefore we have
to be proud of our clothes, which are but the
x Job 1:21. Ps. 90:3. 104:29. Ec. 5:15. 1:21,23. 2:5. 42,12. 9:20. Ec. 5:9.
y 2:7. 18:27. f Heb. Chavah. f 2:8.
x 23:4. Job 19:26. Ps. 104:29. Ec. 3: b Acts 17:26. i Ex. 25:22. 1 Sam. 4:4. 1 Kings 6:
20. 12:7. Dan. 12:2. Rom. 5:12– c 7. Is. 61:10. Rom. 8:22, 2 Cor. 5:21. 25–35. Ps, 80:1. 99:1, Ez. 10:2,&c.
21. 1 Cor. 15:21,22. d 5. 1:26. 11:6,7. Is. 19:12., 47:12,13. k Nunn. 22:23. Josh. 5:13. 1 Chr. 21:
* 2:20,23. 5:29. 16:11. 29:32—35. e 2:9. Proy. 3:18. Rev. 2:7. 22:2. 16.
ăşiš. Ex. 2:10. Isam. 1:20. Matt. f Ps. 22:26. John 6:48–58. l John 14:6. Heb. 10:18—22.
+-
PRACTICAL OBSERVATIONS.
V. 14–19. We should accustom ourselves to consider all
the sorrows and troubles of life, however varied, and by what-
ever second causes brought upon us, as part of the sentence of
a righteous Judge pronounced against our sinful race. (Ps.90:
3—II.) Even death itself should not be spoken of as the
debt of nature, but as the execution of the law of God on a
criminal. “So teach us, O Lo RD, to number our days, that we
may apply our hearts unto wisdom!” This transaction, at first
sight, makes it manifest that we are capable of ruining, but not
of saving ourselves; and that the contrivance and proposal öf
salvation go before, not only our deservings and endeavors, but
even our desires and expectations. Had not therefore the Judge
of men been previously revealed, as the Savior of sinners, we must
all have stood self-convicted and trembling before Him, to hear
the awful sentence of everlasting condemnation, without the
possibility of escape. SCOTT.
of God, is extinct in every descendant of Adam, till ‘the Spirit of
life in Christ Jesus’ restores divine life, by regeneration. Indeed,
the apostle directly opposes the death which came by Adam, to the
life which comes by Christ: therefore, if the one is eternal, so is the
other. (Rom. 5: j2–19.) Thus all are concluded under sin and
wrath, and none but Jesus, the Mediator of a new covenant, can de-
liver us. And thus He, ‘the second Adam, the Lord from heaven,” as
our Surety, was under subjection, and made a curse for us, labored
through his sorrowful life, sweat blood in the garden, endured the
travail of his soul; and at length expired on the cross, and was laid
in the grave, that fie might bear every part of the sentence deserved
by man’s sin, and so finally save the whole multitude of his be-
lieving people. gº * - * Scott.
(18.) Thorns also, and thistles.] ‘The amazing fertility of some of
the most common species of these, renders them fit instruments to
fulfil the curse God pronounced on the earth, because of the crimes
of its inhabitants. The spinosa vulgaris is most mischievous. Scarcely
any thing can grow near it; it is thick set with prickles, very prolific,
shooting out roots and suckers on all sides, and, if permitted to grow,
overspreading whole tracts of ground. . Thistles multiply enormous-
ly. One kind produces above a hundred heads, each containing from
three to four hundred seeds ; and a few successive crops would fill the
earth. Others, beside their swarms of winged, seeds, extend their
shoots around for yards, and stifle and destroy all vegetation but their
own.” Dr. A. CLARKE.
Verse 21.
Coats of skins.] Some conclude from this circumstance, that a con-
siderable time had elapsed between the creation and the fall, and
that the animals had already begun to increase; or none could have
been spared to be slain: but this is mere conjecture ; as are all other
opinions on the subject, in which it has not pleased God to gratify
our curiosity. It is extremely probable that some beasts, sacrificed
by divine appointment, furnished the skins with which Adam and
Eve were clothed : for, as they certainly had never slain any animals
before the fall, and as we have no reason to suppose that any had
died of themselves, it is hard to conceive in what other way these
skins could be procured. * Scott.
“It is not necessary to suppose that God clothed them immedi-
ately, or miraculously; but He was the Author of its being done, inas-
much as the institution of animal sacrifices was of divine appoint-
ment, in consequence of which Adam was enabled to provide him-
self with clothing. An agent, in scripture language, is often said to
do that which he causes to be done, Gen. 37: 3, &c.” Bush.
Verses 22–24.
The expression, “become as one of us,” emphatically denotes the
plurality of persons in the Deity. , (JVote, 1: 26.) As they had for-
feited the blessing of immortality, it was very proper that they should
be deprived of the sacramental pledge of it. " But this by nô means
proves, that the fruit of the tree of life had any inherent efficacy of
conferring immortality: it rather reflected on their folly, who had
[38]
B. C. 4003.
Cain and Abel born.
GENESIS, IV.
CHAP. IV.
Cain and Abel are born, 1, 2. Abel's
offering is accepted, and Čain's re.
jected, 3–7. Cain murders Abel ; is
convicted, condemned, and banished:
his subsequent behavior, 8–17. His
descendants to Lamech, the fifth in
descent from him ; with some par-
ticulars of Lamech and his children,
18–24. Seth is born, 25, 26.
ND Adam knew Eve
his wife : and she
conceived, and bare Cain,
and said, “I have gotten
a man from the Lord.
a 25. 5:29. 1 John 3:12.
badges of our poverty and infamy. 2.These clothes,
though warm and strong, were coarse and plain, not
trimmed, nor embroidered, none of the ornaments
which the daughters of Zion afterwards invented,
and prided themselves in. Let the poor that are
meanly clad, learn hence not to complain; and
the rich that are finely clad, not to make the
putting on of apparel their adorning, 1 Pet. 3:
3. 3. God is to be acknowledged with thank-
fulness, not only in giving us food, but clothes
also, ch. 28: %. The wool and the flaw are
his, as well as the corn and the wine, Hos. 2:
9,4. Those coats of skin had a significancy.
The beasts, whose skins they were, must be
slain, slain before their eyes, to show them what
death is, and (as it is, Eccl. 3: 18.) that they may see that they themselves
are mortal, and dying. It is supposed they were slain, not for food, but for
sacrifice, to typify the Great Sacrifice, which in the latter end of the world,
should be offered once for all: thus the first thing that died, was a sacrifice,
or Christ in a figure, who is therefore said to be the Lamb slain from the
joundation of the world. These sacrifices were divided between God and
man, in token of reconciliation; the flesh offered to God, a whole burnt-
offering, the skins given to man for clothing; signifying that Jesus Christ hav-
ing offered Himself to God a sacrifice .# a sweet-smelling savor, we are to
clothe ourselves with his righteousness as with a garment, that the shame
of our nakedness may not appear. Adam and Eve made for themselves aprons
of fig-leaves, a covering too narrow for them to wrap themselves in, Is. 28:
20. Such is our own righteousness. But God made them coats fit for them;
such is the righteousness of Christ, therefore put ye on the Lord Jesus
Christ. *
W. 22–24. Sentence being passed, execution is, in part, done immediately.
I. They were justly disgraced and shamed before God and the holy angels,
by that ironical upbraiding, “ Behold, &c. . This was said to awaken and
humble them, bring them to a sense of their sin and folly, and repentance for it,
that seeing themselves thus wretchedly deceived by following the devil’s coun-
sel, they might henceſorth pursue the happiness God should offer, in the way
He should prescribe. God thus fills their faces with shame, that they may
seek his name, Ps. 83: 16. True penitents will thus upbraid themselves,
“What fruit have I now by sin?’ Rom. 6: 21.
II. They were justly discarded, and shut out of paradise, a part of the sen-
tence implied in that, Thou shalt eat the herb of the field.
The reason God gave for this was, not only that man had put forth his
hand, and taken of the tree of knowledge, which was his sin; but lest he should
again put forth his hand, and take of the tree of life, (which is now forbidden
him by the law,) and dare to eat of that, and so profane a divine sacrament,
and defy a divine sentence, and yet flatter himself that thereby he should live for
€Wel".
1. This signified the exclusion of him, and all his guilty race, from that com-
munion with God, which was the bliss and glory of paradise. The token of
God’s favor to him, and his delight in the sons of men, which he had in his
innocent estate, were now suspended; the communications of his grace were
withheld; Adam’s acquaintance with God was lessened and lost, and that cor-
respondence which had been settled between man and his Maker, was inter-
rupted and broken off. Thus he and all mankind, by the fall, forfeited and
lost communion with God.
But whither did He send him? justly might He
out of the world, Job 18:18, but He only chased
him out of the garden. He might justly have cast
him down to hell, as the angels that sinned were,
when shut out from the heavenly paradise, 2 Pet.
2: 4. But man was only sent to till the ground,
out of which he was taken; to a place of toil,
not of torment. His tilling of the ground would
be recompensed by his eating of its fruits; and
his converse with the earth whence he was taken,
was improvable to good purposes, to keep him
humble, and to remind him of his latter end.
Observe them, our first parents were not aban-
doned to despair; God’s thoughts of love design-
ing them for a second state of probation on new
tel'InS.
2. He kept him out, and forbade him all hopes
of a re-entry, for He placed at the east of the
garden of Eden a detachment of cherubim.
Now this intimated to Adam, (1.) That God was
displeased with him; though He had mercy in
store for him, yet, at present. He was angry with
him, and fought against him, for here was a
sword drawn; (Num. 22: 23.) and He was to
him a consuming fire, for it was a flaming sword.
(2.) That the angels were at war with him; no
peace with the heavenly hosts, while he was in
rebellion against their Lord and ours. (3.)
That the first way to the tree of life was shut up,
namely, the way of innocency; that is, it was
henceforward in vain for him and his to expect
righteousness, life, and happiness, by virtue of
the first covenant. The command of that cove-
nant being broken, the curse of it is in full force;
it leaves no room for repentance, but we are all
undone, if we be judged by that covenant. God
revealed this to Adam, not to drive him to des-
pair, but to do him a service, by quickening him
to look for life and happiness in the promised
Seed, by whom the flaming sword is removed.
God and his angels are reconciled to us, and a
new and living way into the holiest is consecrated
and laid open for us.
CHAP. IV. V. 1, 2. In this chapter, we
have, in a little family, a specimen of the charac-
ter and state both of the world and of the church,
in after-ages, nay, in all ages, to the end of time.
As all mankind were represented in Adam, so
that great distinction of mankind into saints
and sinners, godly and wicked, the children of
God and the children of the wicked one, was
here represented in Cain and Abel; and an early
instance is given of the enmity lately put between
the seed of the woman and the seed of the serpent.
PRACTICAL OBSERVATIONS.
W. 20–24. Notwithstanding the light of revelation, and the
hope of eternal life, the world, ever since the fall, has been full
of darkness, sin, and misery: what then would it have been, had the
Lord finally withdrawn from his apostate creatures? And if
temporal sufferings cause such lamentations, what will be “the
second death,’ ‘ the wrath to come?' The believer, however, is
taught to consider the former as fatherly chastisements, “light
afflictions, and but for a moment; ” and is enabled to submit to
them, and to death itself, with cheerfulness, in the hope of ever-
lasting glory: but the latter is reserved as the portion of the
enemies of God. Hoping in the merits of Christ, and the blood
of the everlasting covenant of which He is the faithful Surety,
let us prostrate ourselves before God, in humiliation for sin, and
gratitude for salvation; let us labor and suffer, resist temptation,
and obey his commands: not only expecting that ‘He will bruise
Satan under our feet shortly;' but that He will in due time
crush the serpent’s head completely, and fill the earth with
truth and righteousness. SCOTT.
been deluded to believe that the fruit of the tree of knowledge could
of itself make them wise Scott.
(22.) : God doth here exprobrate unto man, his arrogancy of con-
ceiting that he should be like God.” \JTCH AN N.
An opinion, however, of ‘a learned man' is mentioned with appro-
bation by Dr. A. Clarke, importing thus : “Jānd the Lord God said,
the man who was like one of us [for so read the San. text, the Sam.
vers. the Syriac and Sept.] in purity and wisdom, is now fallen, and
robbed of his excellence; he has, by his transgression, added, to the
knowledge of the good, the knowledge of the evil; and moto, lest he put
jorth his hand, and take also of the tree of life and eat, and live for ever,
in this miserable state, I will remove him.” Ed.,
(23.) Therefore the Lord sent him forth.] Man without free will
would be an automaton, a mere machine, without individuality of
existence, incapable of that mode of being expressed by the pronoun
I. Now, could an involuntary machine, as a tree, enjoy happiness?
No; liberty of choosing, of willing a choice, is inseparable from hap-
piness. Adam was formed a willing, choosing being; , he chose ill.
Let us rather employ our transcendent powers of thought to ascertain
§. perfect will of God, and the blessing of our never-ending º to
O it. - D.
(24.) . So He drove out the man.] ‘ Here appear, 1. God’s displeas-
uré against sinful man, evinced by expelling him from this place of
blessedness. 2. Man’s unfitness for the place, through his ingratitude
and transgression. 3. His reluctance to leave the place. As we may
naturally conclude, he was unwilling to depart, and God drove him
out.”—“By the flaming sword turning every gay, or flame folding back
upon itself, we may understand the formidable appearances which
the Cherubim assumed, to render the passage to the tree of life inac-
cessible.” Dr. A. CLARKE.
Michaelis and others regard this verse as poetical imagery. ED.
Many estimable commentators, both ancient and modern, consider
this account of the temptation as allegorical, at least in part, calcu-
lated to veil in suitable symbols the great question respecting the
origin of evil, and to prevent foolish and presumptuous inquiries.
All seem to agree, that it represents the necessity of governing our pro-
pensities and passions by reason, conscience, the fear of God, Sub-
jecting our own wills in all things to the will of God. It is enough
for us to know, that this moral discipline is necessary to our ultimate
happiness. See Hewlett. ED.
NOTES.
CHAP. IV, V, 1, 2. The word translated gotten, means acquired,
or possessed, and generally implies a high valuation of the acquisi"
tion; it is so used in two remarkable texts: Deut. 32: 6. Prov. 8:
22. Heb. Probably, therefore, Eve concluded that this was the
promised Seed ; and indeed, some think the words may be rendered,
B. C. 4003.
Cain's and Abel's sacrifice.
GENESIS, IV.
2 And she again bare
his brother “Abel. b And
Abel was a keeper of
sheep, but Cain was a
° tiller of the ground.
3 And i in process of
time it came to pass, that
Cain brought of the fruit
of the ground an offering
unto the LoRd.
4 And Abel, he also
brought of “the firstlings
of his $flock, and of the
* Heb. Hebel.
b 30:29–31, 46:32–34. 47:3. Ex. 3;
1. Ps. 78:70–72. Am. 7:15.
f Heb, feeder.
c 3:23. 9:20
Adam and Eve had many sons and daughters,
ch. 5: 4. But Cain and Abel seem to have
been the eldest two; and, as Esau and Jacob,
the elder hated, and the younger loved.
Cain signifies possession; for Eve, when she
bare him, said, with joy and thankfulness, and
great expectation, I have gotten a man from
the Lort D. Observe, Children are God’s gifts,
and He must be acknowledged in building up
our families. It doubles and sanctifies our com-
fort in them, when we see them coming to US
from the hand of God. Eve bare him with sor-
rows, yet did not lose the sense of mercy in her
pains. Comforts, though allayed, are more than
we deserve; therefore our complaints must not
drown our thanksgivings. Many suppose Eve
had a conceit that this son was the promised Seed;
if so, she was wretchedly mistaken, as Samuel,
when he said, Surely the Lo RD’s anointed is
## *ś king” before me, 1 Sam. 16:6. When children are
d Lev. 2:1–11. Num. 18:12. born, who can foresee what they will prove?
e Ex. 13:12. Num. 18:17. Prov. 3:9. -
The less we expect from creatures, the more
13:8. tolerable will disappointments be. Abel signi-
§ Heb. sheep, or, goats. fies vanity; when she thought she had obtained
the promised Seed in Cain, she was so taken up with that, that amother som
was as vanity to her. It intimates likewise, that the longer we live in this
world, the more we may see of the vanity of it; what, at first, we are fond of,
as a possession, afterward we see cause to be dead to, as a trifle. The name
is put on the whole race, Ps. 39: 5. Every man is at his best estate, Abel,
vanity. Let us labor to see both ourselves and others so. Childhood and
3youth are vanity.
Cain and Abel both had a calling. 1. Though heirs apparent to the world,
their birth noble, and possessions large; yet they were not brought up in idle-
ness. Note, It is the will of God that every one of us should have something
to do in the world. Parents ought to bring up their children to business:
Give them a Bible, and a calling; (said good Mr. Dodd;), and God be
with them. 2. Their employments were different, that they might, on occa-
sion, trade and exchange with one another. The members of the body politic
have need one of another, and mutual love is helped by mutual commerce. 3.
Theirs was the husbandman’s calling, needful but laborious, requiring constant
care and attendance. 4. Abel chose that employment which most befriended
contemplation and devotion, since to these a pastoral life is favorable. Moses
and David kept sheep, and in their solitudes conversed with God. Note, That
calling and condition of life are best, and to be chosen, which are best for our
souls, which the least expose to sin, and give most opportunity of serving and
enjoying God.
V. 3–5. I. Here is their devotion. In process of time, when they had
made some improvement in their respective callings, Heb. At the end of
days, either at the end of the year, when they kept their feasts of in-gathering,
or perhaps an annual fast in remembrance of the fall; or at the end of the
days of the week, the seventh day or Sabbath—at some set time, Cain and
Abel brought to Adam, as priest of the family, an offering to the Lord; for
this, we have reason to think, there was a divine appointment given to Adam,
as a token of God’s favor to him and his, notwithstanding their apostasy. God
would thus try Adam’s faith in the promise, and obedience to the remedial law;
He would thus settle a correspondence again between heaven and earth, and give
shadows of good things to come. Observe, 1. The religious worship of God
is no novel invention. It was from the beginning, (1 John 1: 1.) it is the
good old way, Jer. 6: 16. The city of our God is indeed that joyous city
whose antiquity is of ancient days, Isa. 23: 7. 2. It is good for children to
be well taught when young, and trained up betimes in religious services, that,
when capable of ºf for themselves, they may of their own accord bring
an offering to God. In this nurture of the Lord, parents must bring up their
i Fei. i.io,20. Rev.
children, Eph. 6, 4. Ch. 18, 19. 3. We should honor God with what we
have, as He has prospered us. According to their employments and possessions,
they brought their offering. See I Cor. 15: 1, 2, Our merchandise and
our hire must be holiness to the Lord, Isa. 23: 18. He must have his dues
of it in works of piety and charity, the support of religion and the relief of the
poor; we must bring our offering with an upright heart; and with such
sacrifices God is well-pleased. 4. Hypocrites and evil-doers may be found
going as far as the best of God’s people, in the external services of religion.
Cain brought an offering with Abel; may, Cain’s offering is mentioned first, as
if he were the more forward of the two. A hypocrite may possibly hear as many
sermons, say as many prayers, and give as many alms, as a good Christian; and
yet, for want of sincerity, come short of acceptance with God.
II. The different success of their devotions. God’s acceptance is to be
aimed at in all acts of religion, 2 Cor. 5.9. Perhaps to a stander-by, the sacri-
fices of Cain and Abel would have seemed alike good. Adam accepted them
* I have acquired a Man, even Jºhovah.' ... If Cain was early taught
to consider himself as entitled by his birthright to the special favor
of God, it might greatly tend to nourish in him that proud, malignant,
and envious spirit, which produced such fatal consequents:
C OTT.
(2.) Again bare.] ‘Heb. added to bear. Whence, as there is not
the usual mention of a previous conception, the belief is general
among the Jewish, and received by many Christian commentators,
that Cain and Abel were twins.” Bush.
both; but God, who sees not as man sees, had
ºréspect to 4bel and to his offering! and show-
ed it, probably % fire from heaven; but to Cain
and to his offe?ing. He had no respect. The
Governor of the world, though an absolute is not
an arbitrary Sovereign.
1. There was a difference in the characters
of the persons offering. Cain was wicked and
led a bad life, under the reigning power of the
world and the flesh; and therefore his sacrifice
was an abomination, Prov. 15: 8; a vain obla-
tion, Isa. 1: 13. God had no respect to Cain
himself, and therefore mome, for his offering, as
the manner of the expression intimates. But
Abel was righteous, Matt. 23: 35, his heart
was upright, and his life was pious; he was one
of those whom God’s countenance beholds, Ps.
11 : 7. and whose prayer is therefore his delight,
Prov. 15: 8. God had respect to him as a holy
man, and therefore to his offering as holy. The
tree must be good, else the fruit cannot be pleas-
ing to a heart-searching God. -
2. There was a difference in the offerings
brought. It is expressly said, Heb. 11:4. Abel’s
was a more excellent sacrifice than Cain’s: either,
(1.) In nature. Cain’s was only a sacrifice of
acknowledgment; the meat-offerings of the
fruit of the ground were no more, and, for aught
I know, might have been offered in innocency:
but Abel brought a sacrifice of atonement, the
blood whereof was shed in order to remission;
thereby owning himself a sinner, deprecating
God’s wrath, and imploring his favor in a Medi-
ator; or, (2.) In the quality, Cain brought of
the fruit of the ground, anything which came
next to hand, which he had not occasion for,
himself, or was not saleable; but Abel was curi-
ous in the choice of his offering; the firstlings
of the flock, the best he had, and the fat thereof,
the best of those best. Hence the Hebrew doc-
tors give it for a general rule, that every thing
that is for the name of the good God, must be the
goodliest and best. It is fit that He who is the
first and best should have the first and best of
our time, strength, and service. (3.) The great
difference was this, that Abel offered in faith,
and Cain did not. There was a difference in
the principle upon which they went, Abel offered
with an eye to God’s will as his rule, and God’s
glory as his end, and in dependence upon the
Redeemer: but Cain did what he did only for
company’s sake, or to save his credit, not in
faith, and so it turned into sin to him. Abel was
a penitent believer, like the publican that went
away justified: Cain was unhumbled; his con-
fidence was in himself; he was like the Pharisee.
III. Cain’s displeasure at the difference which
God made between the sacrifices. Cain was
angry, which soon appeared in his looks, for his
countenance fell, which bespeaks not so much
grief and discontent, as malice and rage. His
sullen, churlish countenance, and a down look,
betrayed his passionate resentment: he carried
ill-mature in his face, and the show of his coun-
tenance witnessed against him. . This anger
bespeaks, I. His enmity to God, and his indigna-
tion against Him. He should have been angry
with himself, for his own infidelity and hypocrisy
by which he had lost God’s acceptance; and his
countenance should have fallen, with repentance
and holy shame, as the publican’s, who would
not so much as lift wip his eyes to heaven, Luke
18: 13. But instead of that he flies out against
God, as if He were pal tial and unfair in distribut-
ing his smiles and frowns, and had done him
wrong. Note, It is a sure sign of an unhumbled
heart, to quarrel with the rebukes which our
own sin has brought on us. The foolishness of
Verses 3–5.
This early use of sacrifices confirms the supposition, that the ap-
pointment of them formed a part of the gracious revelation, made to
Adam after his transgression.—It is indeed exceedingly difficult, in
another way, to account for the use of altars and sacrifices, which
has prevailed almost in all aged and nations.
Adam, after the fall, to shed the blood of innocent animals, and to
consume part or the whole of their bodies by fire; representing the
punishment merited by sin, in death and after death, and prefiguring
But if God commanded
3.
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B. c. 3876.
Cain expostulated with.
GENESIS, IV.
fat thereof. . And the
LoRD had respect unto
Abel, and to his offer-
ing: -
5 But 5 unto Cain and
to his offering he had not
respect. And Cain was
very " wroth, and his
countenance fell.
6 And the Lord said
unto Cain, ‘Why art thou
wroth P and why is thy
countenance fallen P
7 If k thou doest well,
shalt thou not *be accept-
ed P and if thou doest not
well, 'sin lieth at the door.
And funto thee shall be
his desire, and thou shalt
rule over him.
Practical Observations.
§ And Cain m tºiled
with Abel his brother:
and it came to pass when
they were in the field,
f 15:17. Lev. 9:24. Num. 16:35.
6: 1. Kings 18:24,38. 1 Chr.
21:26. 2 Chr. 7:1. Ps. 20:3. marg.
. Heb. 11:4.
Job 5:2. Luke 15:28–30.
Acts 13:45.
i 1 Chr. 13:11—13. Is. 1:18. Jer. 2:5,
31. Jon. 4:1–4,8–11. Mic. 6:3—5.
Matt. 20:15. Luke 15:31,32
k Ec. 8:12,13. Is. 3:10,11. Acts 10:35.
Rom. 2:7–10.
* Or, have the excellency.
l 8–13. Rom. 7:8,9. Jam. 1:15.
f Or, subject unto thce. 3:16. marg.
m 2 Sam. 3:27. 13:26– 20:9,10.
Neh. 6:2. Ps. 55:21. Prov. 26:24–
26. Luke 22:48.
and the curse; and then renders to then according to their works.
man perverteth his way, and then his heart
fretteth against the Lord, Proverbs, 19: 3.
2. His envy. Though his brother had no thought
of insulting him to provoke him, yet he conceived
a hatred of him as an enemy or rival: Note, (1.)
It is common for those who have rendered them-
selves unworthy of God’s favor by their presump-
tuous sins, to have indignation against those who
are distinguished by it. Their eye is evil be-
cause their master’s eye and the eye of their
fellow servants are good. (2.) Envy is the sin
that commonly carries with it, both its own
discovery in the paleness of the looks, and its
own punishment in the rottenness of the bones.
W. 6, 7. God reasons with Cain, to comvince
him of the sin and folly of his discontent and
anger, to prevent further mischief. It is an
instance of God’s patience and condescension,
that He would deal thus tenderly with so bad a
man, in so bad an affair. He is not willing that
any should perish, but that all should come
to repentance. Thus argued God with those
Israelites who said, the way of the Lord is not
equal, Ezek. 18: 25. God puts Cain himself
upon inquiring into the cause of his discontent,
and considering whether it were indeed a just
cause, Why is thy countenance fallen? Ob-
serve, God notices all our sinful passions and
discontents. No angry, envious, or fretful look
escapes his observing eye. Most of our sinful
threats and disquietudes would vanish before a
strict, impartial inquiry into their cause, ‘Why
am I wroth? Is there a real, just, proportionate
cause for it. Why am I so soon angry?’ ‘Why
am P so very angry and so implacable?' To
reduce Cain to his right Inind again, it is here
made evident to him,
I. That he had no reason to be angry with
God, for proceeding according to the invariable
rules of government, suited to a state of probation.
He sets before men life and death, the blessing
The rules
are just, and therefore his ways according to these rules must be equal, and He
will be justified when He speaks. - -
1. God sets before Cain life and a blessing, V. 7. either, (1.) “If thou
hadst done well, as thy brother, thou shouldst have been accepted as he.”
God is no respecter of persons, hates nothing that He has made, denies his
favor to mone but those who have forfeited it, and is an enemy to none but
those who have by sin made Him so: so that if we come short of acceptance
with Him, the fault is wholly our own.
This will justify God in the destruc-
tion of sinners, and will aggravate their ruin; there is not a sinner in hell, but,
if he had done well, had been a glorified saint in heaven.
shortly be stopped with this.
Every mouth will
Or, (2.) “If now thou do well, if thou repent,
reform thy heart and life, and bring thy sacrifice in a better manner, thou
shall yet be accepted, thy sin pardoned, thy comfort and honor restored, and all
shall be well.”
See here the effect of a Mediator’s interposal between God
and men; we do not stand upon the footing of the first covenant, which left no
room for repentance, but God has come upon new terms with us. Though we
have offended, if we repent and return, we shall find mercy.
See how early the
Gospel was preached, and the benefit of it here
offered even to one of the chief of sinners.
2. He sets before him death and a curse. ‘See-
ing thou didst not do well, not offer in faith, and in
a right manner, sin lies at the door; ” that is,
“sin was imputed to thee, and thou wast frowned
upon and rejected as a sinner. So high a charge
had not been laid at thy door, if thou hadst not
brought it upon thyself, by not doing well.” Or,
as it is commonly taken, If now thou doest not
well, if thou persist in this wrath, and instead
of humbling thyself before God, harden thyself
against him; “sin lies at the door,’ that is, (1.)
Further sin. “ Now that anger is in thy heart,
murder is at thy door.” The way of sin, is
down-hill. They who do not sacrifice well, but
are careless and remiss in their devotion to God,
expose themselves to the worst temptations; and
perhaps the most scandalous sin lies at the door.
They who do not keep God’s ordinances, are in
danger of committing all abominations, Lev.
18:30. Or, (2.) Punishment, so near akin are
sin and punishment, that the same word in He-
brew signifies both. If sin be harbored in the
house, the curse waits at the door ready to arrest
the sinner the moment he goes out. It lies as if
it slept, but it lies at the door where it shall soon
be awaked, and then it will appear that the
damnation slumbered not. Sim will find thee
owt, Numb. 32: 23. Yet some choose to under-
stand this also as an intimation of mercy. “If
thou doest not well, sin, that is, the sin-offering
lies at the door, and thou mayest take the benefit
of it.” The same word signifies sin and a sacri-
jice for sin. ‘Though thou hadst not done
well, yet do not despair, the remedy is at hand,
lay hold on it, and the iniquity of the holy things
shall be ſorgiven thee.” Christ, the great sin-
offering, is said to stand at the door, Rev. 3: 26.
All this considered, Cain had no reason to be
angry with God, but with himself only.
I. He shows him he had no reason to be angry.
at his brother. ‘ Unto thee shall be his desire,
he shall continue his respect to thee as an elder .
brother, and thou, as the first-born, shalt rule over
him as much as ever.” God’s acceptance of
Abel’s offering did not transfer the birthright to
him, nor give him that excellency of dignity and
power said to belong to it, Ch. 49: 3. Observe
here, (1.) The difference grace makes, does not
alter the distinctions of Providence, but preserves
them, and obliges us to do the duty resulting from
them. Dominion is not founded on grace, nor
will religion warrant disrespect in any relation.
(2.) The jealousy civil powers sometimes conceive
against true worshippers of God, as dangerous
to government, (on which suspicion persecutors
have grounded their rage against them,) are very
unjust and unreasonable. Christians indeed are
PRACTICAL OBSERVATIONS.
V. 1–7. The promises of God will surely be accomplish-
ed; but, the appointed season must be waited for, and hasty
expectations often end in bitter disappointments. An instance
of worship accepted by our holy God, from any of our fallen
race, should be a joyful and welcome sight to sinners: but his
acceptance can be obtained only in the way of his appoint-
ment; and unbelief, Fide, and hypocrisy, are as ruinous as
open ungodliness.—When we fail of success in our undertak-
ings, or comfort in religious exercises, instead of yielding to
discontent and envy, we should diligently search out and remove
the sinful cause; for thus we may afterwards succeed: but if
we “give place to the devil,” by harboring envy and resent-
ment, we know not whither we may be hurried.—What fatal
effects do we here behold of Adam’s transgression! What can
we discern in Cain of the divine iimage? Was he ‘very good?”
On the contrary, do not pride, anger, envy, lies, malice, mur-
der, enmity against God, and final apostasy, the very image of
Satan, mark his whole character'ſ for as divine truth, embraced
in faith, is the appointed means of our recovering, ‘ from glory
to glory,’ the image of God; so Satan’s lies, when believed,
the sufferings of Christ; then the whole is natural : the original
tradition was remembered, and the method of expiation practised,
long after the meaning of it was obscured or forgotten. . . . In all ages
there have been two descriptions of worshippers ; namely, proud
despisers of salvation by faith in the blood of Christ, who have at-
tempted to please God by their own devices; and humble believers,
who have found acceptance in this appointed way, and patiently
endured the envy, hatred, and persecution, to which this exposed
them. Scott.
Verse 6.
The Lord probably spake to Cain, by some mild and familiar ap-
pearance in human form, as in many subsequent instances was un-
deniably the case: for hād it been with a display of terrific glory, as
some suppose, it can hardly be conceived, that he would have dared
to answer as he afterwards did. Scott.
O. T. WOL. I.
produce his diabolical mature in the soul. SCOTT.
Verse 7.
Lieth.] ‘ Coucheth, and particularly as a sheep, with his legs
doubled under him.” Rob ERTson.
Sin.] A sin-offering. So Lightfoot, Boothroyd, Dr. A. Clarke, Ken-
nicott, Hales, JMagee, &c. ED.
His †. “Some refer this to the sin-offering, and not to Abel,
but this would seem to suspend the promise of forgiveness on the
performance of a mere external rite, irrespective of the temper of the
mind, by which it was attended—an idea, we believe, not coun-
tenanced in the Scriptures.” BUSH.
Verse 8.
‘The Heb. has a pause accent, extra, after talked with Abel, intimat-
ing that something necessary to complete the sense has been sup-
pressed.” BUSH.
[41]
B. C. 3876.
The murder of Abel.
GENESIS, IV.
that" Cain rose up against
Abel his brother, and
slew him.
9 || And the Lord said
unto Cain, " Where is
Abel thy brother? And
he said, P I know not:
* I my brother's keep-
€r
10 And he said, "What
hast thou done? the voice
of thy brother’s “blood
* crieth unto me from the
ground. -
11 And now art thou
* cursed from the earth,
which hath t opened her
mouth to receive thy
brother's blood from thy
hand.
12 When thou tillest
the ground, "it shall not
Henceforth yield unto
n 2 Sam. 14:6. Matt. 23:35. Luke
11:51. 1 John 3:12–15. Jude ll.
o 3:9–11
p 37:32. Job 22:13, 14. Ps. 10:13, 14.
John 8:44. Acts 5:4—9.
q 3:13. Josh. 7:19. Ps. 50:21.
* Heb. bloods.
r 18:20. Ex. 3:7. Job 31:33 39. Ps.
9:12. Is. 5:7. Heb. 12:24. Jam. 5:
4. Rev. 6; 10.
s 3:14. Deut. 27:24, 28:15–20. 29:
19–21. al. 3:10.
t Job 16:18. 31:38–40. Is. 26:21. Rev.
12- 16.
u 3:17, 18. Lev. 26:20. Dout. 28:23,24.
had fairly warried him what would come of it, yet he persisted.
the best subjects, and the quiet in the land: their
desire is toward their governors, and they shall
rule over them.
W. 8. I. Cain's sin; a sin of the first magnitude,
a sin against the light and law of mature, and at
which the consciences even of bad men have start-
led. See in it, 1. The sad effects of sin’s en-
trance into the world, and into the hearts of men.
See what a root of bitterness the corrupt ma- |
ture is; which bears this gall and wormwood.
Adam’s eating forbidden fruit seemed a little sin,
but it opened the door to the greatest. 2. A
fruit of the enmity of the seed of the serpent
against the Seed of the woman; as Abel leads
the vam in the noble army of martyrs, Matt.
23: 35, so Cain stands in front of the ignoble
army of persecutors, Jude 11. So early did he
that was after the flesh persecute him that
was after the spirit, Gal. 4:29. and so it shall
be, till the war shall end in the etermal sal-
vation of the saints, and the etermal perdition
of all those that hate them. 3. See also what
comes of envy, hatred, malice and all uncharit-
ableness; if they be cherished in the soul, they
are in danger of involving men in the horrid
guilt of murder itself. Rash anger is heart-mur-
der. Malice is much more so. He that hates
his brother, is already a murderer beſore God:
and, if God leave him to himself, he wants but an
opportunity to be so before the world. Many
were the aggravations of Cain’s sin; (1.) It was
his own mother’s son, Ps. 50: 20, whom he
ought to have loved: his younger brother, whom
he ought to have protected. (2.) He was a
good brother; one who had never wronged him
or provoked him, but whose desire had been al-
ways towards him, and who had been always
dutiful and respectful to him. God himself
(3) It seems,
he covered it with a show of friendship and kindness. He talked with Abel
freely and familiarly,
Thus Joab kissed Ath
lest he should suspect danger and keep out of his reach.
er, and then killed him. According to the Septuagint, he
said to Abel, Let us go into the field.
The Chaldee Paraphrast adds, that Cain,
in discourse, maintained there was no judgment to come, no future state, no
rewards and punishments in the other world; and when Abel spake in defence
of the truth, Caim took occasion to fall upon him.
ture reason was a sufficient aggravation of the murder, it was because his own
However, (4.) The Scrip-
works were evil, and his brother’s righteous, so that herein he showed him-
self to be of that wicked one, 1. John 3: 12. a child of the devil, as being
an enemy to all righteousness, even in his own brother; and, in this, employed
inmediately by the destroyer. Nay, (5.) In killing his brother, he directly
* * * 3. * |
struck at God Himself; for God’s acceptance of Abel, was the provocation pre-
tended; and for that very reason he hated Abel, because God loved him.
(6.) | God is always open.
make inquisition ſor blood, especially the blood
of saints. Cain is arraigned, not only because
there was just cause to suspect him, he having
discovered malice against Abel, and having been
last with him, but because God knew him to be
guilty; yet He asks him, to draw from him a
confession, for those who would be justified be-
fore God, must accuse themselves. Here is,
I. Cain’s pleas he pleads not guilty, and adds
rebellion to his sim. For, 1. He endeavors to
cover a deliberate murder with a deliberate hie;
I know not. Thus in Cain, the devil was both
a murderer, and a liar from the beginning. See
how sinners’ minds are blinded, and their hearts
hardened by the deceitfulness of sin: strangely
blind, to think to conceal their sins from a God
who sees all; strangely hard, to think it desirable
to conceal them from a God who pardons only those
who confess. 2. He impudently charges his
Judge with folly and injustice, as if He had asked
him an impertinent question, which he was no
way obliged to answer. ‘Am I my brother’s
keeper? Surely he is old enough to take care of
himself.” Some think he reflects on God and his
providence. Art not Thou his Keeper? If he be
missing; on thee be the blame, not on me, who
never took charge of him. Note, A charitable
concern for our brethren, as their keeper, is a
great duty, strictly required of, but generally
neglected by us. Those unconcerned in the af-
fairs of their brethren, who take no care, or op-
portunity, to prevent their hurt in body, goods,
or good name, especially in their souls, in effect,
speak Cain’s language. See Lev. 19: 17. Phil.
2: 4.
- II. Cain’s conviction, v. 10. God gave no
direct answer to his question, but rejected his plea
as false and frivolous; What hast thou done?
Thou makest it a light matter, but hast thou con-
sidered how deep the stain, how heavy the bur-
den of this guilt is? Thou thinkest to conceal
it, but the evidence is clear and incontestable,
(v. 10.) as if the blood itself were both wit-
mess and prosecutor, because God’s own know-
ledge testified against him, and God’s own justice
demanded satisfaction. Observe, 1. Murder
is a crying sin, mone more so; blood cries for
blood, in the dying words of Zechariah, 2 Chron.
24; 22. or in those of the souls under the altar,
Rev. 6: 10. The patient sufferers cried for par-
don, but their blood for vengeance, with a loud
and constant cry, to which the ear of a righteous
Cain, probably, buried
The murder of Abel was the more inhuman, because there were now so few the blood and body to conceal his crime; yet
men in the world to replenish it.
but it was in a special manner precious now, and could ill be spared.
II. Abel’s suffering.
saint, one that was accepted and beloved of God, to show that the promised
Seed was so far to destroy him who had the power of death, as to save be-
lievers from its sting, yet still they should be exposed to its stroke.
first that went to the grave went to heaven; God would secure to Himself the speaks better things than that of Abel!
first-fruits, the first born to the dead.
The life of a man is precious at any time; not so deep but the cry of them reached Heaven;
| murder will out. 3. The Heb. is, bloods, not only
The 23: 35.
Death reigned ever since Adam sinned, but we read his brother’s, but that of all that might have de-
not of any taken captive by him till now ; and now, 1. The first that dies, is a scended from him.
Or, the blood of all the seed
of the woman, who should so seal the truth with
their blood: Christ puts all on one score, Matt.
Well for us that the blood of Christ
Heb. 12:
Let this take off the terror of death, that 24. Abel's blood cried for vengeance, Christ’s
it was betimes the lot of God’s chosen. Nay, 2. The first that dies, is a martyr; cries for pardom.
and of such it Inay more truly be said than of soldiers, that they die in the field
of honor.
III. Cain's sentence. He is cursed, sepa-
rated to all evil, laid under God’s wrath, as re-
Abel's death has not only no curse, but a crown; so admirably is the property vealed against all ungodliness and unrighte-
of death altered, that it has not only become innocent and inoffensive to those ousness of men.
that die in Christ, but honorable and glorious to those who die for Him.
Who knows the extent and
Let : Inight of a divine curse! The curse for Adam’s
us not think the fiery trial strange, nor shrink if called to resist unto blood, for disobedience terminated on the ground; (3:17.)
we know there is a crown of life for all who are faithful unto death.
V. 9–12. On the trial of the first murderer, God Himself sits Judge, (civil himself—thou art cursed; for God had mercy
courts not yet being erected,) for to Him vengeance belongs, and He will surely in store for Adam, but none for Cain.
ibut that for Cain's rebellion felſ immediately on
We have
Verses 10–12.
A malignant hatred of holiness, daring contempt of the Lord, and
determined enmity to Him, were united in this one crime. (1 John
3: 11, 12.)—The justice and holiness of the great Governor of the
universe, render it so proper for Him to punish offenders, that they
who suffer flagrant wrong, are often spoken of in Scripture, as loudly
calling upon Him to execute vengeance on their injurers. And, as
He witnesses the secret crimes which elude human justice ; so those
crimes themselves are represented, as demanding the punishment of
the offenders from the Judge of all, “to whom vengeance belongs.”
Thus Abel's blood called, with a loud voice, to the Lord to punish
the murderer: and Cain’s enormous crime exposed him to so awful
and deserved a curse, that the very elements were ready to rise up
in arms against him, as the Creator’s instruments of vengeance; and
ºrth would withhold her wonted increase, because he had forced
£4%;
*
her to drink the blood of righteous Abel.—There is peculiar majesty
and energy in thus personifying the inanimate creatures, and repre-
senting them as uniting against Cain.—In consequence of his crime
he would also be dreaded and detested, and the sight of him would
become hateful even to his parents, so that he would be compelled
to leave their society, and to wander as a vagabond in distant parts
filled with anguish, and made a terror to himself. (Groaning aná
trembling. jº Cursed from the earth, &c. (11.) Or, ‘more cursed
than the ground,’ &c. Scott.
Verses I 1–15.
In coincidence, at least, with this punishment of Cain, we find
that by the institutes of Menu, certain crimes were punished with
branding and vagabondage, and denial of all social comforts: among
the ancient Romans, when a man was cursed for any wicked act,
whoever would, might kill him : among the Gauls, those who diso.
B, C, 3876.
The sentence on Cavn.
GENESIS, IV.
thee her strength. “A
fugitive and a vagabond
shalt thou be on the
earth. -
13 And Cain said unto
the LoRD, *My V punish-
ment is greater than I can
bear.
14 Behold, thou hast
* driven me out this day
from the face of the earth:
and a from thy face shall
I be hid, and I shall be
a fugitive and a vagabond
in the earth, and it shall
come to pass, "that every
one that findeth me shall
slay me. -
15 And the Lord said
unto him, “Therefore
whosoever slayeth Cain,
vengeance shall be taken
on him " seven-fold. And
the Lord set “a mark
upon Cain, lest any find-
ing him should kill him.
16 T And Cain went
out from the presence of
the LoRD, and dwelt in
the land of Nod, on the
east of Eden.
17 And Cain knew his
wife, and she conceived
and bare f Enoch : 8 and
he builded a city, and
called h the name of the
city after the name of his
son Enoch.
18 And unto Enoch
was born Irad : and Irad
begat Méhujael: and Me-
hujael begat Methusael:
and Methusael begat I
Lamech.
x 14. I.ev. 26:36. Deut. 28:65,66. Ps.
109:10. Jer. 20:3,4. Hos. 9:17.
* Or, Mine inquity is greater than
that it may be forgiven.
e S. e
Job 21:14,15.
. Matt. 25:41,46. 2 Thes. 1:9.
Num. 17:12,13. 35:19,
:7.
59:11.
Lev. 26:18,21,24,28. Ps, 7.9:12.
e Ez. 9:4,6. Rev. 14:9,11.
f 14. 3:8. Ex. 20:24, 2 Kings 13:23.
Job 1:12. 2:7. 20:17. Jon. 1:3,10.
Matt. 18:20. Luke 13:26.
t Heb. Chanoch.
Ec. 2:4–11. Dan. 4:30. "Luke
:28,29.
h 2 sºn. 18:18. Ps. 49:ll.
# Heb. Lemcch.
of his grace.
- Him.
w
all deserved this curse; in Christ only are be-
lievers saved from it, and inherit the blessing.
Gal. 3: 10, 13. God chose to make the earth
an avenger of blood, his very continuance upon it
shall be his curse. If the earth which is always
so near us, be the executioner of divine wrath,
punishment is indeed unavoidable, it lies at the
very door. Cain found his punishment there,
where he chose his portion, and set his heart.
We expect two things especially from the
earth, sustenance and a settlement. Both are
denied to Cain. 1. Sustenance, the enjoyment
of the strength of the earth, v. 12. Every crea-
ture is to us what God makes it, a comfort or a
cross. If the earth yield not her strength to us,
we must therein acknowledge God’s righteous-
ness; for we have not yielded our strength to
The ground was now doubly cursed by
the blood of Abel. Note, The wickedness of
the wicked, curses all they do and have, Deut.
28: 15, &c. Settlement is denied him, thus was
he condemned, (1.) To perpetual disgrace and
reproach, justly; as a man, who had divested
himself of all humanity, abhorred and abandon-
ed by all mankind. (2.) To perpetual disquietude
and horror; a guilty conscience haunted him
and made him a terror round about. What
rest, what settlement can those find who carry
their disturbance in them! There is no more
restless fugitive, than he who is pursued by guilt,
nor a viler vagabond than he who is at the beck
of his own lusts.
Even in this sentence was mercy mixed; he
yet had space to repent, for God is long suffer-
ing, not willing any should perish.
V. iś ià i Cain complains of his sentence
as hard: some think, in the language of despair;
Mine iniquity is greater than that it may be
forgiven: if so, he reproaches God’s mercy,
which will benefit those only who hope in it.
There is forgiveness with the God of pardon ſor
the greatest sins and sinners, but they forfeit
it who despair of it. Just before Cain made
nought of his sin, now he is in the other extreme.
Satan drives his vassals from presumption to
despair. We cannot think too ill of sin, if we
do not think it unpardonable. But Cain’s lam-
guage seems rather that of indignation, and so
reproaches God’s justice; complaining not of the
greatness of his sin, but of the extremity of his
disproportioned punishment. Note, Impenitent,
unhumbled hearts are, therefore, not reclaimed
by God’s rebukes, because they think themselves
wronged by them; and it evinces great hardness
to be more concerned for our sufferings than for
our sins. So was Pharaoh, Ex. 10: 17; Cain
lives, yet complains! Lam. 3: 39. Wo to him
that thus strives with his Maker, and judges his
Judge!
To justify his complaint, observe his descants
upon the sentence. 1. Seeing himself excluded
from God’s favor, he concludes he is hidden
from his face; indeed, damned sinners ſind this
to be tie true nature of God’s curse. Depart
jrom Me. Those are indeed cursed, who are
shut out from God’s love and care, and all hopes
2. Seeing himself expelled from all the comforts of life, he con-
cludes himself driven a fugitive from the face of the earth.
As good no place,
as no settled place. Better rest in the grave, than no rest. 3. He sees him-
self excommunicated from the church, and forbid-
den public ordinances. , His bloody hands must
bring no more vain oblations, Is. 1: 13, 15.
4. He sees himself exposed to the hatred of man-
kind. He wanders even at the peril of his life.
None existed but his relations, yet even these
does this barbarous brother justly fear. Some
read whatsoever finds, &c.; i. e. whatsoever
among all creatures; he sees the whole creation
...; against one out of God’s protection.
Note, Unpardoned guilt fills with constant ter-
ror, Prov. 28: 1. Job 15; 20, 21. Ps. 53: 5.
Better ſear and not sin, than sin and fear.
Lightfoot thinks this is a wish: Let it be that
any who finds me, may kill me. Bitter in soul,
he longs for death, but it comes not, Job 3:
20–22, as those under spiritual torments, Rev
9: 5, 6.
II. God conſirms the sentence, v. 15. 1. Cain
is protected in wrath by this declaration, moti-
fied, probably to all the little world then in be-
ing, of vengeance upon whoever, deſeated this
sentence by slaying Cain. Sacrifices to public
justice, must be specially protected by the law
from private revenge. Sevenfold vengeance was
due to whoever would take the sword of jus-
tice from the hands of Him who has said, Ven-
geance is mine. Note, God has wise and holy
ends in protecting and prolonging the lives even
of very wicked men. Slay them not, lest my
people forget; scatter them by thy power.
Comp. Eccl. 8: 10. Cain lives a fearful and
lasting monument of God’s justice. 2. He is
marked, in wrath, with such a visible and indel-
ible mark of infamy, as would make all wise peo-
ple shun the fugitive and vagabond that mur-
dered his brother.
V. I6–18. I. Cain, the rejected of God,
submits more cheerfully to that part of the sen-
tence which hides him from God’s face, for, v.
16., he went out from his presence, willingly
renounced God and religion, content to forego
its privileges, so he might not be under its pre-
cepts. He forsook the family altar, the fear of
God, and his ordinances. Note, Hypocrites are
justly left to do what is grossly scandalous, and
thus throw off that form of godliness, to which
they have been a reproach, while denying its
power. We find not that Cain ever returned
to the comfort of God’s presence. Hell is de-
struction from his presence, 2 Thes. 1: 9. a
perpetual banishment from the Fountain of all
good. This, their choice, shall be the doom
and eternal confusion of sinners.
II. He would conſront that part of his sen-
tence which made him a ſugitive and vagabond.
1. He chose a land east of Eden, distant from
Adam and his religious family, distinguishing
himself and his accursed generation from the holy
seed, his camp from the camp of the saints and
the beloved city, Rev 20: 9. He chose his
lot where were the cherubim with the flaming
sword, as iſ to defy the terrors of the Lord: but
it was to him a land of Nod, i.e. shaking,
trembling, because of the continual restlessness
of his spirit. Note, Those who depart from God,
like Cain, find no rest elsewhere, and abandon
themselves to perpetual trembling; Return there-
fore, to thy rest, O my soul, to thy rest in God.
beyed the Druids, were forbidden divine worship: and IIomer speaks
of exile as a primitive punishment of murder. . . - Ed.
(13–15.), : Behold here a finished picture of impenitent misery;
what a contrast to Ps. 51.” Fuller. e - - Scott.
(15.) JMark.] ‘The Heb. “oth,” often signifies a sign, but a mark,
never.” Boothroyd. ‘It was some kind of notification to him cf the
truth of the promise respecting his personal safety.” BU's H.
Adam and Eve had very many more children than are mentioned
in this brief narrative; principally intended to record a few important
particulars, and to trace the history, from the beginning to the time
of Moses. And if, as is generally thought, Abel was murdered but a
short time before the birth of Seth : the human race might be exceed-
ingly increased in the space of 130 years. Scott.
Patrick mentions a couple in England, from whom sprung, in the
course of 80 years, 367 children. Dodd says, iſ Adam and Eve were
married A. M. 19, they might easily have had eight children, in the
25th year; in the 50th year there might proceed from them, in a di-
rect line, 64 persons; in the 74th, there would be 572; in the 98th,
4,096; in the 122d, 32,768. If we add the other children descended
from Cain and Abel, their children and their children’s children, we
should have in 128 years, 421,164 men, without reckoning the women,
or any under the age of seventeen. But Dr. Jä. Clarke thinks the
accuracy of this calculation may be disputed, and adds: If, at the
age of 130, Adam had 130 children, which is quite possible, and each
of these a child at 65 years of age, and one in each successive year,
the whole in the 130th year of the world would amount to 1,219 per-
sons; a number sufficient to found several villages, as extensive as
|Cain’s city. Ep.
Verses 16, 17.
Presence of the Lord.] ‘ Probably there was some stated place of
Worship, some standing Shekinah, or visible manifestation of the
Divine presence, to which the family of Adam used to repair on the
Sabbath. So Patrick.” - BU's H.
JVod signifies a vagabond, or wanderer : the land of the vagabonds.
Probably Cain had been married and had children, long before these
events; and that his descendants principally helped him to build a
city. Thus he attempted to divert his mind from serious reflections
and remorse ; or to attach to himself adherents, and to get a name in
one way, as he had forfeited his reputation in another, Sco TT.
[43]
B. C. 3874.
Lamech and his family.
GENESIS, IV.
19 And Lamech took
unto him two wives: the
name of the one was
Adah, and the name of
the other Zillah.
20 And Adah bare
Jabal: he was k the father
of such as dwell in tents,
and of such as have cat-
tle. -
21 And his brother's
name was Jubal : he was
the father of all such as
handle ºn the harp and
OTOſall. -
And Zillah, she also
bare Tubalcain, an * in-
structor of every artificer
in n brass and iron : and
the sister of Tubalcain
was Naamah.
23 || And Lamech said
unto his wives, Adah and
Zillah, º Hear my voice,
ye wives of Lamech,
hearken unto my speech:
for 4 I have slain a man
to my wounding, and a
young man f to my hurt.
24 If Cain shall be
avenged seven-fold, truly
Lamech P seventy and
seven-fold.
25 || And Adam knew
his wife again, and she
bare a son, 4 and called
his name S Seth : For
B. C.T * God, said she, hath
3769. I appointed me ano-
ther seed instead of Abel,
whom Cain slew.
26 And to Seth, " to
him also there was born
a son ; and he called his
name||Enos: then began
men to ‘I call upon the
name of the LoRD.
i 2:24. Matt. 19:4–6,8.
k 21. 1 Chr. 2:50–52. 4:4,5. Rom.
4:11,12.
1 2. 25:27, Jer. 35:9,10. Heb. 11:9.
mººn. Job 21:12. Is. 5:12. Am.
6:
* Heb. whetter.
n Ex. 25:3. Num. 31:22. Deut. 8:9.
33:25. 2 (Xh)". 2:7.
o N.un. 23:18, Judg, 9:7.
f .}r, would slay a man in my wound,
# (Jr., in my hurt.
2. He was building a city, v. 17. So some read
it, ever building, but a curse being on him and
his works, he could not finish. Or, he builded
a city, in token of a fixed separation from the
church, to be the headquarters of apostasy. Thus ||
(1.) Defying God’s curse of vagabondage, which
humility and repentance might have turned to
a blessing; as was Levi’s curse of being scat-
ered in Israel. (2.) After Cain had forsaken
God, he pitched upon a settlement in this world;
as his rest for ever, while they who looked
for a heavenly city, chose to dwell in taberna-
cles. The cursed of God are apt to seek a set-
tlement and satisfaction here below, Ps. 17: 14.
(3.) Cain undertook this building, to divert his
thoughts from his misery, to drown the clamors
of a guilty conscience with the noise of axes and
hammers. Thus many baffle their convictions
by the hurry of business. (4.) Wicked people
get the start here of God’s people in outward
prosperity. Cain and his cursed race dwell in a
city; Adam and his blessed family in tents; we
cannot judge of love or hatred by what is before
us. Eccl. 9; 1, 2. 3. His family was built
up; they are numbered in haste, as not valued
or delighted in, in comparison with God’s chosen,
v. 19–22. Lamech, of the degenerate race of
Cain, was the first who transgressed the origi-
mal law of marriage, that two only should be one
flesh. Mal. 2: 15. Matt. 19: 5. Observe, 1.
Those who desert God’s church and ordinances,
lay themselves open to all manner of temptation.
2. When a bad custom is begun by bad men,
sometimes men of better characters are, º
unwariness, drawn in to follow them. Jacob,
David, and many others, who were otherwise
good men, were afterward insmared in this sin of
Lamech. -
Though he simmed, yet he was blessed with
children by both his wives, who became famous
in their generation, not for piety, but ingenuity.
They were not only men of business, but service-
able to the world, and eminent for inventions, or
at least improvements, in the useful arts.
Jabal delighted himself much in keeping cat-
tle, and was so happy in devising methods of
doing it to the best advantage, and in instruct-
ing others in these, that the shepherds of those
and after times, called him father; or, perhaps
his children after him were brought up to the
same employment, as a family of shepherds.
When ...} had put them in a way to be rich,
Jubal put them in a way to be merry. Job. 21:
12, 13. Jabal was their Pan, and Jubal their
Apollo. Tubal-cain was a famous smith, who
greatly improved the art of working in brass and
iron, for war and husbandry. He was their
Vulcan. Here note, 1. Worldly things are the
only things carnal people set their hearts upon,
and are most ingenious and industrious about.
So with the race of cursed Cain; here was a
father of shepherds, and a father of musicians,
but not a father of the faithful. Here is one to
excellent accomplishments, which may make
them famous and serviceable in their generation.
Common gifts are given to bad men, while God
chooses to Himself the foolish things of the world.
W. 23, 24. In this speech of Lamech, proba-
bly much talked of in those times, Observe,
I. How haughtily and imperiously he speaks to
his wives. No marvel that he who had broken
one law of marriage, by taking two wives, broke
another, which obliged him to be kind and ten-
der, to those he had taken, and to give honor
to the wife as to the weaker vessel. Those are
not always the most careful to do their own duty,
that are highest in their demands of respect from .
others, and most frequent in calling upon their
relations to know their place and do their duty.
II. How bloody and barbarous he was to all
about him: the margin has, I would slay a man in
my wound, &c. He owns himself a man of a fierce
and cruel disposition, that would kill all that
stood in his way, be it a mam, or a young man,
though wounded in the conflict himself. Some
think, as he compares himself to Cain, that he
had murdered some of the holy seed, and ac-
knowledges this to be the wounding of his con-
science, and the pest of his soul; yet, Cain-like,
still continues in penitent, trembling, but unhum-
bled. Or, his wives knowing his temper and
fearing the consequences, he assures them by a
boast, that he defies any one, young or old, to
injure him and escape his vengeance. Note,
Fierce and bloody men commonly glory in their
shame, (Philip. 3: 19.) as if it were both their
safety and honor, that they care not how many
lives are sacrificed to their resentments. Their
language is, Let them hate, provided they fear.
III. How impiously he presumes even on God’s
protection, in his wicked way, v. 24. As if the
special care of God to prolong and secure Cain's
life, (for reasons peculiar to his case, indeed, like
the beings of the dammed for sorer punishment,)
were designed for a protection to all murderers.
He thus perversely, argues, as he had not like
Cain killed a brother, and on no provocation.
Note, The reprieve of some sinners, and God’s
patience towards them, are often abused, to the
hardening of others in sin. Eccl. 8: 11. But
though sometimes slow, justice may also be
swift. Or, if God bear long with those who thus
presume, they do but treasure up wrath against
the day of wrath.
We hear no more of the race of cursed Cain,
till they are all cut off by the deluge.
W. 25, 26. Grievous, unquestionably, to
Adam and Eve were Abel’s murder, and Cain’s
impenitence and apostasy, the more so, that their
own wickedness did now correct, and their own
backslidings reprove them. When parents are
grieved by their children’s wickedness, let them
thence take occasion to lament that corruption of
nature derived from them, which is the root of
bitterness. But here is a relief to our first
parents’ affliction. -
p 15. Matt. 18 teach in brass and iron, but mone to teach the I. The rebuilding of their shattered family. 1.
§ jºr la Luke 3:38. good knowledge of the Lord: here are devices | They saw their seed, v. 25. Observe God’s ten-
; i-3,6,10, ii. how to be rich, and how to be mighty, and how derness in his providential dealings with his
Fiºn to be merry; but nothing of God, his fear or people; when one comfort is taken, another is
# jº, ºff themselves by the name of service. Present things fill the hearts of most given instead, which may prove a greater bless-
#ºſºvº; %. people. 2. Persons destitute of the knowledge | sing than that in which they thought their lives
39. A'is fiº. #.3.1.15.” and grace of God, may be endued with many | bound up. In this other seed, the church was
Verse 21. uncertain meaning, to be best represented by the syrinz, or pandean
Harp and organ.] Heb. kinmor and ugab. Generic terms, says
Poole, for all stringed and wind instruments. As these must have
been at first simple, we may suppose the Heb. terms, which are of
**
IIIHL
strings.
d
pipe, and the harp of three strings, which Diodorus Siculus says was
the number at first, afterwards increased to four, and then seven.
The cut represents the ancient syrinx, and an Egyptian harp of four
ED.
Verse 22.
This early use of metals, seems to imply some instructions in this
respect, from God to Adam. -
Scott.
Verses 23, 24. -
Lowth thinks this speech of Lamech a traditional fragment of ante-
diluvian poetry, and translates, ‘If I have slain a man on his wound-
ing me, and a young man on his bruising me.”
Boothroyd, Dr. A. Clarke, &c.
two wives had excited some young man’s jealousy, who had wound.
ed him, and was slain by Lamech in self-defence.
So also, Wellbeloved,
Geddes suggests that Lamech’s taking
Rosemºn. thinks
it an insolent boast, that he would take seventy-fold vengeance for
an injury, rather than seven. -
a Hebrew idiom for a great, and a very great, but indefinite number.
The numbers seven and seventy are
ED.







[44
B. C. 3874,
Genealogy from Adam.
GENESIS, V.
CHAP. V.
A repeated account of Adam's creation,
1, 2, . The birth of Seth, 3. The age
and death of Adam, 4, 5 ; Seth f
Enos, 9–11 ; Cainan, 12–14 ; Mahal
iaide, 15-17, and’ jared, 'fººd.
Epoch walks with God, and is trans-
lated, 21–24. The age and death of
Methuselah, 25–27; and of Lamech
28–31. An account of Noah, and
his sons, 32. f
HIS is the a book of
the generations of
Adam : in the day that
God created man,” in the
likeness of God made he
him :
2 Male and female cre-
ated he them; and blessed
them, and called “ their
name Adam, in the day
when they were created.
3 And Adam lived an
hundred and thirty years,
and begat a son * in his
own likeness, after his
image; and * called his
name Seth.
4 And f the days of
Adam after he had be-
gotten Seth were eight
hundred years: and 3 he
begatsons and daughters:
5 And all the days that
Adam lived were nine
a 2:4. Matt. 1:1. Luke 3:36–38.
c 2:15. marg. Acts 17:26.
d Job 14:4. 15:14–16. 25:4. Ps. 51
5. Luke 1:35. John 3:6. Rom. 5
12. Eph
. 2:3. e 4.25.
1 Chr. 1:1–3. Luke 3.37,38.
7,10,13,19,22,26,30. 1:28. 9.7.
\
to be built up and perpetuated; and he comes in-
stead of Abel; for the succession of professors
is the renewal of the martyrs, and as it were
the resurrection of God’s slain witnesses. Thus
we are baptized for the dead, 1 Cor. 15:29; that
is, by baptism admitted into the church for, or in-
stead of those who are removed out of it, especially
martyrs. Thus Christ shall still see his seed;
God can make the blood of the martyrs the seed
of the church, whose lands shall never be lost for
want of heirs. By a prophetic spirit, they cal-
led this son Seth, set, settled, or placed, because
in his seed mankind should continue to the end
of time, and from him the Messiah should de-
scend. Cain, the head of the apostasy, is a wan-
derer, while Seth, ſrom whom the true church was
to come, is fixed. In Christ and his church is
the only true settlement. 2. They saw their
8eed’s seed, v. 26. To Seth was born Enos,
that general name for man, which bespeaks the
weakness, frailty, and misery of man’s estate:
of which, in themselves and their children, the
best men are most sensible.
II. The reviving of religion in their family,
v. 26. ... It is small comfort to a good man to see
his children’s children, if he do not, withal, see
peace upon Israel, and them walking in the truth.
Doubtless God’s name was called on before, but
now, 1. The worshippers of God began to stir
themselves up to do more for religion, more than
had been done of late, since Cain’s defection.
Now, men began to worship, not only in private,
but in public. Or, now, there was so great a
reform in religion, that it was, as it were, a new
beginning of it. Then may refer, not to the
birth of Enos, but to the whole foregoing story;
then, when men saw, in Cain and Lamech, the
sad effects of sin, they were so much the more
lively and resolute in religion. The worse others
are, the better we should be, and the more zeal-
ous. 2. The worshippers of God began to dis-
ting wish themselves; the margin reads, then
began men to be called by the name of the Lord,
or, to call themselves by it. ... Now, that Cain,
and those who had deserted religion, had built a
city, and begun to declare for irreligion, call-
ing themselves the sons of men; those that
adhered to God, began to declare for Him and
his worship, and called themselves the sons of
God. Now began the distinction between pro-
fessors and profane, which has been kept up ever
since, and will be while the world stands.
CHAP. W. W. 1–5. This chapter is the only
authentic history extant of the first age of the
world from the creation to the flood, containing,
(according to the verity of the Hebrew text.)
1656 years, as may easily be computed by the
age of the Patriarchs, before they begat, respec-
tively, that son, through whom the line went
down to Noah. Here is,
The book of the generations, i. e. the list
or catalogue of the posterity of Adam: not of all,
only of the holy seed which were the substance
thereof, Is. 6: 13., and of whom concerning the
flesh, Christ came, Rom. 9: 5. 1. God created
man; the Author of man’s being must be the
director and centre of his motions. 2. There
was a day in which He created man; he is but
of yesterday. 3. He was made in God’s likeness,
righteous and holy, and therefore,\undoubtedly,
happy. 4. Male and female, for mutual comfort,
preservation and increase of their kind. , Adam
and Eve were both made immediately by the hand
of God, both made in God’s likeness; and there-
fore between the sexes there is not that great
distance and inequality which some imagine.
5. God blessed them. Parents usually bless their
children: so God, the common Father, blessed
his: but earthly parents can only beg a blessing,
it is God’s prerogative to command it. It re-
fers chiefly to the blessing of increase, not ex-
cluding other blessings. 6. Adam had named
the rest of the creatures, but must not choose
his own name, lest he assume some pompous
PRACTICAL OBSERVATIONS.
W. 8–26. What varied anguish must have tortured the hearts
of our first parents at the events here recorded! But, ‘Abel
being dead, yet speaketh;’ mot only proclaiming the heinous-
mess of murder, and warning us resolutely to suppress the first
emotions of wrath; but also teaching us, that the believer’s
happiness is not in this world; that persecution must be ex-
pected by the righteous, and that there is a future state and an
eternal recompense to be enjoyed by them, through faith in
Christ and his atoning sacrifice.—When ‘Cain, who was of
that wicked one, slew his brother, because his own works were
evil, and his brother’s righteous;” then, in consequence of the
enmity put betwixt the Seed of the woman and the seed of the
serpent, the war broke out, which, in one way or another, hath
been waged ever since: and Cain may be considered as the
father, the patron, and the archetype of proud infidels, Phari-
sees, formal worshippers, and bloody persecutors, of every age
and nation, from the beginning to the end of the world. In
this war we are all concerned: for our Captain hath declared,
“He that is not with Me, is against Me.” Under his banners
therefore let us enlist, and not be fearful and unbelieving, but
take up our cross and follow Him; and let us earnestly and de-
persecution even unto death, He will certainly give us the crown
of everlasting life. (Rev. 3: 21.) These are ‘the better
things,” which the blood of Jesus speaketh, than did that of
Abel, who was a type of Him, both in the righteousness of his
life and in the manner of his death: but Abel’s blood called for
vengeance on him who shed it; while the blood of Christ
pleads, before the throne, for pardon and peace, grace and
glory, to those whose sins procured his death.-But what will it
avail the sinner, to deny or excuse his crimes? to impeach or
blaspheme the justice of his Maker? or impiously to spend the
space of his long-suffering in worldly projects, or in making
himself eminent amóng his fellow creatures, or terrible to them?
For ‘the wrath of God abideth on him:’ this will poison all
his enjoyments; and heaven, earth, and hell, will speedily coul-
bine, as it were, in effecting his everlasting destruction. In-
deed, worldly employments often help men to forget their dan-
ger and misery: and, as the first city, that is mentioned in
history, was built by Cain, and his posterity were the inventors
of many useful arts; so ungodly men still frequently excel, in
matural ingenuity and skill, those who attend to ‘the one thing
needful;’ who, however, “choose the good part, which shall
• In this filst period, the sum in Josephus is 2256, which is adopted
cidedly, yet meekly, support the cause of truth and righteous- never be taken from them.” SCOTT.
ness against Satan and his servants: and should we meet with
NOTES. - Płsb. Sam. Sept.
CHAP. V. V. 3. ‘The scripture chronology, especially in the ages Shem beggt Arphaxad, after )
of some of the ante and postdiluvian patriarchs, has exceedingly puz- the flood, y 2 2 2
zled chronologists, critics and divines. The printed Hebrew text Arphaxad 35 I35 135
the Samaritan, the Septuagint, and Josephus, are all different, an Calman (2d.) mentioned only
have their respective vouchers and defenders. The antedulwvian by Sept. and Luke 3: 36. ! 0 0 130
patriarchs lived, each before his son’s birth, Salah 30 I30 I30
Heb. Sam. Sept. Eber 34 134 134
Adam J30 130 230 Peleg 30 130 130
Seth 105 105 205 Reu 32 132 132
Enos 90 90 190 Serug 30 130 130
Cainan 70 70 170 Nahor 29 79 179
Mahalaleel 65 65 165 Terah 70 70 70
#. 1. : }: Total, to the 70th year of Terah, 292 942 I 172
Methuselah IS7 67 167 “In this second period, the sum in Josephus is 1002. The Sept.
Lamech I82 53 188 account above, is taken from the Vatican copy; but if we follow the
Noah, at the flood 600 600 600 Alexandrian MS. we shall have, in the first period, the total 2262: and
*- º-smºs- *- in the second, 1072. On this subject the different MSS. of the Sept.
Total before the flood, - 1656 1307 2242 abound with various readings. See HALes's Chronology.”
º) º: CLARKE.
by Hales.
“The postdiluvian patriarchs lived, each before his son's birth :
p y
- Verses 4–20.
The Greek translation of the Bible, called the Septuagint, varies
4
B. C. 3074. f
The descendants of Seth.
GENESIS, V.
hundred and thirty years:
* and he died.
6 And Seth lived an
B.C.T hundred and five
3074. I years, and begat
Enos:
7 And Seth lived after
he begat Enos eight hun-
dred and seven years, and
begatsons and daughters:
8 And all the days of
Seth were nine hundred
B. Śl and twelve years:
2962. I and he died.
9 And Enos lived nine-
B. C.", ty years, and begat
#| * Cainan:
10 And Enos lived
after he begat Cainan
eight hundred and fifteen
years, and begat Sons and
daughters:
11 And all the days of
Enos were nine hundred
B. C.T and five years: and
2864. he died. -
12 And Cainan lived
B. C.T. Seventy years, and
3609. I begat Mahalaleel.
13 And Caiman lived
after he begat Mahalaleel
eight hundred and forty
years, and begat sons and
daughters: -
14 And all the days of
Cainan were nine hun-
B.C.T dred and ten years:
2769. I and he died.
15 And Mahalaleel
#3: lived sixty and five
3544. I years, and begat
Jared: * .
16And Mahalaleel liv-
ed after he begat # Jared
near akim to dust.
title. But God gave him a name, (Adam, red
earth,) which would continually remind him of
the meanness of his original, and to look to
the rock whence he was hewn, and the hole
of the pit whence he was digged, Isa. 51: 1.
Those have little reason to be proud, who are so
He gave this name both to
the man and woman, in token of their union,
both being of the earth, earthy.
What is most observable of Seth, is, that
Adam begat him in his own likeness, after his
image. Adam was made in the image of God;
but when ſallen and corrupt, he begat a son in
his own image, sinful and defiled, frail, mortal,
and miserable, like himself; not only a man like
himself, but a sinner like himself, guilty and ob-
moxious, degenerate and corrupt. Even the man
after God’s own heart owns himself conceived
and born in sin, Ps. 51: 5. Note, Grace does
not run in the blood, but corruption does. A
sinner begets a sinner, but not a saint, a saint.
Adam died, according to the sentence passed
on him, To dust thou shalt return. In the day
he ate forbidden fruit, he began to die: his whole
life after was but a reprieve, a forfeited, con-
demned, life; nay, a wasting, dying life: he was
not only like a criminal sentenced, but as one
already crucified, that dies slowly, and by de-
grees. - ... • *
V. 6—20. We have here all that the Holy
Ghost thought fit to record concerning five of the
patriarchs before the flood, Seth, Enos, Caiman,
Mahalaleel, and Jared. Nothing is observable
of them particularly, though we have reason to
suppose they were men of eminence, both for pru-
dence and piety, in their day. . .
The matter, one would think, might have been
delivered in fewer words; but it is thus plainly
set down, 1. To make it easy and intelligible
to the meanest capacity. 2. To show the plea-
sure God takes in the names of his people : we
eight hundred and thirty
found Cain's generation numbered in haste, ch.
4 : 18, but this account of the holy seed is given
at length; we are told how long they lived, that
lived in God’s fear, and when they died, that
died in his favor ; but as for others, it is no
matter. The memory of the just is blessed; but
the name of the wicked shall rot.
Their life is reckoned by days, v. 8, which
intimates the shortness of man’s life when longest.
If they reckon by days, sürely we must reckon
by hours, or, rather make that our frequent
prayer, Teach ws to number our days.
oncerning each, except Enoch, it is said,
and he died. It is good for us particularly to
observe and improve the deaths of others for our
own edification. Such a one was a strong,
healthful man, but he died ; such a one a
great and rich man, but he died : such a one a
wise, politic man, but he died; such a one a very
good man, perhaps a very useful man, but he
died. -
What is especially observable, is, that they all
lived very long; not one of them died till he had
seen the revolutions of almost eight hundred years,
and some of them lived much longer; a great
while for an immortal soul to be imprisoned in a
house of clay. The present life surely was not
to them such a burden as, commonly, it is now,
else they would have been weary of it; nor was
the future life so clearly revealed then as it is now
under the Gospel, else they would have been im-
patient to remove to it: long life to the pious
patriarchs was a blessing, and made them bless-
ings. 1. Some natural causes may be assigned
for-their long life in those first ages of the world.
Very probably the earth was more fruitful, its
º more strengthening, the air more
healthful, and the influences of the heavenly
bodies more benign, before the flood than after;
and some think their great knowledge of the
|
18 And Jared lived an
creatures, and of their usefulness both for food -
20 And all the days of
years, and begat Sons and
daughters:
17 And all the days
of Mahalaleel were eight
B. C. Thundred ninety and
2714. five years: and he
died.
hundred sixty and two
B. C.T years, and he be-
3382. I gat Enoch.
19 And Jared lived af.
ter he begat Enoch eight
hundred years, and begat
Sons and daughters.
Jared were nine hundred
B. C.T. sixty and two years:
2582. I and he died.
[Practical Observations.]
h 3:19. Heb. 9:27.
* Heb. Kenan.
f Heb. Jered.
i 4:17. 1 Chr. 1:3.
3:37. .
Henoch. Luke
PRACTICAL OBSERVATIONS.
V. 1—20. Considering how long men lived and had chil-
dren before the flood, we may well suppose that the earth was
filled with inhabitants; and conjecture, with apparent probabil-
ity, that there were many flourishing kingdoms, many revolu-
tions in states, many mighty achievements and renowned charac-
ters, which are all now buried in oblivion. In the judgment of
God, the saints are the only excellent and eminent persons, and
true religion the grand concern, on earth; compared with
which, all things else are scarcely worth mentioning.—The
power of God alone, ‘in whom we live, and move, and have our
being,” could preserve the human body for the few years, now
allotted to us; and the same power would suffice to preserve it
to the age of Methuselah, or for ever. Man lives as long as his
Creator pleases, and no longer; which should warm us not to
provoke Him, but to be prepared for and expecting our sum-
mons. Nor have we any cause to regret the shortness of our
present lives: Abel and Enoch, the two most favored characters
before the flood, were removed at an earlier period than any
others whose history is recorded. Were the world less misera-
ble, it could be no loss to die and go to heaven: nor can it ever
be gain to live and treasure up wrath by sin: and as the long
lives of the antediluvians might encourage procrastination and
increase presumption; so the shortness of our days may warn
us to hearken without delay to the voice of God in the Gospel.
- SCOTT.
from our version, (which was made from the Hebrew,) both in this
enealogy, and in that which follows. (11: 10–26.) But the original
ebrew is best entitled to our confidence: and the difference may
be ascribed to some mistakes in the numeral letters; or rather, per-
haps, to a vanity in the translators, which has been common in
many nations, of ascribing a very remote antiquity to the commence-
ment of their history.—The individuals here mentioned might not
be the first-born, as Seth was not the eldest son of Adam ; but the
enealogy was continued through them, not only from Adam to
oah, but afterwards even to Christ, ‘the second Adam, the Lord
from heaven.” Sco TT.
(5.) “Josephus well observes, The Patriarchs being men much be-
loved of God, and newly made by Him, with a strong constitution,
and excellent temper of body, and using better diet, the vigor of the
earth serving at the first for the production of better fruits : all
these things, joined with their temperance, constant exercise and
labor, a sweet temper of air, their knowledge in the nature of herbs
and plants, &c. might well contribute very much to as long a life as
is here mentioned : for the sooner peopling of the world, and more
certain propagation of religion and knowledge, arts and sciences.
Herein Moses hath the testimony of all the Greeks and Barbarians
also, who have wrote about ancient affairs; Manetho, who wrote the
Egyptian history, Berosus, who wrote the Chaldean ; Mochus, Hes-
tiºns, &c. who wrote the Phenician; with a great number of Greek
writers whom he mentions: who all say men anciently lived a thuw-
sand years. None indeed came up to that full sum, but some so near
it, that they, who were not exactly acquainted with the sacred story,
might well speak in that manner.” Patrick. “The Bramins have a
tradition that human-life once lasted a thousand years.” Burder.
Many would attribute the shortness of life since the flood to “a
change in the hygrometric character of the circumfused atmosphere:”
others to a change in the quantity of oxygen contained in the atmos-
phere, and its corruption by the mephitic exhalations of decayed ani-
inal and vegetable substances, since these were destroyed by the
flood. - - ED.
(8.) “By a tradition , almost universal among them, the oriental
writers attribute to Seth the invention of letters. The Hebrew lan-
guage had indeed reached, in the time of Moses, its highest point of re-
finement; and that it should have attained so much copiousness and
beauty without having been employed, previously, as a written lan-
gº if not impossible, altogether improbable.” Eichhorn, in
towe's Lowth. Respecting ‘the pillars of Seth,” Josephus may be
consulted, or Gill; but they are thought fabulous. - ED. .
(18) ‘The ancient Arabians and Greeks, as appears from Eusebius,
regarded Enoch as not only a prophet, but very learned man, and the
first who taught the knowledge of the stars, being the same who is
called Atlas, by the Arabian Edris ' \ - PATRick.
ar
[46
B. C. 3317,
The descendants of Seth.
GENESIS, V.
21 And Enoch lived
B.C.T sixty and five years,
3317. I and begatMethuse-
lah. *
22 And Enoch k walk-
ed with God after he
begat Methuselah three
hundred years, and begat
Sons and daughters.
23 And all the days of
Enoch were three hun-
dred sixty and five years.
24 And Enoch walked
with God, and he was
not: for God took him.
25 And Methuselah
lived an hundred eighty
and seven years, and be-
gat * Lamech. -
26 And Methuselah
lived after he begat La-
mech seven hundred
eighty and two years, and
begat Sons and daughters.
27 And all the days.
of Methuselah were nine
B.C.. I hundred sixty and
2348. I nine years; and he
died.
28 And Lamech lived
an hundred eighty and
two years, and begat a
SOI].
29 And m he called his
name. Noah, saying, This
same shall comfort us,
concerning our work and
toil of our hands, a be-
cause of the ground
which the LoRD hath
cursed.
30 And Lamech lived
after he begat Noah five
hundred ninety and five
years, and begat Sons and
daughters.
31 And all the days of
Lamech were seven hun-
B. C.T dred seventy and
2353. I seven years: and
he died. -
32 And Noah was five
B. C.T. hundred years old: ;
2448. I and Noah begat
° Shem, Ham and Ja-
pheth.
k 6:9. 17:1. 24:40. 48:15. I. v. 26:12.
;4. Ps. 116:9.
- C. 28. e
Luke 1:6. Arts. 9:31. 2 Cor. 6:16
Col. 1:10. 1 Thes. 2:12. 1 John 1:7.
] 2 Kings 2:11. Heb. 11:5,6. Jude
14,15.
* Heb. Lemech. 4:18. marg.
m 6:8,9. 7:23. 9:24. Is. 54:9. Ez.
14:14,20.—Matt. 24:37. Luke 3:36.
17:26,27. Noe. IIeb 11:7. 1 Pot.
3:20, 2 Pet. 2:5.
m 8:17, 19. 4:12. -
9:18,19,22–27. 10:1,32.
o 6:10. 7:13.
iſ Chr. ſº-28 fluffs 3:33
and medicine, together with their sobriety and
temperance, contributed much to it; yet we do
not find that those who were intemperate, as
many were, Luke 17: 27, were as short-lived as
intemperate men generally are now. 2. But it must
chiefly be resolved into the power and providence
of God; He prolonged their lives, both the more
speedily to replenish the earth, and the more
effectually to preserve the knowledge of God and
religion, then, when there was no written word,
but tradition was the channel of its conveyance.
All the patriarchs here, except Noah, were born
before Adam died ; so that from him they might
receive a full and satisfactory account of the
creation, paradise, the fall, the promise, and
those divine precepts which concerned religious
worship and a religious life: and if any mistake
arose, they might have recourse to him while he
lived, as to an oracle, to rectify it, and, after his
death, to Methuselah, and others, that had con-
versed with him: so great was the care of
Almighty God to preserve in his church the
knowledge of his will, and the purity of his wor-
ship.
W. 21–24. The accounts here run on for
several generations without any thing remarkable,
but at length there comes in one, of whom special
notice must be taken, Enoch, the seventh from
Adam: the rest, we may suppose, did virtuous-
ly, but he excelled them all, and was the bright-
est star of the patriarchal age. Little is record-
ed of him; but that little is enough to make his
name great, greater than that of the other Enoch,
who had a city called by his name. Here are
two things concerning him:
I. His gracious conversation in this world,
twice spoken of, v. 22, v. 24. Observe, 1. The
mature of his religion, and the scope and tenor
of his conversation ; he walked with God,
which denotes, (1.) True religion; what is god-
liness, but walking with God? The ungodly and
profane walk contrary to Him; the godly walk
with God, which presupposes reconciliation to
God, for two cannot walk together, eaccept they
be agreed, Amos 3: 3. and includes all parts
and instances of a godly, righteous, sober life:
to walk with God, is to set God always before
us, and to act as always under his eye; to live a life
of communion with God, both in ordinances and
providences; to make God’s Word our rule, and
his glory our end, in all our actions; to make it our
constantendeavor in every thing to please God, and
in nothing to offend Him; to comply with his will,
concur with his designs, and be workers together
with Him: it is to Le followers of Him as dear
children (2.) Eminent religion. He was en-
tirely dead to this world, and did not only walk
after God, as all good men do, but with God,
as if in heaven already: he lived above the rate,
not only of other men, but other saints; not only
good in bad times, but the best in good times.
(3.) Activity in promoting religion among others:
executing the priest’s office is called walking
before God, I Sam. 2: 30, 35. and see Zech.
3: 7. Enoch, it should seem, was a priest of
the Most High God, and, as Noah, who is like-
wise said to walk with God, he was a preacher
of righteousness, and prophesied of Christ’s second
coming, (Jude 14,) Behold, the Lord cometh
with his holy, myriads.
instead of saying, Enoch lived, says, Enoch walk-
ed with God; for it is the life of a good man
to walk with God. This was, [1..] The busi-
mess of Enoch’s life, his constant care and work;
while others lived to themselves and the world,
he lived to God. [2.] It was the joy and sup-
port of his life; communion with God was to
him better than life itself; To me to live is
Christ, Phil. 1: 21.
2. The date of his religion. It is said, v. 21.
he lived sixty-fibe years, and begat Methw-
selah; but, he walked with God after he begat
Methuselah; which intimates that he did not
begin to be eminent for piety, till about that time:
at first he walked but as other men. Great Saints
arrive at their eminence by degrees.
3. The continuance of his religion; he walk-
ed with God three hundred years, as long as he
continued in this world: the hypocrite will not
pray always; but the real saint, that acts from
principle, and makes religion his choice, will
persevere to the end, and walk with God while
he lives, as one that hopes to live for ever with
Him, Ps. 104; 33.
II. His glorious removal to a better world:
as he did not live like the rest, so he did not die
like the rest, v. 24. he was not, for God took
him; that is, as it is explained, Heb. 11: 3,
He was translated that he should not see
death, and was not found, because God had
translated him. Observe,
1. When he was thus translated. (1.) It was in
the midst of his days. The world, which was now
grown corrupt, was not worthy of him; or, he was
so much above the world, and so weary of it, as to
desire a speedy removal out of it; or, his work was
dome, and the sooner for his minding it so closely.
Note, God often takes them soonest whom He
loves best; and the time they lose on earth is
gained in heaven, to their unspeakable advantage.
(2.) It was when all the patriarchs, mentioned
in this chapter, were living, except Adam, who
died 57 years before, and Noah, who was born
69 years after; they two had sensible confirma-
tions to their faith other ways, but to all the rest,
who were, or might have been witnesses of
Enoch’s translation, that was a sensible encour-
agement to their faith and hope concerning a
future state.
2. How his removal is expressed. He was
not, for God took him. (1.) He was no long-
er in this world; it was not the period of his
being, but of his being here; he was not found,
so the apostle explains it from the LXX, not
found by his friends, who sought him, as the sons
of the prophets sought Elijah, 2 Kings 2:17. not
by his enemies, who, some think, were in quest of
him, to put him to death in their rage against him
for his eiminent piety: for it appears by his pro-
phecy, that there were then many ungodly sinners,
who spake hard speeches, and, probably, did
hard things, against God’s people, Jude 15. (2.)
| God took him, as afterward. He took Elijah, by
the ministry of angels. He was changed, as
those saints shall be, that will be found alive at
Christ’s second coming. Whenever a good man
dies, God receives him to Himself. The apostle
adds concerning Enoch, that, before his trans-
lation, he had this testimony that he plcased
§: and this was the good report he obtained.
Ote -
but by faith.
Now the Holy Spirit, that so walk with Him as to please Him.
3.
II.] Walking with God, pleases God. [2.]
We cannot walk with God, so as to please II im,
[3.] God Himself will honor those
He
will own them now, and witness for them before
angels and men at the great day: they that have
not, this testimony before the translation, yet
shall have it after. [4.] Those whose conversa-
tion in the world is truly holy, shall find their
Verses 21–24. -
‘Walking with God,” is a figurative description of the intimate
communion, which subsists between a merciful God and true believ-
Without coincidence in sentiment, judgment, and disposition,
there can be no cordiai union nor harmony. -
naturally propense to those things which God abhors and forbids,
and averse from those which He loves and commands.
walk with God, therefore, commences with the change of his judg-
ment and disposition by divine grace.
his sins, to despise the world in comparison of the favor of God, to .
“hunger and thirst after righteousness,’ to seek forgiveness, and ae-
ceptance in the way of God’s appointment, and to devote himself to
his love and service, and the pursuit of holiness. “It is possible also
& TS,
Jºhnos 3: 3. But man is
A sinner’s
Then he begins to repent of
earth. (9:20.)
that the translation of Enoch might be conferred, in order to show
What should have been common to all, had man persisted in his obe-
dience: a translation from the earthly to the heavenly paradise.”
Fuller, in Scott.
(24.) God took him.] ‘The Kalmucks,’ says Von Strahlenberg, ‘wor-
ship the idol Xacamuni, who, they say, was only a sovereign prince
of India 4000 years ago; but, on account of his unparalleled sanctity,
God had taken him up to heaven alive.” -
BURDER.
Verse 29,
It is generally thought that Noah greatly improved the art of hus-
bandry, and so lessened the labor before required in cultivating the
Scot T.
-
[47]
B. C. 2168.
JMixed marriages.
* GENESIS, WI.
CHAP. VI.
The worshippers of God intermarry
removal out of it truly happy. Enoch’s transla-
tion was not only an evidence to faith of the reality
with the ungodly; wickedness lapidly
increases; and the Lord in anger de-
termines to destroy the earth, 1–7.
Noah is accepted by God; warned of
an approaching deluge; and instruct-
of a future state, and of the possibility of the
body’s existing in glory in that state; but an en-
couragement to the hope of all that walk with
ed tº prepardºñº. 3 ºi." Heim. God, that they shall be for ever with Him: signal
photly obeys, 22. piety shall be crowned with signal honors.
A Nº it came to pass, W. 25–27. Some think Methuselah’s name
when men began a to prophetical, his father Enoch being a prophet—
multiply on the face of 1. º he º º: º dart, . . send-
.s ang forth, namely, of the deluge, which came
the earth, and daughters º very year he à. If his º was so in-
were born unto them, tended, and so explaimed, it was fair warning to
2. That "the sons of a careless world, alongtime before the judgment
God saw the daughters came. However, this is observable, that the
of men, “that they were longest liver that ever, was, carried death in his
fair; 4 and they took them . º: º might be º; "H" ..";
º e surely, though it came slowly. 2. He lived the
wives of all which they º We : of, that ever any man lived on
chose. : a earth; and yet died. Neither youth mor age will
3 And the LoRD said, i. g b
Il C1 Lile 5 discharge from that war. It is commonly sup-
$# E.4.22 pºut, lei. P. " that Methuselah died a little before the
:º). . 4: g t! t = : 1. g & *
82:6,7. i."; Nº. 2..." J. flood; the Jewish writers say, ‘seven days be-
:*. sº"; 3. ſºil fore,” referring to ch. 7: 10. and that he was
**iº. “” “* *** taken away from the evil to come; which goes
*ś, ºi,”; º; on this presumption, which is generally received,
$ii. ºf ºl.º.º. that all these patriarchs in this chapter were holy,
7.39. 2 Cor. 6.14–16. good men. I am loath to offer any surmise to
the contrary; and yet I see not that that can be any more inferred from their
enrolment here among the ancestors of Christ, than that all those kings of Judah
were so, whose names are recorded in his genealogy, many of whom, we are
sure, were much otherwise: and if this be questioned, it may be suggested
as probable, that Methuselah was himself drowned with the rest of the world;
for it is certain he died that year.
V. 28–32. Here we have the first mention of Noah.
I. His name signifies rest; his parents gave him that mame, with the pros-
pect of his being a more than ordinary blessing to his generation, v. 29.
Here is, 1. His father’s complaint of the calamitous state of human life. He
speaks as one fatigued with business, and grudging that so many of our thoughts
and precious minutes, which otherwise might have been much better employ-
ed, are unavoidably spent for the support of the body. 2. His comfortable
hopes of some relief by the birth of this son: This same shall comfort us;
which denotes not only the desire and expectation parents generally have con-
cerning their children, but also a prospect of something more: very probably,
there were some prophecies that went before him, as a person that should be
wonderfully serviceable to his generation, which they so understood as to con-
clude that he was the promised Seed, and then it intimates that a covemant-
interest in Christ as ours, and the believing expectation of his coming, furnish
us with the best and surest comforts, both in reference to the wrath and curse
of God which we have deserved, and to the toils and troubles of this present
time. ‘Is Christ ours? Is heaven ours? This same shall comfort wis.”
II. His children. It should seem Japheth was the eldest, ch. 10: 21. but
Shem is put first, because on him the covenant was entailed, as appears ch. 9:
26. where God is called the Lord God of Shem; to him, it is probable, the
birthright was given, and from him, it is certain, both Christ, the Head, and
the church, the body, were to descend; therefore he is called Shem, which sig-
mifies a name, because in his posterity the name of God should always re- wives.
main, till He should come out of his loins, whose name is above every name; I spiritual judgments.
so that in putting Shem first, Christ was in effect
put first, who in all things must have the pre-
eminence. *
CHAP. VI. V. 1, 2. The most remarkable
thing recorded of the old world, is, the destruc-
tion of it by the universal deluge, of which this
chapter begins the story.
For the glory of God’s justice, and for warm-
ing to a wicked world, before the history of the
ruin of the old world, we have a full account of
its degeneracy, its apostasy from God, and rebel-
lion against Him. Its destruction was an act,
not of absolute sovereignty, but of necessary jus-
tice, to maintain the honor of God’s government.
Two things occasioned the wickedness of the old
world:
1. The increase of mankind, v. 1. This was
the effect of the blessing, ch. 1: 23, and yet
man’s corruption so abused and perverted this
blessing, that it turned into a curse. Thus sin
takes occasion, by the mercies of God, to be the
more exceeding sinful. Prov. 29: 16. When
the wicked are multiplied, transgression in-
creaseth: when the number of the disciples
was multiplied, there arose a murmuring,
Acts 6: 1. and we read of a nation that was
multiplied, not to the increase of their joy, Isa.
9: 3. Numerous families need be well governed,
lest they become wicked families.
2. Mixed marriages, v. 2. The sons of God,
that is, professors of religion, married the
daughters of men, that is, those that were pro-
fane, and strangers to God and godliness. The
posterity of Seth intermingled with the excom-
municated race of Cain; they took them wives
of all that they chose. But what was amiss in
these marriages? They chose only by the eye.
They followed the choice of their own corrupt
affections, they married strange wives, and
were whequally yoked with wnbelievers, 2
Cor. 6: 14. This was forbidden to Israel, Deut.
7: 3, 4, was the unhappy occasion of Solomon’s
apostasy, 1 Kings 11. 1–4. and of bad conse-
quence to the Jews after their return out of Ba-
bylon, Ezra 9: 1, 2. Note, Professors of religion,
in marrying both themselves and their children,
should make conscience of keeping within the
bounds of profession. The bad will sooner de-
bauch the good, than the good reform the bad.
Those that profess themselves the children of
God, must not marry without his consent, which
they have not, if they join in affinity with his
enem leS.
V. 3. This comes in here, 1. As a token of
God’s displeasure at those who married strange
Fleshly lusts are often punished with
Or, 2. As another occa-
PRACTICAL OBSERVATIONS.
W. 21–32. Man, in his best estate, is altogether vanity.—
He is born, raises up a family, and dies. These are his me-
moirs: all else is a cipher, or a blot, except he w ALKS WITH
GoD.—The page of history records the splendid actions of the
great and illustrious: the report of the day proclaims the wealth
which some have accumulated and left behind, and of which
they are gone to render an account: the monuments of the dead
are often inscribed with pompous titles and flattering commen-
dations:—but may it, with truth, be engraven on my tomb-
stone, or whispered in the obscurest corner, “He walked with
God, and was not, for God took him!” and so far from envying
their distinctions, not even Enoch’s privilege shall be anxiously
desired; but, as one expresses it,
“I’ll hall the sharpest pangs of death,
Which break my way to God.” Doddridge.
We may also observe that they, who begin young to walk with
God, may expect to walk with Him long, comfortably, and use-
fully: and the true Christian’s perseverance in holiness, through
many a year, till God takes him, will best evince and illustrate
that doctrine, which many oppose, and others pervert.—But
walking with God requires no monkish celibacy and solitude:
it well consists with the cares and comforts, and much consists
in the conscientious performance of the duties, of social and rela-
tive life.—As, however, we need better comforters under our
toil and sorrow, than the dearest relations and most promising
offspring, may we seek and find the comforts of faith in Christ,
and of joy in the Holy Ghost! SCOTT.
NOTES.
CHAP. VI. V. 1, 2. The spil itual worshippens of God are his chil-
dren ; and this honorable title is sometimes conferred on all who
profess the true religion. These seem to have kept themselves for a
iong time distinct from such as were openly irreligious, on idolatrous;
the former uniting with Seth’s descendants, the latter with Cain’s.
But at length, when the human race had greatly increased, and
beautiful women were observed among the irreligious or idolatious
party; the worshippers of God were induced, by unworthy motives,
unreservedly to contract marriages with them, which made way for
a rapid increase of wickedness, and an almost universal apostasy.
(JMarg. Ref.) These women are called ‘the daughters of men,” or
rather of Adam : as inheriting his fallen nature, and imitating his
gin, but not his repentance. Scott.
(2.) Sons of God.] Chief men; so Boothroyd, after the Sam. both
Arab., Onkelos, Aquil, and Sym. and Bp. Wilson ; comp Ps. 82: 1, 6.
Ex. 21: 6. 22: 8, 28. 1 Sam. 2.25. Ps. 138; 1, &c. “Some of the Jew-
1sh rabbins and Christian fathers dreamed that sons of God meant
angels.” Dr. J1. Clarke, and Williams. Dr. Wall paraphrases these
verses thus: “When men began to multiply on the earth, the chief
men took wives of all the handsome poor women they chose. There
were tyrants in the earth in those days; and also after the antedilu-
vian days, powerful men had unlawful connections with the inferior
women, and the children which sprang from this illicit commerce
were the renowned heroes of antiquity, of whom the heathens made
their gods.’ So Carpenter. ICD.
Verse 3.
For that he also is flesh.] Not only ſrail and feeble, but carnal and
[18]
B, C, 2468. GENESIS, WI.
Wickedness of mankind.
sion of the great wickedness of the old world;
the Spirit of the Lord, being provoked by their
resistance of his motions, ceased to strive with
them, and then all religion was soon lost. This
God warns them of, that they might not further
vex his holy Spirit, but by their prayers stay
Hirn with them. Observe,
1. God’s resolution. The Spirit then strove
by Noah’s preaching, 1 Pet. 3:19, 20, and by
inward checks; but in vain with most men;
therefore, saith God, He shall not always
strive. Note, (1.) The blessed Spirit strives
with sinners, by the convictions and admonitions
of conscience, to turn them ſrom sin to God.
(2.) If the Spirit be resisted, quenched, and
striven against; though He strive long, He will
not strive always, Hos. 4: 17. (3.) Those are
ripening apace for ruin, with whom the Spirit of
grace has left off striving.
2. The reason; for that he also is flesh, that
is, incurably corrupt, carnal, and sensual. Can
the Ethiopian change his skin? He also; that
is, All; one as well as another. Note, (1.) The
corrupt nature, and inclination of the soul toward
the flesh, oppose the Spirit’s strivings, and ren-
der them ineffectual. (2.) When a sinner has
long sided with the flesh against the Spirit, the
Spirit justly withdraws, and strives no more.
• My spirit shall not al-
ways strive with man, for
that he also is 'flesh : yet
his days shall be an hun-
dred and twenty years.
4 There were 5 giants
in the earth in those days;
and also after that, when
the sons of God came
in unto the daughters of
men, and they bare chil-
dren to them; the same be-
came mighty men, which
were of old, h men of re-
I] O WIT.
5 And i God saw that
the wickedness of man
was great in the earth,
and that *every “imag-
ination of the thoughts
of his heart was only evil
# continually.
6 And it * repented
the Lord that he had
• Nº,...", Nº.º. º. None lose the Spirit’s strivings, but those that
; : "rººi,” “” have first forfeited them. ſº •
tºº. Rom, sil—13. Gal. 5. 3. A reprieve granted, notwithstanding; yet
g Num. 13.33. Deut. 2:20,21. 3:11. his days shall be 120 years; so long I will de-
hiº"N. lºam. *-*. fer the judgment they deserve, and give them
*# ºp. 141–4. Rom. space to plevent, it by repentance and reforma-
1:28–31. 3.10–19. tion. Justice said, Cut them down; but mel cy
* Heb. the whole unagunation, with
the purposes and destres of the
heart.
k 8:21. Job 15.16. E. . 7:29. 9.3. Jer.
17:9. Malk 7:21–23. Eph. 2:1–3.
Tit. 3-3.
interceded, Lord, let them alone this year also;
and prevailed, for six-score years. Note, The
time of God’s forbearance toward provoking
- sinners is sometimes long, but always limited:
łºway. reprieves are not pardons; though God bear a
m Num,2319. Deu!. 32 36, 1 Sym. - great while, He will not bear always.
:ll, 29. º º s Rºko.
#.” jºs” #."; W. 4, 5. We have here a further account of
Here is,
Jon. 3:10. Mal. 3:6. ... Rom. 11:29. the corruption of the old world.
7 I. The temptation they were under to oppress
Heb. 6:17, 18 Jam. 1317.
and do violence; they were giants, men of renown; and carried all before
them, 1. With their great bulk, as the sons of Anak, Numb. 13:33. 2. With
their great name, as the king of Assyria, Isa. 37: 11. Note, Those that have
so much power over others as to be able to oppress them, have seldom so much
power over themselves as not to oppress; great might is a very great snare to
many. This degenerate race slighted the honor their ancestors had obtained
by virtue and religion, and made themselves a great name, by that which was
the perpetual ruin of their good name.
II. The charge exhibited and proved against them, v. 5. God saw it, and
that is instead of a thousand witnesses. What He took notice of was,
1. The streams of sin that flowed in men’s lives; He saw that the wick-
edness of man was great in the earth. Observe the connection of this with
what goes before. Note, Wickedness is then great, when great men are wick-
ed. Their wickedness was great; that is, abundance of sin of every kind
was committed most daringly in all places, by all sorts of people. This God
saw. Note, All the sins of sinners are known to God, the Judge, who judges
aright, how great they ale, and cannot be deceived in his judgment.
2. The fountain of sin in men’s hearts: any one might see that the wicked-
ness of man was great, for they declared their sin as Sodom; but God’s eye
went further; He saw that every imagination of the thoughts of his heart
was only evil continually. A sad sight, very offensive to God’s holy eye!
This was the bitter root, the corrupt spring: all the violence and oppression,
all the luxury and wantonness, in the world, proceeded from the corruption of
mature; lust conceived them, Jam. I : 15. See Matt. 15: 19. (I.) The
heart was maught: deceitful and desperately wicked; the principles corrupt,
the habits and dispositions evil. (2.) The
thoughts of the heart were so; thought is
sometimes taken for the settled judgment or opin-
ion, and that was brilled, biassed, and -misled;
sometimes for the workings of the fancy, and
those were always either vain or vile, either
weaving the spider’s web, or hatching the cocka-
trice’s eggs. (3.) The imagination of the
thoughts of the heart was so, that is, their de-
signs and devices were wicked. . They did not
do evil only through carelessness, but deliberate-
ly, designedly. It was bad indeed; only evil,
continually evil, every imagination was so.
There was no good to be found among them, no,
not at any time: the stream of sin was full, and
strong, and constant; and God saw it; see Ps.
14: 1–3.
W.-6, 7. Here is,
I. God’s resentment of man’s wickedness; He
did not see it as an unconcerned spectator, but
as one injured and affronted by it; He saw it as
a tender father sees the folly and stubbornness
of a rebellious and disobedient child, which not
only angels him, but grieves him, and makes him
wish he had been written childless. The ex-
pressions here used, (v. 6.) are very strange;—
but they are expressions aſter the manner of men,
and must be so under stood as not to reflect on
the honor of God’s immutability or ſelicity.
1. It does not bespeak any passion or uneasi-
mess in God; (nothing can create disturbance to
the Eternal Mind;) but only his just and holy dis-
pleasu e against sin and sinners. He is pressed
by the sins of his creatures, Amos 2: 13. wea-
ried, Isa. 43: 24. broken, Ezek: 6.9. grieved,
Ps. 95: 10. and here, grieved to the heart, as
men who, when wronged and abused by those
they have been very kind to, repent of their
kindness, and wish they had never fostered that
snake in their bosom, which now hisses in their
face, and stings them to the heart. Does God
thus hate sin? And shall not we hate it? Has
our sin grieved Him to the heart? And shall
not we be grieved and pricked to the heart for
it? O that this consideration might humble us,
and shame us, and that we may look on Him
whom we have thus grieved, and mourn! Zech.
12: 10.
2. It does not bespeak any change in God’s
mind; (for He is in one mind, and with Him
there is no variableness;) but a change of his
way; when God had made man upright, He
rested and was refreshed, Exod. 31: 17. and
his way toward him showed He was pleased with
the work of his bands; but now that man
had apostatised, He could not but show Himself
displeased: so that the change was in man, not
in God. God lepented that He had made, but
we mever find Him repenting that He redeemed
man; though that was a work of much greater
expense, because special and effectual grace is
given to secure the great ends of edemption ; so
that those gifts and callings are without re-
pentance, Rom. 11 : 29.
II. When God lepented that He had made, He
resolved to destroy man. The original word is
very significant, I will wipe off man from the
earth, (so some,) as dirt or filth is wiped off
from a place which should be clean, and is th own
depraved; having prostituted the noble powers of his rational soul,
and every higher consideration, to make provision for gratifying cor-
rupt inclinations. Scot T.
Verse 4,
Giants.] These giants, perhaps, were men of great stature and
strength, but more certainly men of enormous wickedness. And
the children, which sprang from the intermarriages above-mentioned,
were of the same character.
The Hebrew word, rendered giants, appears to be derived from a
root which signifies to fall : either, Men who had fallen from God; or
Men, who by force and power caused others to fall, that is, cast
them down. Scott.
& Violent men, of extraordinary stature and strength.” Dutch Ann.
Heidegger, Dodd, Rosenm. Calmet, Asseinb. Ann. Aulsworth, Patrick,
Robertson, Bush, Brown, Orton. ‘The Greek and Latin historians
and poets, and particularly Pliny, relate that there were giants in the
first ages of the world; and record that, on opening sepulchres, bodies
of men have been found of larger than modern size.” Gleig. But
Dr. A. Clarke says our translators have rendered by giants seven
different IIebiew words, which phobably mean, in general, persons
O. T. VOL. I.
Qf renown.]
of great knowledge, piety, courage, wickedness &c. and not men
of enormous stature.
* Lawless warriors, as the term is not restricted to the sense of
giants; it denotes such persons as fall upon or attack others unjustly.”
Boothroyd. So Aquila and Symmachus, and Le Clerc. Gleig. Hewlett
admits this meaning to the word here.
ED.
“Much to the discredit of humanity, such characters
have been the principal theme of historic record, and of worldly ad-
miration, in all ages.”
BUs H.
Verse 5.
The words of this verse are peculiarly expressive: * Every imag-
ination of the thoughts of the heart.” That is, the workings of the fancy
the contrivances of the understanding, the purposes, desires, and
affections of the whole soul, were every one of them evil, only evil,
without any intermixture of good ; only evil, every day, continually,
without interruption or cessation 1
Scott.
Verses 6, 7.
It repented....it grieved.] Such expressions as these are used by the
Holy Spirit, in a gracious condescension to our apprehensions; and
to accommodate heavenly things, as far as their nature will admit of
[49]
13. C. 2468.
God resolves to destroy man.
GENESIS, WI.
made man on the earth,
and "it grieved him at
his heart.
7 And the LoRD said,
1 will destroy man whom
I have created, from the
face of the earth, * both
man and beast, and the
creeping thing, and the
fowls of the air: for it re-
penteth me that I have
made them.
[Practical Observations.]
8 But Noah o found
grace in the eyes of the
LoRD.
9 These are P the gen-
erations of Noah : Noah
was a 4 just man and
f perfect in his genera-
tions, and " Noah walked
with God.
10 And Noah begat
three sons, * Shem, Ham,
and Japheth.
11 The earth also was
corrupt before God; and
the earth was “filled with
violence.
n Deut 529. 32:29. Ps. 73.40 81:13,
95.10. , Is. 48.18. Luke 19.41,42.
Eph. 4 30.
* Heb. from man unto
o 19 19. Ex. 33 12–17. Prov 3:4.
8:35 12.2. Jer. 31.2. Luke 1.30.
Acts 7:46. 2. 'Tim. 1: 18.
p 2.4. 5.1.
q Job 12:4. Prov. 4:18.
Hab 2:4. Luke 2:25. 23.50. Acts
10:22. Gal 3:11. 7.
* Or, upright. 2 Chr. 15.17. 25-2.
Job 1.1.8. Ps. 37: Luke l’6.
Phil. 3.9–15.
r See on 5:22.
s 5-32.
60:18. E7. 8:17. 28 16.
Hab. 2:8,17.
beast.
F.C. 7:20.
t Is. Hos.
4.1,2.
wicked, Noah kept his integrity, v. 9.
to the dunghill, the proper place for it. See
2 Kings 21: 13. Those that are the spots of
the places they live in; are justly wiped away by
the judgments of God. I will blot out man
from the earth, (so others,) as lines which dis-
please the author are blotted out of a book; or, as
the maine of a citizen out of the rolls of the free-
mem, when dead, or disfranchised. Even the brute
creatures were to be involved in this destruction:
These were made for man, and therefore must
be destroyed with man; for the end of their crea-
tion also was frustrated: v. 7. they were made, that
man might serve and honor God with them; and
therefore were destroyed, because he had served
his lusts with them, and made them subject to
vanity. God thus resolved concerning men, after
his Spirit had been long striving with them in
vain. None are ruined by the justice of God but
those that hate to be reformed by the grace of
od.
V. 8–10. Noah is here distinguished from
the rest of the world, by a peculiar mark of hom-
or, v. 8. This vindicates God’s justice in his
displeasure against the world, and shows that
He had strictly examined the character of every
person in it, before He pronounced it universally
corrupt; for, there being one good man, He
found and smiled on him. It also magnifies his
grace towards Noah, that he was made a vessel
of God’s mercy, when all mankind besides were
become the generation of his wrath: distinguish:
ing favors bring under peculian ly strong obliga-
tions. Probably, Noah did not find favor in the
eyes of men; they hated and persecuted him, be-
cause both by his life and preaching he con-
demned the world: but he found grace in the
eyes of the Lord, and that was honor and com-
fort enough. God made more account of Noah
than of all the world besides; and this made him
greater and more truly honorable than all in
those days who became mighty men, and men of
renown. Let this be the top of your ambition,
to find grace in the eyes of the Lord; herein
let us labor, that, present or absent, we may be
accepted of Him, 2 Cor. 5: 9.
When the rest of the world was corrupt and
This character of Noah comes in
here either, (1.) As the reason of God’s favor to him; his singular piety
qualifying him for singular tokens of God’s loving kindness; or (2.) As the
effect of God’s favor to him; God’s good-will to him producing this good work
in him; he was a very good man, but no better than the grace of God made
him, 1 Cor. 15: 10.
Observe [1..] He was a just man, that is, justified
before God by faith in the promised Seed; for he was an heir of the
righteousness which is by faith, Heb. II: 7.
right principles and dispositions implanted in him; was righteous in his con-
its avowed enemies.
He was sanctified, and had
*
versation, made, conscience of rendering to all
their due, to God his due, and to men theirs.
Note, That conversation which will be pleas-
ing to God, must be governed by simplicity
and godly sincerity, not by fleshly wisdom,
2 Cor. 1: 12. God has sometimes chosen the
foolish things of the world, but never the knav-
ish. [2.] He was perfect, not with a sinless
perfection, but a perfection of sincerity; and it
is well for us, that, by virtue of the covenant of
grace, on the score of Christ’s righteousness,
sincerity is accepted as our gospel perfection.
[3.] He walked with God, as Enoch before
him; it was his constant care to conform him-
self to the will of God, to please Him, and to
approve himself to Him. Note, God looks down,
with an eye of favor, on those who sincerely
look up to Him with an eye of faith. But, [4.]
What crowns his character, is, that thus be
was, and died thus, in his generation, in that
corrupt, degenerate age, in which his lot was
cast. It is easy to be religious, when religion
is in fashion; but it is an evidence of strong faith
and resolution, to appear for God, when no one
else appears for Him: so Noah did, and it is on
record, to his immortal honor. º
W. 11, 12. The wickedness of that genera-
tion is here again spoken of, 1. As a foil toº
Noah’s piety; or, 2. As a further justification
of God’s resolution to destroy the world.
All kind of sin was found among them, for, v.
11. it is said that the earth was corrupt before
God; that is, either they had other gods before
Him, or, worshipped Him by images, or, were
corrupt and wicked in despite and contempt of
Him, defying Him to his face. The earth was
also filled with violence, and injustice toward
men; there was no order or regular government;
no man was safe in his possessions; no, not the
most innocent life, nothing but murders, rapes,
and rapine. Note, Wickedness, as it is the
shame of the human nature, so it.is the ruin of
human society.
That which most aggravated the matter, was
the universal spreading of the contagion. It
was not some particular nations or cities that
were thus wicked, but the whole world of man-
kind, all flesh were so: there was nome that did
good, no, not one, beside Noah. . Note, While
there is a remnant of praying people in a nation,
judgments may be kept off a great while; but
when nome stand in the gap to make up the
breach, what can be expected but an inundation
of wrath?
V. 13–21. I. God here makes Noah the man
PRACTICAL OBSERVATIONS.
W. 1–7. There is scarcely a more lamentable proof of a must not marry in opposition to his will: and He will not allow
decay in vital godliness, or a more effectual mean of hastening us to prefer beauty, wit, wealth, or honorable alliances, to pie-
it, than intermarriages betwixt professors of true religion and ty.—How few are aware that the description here given of
In all ages there seems to have been a human depravity suits them, while unregenerate! Imattention,
peculiar curse of God on them; the evil example of the ungodly ignorance of the divine law, and self-flattery, hide this humiliat-
party generally corrupts the other; family-religion is put an end ing truth from men’s minds; yea, strongly prejudice them
to; and the children, almost universally, are trained up accord- against it: but a deep conviction of it, with application to our
ing to the maxims of the ungodly parent. If we profess our-, own state and character, is essential to a due valuation of the
selves to be “the sons and daughters of the Lord Allnighty,’ we salvation proposed in the Gospel. SCOTT.
it, to the similitude of earthly things: just as we speak to children was such as in men springs from these causes; and the expression
in their language, and in accommodation to their capacities, that we most emphatically denotes extreme abhorrence of the crimes of men,
may the better convey our meaning to their minds.-Metaphysical and of their desperate depravity. Scott.
truth is too refined and subtile for mankind in general ; but the Scrip- (6.) “God’s repentance is not a change of his will, but of his
tures were written to make even the poor and illiterate wise unto work: repentance with man is a changing of his will : repentance
salvation. To speak to them of the cause, from its sensible and visi- with God is the willing of a change.” Gataker, in Evan G. SYN.
ble effects, more readily informs and more deeply interests them : Verses 8, 9. -
while other passages sufficiently guard the sober inquirer from mis- Noah is the first person, who is called jº or just ; that is, he
apprehension.—Should an artist, after bestowing much pains, and was so by the ‘righteousness of faith.” (M. R.—Heb. 1]: 7.) Scott.
manifesting great skill, about come curious piece of mechanism (9.) Generations.] ‘ Rather, events which occurled in the days of
dash it to pieces; we should conclude from this effect, that he repented Noah ; so Dutch Ann, and so Boothroyd, &c. See note, 2:4. Ed.
having made it. Or should a parent, after conferring great favors Walked with God..] ‘ It is of unspeakable advantage to possess our
on his child, be provoked by his misconduct finally to disinherit him; minds with an habitual good intention, and to aim all our thoughts,
we should thence infer, that he was “glieved at his heart” that he words, and actions at some laudable end, either the glory of our
had bestowed so much upon him. . Thus the Creator, having formed Maker, the good of mankind, or the benefit of our own souls. He
the earth, and men upon it; having displayed his wisdom, power, who has this, will enter on no circumstance of life without considering
and goodness in his works, and in the riches which He had confer- if it be well pleasing to God, conformable to the dictates of reason,
red on man, in whom especially his glory had shone ; after the earth suitable to human nature in general, or to that particular station in
was filled with inhabitants, was provoked by their wickedness to which he is placed. He lives in a perpetual sense of the divine
destroy them all with a flood. This was an effect which seemed to presence, and regards himself as acting under the observation and
flow from his repenting that He had made man, and to indicate that inspection of his Judge. This was the character of those holy º;
He was grieved at his heart.”—It is indeed impossible that God should who, in Scripture, are beautifully said to have “walked with God.”
really be sorry, or repent of any thing that He has said or done ; or ADD1son, in D'Oyly and JMant.
really wish He had never said or done it : but his change of conduct
B. C. 2468.
JNoah commanded to build an ark.
GENESIS, WI.
12 And God “ looked
upon the earth, and be-
hold, it was corrupt: for
-* all flesh had corrupted
his way upon the earth.
13 || And God said
unto Noah, y The end of
all flesh is come before
me; for the earth is fill-
ed with violence through
them: and behold, I-will
destroy them “with * the
earth. • -
14 a Make thee an ark
of gopher-wood: frooms
... shalt thou make in the
ark, and shalt "pitch it
within and without with
pitch. -
15 And this is the fash-
ion which thou shalt
make it of: the length of
the ark shall be three hun-
dred 9 cubits, the breadth
of it fifty cubits, and the
height of it thirty cubits.
16 A 4 window shalt
thou make to the ark,
and in a cubit shalt thou
tions.
of his counsel; as, afterward, He told Abra-
ham his resolution concerning Sodom, ch. 18:
17. Shall I hide from Abraham? Note, The
secret of the Lord is with them that fear
Him, it was with his servants the prophets,
Amos 3: 7. by a spirit of revelation, informing
them particularly of his purposes; it is with all
believers, by a spirit of wisdom and faith, ena-
bling to understand and apply the general de-
clarations of the written Word, and the warn-
ings there given. * - ºr
Noah, it is likely, in º; to his neigh-
bors, had warned them, in general, of the Wrath
of God that they would bring on themselves by
their wickedness, and now God seconds it by
a particular denunciation of wrath, v. 13. that
Noah might try if that would work upon them;
whence observe, 1. God confirmeth the words
of his messengers, Isa. 44; 26. To him
... that has, and uses what he has for the good of
others, more shall be given, more full instruc-
The reasons, why a flood was used, we
may be sure, were wise and just, though to us
unknown. God has many arrows in his quiver,
and may use which He pleases: as He chooses
the rod with which He will correct his children,
so He chooses the sword with which He will cut
off his enemies. - -
Observe the manner of expression, I, even I;
I that am infinite in power, and therefore can
do it, infinite-in justice, and therefore will do
it. It bespeaks the certainty of the judgment;
see Job 11: 10. and the tendency of it to God’s
glory, and the honor of his justice; thus He will
lasting covenants.
God to whom vengeance belongs: methinks
the expression here is somewhat like that, Isa.
1: 24. Ah, I will ease me of mine adversaries.
II. God here makes Noah the man of his
covenant, another Hebrew periphrasis of a
friend, v. 18. 1. The covenant of providence;
that the course of nature shall be continued to
the end of time; notwithstanding the interrup-
tion which the flood would give to it; this pro-
mise was immediately made to Noah and his
sons, ch. 9: 8, &c. They were as trustees for
all this part of creation, and greatly honored
thereby. 2. The covenant of grace; that God
would be to him a God, and that out of his seed
God would take to Himself a people. Note, (1.)
When God makes a covenant, He establishes it;
He makes it sure, makes it good; his are ever-
(2.) The covenant of grace
has in it the recompense of singular services, and
the fountain and ſoundation of all distinguishing
favors; we need desire no more, either to make
up our losses for God, or provide a happiness for
us in God, than to have his covenant established
with us.
III. God here makes Noah a monument of
8paring mercy, by putting him in a way to
secure himself in the approaching deluge, that he
might not perish with the rest of the world, v. 13.
Note, Singular piety shall be recompensed with
distinguishing salvations.
Now, 1. God directs Noah to make an ark,
v. 14–16. This ark was like the hulk of a ship,
fitted not to sail, (there was no occasion for
that, when there should be no shore to sail to,)
finish it above: and “the
door of the ark shalt thou
set in the side thereof:
* with lower, second, and
third stories shalt thou
be magnified and exalted in the
the world shall be made to know
u 8. Job 33:27. Ps. 33:13,14. 53.2.
Prov. 15:3. • -- -
x 5. 7:1,21. 9:12,16,17. Luke 3:6.
earth, and all
that He is the
* Or, from the earth. 7:23.
z Jer. 4:23–28. 2 Pet. 3:6,7,10–12.
a Matt. 24:38. Luke 17:27. 1 Pet.
but to float on the waters, waiting for their fall.
God could have secured Noah, without putting
b Ex. 2:3.
c 7:20. Deut. 3:11.
d 8:6. 2 Sam. 6:16, 2 Kings 9:30.
& y Jer. 5i:13. Ez. 7:2–6. Amos 8:2. 3:20. e 7:16. Luke 13:25.
make it. 1 Pet. 4:7. f Heb. nests. f Ez. 41:16. 42:3.
• . . . Verses 14–16. 43 genera of the mammals, (543 species,) 74 genera of birds, (2372
The word here rendered an ark, is only used for Noah’s ark, and species,) 10 genera of amphibia, 316 land species. [Or, according to
that ark of bulrushes in which the child Moses was preserved. . It
seems to have been built, in some respects, like the hulk of a ship ;
except that it was flat-bottomed, square at each end, and roofed as
a house; so that it terminated at the top in the breadth of a cubit. It
is not agreed what kind of timber is meant by Gopher-wood 3 per-
haps that of the cypress-tree. The ark was made with three decks,
, and divided into many little cabins; it was pitched within and With-
out to keep it tight and sweet; and lighted from the upper part, pro-
bably by one window reaching from end to end. A cubit was some:
thing more than half a yard; so that this enormous vessel was about
a hundred and sixty yards in length, twenty-seven in breadth, and
sixteen in height; and thus vastly larger than our greatest ships.
Learned men have shown, that these dimensions were far more than
were necessary to contain all the animals to be preserved, and suf-
ficient provision for them. But it must at first sight be evident that
so great a vessel, thus constructed, and with so few persons on
board, was utterly unsuitable to-weather out the deluge; except as it
was under the immediate guidance and protection of the Aºy.
- - COTT. -
(14.) Gopher-wood.] ‘ Cypress. So Calmet, Bochart, and Fuller, be-
cause of the similarity of names in the Heb. and Gr. the durability
of the cypress, which was very fit for shipbuilding, and so used,
and its abundance in Assyria where Noah built the ark. [So Heideg-
ger.] Avenarius, Munster, Taylor, &c. think it was the pine, its rela-
tive gophrit signifying sulphur, brimstone, &c. and no wood pro-
duces so much of these as the pine. After all, gopher may be a gen-
eral name for resinous trees. [So Voss IUs.]” É. by Robi Nso N.
(15.) Ark.] ‘ ‘‘ After the nicest examination and computation, and
taking the dimensions with the greatest geometrical exactness, the
most learned and accurate calculators, and persons most conversant
with the building of ships, conclude, that if the ablest mathematicians
had been consulted about proportioning the several apartments in the -
ark, they could not have done it with greater correctness than Moses
has done:” thus this narrative confirms the authority of Scripture
since this accuracy of proportion, in JNoah's time, can be attributed
only to inspiration.” Wilkins, Saurin. “The proportion of the ark is
that of the size of a rightly framed man.’ Assemb. Ann. If...We
reckon the cubit at 21 inches, the ark was 512 feet, long, 87 wide
and 52 high; and the internai capacity, 357,600 cubical cubits. If
the cubit was 18 inches, the length was 450 feet, width 75, and
height 45. The height might be divided into four stories, allowing
3} cubits to the first, 7 to the second; 8 to the third, and 5% to the
fourth; and allotting 5 cubits for the thickness of the top and bottom,
and the floors. The first story, (not reckoned a story by Moses)
might be the bottom, or hold, and contain fresh water; the second,
a magazine; the third might contain the beasts ; and the fourth the
fowls.” Calmet. As to the number of beasts, it is not necessary to
suppose that each species now known was represented, for matural-
ists are generally of opinion that their number has greatly increased,
from the influence of climate, food, intermixture of races, &c. - Dr.
A. Clarke suggests that the genera of animals only are meant; if so,
the land animals necessary to be preserved in the ark will number
Martinius states that the
Cuvier, about 70 genera of land beasts, (including 5 fossil genera,) and
109 of birds.) Calmet calculates that all the four-footed beasts, in-
cluding 3650 sheep (if necessary for the food of the carnivorous ani-
mals,) would scarcely occupy more room than 120 oxen, 3730 sheep
and 80 wolves; and that all the beasts might easily have been lodged
in 36 stables, and all the birds in as many lofts, allowing each
apartment to be 52% feet in length, 29 in width, and 13% in height.
The hold might contain 31,174 bushels of water: there was ample
room for provisions for a much greater number than entered the ark
—and for chambers, &c. for the family of Noah. “This,” says Booth-
.royd, ‘Bp. Wilkins has proved, and that a first rate man of war
would be capacious enough for the purpose.” ‘Disputes,’ says Ro-
senmüller, “as to the dimensions of the ark are vain, because meas-
ures vary so much with time.” *
* No fact that ever occurred in the world is so well attested as
the deluge, both by natural and civil history.” H. HoRNE.
Heathen writers traditionally describe Noah under the various
names of Xisuthrus, Saturn, [Annacus, Prometheus, Deucalion,
Ogyges, Liber or Bacchus, and Janus, &c. In the East the true name
of Noah was better preserved ; he was there called Noas, Naus, and
sometimes contractedly Nous. Throughout the whole kindred family
of languages, from India to us, the syllable JNa or JNach is one of the
fundamental sounds by which water and many ideas connected with
it are designated, as navigate, &c. &c. Calmet, by Rob. and Bryant’s
JMythology. -
Of these traditions, that exhibited by Lucian is most correspondent
to Moses. D.
‘The most ancient writers, as Berosus the Chaldean, Abydenus
the Syrian, Molo, Jerome the Egyptian, Mnaseas, and Nicolaus of
Damascus, as also Polyhistor, Lucian and Apollodorus have told of the
ark, and the mountains on which it rested. Joseph Acosta and
Antony Herrera relate, that traditions of the flood exist among the Cu-
bans, Mechoacans, and Ni-
caraguas. AugustineCorata * w
and Lopez Gomera relate -
the same of the Peruvians
and Mexicans. Martin
Chinese have the same
story,” [...And the Bramins
also.” Gill.]
HE I DEG GER.
So uniform and almost
invariable, from age to age,
are the habits and customs:
of the oriental nations, that
a happy illustration Öf the
shape of the ark may be
obtained from the present
mode of building, as in the
annexed figure of an Arab
Cottage by JNiebuhr. Ed.

B. C. 2348.
Directions given to Noah.
GENESIS, VI.
17 And s behold, I,
even I, do º bring a flood
of waters upon the earth
to destroy all flesh,where-
in is the breath of life,
from under heaven; and
every thing that is in the
earth * shall die.
18 But with thee will
I'establish my covenant:
and thou shalt ºn come
into the ark; thou, and
thy sons, and thy wife,
and thy sons' wives with
thee.
19 And of every liv-
ing thing of all flesh,” two
of every sort shalt thou
bring into the ark to keep
them alive with thee: they
shall be male and female.
20 Offowlso after their
kind, and of cattle after
their kind, of every creep-
ing thing of the earth
after his kind: P two of
every sort shall come un-
to thee, to keep them alive.
21 And take thou unto
thee of q all food that is
eaten, and thou shalt gath-
er it to thee, and it shall
be for food for thee, and
for them.
22 Thus did Noah;
* according to all that God
commanded him, so did
he.
g 9:9. Ex. 14:17. Lev. 26:28. Deut.
32:39. Is. 51:12. Ez. 5.8. 63. 34:
11.20. Hos. 5.14.
h 74,1723. Ps. 29.10. 93:3,4. Amos
6
9
j 2:7. 7:15.
k Rom. 5.12–14,21. 623. 8 20–22.
1 9:9,11. 17.4,7,21.
m 7:17,13. Is. 26:20. 1 Pet. 3.20. 2
Pet. 2:5.
n 7:2,3. , 8.17. o 1.20–22.
p 7.8–16.
q 1.29,30. Job 38:41. 40.20. Ps. 36.6.
104:27,28. 136:25. 145.16. 147.9.
Matt. 6:26.
r 7:5. 17.23 Ex. 40:16,21,23,27,32.
Matt. 7:24–27. John 2:5. 15:14.
Heb. 11:7,8. 1 John 5:3.
V. 8–22.
In the worst of times, God hath ‘a remnant
him to any care, or pains, or trouble, himself; but the soul of that world, and Messiah, the Head of
He chose to employ him in preparing the means that church; but that he should be instrumental
of his preservation, both for the trial of his faith
and obedience, and to teach us that mone shall be
saved by Christ, but those only that work owt
their salvation; we cannot do it without God,
and He will not without us: both the providence
and grace of God, own and crown the endeavors
of the obedient and diligent.
God gave him particular instructions concern-
ing this building, which could not but be admi-
rably well-fitted for the purpose, when Infinite
Wisdom was the Architect. Note, Those that
work for God, must take their measures from
Him, and carefully observe them. It is fit that
He who appoints us our habitation, should fix
the bounds and limits of it. Observe, God does
not bid him paint, but pitch it. If God give us
habitations that are safe, warm, and wholesome,
we are bound to be thankful, though they are
not magnificent or mice.
2. God promises Noah, that he and his should
be preserved alive in the ark, v. 18. Note,
What we do in obedience to God, we ourselves
are likely to have the comfort and benefit of; If
thow be wise, thow shalt be wise for thyself.
Nor was he himself only saved in the ark, but
his wife, and his sons, and his sons' wives.
Observe, (1.) The care of good parents, not
only for their own salvation, but for the salvation
of their families, and especially their children.
(2.) The happiness of children that have godly
parents; their parents’ piety often procures them
temporal salvation, as here; and if improved,
furthers them in the way to eternal salvation.
IV. God here makes Noah a great blessing to
the world, and herein an eminent type of the
Messiah, though not the Messiah Himself, as his
parents expected, ch. 5: 29.
1. God made him a preacher to the men of
that generation. As a watchman, he received the
word from God’s mouth, that he might give
them warning, Ezek. 3: 17. Thus, while the
long-suffering of God waited, by his Spirit in
Noah, he preached to the old world, who, when
Peter wrote, were spirits in prison, 1 Pet. 3: 18
—20, and herein he was a type of Christ, who, in
a land and age wherein all flesh had corrupted
their way, went about preaching repentance,
and warning men of a coming deluge of wrath.
2. God made him a savior to the inferior
creatures, to keep the several kinds of thern
from perishing and being lost in the deluge, v.
19—21. This was a great honor, that not only
in him the race of mankind should be kept up,
and from him proceed a new world, the church,
to preserve the inſerior creatures, and so man-
kind in him acquire a new titlé to them and
their service. To avoid any difficulty of gath-
ering them together, and getting them in, God
promises, v. 20. that they should of their own
accord come to him. Herein also he was a type
of Christ, to whom it is owing that the world
stands, by whom all, things consist, and who
preserves mankind from being totally cut off and
ruined by sin; in Him the holy seed is saved
alive, and the creation rescued from the vanity
under which it groans. Noah saved those whom
he was to nule; so does Christ, Heb. 5: 9.
W. 22. Noah’s care and diligence in building
the ark may be considered,
1. As an eſſect of his faith in the word of
God. Note, We ought to mix faith with the
revelation God has made of his wrath against all
ungodliness and unrighteousness of men; the
threatenings of the Word are not false alarms.
Much might have been objected against the
credibility of this warning given to Noah. But
Noah’s faith triumphed over all obstacles.
2. As an act of obedience; had he consulted
with flesh and blood, many objections would
have been raised. To rear a building, such a
one as he never saw, so large, and of such exact
dimensions, would put him on a great deal of
care, labor, and expense; it would be a work of
time; his neighbois would ridicule him for his
credulity, and he would be the song of the
drunkards; his building would be called Noah’s
folly; if the worst came to the worst, as we say,
each would fare as well as his neighbors. But
these, and a thousand such' objections, Noah by
faith got over; his obedience was ready' and
resolute. Thus did Noah willingly and cheer-
fully, without murmuling and disputing. God
says, Do this, and he does it: he was also punc-
tual and persevering; he did all exactly accord-
ing to the instructions, and finished: so must we.
3. As an instance of wisdom for himself; he
feared the deluge, and therefore prepared the ark.
Note, When God gives warning of approaching
judgments, it is our wisdom and duty to provide
accordingly. See Exod. 9: 20, 21. Ezek. 3: 18.
We must prepare to meet the Lord in his judg-
ments on earth, flee to his name as a strong
tower. Prov. 18: 10. enter into our chambers,
Isa. 26: 20, 21. especially prepare to meet Him
at death, and in the judgment of the great day;
build on Christ the Rock, Matt. 7: 24, go into
Christ the Ark. *
4. As intended for warning to a careless
PRACTICAL OBSERVATIONS.
day of his patience continues, let us obediently hear his voice,
according to the election of grace:’ and they who would please
Him must dare to be singular.—But in the warning to Noah,
there is one more solemn given to us, ‘to flee from the wrath to
come,” which, with tremendous efficacy, will sweep all unbe-
lievers into the pit of destruction. Christ (the true “Noah,
which same shall comfort us,’) hath, at infinite expense, already
prepared the ark, and kindly invites us to enter in. Whilst the
and thankfully sue for admission, which will then be readily
vouchsafed us.-But let it be observed, that they who “go about
to establish their own righteousness,’ act as Noah would have
dome, had he substituted a high tower on a mountain, for his
place of security, instead of the ark God had appointed.
Scott.
(16.) A window.] “A clear light.” Dutch Ann. after Junius and Tre-
mellºws. ‘The exact import of this word it is extremely difficult
to determine. It is rendered light, or luminary, by most of the
ancient versions.” Bush. “It is probably a word which should be
taken in a collective sense, signifying apertures for air and light.”
r. A. CLARKE.
In a cubit shalt thou finish vit. J . Schultens, Geddes, and Boothroyd, &c.
understand the word translated window to mean ‘roof,” and explain
this phrase of a culminating roof, the middle being raised one cubit:
which the Sept. seems to countenance. So also Heidegger. Ed.
Verse 17.
These were “things not seen as yet,” concerning which Noah was
warned ; and many have since ventured to deny, and it is not im-
probable that some would then argue against, the possibility of such
a deluge : but the Almighty God, with a most emphatical repetition,
declared that He would effect it; and Noah simply credited this
word. Had they duly regarded Noah’s warning, all the inhabitants
of the earth might have heard it, before the expiration of the hundred
and twenty years of God’s long-suffering: and if a general lepent-
ance had taken place, perhaps a respite would have been granted ; as
there was afterwards, in like circumstances, to Nineveh. (Jon. 3.)
lf individuals had repented, and by faith sought admission into the
ark, doubtless it would have been opened to as many as it could con-
tain : and, for anything that appears to the contrary, if others had
in humble, penitent faith prepared arks, they also might have been
preserved. z' Scott.
y Verse 18.
This is the first place in which the word covenant occurs; and it
seems to relate to the gracious assurance, which God gave Noah,
that the earth should not be destroyed by a second deluge. §: R.)
—Sons.] None of Noah’s sons were born a hundred years before the
flood ; but the command might be given prophetically, in this respect
as well as in others. It is, however, probable, that the first intima-
tions of the approaching deluge were given some years, before the
command for building the ark : yet this was a work of so great
labor, that Inuch time must have been employed about it. Scott.
Verse 19,
Two of every sort.] “But two of any sort.” Comp. 7: 2. So Poole.
Bp. KIDDER.
* As many males as females.” LE CLERC.
Verse 20.
To keep them alive..] ‘God might have created others, instead of pre-
serving these, but such respect has He to the work of his hands
that nothing, but what is essentially to the credit of his justice and
holiness, shall ever induce ſlim to destroy any thing He has made,”
a' Dr. A. CLARKE.
ſ
*
B. G. 2348.
CHAP. VII."
At God's command Noah enters the
ark, with his family, and the living
creatures; and the flood begins, 1–16.
Its increase for forty days, 17–20.
All ſlesh is destroyed by it, 21–23,
Its duration, 2A. -
ND the Lord said
unto Noah, a Come
thou, and all thy house,
into the ark: forb thee
have I seen rightéous
before me in this gene-
ration. . . - ... "
2Ofeveryº clean beast
thou shalt take to thee by
* sevens, the male and his
female; and of beasts that
are *not clean by two,
the male and his female.
3 Of fowls also of the
air by sevens, the male
and the female; to keep
seed alive upon the face
of all the earth.
4 For “yet seven days,
and I will cause it to rain
upon the earth forty
days and forty nights:
*and every living sub-
stance that I have made,
will I + destroy from off
the face of the earth.
5 And Noah did ac-
cording unto h all that the
LoRD commanded him.
6 And Noah was isix
hundred years old, when
the flood of waters was
upon the earth. -
7 And * Noah went in,
and his sons, and his
wife, and his sons' wives
with him, into the ark,
because of the waters of
the flood. . . .
8 Of clean beasts; and
of beasts that are not
clean, and of fowls, and
of everything that creep-
eth upon the earth,
9 There went in two
and two unto Noah into
the ark, the male and the
female, as God had com-
manded Noah. .
10 || And it came to
pass faſter seven days,
a Job 5:19–24. Ps. 91:1–10.
Prov.
14:26. 18:10. Is. 26:20,21.
Ez. 9:4–
6. Zeph. 2:3. Matt. 24:37–39.
b See on 6:9.—Ps. 33:18, 19. Prov. II:
4–8. Is. 3:10, 11. 2 Pet. 2: e
c 8:20. Lev. II: Deut. I4:1–21. Acts
GENESIS, WI1.
world, and it was fair warning; every blow of
his axes and hammers was a call to repentance,
a call to them to prepare arks too. But since
by it he could not convince, by it he condemned
the world, Heb 11: 7.
CHAP. VII. V. 1, 4. 1. The call to Noah
to enter the ark, is itself very kind, like that of
a tender father to his children, to come in doors,
when he sees night or a storm approaching.
Observe, (1.) Noah did not go in till God bade
him. It is very comfortable to follow the calls
of Providence, and to see God going before us
in every step we take. (2.) God does not bid
him go into the ark, but come, implying that
God would accompariy him, and in due time
bring him safe out. Note, The presence of God
with us is all in all, to the comfort of every con-
dition. (3.) Noah had taken great pains to
build the ark, and was preserved in it. Note,
What we do in obedience to God, and in faith,
we shall certainly have the comfort of, first or
last. (4.) Not he only, but his wife and chil-
dren, are called into the ark. Note, It is good
to belong to the family of a godly man. Ham
proved afterward a bad man, yet was saved in
the ark; so, [1..] Wicked children often fare the
better for the sake of their godly parents. [2.]
There is a mixture of bad with good in the best
societies on earth; in Noah’s family there was a
Ham, in Christ’s a Judas: there is no perfect
purity this side heaven. (5.) This call to Noah
was a type of the gospel call to sinners. Christ
is an Ark already prepared, in whom alone we
can be safe, when death and judgment come;
now the burden of the song is, ‘Come;’ the
Word says, “Come;’ ministers say, ‘Come;’ the
Spirit says, “Come, come into the ark.” -
2. The reason for this invitation is a very
honorable testimony to Noah’s integrity, For
thee have I seen righteous before Me in this
generation. Observe, (1.) Those are righteous
indeed, that are righteous before God, who search-
es the heart. (2.) God notices, and is pleased
with those that are righteous before Him; Thee
have I seen. In a world of wicked people, God
could see one righteous Noah; that single grain
of wheat could not be lost, no, not in so great a
heap of chaff. The Lord knows them that
are his. (3.) They that obtain mercy to be
righteous, shall obtain witness that they are
righteous. (4.) God is, in a special manner,
pleased with those that are good in bad times
and places. (5.) Those that keep themselves
pure in times of common iniquity, God will keep
safe in times of common calamity.
3. The brute creatures were not capable of
receiving the warning and directions themselves;
therefore man is charged with the care of them:
v. 2, 3, being under his dominion, they must be
under his protection; and though he could not
secure every individual, yet he must carefully
preserve every species, that no tribe, no not the
least considerable, might entirely perish out of
the creation. Observe in this, God’s care for
man; we do hot find that Noah was solicitous
that will now, at last, awaken them.
of himself about this matter; but God would
preserve the brute-creatures for man’s use. Even
JNoah commanded to enter the ark.
the unclean beasts (the least valuable) were pre-
served; for God’s tender mercies are over all his
works, not over those of most eminence and use
only. Yet more of the clean were preserved
than of the unclean, (1.) Because the clean were
most for the service of man; in favor to whom,
more of them are also still propagated. Thanks
be to God, that there are not herds of lions as of
oxen, nor flocks of tigers as of sheep. (2.) Be-
cause the clean were for sacrifice to God; and
therefore, in honor to Him, more of them were
preserved, three couple for breed, and the odd
seventh for sacrifice, ch. 8: 20. God gives us
six for one in earthly things, as in the distribu-
tion of the days of the week, that in spiritual
things we should be all for Him. What is de-
voted to God’s honor, and used in his service, is
particularly blessed and increased. g
- Here is notice given of the now immi-
ment approach of the flood, v. 4. (1.) ‘ It shall be
seven days yet.” After the 120 years, God grants
a reprieve of seven days; both to show how slow
He is to anger, and that punishing work is his
"strange work, also to give some further space for
repentance; but all in vain; they continued se-
cure and sensual until the day the flood came.
(2.) While Noah told them of the judgment at a
distance, they put off repentance; but now he
is ordered to tell them that they have but one
week, one Sabbath more to improve; to see if
But it is
common for those who have been careless of
their souls during the years of their health, when
they have looked upon death at a distance, to be
as careless during the days, the seven days, of
their sickness, when they see it approaching,
their hearts being hardened by the deceitfulness
of sin.
W. 5–10. Here is Noah’s ready obedience.
1. He went into the ark, on notice that the
flood would come after seven days, though, prob-
ably, as yet there was no visible sign of its
approach. In every step he took, he walked by
faith, and not by sense. -
2. He took all his family with him; his wife,
to be his companion and comfort; and his sons,
and his sons' wives, that by them not only his
family, but the world of mankind, might be
built up. Observe, When men were to be re-
duced to so small a number, Noah’s sons having
each but one wife, strengthens the arguinents
against having many wives; as, at first, God
made, so now He kept alive, but one woman for
one man; see Matt. 19: 4, 8.
3. The brute-creatures readily went in with
him: the same hand that at first brought them to
Adam to be named, now brought them to Noah
to be preserved; but man was become mone
brutish than the brutes themselves, and did riot
know, did not consider, Isa. 1: 3.
W. 11, 12. I. The date of this great event
appears to be 1656 years from the creation,
reckoned by the lives of the patriarchs. Saints
are of more account with God than princes.
Noah was now a very old man, even as men’s
years went them. Note, The longer we live in
this world, the more we see of the Iniseries and
calamities of it ; it is therefore spoken of as the
10:11–15 f 12:17. h 6:22. Ex. 39:42,43. Ps. 119:6. Matt. l 2:19. Is. 11:6–9, 65:25. Gal. 3:28.
• Heb seven, seven. 21–23. 6:17. 3:15. Luke 8:21. John 2:5. 13:17. Xol. 3:11.
div. idio.' E.41:23 Heb., blot out. Ex. 32:32,33. Ps. i 5:32, 8:13. -- f Or, on the seventh day, 4.
10. 63. 8:10.12. 23:27,28. 69:28. Rev. 3:5. k .. 6:18. Prov. 22.3. Heb.6:18.
NOTES. submissive to him, and peaceable with each other: yet it seems not
CHAP. VII. V. 1.
through Hium alone.
As Noah believed, that in the ark alone, he
could be safe from the approaching deluge; so he doubtless belièved
the revelation of a Savior, and sought and expected salvation
Thus he was “justified by faith:” and being
likewise a partaker of that Spirit, whose “fruit is in all goodness, for which the males were most fit.
and righteousness, and truth;’ he was righteous in his character and
conduct; that is, devoted to God, and “walking before Him in all his
ordinances and commandments, blameless.”
- - Verses 2, 3. -
It is probable, that the clean beasts signify such as were not rapacious,
and which were exclusively offered in sacrifice by the express ap-
pointment of God. The grant of animal food seems not to have
been explicitly made before the flood ; the distinction of meats could
not therefore have been appointed. There must have been a very
extraordinary miracle wrought, perhaps by the ministration of an-
gels, in bringing two of every species to Noah, and rendering them
Scott.
to have made any impression on the hardened spectators :
(2.) By sevens.]
females, and one male, or one female ; or, one pair only, [ch. 6: 19.3
five being superadded, without regard to sex, for food and a sacrifice,
and mystical; v.
- - - Scott.
‘That is, either three pair, three males, three
The number seven was sacred
4. and Num. 23: 1.” Ros ENM.
Verse 7.
Sons' wives.] Though each of Noah's sons was at this time nearly
a hundred years old, and none had children living; and the whole
earth was to be desolated : yet no exception, even on this extraordi-
nary occasion, was made to the original constitution of marriage,
‘they twain shall be one flesh :” a decisive proof that polygamy is
contrary to the original institution of marriage, and not at all need.
ful for the increase of the human species, or even conducive to it.
Malte-Brun observes, ‘It diminishes population, and deteriorates the
uman race.”—Ed.]
Scott.
B. c. 2848.
The deluge.
-- GENESIS, VII.
that the waters of the
flood wereupon the earth.
11 In the six hundredth
year of Noah's life, in the
second month, the seven-
teenth day of the month,
the same day were "all
the fountains of the great
deep broken up, and the
*windows of heaven were
opened.
12 And the rain was
upon the earth " forty
days and forty nights.
13 In the self-same
day entered Noah, 9 and
Shem, and Ham, and
Japheth, the sons of
Noah, and Noah's wife,
and the three wives of
his sons with them, into
the ark:
14 They, and every
beast after his kind, and
all the cattle after their
kind, and every creeping
thing that creepeth upon
the earth after his kind,
and every fowl after his
kind, every bird of every
# sort. -
15 And they went in
unto Noah into the ark,
two and two of all flesh,
wherein is the breath of
life. ---
16And they that went
in, went in male and fe-
male of all flesh, as God
had cornmanded
and P the Lord shut him
II].
[Practical Observations.]
m 1:7. 6:17. 8:2. Job 38:8–11. Ps.
33.7. Prov. 8:28,29. Jer, 5:22. 51:
16. Ez. 26:19. Am. 9:5,6.
* Or, flood-gates. 2 Kings 7:2, 19. Ps.
78:23,24. Mal. 3:10.
n Ex. 24:18. Deut. 9:9,18. 10:10. 1
Kings 19:8. Matt. 4:2.
o 5:32. 6:10. – 9:18,19. 10:1,2,6,21. 1
Chr. 1:4–28.
f Heb. wing.
p Ps. 91:1–10. Matt. 25:10. Luke
13:25. John 10:27–30. 1 Pet. 1:5.
v. 1–16. Numbers in every age ‘ despise
him: .
privilege of those that die young, that their eyes
shall not see the evil which is coming, 2 Kings
22: 20, Yet the oldest of Christ’s soldiers must
not promise themselves a discharge from their
º, till death discharge them. Still they
must gird on their harness, and not boast as
though they had put it off. -
As the year of the deluge is recorded, so, we
are told that it was in the second month, the
seventeenth day of the month, which is reck-
oned to be about the beginning of November; so
that Noah had had a harvest just before, from
which to victual his ark. . Note, 1. Desolating
judgments come mot, till God has provided for
the security of his own people; see ch. 19: 22.
I can do nothing till thow be come thither:
and we find, Rev. 7: 3, the winds are held till
the servants of God are sealed. 2. When good
men are removed, judgments are not far off; for
they are taken away from the evil to come,
Isa. 57: 1. and then God is coming out of his
place to punish, Isa. 26: 20, 21. -
II. The second causes that concurred to this
deluge; 1. The fountains of the great deep
were broken up. Perhaps there needed no
new creation of waters; what were already
made to be, in the common course of providence,
blessings to the earth, were now by an extraor-
dinary act of divine power, made the ruin of
it, God has laid up the deep in storehouses,
(Ps. 33: 7.) and now He broke up those stores.
As our bodies have in themselves those humors,
which, when God pleases, become the seeds and
springs of mortal diseases ; so the earth had in
its bowels those waters, which, at God’s com-
mand, sprang up, and flooded it. God had, in
the creation, set bars and doors to the waters
of the sea, that they might not return to cover .
the earth, (Ps. 104: 9. Job 38: 9–11.) and
now He only removed them; and the waters
returned to cover the earth, as at first, ch. 1: 9.
Note, All the creatures are ready to fight against
sinful man, and any of them may be the instru-
ment of his ruin, if God do but take off the re-
straints by which they are held in, during the
day of God’s patience. 2. The windows of
heaven were opened, and the waters which
were above the firmament were poured out on
the world; those treasures which God has re-
served against the day of trouble, the day of
battle and war, Job 38: 22, 23. The rain,
which ordinarily, descends in drops, then came
down in streams, or spouts, as they call them in the
Indies, where clouds often burst, as they express
it there, when the rain descends in a much more
violent torrent than ever with us. Gód made
the world in six days, but was forty days in
destroying it; v. 12. for He is slow to anger;
PRACTICAL
the riches of the
- (
but though the destruction came slowly and gradu-
ally, yet it came effectually.
Learn hence, (1.) All creatures are at God’s
disposal, to make what use He pleases of them,
whether for correction, or for his land, or
jor mercy, as Elihu speaks of the rain, Job 37:
12, 18. (2.) God often makes that which
should be for our welfare, to become a trap,
Ps. 69: 22. and when He pleases, a scourge
and a plague. Nothing is more needful or use-
ful than water, yet now, nothing is more de-
structive: every creature is to be what God makes
it. (3.) It is impossible to escape the righteous
judgments of 'God, when they come against sin-
mers with commission; for God can arm both
heaven and earth against them; see Job 20: 27.
God can surround men with the messengers of
his wrath, so that if they look upward, it is with
horror and amazement; if to the earth, behold,
trouble and darkness, Isa. 8: 21, 22. Who
then is able to stand before God, when He is
angry? (4.) This destruction of the old world
water, is a specimen of the final destruction
of the world that now is, by fire; we find the
apostle setting the one of these over-against the
other, 2 Pet. 3: 6, 7. As there are waters
under the earth, so AEtna, Vesuvius, and other
volcanoes, proclaim to the world that there are
subterraneous fires too; and many desolations
are made by lightning; so that, when the time
predetermined comes, between these two fires,
the earth and all the works therein shall, be
burnt. - --
V. 13–16. Noah’s entrance into the ark, is
thus repeated, for the honor of Noah, whose faith
and obedience herein shone so bright.
Notice is here taken of the beasts, going in
each after his kind, according to the phrase
used in the history of the creation, ch. 1: 21
25, to intimate that just as many kinds as were
created at first, were saved now; and that this
preservation was a new creation; a life remark-
ably protected, is, as it, were, a new life.
Though all enmities and hostilities between
the creatures ceased, for the present, yet, when
the restraint was taken off, they were still of the
same kind as ever; for the ark did not alter
their constitution. Hypocrites in the church,
that externally conform to the laws of that ark,
may yet be unchanged; and then it will appear,
one time or other, of what kind they are.
It is added, (and the circumstance deserves
our motice,) The Lord shut him in, v. 16. 1. To
secure him in the ark. The door must be shut
very close; lest the waters should break in, and.
sink the ark; and very fast, lest any without
should break it down. Thus God made up
Noah, as he makes up his jewels, Mal. S: 17.
OBSERVATIONS.
ing and ready; and with no less tremendous consternation and
oodness, and forbearance, and long-suffering of God, not know-
ing that his goodness leads to repentance: but after their hard-
mess and impenitent heart they treasure up wrath against the
day of wrath;' till judgment come on them to the uttermost.
But in all this the Lord’s purposes are effected, his predictions
accomplished, and his justice displayed.—Our short span of life
will speedily come to a close, even though we should linger out
our threescore years and ten. Yes, the last week, the last day,
the last hour, will soon surprise us, if we be not always watch-
terrible destruction, than the deluge did those in the days of
Noah. If when ‘the Master of the house has risen up, and shut
to the door,’ we be found without, it will then be too late to
knock for admittance. For the threatenings of the Lord, how-
ever now neglected or despised, will as certainly be fulfilled as
his promises; and there is a time coming, when they, who have
most affected to pity or deride the godly, will admire or envy
them. . . SCOTT.
Verses 10–12. r
Every attempt to explain the manner, in which the earth was over-
flowed, too much resembles the presumption of those who inquired,
* How are the dead raised up 2 and with what body do they come 2%
It is no more incredible that God should drown the world, than that
He should raise the dead : and, by his almighty power, He caused
‘the waters from above the firmament, and the waters under the
firmament,’ which He had before separated, to meet together for that
purpose. (See I: 9.) The patriarchal year began in September.
r ... Scott.
(11) The second ſº, “Before the exodus from Egypt the Isra-
elites began the year in October, which was afterwards called Tisri;
and, beginning Sept. 22. the second month was JMarchesvan, which
commenced Oct. 21. therefore, the seventeen un day ºf the Hebrew
month will be the 6th Nov. about the time of the rainy season in the
East.” - Rosen M.
- Verses 14, 15. -
* Every beast signifies every kind of beast, some of every sort. Thé
same is frequently, if not predominantly, the meaning of the word
‘ all,” as used by the inspired writers.” BUs H.
• * Verse 16.
Shut him in..] No doubt by the ministration of angels, and as an
evident miracle in the view of all the spectators, of whom numbers
from different motives, might be collected.—Probably, the door of
this vast structure was, too massy, to be securely closed by the few
persons within the ark. Thus the Lord gave Noah a pledge of his
acceptance and care ; and by the same token He shut out all the
rest of mankind, and sealed their condemnation.—But had Noah’s
preaching no effect 2 Were there no other believers upon the whole
earth 2 Probably many had been previously taken away from the
evil to come ; for Methuselah is computed to have died the year be-
fore the flood, or in that very year. But it seems evident, that there
were no godly persons among the survivors, for there was room
enough in the ark ; and it does not appear that any were refused ad-
mittance, , - Scott.
[54] \
B. C. 2348,
The deluge.
GENESIs, VII.
17 || And the flood
was forty days upon the
earth: and the waters
increased, and bare up
the ark; and it was lifted
up above the earth.
18 And the waters pre-
, vailed, and were increas-
ed greatly upon the earth:
and the ark went upon
the face of the waters.
19 And the waters pre-
vailed exceedingly upon
the earth ; and 4 all the
high hills; that were under
the whole heaven, were
covered.
20 Fifteen cubits up-
ward did the waters pre-
vail; and the mountains
were covered. -
21 And all flesh died
that moved upon the
earth, both of fowl, and
of cattle, and of beast, and
of every creeping thing
that creepeth upon the
earth, and every man.
22 All in whose mos-
trils was “the breath of
life, of all that was in the
dry land, died. . .
23 And “every living
substance was destroyed
which was upon the face
of the ground, both man,
and cattle, and the creep-
ing things, and the fowl
of the heaven; and they
were destroyed from the
earth; * and Noah only
remained alive, and they
that were with him in the
ark . . --
34 And the waters
2. To seclude all others, and keep them for ever
out. Hitherto, the door of the ark stood open,
and if any, even during the last seven days, had
repented and believed, for aught I know, they
might have been welcomed into the ark; but
now, the door was shut, and they were cut off
from all hopes of admittance: for God shutteth,
and none can open. -
Much of our gospel-duty and privilege is to be
seen in Noah’s preservation in the ark. The
apostle makes it a type of our baptism, that is,
our Christianity, 1 Pet. 3: 20, 21. Observe then,
1. It is our great duty, in obedience to the gospel-
call, by a lively faith in Christ, to come into
that way of salvation which God has provided for
poor sinners. 2. Those that come into the ark
themselves, should bring as many as they can in
with them: What knowest thou, O man, but
thou mayest thus save thy wife, (1 Cor. 7: 16.)
as Noah did his. There is room enough in Christ
for all. 3. Those that by faith come to Christ,
shall be kept as in a strong hold by the power of
God, 1 Pet. 1: 5. When He brings a soul to
Christ, He insures the salvation: it is not in our
own keeping, but in the Mediator’s hand. 4.
The door of mercy will shortly be shut against
those that now make light of it. Now, knock,
and it shall be opened; but the time will come,
when it shall not, Luke 13: 25.
W. 17–20. We are here told, -
1. How long the flood was increasing. v. 17.
The profane world which believed not, probably,
when it came, flattered themselves with hopes
that it would soon abate, and never come to ex-
tremity; but still it increased, it prevailed.
Note, (1.) When God judges, He will overcome.
If He begin, He will make an end; his way is
perfect both in judgment and mercy. (2.) The
gradual approaches of God’s judgments, are de-
signed to bring sinners to repentance, but are
often abused to harden them in their presumption.
2. To what degree they increased; they rose
so high, that not only the low, flat countries were
deluged, but, that none might escape, the tops
of the highest mountains were overflowed, fifteen
cubits, that is, seven yards and a half. So that
$n vain was salvation hoped for from hills or
mountains, Jer. 3: 23. Perhaps the tops of the the inferior creatures, because they are servants
heaven.
creation.
so that they prevailed above them the easier;
for it is said, Job 12: 15. He sends out the
waters, and they not only overflow, but overturn,
the earth. Thus the refuge of lies was swept
away, and the waters overflowed the hiding-place
of those sinners, (Isa. 28: 17.) and in vain they
fled to them for safety, Rev. 6: 16. Now the
mountains departed, and the hills were removed,
and nothing profited but the covenant of peace,
Isa. 54: 10. There is no place on earth so high
as to set men out of the reach of God’s judgments,
Jer. 49: 16. Obad. 3: 4. God’s hand will find
out all his enemies, Ps. 21:8. Observe how
exactly they are fathomed, (fifteen cubits,) not
by Noah’s plummet, but by His knowledge who
weigheth the waters by measure, Job 28: 25.
3. The waters, which brake down every thing
else, bare up the ark. That which to unbelievers
is a savor of death unto death, is to the faithful
a savor of life unto life. The more the waters
increased, the higher the ark was lifted toward
Thus sanctified afflictions are spiritual
promotions; and as troubles abound, consola-
tions much more abound. -
V. 21–24. Here is,
I. The general destruction of all flesh by the
flood. Come, and see the desolations which
God makes in the earth, Psal. 46: 8. and how
He lays heaps upon heaps. Never did death
triumph as then, from his first entrance to this
day. Come, see Death on his pale horse, and
hell following, Rev. 6: 7, 8.
1. All the cattle, fowl, and creeping things,
died, except the few in the ark. Observe how
this is repeated, v. 21. 22. 23. And why all
die? Man only had done wickedly, and justly
is God’s hand against him; but these sheep,
what have they done? I answer, (1.) We
are sure God did them no wrong; He that
made them as He pleased, might unmake them
when He pleased; and who shall say unto Him,
What doest Thou? May He not do what He
will with his own, which were created for his
pleasure! (2.) God served the purposes of his
own glory by their destruction, as well as by their
Herein his holiness, justice, and hat-
red of sin were greatly magnified; that even
mountains were washed down by the waters, of man, and part of his possession, and have
prevailed upon the earth
"an hundred and fifty
days. -
S job 23:15-17.
q Job 12:15. Ps, 46:2,3. 104:6–9.
r 4. 6:6,7. 2 Pet, 3:6.
* Heb. the breath of the spirit of life.
2:7, 6:17
24:37–39. Luke 17:26,27. 1 Pet.
3:20. 2 Pet. 2:5.
t Ex. 14:28–30. Ez. 14:14,20. Mal.
3:18. Matt. 25:46.
Is. 24:1–8. Matt. u 8:3,4.
- , - Verses 17–19.
At the end of forty days the waters were so raised, that the ark
was afloat: but they increased exceedingly afterwards, by the con-
tinuance of the same causes, though perhaps with some integºn.
- -- Scott.
(18–20.) ‘The repetition here in the Hebrew indicates vehement
and sudden increases of the waters.” - Ros ENM.
(19.) ‘The highest eminences of the earth, every mountain of
every region under heaven, where search has been made, all con-
spire in one uniform, universal proof, that they all had the sea
spread over their summits; being found to contain shells, skeletons
of fish, and sea-monsters of every kind.” - - GREEN FIELD.
It must be recollected, that the highest mountain—of near 27,000
feet—is but as 5 to 8,000, compared with the diameter of the earth ;
that is, on a globe of 12 feet in diameter, the highest mountain
would rise above the surface but a few limes. - - Ed.
*(17–20.) “Several of the fathers were of opinion, that the deluge
began and ended in the spring of the year; understanding the second
month (v. 11.) of the ecclesiastical year, beginning at Nisan, (Mar. O.
S.) about the vernal equinox. But the most learned chronologists
believe, that the second month in the civil year is meant, which an-
swered partly to Oct. and partly to Nov.” Calm. by Rob, Basmage
gives the following calendar of the year of the deluge. ‘A. M. 1656.
Sept. Methuselah died. Oct. Noah entered the ark. Nov. The foun-
tains of the great deep broken up. Dec. 26. The rain began, and con-
tinued 40 days and nights, Jan. The earth buried under the waters.
Feb. Rain continued. JMar. The waters at their height till the 27th,
when they began to abate. Apr. 17. The ark rested on Ararat. JMay.
Waiting the retiring of the waters. June l. The tops of the moun-
tains appeared. July 11th. Noah let go a raven, which did not return.
18th. He let go a dove, which returned. 25. The dove being sent a
second time, brought back the olive branch. Aug. 2. The dove sent
out a third time, returned no more. A. M. 1657. Sept. 1. The dry
land appeared. Oct. 27. Noah went out of the ark.” . . .
Though miraculous agency need not be set aside, yet physical ob-
jections against the universality of the deluge can be met. Supposing
a partial deluge, what necessity for building an ark, &c. P. How could
the waters continue above the mountains of Armenia, without
spreading into the neighboring countries? It is argued that all vege-
tation would have been destroyed,—but it seems it was not so, in
the very countries allowed to have been deluged ; since Noah settled
in them. Whence also the shoot of the olive tree (v. 11.) * Besides,
water is much more proper to preserve than to destroy plants, and
the waters covered the whole surface of the earth not more than 110
days. It has been said that if all the air in the atmosphere around
our globe were condensed into water, it would not yield above 32 ft.
depth of water over all the earth: but this cannot be inferred with
precision, for with our present instruments we cannot ascertain the
extent and gravity of the atmosphere, on which the calculation de-
pends. The waters came from bencath, as well as above, (v. 11, 12.)
for the primitive waters were not annihilated. [Nor can we say
how far the action of causes even at present in operation might have
evolved, in sufficient quantities for the effect produced, from the ma-
terials beneath the surface of the earth, or in space around it, the
elementary gases which form water, to be combined in the atmos-
phere and descend in rain..] That animals could not live at the
height in the air at which the ark is said to have floated, on account
of the rarefaction, is an objection made without reflecting, that the
superincumbent atmosphere must have been raised by the rising wa-
ters, and its density at the surface of the globe would of course
always remain the same, and consequently fit for breathing.
As it is impossible for us to know what the state of the world
was before the flood, we cannot be certain as to the physical causes
of the deluge. It is not improbable that, though the surface of the
earth was not a dead level, the mountains before the flood might
have been , but hills, and the seas but shallow lakes : a sinking of
the earth in many places, a rising in others from different shocks,
might have opened passages for internal waters to rush forth and
flood the earth. It requires but a superficial knowledge of the ‘pow-
ers of nature,” so called, to understand how easy (humanly speaking)
these might have been used by that God who holds the earth in the
hollow of his hand, to mar his creation. A late writer suggests an
increase of the density of the atmosphere. Man works wonders by
the agency of steam, what might it not do in the hands of God 2 An
increase simply of the radiation of heat from the mass of the earth
into space, and consequent contraction at the surface—even half an
inch, uniformly, would break up the crust at the surface, as the
foundations of the deep were broken up, and let forth rarefied vapors
to surcharge the atmosphere, which, condensing as they cooled in its .
colder regions, might return in another deluge upon the earth. A
[55]
B. c. 2847. GENESIs, VIII.
The deluge.
CHAP. VIII.
God remembers Noah, and assuages the
• Waters, 1–3. The ark rests on the
mountains of Ararat, 4, 5, . Noah
serids ſorth a raven, and then a dove,
to gain intelligence, 6–12. He leaves
the ark, offers sacrifices, and is ac-
been abused to be the servants of sin, are destroy-
ed with man. This makes the judgment more re-
expressive of God’s wrath and vengeance. It
cepted and encouraged, 1 the creatures were made for man when he was
ND * God remember- made, so they were multiplied; and therefºre,
ed Noah, and every "..." that mankind was reduced to so small a
hwing thir an, a ey *Y number, it was fit that the beasts should propor-
wing thing, and all - the tionably be reduced; otherwise they would have
cattle that was with him had the dominion. Seehow God considered this
a 19:29. 30:22. Ex. 2:24. 1 Sam. 1: in another Case, Exod. - 23:29. Lest the beast
19. Neh. 13:14,22,29,31. Job 14:13. & tº º -.
#: ; *...* #} of the field multiply against thee: e. -
Am. 8:7. Rev 16:19, 18:5. 2. All the men, women, and children, in the
b Num. ** Ps. 36:6. Jon: 4:11, world, (except those in the ark,) died. Every
man, v. 21. and v. 28. and perhaps they were as many as are mow on the
face of the earth, if not more. Now, -
(1.) We may easily imagine what consternation seized on them when they
saw themselves surrounded. Our Savior tells us, that, till the very day the
flood came, they were eating and drinking, Luke 17:26, 27. In this pos-
ture death surprised them, as 1 Sam. 30: 16, 17. But O what amazement
were they then in! They see and feel what they would not believe and fear,
and are too late convinced of their folly; they find no place for repentance,
though they seek it carefully with tears. 2 * ~ * -
(2.) We may suppose they tried all means possible for their preservation,
but in vain. Some climb to the tops of trees or mountains, and spin out their
terrors there awhile. But at last, they are forced to die with the more delibera-
tion. Some cling to the ark, and now hope that that may be their safety,
which they had so long made their sport. Some get to its top, and hope to
shift for themselves there; but either perish there for want of food, or, are wash-
ed off by a dash of rain. -
plead acquaintance, Have we not eaten and drunk in thy presence? Hast
thou not taught in our streets? “Yes,’ might Noah say, ‘I have, many a
time, to little purpose. I called, but ye refused; ye set at naught all my
counsel, Prov. 1:24, 25. and mow it is not in my power to help you: God has
shut he door, and I cannot open it.” Thus it will be at the great day. Nei-
ther climbing high in an outward profession, nor claiming relation to good peo-
ple, will bring men to heaven, Matt. 7:22.—25: 8, 9. Those that are not found
in Christ, are certainly undone, for ever; salvation itself cannot save them.
See Isa. 10: 3.
(3.) We may suppose that some who perished in the deluge, had themselves
assisted Noah, or were employed by him, in building the ark, and yet were not
so wise as by repentance to secure themselves a place in it. T. wicked
ministers, though they may have been instrumental to help others to heaven,
will themselves be thrust down to hell. -
Let us now pause awhile, and consider this tremendous judgment!. Let our
hearts meditate the terror of this destruction: let us see, and say, It is a fearful
thing to fall into the hands of the living God; who can stand before
Him when He is angry? Let us see, and say, It is an evil thing, and a
bitter, to depart from God. Sin, without repentance, will be ruin, first or
last. Though hand join in hand, yet the wicked shall not go unpunished.
markable, more dreadful, and consequently, more.
was likewise an instance of God’s wisdom. As
Others hope to prevail with Noah for admission, and
The righteous God knows how to bring a flood
on the world of the ungodly, 2 Pet. 2: 5. Eli-
phaz appeals to this story as a standing warn-
ing to a careless world, Job 22:15, 16. Hast thou
marked the old way, which wicked men have
trodden, which were cut down out of time,
and sent into etermity, whose foundation was
overflown with the flood? . . . . . .
II. The special preservation of Noah and his
-family, v. 23. Observe, 1. Noah lives; when
all about him were monuments of justice, he was
a monument of mercy; only with his eyes
| might he behold and see the reward of the
wicked, Ps. 91; 7, 8. In the floods of great
waters, they did not come nigh him, Ps. 32:
6. We have reason to think, that while the long-
| suffering of God waited, Noah not only preached
to, but prayed for, that wicked world, and
would have turned away the wrath; but his
prayers return into his own boson, answered,
only in his own escape; this is plainly referred
to, Ezek. 14: 14. Noah, Daniel, and Job,
shall but deliver their own souls. A mark of
honor shall be set on intercessors. 2. He but
lives, that is all; he is, in effect, buried alive;
cooped up in a small place, alarmed with the
terrors of the descending rain, the increasing
flood, and the shrieks, and outcries of perishing
neighbors—his heart overwhelmed with melan-
choly thoughts of the desolations made: but he
comforts himselſ, that he is in the way of duty,
and in the way of deliverañce. And we are
taught, Jer. 45: 4, 5. that when desolating judg-
ments are abroad, we must not seek great or
pleasant things to ourselves, but reckon, it an un-
speakable favor, if our lives be givenºus for a
prey. . . . . . - -
y
CHAP. VIII. V. 1–3. I. Here is an act
of God’s grace. God remembered Noah and
every living thing. An expression after the
manner of men; for not any of his creatures,
Luke 12: 6... much less any of his people, are
forgotten of God, Isa. 49:15, 16.
I. But, God’s remembering Noah was the re-
turn of his mercy to mankind, of whom He
would not make a full end. It is a strange ex-
pression, Ezek. 5: 13. When I have accom-
plished my fury in them, I will be comforted.
The demands of divine justice had been answer-
ed; God had eased Him of his adversaries,
PRACTICAL OBSERVATIONs.
W. 17–24. What a triumph was here of death, even ‘ over
those who had not simmed after, the similitude of Adam’s trans-
gression!’ and how did the whole creation groan under man’s
sin! But, though we may hope that the multitude of infants,
who died without their own actual sin, through the first Adam’s
transgression, obtained life without their own actual faith,
through the second Adam’s obedience; yet we are constrained
to admit, that the deluge, which swept the rest of that genera-
tion from the earth, swept their souls into the prison of hell.
How tremendous then will be “the day of judgment and perdi-
tion of ungodly men!’ and what will be the feelings of those,
who, in contempt of the divine testimony, treat the ‘things not
seen as yet as unreal, (though revealed by the infallible testi-
mony of God,), when they shall at length be seen, but seen too
lateſ Happy they, who are part of Christ’s ſamily, and safe
with Him in the ark! They may look forward without dismay,
and rejoice that they shall triumph, when à deluge of ſire shall
encircle the visible creation. But, unless we dare to be singu-
slight change in the inclination of the earth's axis, to the plane of
the ecliptic, would destroy us. Mr. Whiston supposes, which is
very possible, that a comet passed near the earth, so as to involve it
in its atmosphere and tail; which, consisting of vapors, rarefied and
expanded in different degrees, caused the tremendous fall of rain, v.
12. The presence of the comet would also occasion a double tide,
by the power of which the globe would undergo a change, innumer-
able fissures would be made, whence the subterranean waters would
rush. v. 11. Mr. Woodward supposes that the whole earth being
dissolved in the waters, a new earth was formed, by different layers
deposited according to their gravities. So that plants, and animals,
particularly shell-fish, not being dissolved, were enclosed in miner-
als and became “fossils;” thus accounting for the shells found re-
mote from the sea, and teeth, bones, petrified fishes, &c. found, on
the tops of mountains. See Robinson’s Calmet.
evidences, traditions and coins have preserved the memory of the
deluge over the whole earth. See notes, ch. 6: 17, 8; 4. Ed.
t
Besides geological
lar, and renounce the favor, and venture the scorn and hatred of
the world; unless we are willing to exercise self-denial and dil-
igence; we can find no admission into this ark. And, even in
the ark, while in this world, we shall need faith and patience,
and have much to try them.—Though we lament; we need not
wonder at, the prevalence of impiety; nor should faithful minis-
ters despond, if their success be not as their expectations; for
the most eminent and favored servants of God have experienced
the same disappointments.-Ungodly children often receive tem-
poral mercies for their parents' sake; but, unless made partakers
of faith and holiness, they will not escape eternal destruction.
—Finally, though there is great difference of character among
men, and we imagine favorable distinctions in our own case: ''
yet, if we neglect, refuse, or abuse the salvation of Christ, we
shall, notwithstanding such imaginary advantages, be over-
whelmed in the common destruction of an unbelieving world.
- . Scott.
- -Verses 20–23. .
Fifteen cubits. (20.) Above eight yards deep on the top of the high-
est mountains. The faithful and powerful protection of God was
Noah's only security, in this wild tumult of the elements; and the
presence of God his only comfort in this dreary confinemen;
- - • . . . . - coTT.
(23.) Every living substance was destroyed.J., “Thus the moosedeer of
America has been found buried in Ireland ; elephants, natives of
Asia and Africa, in the midst of England; crocodiles, natives of the
Nile, in the heart of Germany ; and shell-fish, never known in any
but the American seas, with the entire skeletons of whales, in the
most inland counties of England.’ ... • * GREENFIELD.
• * NOTES. . . . . t
CHAP. VIII. V. 1. A wind.]. “The effects of these evaporating
winds, frequent in the East, are truly astonishing. A friend of mine,
who had been bathing in the Tigris, having on a pair of Turkish
drawers, one of these hot winds, called samiel, passing over just as
B. C. 2347.
The waters assuage.
GENESIS, VIII.
in the ark: and God
made a wind to pass
over the earth, and the
waters assuaged.
2 The d fountains also
of the deep, and the win-
dows of heaven were
stopped, and * the rain
from heaven was res-
trained.
3 And the waters re-
turned from off the earth
* continually: and after
the end of the ‘hundred
and fifty days the waters
were abated.
4 And & the ark rested
in the seventh month, on
the seventeenth day of
the month, upon the
mountains of "Ararat.
5 And the waters + de-
creased continually until
* the tenth month : in the
tenth month, on the first
day of the month were
the tops of the mountains
See D.
6 || And it came to pass
at the end of forty days,
that Noah opened k the
window of the ark which
he had made.
7 And he sent forth a
raven, which went forth
f to and fro, until the
waters were dried up
from off the earth.
8 Also he sent forth m a
dove from him, to see if
Isa, 1: 24, and now his spirit was quieted,
Zech. 6:8. He remembered mercy in wrath,
Hab. 3: 2.
2. Noah seemed to be forgotten, and perhaps.
began to think himself so; for we find not that
God told him how long he should be confined.
Note, Very good men have sometimes been ready
to conclude themselves forgotten of God, espe-
cially when their afflictions have been unusually
grievous and long. But, at length, God returned
in mercy to him, expressed by remembering
him. Note, Those that reimember God, shall
certainly be remembered by Him, how desolate
and disconsolate soever. Job. 14: 13.
3. With Noah, God remembered every living
thing; for though his delight is especially in the
sons of men, yet he rejoices in all his works, and
hates nothing that He has made. He takes spe-
cial care not only of his people’s persons, but of
all that belongs to them. He considered the
cattle of Nineveh, Jonah 4: 11.
II. An act of God’s power, in the carrying
off of the flood. I. He commanded the wind,
and it went. W. I. Such a wind as divided the
Red Sea, Ex. 14: 21. God’s remembrance of
Noah was his relieving of him. Note, Those
whom God reinembers, He remembers effectu-
ally, for good; He remembers us to save us, that
we may remember Him to serve Him.
2. He remanded the waters. (1.) He took
away the cause. He sealed up the springs of
those waters, the fountains of the great deep,
and the windows of heaven. Note, [1..] He
that wounds is alone able to heal; to Him there-
fore our eye must ever be. See Job 12: 14, 15.
[2.] When afflictions have done the work for
which they are sent, they shall be removed.
God’s word shall not return void, Isa. 55: 10,
ll. (2.) Then the effect ceased, by degrees.
The waters assuaged, v. 1, 3. Heb. were going
and returning; which denotes a gradual depar-
ture. The heat of the sun exhaled amuch, and per-
haps subterraneous caverns soaked in more. Note,
As the earth was not drowned in a day, so it
was not dried in a day. In the creation, it was
but one day’s work to make the earth dry land;
may, but half a day’s work, ch. 1: 9, 10. But
this work of Providence was effected by the con-
curring influence of second causes, yet thus
enforced, by the almighty power of God. God
usually works deliverance for his people gradu-
ally, that the day of small things may not be
despised, nor the day of great things despaired
of, Zech. 4: 10. See Prov. 4: 18.
W. 4, 5. Here we have the effects and evi-
dences of the ebbings of the waters. 1. The ark
rested. It rested on a mountain, whither it was
directed, not by Noah’s prudence, (he did not
steer it,) but by the wise and gracious providence
of God, that it might rest the sooner. Note,
God has times and places of rest for his people
after their tossings, and many a time provides for
their seasonable and comfortable settlement
without their contrivance, and quite beyond their
foresight. The ark of the church, though some-
times tossed with tempests, and not comforted,
Isa. 54: 11. yet has its rests, Acts 9:.31. 2.
The tops of the mountains were seen, like little
islands, appearing above the water. They felt
ground above forty days before they saw it, ac-
cording to Lightfoot’s computation, whence he
infers, that, if the waters decreased proportion-
ably, the ark drew eleven cubits in water.
V. 6–12. I. Though God told Noah when the
flood would come, even to a day, (ch. 7: 4.) yet
He did not reveal when and how it should go
away. I. Because the knowledge of the former
was necessary to his preparing the ark, and set-
tling himself in it; but the knowledge of the
latter would only gratify his curiosity, while
concealing it from him would be a needful exer:
cise of his faith and patience. And, 2. He could
not foresee the flood, but by revelation; but
might, by ordinary means, discover its decrease,
and therefore God was pleased to leave him to
their use. -
earth. Then he put forth
his hand, and took her,
* an olive-leaf plucked off.
So Noah knew that the
7:ll
6:
the waters were abated
from off the face of the
ground.
9 But the dove a found
no rest for the sole of her
foot, 9 and she returned
unto him into the ark:
for the waters were on
the faee of the whole
and Ś pulled her in unto
him into the ark. &
10 And he p stayed yet
other q seven days, and
again he sent forth the
dove out of the ark.
11 And the dove came
in to him in the evening,
and lo, in her mouth was
h :27.
f Heb. were in going and decreasing.
l
k
l
ió.
waters were abated from ºf this. I king tº job
:41
L
off the earth. f Heb. in §ng ſº *ś
s m Capt. 1:15. 2:11,12,14. att. 10:16.
12 And * he stayed yet n Deut. 28:65 Ezek. 7:16. Matt. 11:
other “seven days, and
:4, 10.
:3 r Neb. 8:15. Zech. 4:12–14.
; John 16:33. 8
o Ps. 116:7. Is. 60:8.
sent forth the dove 5 § Heb. caused her to come.
p Ps. 40:1. Is. 8:17. Rom. 8:25,
c Ex. 14:21. q 12. 7
d 7:11. Prov. 8:28. Jon. 2
e Job 37:11–13. 38:37. Ma
ti. 8:26,27 s Ps. 27:14. 130:5,6. Is. 25:9, 26:8.
* Hieb. in going and returning. Hab. 2:3. Jam. 5:7,8.
f 7:24. t 10. 2:2,3.
g 7:17–19.
he had got out of the water, so effectually dried him in a moment,
that no moisture was left either on his body or in his bathing dress.
With such an electrified wind as this, how soon might God dry the
whole of the earth’s surface l’ Dr. A. CLARKE.
Verses 4, 5.
On the seventeenth day of the seventh month of the year, (as it is
most probable,) just five months, or a hundred and fifty days from
the beginning of the flood, the waters were so far abated, that the
ark rested on one of the summits of mount Ararat, supposed to mean
a ridge of mountains, extending from Arménia eastward to a great
distance. The word Ararat is elsewhere translated Armenia, but it
is not agreed whether the ark rested in Armenia, or more towards
the east. . It was, however, no doubt, on some lofty summit; as it
was almost three months longer before the tops of the mountains
Were Seen. Scott.
(4.) ſº “So Armenia was called, says Theodorus. The Greek
translates Is. 38:38. Armenia ; the original liebrew is Ararat, which is
rendered Armenia in our common version, while at Jer, 5]: 27, it re-
tains Ararat. The Vulgate has here the mountains of Armenia; upon
which, says Bochart, the most ancient heathen writers agree that the
ark rested. [So do Jerome, the Chald. Par, and Arab. §§§.
sus, he adds, relates that people wore as amulets bits of bitument
from the ark which rested upon the mountains of Gordiene, called
by the ancients, Carduchi, Gordiaei. JVicol. Damasc speaks of Mt;
Baris, [boat, in Egyptian,) in Armenia, on which men were saved
from a deluge.” Heidegger. ‘There is even at this day a region
in Armenia called Ararat, in lat. 39°. The mountain where the
ark rested must be sought in this region, where Mt. JMacis is found,
12 leagues from Erivan, covered with eternal snows, and called by
the Persians, Couh Mouh, Mount Noah.” Ros ENM. “Mt. Ararat is in
the pachalic of Erzeroum. It stands on an extensive plain, and is
connected by low hills with Mt. Saurus. Its inaccessible summit
is in the form of a sugar loaf, cut into two peaks. [7 miles apart, be-
tween which the ark is supposed to have rested.] It presents a for-
O. T. VOIA, I.
settled.”
midable appearance with its craggy cliffs [dazzling ice, and snow,1
and deep precipices. Its highest peak, Mazis, is in the Persian pro-
vince of Iran, rising to the height of about 9,500 ft.” ENCYC. AM.
* Ararat can be seen at the distance of ten days’ journey.” Dodd.
* 180 or 200 miles.” Calm. Tavernier says that the city of Nakschivam,
[JVachidchevan ‘the first place of descent,” JVaruana of Ptolemy,) 3
ſeagues from Mt. Ararat, is the most ancient in the world. Noah
settled here when he left the ark ; its name signifies ‘ship stopped or
* The tradition,’ says Rosenmüller, “that the ark lodged
upon the range of Ararat, is confirmed by the most weighty testimony
of antiquity, and is one of the oldest which has reached us.” “The
Chaldeans, Phoenicians, Assyrians, Greeks, Romans, Goths, and
Druids, Persians, Hindoos, Burmese, Chinese, Mexicans, Peruvians,
Brazilians, Nicaraguans, West-Caledonians, Otaheitans, and Sand-
wich Islanders; all have recorded the event of the deluge, and it is
incorporated in their annals.” “Truth of Rev. demonst.” ED.
Verses 6–14.
The olive-branch, probably from some obscure tradition of this
event, has generally been the emblem of peace. Thus also the
Holy Spirit, whose emblem is a dove, by his consolations brings to
the broken-hearted believer the olive-branch of peace and reconcill-
ation with God. Scott.
(6.) Window.] Hebrew ‘hallon,” not the same word translated
window, 6: 16. See note, v. 13. , - ED.
(11.) Olive leaf.] Rather branch; so some. ‘The dove ſeeds upon the
olive.” Chandler. ‘ Gogarene in Armenia is said by Strabo to produce
olive-trees.” GILL. Modern travellers do not find olives now nearer
than 130 miles, by the camel route, from Ararat; so Mr. Smith, in
Bibl. Rep. who judiciously adds, that a dove might easily fly from
Ararat there and back in a day. De
“Theophrastus and Pliny state, that the olive and laurel grow in
the Red Sea, and continue green under water. It is sufficient for
illustrating the text, to know, that they would grow and continue
green, for many months under water.” HEw LETT.
.*
D. C. 2347.
JNoah leaves the ark.
GENESIS, VIII.
which returned not again
unto him any more.
13 And it came to pass
in the "six hundredth and
first year, in the first
month, the first day of the
month, the waters were
dried up from off the
earth: and Noah remov-
ed the covering of the
ark; and looked, and
behold, the face of the
ground was dry.
14 And in the second
month, on the seven and
twentieth day of the
month, was the earth
dried.
15 And God spake
unto Noah, saying.
16 x Go forth of the
ark, thou, and thy wife,
and thy Sons, and thy
sons' wives with thee.
17 y Bring forth with
thee every living thing
that is with thee, of all
flesh, both of fowl, and
of cattle, and of every
creeping thing that creep-
eth upon the earth ; that
they may 4 breed abun-
dantly in the earth, and
be fruitful and multiply
upon the earth.
18 And Noah went
forth, and his sons, and
his wife, and his sons'
wives with him :
19 Every beast, every
II. Though Noah by faith expected his en-
largement, and by patience waited for it, yet
he was inquisitive concerning it, as one that
thought it long to be thus confined. Note, De-
sires of release out of trouble, earnest expecta-
tions of it, and inquiries concerning its advances,
may well consist with the sincerity of faith and
patience. He that believes does not make
haste to rum before God, but he does make
haste to go forth to meet Him, Isa. 28: 16.
Particularly, Noah sent forth a raven, which,
went forth, as the Hebrew phrase is, going
forth and returning, that is, flying about, and
feeding on the carcasses that floated, but return-
ing to the ark for rest; probably, not in it, but
upon it. This gave Noah little satisfaction;
therefore, he sent forth a dove [* a bird tenderly
attached to its mate and therefore more likely to
return,’] which came back the first time with no
good news, but, the second time, brought an
olive-leaf in her bill, apparently first plucked off;
a plain indication that now the trees, the fruit-
trees, began to appear above water. S
Note here, (1.) Noah sent forth the dove after
seven days, and, probably, the first sending of
her out was seven days after the sending forth of
the raven, which intimates that it was done on
the Sabbath-day, which, it should seem, Noah
religiously observed in the ark. (2.) The dove
is an emblem of a gracious soul, which finding
no rest in this world, returns to Christ as to its
Ark; return thou to thy rest, O my soul, to
thy Noah, so the word is, Ps. 116: 7. O that
I had wings like a dove, to flee to Him! Ps. 55:
6. And as Noah took the dove to him, into the
ark, so Christ will graciously preserve, and help,
and welcome, those that fly to Him for rest. (3.)
The olive-branch, which was an emblem of
peace, was brought not by the raven, but by the
dove. It is a dove-like disposition that brings
into the soul earnests of rest and joy. -
V. 13–14. Noah removed the covering of
the ark, so much as would suffice to give him a
prospect of the earth about it; and a most com-
fortable prospect he had. For behold, behold
and wonder, the face of the ground was dry.
Note, 1. It is a great mercy to see ground
about us. Noah was more sensible of it than
we are: mercies restored are much more affect-
ing than mercies continued. 2. The divine
power, which now renewed the face of the earth,
can renew the face of an afflicted, troubled soul,
and of a distressed, persecuted church. God can
make dry ground appear where it seemed to have
been lost and forgotten, Ps. 18; 16. S
The ground was now dried, (v. 14.) so as to
be a fit habitation for Noah. Observe, Noah
saw the ground dry the first day of the first
month, yet God suffered him not to go out of the
ark till the twenty-seventh day of the second
month. Note, God consults our benefit, rather
than our desires; for He knows what is good
for us better than we. We should be satisfied
that God’s time of showing mercy is the best
time, when the mercy is ripe for us, and we are
ready for it.
V. 15–19. Here is Noah’s dismission.
I. As Noah had a command to go in, (ch. 7:
1.) so, he would wait a command to go out.
Note, We must in all our ways acknowledge
God, and set Him before us in all our removes.
Those only go under the protection of God, that
follow God’s direction, and submit to his gov-
*
ernment; and those that do this may in faith see
Him guiding their motions.
Noah was in all points observant of the hea-
venly vision. He had been now a year, and tem
days in the ark, yet being preserved there, not
and took of every clean
beast, and of every clean
fowl, and offered & burnt-
offerings on the altar.
21 And the LoRD
* smelled at sweet savor;
I again Smite any more
every thing living, " as I
have done.
22 S While the earth
* Heb, families.
a 4:4. 12:7,8. 13:4. 22:9. 26:25. 33:
20. 35:1,7. Ex. 20:24,25. 24:4–8.
Heb. 13:10,15,16. y
b 7:2. Lev. 11:
c Lev. 1: -
d Lev. 1:9,17. 26:31. Ez. 20:41. Amos
and the LoPD said in his
heart, I will not again
* curse the ground any
more for man's sake;
f for the imagination of
man's heart is evil from
his youth: ; neither will
creeping thing, and every
fowl, and whatsoever
creepeth upon the earth
after their * kinds, went
forth out of the ark.
20 And Noah a builded
an altar unto the LORD,
(13.) The covering.] That is, probably, of the observatory, or lan-
tern, and not of the whole roof. The Jews had a room on the tops
of their houses, set apart for divine worship, in which was a window,
(the same word used v. 6, or, hallom,) which pointed to the Kebla, or
place whereunto they directed their worship. Comp. Dan. 6: 10.
Now as this practice was never introduced by any positive law, and
yet prevailed universally, it is reasonable to believe, that it was de-
rived from Noah, and that the windows in their oratories were made
in imitation of his. It is probable that there was a covering, (of
skins, perhaps) to defend this place, which he must remove when he
Iooked out from it as from an observatory. See Bibl. Bib, and Bp.
Gleiſr. ED.
(14.) “From this verse it appears that Noah was in the ark a com-
plete solar year [see note 7: 17–20.] or 365 days; for he entered it on
the 17th of the 2d month in his 600th year, and continued in it till
the 27th of the 2d month in his (01st year. The months of the an-
cient Hebrews were lunar. The first siz had 30 days each, the latter
siz, 29; the whole twelve months making 354 days: add to this 11
days (between the 17th and 27th of the “second month”), which
make 365 days, a solar year. This year, by the Hebrew computa-
tion, was 1657, by the Sept., 2242, by Hales, 2256.” [See note, 5:3.]
Dr. A. CLARKE.
For the names and order of the Hebrew months, see Ex. 13:4. Ed.
* Moses was very competent to give this particular account of the
deluge. Shem was contemporary with Abraham and Jacob, whose
great-grandcliild was the father of Moses.” HEw LETT.
Verses 15–19.
It seems that, by a peculiar providential interposition, no animal
of any sort had died, though they had been shut up in the ark above
a year ! and it does not appear, that there had been any increase of
them during that time. Scott.
(18.) . Eight persons left the ark. The number 8 was held sacred
by many nations. Many of the principal Chinese characters have a
reference to this mystical number. Mt. Ararat was called Thamanim,
(eight,) and there was a town at its ſoot so called, supposed to have
been built by Noah. So also Rubruquis, who adds that they call the
mountain the mother of the World.” BURDER.
remaineth, seed-time # *. 2 Cor. 2:15. Eph. 5:2. Phil.
and harvest, and cold and tº sº; of rest.
- e 3:17. 4:12. 5:29. 6:17.
heat, and summer and #;";
f 6:5. Job 14:4. 15:14–16. Ps. 51:5.
winter, and k day and
night, shall not cease. #: 7% º-º
7:11. ; : Pet. 3,6,7, " '
x 7:1,7,13. Josh. 3:17. 4:10,16–18. § Heb. As yet all the days of the
Ps. 121:8. Dan. 3:25,26. Zech. 9: carth.
11. , Acts 16:27,28,37–39. i 45:6. Ex. 34:21. Jer. 5:24. Jam.
y 7:14,15. 5:7.
1:22, 9:7. Fs. 107:38. 144:13,14. k Jer. 33:20–26.
Z 1.2%,
Jer. 31:17,28.
The city Apamea in Phrygia
seems to have become particu-
larly connected with the mem-
ory of the deluge. This city
was anciently called Kibotus,
(the Greek for ark,) perhaps in
commemoration of the deluge.
Its people seem to have the
most authentic traditions of it,
and of the preservation of the
race. Annexed is a medal
scrutinized and pronounced
authentic by two most distin-
guished numismatists of France
and Germany. The inscription
refers it to Apamea. It bears on
one side the head of Severus;
on the other a history in two
parts, as is common in medals;
representing two figures in a
stout, well timbered ark, or
chest. On the side are letters,
(which Mr. Bryant reads as
JVoe,) on the top, a dove [or a
raven]; in front the two figures
are come out, and departing,
denoting escape from danger
by water, in a floating vessel.
The Sibylline oracle calls the
hills of Celaena, on which
Apamea was, Ararat, and men-
tions this. See Calm. by Rob.
There are other coins very
similar; of Pertinax, and of
the elder Philip, one of which
is also given. Ed.
Is. 47:12,15. 48:8. John 3:6. Rom.
1:21. e º

[58]
. B. C. 2347.
God blesses JVoah.
GENESIS, IX.
CHAP. IX.
The Lord blesses Noah and his family;
ants them additionally flesh for
ood; prohibits them from eating
blood; and requires that, murderers
should be punished with death, 1–7.
His covenant with Noah and his pos-
terity, of which the rainbow was con-
stituted a pledge, 8–17. Noah's
family and employment, 18–20. His
drunkenness, and the different beha-
vior of bis sons; with his prophecy,
age, and death, 21–29.
ND God a blessed
Noah and his sons,
and said unto them, "Be
fruitful and multiply, and
replenish the earth.
a 1:28. 24:60. Is. 51:2.
b 7, 19, 8:17. 10:32.
only for a new life, but for a new world, he saw
no reason to complain of his long confinement.
He and liis family came out alive. Ham was a
wicked man, whom, though he escaped the flood,
God’s justice could have taken away by some
other stroke. But they are all alive. Note,
When families have been long continued together,
and no breaches made on theim, it must be looked
upon as a distinguishing-favor, and attributed to
the Lord’s mercies.
W. 20–22. I. Here is, Noah’s thankful ac-
knowledgment of God’s favor, in completing the
mercy of his deliverance, v. 20. 1. He builded
an altar. Hitherto he had done nothing with-
out particular instructions and commands from
God; but altars and sacrifices being already of
divine institution for religious worship, he did
- not stay for a particular command thus to express
nis thankfulness. Those that have received inercy from God, should be forward
in returning thanks; and do it, not of constraint, but willingly. God is
pleased with free-will offerings, and praises that wait for Him. , Noah was now
turned out into a cold, desolate world, where one would have thought his first
care, would have been to build a house for himself; but, behold, he begins with
an altar for God: he begins well that begins with God. 2. He offered of
every clean beast, and fowl, one, the odd seventh that we read of, ch. 7:
'Here observe, (1.) He offered only those that were clean; it is not enough
that we sacrifice, but we must sacrifice what God appoints, according to the
law of sacrifice, not a corrupt thing. (2.) Though his stock of cattle was
so small, and rescued from ruin at so great an expense, yet he did not grudge
to give God his dues out of it. Serving God with our little, is the way to
make it more; and we must never think that wasted, with which God is
honored. (3.) See here the antiquity of religion: the first thing we find done
in the new world, was an act of worship, Jer. 6: 16. We are now to express
our thankſulness, not by burnt-offerings, but by pious devotions, and a pious
conversation.
II. God’s gracious acceptance of Noah’s thankfulness.
1. God smelled a sweet savor, or a savor of rest, from it; as it is in the
Hebrew. He was pleased with Noah’s pious zeal, and these hopeful beginnings
of the new world, as men are with fragrant and agreeable smells: though the
offering was small, it was according to Noah’s ability, and God accepted it.
Having caused his anger to rest on the world of sinners, He here caused his
love to rest on this little remnant of believers.
2. God resolved never to drown the world again. Herein He looked not
so much to Noah’s sacrifice, as to Christ’s sacrifice of Himself, typified and
represented by it, and indeed an offering of a sweet smelling savor, Eph.
(1.) It was said, ch. 6: 6. It repented the Lord that He had made
man; here it speaks, as if it repented Him that He had destroyed man;
neither means a change of mind, but both a change of way. Deut. 32: 36.
Two ways this resolve is expressed: (1.) I will not again curse the ground,
Hebrew, I will not add to curse, &c. God had cursed the ground on
the first entrance of sin (ch. 3: 17.); and when He had drowned it; but now
He determines not to add to it any more. (2.) Neither will I again smite
any more every living thing; that is, whatever ruin God might bring on par-
ticular persons, or families, or countries, He would never again destroy the whole
world, till the day shall come when time shall be no more. But the reason of
this resolve is very surprising; it seems the same in effect with the reason given
The Lord “knoweth how to reserve the wicked unto the day
of judgment to be punished,” however numerous, powerful, and
haughty they be; and also “to deliver the godly out of tempta-
tion’ in the best time and manner, though few, despised, and
helpless. (2 Pet. 2: 9.) For a season. He seems to forget his
afflicted children, and they are prone to judge according to ap-
pearances; but in due season. He will manifest his kind and
careful remembrance of them.—The devoted servant of God will
make haste to keep his commandments; and patiently wait his
time for deliverance and promised blessings.-The faithfulness
of God is the best security; and it is given to all them that trust
in Him: for his glory is as much engaged for their salvation, as
it was for the preservation of Noah. They who are saved from
destruction, must on earth witness the desolations which sin
makes, with aching hearts and weeping eyes; and in many
the difference
Verses 20–22.
"This is the first time that an altar is mentioned ; and the word
rendered burnt-offerings here first occurs: yet Abel’s offering seems
to have been of the same nature, and was probably laid on some
kind of altar. By these burnt-offerings, Noah, in faith, ascribed his
preservation to the mercy of God through the promised Savior; ren-
dered to Him a tribute of fervent gratitude and adoration ; devoted
himself and family to his service ; and sought further protection and
justice of God;
(22.)
blessing amidst the desolations which surrounded him. Scott.
(20.). Religion, or the proper, mode of worshipping the Divine
Being, is the institution of God Himself; and sacrifice in the act and
design is the essence of religion, which cannot exist without it,
for the destruction of this world, ch. 6: 5. Be-
cause the imagination of man’s heart is evil
from his youth. But there is this difference;
there it is said, The imagination of man’s
heart is evil continually, that is, “ His actual
transgressions continually cry against him;’ here
it is said, It is evil from his youth or childhood.
It is bred in the bone, he brought it into the
world with him, he was shapen and conceived in
it. One would think, it should follow, * There-
fore that guilty race shall be wholly eactin-
guished.” No: “Therefore I will no more take
this severe method; for, 1st. He is rather to be
pitied; it is all the effect of sin dwelling in him;
it is but what might be expected from such a
degenerate race: he is called ā transgressor
from the womb, therefore it is not strange that
he deals so very treacherously,” Isa. 48: 8.
Thus God remembers that he is flesh, corrupt
and sinful, Ps. 78; 39. 2dly. ‘He will be ut-
terly ruined; for if he be dealt with according
to his deserts, one flood must succeed another iii
all be destroyed.’ 1. Outward judgments, though
they may terrify and restrain, cannot, of thein-
selves, sanctify and revew ; the grace of God
Imust work with those judgments. Man’s mature
was as sinful after the deluge as before. God’s
goodness takes occasion from man’s badness to
magnify itself the more; his reasons of mercy
are all drawn from Himself, not from any thing
in us. Observe,
(2.) That the course of nature should never be
discontinued, v. 22. There shall be summer
and winter, not all winter as this last year;
‘ day and might,” not all might, as probably it
was while the rain was descending. Here, [1..]
It plainly intimated that this earth is not to re-
main always; it, and all the works in it, must
shortly be burnt up; and we look for new heav-
ens and a new earth, when all these things
must be dissolved. But, [2.] As long as it does
remain, God’s providence will carefully preserve
the regular succession of times and seasons, and
cause each to know its place. To this we owe
it, that the world stands, and nature keeps its
. (21.) For the imagination ..
tion, &c., should be.”
the original, no verb is expressed.
track. This is God’s covenant of the day and
of the night, the stability of which is men-
tioned for the confirming of our faith in the cove-
nant of grace, which is no less inviolable, Jer.
33: 20. We see God’s promises to the crea-
tures made good, and thence may infer that his
promises to all believers shall be so.
CHAP. IX. V. l—7. We read, in the close
of the foregoing chapter, the very kind things
which the Lord said in his heart, concerning
this remnant of mankind. Here they are spoken
to them, v. 1. Note, All God’s promises of
PRACTICAL OBSERVATIONS.
things share in them. But the consolations of God will counter-
balance these sorrows; and in heaven all tears shall be wiped
away; so that even the destruction of the wicked will in mowise
abate the perfect felicity of the righteous.-The mercy of God,
the sacrifice of Christ, and the grace of the Holy Spirit, cause
between those who are saved, and those who
perish: and the first use we should make of deliverances from
trouble, is to return thanks to God, solemnly devote ourselves to
Him, and seek anew his blessing. Nor can that be wasted,
which is expended in the service of God, according to his ap-
pointment. . Finally, the divine authority of the Scripture, as
well as the faithfulness of God, is demonstrated in the regular
course of the seasons of the year.
goodness of the Lord, trust his providence, receive all from his
love, and use all to his glory.
May we therefore admire the
SCOTT.
*ither actually offered or implied: the slaying and burning of the
Yictim pointing out, l. That the life of the sinner is forfeited to the
2. That his soul deserves the fire of perdition.”
• Dr. A. CLARKE.
... is...] ‘ Rather, although the imagina-
Dr. A. Clarke. But it is to be noticed, that, in
D.
* Most European nations divide the year into four parts, call-
ed quarters or seasons; but the six divisions in the text, say the Rab-
bills, obtained among the Hebrews. The same divisions, says Golius,
now exist among the Arabs.”
GREENFIELD.
[59]
B. C. 2347.
Sentence against murder,
GENESIS, IX.
2 And “ the fear of you,
and the dread of you,
shall be upon every beast
of the earth, and upon
every fowl of the air,
upon all that moveth upon
the earth, and upon all the
fishes of the sea; into
your hand are they de-
livered.
3" Every moving thing
that liveth shall be meat
for you; even “as the
green herb have I given
you all things.
4 But flesh with f the
life thereof, which is the
blood thereof, shall ye
In Ot eat.
5 And surely your
blood of your lives will
I require : at the hand
of 5 every beast will I
require it, and * at the
hand of man ; at the hand
of every man's brother
will I require the life of
II] alſ).
6 Whoso sheddeth
man's blood, j by man
shall his blood be shed:
for k in the image of God
made he man.
c 1:28. Lev. 26:6,22. Job 5:22,23 Ps.
8:4–8. 104:20–23. Hos. 2:18. Jam.
3:7.
d Lev. 11: 22:8. Deut. 12:15. 14:3–
21. Acts 10:12–15. 1 Tim, 4:3–5.
o 1:29,30. Rom, 14:3,14, 17. 1 Cor.
10:25,31. Col. 2:16,21,22.
f Lev. 3.17. 17:10–1'.' Ig:26. Deut.
12:16,23, 14:21. 15:23. Acts 15:20,
29. 1 Tim. 4:4.
g Ex. 21:28,29.
h 4:9,10. Num. 35:31–33. Deut. 21:
1—9. Ps. 9:12.
i Acts 17:26.
j Ex. 21:12–14. Lev. 24:17.
2:5,6,28–34. Matt. 26:52.
13 Rev. 1
3:4. 3:10.
k 1:26,27. 5:1. Ps. 51:4. Jam, 3:9.
1 Kings
Roni.
eat flesh.
good flow from his purposes of love, and the
counsels of his own will. See Eph. I: II.-3:
11. and compare Jer. 29: 11. Noah blessed,
[i. e. thanked, praised,l God, by his altar and
sacrifice. ch. 8: 20. Here God blesses Noah.
Note, Those that are truly thankful for mercies
received, take the readiest way to have them con-
firmed and continued. -
We have here the Great Charter of this new
kingdom of mature now to be erected, and incor-
porated, the former charter having been forfeit-
ed and seized.
Here is, 1. A grant of lands of vast extent, and
a promise of a great increase of men to occupy
and enjoy them. The first blessing is here renew-
ed., v. 1. and repeated, v. 7. for the race of man-
kind was, as it were, to begin again. Now,
The earth God has given to the children of men,
for a possession and habitation, Ps. 115: 16.
Though not a paradise, but a wilderness rather,
yet it is better than we deserve. Blessed be God,
it is not hell. He gives them a blessing, by the
virtue of which, mankind should be both multi-
plied and perpetuated on earth; so that, though
death still reign, and the Lord would still be
known by his judgments, yet the earth should
never again be dispeopled as now, but replenish-
ed, Acts 17: 24–26. -
2. A grant of power over the creatures, v. 2.
He grants, (1.) A title. Pinto your hands they
are delivered, for your use and benefit. (2.) A
dominion, without which the title would avail
little. The fear and dread of you shall be
wpon every beast. This revives a former grant,
ch. 1: 28. only with this difference, that man in
innocence ruled by love; fallen man, by fear.
This grant remains in force, and thus far we have
still the benefit of it. Those creatures which are
any way useful are reclaimed, and we use them.
Those that are any way hurtful to us, are res-
trained, so that though now and then man may be
hurt by some of them,yet they do not combine to rise
in rebellion against man, else God could by these
destroy the world as effectually as by a deluge; it
is one of God’s sore judgments, Ezek, 14: 21.
3. A grant of maintenance and subsistence,
v. 3. Hitherto, most think, man had been con-
fined to feed only on the products of the earth,
ch. 1: 29. But the flood having perhaps render-
ed its fruits less pleasing, and less mourishing,
God now enlarged the grant, and allowed man to
Here see, (1.) God is good, and provides, not only that we may live
in his service, but live comfortably; not for necessity only, but for delight.
(2.) Every creature of God is good, and nothing to be refused, 1 Tim. 4:
4. Afterward, some meats were prohibited by the ceremonial law; but from
the beginning, it seems, it was not so, and therefore it is not so under the
Gospel.
The precepts and provisos of this charter are kind and gracious, and in-
stances of God’s goodwill to man.
The Jewish doctors speak so often of the
seven precepts of Noah, or his sons, which, they say, were to be observed by all
nations, it may not be amiss to set them down.
The second, against blasphemy, and requiring to bless the name of
of idols.
God.
IłęSS.
tration of justice.
The third, against murder.
The fifth, against theft and rapine. º
The seventh, against the eating of flesh with the life. These
The first, against the worship
The fourth, against incest and all unclean-
The sixth, requiring the adminis-
the Jews required the observance of from the proselytes of the gate. But
the precepts here given, all concern the liſe of
II]all , - i
1. Man must not prejudice his own life by eat-
ing unwholesome food, p. 4. Flesh with the life,
that is, ‘raw flesh, shall ye not eat, as beasts of
prey do.’ It was necessary to add this limita-
tion, lest, instead of nourishing their bodies by
eating flesh, they should destroy them. . God would
hereby show, (1.) That though lords of the crea-
tures, they were subjects to the Creator, and
under the restraint of his law. (2.) That they
must not be greedy and hasty in taking their food,
but stay the preparing of it; not like Saul’s
soldiers, 1 Sam. 14: 32. nor riotous eaters of
flesh, Prov. 23: 20. (3.) That they must not
be barbarous and cruel to the inferior creatures;
not torment them for their pleasure; nor tear
away the member of a creature while yet alive,
and eat that. (4.) That during the continuance
of the law of sacrifices, in which the blood made
atonement for the soul, Lev. 17: 11. (signify-
ing that the life of the sacrifice was accepted for
the life of the sinner,) blood must not be looked
upon as a common thing, but be powred out
before the Lord, 2 Sam. 23: 16. either on his
altar, or on his earth. But now that the great
and true Sacrifice is offered, the obligation of the
law ceases with the reason of it.
2. Man must not take away his own life, v. 5.
Our lives are not so our own, that we may quit
them at our own pleasure, but are God’s, and we
must resign them at his pleasure; if we any way
hasten our own deaths, we are accountable to
'God for it. . -
3. The beasts must not be suffered to hurt the
life of man; at the hand of every beast will I
require it. To show how tender God was of
man’s life, though He had lately made such des-
truction of it, He will have the beast put to death,
that kills a man. This was confirmed by the law
of Moses, Exod. 21: 28. and I think it would
not be unsafe to observe it still. Thus G. d showed
his hatred of the sin of murder, that mea might
hate it the more, and not only punish, but prevent
it. And see Job 5: 23.
4. Wilful murderers must be put to death.
This is the sin which is here designed to be res-
trained by the terror of punishment. (1.) God
will punish murderers. At the hand of every
man’s brother will I require the life of man;
that is, ‘I will avenge the blood of the murdered
on the murderer,’ 2 Chron. 24: 22. When God
requires the life of a man at the hand of him that
took it unjustly, the murderer cannot render that,
and therefore must render his own in lieu of it,
which is the only way left of making restitution.
Note, The righteous God will certainly make in-
quisition for blood, though men cannot, or do not.
One time or other, He will both discover conceal-
ed murders, and punish murders avowed and justi-
fied, (2.) The magistrate must punish murder-
ers, v. 6. Whoso sheddeth man’s blood, wheth-
er on a sudden provocation, or having premedi-
tated it, (for rash anger, is heart-murder as well
as malice prepense, Matt. 5: 21, 22.) by man
shall,his blood be shed, that is, by the magis-
NOTES. -
CHAP. IX. V. 3, 4. Perhaps, before the flood men had taken the
liberty of eating flesh; but it seems not to have been explicitly allow-
ed. The distinction of clean and unclean must relate to the use of
them in sacrifice : and the eating of blood seems principally to have
been prohibited, because blood typified the great atonement. (Acts
15: 19–29. JMarg. Ref. f. - Scott.
(3.) † * Or, creeping thing that is living : i. e. as the Greek
translates in a former verse, moving things which live : whereby things
that die alone, or are not lawfully killed, seem to some to be ex-
cepted.” AI Nsworth.
JMeat...] ‘We may safely infer that the earth was less productive,
and its productions less nutritive, after the flood than before; and
that the human constitution was greatly impaired, (as appears in the
diminished length of life,) by the alterations in the whole economy of
nature. Morbid debility, induced by an often unfriendly state of the
atmosphere, with sore and long-continued labor, would necessarily
require a higher nutriment than vegetables could supply. Animal
food would not have been allowed, if it were not indispensably
necessary.” - Dr. A. CLARKE.
(4.) Flesh with ... the blood.] ‘Comp. 1 Sam. 14; 32. Bruce and
Madden, oriental travellers of modern times, mention the occurrence
of similar incidents in the course of their travels.” BUs H.
‘JMaimonides mentions a fierce and barbarous people, who cut flesh
from the living animal, and devoured it with the blood streaming
from it, as a part of their idolatrous worship.’ H Ew LETT.
Which is the life thereof.] ‘That blood is the seat of life [a living
fluid] could not be known to Moses but by revelation, it being a
secret in nature never discovered till of late, and that by many ex-
periments and observations, of which the age of Moses, and following
ages, knew nothing.” Bp. WILso N. “JHunter has confirmed the doc-
trine that the living principle is inherent in the blood.” HALEs.
* Eating blood is also forbidded under the gospel dispensation, Acts
15:20, 29. 21: 25. If the eaters of blood in general knew, that it
affords a very crude, almost indigestible, and unwholesome aliment,
they certainly would not, on these physical reasons, leaving moral
considerations out of the question, continue its use.”
• DR. A. CLARKE.
. . Verses 5, 6.
From this energetic declaration it certainly follows, that wilful
murder ought invariably in all communities to be punished with
death.--It is a subject for serious inquiry, to all who are cordially
affected to the welfare of nations, how far national guilt is contract-
ed, when so many are suffered to elude justice, who commit wilful,
deliberate murder in duels; whilst many thieves are put to death, a
punishment which God never commanded to be inflicted on them, and
B.C. 2437.
God's covenant with Noah.
GENESIS, IX.
7 And you, be ye fruit-
ful, and multiply, bring
forth abundantly in the
earth, and multiply there-
1I]. -
8 || And God spake
unto Noah, and to his
Sons with him, saying,
9 And I, behold I, les-
tablish my covenant with
you, and with your seed
after you;
10 And m with every
living creature that is
with you, of the fowl, of
the cattle, and of every
beast of the earth with
you, from all that go out
of the ark, to every beast
of the earth.
11 And I will establish
my covenant with you ;
"neither shall all flesh be
cut off any more by the
waters of a flood: neither
shall there any more be
a flood to destroy the
earth. .
12 And God said, This
is "the token of the cov-
enant which I make be-
tween me and you, and
every living creature that
is with you, for perpetual
generations:
13 I do set Prmy bow in
the cloud, and it shall be
for a token of a covenant
between me and the
earth. .
14 And it shall come
to pass, when I bring a
cloud over the earth, that
the bow shall be seen in
the cloud:
15 And I will q remem-
ber my covenant which
is between me and you,
and every living creature
of all flesh ; and " the
waters shall no more be-,
come a flood to destroy
all flesh.
16 And the bow shall
on him contempt.
trate, or,whoever is appointed or, allowed to be
the avenger of blood. Before the flood, as it
should seem by the story of Cain, God took the
punishment of murder into his own hands; but
now He committed it to men, to masters of fami-
lies at first, and afterwards, to the heads of
countries, who ought to be faithful to the trust
reposed in them. Note, Wilful murder ought
always to be punished with death. It is a sin
which the Lord would not pardon in a prince,
2 Kings, 24: 3, 4. and which therefore a prince
should not pardon in a subject. To this law
there is a reason annexed; for in the image of
God made He man at first: man is a creature
dear to his Creator, and therefore ought to be so
to us; God put honor on him, let us not then put
Such remains of God’s image
are still even on fallen man, as that he who un-
justly kills a man, defaces the image of God, and
does dishonor to Him. All men have something
of the image of God on them; but magistrates
have, besides, the image of his power, and the
saints the image of his holiness; therefore those
who shed the blood of princes or saints, incur a
double guilt.
V. 8–11. I. Here is, The general establish-
ment and extent of God’s covenant with this new
world, v. 9, 10. I. God is graciously pleased
to deal with man in the way of a covenant;
wherein God greatly magnifies his condescending
favor, and greatly encourages man’s duty and
obedience, as a reasonable and gainful service.
2. All God’s covenants with man are of his own
making, I, behold, I. It is thus expressed,
both to raise our admiration, and to confirm our
assurances of the validity of the covenant. 3.
God’s covenants are established, and cannot be
disanmulled. 4. God’s covenants are made with
the covenanters and with their seed; the promise
is to them and their children. 5. Those may be
taken into covenant with God, and receive its
benefits, who yet are not capable of restipulating,
or giving their own consent. For this covenant
is made with every living creature, every beast
of the earth. - .."
II. This covenant was particularly designed to
secure the world from another j v. 11.
It is owing to God’s goodness and faithfulness,
not to any reformation of the world, that it has
not often been deluged, and that it is not deluged
now. As the old world was ruined, to be a
monument of justice, so this world remains, a
monument of mercy, according to the oath of
God, that the waters of Noah should no more
areturn to cover the earth, Isa. 54: 9. This
promise keeps the sea and clouds in their decreed
place, and sets them gates and bars; Job 38:
lasting covenant, between
God and every living
creature of all flesh, that
is upon the earth.
have established between
me and all flesh that is
upon the earth.
10, 11. God, by flowing seas, and sweeping
rains, shows what He might do in wrath; and
yet, by preserving the earth from being deluged be-
tween both, shows what He can do in mercy, and
will do in truth. Let us give Him the glory of
his mercy in promising, and truth in performing.
This promise does not hinder, 1. God’s bringing
other wasting judgments on mankind; He has
other arrows in his quiver. 2. Nor his destroy-
ing particular places and countries by inunda-
tions. Nor will the destruction of the world at
the last day by fire, be any breach of his pro-
mise. Sin, that drowned the old world, will
burn this.
W. 12–17. Articles of agreement among men
are sealed, to be the more solemn, and sure.
God, therefore, being willing more abundantly
to show to the heirs of promise the immutability
of his councils, confirmed his covenant by a seal.
(Heb. 6: 17.) This seal was the rainbow,
which, it is likely, was seen in the clouds be-
fore, when second causes concurred, but was
never a seal of the covenant, till now it was
made so by a divine institution. Now, concern-
ing this seal, Observe,
1. It is affixed with repeated assurances of
the truth of the promise it was designed to ratify,
v. 13, 14. that we might have strong consolation,
who have laid hold on this hope. 2. The rainbow
appears when the clouds are most disposed to
wet, and returns after the rain; when we have
most reason to fear the rain prevailing, God
shows this seal of the promise that it shall not
prevail. Thus God obviates our fears with such
encouragements, as are both suitable and season-
able. 3. The thicker the cloud, the brighter the
bow in the cloud. Thus, as threatening afflic-
tions abound, encouraging consolations much
more abound, 2 Cor. I : 5. 4. The rainbow
appears when one part of the sky is clear, which
intimates mercy remembered in the midst of
wrath. 5. The rainbow is the reflection of the
beams of the sun, which intimates that all the
glory and significancy of the seals of the cove-
nant are derived from Christ, the Sun of righ-
teousness, who is also described with a rainbow
about his throne, (Rev. 4: 3.) and a rainbow
wpon his head (Rev. 10: 1.); which bespeaks
not only his majesty, but his mediatorship. Last-
ly, As God looks-on the bow, that He may re-
member the covenant, so should we, that we also
may be ever mindful of it, with faith and thank-
fulness.
V. 18–23. I. Here is, Noah’s family and
employment. The names of his sons are again
mentioned, (v. 18, 19.) as those from whom the
whole earth was overspread. By which it ap-
o 17:11. Ex. 12:13. 13:16. Josh. 2:
*s Matt. 26:26–28. 1 Cor. 11:23
p Eſiºs. Rev. 4.3. 10:1.
17 And God said unto
Noah, This is the token
of the covenant, which I
be in the cloud; and I
will look upon it, that I
may remember the * ever-
q :* }: *º-ſ: . Ps. 106:
. Jer. 14'21. z, 16:60. Luke
N. º the j ; 1:72.
Oa. W O r Is. 54:3—10.
, that went forth o s 17:13, 19. 2 Sam. 23:5. Is. 55:3. Jer.
l 11,17. 6:18. 17:7,8. Is. 54:9,10. 32:49. Heb. 13:20.
m 8:1. Ps. 145:9. Jon. 4:11
7:21–23. $31,22, 2 Pet 3:11.
perhaps does not approve. The commivance also at the murders com-
mitted in idolatry, and idolatrous customs, should not be forgotten:
JVum, 35:33. 2 Kings 21: 16. 24: 4.) Though the moral image of
od, in which man was at first created, is defaced, yet the natural
image remains: and it is the most daring act of rebellion against God
to assault his visible image on earth, and destroy the life He commu-
nicated.—It is observable that the reason, given for the punishment
of the murderer with death, is taken from the affront he offers to
God, not from the injury he does to man; Scott.
(5) of your lives.]. The Jews expound, “ ºf your souls or selves sº
meaning that whoso killeth himself, God will require his blood at his
own hands.” “Brother, i. e. any other man. Acts 17; 26.’
AINsworth.
Verses 9–17.
The word, rendered covenant, sometimes means a reciprocal
agreement between two or more parties ; and at other times a posi-
tive engagement made by one party, without any stipulation being
required of the other: that established with Noah was of the latter
sort.—Without revelation this gracious assurance (15, 16.) could not
be known; and without faith it can be of no use to us: and thus it
is in respect of a still greater and more imminent danger, to which
ali are exposed; and to the new covenant, with its blessings and
securities, which in these events was prefigured. (JMarg. *gº
- - COTT,
(13.) Jºſy bow.] The rainbow, which arises according to the ‘laws
of nature,” from the refraction and reflection of the sun’s rays in the
spherical drops of falling rain, “is not said here to be created, but set,
or, as the Hebrew, appointed: so that the phrase is, I do appoint my
bow to be a token, &c. , ‘ It was but natural that man, just escaped
from so tremendous a judgment as the deluge, should experience the
liveliest apprehensions, as often as clouds began to collect, lest a se-
cond deluge should ensue. What token could better assure Noah, who
could not be ignorant of the law of nature to which it was owing,
and that the phenomenon of the rainbow is totally incompatible with
such rain, as contributed to the deluge : for it is a vulgar error to
suppose the antediluvians ignorant of all sciences, natural as well
as moral.” Bp. Gleig, &c. Ep.
‘How vast the extent, how delicate the texture, of that shadowy
arch 1, elegant its form, and rich its tinctures; but more delightful its
sacred, significancy. While the violet and the rose blush in its
beautiful aspect, the olive branch smiles in its gracious import. It
Writes, in radiant dies, what angels sang in harmonious strains
“Peace on earth, and good will to men.”’’ Fanckes, in Hew LETT. 3.
(17.) “Both the Greeks and Latins have ever considered the rain-
bow as a divine portent, as did the ancient Peruvians. Homer al-
ludes to the rainbow, “which Saturn, (father of time) placed in the
cloud, as a sign to shortsighted men.”’ BURDER.
[61]
B. C. 2327.
Noah and his sons.
GENESIS, IX.
the ark, ‘were Shem, and
Ham, and Japheth-: and
"Ham is the father of
* Canaan.
19 These are the three
sons of Noah : and * of
them was the whole earth
overspread. -
20 || And Noah began
to be y an husbandman,
and he planted a vine-
yard.
21 And he drank of
the wine, and * was
drunken, " and he was
uncovered within his
tel)t.
22 And b Ham the fath-
er of Canaan saw the
nakedness of his father,
and * told his two breth-
ren without.
23 And Shem and Ja-
pheth took a garment,
and laid it upon both
their shoulders, " and
went backward, and cov-
ered the nakedness of
their father; and their
faces were backward, and
they saw not their father's
nakedness.
Practical Observations.]
4 And Noah awoke
from his wine, and knew
what his younger son
had done unto him.
25 And he said, “ Curs-
t 5:32. 10:1.
u 10:6.
* }leh. Chennan.
x 8:17. 10:2–32. 1 Chr. 1:4–28.
v 3:18,19,23. 4:2. 5:29. Prov. 12:11,
Ec. 5:9.
z 6:9. 19:32–36. Prov. 20:1. 23:31,
Luke 21:34. Rom.
v. 3:18.
1 Chr. 1:8,13–16.
c 2 Sam. 1:19,20. Ps. 35:21. row.
30:17. Ob. 12:13. 1 Cor. 13:6.
Lev. 19:32. Rom. 13:7.
8 1 Tim. 5:17, 19. 1 Pet.
e 2. 3:14. 4:11. 49.7. Deut. 27:16.
28:18. Matt. 25.41.
pears that Noah, after the ſlood, had no more
children: all the world, came from these three.
Note, God, when He pleases, can make a little
one to become a thousand, and greatly increase
the latter end of those whose beginning was
small. Such are the power and efficacy of a
divine blessing. Noah became a husbandman,
IHebr. a man of the earth, that is, a man that
tilled it. We are all maturally men of the earth,
made of it, living on it, hastening to it: many are
sinfully so, addicted to earthly things. Noah
began to be a husbandman; that is, some time
after his departure out of the ark, he returned to
his old employment, from which he had been
diverted by the building of the ark. Observe,
Noah would not live an idle life, nor think the
husbandman’s calling below him. Note, Though
God by his providence may take us off from our
callings for a time, yet when the occasion is
over, we ought with humility and industry to
apply to them again; and in the calling wherein
we are called, therein faithfully to abide with
God, 1 Cor. 7: 24.
II. Noah’s sin and shame. When he had
gathered his vintage, probably, he appointed a
day of mirth and feasting; we may suppose he
prefaced his ſeast with a sacrifice to the honor
of God; perhaps he appointed it, with a
design, at the close of it, to bless his sons, as
Isaac, ch. 27: 3, 4. At this feast, he drank
of the wine; for who planteth a vineyard, and
eateth not of the fruit of it?. But he drank
too liberally; for he was drunken. We bave
reason to think he was never so before or after;
so much the worse now, it being so soon after a
great deliverance; but God left him to himself,
as He did Hezekiah, (2 Chron. 32: 31.) and He
has left his miscarriage on record, to téach us,
1. That the fairest copy that ever mere man
wrote since the fall, had its blots and false
strokes. It was said of Noah, that he was per-
fect in his generations (ch. 6: 9.); but this
shows that it is meant of sincerity, not a sinless
perfection. 2. That sometimes those, who, with
watchfulness and resolution, have, by the grace
of God, kept their integrity in the midst of tempt-
ation, have, through security, and carelessness,
and neglect of the grace of God, been surprised
into sin, when the hour of temptation was over.
Noah, who had kept sober in drunken company,
is now drunken in sober company. Let him
that thinks he stands take heed. 3. That we
need be very careful when we use God’s good crea-
tures, lest we use them to excess. Clirist’s dis-
ciples must take heed, lest at any time their
hearts be overcharged, Luke 21: 34.
PRACTICAL OBSERVATIONS.
V. 1–23. The blessing of God is the real cause of prosper-
shall never escape the vengeance of
Now the consequence of Noah’s sin was
shame; as that of Adam when he had eaten for-
bidden fruit. Yet Adam sought concealment;
Noah seeks no covering. Observe here the great
evil of the sin of drunkenness. It discovers
inen; what infirmities they have, and what se-
crets they are intrusted with. Drunken porters
keep open gates. It disgraces men, and ex-
poses them to contempt. As it shows them, so
it shames them. Men say and do that when
drunken, which, when sober, they would blush at
the thoughts of, Hab. 2: 15, 16.
III. Ham’s impudence and impiety, v. 22.
1. He pleased himself with the shameful sight, as
the Edomites looked on the day of their
brother, , (Obad. 12.) pleased and insulting.
Note, It is common for those who walk in false
ways themselves, to rejoice at the false steps of
others. But charity rejoices not in iniquity, nor
can true penitents rejoice in the sins of others.
2. He told his two brethren without, in a
scornful, deriding manner, that his father might
seem vile to them. It is very wrong, (1.) To
make a jest of sin, (Prov. 14: 9.) and to be
puffed up with that for which we should rather
mourn, 1 Cor. 5: 2. And (2.) To publish the
faults of amy, especially of parents, whom it is
our duty to honor. Noah was not only a good
man; but had been a good father to him; and
this was a most base, disingenuous requital to
him for his tenderness. Ham is here called the
jather of Canaan, which intimates that he who
was himself a father, should have more respect
to a father. -
IV. The pious care of Shem and Japheth, v.
23, herein setting us an example of charity, with
reference to other men’s sin and shame. There
is a mantle of love to be thrown over the faults
; of all.
I Pet. 4: 8. Beside that, there is a
robe of reverence to be thrown over the faults of
parents and other superiors. -
W. 24–27. Noah comes to himself; he awoke
from his wine; and we may suppose he never
relapsed into that sin afterward. Those that
sleep as Noah did, should awake as he did, and
not as that drunkard, Prov. 23: 35. who says
when he awakes, I will seek it yet again. ,
The spirit of prophecy comes on him, and,
like dying Jacob, he tells his sons what should
befall them, (ch. 49: 1.) v. 25. -
1. He pronounces a curse on Canaan the son
of Ham, in whom Ham is himself cursed; either,
because this son of his was now more guilty than
the rest, or, because the posterity of this son was
afterward to be rooted out of their land, to make
room for Israel. And Moses here records it to
God.—The Lord takes Cal'6
ity, personal, relative, and national.—With what thankfulness
should we receive the use of domestic animals for labor, the
flesh of so many creatures for food, and the security, we enjoy
from the assaults of the noxious and ferocious, through the fear
and dread of man which God hath impressed upon them!—But,
though God has constituted us masters, He will call us to an
awful account if we act as tyrants; and avenge the cause of his
oppressed creatures on their oppressors.--How greatly then
should we dread murder, and all those passions which produce
that enormous crime! Though the murderer may escape, or
bribe, or outbrave, human justice; yet, except he repent, he
to obviate the fears and anxieties of his people; and we should
copy the example of his kindness in this and in every other
instance.—Though the righteous fall, he shall not be utterly cast
down; not is a single act of sin, inadvertently committed, to
be looked upon in the same light, as allowed and habitual trans-
gression: the former may be the blemish of the saint, the latter
is the brand of the hypocrite. We ought to imitate the example
of Shem and Japheth; for a peculiar blessing belongs to those
who act in this manner; but an awful curse awāits such as copy
the pattern of Canaan or Ham. SCOTT.
Verses 20–23. º
Some have thought that wine was now first made of grapes, and
that Noah, not aware of its effects, was surprised into drunkenness.
—But this is highly improbable; for even in the most savage tribes,
the art of making intoxicating liquors is known ; and though a man
might plant two or three vines, for the sake of the grapes; who ever
“plantéd a vineyard, except for the sake of wine Indeed, the ſhºt
seems recorded by the inspired historian, with that perfect impartiali-
ty, which is peculiar to the Scripture, as an instance and evidence
of human frailty and imperlection. Perhaps Canaan first discovered
Noah’s situation, and told it to Ham. In that case, the event must
have occurred several years after the flgod. (JMarg. Ref.) Scott.
- Verses 24, 25. -
There is no authority for altering the text, and reading as some do;
• Cursed be Ham the father of Canaan:” yet the frequent mention of
Ham, as the father of Canaan, suggests the thought, that the latter
was also criminal. Ham is thought to have been the second, and
not the youngest, son of Noah : (JVote, 10: 1.) and if so, the words,
‘knew what his younger son had done,” refer to Canaan his grand-
son. The devoted nations, which God destroyed before Israel, were
descended from Canaan : and so were the Phenicians and the Car-
thaginians, who were at length subjugated, with dreadful destruc-
tion, by the Greeks and Romans. “Africa was peopled principally
by decendants of Ham : and for how many ages have the better parts
of that country lain under the dominion of the Romans, then of the
Saracens, now of the Turks . In what wickedness, ignorance,
barbarity, slavery, misery, live most of the inhabitants and of the
poor negroes, how many hundreds every year are sold and bought,
like beasts in the market ; and conveyed from one quarter of the
world, to do the work of beasts in another Bp. JVewton. This,
however, in no measure vindicates the covetous and barbarous op.
pression of those, who thus enrich themselves with the products of
their sweat and blood. God has not commanded us to enslave
negroes, as He did Israel to extirpate the Canaanites; and therefore,
without doubt, He will severely punish this cruel injustice.—True
religion has hitherto flourished very little among Ham’s descendants:
[62]
B. C. 1997.
JVoah's prophecy on his sons.
GENESIS, IX.
+
ed be Canaan; ‘a servant
of servants shall he be
unto his brethren.
26 And he said, & Bless-
ed be h the Lord God of
Shem ; and Canaan shall
be * his servant.
27 God shall # enlarge
Japheth, and
i dwell in the tents of
Shem; and Canaan shall
be his servant.
28 || And Noah lived
after the flood three hun-
dred and fifty
29 And all the days of
Noah were *
dred and fifty years: and
he died.
f Josh. 9:23,27.
Deut. 33:26.
. 12:1–3.
Sem. Heb 11:16.
* Or, servant to them.
f Or, persuade.
i Mal. 1:11. E
k 5:5,20,27,32. 1
Judg. 1:28–30. 1
Kings 9:20,21. 2 Chr. 8:7,8.
Ps. 144:15.
ph. 2:14, 19. 3.6.
1:11—25.
animate Israel in the wars of Canaan; the Ca-
maanites, though formidable, were of old an
accursed people, and doomed to ruin. A ser-
vant of servants, that is, the meanest and most
despicable servant, shall , he be, even to his
brethren. Those who by birth were his equals,
shall by conquest be his lords. . This certainly
points at the victories obtained by Israel over
the Canaanites, by which they were all either
put to the sword, or put under tribute, (Josh, 9:
23. Judg. 1: 28, 30, 33, 35.) which happened
not till about 800 years after. Note, (L.) God
often visits the iniquity of the fathers on the
children, especially when they inherit their
fathers’ wicked dispositions, imitate their wick-
ed practices, and do nothing to cut off the entail
of a curse. (2.) Those are justly disgraced that
disgrace others, especially that dishonor and
grieve their own parents. An undutiful child,
that mocks at his parents, is no more worthy to
be called a son, but deserves to be made as a
hired 8ervant, may as a servant of servants,
among his brethren. (3.) Though divine curses
operate slowly, yet, first or last, they will take
effect. The Canaanites were under a curse of
slavery, yet, for a great while, had dominion; a
family, a people, a person, may lie under the
curse of God, and yet long prosper in the world,
till the measure of their iniquity, like that of the
he shall
years.
nine hun-
Luke 3:33–36.
27.37,40.
behalf thanksgivings would by many be render-
ed to Him. [4.] It is intimated that the church
should be built up and continued in the posterity
of Shem; for of him came the Jews, who were
long the only professing people God had in the
world. [5.] Some think reference is here had
to Christ, who was the Lord God that, in his
human nature, should descend from the loins of
Shem; for of him, as concerning the flesh, Christ
came. [6.] Canaan is particularly enslaved to
him; He shall be his servant. Note, Those
that have the Lord for their God, shall have as
much of the honor and power of this world as He
sees good ſor them.
(2.) He blesses Japheth, and, in him, the isles
of the Gentiles, which were peopled by his
seed, v. 27.
[1..] Some make this to belong wholly to
Japheth, and to bespeak either, 1st. His outward
prosperity, that his seed should be so numerous,
and so victorious, that they should be masters of
the tents of Shem; which was fulfilled, when the
people of the Jews, the most eminent of Shein’s
race, were tributaries to the Grecians first, and
afterward to the Romans, both of Japheth’s
seed. Note, Outward prosperity is no infallible
mark of the true church; the tents of Shem are
not always the tents of the conqueror. Or, 2dly.
It bespeaks the conversion of the Gentiles, and
Canaanites, be full.
Therefore, Let not thine heart envy sinners.
2. He entails a blessing on Shem and Japheth.
(1.) He blesses Shem, or, rather blesses God for him, yet so that it entitles
him to the greatest honor and happiness imaginable, v. 26. Observe, [I.] He
calls the Lord, the God of Shem; in which are included all blessings.
was the blessing conferred on Abraham and his seed; the God of heaven was
not ashamed to be called their God, Heb. 11: 16. Shem is sufficiently
recompensed for respecting his father by this, that the Lord Himself honors
him, to be his God, a sufficient recompense for all services and sufferings for
[2.] He gives to God the glory of that good work Shem had done,
and blesses and praises the Author, instead of the instrument. Note, The glory
of all that is well done must be humbly and thankfully transmitted to God, who
Thus David, in
effect, blessed Abigail, when he blessed God that sent her, 1 Sam. 25:32, 33.
for it is an honor and favor to be employed for God, and used by Him in doing
his name.
Matt. 5: 16.
works all our good works in us and for us.
good.
Many are marked for ruin, that are not yet ripe for ruin.
the bringing of them into the church; and then
we would read it, God shall persuade Japheth,
(for so the word signifies,) and he, being so per-
suaded, shall dwell in the tents of Shem, that
is, Jews and Gentiles shall be united together
in the gospel-fold; after many of the Gentiles
shall have been proselyted to the Jewish religion,
both shall be one in Christ, Eph. 2: 14, 15.
And the Christian church, mostly made up of the
Gentiles, shall succeed the Jews in the privileges
of church-membership; the latter having first
cast themselves out by unbelief, the Gentiles shall
dwell in their tents, Rom. 11:11, &c. Note, It is
God only that makes the Gospel of Christ effectual
to salvation, Rom. 1: 16. And again, Souls are
brought into the church, not by force, but by per-
This
[3.] He foretells that God’s gracious dealings with Shem and his family, suasion, (Ps. 110.3.) drawn by the cords of a
would be evidence to all the world that He was the God of Shem, on which man, and persuaded by reason to be religious.
PRACTICAL OBSERVATIONS.
W. 24–29. We should carefully observe, and continually
keep in mind, how fully these prophecies, so evidently fulfilling
in all nations and ages, demonstrate the divine original of the
Bible; that we may receive the instructions and commands of
God, with more implicit faith and obedience. Thus we shall
learn our guilt and danger; and, fleeing from the wrath and
curse which is coming on the impenitent and unbelieving, shall
embrace the invitations of the Gospel, accept of its precious
salvation, rely on the sucurity of the new Covenant, and patient-
ly wait for the blessings, which will assuredly be conferred on
they remain to this day almost entire strangers to Christianity; and
their condition in every age has remarkably coincided with this pre-
diction. , Nimrod, it seems probable, subjugated and tyrannized
over the descendants of Shem, when he ‘went to Ashur and built
Nineveh.” (JVole, 10: 8–12.) Scott.
(25.) . Cursed be Canaan.] We are not obliged to suppose that this
was said immediately, any more than that Noah drank woune, imme-
diately on planting a vineyard. The words in the original, says
Hewlett, are only, ‘cursed Canaan’ equivalent to “whetched, ill fated
Canaan 12 and might not have been spoken till Noah’s death. Lowth
thinks it highly probable, that this poetical prophecy was extant in
this form before the time of Moses; and was afterwards committed
to writing by him without alteration. He translates,
e Cursed be Canaan
A servant of servants to his brothers let him be
Blessed be Jehovah the God of Shem 1
- And let Canaan be their servant :
May God extend Japheth,
And may he dwell in the tents of Shem :
And let Canaan be their servant.
Park says, three fourths of the inhabitants of Africa (the land of
Ham's descendants) are slaves | ED.
* Infidels cavil at this curse, because it falls on the descendants of
the offenders; but the vices of the Canaanites could not but be their
plague, whatever became of Ham. The wretched slavery of that
people was not inflicted for their father's crime; but their slavery was
foretold, as a punishment on their ancestor.” CARPENTER.
Velse 26.
The descendants of Shem, in the line of ArphaXad, Eber, and
Peleg, included all the postelity of Abraham ; and the Lord Jesus, ‘in
whom all the nations of the earth are blessed,” Sprang from him.—
Thus JEHow AH was especially “the God of Shem.” Ills descendants
all believers. Then we shall be safe in those wasting calam-
ities, which sweep others into destruction: and, though what we
witness or experience may give us great pain, and may even
afford lamentable proof of our weakness and depravity; yet we
shall be carried through all trials and temptations, and over-
come all our enemies; we shall be made instruments of good to
others; and at length find, that all the promises of the Scrip-
ture have been fulfilled to us, and all our prayers, grounded on
them, completely answered. ‘ O Lok D God of hosts, blessed
is the man that putteth his trust im Thee!” SCOTT.
comprised a vast majority of the worshippers of the true God, till the
coming of Christ; and afterwards they were the first and principal
instruments of bringing other nations to share the blessings of his
salvation ; so that the descendants of the other sons of Noah, when
converted to Christianity, are taught to worship and “bless J EHow AH
the God of Shem.” (Zech. 8: 20–23.)—The posterity of Abraham
also subjugated or destroyed the posterity of Canaan; and the na-
tions, which sprang from Shem by his other sons, have prospered
greatly, enjoyed fruitſul countries, and been far more civilized than
the race of Hann. Sco TT.
Verse 27.
Japheth seems to have been the progenitor of above half the human
race : , and the puncipal success of the gospel, in the calling of the
Gentiles, has hitherto been among his descendants. Thus God has
enlarged Japheth, and persuaded him, (as some render the word,
marg.) ‘to dwell in the tents of Shem,” by receiving the Gospel from
preachers of Abraham’s race, who descended from Shem; and so
obtaining admission into the church.--The descendants of Japheth
have also obtained that dominion, under the Greclan and Roman
Empires, and in subsequent ages, which was for a long time chiefly
possessed by the posterity of Shem. Indeed, even a general know-
ledge of the outlines of history will suffice to satisfy the serious in-
quirer, that the decendants of Canaan have been subjected to those
of Shem and Japheth, through many generations: and the extraor-
dinary accomplishment of this prediction, which contains almost a
prophetic history of the world, vindicates Noah from the suspicion of
having uttered it from personal resentment; and fully proves that
the Spirit of God took occasion, from Ham’s misconduct, to reveal his
Secret purposes, for a very important benefit to posterity, even to this
da Scot T.
... ‘Shem signifies name; Ham, heat, burnt, or black; Japheth,
persuasion, enlargement; Canaan, extreme humiliation.” Bus H.
V.
7.)
[63)
B. C. 2320.
Generations of Woah's sons,
GENESIS, X,
CHAP. X.
The posterity of Noah, by Japheth, 1–
5; by Ham, with some particulars
coucerning Nimrod, aud the descend-
ants of Canaan, 6–20 ; by Shem,
21–32.
OW these a are the
generations of the
Sons of Noah ; Shem,
Ham, and Japheth: and
unto them were sons born
after the flood.
2 * The b Sons of Ja-
pheth; Gomer, and Ma-
gog, and Madai, and
Javan, and Tubal, and
Meshech, and Tiras.
3 And the sons-of Go-
mer; Ashkenaz, and Ri-
phath, and Togarmah.
4 And the sons of
Javan; Elishah, and
Tarshish, * Kittim, and
* Dodanim.
5 By these were the
"isles of the Gentiles
divided in their lands;
every one * after his
tongue, after their fam-
ilies, in their nations.
--
Shem, Shem having not been directly blessed, v.
[2.] Others divide this between Japheth and
26. , 1st, Japheth has the blessing of earth be-
meath; God shall enlarge Japheth, enlarge his
seed, enlarge his border; Japheth's posterity
peopled all Europe, a great part of Asia, and
perhaps America. Note, God is to be acknow-
ledged in all our enlargements. He enlarges the
coast, and enlarges the heart. And again,
Many dwell in large tents, that dwell not in
God’s tents, as Japheth did, 2dly. Shem has
the blessing of Heaven above: He shall, that is,
God shall dwell in the tents of Shem, that is,
* From his loins Christ shall come, and in his
seed the church shall be continued.” The
birth-right was now to be divided between Shem
and Japheth, Ham being utterly discarded; in
the principality they equally share, Canaan shall
be servant to both; the double portion is given
to Japheth, whom God slall enlarge; but the
priesthood to Shem; for God shall dwell in the
tents of Shem: and certainly we are more hap-
py, if we have God dwelling in our tents, than if
we had there all the silver and gold. It is better
to dwell in tents with God, than in palaces
without Him; in Salem, where is God’s taber-
macle, there is more satisfaction, than in all the
isles of the Gentiles. 3dly. They both have
dominion over Canaan; Canaan shall be ser-
vant to them; so some read it. When Japheth
joins with Shem, Canaan falls before them both.
V. 28, 29. Here see, 1. How God prolonged
Noah’s life; he lived 20 years more than Adam,
and but 19 less than Methuselah; this long life
was a further reward of his signal piety, and a
great blessing to the world, to which, no doubt,
he continued a preacher of righteousness; with
this advantage, that now.all he preached to were
his own children; 2. How God put a period to
his life at last; though he lived long, yet he died,
having, probably, first seen many dead that de-
scended from him. Noah lived to see two worlds;
but, being an heir of the righteousness which is by
faith, when he died, he went to see a better than
either. —
CHAP. X. V. 1–5. This chapter is the only
certain account extant of the original of nations;
and yet perhaps no nation, but that of the Jews,
can be confident from which of these 70 fountains
(for so many there are here) it derives its streams.
Through the want of early records, the mixtures
of people, the revolutions of nations, and distance
of time—the knowledge of the lineal descent of
the present inhabitants of the earth is lost; nor
were any genealogies preserved but those of the
Jews, for the sake of the Messiah. -
Moses begins with , Japheth’s family very
briefly; hastening to give account of the pos-
terity of Ham, Israel’s enemies, and of Shem,
Israel’s ancestors: for the Scripture is designed
to be the history of the church, and of the nations
of the world only as they were some way or other
related to Israel, and interested in the affairs of
Israel. Observe, 1. Noah’s sons had sons born
to them after the flood. He that had killed, now
makes alive. 2. The posterity of Japheth were
allotted to the isles of the Gentiles, (v. 5.) which
were, solemnly, by lot, divided among them; all
a 2:4. 5:1. 6:9.
b 21. 1 Chr. 1:5–7. Is. 66:19, Ez.27: c Num. 24:24. Is. 23:1,12. Dan, 11:
7,12–14, 19. 38:2,6. 39:1. Rev.20:8. 30. Chittim, * Or, Rodanim.
NOTES.
CHAP. X. V. I. Shem, the progenitor of Abraham, and of the
Messiah, is constantly placed first, when the sons of Noah are enu-
merated ; and Japheth last; yet it is generally supposed that Japheth
was the eldest son of Noah, and Shem the youngest. (21.) Accord-
ingly, in this chapter, the posterity of Japheth are first mentioned.
- After the flood.]. This confirms the supposition, that Noah’s sons
had no children till aſter the flood. Scott.
Verses 2–5.
This chapter, as a kind of introduction to universal history, im-
plies manythings afterwards related. It is supposed by many learn-
ed men, and shown at least by probable arguments, that the descend-
ants of Gomer, Japheth’s eldest son, settled in the northern parts of
Asia Minor, and then spread into the Cimmerian Bosphorus, and
the adjacent regions: and that from them the numerous tribes of the
Gauls, Germans, Celts, and Cimbrians descended. The Scythians,
Tartars, and other northern nations, are supposed to be descend-
ants of Magog, Meshech, and Tubal ; the Medes, of Madai ; the
Ionians, and indeed all the Greeks, of Javan ; and the Thracians of
Tiras. Nearly all the inhabitants of Europe, and probably of Amer-
ica, descended from Japheth, besides those of the northern regions
of Asia.-‘The isles of the Gentiles' generally mean, the parts of
Europe most known to the ancient inhabitants of Asia. The inhab-
itants of Britain are in general descended from Japheth, and espe-
cially concerned in ‘the isles of the Gentiles.” Scott.
(1—5.) “By “after their families in their nations” seems to be
meant, 1st. Noah’s descendants were ranged according to their na-
tions, not sub-nations; 2dly, every nation was arranged by its fami-
lies, not sub-families or households ; so that every nation had, and
dwelt in, its separate lot, and so did every family.” WELLs, by TAy-
LoR. It seeins to have been God’s will, that mankind should not
indulge that propensity, which seems to have been so strong in them
before and after the flood, of collecting together in one great nation.
The phrase, according to their languages, v. 5. bints, that, for this
very reason, God in his wisdom gave them different languages at
Babel, as the most eſfectual means of establishing pluralities of so-
cieties, on which the happiness of the race so much depends. Ep.
(2–5.) By the word translated isle, the Hebrews understood both
countries surrounded by the sea, and countries to which they went
by sea, such as Lesser Asia and Europe. We shall here then find
niost of the plantations of JAPHet.
GoMER.] ‘This nation was situated in the northern part of Lesser
Asia. Josephus calls the Galatians to whom Paul wrote, and who
lived here, Gomerites. Herodotus here places the Kimmerii, and
Pliny speaks of a town in Troas in Phrygia, called Kimmeris. Gum-
ro, in Heb. signifies a coal—and a part of this country was called by
the Greeks, Burnt Phrygia. [But this is precarious, says Michaelis,
and observes, “Hence, perhaps, came the settlers of the Cimmerian
Bosphorus, whence the Celts spread through Germany into France
and Britain.”] The Welsh called themselves Cymry. [See Owen.]
Appian says the Celtae or Gauls were otherwise called Cimbri;
whom Plutarch calls Gallo-Scythians. The armor of Beleus their
king, routed by Marius, dug up in Aix in Provence, had Beleos Cin-
bros upon it.” WELLs, by TAYLOR.
“MAGo G is esteemed, by Jos. Eustathius, Jerome, Theodoret, and
by general consent, as the father of the Scythians on the J2. and
. E. of the Euxine. It was near (comp. Ezek. 38: 2.) to Tubal,
and could be so only on the N. Strabo and Stephanus mention Go-
garene in these parts: and hence perhaps Georgia. Ezek. 39: 3.
seems to speak of the Scythian “bow.” ” WELLs by TAYLoR.
Michaelis understands the nation Magog to have occupied Tartary,
d 25. Ps, 72:10. Is. 24:15. 40:15. 2:10, 25:22. Zeph. 2:11.
41:5. 42:4,10. 49:1. 51:5. Jer. e 20. 11:1—9. -
over against India, and far to the East, bounded on the west by Cho-
rasan, &c. r. D.
MADA1.] ‘The Medes;” so Bochart; ‘on the Caspian Sea, in Media,”
WELls; but JMede thinks a people in Macedonia,anciently called AEma-
thia. (Ai Madia.) Others place them in the W. of Asia Minor. Ed.
JAvAN.] ‘ He first settled in the southern part of Lesser Asia,
(where was a tract called Ionia,) and here we find the four families
of his sons.” - WELLs, in TAYLoR.
TUBAL.] Josephus says, he was the father of the Asiatic Iberians,
once called Theobeli. Ptolemy here places the city Thabilaca. ED.
‘MEs Hech first settled in Cappadocia and Armenia, where were
the Moschi of old geographers. In Ezek. 27: 13. mention is made of
a trade in slaves and brass from Tubal and Meshech. The Pontic
regions, especially Cappadocia, were remarkable for slaves, and Ti-
barenia here, (which Bochart thinks a corruption of Tibalenia) and
Iberia had the best brass.” - WELLs.
TIRAs. ‘From him, by general consent, the Thracians derive
their origin." Dr. A. Clarke. “So the name by which Oriental writers
call it, shows. Here was a river, bay, and haven called, Athyras, a
city Tyristasis, a tract, Thrasus, and a people, Trausi. One of the
names of Mars, the Thracian god, was Thuras. We read of Tereus,
son of Mars, first king of Thrace: and of Teres, king of a part of
Thrace. Both names given probably in honor of Tiras. Hence
went out colonies to the N. of the Euxine, known as the Tyritae or
Tyragetae. Perhaps Tiras first settled about Tros, or Troy. WELLs.
* As HKE NAz first settled in the N. W. part of Lesser Asia. [Michaelis
thinks the locality uncertain, as history, except Jer. 51: 27. records
nothing of the nation, and their place depends upon the resemblances
of names merely..] Bochart conjectures that Axenus,the ancient name
of the Euxine, was derived from this settling.”. WELLs in TAYLoR.
RIPHATH. The founder of the Paphlagonians, anciently called
Riphataei: so Josephus, which Michaelis thinks uncertain. ED.
* To GARMAH’s family was seated in the most easterly part of the
nation of Gomer. It was N. of Judea, Ezek. 38; 6. and at 27: 14.
horses, &c. are spoken of as the trade of Togarmah, a large part of
which lot was called Cappadocia, where was an excellent breed of
horses, and famous horsemen, according to the ancients. Strabo .
says, the Trocmi dwelt in the confines of Pontus and Cappadocia.
So Ptolemy. They are called Trogmades in the council of Chalce-
dom.” Wells. “The Armenians say they are descended from Togarma.”
JMich. The Turcomans, a most ancient race of Asia, are supposed
by some to be descended hence. ED.
Elis HA. ‘It is in the region of Greece we must seek the descend-
ants of Javan. The family of Elisha séems to have possessed the
S. W. part of Asia Minor and the largest Isles between Europe and
Asia, Ez. 24: 7. where blue and purple are spoken of, for which these
isles were celebrated, and whence some had names. The name
seems to be preserved in Hellespont, or, Sea of Elisha, Hellenes,
Hellas, the city of Elis, in the Morea ; Alisius, and Eleusis, the
river Elissus or llissus, and Elysian fields.” . Wells, by Taylor.
TARSH1sh. In the southeastern coast of Asia Minor. Tarsus,
Acts 21: 39, was the ancient capital of Cilicia in this tract : Jose-
phus says, both were called Tarshish originally. Wherever else
were the colonies of Tarshish, it is highly probable that Tartessus, a
city and country in Spain, famous anciently ſor its wealth, was one,
Tarshish being changed to Tartish, and then to Tartessus. Polybius,
speaking of a league between the Carthaginians and Romans, men
tions Tarseium ; and Stephanus says it was near the straits of Gibral-
tar, just outside of which was Tartessus, celebrated for riches, and in
a country formerly abounding with metal. Hence Ezek. 27: 12. speaks
of silver, iron, tin, lead, &c. as its trade.” WELLs, by TAYLoR.
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B. C. 2320.
6 || And [the sons of
Ham ; # Cush, and Miz-
raim, and " Phut, and
Canaan.
7 And the sons of
Cush; Seba, and i Havil-
ah, and Sabtah, and Raa-
mah, and Sabtecha: and
the sons of Raamah;
* Sheba, and 1 Dedan.
8 And Cush begat
"Nimrod; he began to be
a mighty one in the earth.
9 He was a " mighty
hunter" before the Lord :
wherefore it is said,
P Even as Nimrod the
mighty hunter before the
LoRD.
10 And the beginning
of his kingdom was “Ba-
bel, and Erech, and Ac-
cad, and 4 Calneh, in the
land of "Shinar.
11 Out of that land
# went forth "Asshur, and
GENESIS, X.
places beyond the sea from Judea, are called isles,
Jer. 25: 22. and this directs us to understand
that promise, Isa. 42:4. the isles shall wait
for his law, of the conversion of the Gentiles to
the faith of Christ.
V. 6–14. What is observable and improvable
here is, the account given of Nimrod, v. 8.-11.
Whereas those that went before him, were con-
tent to stand on the same level with their neigh-
bors, and every man bare rule in his own house,
nor pretended further; Nimrod resolved to tower
above his neighbors, and not only so, but to lord
it over them. The same spirit that actuated the
giants before the flood, now revived in him; so
soon was that tremendous judgment, which the
pride and tyranny of those mighty men brought
on the world, forgotten. Note, there are some,
in whom ambition and affectation of doininion
seem bred in the bone; such there have been,
and will be, notwithstanding the wrath of God
often revealed from heaven against them. Nothing
on this side hell, will humble and break the proud
spirits of some men, in this, like Lucifer, Isa.
14: 14, 15. Now,
I. Nimrod was a great hunter. 1. Some
think he served his country by ridding it of the wild
beasts which infested it, and so insinuated himself
into the affections of his neighbors, and became
their prince: those that exercise authority, either
are, or at least, would be called, benefactors,
The children of Ham.
| a violent invader of his neighbor’s rights and
properties, and a persecutor of innocéut men,
carrying all before him, and endeavoring to make
all his own by force and violence. He thought
himself a mighty prince, but before the Lord,
that is in God’s account, he was but a mighty
hunter. Note, Great conquerors are but great
hunters. Alexander and Cesar would not make
such a figure in scripture history as they do in
common history; the former is represented in
prophecy but as a he-goat, pushing, Dan. 8: 5.
Nimrod was a mighty hunter against the Lord,
so the LXX; that is, (1.) He set up idolatry,
as Jeroboam did, to confirm his usurped domin-
ion: that he might sct up a new government, he
set up a new religion on the ruin of the primitive
constitution of both: Babel was the mother of
harlots. Or, (2.) He carried on his oppression
and violence, in defiance of God himself; daring
Heaven with his impieties, as if he and his hunts-
men could outbrave the Almighty: As if it were
a small thing to weary men, he thinks to
weary my God also, Isa. 7: 13.
II. Nimrod was a great ruler, v. 10. Either
his fitness for government recommended him, as
some think, to an election; or, by power and
policy, arts or arms, he advanced gradually, and
perhaps insensibly, into the throme of a monarchy,
which bid fair to be universal. See the antiquity
of civil government, and particularly that form
builded ‘Nineveh, and Luke 22: 25.
f the city Rehoboth, and
Calah, -
12 And Resen between
Nineveh and Calah: the
same is a great city.
13 And Mizraim begat
* Ludim, and Anamim,
ànd Lehabim, and Naph-
tuhim, -
KITTIM.] All these Hebrew plurals, in im, except Mizraim, are
supposed to denote rather a people than an individual. The de-
scendants of Keth were in the south of Asia Minor, E. of Eli-
sha. Ptolemy tells of a country Cetis here, and Homer of the Cetii,
(which word the Sept. translates Kittim,) and the river Cetius, both,
it may be, named from Ceth, son of Javan. They probably coloniz-
ed Cyprus, where Josephus speaks of a town, Cetium. Greece being
occupied, this maritime people seem to have coasted along its west-
ern shores, and settled in its northern parts, and opposite, in Italy.
Hence Italy is called Kittim, and Macedonia, Macc. 1: 1. 8: 5. Bo-
chart produces testimonies of ancient authors, that the Romans and
Latins sprung ſrom the Cetii. A city in Latium was called Cetia, &c.
WELLs. ED.
DoD ANIM. “In some copies, Rodanim. Supposed to have first settled
at the south of Elisha, in the S. W. part of Asia Minor. Here we find
a Doris. The Greeks assert Doranus to be the father of the Dorians.
The Sept. render Rhodii—whence we suppose Rhodes settled by them.
All the Greeks are called Dores by Virgil.” WELLs, in TAYLoR.
Verses 6, 7.
From Cush, the son of Ham, the Ethiopians in Africa, and many
tribes in Asia, (inhabiting part of Arabia, and often improperly call-
ed Ethiopians,) were evidently descended. Mizraim was the an-
cestor of the Egyptians, Cyrenians, and Lybians; or (the word being
plural) it may be the general name of the family or tribe, whence
they sprang ; and Phut of the Mauritanians.—In short, all Aſrica is
supposed to have been peopled by Ham’s posterity : besides the Phil-
istines, Canaanites, and Phenicians. Sco TT.
Verses 8–12.
Nimrod seems at first to have exceedingly distinguished himself
by hunting, which was then not so much a diversion, as a useful
method of preventing the hurtful increase of wild beasts. When he
had erected a kingdom at Babel, “ he went forth out of that land to
Asshur, and builded Nineveh.” Thus the words may be rendered,
(marg.) and this appears to be the true meaning of them ; for the de-
scendants of Ham are spoken of ; not those of Shem, who had a son
called Asshur. (22.) Nimrod seems to have been the principal per-
son concerned, in building both Babylon and Nineveh.-The words,
translated the city Rehoboth, are more properly rendered in the mar-
gin the streets of the city. Little interesting to us is known concern-
ing the other cities here mentioned.
The Septuagint renders the words, translated ‘a mighty hunter,” a
hunting giant. Sco TT.
subjection.
14 And * Pathrusim,
and Casluhirn, (out of
whom came y Philistim,)
and * Caphtorim.
f 9:22. 1 Chr. 1:8–16.
105:23. 106:22.
Is. 11:11.
# ºr 46:9. marg. Ez. 27:10.
Ps. 78;51.
Verses 13–14.
The names, being plural, seein to be those of families, not indi-
viduals. Scott.
(6–14.) “HAM. Egypt is twice called in the Psalms, the land of
Ham, whence some think Ham settled there himself. It is scarcely
to be doubted that Jupiter Ammon, whose temple was in Lybia, ad-
joining Egypt, was Ham.” ELLS .
* PHUT first settled in Lybia, W. of Cyrenaica, and after, more
westward in Mauritania, where Ptolemy speaks of a river Phut,
which Jerome mentions with the country of Phut adjacent. Pliny
also memtions a city Putea in-Africa proper.” 9 Id.
(), "I". W' () I.,. I.
2. Others think, that, under pre-
tence of hunting, he gathered inen under his coin-
mand, to master the country, and bring then into
He was a mighty hunter, that is,
of it, which lodges the sovereignty in a single
person.
III. Nimrod was a great builder; probably
the architect in building Babel, and there he be-
jecture places the settlement of SABTA.
rica.”
i 2:11. f Or, he went out into Assyria. Mic.
k 1 Kings 10:1. E7. 27:22. 5:6.
1 Is. 21:13. Ez. 27: 15- s Num. 24:22,24. Ezra 4:2. Ps. 83:8.
ni M1 ic. 5:6. E7. 27:23. 82:22. Hos. 14:3.
n 25:27. 27:40. Jer. 16:15. Mic. 7:2. t 2 Kings 19:36. Jon. 1:2. 3: Nah.
o 6:11. *" 1:1. 2:8. 3:7. Zeph. 2:13.
p 2 Chr. 28:22. # Or, the streets of the city.
* Gr. Babylon. 11:9. u Jer. 46:9. Ez. 30:5.
q Am. 6:2 x Is. 11:11. Jer. 44:1.
y 1 Chr. 1:12. Jer. 47:4.
z Deut. 2:23. Jer. 47: Am. 9:7.
r 11:2. 14:1. Is. II:ll. Dail. I:S.
Zech. 5:ll.
“Cush settled in Arabia. Num. 21: comp. with Ex. 2: 15, 21.
Moses’ wife is said to be a Cushite and a Midianite ; Midian was a
city and country in Arabia on the Red Sea. Comp. Hab. 3: 7. Ezek.
29: 10. and 2 Kings 19: 9. Probably colonies here crossed the Red
Sea, and settled Ethiopia.” ID.
‘SEBA settled probably in the S. of Arabia, where we find the city
Sabe. On the S. E. is found another city Sabuna, where we may
place SHE BA, who is always mentioned with his neighbors Raamah
and Dedan. Ezek. 27:22. 38: 13. The names Sheba and Seba were
confounded by the Greeks, and their families were called salºº
D.
‘RAAMAH settled on the shore of the Persian gulf, near Sheba.
Called Regma by Sept. Here stood the city called Regna by Ptolemy.
Not far E. from this we find another city, Dedan, now Daden—
which marks the settlement of DE DAN. Northward, on the shore
of the Persian gulf Ptolemy mentions the city Sabtha, where con-
Higher still to the N. was
HAvila H, for old writers mention the Chaulota, Chablasii, or
Chaulasii, manifestly derived from Chavilah. SABTECH A doubtless
placed himself with his brethren in N. Arabia.” [But Bochart con-
jectures, in Caramania. ] ID.
* Nixiro D built in Shimar, or, as it may bc spelled, agreeably to the
Heb. Singar. We find in old writers a city Singara and mountain
Singaras, next to the Tigris in Mesopotamia. Babel was Babylon,
and Erech the Aracca of Ptolemy: not far from the common channel
of the Tigris and Euphrates. Probably, the valley of Shinar extend-
ed on both sides of the Tigris, at least all along the western side.
.4cchad is thought to have been between Susa and Babylon ; Calneh,
the ancient Ctesiphon, on the Tigris. JWincvch’s situation, says Boc-
hart, is perhaps not discovered. Nahum, 1:8. and 3: 17. There
were two Ninevehs, one on the Euphrates, the other on the E. bank
of the Tigris, which is mentioned Jon. 3: 3. &c. [Ninevell is now
called ‘Massul.” Dr. .4. Clarke..] Rehoboth’s situation is not known.
Calah was probably about the head of the Lycus. Resen is thought
to be Larissa on the Tigris, mentioned by Xenophon, as the ruins
of a strong and great city, 8 miles 111 compass, with walls 100 feet
high and 25 broad.” WELLs, in TA y los.
‘MIzRA IM’s family certainly peopled Egypt; and, both in the East
and West, Egypt is still called Mezr and Mezraim.” Dr. A. CLARKE.
LUDIM. “Ethiopians in Africa,” so Bochart, who also makes the
ANAMIM to be inhabitants of the country about Jupiter Ammon’s
Temple. LEHABIM ; “the Lybians, dwelling W. of the Thebaid.”
Dr. A. CLARKE: “In Cyrenaica.' Wells. ‘Even conjecturers can
Scarcely fix a place for the NAPHTU HIM ; Bochart inclines to Marma-
* The PATHRU's IM inhabited upper Egypt, or Thebais, where
the scripture places Pathros, and Ptolemy, Pathyris, near Thebes.
The Caslu HIM probably settled in Casiotis, E. of Egypt, near the
country of the Philistines who sprang from them. The CAPHTo RIM
it seems, were their neighbors, and afterwards mixed with them.
The ancient city Captus retains the name of Caphtor, and the Chris-
tians of Egypt are now called Cophtes. At Jer. 47: 4. “ the country
of Caphtor” is in the original di Captor, whence the Greek Aigyptos
and Aegypt.” WELLs, by TAYLoR.
tG5]
B. C. 2320.
The children of Shem.
GENESIS, X.
*
p
15. And Canaan begat
* Sidon his first-born,
and a Heth.
16 And the "Jebusite,
and the Emorite, and the
Girgasite,
17 And the " Hivite,
and the Arkite, and the
Simite,
18 And the d'Arvadite,
and the * Zemarite, and
the fBIamathite: and
afterward were the fami-
lies of the Canaanites
spread abroad.
19 And & the border of
the Canaanites was from
Sidon, has thou comest
to Gerar, unto + Gaza :
as thou goest unto *Sod-
om, and Gomorrah, and
Admah, and Zeboim,
even unto Lasha.
20 These are the sons
of Ham, after their fami-
lies, after their tongues,
in their countries, and in
their nations.
21 || Unto Shem also,
* the father of all the
children of Eber, n the
brother of Japheth the
elder, even to him were
chuldren born.
22 The o children of
Shem; P Elam, and As-
not have the honor of ruling them.
gan his kingdom; but when baffled by the con-
fusion of tongues, he went forth into Assyria
(so the margin reads it, v. 11.) and built Nin-
eveh, &c. that having built these cities, he might
rule over them. Observe in Nimrod the nature
of ambition: 1. It is boundless; much would
have more, and still cries, Give, give. 2. It is
restless; Nimrod, when he had four cities under
his command, could not be content till he had
four more. 3. It is ea pensive; Nimrod will
rather be at the charge of rearing cities, than
The spirit
of building is the common effect of a spirit of
pride. 4. It is daring, and will stick at nothing;
Nimrod's name signifies rebellion, which (if in-
deed he did abuse his power to the oppression of
his neighbors) teaches us that tyrants to men are
rebels to God, and their rebellion is as the sin
of witchcraft.
W. 15–20. Observe here, 1. A more par-
ticular account of the posterity of Canaan, and
of the land they possessed, because these were
the nations that were to be subdued before Israel,
and their land was, in process of time, to become
the holy land, Immanuel's land; God having
an eye to this, when, in the mean time, He cast
the lot of that accursed, devoted race in the spot
He had spied out for his own people; this Moses
takes notice of, Deut. 32: 8. When the Most
High divided to the nations their inheritance,
He set the bounds of the people according to
the number of the children of Israel. 2. It
appears that the posterity of Canaan were both
numerous and rich, and very pleasantly seated;
divided; and his brother's
name was Joktan.
31 These are the sons
of Shem, º after their fam- 12:7,8.
$3.
and yet Camaam was under a curse, a divine
curse, and not a curse causeless: Note, Those
that are under, the curse of God, may yet per-
haps thrive and prosper greatly in this world;
for we cannot know love or hatred, the blessing
or the curse, bººt is before us, but by what
is within us, Eccl. 9: 1. The curse of God
always works really, and terribly: but perhaps
secretly—a curse to the soul, and slowly; but
simmers are by it reserved for, and bound over to,
a day of wrath. Canaan here has a better land
than either Shem or Japheth, and yet they have a
better lot, for they inherit the blessing. .
W. 21–32. Of Shem, v. 21. we have not only
his name, which signifies a name, but two titles
to distinguish him by.
1. He was the father of all the children of
Eber: so called, probably, because Abraham and
his seed, God’s covenant-people, not only descend-
ed from Heber, but from him were called He-
brews, ch. 14: 13. Abram the Hebrew. Paul
thought it his privilege, that he was a Hebrew of
the Hebrews, Phil. 3: 5. Eber himself, we may
suppose, was a man eminent for religion in a
time of general apostasy, and a great example of
piety to his family; and the holy tongue being
commonly called from him the Hebrew, it is
probable he retained it in his family, in the con-
fusion of Babel, as a special token of God’s favor
to him; and from him the professors of religion
were called the children of Eber; now, when
the inspired penman would give them an honor-
able title, he calls him the father of the He-
brews; though, when Moses wrote this, they
shur, and ÍArphaxad, and
* Lud, and " Aram.
23 And the children
of Aram ; "Uz, and Hul,
and Gether, and Mash.
24 And Arphaxad be-
gat SSalah; and ‘Salah
begat Eber.
25 And unto Eber were
born two sons; "the name
of one was Peleg, for * in
his days was the earth
Uzal, and Diklah,
28 And Obal, and Abi-
mael, and * Sheba,
29 And a Ophir, and
* Havilah, and Jobab: all
these were the sons of
Joktan.
30 And their dwelling
was from Mesha, as thou
goest unto Sephar, a
mount of the east.
Noah, after their genera-
tions, in their nations:
and by these were the
e & * * * e e
26 Añd y Joktan begat ilies, after their tongues, ºf 26:1. Judg. 16:1. Jer. 25:20
Almodad, and Sheleph, II]. their lands, after their #4;..."iſº"; $3%.
and Hazarmaveth, and nations. , º,
Jerah, - 32 These d are the glo–s
27 And"Hadoram, and families of the sons of 5:26. 1 Chr. 1:17–27.
14:1,9. Is. 11:11. 21:2. 22:6. Jer.
24,30.
g Num. 34:2—15.
Is. 10:9. Zech. 9:2.
Deut. 32:8. Josh.
4
l
#.
49:34–39. Acts 2:9.
eb. Arpachshad.
- §§§
m. 23:7
#
t
l
J
O
b
1
1
º - tº e :1. Jer. 25:20.
° nations divided in the ºsiga.
º 11:13–15.
earth after the flood. 11:16–19. Luke 3:35,36.
* Heb. Tzidon. 49, 13. Josh. 11:8. 32. Deut. Sº:8, Acts 17:26.
Is. 23:4. Zidon. 1 Chr. 1:20–23.
a 15:19–21. 23:3—20. Ex. 3:8. 34: 25:3. I Kings 10:1.
11. Josh. 12:8–24. 2 Sam. 11:3. 1 Kings 9:28. , 22:48. , 2 Chr. 8:18.
b §3. 1:21. 2 Sam. 24:18. Zech, * Job 22:24. 28:16. Ps. 45.9,
9:7. S, lù: I.2%,
c $4:2. *- b 2:11. 25:18. 1 Sam. 15:7.
J Fy. 27:8. c. 5,20.
e Josh 18:22, 2 Chr. 18:4. d 5:29–31.
f Num. 34:8. 2 Sam. 8:9. 2 Kings 17: e 25.
PRACTICAL OBSERVATIONs. - -
As all mankind are of one family, and nearly related in Adam
and Noah, how reasonable is it that we should love, and do good
to, each other! Whenever we behold a human being, whatever
be his language and garb, or wherever he was born, we should
recognise a relation, and behave to him, accordingly. In this
view, how unnatural and absurd is that prejudice against
foreigners, and that contempt of them, which generally prevail!
And how can it consist with love to our neighbors, our brethren,
“bone of our bone, and flesh of our flesh,’ to treat them wit
rigor, or hold them in slavery? Blessed be God, the days are
coming, when all the ‘nations shall beat their swords into plow-
shares, and their spears into pruninghooks, and they shall learn
war no more:’ and then ambitious or rapacious conquerors will
no longer be adjudged illustrious characters, as in man’s partial
histories; but they will be branded with infamy, as in the im-
partial records of the Bible. SCOTT.
Verses 15–19,
Several of these tribes are not mentioned among the people, whom
the Lord destroyed before Israel. Some of them inhabited a coun-
try further northward than the promised land; and various changes
would take place, during a course of ages, in respect of names, es-
pecially by uniting two or more families into one. . The boundaries
of the Canaanites are nearly the same, as those assigned to the Isra- .
elites west of Jordan, including also the country of Sodom and Go-
morrah. (JMarg. Ref.) SCOTT.
- Verse 21. - -
Of Eber.] Of all the Hebrews, and of many other nations, who
were descended ſrom Shem by this branch. SCOTT.
Verses 22—30. º
Besides the descendants of Shem by Arphaxad, the Persians are
supposed to be the posterity of Elam ; the Assyrians and Chaldeans,
of Asshur; and the Syrians, Armenians, and many tribes inhabiting
Mesopotamia, of Aram : and the immensely numerous inhabitants
of the East Indies, China, and Japan, may perhaps be considered as
the descendants of Joktan, the son of Eber. Indeed, many learned
men suppose that they find all Joktan's descendants in the large
peninsula between the Red-Sea and the Persian Gulf; and appear to
derive the Arabians in general from him. But the mention of a
mountain in the East, warrants us to look for his posterity more to
the east: at Ieast if they settled in Arabia at first, some of them
seem afterwards to have migrated to a greater distance., Indeed,
this appears to be the most accurate account of the peopling of the
regions in the eastern parts of Asia, south of Tartary. It is likewise
certain, that many of the Arabians trace back their original to Ish-
mael and Keturah. - Scott.
(26.) JMesha.] ‘ Mt. Masius on the west in Mesopotamia. Sephar.].
Mts. Saphirs on the east in Armenia; or Tapyrs farther on in Me-
dia.” - CALMET.
(30.) For further notices of the descendants of Shem, and the
countries mentioned, see the map, and notes in other parts of scrip-
ture, at the places indicated in the Marg. Ref. Ed.,
Verse 31.
Tongues.] (JVote, 11: 1, 2.) The division, mentioned before (25),
seems to have been made by divine appointment (JMarg. Ref.): but
it was not complied with, till after the confusion of tongues; and
the historian here refers to the consequences in latter ages.
Scott.
Verse 32.
Sir William Jones remarks, that there is more authentic geography
in this chapter of Moses, than in all ancient literature beside, re-
lating to the subject; and Michaelis, after Bochart, has made it the
theme of a volume. D,
*.
B, C, 2160.
Building of Babel.
GENESIS, XI.
CHAP. XI.
age in the world, 1. The
building of Babel interrupted by the
confusion of tongues, and the builders
dispersed, 2–9, A *g. from
Shem to Abram, 10–27, , Some ac-
count of Abram and his family, and
of his removal from his native conn-
try, 28–32
ND the whole earth
a was of one *lan-
guage, and of one
# speech.
2 And it came to pass,
as they journeyed f from
the east, that they found
a plain in the land of
b Shinar; and they dwelt
there.
3 And Šthey said one
to another, “Go to, let us
make brick, and || burn
them throughly. And
they had 4 brick for stone,
and “slime had they for
In Ortal'.
4 And they said, Go
to, let us build us a city,
and a tower whose top
may reach unto heaven,
a Is. 19:18. Zeph. 3:9. Acts 2:6.
* Heb. lip.
f Heb. words.
f Or, eastward. 13:11.
b Sce or, 10:10.
§ Heb, a man said to his neighbor.
c 4,7. c. 2:1. Is. 5:5. Jam. 4:13.
Only one lan
Heb.
Heb. burn them to a burning.
Ex. 1:14. 5:7–1 2 Sam. 12:31.
Is. 9:10. 65:3. Nah. 3:14.
e 14:10. Ex. 2:3.
f Deut. 1:28, 9:1. Dan. 4:11,22.
were a poor, despised people, bond-slaves in
Egypt, yet, being God’s people, it was an honor
to a man to be akin to them. As Ham, though
he had many sons, is disowned by being called
the father of Canaan, on whose seed the curse
was entailed, ch. 9: 22. So Shem, though he had
many sons, is dignified with the tiſe of the
father of Eber, on whose seed the blessing was
entailed. Note, A family of saints is more truly
honorable than a family of nobles; Shem's holy
seed, than Ham’s royal seed, Jacob’s twelve
patriarchs, than Ishmael’s twelve princes, ch.
17: . 20. Goodness is true greatness.
2. He was the brother of Japheth the elder.
Shem is commonly put first, though not Noah’s
first-born; probably, because this was intended
to signify the union of the Gentiles with the Jews
in the church. He had mentioned it as Shem's
honor, that he was the father of the Hebrews;
but here he reminds us that he was the brother
of Japheth, not in birth only, but in blessing,
for Japheth was to dwell in the tents of Shem.
Note, (1.) Those are brethren in the best manner,
that are so by grace, and that meet in the cove-
nant of God, and in the communion of saints. (2.)
God dispenses his grace, without regard to senior-
ity; so the last shall be first, and the first last.
Peleg’s name was given him because in his
days, (that is, about the time of his birth,) was
the earth divided; either, when Noah divided
it by an orderly distribution, as Joshua the land
of Canaan by lot, or when, on their refusal to
comply with that division, God, in justice, divid-
ed them by the confusion of tongues; whichsoever
of these was the occasion, pious Heber saw cause
to perpetuate the remembrance of it in the name
of his son.
CHAP. XI. v. 1–4. The old distinction
between the sons of God, and the sons of men,
(professors and profane,) survived the flood, and
now appeared again, when men began to multiply.
The close of the foregoing chapter tells us, that by, or among the sons of
Noah, the nations were divided in the earth after the flood, that is, were
distinguished into several tribes or colonies; or it was agreed on among his
sons, which way each several tribe or colony should steer its course, begin-
ning with the countries next them, and designing to remove to a greater distance
from each other, as the increase of their several companies should require.
Thus was the matter well settled, one hundred years after the flood, about the
time of Peleg’s birth: but the sons of men, it should seem, were loath to
scatter into distant places; they thought, the more the merrier, and the safer,
and therefore contrived to keep together, and were slack to go to possess the
land which the Lord God of their fathers had given them, Josh. 18; 3.
I. The advantages of keeping together. They
were all of one language, v. 1. if there Were
any different languages, before the flood, yet
Noah’s only, which, it is likely, was the same
with Adam’s, was preserved through the flood,
and continued after it. Now, while they all un-
derstood one another, they would be the more
likely to love, and more capable of helping, one
another, and less inclinable to separate. They
found a very commodious place to settle in, v.
2. a plain, spacious, and fruitful, and able, ac-
cording to their present numbers, to support them
all, though perhaps they had not considered what
room there would be for them when their num-
bers should be increased. Note, Inviting ac-
commodations, for the present, often prove too
strong temptations to meglect both duty and in-
terest, as respects futurity.
II. The method they took to bind themselves
together in one body. Instead of coveting to
enlarge their borders, by a peaceable departure
under the divine protection, they contrived to
fortify them, and, as if resolved to wage war with
Heaven, put themselves into a posture of defence.
Their unanimous resolution is, Let us build a
city and a tower. It is observable, that the
first builders of cities, both in the old world,
(ch. 4: 17.) and new, were not inen of the best
character and reputation: tents served God’s
subjects to dwell in ; cities were first built by rebels
against Him, and revolters from Him. Observe,
1. How they excited and encouraged one
another to set about this work, v. 3, 4. by mu-
tual excitements, making one another more dar-
ing and resolute. Note, Great things may be
brought to pass, when the undertakers are mu-
Inerous, unanimous, and zealous. Let us learn
to provoke one another to love and to good works,
as sinners stir up and encourage each other to
wicked works. See Ps. 122 : 1. Isa. 2: 3, 5.
Jer. 50: 5.
2. Their building materials. The country
being plain, yielded neither stone nor mortar,
; that did not discourage them, but they made
rick and slime, [bitumen, Vulg. asphaltos, ) or
pitch, to serve. See here, (1.) What shift those
will make, that are resolute in their purposes:
were we but thus zealously affected in a good
thing, we should not stop our work so often as
we do, under pretence that we want conveniences
for carrying it on. (2.) What a difference there
is between men’s building and God’s; when God
builds his Jerusalem, He lays even the foun-
thinking themselves wiser than either God or Noah. We have,
dations of it with sapphires, and all its bor-
NOTES.
CHAP. XI. V. 1, 2. Many learned men are of opinion, that the
events here recorded occurred about the time of Peleg’s birth, or a
hundred and one years after the deluge; but their arguments are by
no means conclusive : and the idea impressed on the mind in read-
ing the chapter, of the numbers, to which the family of Noah was
already increased, favors the opinion that a longer term of years had
elapsed. Probably the division of the earth before mentioned, was
a distinct transaction from the dispersion, which took place on this
Occasion. Some regular division of the earth seems to have taken
place at the time Peleg was born, probably by divine appointment,
under the direction of Noah and his sons. (JMarg. Ref.—JVote, 10: 22
—30.)—The expression, “as they journeyed from the East,” may refer
to some of the expeditions headed by Nimrod, who, having united
the whole company under his government, perhaps led them to com-
bine in this undertaking: (10: 8–12.) though some think that Noah
had settled to the east of Shinar, when he left the ark, and that his
descendants were now removing towards the west. Scott.
(i.) ‘That all mankind were derived from one family is confirmed
by many usages, sacred and civil, which have prevailed in all parts
of the world, and must be owing to a general institution in which men
were instructed before they were dispersed. These common notions
are, 1. Numbering by tens. 2. Computing time by a cycle of seven
days. 3. Setting apart the seventh day for religious purposes. 4. Use
of sacrifices, propitiatory and eucharistical. 5. Temples and altars, 6.
Privileged places of refuge, or sanctuaries. 7. Tithes for the altar.
8. Worshipping barefooted. 9. Abstinence from sensual gratifica-
tions, previous to sacrificing. 10. A priesthood and its support. 11.
Legal defilements. 12. Universal tradition of a deluge. 13. The uni-
versal opinion that the rainbow was a divine sign or portent, &c.
See Dodd.” Dr. A. CLARKE.
Of one º: * It may be proved by no contemptible argu-
ments, that a considerable part of the original language still remains
in the Hebrew Bible.” PATRI cK.
(2.) Journeyed from the East.] ‘ In migrating from the valley of the
Järares º flows at the foot of Ararat, in Armenia, see note, 8:
4.] Noah’s descendants would of course, keep on the eastern side of
the Median mountains, until they almost reached the parallel of
one of its chief residences.
Babylon, before they would find a convenient place for crossing
them. Such is now the route of caravans from Tebreez to Bagdad.
They go S. as far Kermanshah, and then making almost a right an-
gle, take a W. direction to Bagdad.”
Travels in Armenia, &c. by SMITH and Dw IGHT.
Verses 3
It does not appear that they built the tower for an idolatrous tem-
ple expressly; but idolatry was early introduced, and this became
Scott.
(3.) “We tested the adaptation of this soil, (a fine clay mixed with
sand) for pottery, by taking some mud, wet from the banks of the
river, and moulding it. Exposed to the sun for half an hour, it be-
came hard as stone.” KEPPEL.
Slime.] Bitumen, asphaltus, common in all the plains of the Eu-
phrates, where it floats on pools, marshes, &c. ISD.
(4.) A tower.] ‘ A description of this tower, (repaired and beau-
tified by Nebuchadnezzar, and dedicated to Bel, or the sun,) is given
in FIerodotus, who saw it. [He speaks of eight very high towers one
upon the other, with a chapel, but no idol, on top : and chariots could
Bupolemus and Abydenus
Dr. A. CLARRE.
ascend it. Its base was 660 feet square.
mention it.” . [Others doubt its identity.
[An elevation of the
tower of Belus (after
Strabo and Herodo-
tus) is here given from
Porter, the inclosed
drawing exhibiting
its supposed remains,
called Birs Nimrood,
the N. face ; the orig-
inal base being 500
feet in length.] It is
probable that certain
buildings, yet re-
maining in various
parts of the world, --- r
may be considered as *** **** * º
transcripts or imitations of it. Pyramids, of Egypt, of Tanjore, in

B. C. 2160.
Confusion of tongues.
GENESIS, XI.
5 and let us make us a
name, *lest we be scat-
tered abroad upon the
face of the whole earth.
5 And the LoRD came
down to see the city and
the tower, which the
children of men builded.
6 And the Lord said,
* Behold, the people is
one, and they have all
one language; and this
they begin to do: and
now nothing will be res-
trained from them which
they have "imagined to
do.
7 Go to, "let us go
down, and there *eon-
found their language, that
they P may not under-
stand one another’s
speech.
g 2 Sam. 8:13. Prov. 10:7. Dan. 4:30.
John 5:44. . --
h 8. Ps. 9.2:9. Iauke 1:51.
i 18:21- Ex. 19:11, John 3:13.
k 3:22. Judg. 10:14. 1 Kings 18:27.
Ec. It :9,
M I. 9:19. Acts 17:26.
m 6:5. 8:21. Ps. 2:1–4. Luke 1:51. -
n 5, 1:26, 3:22. Is. 6:8.
• {} 5:12,13. 12:20. Ps. 33:10. Acts
2:6–II. -
p 10:5,20,32. 42:23: Deut. 28:49. Ps.
555, jº. 5:15. 1 Cor. i43. ii.
ders with pleasant stones, Psa. 54: 11, 12.
ev. 21: 19. - - t
3. For what ends they built. Some think to
secure themselves against another flood. God
had told them, indeed, He would not again drown
the world; but they would trust to a tower of
their own making, rather than to a promise of
God, or an ark of his appointing: if, however,
they had had this in their eye, they would have
chosen to build their tower on a mountain, rather
than a plain; but three things, it seems, they
aimed at. -
{1.) An affront to God Himself; they would
build a tower, whose top might reach to heaven,
which bespeaks a defiance of God; or, at least,
they will be bike the Most High, or come as
near Him as they can, not in holiness, but in
height. They forget their place.
(2.) To make them a name; rather than die
and leave no memorandum behind them, they
would leave this monument of their pride; am-
bition, and folly. Note, {1.] Affectation of
honor, or of a name among men, inspires with a
strange ardor for great and difficult undertakings,
and often betrays to what is evik, and offensive
to God. [2.] It is just with God to bury those
names in the dust, which are raised by sin.
These Babel-builders put themselves to a great
deal of foolish expense; but we do not find in any.
history the name of so much as one of them.
Philo Judaeus says, They engraved every one
his name on a brick, as a perpetºtal memorial;
yet neither did that serve their purpose.
(3.) To prevent their dispersion; lest we be
scattered abroad on the face of the earth.'
“It was done,” (says Josephus,) “in disobedi-
cause, He inquired into it; for God is incontes-
tably just and fair in all his proceedings against
sin and sinners, and condemns mone unheard.
2. It is spoken of as an act of condescension
in God, to notice even this building, which the
undertakers were so proud of; for He humbles
Himself to behold the transactions, even the most
considerable ones, of this lower world, Ps. 113:
6. 3. It is said to be the tower which the
childrén of men built; intimating, (1.) Their
weakness and frailty as men: it was a foolish:
thing for worms of the earth to defy heaven, and to
provoke the Lord to jealotisy: Are they stronger
than He (2.) Their sinfulness and obnox-
iousness: they were the sons of Adam, so the
Hebrew; may, of that sinful, disobedient Adam,
whose children are by mature children of dispbe-
dience, children that are corrupters. (3.) Their
distinction from the children of God, the profes-
sors of religion; from whom these daring builders
had separated themselves, and built this tower to:
perpetuate the separation. Pious Eber is not ſound
among this ungodly crew; for he and his are
called the children of God, and therefore their
souls come not into the secret, nor unite them-
selves to the assembly, of these children of men.
FF. The counsels and resolves of the Eterna?
God concerning this matter; He did not come
down merely as a spectator, but as a Judge, as
a Prince, to look upon these proud men, and
abase theme, Job 40: 11–14.
Observe, 1. He suffered them to proceed far
in their enterprise, before He put a stop to it;
that they might have space to repent, and, if they
had so much consideration left, might be asham-
ed of it, and if not, that their disappointment
ence to that command, ch. 9: 1. Replenish the earth.”
of ambitious Nimrod was in all this.
Woe winto him that thus strives with his ſkſaker.
sel might stand. Here is,
I. The cognizance God took of the design, v. 5; it is an expression af-
ter the manner of men; Observe, 1. Before He gave judgment on their
That they might unite
in one glorious empire, they resolve to build this city and tower, to be the me-
tropolis of their kingdom, and the centre of their unity. Probably the hand.
See the daring presumption of these
sinners: ‘You shall be scattered,” says God; “But we will mot,” say they;
It is God’s prerogative
to be universal Momarch, Lord of all, and King of kings; the man that aims at
it, offers to step into the throne of God, who will not give his glory to another.
V. 5–9. We have here the quashing of the project of the Babel-builders,
and the turning of the counsel of those froward men headlong, that God’s coun-
might be the more shameful, and every one that
passed by, might laugh at them, saying, These
men began to build, and were not able to fin-
ish ; that so the works of their hands, from which
they promised themselves immortal honor, might
turn to their perpetual reproach. Note, God has
wise and holy ends in permitting the enemies of his
glory to earry on their impious projects a great
way, and to prosper long in their enterprises.
2. When they had, with much care and toil,
made some considerable progress in their build-
ing, then God determined to break their meas-
ures, and disperse them. -
the East Indies, and of Mexico, are given in the cuts. The vast re-
mains of Babel are variously described by modern travellers, NLE-
BUHn, Pont ER, and Rose NM. find it in the ruin called Birs JV’lm-
rood: ‘which,’ says Rich, “presents the appearance of a circular hilt,
crowned by a tower, with a high ridge extending along its foot.
[See cut, p. 67.] The mound is oblong, 762 yds. in circumference :
at the E. side it is 50 or 60 ft. high, at the W. it rises in a conical
figure to 198 ft; and on its summit is a solid pile of brick, 37 ft. high
and 28 broad, diminishing in thickness to the top. Masses of vitrified
brick are found on
Sé– EH--I *L*T*H >HM: ; . jºi...".
N rat- Hi ** P- #5 rified by lightning.”
H *E=- ſſ= >|< Pt -|| K =
Yºs::::::s.[FT-1 Hſieſ
2–ºſſF W -1-...--
[Why not by the
fires of the worship-
pers of the host of
heaven 2) CALM. by
Rop. The ingenious
notion of Phiho, (see
He NRY,) may inter-
3 - 5. ſ I 7 H-3 – == I est the reader in
* -->} ſº-ºº: 4 the representation of
Hºſ $º->==# * > -t. Y-4 one of these bricks,
- > * : , v —- 3– which are cover.
p- ſº- W -ſz rº -: ed with the arrow-
H_*-īāy º -I- , Y(#) headed characters
of a forgotten lan-
guage, not yet, as the eminent orientalist De Sacy remarked in 1833,
satisfactorily deciphered. The eut was politely permitted to be takens
from an engraving of one (about 11 inehes square, 3 thick and of a.
clay color,) just received at the Boston Ashenaeum. ED.
Unto heaven.] ‘The meaning is, exceeding high ; so the cities of
Canaan are hyperbolically said to be “walled up to heaven.”’’ GILL.
Verses 6–9.
Ever since Adam’s sin, men have not been restrained from any
thing on which they set their hearts, unless by a strong hand. The
remarkable language here used, not only implies counsel and deter-
mination, and an indignant contempt of the presumptuous project
formed by the builders; but is likewise a clear intimation of the plu-
rality of persons in the Deity, and can admit of no other consistent
interpretation. (JNote, 1:26, 27.)—Some have thought, that no more
is meant, than dividing their counsels, by leaving them to their vio-
lent passions, till they quarreied and separated; and several other in-
terpretations have been given : but the variety of languages, which
has ever since prevailed on earth, proves that their language was
confounded, and that they could not understand each other. By an
extraordinary miracle, their minds were strangely confused, as to the
meaning of the terms in which they had before conversed ; and led
to form other words and expressions.—“There is searcely a great.
nation in the world, but has its own language. The dividing of lan-
guages was therefore the dividing of nations ; and so a bar to the
whole world being under one government.” Fuller.—Noah, and
other pious persons, chiefly the descendants of Shem in the line of
Eber, not being concerned in this project, retained the original lan-
guage. Now, if this was, as it is highly probable, the Hebrew, we
may conclude it was thus cakled from Eber, to whose descendants it.
was peculiar: and perhaps this is the most satisfactory reason that
can be assigned, why Abraham is called the Hebrew, and his poster-
ity the Hebrews. This name, however, seems to have been at first
general to all the race of Eber.—Babel signifies confusion ; (Bp. Pat-
rick : Leigh ;) and the city was afterwards called Babylon, and con-
tinued, for many ages, the head-quarters of idelatry, and the type.
of the mystical Babylon, “the mother of haylots and abominations of
the earth ;’ which likewise is, and will be, sonfusion. Scott.
(7.) A writer in the Critica Biblica translates this verse, ‘Come,
let us descend, and there confound (mix together, derange, throw
into confusion,) their speech, (discourse, conversation, sentiments,)
that they will not hear (cannot bear) every one the talking of his
neighbor.” “What a scene of “ babbling”—distracting garrulity—
noisy, insufferable talking—“confusion,” to perfection Where was
the possibility of their continued association!’. ‘It is likely every
family had its peculiar dialect.” Patrick. - ºf a

68
B. C. 2160.
Genealogy from Shem to Terah.
GENESIS, XI.
8 So the 4 LoRD scat-
tered them abroad from
thence upon the face of
all the earth: and they left
off to build the city.
9Therefore is the name
of it called * Babel, be-
cause the Lord did there
confound the language
of all the earth : and
from thence did the LoRD
scatter them abroad upon
* the face of all the earth.
10 || These are * the
generations of . Shem :
Shem was an hundred
years old, and begat Ar-
phaxad two years after
the flood.
11 And t Shem lived
after he begat Arphax-
ad five hundred years,
B.C.T and begat Sons and
1846. I daughters.
12 And Arphaxad lived
B. C. five and thirty years,
2311. land begat Salah.
13 And Arphaxad lived
after he begat Salah four
hundred and three years,
B.C.T and begat sons and
1903. I daughters.
14 And Salah lived
B. C. I thirty years, and
2281. I begat Eber.
15 And Salah lived
after he begat Eber four
hundred and three years,
B. C.T. and begat Sons and
1878. I daughters.
16Andu Eberlived four
B. C.T and thirty years,
3247. I and begat f Peleg.
17 And Eber lived after
he begat Peleg four hun-
dred and thirty years, and
begatsons and daughters.
18 And Peleg lived
thirty years, and begat
ºf Reu.
19 And Peleg lived
after he begat Reu two
hundred and nine years,
B. C.T and begat Sons and
2217. I daughters.
20 And Reu lived two
and thirty years, and
begat $ Serug.
21 And Reu lived after
he hegat Serug two hun-
dred and seven years,
B. c-1 and begat sons and
2185. I daughters,
Observe, (1.) The righteousness of God, which
appears in the considerations, on which He pro-
ceeded in this resolution, v. 6. Two things. He
considered, [1..] Their oneness, as a reason
why they must be scattered: ‘much of the earth
will be left uninhabited; the power of their prince
will soon be exorbitant; wickedness and profane-
ness will be insufferably rampant; and, if thus in-
corporated, they will swallow up the little remnant
of God’s children. Note, Unity is policy, but
not the infallible mark of a true church; yet,
while the builders of Babel, though of different
families, dispositions, and interests, were thus
unanimous in opposing God, what a pity it is,
and what a shame, that the builders of Zion,
though united in one common Head and Spirit,
should be-divided, as they are, in serving God!
But marvel not at the matter; Christ came not
to send peace. [2.] Their obstimacy; this is a
reason why they must be crossed: God had tried,
by commands and admonitions, to bring them
off from this project, but in vain; therefore He
must take another course with them. See here,
1st. The sinfulness of sin, and the wilfulness of
sinners; ever since Adam would not be restrain-
ed from the forbidden tree, his unsanctified secd
have been impatient of restraint, and ready to
rebel against it. 2dly. See the necessity of
God’s judgments on earth, to keep the world in
order, and check the lawless.
(2.) The wisdom and mercy of God in the
methods taken to defeat this enterprise, v. 7.
This was not spoken to the angels, as if God
needed either their advice, or assistance, but God
speaks it to Iłimself, or the Father to the Son
and Holy Ghost; if men stir up themselves to
sin, God will stir up Himself to take vengeance,
Isa. 59: 17, 18. Now observe, [1..] The mer-
cy of God, in moderating the penalty; for He
deals not with us according to our sins: He
does not say, ‘Let us go down and consume
those rebels in a moment; ” or, ‘Let the earth
open, and swallow them up, and let them go
down quick into hell, who are climbing to hea-
ven; no, only, ‘Let us go down, and scatter
them:’ they deserved death, but are only banish-
ed or transported; the patience of God is very
great towards a provoking world. Punishments
are chiefly reserved for the future state; God’s
judgments on sinners in this life, compared with
those, are little more than restraints. [2.] The
wisdom of God, in pitching on an effectual ex-
pedient to stay proceedings, which was the con-
founding of their language. Note, God has
various and effectual means, to baffle and defeat
proud men that set themselves against Him, and
particularly to divide them among themselves,
either by dividing their spirits, (Judges 9:23.)
or their tongues, as David prays, Ps. 55: 9.
III. The execution of these counsels of God,
to the blasting of the counsels of men, v. 8, 9.
1. Their language was conſounded. God,
who, when He made man, taught him to speak,
and put words into his mouth fit to express the
conceptions of his mind, now made those builders
forget their former language, and speak and un-
derstand a new one, which yet was the same to
those of the same tribe or family, but not to oth-
ers. Now, This was (1.) a great miracle, and a
proof of the power God has on the minds and
tongues of men, which He turns as the rivers of
water. (2.) A great judgment on those build-
ers; for, being thus deprived of the knowledge of
the ancient and holy tongue, they were become
incapable of communicating with the true church,
in which it was retained; and, probably, it con-
tributed much to their loss of the knowledge of
the true God. (3.) We all suffer by it, to this
day: in all the inconveniences we sustain by the
diversity of languages, and all the pains and
trouble we are at to learn the languages we have
occasion for. Nay, and those unhappy contro-
versies, which are strifes of words, and arise
ſron misunderstanding one another’s language;
for aught I know, are owing to this confusion of
tongues. (4.) The project of some to frame an
universal character, in order to an universal lan-
guage, how desirable soever it may seem, is yet,
I think, but a vain attempt; for it is to strive
against a divine sentence, by which the lan-
guages of the nations will be divided while the
world stands. (5.) We may here lament the loss
22 And Serug lived
B. C. I thirty years, and
2155. I begat Nahor.
And Serug lived
after he begat Nahor two
hundred years, and begat
B. C." sons and daugh-
1955. I ters.
24 And Nahorlived nine
B. C.T. and twenty years,
2126.J and begat | Terah.
25 And Nahor lived
after he begat Terah an
hundred and nineteen
B. C.T years, and begat
2007. I sons and daughters.
26 || And Terah lived
seventy years, and begat
* Abram, Nahor, and
Haran.
27 Now these are the
generations of Terah:
hor, and Haran; and Ha-
ran begat y Lot.
28 And Haran died
before his father Terah,
in the land of his nativity,
in z Ur of the Chaldees.
29 And Ahram and
Nahor took them wives:
the name of Abram's wife
was a Sarai; and the name
of Nahor's wife, "Milcah,
the daughter of Haran,
the father of Milcah, and
the father of Iscah.
30 But Sarai was bar-
ren; she had no child.
31 And Terall d took
Abram his son, and Lot
the son of . Haran his
son’s son, and Sarai his
daughter-in-law, his son
Abram's wife; and 9 they
went forth
from Ur of the Chaldees,
to go into the land of Ca-
naan; and they came unto
f Haran, and dwelt there.
32 And the days of
Terah were two hundred
and five years: and Te-
rah died in Haran.
Terah begat Abram, Na-
(8.) Scattered.] See note ch. 10. Traditions of this awful visitation
Even the Mexicans have preserved it.
‘Fabulous accounts attribute this building to
giants warring against the gods, by whom they were dispersed.’
# Many have supposed,” observes Calmet, ‘that only the posterity of
Ham were engaged in the project, but without proof.”
Verses 10–25.
The sacred writer, having given a general account of the tribes
and nations descended from the three sons of Noah ; before he pro-
ceeded to trace the line of Shem to Abram, introduced the building
of Babel, and the confusion of tongues, as in a parenthesis. The
are in many nations.
Faber’s Horae Mos.
Septuagint read, ‘Arphaxad lived one hundred and thirty-five years,
and begat Cainan. . . . And Cain:ln lived one hundred and thirty
years, and begat Salah.” And Luke refers to the genealogy, with this
(Luke 3: 36.)—According to the Hebrew text,
additional link in it,
followed by our version, we may by computation find, that the orig-
inal revelation made to Adam, might be transmitted to Abram, at
above two thousand years’ distance, through only two intermediate
Adam lived till Methuselah was two hundred and forty-
three years old ; and Methuselah died when Shem was about one
hundred, who lived almost as long as Abraham.
The Septuagint, indeed, add one hundred years to all, beginning
at Arphaxad ; and take them away from the subsequent life of some
(JNote, 5:4—20.)—It is remarkable in how gradual a man-
ner the life of man was shortened after the deluge, till it was confin-
ed within its present limits.
Probably Haran was the eldest son of Terah, and Abram his young-
q 4, 49:7, Luke 1:51.
* That is, Confusion. 10:10.
: Jer. 50: 51:
r lt):25,32. Acts 17:26.
s 27. 10:21,22. 1 Chr. 1:17–27. Luke
S:34–36.
Is, 13:
t 5:4, &c.
u 10:21,25. 1 Chr. 1:19.
i Luke 3:35. Phalec.
Luke 3:35. Ragaw.
Luke 3:35. Saruch.
| Luke 3:34. Thara.
§ 12:4,5. 22:20–24. Josh. 24:2. 1 Chr.
1:26,27.
y 81. 12:4. 13:1–11. 14:12. 19:1–
29. 2 Pet. 2:
z 15:7. Neh. 9:7. Acts 7:4
n 17: 15. 20:12.
b 22:20. 24:15.
c 15:2,3. 16:1,2. 18:11,12. 25:21. 29:
31. 30:1,2. Judg. 13:2. 1 Sam. 1:2.
Luke 1:7,36.
; :*k, }*; 43 : 28. Hob. 11:8.
-: * 1. 2. 12:4. 27:43. 29:4.5.-Acts 7:4.
with them Čaº. " ,b.-Acts
See
persons.
ED.,
of them.
est by another
S.
SCOTT,
Verses 28–32.
wife; and thus, Sarai was the daughter, or grand-
daughter, of Terah, Abram's father, but not of his mother.—It seems
69] .
B. C. 1921.
God calls Abram.
GENESIS, XII.
CHAP. XII.
God calls Abram and blesses him, 1–
. He, with Lot, leaves Han an and
comes to Canaan, 4, 5. The Lord
appears to him, and Abram worships,
6–9. Abram in a fanjue goes down
to Egypt, and leigns his wife to be his
sister, 10–13. She is taken into Pha-
raoh’s house, who by plagues is com-
pelled to restore hea, 14–17. He re-
#". Abram, and sends him away,
8—20.
OW the Lord a had
said unto Abram,
* Get thee out of thy
country, and from thy
a 11:31,32. Is. 41.9. 51-2, Ez. 33.24.
of the universal use of the Hebrew tongue, which,
from this time, was the vulgar language of the
Hebrews only, and continued so till the captivity
in Babylon, where, even among them, it was ex-
changed for the Syriac. (6.) As the confound-
ing of tongues divided and scattered men abroad,
so the gift of tongues, bestowed on the apostles,
(Acts 2.) contributed greatly to gather together
the children of God, and unite them in Christ,
that with one mind and mouth they might glorify
God, Rom. 15: 6. &
2. Their building was stopped; they left off
to build the city. This was the effect of the
confusion of their tongues; for it not only inca-
pacitated them for helping one another, but,
bºlº, #4;..". Hº" probably, so damped their spirits, that they
*-* ****-* * * could not proceed, since they saw, in this, the
hand of the Lord gone out against them. Note, [1..] It is wisdom to leave off
what we see God opposes. [2.] God is able to blast and bring to naught all
the devices and designs of Babel-builders. He sits in heaven, laughs at the
counsels of kings of the earth against Him and his Anointed; and will force
them to confess, that there is no wisdom nor counsel against the Lord, Prov.
21: 30. Isa. 8: 9, 10.
3. The builders were scattered thence upon the face of the whole earth,
v. 8, 9. They departed in companies, after their families, and after their
tongues, (ch. 10: 5, 20, 31.) to the several countries and places allotted to
them in the division that had been made, which they knew before, but would
not go to take possession of till they were forced. Observe [1..] The very thing
they feared, came on them; for we are most likely to fall into that trouble
which we seek to evade by indirect and sinful methods. [2.] It was God’s
work; The Lord scattered them. God’s hand is to be acknowledged in all
scattering providences; if the family, relations, or churches be scattered, it is
the Lord’s doing. [3.] Though firmly leagued with one another, yet the Lord
scattered them: mo man can keep together what God will put asunder. [4.]
Thus God justly took vengeance on them for their onemess in that presumptuous
attempt to build their tower; shameful dispersions are the just punishment of
sinful unions; Simeon and Levi, who had been brethren in iniquity, were
divided in Jacob, ch. 49: 5, 7. Ps. 83: 3—13. [5.] They left behind them
a perpetual memorandum of their reproach, in the name given to the place;
Babel, confusion. They that aim at a great name, commonly come off with
a bad name. [6.] The children of men were now finally scattered, and never
did, nor ever will, come all together again, till the great day, when the Son
of man shall sit on the throme of his glory, and all nations shall be gathered
before IHim, Matt. 25: 31, 32.
V. 10–26. We have here a genealogy, ending in Abram, the friend of God,
from whom is reckoned the genealogy of Christ, (Matt. 1: 1, &c.) so that, put
ch. 5: . ch. 11. and Matt. 1. together, and you have such an entire genealogy of
Jesus Christ, as cannot be produced, for aught I know, concerning any person
in the world, out of ltis lime, and at such a distance from the fountain-head.
And laying these three genealogies together, we shall find that twice ten, and
thrice fourteen, generations or descents, passed between the first and second
Adam, making it clear concerning Christ, not only that he was the Son of
Abraham, but the Son of man, and the Seed of the woman. Observe here, 1.
Nothing is recorded concerning those of this line, but their names and ages;
the Holy Ghost seeming to hasten through them to the story of Abram. How
little do we know of those that are gone before us in this world, even those
that lived in the same places where we live, as we likewise know little of
those that are our contemporaries, in distant places; we have enough to do,
to mind the work of our own day, and let God alone require that which is
past, Eccl. 3: 15. 2. There was an observable, gradual decrease in the years
of their lives; when the earth began to be replenished, men’s lives began to
shorten; so that the decrease is to be imputed to the wise disposal of Providence,
rather than to any decay of nature; for the elect’s
sake, men’s days are shortened; and being evil,
it is well they are few, and attain not io the
gears of the lives of our fathers, ch. 47: 9.
W. 27–32. Ur of the Chaldees was an idol-
atrous country, where even the children of Eber
themselves were degenerated. Note, Those who
are, through grace, heirs of the land of promise,
ought to remember what was the land of their
nativity; their corrupt and sinful state by mature.
Abram’s relations are mentioned for #. sake,
and because of their interest in the following
story. 1. His father Terah, of whom it is said,
Josh. 24; 2. that he served other gods, on the
other side of the flood; so early did idolatry gain
footing in the world, and so hard is it even for
those that have some good principles, to stem the
stream. Though it is said, v. 26. that when
Terah was seventy years old, he begat Abram,
Nahor, and Haran, (which seems to tell us that
Abram was the eldest son of Terah, and born in
his 70th year,) yet, by comparing v. 32. which
makes Terah to die in his 205th year, with Acts
7: 4. (where it is said that Abram removed from
Haran, when his father was dead,) and with ch.
12: 4., (where it is said that he was but 75 years
old when he removed from Haran,) it appears
that he was born in the 130th year of Terah, and,
probably, was his youngest son; for, in God’s
choices, the last are often first, and the first/last.
2. His brethren. Nahor, oùt of whose family
both Isaac and Jacob had their wives. Haran,
the father of Lot, of whom it is here said, v. 28.
that he died before his father Terah. Note,
Children cannot be sure that they shall survive
their parents: death goes not by seniority; the
shadow of death is without any order, Job
I0: 22. It is likewise said that he died in Ur
of the Chaldees, before the happy removal of
the family out of that idolatrous country. . Note,
It concerns us to hasten out of our natural state,
lest death surprise us in it. 3. His wife was
Sarai, who, some think, was the same with
Iscah, the daughter of Haram. Abram himself
says of her, that she was the daughter of his
father, but not of his mother, ch. 20: 12. She
was ten years younger than Abram.
Abram departs out of Ur of the Chaldees, with
his father Terah, his nephew Lot, and the rest of
his family, in obedience to the call of God, of
which we shall read more, ch. 12: 1, &c. This
chapter leaves them in Haran, or Charram, a
place about midway between Ur and Canaan,
where they dwelt till Terah’s death, probably
because the old man was unable; through the
infirmities of age, to proceed in his journey.
Many reach to Charlam, and yet fall short of
Canaan; they are not far from the kingdom of
God, yet never come thither.
CHAP. XII. v. 1–3. The pedigree and
family of Abram we had in the foregoing chap-
PRACTICAL OBSERVATIONS.
glory.
How soon men forget the most tremendous judgments, and
Lord.
There is, however, no counsel or wisdom against the
return to their former crimes! The increase of wickedness kept
pace with that of the human species; though the desolations of
the deluge were before their eyes, though they sprang from the
stock of righteous Noah, and though that patriarch was still
living! So ineffectual is every thing, except the sanctifying grace
of the Holy Spirit, to rectify the obliquity of the human will,
and subdue the depravity of the human heart!—Arduous under-
takings can be accomplished only by counsel, harmony, and
mutual encouragement; which we often find in the enterprises
of daring sinners against the cause of God, and which are too
often wanting in the endeavors of his servants to promote his
While men on earth are plotting to defeat his purposes,
‘He sitteth in heaven, and laugheth them to scorn;’ and all the
efforts of sinners to honor themselves, will at last terminate in
shame and confusion.—One great hindrance to the promulga-
tion of true religion, both in former and latter ages, has arisen
from the effects of the transaction at Babel. Yet, ‘righteous
art Thou in all thy judgments, O Lord!’. When it was thy
sovereign purpose to spread the Gospel among the nations which
Thou hadst dispersed, how easily didst Thou, by the gift of tongues,
remove this impediment!—Oh! remove all other impediments,
and fill the earth with truth and righteousness. Scott.
that Terah left his country on a divine monition made to Abram.
(12:1. Acts 7: 2, 3.)—Idolatry must have become very general at this
early period; for both Terah and his family had served other gods
before this call ; which was doubtless one reason of the command to
Abrain finally to leave his native Country. Terah appears to have
been very ready to obey the call, and even active in removing from
Ur: and he reached a place called Haram or Charram, (well known in
history, and perhaps thus named fºom Terah's deceased son 3) and
Abrain, having attended him till he died, afterwards proceeded on
his journey towards Canaan. The other branches of the family seem
afterwards to have left Ur, and to have settled at Haran. Scott.
(31.) ‘Chaldea sometimes means Babylonia, sometimes that part of
it towards Arabia Deserta, called the land of the Chaldees.” Ur.]
‘Now Oorfah, anciently Edessa.” Bush. “The situation is not well
known. [Taylor thinks Abram came from Balk, where the tradition
exists still : this means the East.] . It probably had its name, signify-
ing fire, from the worship plactised there, where fire-worship probably
originated.” r. A. CLARKE.
Haran.] ‘ Charrie in Mesopotamia, where Crassus, the Roman
general, was killed by the Parthians. It is now called Harran, and
is in Lat. 36° 52' N. Long. 39° 5' E. upon a flat, sandy plain, peo-
pled by a few wandering Arabs.” CALMET, by Rob.
NOTES.
CHAP. XII. V. 1–3. To prevent the universal prevalence of idol-
..
%.
&
B. C. 1921.
kindred, and from thy
father's house, unto a
1and that I will show
thee. *
2 And “I will make of
thee a great nation, and
I will bless thee, and
make thy name great;
and "thou shalt be a bles-
sing.
3 And • I will bless
them that bless thee, and
curse him that curseth
thee: and * in thee shall
all families of the earth
be blessed.
c 13:16, 17:6. 18:18. 46:3. Ex. 32:
10. Num. 14:12. Deut. 26:5. 2
Sam. 7:9, 1 Kings 3:8,9.
d 14:14–16 18:18, 19:29. 28:4. 1
Kings 1:47. Gal. 3:14.
e 27:29. Ex. 23:22. Num. 24:9. Matt.
25:40,4
f isliš, 22:18, 264. 28:14. 30:27,
ë. ; Ps, 72:17. Acts 3:25,26.
(li, º,
GENESIS, XII.
ter; we here have the call by which he was
removed out of the land of his nativity into the
land of promise; designed both to try his faith
and obedience, and also to separate and set him
apart, for God and for special services, and
further favors. We may learn somewhat of the
circumstances of this call, from Stephen’s speech,
Acts 7: 2. as, 1. The God of glory appeared to
him, appeared in such displays of his glory, as
left Abram no room to doubt the divine authority
of the call. God spake to him afterward in
divers manners; but this first time, as the God
of glory. 2. This call was given him in
Mesopotamia, before he dwelt in Charran; there-
fore we rightly read it, The Lord had said,
namely, in Ur of the Chaldees; and, in obedi-
ence to this call, as Stephen further relates, v. 4.
he came out of the land of the Chaldeans, and
dwelt in Charran, or Haran, about five years,
and from thence, when his father was dead,
by a fresh command, pursuant to the former, God
removed him into the land of Canaan. Some
think Haran was in Chaldea, and so still a part
of Abram’s country; or that he, having staid
there five years, began to call it his country, till
God let him know it was not the place he was
Blessings promised to Abram
1. I will make of thee a great nation. This
promise was, (1.) A great relief to Abram; for
he had now no child. Note, God knows how to
suit his favors to the necessities of his children.
(2.) A great trial to Abram’s faith; for his wife
had been long barren, so that if he believe, it
must be against hope, and his faith must build
purely on that Power which can out of stones
naise up children unto Abraham, and make
them a great nation. Note, [1..] God makes
nations; by Him they are born at once, Isa. 66:
8. and He speaks to build and plant them, Jer.
18: 9. [2.j If a nation be made great in wealth
and power, it is God that makes it great. He
can make a little one to be a thousand.
2. I will bless thee; either particularly, with
the blessing of fruitfulness and increase, as He
had Adam and Noah; or, in general, ‘ with all
manner of blessings; leave thy father’s house,
and I will give thee a father’s blessing, better
than that of thy progenitors.” Note, Obedient
believers shall surely inherit the blessing.
3. I will make thy name great; by desert-
ing his country, he lost his name there. Having
no child, he feared he should have no name; but
God will make him a great nation, and so a
intended for.
In the call itself, we have a precept and a promise.
I. A trying precept, v. 1.
1. By this he was tried whether he loved God better than his native soil and
od.
was become idolatrous, his kindred and his father’s house a constant tempta-
tion to him, and he could not continue with them without danger of being
dearest friends, and could willingly leave all, to go with G
Note, If God loves us, and has mercy in store for us, He will not
suffer us to take up our rest any where short of Canaan, but will graciously repeat
his calls, till the good work begun be performed, and our souls repose in God only.
great name. Note, (1.) God is the Fountain of
honor, and from Him promotion comes, 1 Sam.
2: 8. (2.) The name of obedient believers
shall certainly be made great: the best report
is that which the elders obtained by faith, Heb.
11:
4. Thou shalt be a blessing; that is, (1.)
‘Thy happiness shall be a sample of happiness,
so that those who would bless their friends, shall
His country
infected; therefore; Get thee out, with all speed; escape for thy life, look only pray that God would make them like
not behind thee.
Note, Those that are in a sinful state are concerned to
Abram;’ as Ruth 4: 11. Note, God’s dealings
make all haste possible out of it, and turn to God, and will be unspeakable with obedient believers, are so glacious, that we
gainers by the change, Prov. 9:12.
Jesus.
rity.
ciety of evil doers, Ps. 119: 115. Acts 2:40.
sit loose to it, live above it, get out of it in affection.
2. By this precept he was tried, whether he could trust God further than he
saw Him; for he must follow God with an implicit faith, and take God’s word,
though no particular securities were given, that he should be no loser.
Those that will deal with God, must deal on trust; we must quit the things
seen, for the things not seen, and submit to the sufferings of this present time,
in hope of a glory yet to be revealed, Rom. S: 18. for it doth not yet ap-
pear, what we shall be, any more than it did to Abram, when God called
him to a land He would show him, so teaching him to live in a continual de-
pendence on his direction.
II. Here is an encouraging promise, nay, many promises, exceeding great
Note, All God’s precepts are attended with promises to the obe-
dient; when He makes Himself known to us as a Commander, He does also as
a Rewarder; if we obey the command, God will not fail to perform the promise.
and precious.
Here are six promises.
atry, and to reserve a remnant, to whom his oracles might be deliv-
ered, and among whom his ordinances might be established, till the
coming of Christ; the Lord, as a Sovereign, chose Abram, from
among his associates in idolatry. It is not certain that idolatry was
more prevalent there than in Canaan ; but Abram might more easily
avoid it among strangers, than among his former associates: he was
therefore likewise required to leave all his kindred, that is, all who
would not accompany him.—“The Lord had said,’ &c. That is,
when he was in Ur of the Chaldees : and perhaps He repeated the
call after Terah’s death. To engage Abram’s prompt obedience, God
promised to bless him personally, in things temporal, spiritual, and
eternal; and relatively in his posterity.—Abram was not menowned,
either as a conqueror, a lawgiver, or an inventor of useful and inge-
nious arts: he was not a monarch, a genius, a philosopher, or so much
as an author; but a plain man, dwelling in tents, and feeding cattle
all his days: yet perhaps no mere man has been so widely and per-
manently honored. The Jews, and many tribes of the Salacens and
Arabians, justly own and revere him as their progenitor: many na-
tions in the East exceedingly respect his memory at this day, and
glory in their real or pretended relation to him. Throughout the visi-
The command is much the same with the
gospel-call by which all the faithful are brought into covenant with God. For,
(1.) Natural affection must give way to divine grace: our country is dear to us,
our kindred dearer, and our father’s house dearest of all; and yet they must all
be hated, Luke 14: 26. that is, loved less than Christ, hated in comparison
with Him, and, whenever any of these come in competition with Him, they
must be postponed, and the preference given to the will and honor of the Lord
need not desire for ourselves or our friends to be
any better dealt with. (2.) ‘Thy life shall be a
blessing to the places where thou shalt sojourn.”
Note, Good men are the blessings of their
country, and this is their unspeakable honor and
happiness.
5. I will bless them that
t
bless thee, and
(2.) Sin, and all the occasions of it, must be forsaken, and, particu- curse him that curseth thee; this made it a
larly, bad company; we must abandon all the idols of iniquity which have
been set up in our hearts, and get out of the way of temptation, plucking out
even a right eye that leads us to sin, Matt. 5: 29. willingly parting with
whatever is dearest to us, when we cannot keep it without hazard of our integ-
Those that resolve to keep the commandments of God, must quit the so-
(3.) The world, and all our
enjoyments in it, must be looked upon with a holy indifference and contempt;
no longer as our country, or home, but as our inn; and we must, accordingly,
kind of a league offensive and defensive, between
God and Abram. Abram heartily espoused
God’s cause, and here God promises to interest
Himself in his; (1.) He promises to be a Friend
to his fiends. God will take care that none be
losers, in the long run, by any service dome for
his people; even a cup of cold water shall be
rewarded. (2.) He promises to appear against
his enemies; there were those that hated and
cursed even Abram himself; but while their
causeless curses could not hurt Abram, God’s
righteous curse would certainly overtake and
ruin them, Numb. 24; 9. This is a good
reason why we should bless them that curse us,
because it is enough that God will curse them,
Ps. 38: 13–15.
9. In thee shall all families of the earth be
blessed; this promise crowned all the rest; for
it points at the Messiah, in whom all the prom-
ises are yea and a men. Note, (1.) Jesus
Christ is the great Blessing of the world, the
greatest that ever the world was blessed with.
When we reckon up our family blessings, let us
Note,
ble church he has always been highly venerated ; and even now,
Jews, Mohammedans, and many Gentiles, vie with each other and
with Christians, who shall most honor this ancient patriarch . Noth-
ing could be more improbable at the time, than this event : yet the
prediction has been fulfilling, most exactly and minutely, during the
course of almost four thousand years : Need we any other proof,
that the historian wrote as “he was moved by the Holy Ghost 2 –
The Lord also promised Abram that ‘he should be a blessing ' To
the latest ages important blessings would for his sake be vouchsafed
to his posterity; he should be an instrument of great good, while he
lived, to his relations, domestics, and neighbors; and his example
would be eminently useful till the end of time. * All the true bless-
edness the world is now, or ever shall be, possessed of, is owing to
Abram and his posterity. Through them we have a Bible, a Savior,
and a Gospel. They are the stock on which the Christian church is
grafted. Their very dispersions have proved the riches of the world.”
Fuller.—The Lord would also have the same friends and enemies
with his chosen servant, rewarding the kindness, and punishing the
injuries, done to him, as if done to Himself. In him, and in One de-
scended from him, all blessings centre ; and though and from him
[71]
B. C. 1921.
Canaan promised to Abram.
GENESIS, XII.
4. So Abram departed
as the LoBD had spoken
unto him; 5 and Lot went
with him: And Abram
was seventy and five
years old when he depart-
ed out of Haran.
5 And Abram took
Sarai his wife, and Lot
his brother's son, and all
their substance that they
had gathered, and "the
Souls that they had got-
ten in Haran ; and they
went forth to go into the
land of Canaan, and * into
the land of Canaan they
Cà ITO €.
6 And Abram passed
through the land into the
place of Sichem, unto
the plain of in Moreh.
And the "Canaanite was
then in the land.
7 And the Lord 9 ap-
peared unto Abram, and
said, P Unto thy seed will
I give this land: and
there 9 builded he an altar
unto the LoRD, who ap-
peared unto him.
8 And he removed
from thence unto a moun-
tain on the east of Beth-
el, and pitched his tent,
having Beth-el on the
west, and “Hai on the
east: and there he build-
ed an altar unto the LoRD,
and
name of the Lord.
g 11:27.
h 14:14,21. marg. 46:5–26.
i 11:31
k Acts 7:4. Heb. 11:8,9.
J 33:18. 34:2. 35:4. Josh. 20:7.
32. Judg. 9:1. 1 Kings 12:1.
chem. John 4:5. Sychar.
16. Sychem.
m Deut. 11:30. Judg. 7:1.
n 10:15, 19. 13:7. 15:18–21.
17:1. 18:1. 32:30.
13:15. 17:3. 26:3. 28:13. Ps. 105:9–
12
20, 13:4, 18. 26:25. 33:20.
9. 35:3,15,16.
:3. Ai. Neh. 11:31. Aija.
:33, Ps. 116:4. Joel 2:
10:12–14. 1
24:
She-
Acts 7:
21. Ronn.
‘ called upon the
put Christ in the first place, as the Blessing
of blessings. But how are all the families of the
earth blessed in Christ, when so many are
strangers to Him? Answer, [1..] All that are
blessed, are blessed in Him, Acts 4: 12. [2.]
All that believe, of what family soever, shall be
blessed in Him. [3.] Some of all the families
of the earth are blessed in Him. [4.] There
are some blessings, with which all the families
of the earth are blessed in Christ; for the gos-
pel-salvation is a common salvation, Jude 3.
(2.) It is a great honor to be related to Christ;
this made Abram’s mame great, that the Messiah
was to descend from his loins, much more than
that he should be the father of many nations.
It was Abram’s honor to be his father by nature;
it will be ours to be his brethren by grace,
Matt. 12: 50.
V. 4, 5. I. Here is, Abram’s removal; out
of Ur first, and afterward out of Haram, in com-
pliance with the call of God; he was not disobe-
dient to the heavenly vision, did not confer with
flesh and blood, Gal. 1: 15, 16. His obe-
dience was speedy, submissive, and without dis-
pute; he went out, not knowing whither he
went, Heb. 11: 8, but knowing under whose
direction he went.
II. His age; seventy and five years, an age
when he should rather have had rest and settle-
ment; but iſ God will have him begin the world
again now in old age, he will submit. Here is
an instance of an old convert.
III. His company and effects.
1. His wife, and liis nephew Lot; Sarai, his
wife, would be sure to go; God had joined them
together, and nothing should put them asunder.
And it was a mercy to Abram to have such a
companion, a help meet for him. Note, It is
comfortable when husband and wife go together
in the way to heaven. Lot also, his kinsman,
was influenced by Abram’s example, who was
perhaps his guardian after the death of his
father, and was willing to go with him too.
Note, Those that go to Canaan, need not go
alone; though few find the strait gate, blessed be
God, some do; and it is our wisdom to go with
those with whom God is, Zech. 8:23. wherever
they go.
2. They took all their effects with them; all
their substance and movable goods. For, (1.)
With themselves, they would give up their all to
God’s disposal, and keep back no part of the
price. (2.) They would furnish themselves
with what was requisite, both for the service of
God, and the supply of their family. To have
thrown away his substance, because God had
promised to bless him, had been to tempt, not to
trust God. (3.) They would not be under any
temptation to return, therefore they leave not a
hoof behind.
3. They took with them the souls they had
gotten, that is, (1.) The servants they had bought, part of their substance, but
called souls, to remind masters that their poor servants have souls, precious
souls, which they ought to take care of, and provide for:
Note, Those who serve and follow God themselves, should do
they had made.
all they can to bring others to serve and follow Him too.
(2.) The proselytes
We must reckon
ourselves true gainers, if we can but win souls to Christ.
IV. Here is their happy arrival at their journey’s end.
They went forth
to go into the land of Canaan before; (ch. 11: 31.) but now, by the good
hand of their God upon them, to the land of Canaan they came ; where, by a fresh
1
revelation, they were told that this was the land
God promised to show them. Not discouraged
by the difficulties, nor diverted by the delights
they met with, they pressed forward. Note,
1. Those that set out for heaven, must perse-
were to the end, still reaching forth to those
things that are before. 2. What we undertake,
in obedience to God’s command, and in a humble
attendance on his providence, will certainly suc-
ceed, and end with comfort.
V. 6–9. One would have expected that
Abram, having had such an extraordinary call
to Canaam, should have been introduced there
with all possible marks of honor and respect,
and that the kings of Canaan should immediately
have surrendered their crowns to him, and dome
him homage: but, no, he comes not with obser-
vation; still God will have him live by faith, and
look on Canaan, even when in it, as a land of
promise. Observe,
I. He had little comfort in the land; for,
1. He had it not to himself. He found it peopled
and possessed by Canaanites, who were likely to
be but bad neighbors, and worse landlords; and,
for aught that appears, he could not have ground
to pitch his tent on, but by their permission:
thus the accursed Canaanites seem in better cir-
cumstances than blessed Abram. Note, The
children of this world have commonly more of it
than God’s children. 2. He had not a settle-
ment in it. He passed through the land, v.
He removed to a mountain, v. 8. He
journeyed, going on still, v. 9. Observe here,
(1.) It is sometimes the lot of good men to be
unsettled, and obliged often to remove. Holy
David had his wanderings, his flittings, Ps. 56:
8. (2.) Our removes in this world are often into
various conditions. (3.) All good people must
consider themselves strangers and sojourners in
this world, and by faith sit loose to it as a strange
country. So Abram did, Heb. 11: 8–14. (4.)
While here, we must be journeying, and going
on still from strength to strength, as having not
yet attained.
II. How much comfort he had in God; when
he could have little in the Canaanites, he had
abundance in communion with God, (now kept
up by the Word and by prayer,) according to the
methods of that dispensation, in the land of his
pilgrimage.
1. God appeared to Abram; probably, in a
vision, and spake to him words of comfort,
Unto thy seed will I give this land. Note,
(1.) No place or condition of life can shut us out
from the comfort of God’s gracious visits. Ene-
mies may part us and our tents, us and our altars,
but not us and our God. Nay, (2.) With re-
spect to those that faithfully follow God in duty,
though He lead them from their friends, He will
Hinmself make up that loss by his gracious ap-
pearances to them. (3.) God’s promises are sure
and satisfying to all who conscientiously observe
and obey his precepts; and those who, in com-
pliance with God’s call, leave or lose any thing
dear to them, shall be sure of something else
abundantly better in lieu of it. (4.) God re-
veals Himself and his favors by degrees; before,
He had promised to show Abram this land, now,
to give it him: as grace is growing, so is comfort.
(5.) It is comfortable to have land of God’s giv-
have been communicated to unnumbered millions, and shall con-
tinue to be so, till all nations shall be made happy in him, and by
faith in Jesus become “Abraham’s seed, and heirs according to the
promise.” (Acts 3: 24–26. Rom. 4: Gal. 3:) Scott.
Verses 4, 5.
It seems that Canaan was almost entirely unknown to Abram, be-
ing at least three hundred miles distant from Haran, and separated
by great rivers, and an extensive and perilous desert. Scott.
Verses 6, 7.
Sichem is afterwards spelled Shechem, which best accords with the
original.—The word rendered plain, is generally supposed to mean
an oak, or grove of oaks. –The clause, “The Canaanite was then in
the land,” Inight be added afterwards as an explanatory note, per-
haps by Ezra ; . by the direction of the same Holy Spirit who dictated
the rest.” Prideaux.] yet some think, that the branch of the devoted
nations, which were called Canaanites, then inhabited this district;
but, before the times when Moses wrote, had been dispossessed by
some other tribe. Scott.
(6) Sichem.] See Notes John, 4: 5, , Ed. Plain.] Heb. ‘ Oak.”
Critica. Bibl. ‘ Probably a plain, set with a grove of oaks, at the foot
of the hill Moreh.” BUSH.
Verse 8.
Beth-el.] Many of these names were given afterwards'; but Moses
spake of the several places as they were known in his time.—“Call-
ing on the name of the LoRD,” seems to signify the public worship
which accompanied Abram’s sacrifices. Some render it, “he preach-
ed concerning the name of the Lord ;’ as intimating that he joined
instructions to his devotions. (18: 19.) Scott.
Called upon the name.] ‘Some render, “he preached concerning
the name.” The idolatrous Canaanites had thus an opportunity of
repentance and salvation :-and this patriarchal JMissionary probably
visited the main portions of the inhabited world. IIow impressive a
spectacle to the nations, this godly emir, this distinguished prince,
with his extensive retinue, traversing the earth, not for war or con.
quest, but for purposes of religion and benevolence 12
w CRITICA B1 Blic A.
[72]
B. c. 1920.
Sarai passes for Abram's sister.
GENESIS, XII.
9 And Abram journey-
ed, *going on still toward
the south. . . . .
#". Observations.] .
0 T. And there was
"a famine in the land:
and Abram * went down
into Egypt to sojourn
there; for the famine was
grievous in the land.
11 And it came to pass,
when he was come near
to enter into Egypt, that
he said, unto Sarai his
wife, Behold now I know
that thou art y a fair pº *
him, though He does not yet appear for him.
woman to look upon.
12 Therefore it shall
come to pass, when the
Egyptians shall see thee,
that they shall say, This
is his wife: and they
* will kill me, but they
will save thee alive.
13 Say, I pray thee,
* thou art my sister: that
it may be well with me
for thy sake; * and my
soul shall live because of
thee. . .
14. And it came to pass
that when Abram was
come into Egypt, the
Egyptians “beheld the
woman, that she was
very fair. - -
15 The "princes also
of Pharaoh saw her, and
commended her before
*Pharaoh: and the woman
was taken into Pha-
raoh’s house. --
16 And he Éentreated
Abram well for her sake:
and * he had sheep, and
oxen, and he-asses, and
men-servants, and maid-
servants, and she-asses,
and camels.
17 And the LoRD
ing, not by providence only, but by promise.
(6.) Mercies to the children are mercies to
parents. “I will give it, not to thee, but to th
seed; ” it is a grant in reversion, to his seed,
which yet, it should seem, Abram understood
also as a grant to himself of a better land in rever-
sion, of which this was a type; for he looked
for a heavenly country, Heb. 11; 16.
2. Abram attended on God in his instituted
ordinances, v. 7, 8. Now, consider this, (1.)
As done on a special occasion,--when God ap-
peared to him. Thus he kept up his correspond-
ence with Heaven, acknowledged with thak-
fulness God’s kindness, and .#. his confidence
and dependence as to the word God had spoken.
Note, An active believer can heartily bless.God
for a promise of which he does not yet see the
performance, and honor God who appears to
(2.) As his constant practice, whithersoever he
removed. As soon as Abram was got to Canaan,
though but a stranger and sojourner there, he set
up the worship of God; and wherever he had a
tent, God had an altar and that an altar sancti-
fied by prayer. For he minded not only the cere-
monial part of religion, that spiritual sacrifice
with which God is well-pleased; he instructed
his family and neighbors in the knowledge of the
true Gód, and his holy religion... Note, Those
that would approve themselves children of faith-
ful Abram, and inherit his blessing, must make
conscience of keeping up the solemn worship of
God, particularly in their families, according to
Abram’s example: the way of family worship is
a good old way, no novelinvention, but the an-
cient usage of all the saints.
V. 10–13. I. Here is, A famine in the land
of Canaan, a grievous famine; not only to pun-
ish the iniquity of the Canaanites, but to exer-
cise the faith of Abram; and a very sore trial
it was: it tried what he would think, 1. Of
God that brought him hither: whether he would
not be ready to murmur, that he was brought
forth to be killed with hunger, Exod. I6: 3.
Nothing short of a strong faith could keep up
ood thoughts of God under such a providence.
. Of the land of promise; whether he would
think the grant of it worth accepting: now
he was tried, whether he could preserve an un-
shaken confidence, that the God who brought
him to Canaan, would maintain him there, and
whether he could rejoice in Him as the God of
his salvation, when the fig-tree did not blossom,
Hab. 3: I7, 18. Note, (1.) Strong faith is
commonly exercised with divers temptations;
that it may be found to praise, and honor, and
glory, 1 Pet. i. 6,7. (2.) God sometimes tries
those with great afflictions, who are but young
beginners in religion. (3.) A man may be in
the way of duty, and in the way to happiness,
and yet meet with great troubles and disappoint-
Inents. - -
II. Abram’s remove into Egypt, on occasion
of this famine. See how wisely God provides
that there should be plenty in one place when
there is scarcity in another. God’s care pro-
vided, and Abram’s prudence improved the oppor-
tunity; for we tempt God, and do not trust Hin, if,
in time of distress, we use not the means He has
graciously provided for our preservation; we must
not expect needless miracles. It is specially ob-
servable here, to the praise of Abram, that he
did not offer to return, on this occasion, to the
country from which he came out, nor so much as
towards it. The land of his nativity lay north-
east from Canaan; but he chooses to go to Egypt,
the contrary way, that he might not so much as
seem to look back; see Heb. 11: 15, 16. Fur-
ther, observe, he went down into Egypt, to so-
journ, not to dwell there. Note, 1. Providence
may cast us into bad places, yet we ought to tarry
there no longer than needs must; we may so-
journ where we may not settle. 2. A good
man, wherever he is, this side heaven, is but a
sojourner.
III. A great fault Abram was guilty of.
Scripture is impartial in relating the misdeeds
of the most celebrated saints, not for our imita-
house with great plagues,
because of Sarai, Abram's
wife. - --
18 And Pharaoh called
Abram, and said, “What
is this that thou hast done
unto me? why didst thou
not tell me that she was
thy wife? -
19 Why saidst thou she
is my sister? So I might
have taken her to me to
wife: now therefore, be-
hold thy wife, take her
and go thy way.
20 And Pharaoh com-
manded his men concern-
ing him; and they sent
him away, and his wife,
and all that he had.
* Heb. In going and journeying. 13:3.
u 26:1. 42:5. 43:1. 47:13. Ruth 1:1. 2
Sam. 21:1. 1 Kings 17:18: 2 Kings
4:33, 6:25. 7: Ps. 107:34. Jer. 14:1.
Acts 7:11.
x 26:2,3. 46:3,4. 2 Kings 8:1;2.
y 26:7. 29:17. 39:6. 2 Sam. 11:2.
Prov. 31:30.
z 20:11. 26:7. 1 Sam. 27: 1. Prov. 29:
25. I John 1,8–10
42:12.
i 20:18. jºb 34:19.
eb. 13:4.
R #10. 26:9–11. Ex. 32:21. Prov.
:1.
1 1 Sam. 29:6–11.
Ps. 105:14,15.
'plagued Pharaoh and his
tº
PRACTICAL OBSERVATIONS.
V. 1-9. In the call of Abram, the chosen repository of the prom-
ises, and the exemplar of believers through all future ages, we have
a representation of the life of faith, and the walk with God.
This commences when the Lord graciously makes himself known
to a sinner, by his Word and Spirit; thus calling him to forsake
his sinful and worldly pursuits and connections, to deny himself,
and to become his spiritual worshipper and jºi Sel"Vant :
while, allured by “exceedingly great and precious promises,”
drawn by strong desires and expectations, and convinced of the
ruin which attends disobedience, the simmer ‘through grace
obeys the calling.” Believers, “being justified by faith, have
peace with God: ” they are blessed themselves, and blessings to
others, to the church and to posterity; by their example, influ-
ence, and prayers, living and dying: and their words and
actions are often long after remembered with great profit, by
many. As their friends will be rewarded, so their enemies will
be punished; though their name may not be great on earth, it
shall be great in fleaven; and some, who have lived long in sin,
have become afterwards very eminent in faith and holiness.
SCOTT.
- - Verses 11–16.
It is supposed that Sarai’s complexion, being fair, (as the Egyp-
tians were sallow,) might render her more beautiful in the eyes of
Pharaoh ; though she was at this time sixty-five years of age. [“Yet
we must remember that the human race were more vigorous then
than now.” Evang. Sym.] The impartiality of the historian is here
worthy of admiration: but the conduct of Abram was exceedingly
culpable, and inconsistent with the character of ‘the father of the
faithful,” and “ the friend of God.” His counsel to Sarai could arise
from nothing but distrust and unbelief: for a numerous posterity had
been just before promised him ; and would the Lord suffer him to be
slain when childless His language implied à strong dependence on
the success of his carnal policy; and a disposition, if it succeeded, to
give Sarai the credit of preserving his life, instead of ascribing his
safety to the Lord. - - ". - Scott.
(15.) Pharaoh.]. “A common title of the kings of Egypt, till [º the
captivity at least.” Patrick ; or] the Grecian monarchy, when they
were called Ptolemies.” Dr. It means, *i; Ludolf,
1
O. T. VOL. I.
. CLARKE.
“father of his country,”—“THE KING”—say Josephus and Jablonski ;
and Champollion discovers in it an allusion to the regal serpent. See
Ez. 29:3. “Essay on Hierogl.” ED.
(16.) She asses.] The Hebrew means fiery,” says Taylor. He
thinks a large race of asses full of courage is meant, perhaps the wild
ass described by Porter as of a flame color. ED.
V. 17. God inflicted some grievous disorders, which made them
sensible for what cause they were plagued: and Sarai probably being
questioned, declared the real state of the case. Some have wonder-
ed how a miracle could be necessary to the release of Sarai, but travel-
lers will tell us that it is next to impossible to deliver a female from
the seraglio of an eastern despot, be the right ever so unquestioned :
there she is secluded, without the possibility of exit, at least during
the life of the monarch. See CALM. Fragm. ED.
. . Verses 18–20. sº
Pharaoh’s conduct on this occasion was equitable and honorable ;
and his rebuke and expostulation could admit of no answer.—Tö
tempt others to sin is the greatest of injuries. Scott.
[73]
B. C. 1918. º
.Abram goes up from Egypt.
GENESIS, XIII.
CHAP. XIII.
Abram and Lot return with great riches
from Egypt, 1–5 trife arises be.
tween Abram’s herdsmen and those
of Lot, 6, 7, Abram meekly refers it
to Lot, to choose his part in the coun-
try, 8, 7; and he goes to Sodom, 10–
13. God renews his promises to
Abram, 14—17; who goes to Hebron
and builds an altar, 18.
AN. Abram went up
out of Egypt, he,
and his wife, and all that
he had, and Lot with him,
into a the south.
2 And Abram was
very "rich in cattle, in
silver, and in gold.
3 And he went on his
journeys from the south,
even to Beth-el, unto the
lace where his tent had
een at the beginning,
between Beth-el, and
Hai;
4 Unto “the place of
the altar, which he had
made there at the first:
and there Abram ” called
on the name of the LorD.
a 12:9. Josh. 10:40. 18:5. 1 Sam. 27:
10. 2 :7
- tril. Zł: ſ ,
b 24:35.26:12,13. Deut. 8:18: 1 Sam.
e P Prov.
8
2:7. o” 1:10. P8. *...*
c 18. 12.73. 35:1-3. £3. 36.8. 42:2.
. . 84:1,2,10.
d Ps. 116:2,17. Jer, 29:12, Zeph. 3:9.
1 Cor. 1:2. -
tion, but ſor our admonition; that he who thinks
he stands, may take heed-lest he fall. 1. His
fault was, dissembling, equivocating, and teach-
ing his wife, and, probably, all his attendants, to do
so too. What he said, was, in a sense, true, (ch,
20: 12.) but with a purpose to deceive; he so con-
cealed a further truth, as, in effect, to deny it, and
éxpose thereby both his wife and the Egyptians to
sin. 2. A timorous jealousy, lest some of the Egyp-
tians should be so charmed with Sarai’s beauty,
that, iſ they should know he was her husband,
they would find some way to take him off, that
they might marry her. • He presumes they would
rather be guilty of murder than adultery; such a
heinous crime was it them accounted, and such
Note, The fear of man brings a snare, and many
are driven to sin by the dread of death, Luke
12: 4, 5. The grace Abram was most eminent
for, was, faith; and yet he thus fell, through un-
belief and distrust, even after God had appear-
ed to him twice. Alas, what will become of
willows, when cedars are thus shaken?
W. 14–20. Here is,
I. Sarai’s danger. She was presently taken
into Pharaoh’s house, as Esther into the seraglio
of Ahasuerus, Esth. 2:8, in order to her being
taken into his bed. Now we must not look on
Sarai as standing fair for preferment, but enter-
ing into temptation; and the occasions of it
were, her own beauty, which is a smare to many,
and Abram’s equivocation, a sin that commonly
is an inlet to more sin. While Sarai was in
this danger, Abram ſared the better for her sake;
Pharaoh gave him sheep, oxen, &c. (v. 16.) to
gain his consent with her whom they supposed
his sister. We cannot think Abram expected
this when he came down into Egypt, much less
that he had an eye to it when he denied his wife; but God brought good out
of evil. And thus the wealth of the sinner proves, some way or other, laid
up for the just. - ,
II. Sarai’s deliverance from this danger. For if God did not deliver us,
many a time, we should soon be ruined; may, we had been ruined long before
this. He deals mot with us according to our deserts. º
1. God chastised Pharaoh, and so prevented his sim. Note, Those are hap-
py chastisements, that binder our sin, and effectually bring us to our duty, par-
ticularly the duty of restoring what we have wrongfully taken and detained.
Observe, Not Pharaoh only, but his house, was plagued; probably, those princes
especially that had commended Sarai to Pharaoh. Note, Partners in sin are
justly made partakers in the punishment. Those that serve others’ lusts, must
expect to share in their plagues. We are not told particularly what these
plagues were: but, doubtless, there was something in them, or some explication
added to them, sufficient to show that it was for Sarai’s sake they were sent.
2. Pharaoh reproved Abram, and then dismissed him with respect.
(1.) The reproof was calm, but very just; What is this that thou hast
done? What an improper thing!
Note, If those that profess religion, do what is unfair and disingenuous, es-
pecially if they say what borders on a lie, they must expect to hear of it, and
have reason to thank those that will tell them of it. A prophet of the Lord was
º reproved by a heathem shipmaster, Jon. 1: 6. Pharaoh reasons with
im, Why didst thou not tell me she was thy wife? Intimating, that had
he known that, he would not have taken her into his house. Note, It is a fault
too common among good people, to entertain undue suspicions of others. We
have often found more of virtue, honor, and conscience, in some, than we thought
they possessed; and it ought to please us to be thus disappointed, as Abram
was here, who found Pharaoh a better man than he expected. Charity teaches
us to hope the best. *
(2.) The dismission was kind, and very generous, v. 19. Those that would
PRAC'I’ICAL OBSERVATIONS.
evil doers, and a praise to them that do well;’ but too often
they are slaves to their own lusts, and sacrifice every nobler
consideration to “make provision for the flesh:’ but they must
give an account of their conduct to God. Yet, even in the
worst of times and places, we meet with more honor and con-
science, than we perhaps expected.—God protects his people
notwithstanding their infirmities; takes better care of them
than they do of themselves; and over-rules all things for their
good; yet they shall not escape rebuke, even from those who are
in other, respects their inferiors, when they act inconsistently
with their character and profession.
V. 10–20. No state on earth is free from trials; no charac-,
ter from blemishes: famine was known in Canaan, the glory
of all lands; and unbelief, with its consequént evils, was clearly
discernible in Abram, “the father of the faithful!” In heaven
alone can perfect felicity and purity be found. Our attach-
ments to endeared relatives, and our expectations from them,
are frequently idolatrous, and inconsistent with simplicity of
dependence on the Lord.—Strict, sincerity, remote from the
least appearance of evasion or duplicity, is not only most honor-
able, but in the event safest and most advantageous: for ‘a
lying lip is but for a moment,’ and disgrace is sure to fol-
low.—Magistrates are exalted in Providence to be “a terror to
a sacred regard was paid to the marriage-bond.
at their peril.
How unbecoming a wise, and good man!,
prevent sin, must remove the temptation, or get
out of the way of it. We often perplex and insnare
ourselves with fears which soon appear altogether
groundless. We fear, where no fear is. #. fear
the fury of the oppressor, as though he were
ready to destroy, when really there is no danger,
Isa. 51: 13. It had been more for Abram’s
credit and comfort, to have told the truth at first;
for, after all, homesty is the best policy. Nay,
it is said, v. 20. Pharaoh commanded his
men concerning him; that is, [1..] He charged
them not to injure him in any thing. Note, It
is not enough for those in authority, that they do
no hurt themselves, but they must restrain their
servants, and those about them, from doing hurt.
Or, [2.] He appointed them, when Abram was
disposed to return home, after the famine, to
conduct him safe out of the country, as his convoy.
Probably, he was alarmed by the plagues, v. 17.
and inferred from them, that Abram was a par-
ticular favorite of Heaven, and therefore, through
fear of their return, took special care he should
receive no injury in his country., . . . .
Note, God has often raised up friends for his
people, by making men know that they hurt them
It is a dangerous thing to offend
Christ’s little ones; Matt. 18: 6. To this
passage, among others, the Psalmist refers, Ps.
105:13–15. He reproved kings for their
sakes, saying, Touch not mine anointed.
Perhaps, had not Pharaoh sent him away, he
would have been tempted to stay in Egypt, and
to forget the land of promise. Note, Sometimes
God makes use of the enemies of his people, to
convince them, and remind them, that this world
is not their rest, but that they must depart.
Lastly, Observe a resemblance between Abram’s
deliverance out of Egypt, and the deliverance of
his seed thence; 430 years after Abram went
into Egypt, on occasion of a famine, they went
thither, on occasion of a famine also; he was
fetched out with great plagues on Pharaoh, so
were they; as Abram was dismissed by Pharaoh,
and enriched with the spoil of the Egyptians, so
were they. For God’s care of his people is the
same yesterday, to-day, and for ever.
CHAP. XIII. V. 1–4. In this chapter, we
have a further account of Abram.
I. His return out of Egypt, v. 1. Note,
Though there may be occasion to go sometimes
into places of temptation, yet we must hastem out
of them as soon as possible. See Ruth 1: 6.
His wealth, v. 2. He was very rich;
very heavy, so the Hebrew word signifies. For
riches are a burden, and they that will be rich,
do but load themselves with thick clay, Hab.
2: 6. There is a burden of care in getting, of
fear in keeping, temptation in using them, of guilt
in abusing, sorrow in losing them, and a bur-
den of account, at last, to be given up concern-
ing them. Great possessions j. but make men
unwieldy. Abram was not only rich in faith and
good works, and in , the promises, but rich in
cattle, and in silver and gold. Note, God
sometimes makes good men rich men, and teaches
them how to abound, as well as how to suffer
want. God had said to Abram, I will bless
Scott.
WOTES. {
W. 1. South.] The southern part of Canaan, north-
.* C.O.T.T.
CHAP. XIII.
east of Egypt,
Verse 3.
Bethel,] ...So called afterwards, it was 12 miles N. of Jerusalem.
Ai was 9 miles from Jericho, and 3 to the E. of Bethel.”
[74]
GREENFIELD.
B. C. 1917.
Division between Abram and Lot.
GENESIS, XIII.
5 And Lót also, which
went with Abram, had
flocks, and herds, and
° tents. -
... 6 And the land was not
able to "bear them, that
they might dwell togeth-
er: for their substance
was great, so that they
could not dwell together,
7 And there was 5 a.
strife between the herd-
men of Abram's cattle
and the herdmen of Lot's
cattle : and the * Canaan-
ite and the Perizzite
dwelled then in the
Hand.
8 And Abram said
unto Lot, ‘Let there be
no strife, I pray thee, be-
tween me and thee, and
between my herdmen
and thy herdmen: for
we be * brethren.
- 9 is knot the whole
land before thee? Sepa-
rate thyself, I pray thee,
from me: "if thou wilt
take the left hand, then I
will go to the right; or
if thou depart to the right
hand, then I will go to
the left. . -
I0 And Lot lifted up
his eyes, "and beheld all
*the plain of Jordan, that
it was well watered every
where, before the LoRD
e 4:20. 25:27. Jer. 49:29.
f 36:6,7. Ec. 5:10,11. Luke 12:17,18.
g 26:20. Ex. 2:17. 1 Cor. 3:3. Gal.
5:20. -
h 12:6. 34:30. Neh. 5:9. Phil. 2:14,
15. Col. 4:5. 1 Thes. 4:12. 1 Pet.
2:12. -
i Prov. 15:1. Matt. 5:9. I Cor. 6:6,7.
Heb. 12:14. *
* Heb. men, brethran. 11:27–31. 45:
24. Ps. 133: Acts 7:26. Rom. 12:
10. Eph. 4:2,3. 1: Thes. 4:9. Heh.
13:1. 1 Pet. 1:22. 2:17. 3:8, 4:8.
3 Fet. iii. 1 john 3:3-11. 3:14.
19. 4:7,20,21.
k 20:15.
34:10.
{ ſºils. Jam. 3:13–18. 1 Pet.
* 3:2. Num. 32;1,&c. , 1 John
:15,16.
in 19:17,25. 1 Kings 7:46.
they that will be rich, fall into, 1 Tim. 6: 9.
thee; and that blessing made him rich without
'sorrow, Prov. 10: 22. True piety very well
consists with great prosperity. It is hard for a
a rich man to get to heaven, yet not impossible,
Mark 10: 23, 24. Abrain was very rich, yet
very religious. Nay, as piety is a friend to out-
ward properity, 1 Tim. 4: 8. so outward pros-
perity, if well managed, is an ornament to piety,
and an opportunity of doing so much the more
ood. - *
III. His removal to Beth-el, v. 3, 4. Thither
he went, willing to go among his acquaintance;
and, though the altar he had formerly had, was
gone, yet he came to the place of the altar, to
revive the remembrance of the sweet communion
he had there had with God, or, perhaps, to pay
the vows he had there made to God, when he
undertook his journey into Egypt. Long after-
ward, God sent Jacob to this same place, on that
errand, ch. 35: 1. Go up to Beth-el, where
thow vowedst the vow. We need be reminded,
and should take all occasions to remind ourselves,
of our solemn vows; and perhaps the place
where they were made, may help to remind us of
them, and may therefore do us good.
W. His devotion there. He called on the
name of the Lord, as he had done, ch. 12: 8.
Note, 1. All God’s people are praying people.
You may as soon find a living man without
breath, as a living Christian without prayer. 2.
Those that would approve themselves upright with
God, must be constant and persevering in religion.
Abram did not leave his religion behind him, as
many do in their travels. 3. When we cannot
do what we would, we must make conscience of
doing what we can, in the acts of devotion.
And let us not be wanting in prayer, wherever
We are.
V. 5–9. Abram and Lot had hitherto been
inseparable companions, (see v. 1, and ch. I2:
4.) but now are parted. See,
I. The occasion of their quarrel: , both were
rich, v. 2, 5. God blessed Lot with riches,
because he went with Abram. Note, 1. It is
good being in good company, and going with
those with whom God is, Zech. 8:23. 2. Part-
ners with God’s people in their obedience and
sufferings, shall be sharers with them in their
joys and comforts, Isa. 66; 19. Both being very
rich, their riches may be considered, (1.) As
setting them at a distance one from another;
because they had not room for their stock. Note,
Every comfort in this world has its cross attend-
ing it. Business is a comfort: but it has this
inconvenience in it, that it allows us not the
society of those we love, so often, nor so long, as
we could wish. (2.) As setting them at variance.
Note, Riches are often an occasion of strife and
contention among relations and neighbors. This
is one of those foolish and hurtful lusts, which
Riches not only afford matter
for contention, and are the thrings most commonly striven about; but they also
stir up a spirit of contention, by making
and thine, are the great make-bates of the world.
and wanderings, could not separate between Abram and
people proud and covetous. Mine
º and travail, wants
ot; but riches did.
b
Friends are soon lost; but God is a Friend from whose love neither the height
of prosperity, nor the depth of adversity, shall separate us.
II. The immediate instruments of the quarrel were their servants, v. 7. They
strove, it is probable, which should have the better pasture, or the better water;
and both interested their masters, in the quarrel.
Note, Bad servants often
make much mischief in families, by their pride and passion, their lying, slander-
ing, and tale-bearing.
It is a very wicked thing for servants to do ill offices
between relations and neighbors, and sow discord.
III. The aggravation of the quarrel was, that the Canaanite and the Periz-
zite dwelled then in the land; this made the quarrel, 1. Very
they might come on Abram and Lot, and plunder them both.
ion of families and churches often proves their ruin.
dangerows;
Note, The divis-
2. Very scandalous.
No doubt, the eyes of all the neighbors were on them, especially because of their
that, put any hardship on his kinsman.
singular religion, and extraordinary sanctity;
and notice would soon be taken of this quarrel, to
their reproach, by the Canaanités and Perizzites.
Note, #. quarrels of professors are the reproach
of profession, and, as much as anything, give oc-
casion to the enemies of the Lord to blaspheme.
IV. The making up of this quarrel was very hap-
py. It is best to preserve the peace; and if differ-
ences happen, with all speed to accommodate them.
The motion for staying this strife was made by
Abram, though the senior and superior relation.
1. His petition and plea for peace was very
affectionate and cogent. v. 8. Abram here shows
himself to be a man, (1.) of a cool spirit, that
had command of his passion, and knew how to
turn away wrath with a soft answer. Those
that would keep peace, must never render railing
for railing. (2.) Of a condescending spirit;
he was willing to beseech even his inferior to be
at peace, and make the first overture of reconcil-
iation. Conquerors reckon it their glory to give
peace by power; and it is no less so to give
peace by the meekness of wisdom. Note, The
people of God should always approve themselves
a peaceable people, whatever others are. Note,
Professors of religion should, of all others, be
careful to avoid contention. Ye shall not be
so, Luke 22: 26. We have no such custom, 1
Cor. 11: 16. Note, The remembrance of old
friendships should quickly end new quarrels. We
are brethren, Heb. We are men, brethren, a
double argument: [1..] We are men; and, as
men, we are nortal, may die to-morrow; we
are rational, and should be ruled by reason. We
are men, and not brutes, not children; we are
sociable creatures, let us be so to the uttermost.
[2.] We are brethren. Men of the same ma-
ture, kindred, ſamily, religion; companions in
obedience, companions in patience. Note, The
consideration of our relation to each other, as
brethren, should always prevail to moderate our
passions, and either to prevent, or end, our con-
tentions. Brethren should love as brethren.
2. His proposal for peace was very fair. Many
who profess to be for peace, yet will do nothing
towards it; but Abram hereby approved himself
a real ſriend to peace, that he proposed an unex-
ceptionable expedient to preserve it, v. 9. (1.)
He concludes that they must part, and is very
desirous that they should part friends. Separate
thyself, I pray thee, from me. What could be
expressed more affectionately? He does not ex-
pel him, and force him away, but advises that he
should separate himself. Note, Those that have
power to command, yet, sometimes, for love’s
sake, and peace’ sake, should rather beseech, as
Paul, Philemon, v. 8, 9. When the great God
condescends to beseech us, we may well afford to
beseech one another, to be reconciled, 2 Cor. 5:
20. (2.) He offers him a sufficient share of the
land they were in. Though God had promised
Abram to give this land to his seed, ch. 12: 7.
and it does not appear that ever any such prom-
ise was made to Lot, which Abram might have
insisted on, to the total exclusion of Lot; yet he
allows an equal share to one that had not an
equal right, and will not make God’s promise
patronise his quarrel, nor under the protection of
(3.) He
gives him his choice, and offers to take up with
his leavings. There was all the reason in the
world, that Abram should choose first; yet he
recedes from his right. Note, It is a noble con-
quest, to be willing to yield for peace’ sake; it is
the conquest of ourselves, and our own pride and
passion, Matt. 5: 39, 40. Not only the punc-
tilios of honor, but even interest itself, in many
cases, must be sacrificed to peace.
Canaan.].
…'
flocks and herds.
Verse 5.
* Bounded by the Mediterranean on the W. the wilder-
ness of Paran, Idumea and Egypt on the S. the mountains of Arabia
on the E. and of Lebanon and Phoenicia on the N.
long, from Dan to Beersheba, and 90 broad.”
- - Verse 6.
The former inhabitants doubtless occupied much of the best land;
and the unoccupied part could not, in one district, support
It was 200 miles
GREEN FIFLD.
so large
Sco TT, R. o.)
Verses 8, 9.
“The best, the wisest, and men of the greatest experience in the
world, are most inclined to peace, and most yielding in order to it.”
Bp. Patrick, in Scott.
Verses 10–12.
Before the destruction of Sodom, this region appeared to those who
approached it by the way of Zoar, which lay on its borders, like a
most beautiful garden.
The garden of Eden seems referred to. (M.
The flat country, watered abundantly by tho streams of jot-
75].
B. C. 1917.
to Abram.
GENESIS, xiii.
God's promise of Canaan º,
destroyed Sodom and
Gomorrah, even as "the
garden of the Lord, like
the land of Egypt, as thou
comest unto PZoar.
11 Then Lot chose him
all the plain of Jordan;
and Lot journeyed east:
and q they separated
themselves the one from
the other.
12 Abram dwelled in
the land of. Canaan, and
Lot dwelled in the cities
of the plain, and * pitched
his tent toward Sodom.
13 But t the men of
Sodom were wicked, and
sinners "before the Lord
exceedingly.
T4 || And the LORD
said unto Abram, after
that Lot was separated
from him, “Lift up now
thine eyes, and look from
the place where thou art,
7 north-Ward, and south-
ward, and east-ward, and
west-ward.
15 For all the land
which thou seest, * to thee
will I give it, and to thy
seed for ever.
16 And a I will make
thy seed as the dust of
the earth: so that if a
man can number the dust
of the earth, then shall
thy seed also be num-
bered.
17 Arise, walk through
W. 10–13. We have here Lot's choice. One
would have expected, 1. That he should have ex-
pressed an unwillingness to part from Abram,
and that, at least, he should have dome it with
reluctance. 2. That he should have been so civil
as to remit the choice back again to Abram. But
we find no instance of deference or respect to his
uncle, in the whole management. Abram having
offered him the choice, without compliment he
accepted it, and made his election. Passion and
selfishness make men rude. Now, in the choice
Lot made, observe, -
I. How much he had an eye to the goodness
of the land. He beheld all the plain of Jor-
dan, the flat country in which Sodom stood.
Perhaps the strife had been about water, which
made him particularly fond of that convenience,
and so Lot chose him all the well-watered
plain, v. 10, 11. It was in his eye beautiful for
situation, and he doubted not it would yield him
a comfortable settlement, and that there he should
certainly thrive, and grow very rich; and this
was all he looked *at. But what came of it?
While he lived among them, he never had a good
day with them, till, at last, God fired the town
over his head, and forced him to the mountain
for safety, who chose the plain for wealth and
pleasure. Note, Sensual choices are sinful
choices, and seldom speed well. Those who in
choosing relations, callings, dwellings, or settle-
ments, are guided and governed by the Just of the
flesh, the lust of the eye, or the pride of life, and
consult not the interests of their souls and their
religion, cannot expect God’s presence with
them, nor his blessing on them, but are common-
ly disappointed even in what they principally aim
at, and miss of that in which they promise them-
selves satisfaction. In all our choices, this prin-
ciple should over-rule us, That what is best for
our souls is the best for us.
it: for I will give it unto
|
°3; Is. 51:3. Ez. 28:13. 31:8. Joel
II: How little he considered the badness of
the inhabitants, v. 18. Note, 1. Though all
are sinners, yet some are greater sinners than
others; the men of Sodom were sinners of the
first magnitude, sinners before the Lord, that
is, impudent, daring sinners; they were so, to a
proverb; hence we read of those that declare
their sin as Sodom, they hide it not, Isa. 3: 9.
2. Some sinners are the worse for living in a
good land. So the Sodomites, Ezek. 16: 49.
Thus the prosperity of fools destroys them.
3. God often gives great plenty to great sinners.
Filthy Sodomites dwell in a city, a fruitful plain,
while faithful Abram and his pious family dweli
in tents on the barren mountains. 4. When
wickedness is come to the height, ruin is not far
off. Abounding sins are sure presages of ap-
proaching judgments. Now Lot's coming to
dwell among the Sodomites may be considered,
(1.) As a great mercy to them, and a likely
mean of bringing them to repentance. Note,
God sends preachers, before He sends destroy-
ers; for He is not willing that any show.ld
perish. (2.) As a great affliction to Lot, who
was mot only grieved to see their wickedness, (2
Pet. 2: 7, 8.) but molested and persecuted by
them, because he would not do as they did. Note,
It has often been the vexatious lot of good men,
to live among wicked neighbors, to sojourn in
Mesech, (Ps. 120: 5.) and it cannot but be the
more grievous, if, as Lot here, they have brought
it on themselves by an unadvised choice.
W. 14–18. We have here an account of agra-
cious visit God made Abram, to confirm the
promise to him and his. Observe,
I. When it was God renewed and ratified the
promise; after that Lot was separated from
him, that is, 1. After the quarrel; for those are
best prepared for the visits of divine grace,
whose spirits are calm and sedate, and not ruf-
y 28:14. Deut. 3:27.
- * 7, 12:7. 15:18. 17:8. 18:18. 24:7.
thee. p 14:2,8. 19:20–22,30. Deut. 34:3. 23.3. 28:18. Nº. 34:2,&c. Deut.
Is. 15:5, Jer. 48:34. 26.2–4. , 2 Chr. 20:7, Neh. 9:7,8.
18 Then Abram re- q *H §§ 119:63. Prov. 27: Fº 2 § *: sº '#12
& - - sº • 10:29, - *. :*). : i t ." ;4. :3.14. :
moved his tent, and came r #29." - * .32.É.” Nº. 2:."pe.*:
º $& & s 14:12. 19:1. Ps. 26:5. 1 Cor. 15:33. 10. 1 Kings 3:8. 4:20. 1 Gbr. 27:
and dwelt in the * plain 2 Pet. 2:7,8 23. Is...{8:18, 19. Jer. 33:22. Roºm.
of b Mamre which is in
i8%. 19,4,&c. Is. 1:9. 3.9.
4:16–18. Heb. 11:12.
& g Ezek. 16:46–50. Matt. 11:23,24. * Heb. plains.
the land, in the length of “Hebron, and built there a § 109 & 2 king, als. i., § jº . 3:22
e & - : º, $26. . 13:22. • 14: liºs
it, and in the breadth of "an altar unto the LoRD. x 10. Is. 49:18. 60:4. § 3. ...}. son was
dam, resembled Egypt in appearance and fertility. Thither Lotre- Verse 15. t
sorted: and Abram continued to dwell in a part of that country, For ever.] This expression, in some instances, means, for ages to
which was afterwards inherited by his posterity.—It is not said that come. (17; 7, 8.) Scott.
Lot built an altar to the Lo RD. Sco TT. Verse 16.
(10.) Houbigant translates, “But before the Lord had destroyed
Sodom and Gomorrah, it was, as thou goest to Zoar, well watered
like the garden of the Lord, like the land of Egypt.””
- r. A. CLARKE.
Jordan.] ‘From Yar Dan, the river of Dan. It rises, says Burck-
hardt, near Lebanon, 4 miles from Cesarea Philippi, now Banias,
from two streams which unite, and, after a short course, fall into lake
Houle, or Samichonites: thence the Jordan runs 12 miles into lake
Tiberias, thence 70 miles through the valley of Ghor, or Jordan, and
is lost in the Dead Sea. This valley is from 4 to 10 miles wide, and
though formerly surpassingly fertile, is now, with few exceptions, a
parched and dreary waste. Travellers variously represent the aver-
age width of Jordan at 50 and 80 ft. Its current is rapid, and though
not wide, rolls a vast body of water into the Dead Sea. [It is thought
anciently to have passed into the Red Sea, through the valleys of Mt.
Seir..] Its banks are covered with a thick forest of reeds, willows
and shrubs, coverts for wild beasts, frequently driven from them by
the annual inundations. Jer. 49 : 19 and 50 : 14.” BUSH.
Of the Lord.] ‘ An intensitive phrase. All things most excellent
are called “ of God,” i. e. divine, in the Hebrew style.” Ros ENM.
Verse 13. -
Wicked and sinners.] ‘The word rendered wicked is derived of one
signifying to break in pieces, destroy, and afflict persons who broke
the established order of things, destroyed and confounded the dis-
tinctions of right and wrong, and a ſilicted and tormented both them-
selves and others. That rendered sinners, from both the Hebrew and
Greek, signifies in its origin to miss the mark, to step wrong, to mis-
carry : So a simmer is one who, aiming at happiness, constantly misses
his mark; because, being wicked, radically evit within, every affection
and passion depraved and out of order, he seeks happiness where it
can never be found, in worldly lusts, the end of which is disappoint-
ment, affliction, vexation, and ruin.” r. A. CLARICE.
Verse 14.
* He who sought this world lost it ; and he who was willing to give
up any thing for the honor of God and religion, found it.”
Fuller, in Scott.
(14–15.) ‘By comparing Acts 7: 5. it appears, beyond dispute,
that this promise was not fulfilled to Abram, personally; a more cor-
rect rendering is, “To thee...even to thy seed.” " BUsri.
As the dust.] . This promise must have put Abram’s faith to a sharp
trial: for as yet be had no child; though he was far advanced in life,
and had been long married.—Had an innumerable posterity been
promised to one of Noah’s sons, or grandsons, it would not have been
extraordinary; but about four hundred and thirty years had now
elapsed since the deluge; the earth was greatly replenished, and
considerable nations were already founded : yet Abram’s descend-
ants have been so numerous, as almost to rank with those of some of
Noah’s grandsons; and none of his contemporaries can, in this re-
spect, be at all put in competition with him. When Moses wrote
the history, these predictions had, in some measure, been fulfilled:
but what proportion did the increase of Abram’s seed at that time
bear, to the incalculable multitudes which have since sprung from
him : Besides the nations of Judah and Israel, his descendants by
Esau, and Ishmael, and the sons of Keturah, have been astonishingly
numerous. What human foresight could have perceived, that the
nations descended from Abram would be preserved so distinct, dur-
ing such a lapse of ages, as to afford mankind any satisfaction in in-
quiring into the number of his descendants 2 What other nations
have been kept separate from the people, in the midst of whom they
lived, as the Israelites, Ishmaelites, and Arabians have been 2 What
other people can trace back their origin to one illustrious progenitor,
without involving the whole in fable and uncertainty 2–Even should
any one doubt, against the express testimony of Christ and his apos-
thes, whether Moses wrote these books; it is unquestionable that
they are very ancient; and that these prophecies have received their
most illustrious accomplishment, since the time when we may cer-
tainly know that they were extant. Scott.
Verse 17.
Järise &c.] Go and survey the inheritance allotted to thy pos-
terity. t - - Scott.
Verse 18. . &
Removed his tent.].' Heb. pitched tent, as v. 12, a general expression,
implying that he still followed his nomadic life.” Plain.] Heb. oak
plaims, or oak flºº. not the place spoken of, 12 : 6.” In Hebron.].
‘That is, in the region about Hebron, which name, however, it à
not obtain until it was Caleb’s ; so that this designation must have
been inserted subsequently, by Ezra, or some reviser of the canon.
See 23:2. Josh. 14:15.2 Bush.
B. C. 1913.
The war of the kings.
GENESIS, XIV.
CHAP. XIV.
War is waged by four kings against the
king of Sodom and his allies, who are
º: and plundered, 1-11. Lot
is t
Abram, 12–16, Abram returns, and
is met by Melchizedek king of Salem;
and by the king of Sodom, to whom
he restores the spoil, except the por-
tion of his own &onfederates, 17-24.
A* it came to pass
in the days of Am-
raphel king of "Shinar,
Arioch king of " Ellasar,
Chedorlaomer king of
* Elam, and Tidal kin
of nations; -
2 That these made war
with Bera king of *Sod-
om, and with Birsha king
of Gomorrah, Shinab
king of “Admah, and
Shemeber king of Zeboi-
im, and the king of Bela,
which is ‘zoar.
3 All these were joined
together in the vale of
Siddim, which is the
Esalt-sea. --
4 Twelve years h they
served Chedorlaomer,
and in the thirteenth year
they rebelled. -
5 And in the fourteenth
year came Chedorlaomer,
and the kings that were
with him, and smote the
*Rephaims in *Ashter-
oth-Karnaim, and the
*Zuzims in Ham, and the
m Emims in . * Shaveh
Kiriathaim,
6 And the "Horites in
their mount Seir, unto ,
# El-paran, which is by
the wilderness.
7 And they returned
and came to Enmishpat,
which is " Kadesh, and
smote all the country of
the P Amalekites, and also
the Amorites, that dwelt
in 4 Hazezon-tamar.
en prisoner, but is rescued by ,
fled with any passion. 2. After Abram's humble,
self-denying condescensions to Lot to preserve
peace; it was then that God came to him with
this token of his favor, Note, God will abun-
dantly make up in spiritual peace, what we lose
in preserving neighborly peace. When Abram
ha willingſ, offered Lot one half of his right,
God came, and confirmed the whole to him. 3.
After he had lost the comfortable society of his
kinsman, by whose departure his hands were
weakened, and his heart saddened; then God
came to him with these good and comfortable
words. Note; Communion with God may, at
any time, make up the want of conversation with
our friends; when our relations are separated
from us, yet God is not. 4. After Lot had cho-
sen that pleasant, fruitful vale, and was gone to
possess it; lest Abram should be tempted to envy
him, and to repent that he had given him the
choice, God assures him that what he had should
remain to him and his heirs for ever; and the
event soon made it appear that, however it
seemed now, Abram had really the better part.
See Job 22: 20. God owned Abram after his
strife with Lot; so did the churches Paul, after
his with Barnabas, Acts 15: 39, 40.
II. The promise itself, 1. A good land, fa-
mous above all lands, to be the holy land, and
Immanuel’s land. (I.) God here shows Abram
the land, as He had promised, (ch. 12: 1.) and
afterward He showed it to Moses from the top
of Pisgah. Note, What God has to show us, is
infinitely better and more desirable than any
thing the world has to offer. The prospects of
an eye of faith are much more rich and beautiful,
than those of an eye of sense. Those for whom
the heavenly Canaan is designed, have some-
times, by faith, a comfortable prospect of it in
their present state; for we look at the things
that are not seen, as real, though distant. (2.)
He secures this land to him and his seed for
ever; (v. 15, 17.) every repetition of the prom-
ise is a ratification of it. As Lot and his seed
were not to have their inheritance in this land,
Providence so ordered it, that he should first be
separated from Abram, and then confirmed the
grant to him and his seed; thus God often brings
ood out of evil, and makes men’s sins and fol-
#. subservient to his own wise and holy coun-
sels. The grant intimates that it was typical of
the heavenly Canaan, given to “ke spiritual seed
of Abrain for ever, Heb. 11: 14. Arise, walk
through the land. Note, God is willing more
abundantly to show to the heirs of promise the
immutability of his covenant, and the inestima-
ble worth of covenant-blessings. Go, walk
about Zion, Ps. 48: 12.
2. A numerous issue to replenish this good
land, so that it should never be lost for want of
heirs, v. 16. “They shall increase incredibly,
and, together, shall be such a multitude as no lºan
can number.” They were so in Solomon’s time,
1 Kings 4: 20. As the sand which is by the
sea in multitude. Note, The same God that
provides the inheritance, provides the heirs. He
that has prepared the holy land, prepares the
holy seed; He that gives glory, gives grace to
make meet for glory. -
Lastly, Abram’s conduct when the promise
was thus confirmed, v. 12. 1. God bid him walk
through the land, that is, “Do not think of fix-
ing in it, but expect to be always unsettled, and
walking through it to a better Canaan:” in com-
pliance with God’s will herein, he removes his
tent, conforming himself to the condition of a
pilgrim. 2. He builded there an altar, in to-
ken of his thankfulness for the kind visit God
had made him. Note, When God meets us with
gracious promises, He expects us to attend with
our humble praises.
CHAP. XIV. V. 1–12. Here is an account
of the first war inentioned in Scripture, which
(though wars make the greatest figure in "...".
Ot
we had not had the record of, if Abram and
had not been concerned in it.
I. The parties engaged: 1. The invaders, four
kings; two of them no less than kings of Shinar
the king of Sodom, and
the king of Gomorrah,
and the king of Admah,
and the king of Zeboiim,
and the king of Bela;
(the same is Zoar;) and
they joined battle with
them in the vale of Sid-
dim ; -
9 With Chedorlaomer
the king of Elam, and
tions, and Amraphel king
of Shinar, and Arioch
king of Ellasar: four
kings with five. -
10 And the vale of
Siddim was full of slime-
pits: and the kings of
Sodom and Gomorrah
a 10:10. 11:2. Is. 11:11. Dan. 1:2.
Zech. 5:11.
b Is. 37:12
Jer. 25:25. 49:34
idº. is. 21:2.
—3
f 19:20–30.
g Num. 34:12. Deut. 3:17. Josh. 3:16,
Ps. 107:34. marg.
9:25,26.
i 15:20. 2 Sam. 5:18. 23:13. 1 Chr.
11:15. 14:9. Is, 17:5.
k Josh. 12:4. 13:12.
l Deut. 2:20–23.
m Deut. 2:10, 11.
• Or, # plain of Kiriathaim. Jer.
l; º
n 36:8,20–30. Deut. 2:12,22. 1 Chr.
1:38–42
t Or, the fºil of Poran. 21:21.
um. 12:16. 13:3.
o Num. 20:1. Deut. 1:19,46.
. Ex. 17:8–16. Num. 14:43,
24:20. 15: 30:
8 And there went out with Tidal king of na-
d 10:18, 13:10. Is. 1:9,10.
e Deut. 29:23. Hos. 11:8.
*=-
PRACTICAL OBSERVATIONS.
Let the poor learn contentment, and the wealthy caution and
moderation, from the example of Abram and Lot.—As we, who
profess to be brethren in Christ, are surrounded with enemies
and spies, we should be careful to preserve union, and to ‘avoid
all appearance of evil,” lest we should prejudice their minds, or
open their mouths against us; and we ought to renounce every
personal interest, and to make every concession, for the sake of
peace. In outward difficulties, it is very profitable for the
believer to meditate, frequently and intensely, on the glorious
inheritance which the Lord hath in reserve for him at the last.
And as it is impossible to comceive, that the promises and pre-
dictions of this ancient book could have been so minutely and
circumstantially fulfilled, during a course of so many centuries,
unless they had been written ‘ by inspiration of God;’ let every
reader remember our Lord’s words: ‘If they believe not Moses
and the prophets, neither would they be persuaded though one
rose from the dead.” SCOTT.
& NOTES.
'CHAP. XIV. V. 1. ‘Amraphel, King of “the region about Babylon,
was probably a descendant of Nimrod, of the second or third genera-
tion.” Kings.] “Petty chiefs, unlike the potent sovereigns of later
times.” BUs H.
º, * Syria, so some ; but conjecture is endless.” Chedorla-
omer.] ‘ Dr. Shuckford thinks him to be Ninyas, son of Ninus and
Semiramis; and some think him to be Kaiumras first king of the
Peeshdadian dynasty, son of Doolaved, son of Arphaxad, son of Shem,
and that Elam means Persia.” JNations.] ‘ Different peoples or clans,
refugees perhaps.” - w Dr. A. CLARKE.
Rosenmüller thinks “Tidhal' was king of what was afterwards
Galilee, called “Galilee of the nations.” lºo.
t - - Verse 3.
This is the most ancient war recorded in authentic history. The
fruitful valley of Siddim, by the destruction of Sodom and Gomorrah,
became a large lake, called the Salt Sea, or the Dead Sea.—Some of
these assailants came from Mesopotamia, and others from beyond the
Tigris. Amraphel was king of the country in which Babel stood.
(JM. R. a.) * Scott.
Verse 6
Horites.] ‘This signifies dwellers in caves, Troglodytes.” Rose NM.
Param.]. “A part of Arabia deserta, so called to this day. The plain
commences 24 miles ſtom Suez, and extends to the Idumean moun-
tains.” Rosenm. & Boothr. from N1 EBU HR.
Verses 5–7.
The word Rephaim is often translated giants, (JM. R. i.) For, “all
the country of the Amalekites,’ the Septuagint read, ‘ all the rulers
of Amalek.” (JVote, 36: 12.) Scot T.
(7.) Hazezom-tamar.] ‘ Called by the Chaldee, En-gaddi, a town
On the W. shore of the Dead Sea. Jos.” GREEN F.
Verse 10.
Slime pits.] ... Places where bitumen, naptha, or asphaltus, a fat,
combustible, oily matter, sprung out of the ground: it abounded here,
and Asphaltites was another name for the Dead Sea. It is collected
in Persia by sinking pits several yards in depth, into which the naptha
[77]
B. C. 1913
Lot taken captive,
GENESIS, XIV.
fled, and fell there: and .
they that remained fled
to " the mountain.
11 And they took all
the goods of Sodom and
Gomorrah, and all their
victuals, and went their
way.
12 And they took ‘Lot,
Abram's brother's son,
(* who dwelt in Sodom,)
and his goods, and de-
parted.
13 And there came
* one that had escaped,
and told Abram y the He-
brew; for he 4 dwelt in
the plain of "Mamre the
* Amorite, brother of
Eshcol, and brother of
Aner: and these were
confederate with Abram.
14 And when Abram
heard that “his brother
was taken captive, he
* armed his trained ser-
vants, *born in his own
house, three hundred and
eighteen, and pursued
them unto “Dan.
s 19:17,30.
t 11:27, 12:5.
,13. Num, 16:26. Job 9:23.
jºiſ-is. 1 Tim. 6:9–11. Rev.
x I Sam. 4:12.
y 39:14. 40:15. 41:12._43:32. Ex. 2:
6, 11. 2 Cor. 11:22. Phil. 3:5.
z 13:18. - -
a 24. -
b 10: 16. Num. 21:21.
c 13:8. Prov. 17:17, 24:11,12. Gal.
6:1,2. 1 John 3:18.
* Or, led forth.
* Or, instructed.
ul 12:5,16. 15:3. 17:12,27. 18:19.
e Deut. 34:1. Judg. 18:29. 20:1.
and Elam, that is, Chaldea and Persia; yet,
probably, not these in their own persons, but
either officers under them, or rather the heads
and leaders of some colonies of those great nations,
settled near Sodom, and retaining the names of
the countries from which they had their original.
2. The invaded, the kings of five cities near
together in the plain of Jordan; the king of Bela
not named; either because so much more mean
and inconsiderable, or so much more wicked and
inglorious, than the rest, and worthy to be forgot-
tell. i
II. The occasion; the revolt of the five kings.
Small joy had they of their fruitful, land, while
tributaries to a foreign power, and not able to
call what they had their own. Idle, luxurious
countries are an easy prey to growing greatness.
The Sodomites were the posterity of Canaan,
whom Noah had promounced a servant to Shem,
from whom Elam descended; thus soon did that
prophecy begin to be fulfilled. But they denied
their tribute, and attempted to shake off the yoke,
and retrieve their ancient liberties. In the 14th
i. after some pause and preparation, Chedor-
aomer, in conjunction with his allies, set himself
to reduce the revolters; and fetch his tribute from
them upon the point of his sword. Note, Pride,
covetousness, and ambition, are the lusts from
which wars and fighting come. To those insa-
tiable idols the blood of millions has been sacri-
ficed.
III. The progress and success of the war.
The four kings laid the neighboring country
waste, and enriched themselves with the spoil,
v. 5–7. on the alarm of which, it had been the
wisdom of the king of Sodom to submit, and de-
sire conditions of peace. But he would rather
venture the utinost extremity than yield, and it
sped accordingly. Those whom God means to
destroy, he delivers wip to infatuation.
The cities were plundered, v. II. All the
goods of Sodom, and particularly their stores and
provisions, were carried off by the conquerors.
Note, When men abuse the giſts of Providence
to gluttony and excess, it is just with God, and
his usual way, by some judgment or other, to strip
them of what they have so abused, Hos. 2: 8, 9.
Lot was carried captive, v. 12. They took him and his goods. Though
a righteous man, and (which here is expressly noticed) Abram’s brother’s
set., yet he was involved with the rest.
Note, All things come alike to all,
Eccl.9; 2. The best men cannot promise themselves exemption from the great-
est troubles; meither our own piety, nor our relation to those who are the favor-
ites of Heaven, will be our security, when God’s judgments are abroad. Many
an homest man ſares the worse for his wicked neighbors; it is therefore our
wisdom to separate ourselves, or, at least, to distinguish ourselves from them, 2
Cor. 6: 17. and so deliver ourselves, Rev. 18; 4. Now he smarted for the
foolish choice he made of settlement here; as is plainly intimated, They took
Abram’s brother’s son, who dwelt in Sodom, instead of being a companion
and disciple of Abram.
Note, When we go out of the way of our duty, we
put ourselves from under God’s protection, and cannot expect that choices made
by our lusts should issue to our comfort.
Particular mention is made of their
taking Lot's goods, those goods which had occasioned his contest with Abram,
and his separation from him.
Note, God justly deprives us of those enjoyments,
by which we have suffered ourselves to be deprived of our enjoyment of Him.
W. 13–16.
Here is an account of the only military action we ever find
Abram engaged in; and this he was prompted to, not by avarice or ambition,
but purely by charity; not to enrich himself, but to help his friend.
Never
was any military expedition undertaken, prosecuted, and finished, more honor-
ably than this of Abram’s.
Here are,
I. The tidings brought him of his kinsman’s distress. Providence so ordered
it, that he now sojourned not far off, that he might be a very present help.
1.
He is here called Abram the Hebrew, that is, the son and follower of Heber,
in whose family the profession of the true religion
was kept up in that degenerate age. Abram
herein acted like a Hebrew—in a manner not
unworthy the name and character of a religious
professor. , 2. The messenger bringing the tidings
was probably a Sodomite, and as bad as the
worst of them; yet, knowing Abram’s relation
to Lot, and concern for him, he implores, his
help, and hopes to speed for Lot's sake, Note,
The worst of men, in the day of trouble, will be glad
to claim acquaintance with the wise and good, and
so get an interest in them. The rich man in hell,
called Abram father; and the foolish virgins
make court to the wise for a share of their oil.
II. His preparations for this expedition, v. 14.
He drew out his trained or catechised servants,
not only instructed in the art of war, but in the
principles of religion; for Abram commanded
his household to keep the way of, the Lord; a
great family, but a small army, about as many as
Gideon’s that routed the Midianites, Judg. 7: 7.
This shows that Abram was, 1. A great man,
so many dependent on, and being employed by
him ; which gave him a great opportunity of
doing good, all that is truly ... and desira-
ble in great places and great estates. 2. A good
man, who not only served God himself, but in-
structed all about him in the service of God.
Note, Those that would be found the followers of
Abram, must see that their servants be catechis-
ed servants. 3. A wise man; for though a man
of peace, yet he disciplined his servants for war,
not knowing what occasion he might have, some
time or other, so to employ them. Note, Though
our holy religion teaches us to be for peace, yet
it does not forbid providing for war.
III. His allies and confederates, v. 13. It
was his prudence thus to strengthen his own troops
with their auxiliary forces; and, probably, they
saw themselves concerned, in interest, to act, as
they could, against this formidable power, lest
their own turn should be next. Note, 1. It is
our wisdom and duty to behave ourselves so res-
pectfully and obligingly towards all men, as that,
whenever there is occasion, they may be willing
and ready to do us a kindness. 2. Those who
depend on God’s help, yet, in times of distress,
ought to make use of men’s help, as Providence
offers it; else they tempt God.
IV. His courage and conduct, I. There was
great bravery in the enterprise itself, considering
the disadvantages. What could one family of
husbandmen and shepherds do against the armies
of four princes, who now came fresh from blood
and victory? All things considered, it was, for
aught I know, as great an instance of true cour-
age, as ever Alexander or Caesar was celebrated
for. Note, Religion tends to make men, not cow-
ardly, but truly valiant. The righteous is bold as
a lion. The true Christian is the true hero. 2.
| There was great policy in the management of it.
| Abram was no stranger to the stratagems of war;
he divided himself, as Gideon did his little
army, Judg. 7: 16, that he might come on the
enemy from several quarters at once, and so make.
his few seem a great many; he made his attack
by night, that he might surprise them. Note,
Honest policy is a good friend both to our safety,
and to our usefulness. The serpent’s head (pro-
vided it be not akin to the old serpent) may
well become a good Christian’s body, especially
if it have a dove’s eye in it, Matt. 10: 16.
W. His success was very considerable, v. 15,
flows.
the passage.
• Ön the S. W. shore of the Dead Sea are hot springs and deep clefts,
says Wolney; (JMariti speaks of pits, at the bottom of which is asphal:
tum ;) these are marked by pyramids, to warn travellers, lest they fall
Verse 12, sº
IIad not Lot been taken, the conquerors might have gone off With
their hooty; but he was the servant of God, though he had offended :
he needed it rebuke, but he must not be reduced to slavery ; espe-
cially as he was brother's son to Abram the blessed, who was a bless-
into them.”
ing ' to a; I related to lin.
It is used in lamps for oil.”
region of this kind, says the fissures were wonderfully narrow, little
more than a foot wide, some shorter and semicircular, others extend-
ing in long and crooked cracks. This, Rosenm. thinks, best illustrates
IXaempfer describing Baku, a
ED,
BURDER.
- Scott.
Abram is called the Hebrew, probably ſrom
cestor, and not, as some think, from his having passed the Euphrates,
the word signifying a passage.
man, from whom the plain was called.
Verse 13. -
the name of Eber his an–
(11: 6–9.) Mamre is the name of a
- Scott.
Verses 14–16. ,
Abram might have found many plausible reasons, to excuse himself
from this dangerous enterprise ; and especially, he might have plead-
ed the impropriety of Lot's conduct.
garded difficulty and danger ; he feared not the numerous and victo-
rious forces of the combined kings: and having so good a cause as
the relief of a brother in distress, depending on God, he boldly pur-
sued thern with his small company.
Dam, was so named from its situation near the springs of the river
Jordan ; others, that this name, being given to a city built long after
But he forgat all ; he disre-
Some think that the place called
B. C. 1913.
JMelchizedek blesses Abram.
GENESIS, XIV.
15 And he divided
himself against them, he
and his servants by night,
* and smote them, and
ursued them unto Ho-
ah, which is on the left
hand of 8 Damascus.
16 And h he brought
back all the goods, and
also brought again his
brother
goods, and the women
also, and the people.
ſ Practical Observations.]
17 || And the king of
Sodom went out" to meet
him (“after his return
from the slaughter of
Chedorlaomer, and of the
kings that were with him,)
at the valley of Shaveh,
which is the king's dale.
18 And Melchizedek,
*king of Salem, brought
forth a bread and wine:
and he was °the priest
of the most high God.
19 And he P blessed
him, and said, 4 Blessed
be Abram of the most
high God, *possessor of
heaven and earth :
f Is. 41:2,3. w
15:2, 1 Kings 15:18. Acts 9:2.
11,12. 12:2. 1 Sam. 30:8,18, 19.
i 1 Sam. *. froy. 14:30.’ 15:4.
el). A tº .
1 2 Sam. 18:18.
m Ps. 76:2. Heb. 7:1,2.
n Matt. 26:26–29.
o Ps. 110:4. Heb. 5:6,10. 6:20. 7:10
–22
p 27:4,25–29. 47:7,10, 48:9–16. , 49:
28. Nunn. 6:23–27. Mark 10:16.
Heb. 7:6,7. *
q, Ruth 3:10. 2 Sam. 2:5.
tº Mic. 6:6. Acts 16:17.
s Ps. 115:16. Matt. ii:25. Luke 10:21,
Lot, and his
rescued his
Note, Those
16. He defeated his enemies,
friends, and sustained no loss.
that venture in a good cause, with a good heart,
are under the special protection of a good God,
and have reason to hope for a good issue.
Again, It is all one with the Lord to save by
many or by few, 1 Sam. 14:6. Observe,
1. He rescued his kinsman; twice here he is
called his brother Lot. Justly might Abram
have upbraided Lot with his folly in quarrelling
with him, and removing from him, and have
told him that he was well enough served, he
might have known when he was well off; but, in
the charitable breast of pious Abram, it is all
forgiven and forgotten; and he takes this oppor-
tunity to give a real proof of the sincerity of his
reconciliation. Note, (1.) We ought to be
ready, whenever it is in our power, to succor
and relieve those who are in distress, especially
relations and friends. A brother is born for
adversity, Prov. 17: 17. A friend in need
is a friend indeed. (2.) Though others have
been wanting in their duty to us, yet we must
not therefore deny our duty to them. Some
have said, they can more easily forgive their
enemies than their friends: but we shall see
ourselves obliged to forgive both, if we consider,
not only that our God, when we were enemies,
reconciled us, but also that He passeth by the
transgression of the remnant of his heritage,
Mic. 7: 18.
2. He rescued the rest of the captives, for
Lot's sake; though strangers to him, and such
as he was under no obligation to at all; nay,
though Sodomites, sinners before the Lord ex-
ceedingly, and though, probably, he might have
recovered Lot alone by ransom; yet he brought
back all the women and the people, and their
goods, v. 16. Note, As we have opportunity,
we must do good to all men. Wherever God
gives life, we must not grudge help to support
it. God does good to the just and unjust, and
so must we, Matt. 5: 45. This victory the
prophet seems to refer to, Isa. 41: 2. Who
raised win the righteous man from the east,
and made him rule over . kings? And some
suggest, that, as before he had a title to this land
by grant, so now, by conquest.
W. 17–20. The story of Melchizedek is here briefly related. He was king
W. 1–16. Sinners may for a season prosper, though “the
of Salem and priest of the most high God; and
other glorious things are said of him, Heb. 7: 1,
&c. 1. The rabbins, and most of our rabbinical
writers, conclude him to have been Shem; but
this is not probable, for why should his name be
changed? and how came he to settle in Canaan?
2. Many Christian writers have thought him the
Son of God, our Lord Jesus, known to Abram,
at this time, by this name, as, afterward, Hagar
called Him by another name, ch. 16: 13. He
appeared to him as a righteous king, owning a
righteous cause, and giving peace. It is hard
to think that any mere man should be said to be
without father, without mother, and without
descent, having neither beginning of days,
nor end of life, Heb. 7: 3. It is witnessed of
Melchizedek, that he liveth, and abideth a priest
continually, v. 3, 8.; nay, v. 13, 14. the apostle
makes Him of whom these things are spoken, to
be our Lord who sprang out of Judah. It is
likewise hard to think, that any mere man
should, at this time, be greater than Abram in
the things of God, and that Christ should be a
priest after the order of any mere man, and that
any human priesthood should so far excel that of
Aaron, as it is certain Melchizedek’s did. 3.
The inost received opinion is, that Melchizedek
was a Canaanite prince, that reigned in Salem,
and kept up the true religion there; but if so,
why he should occur here only in all the story
of Abrain, why Abram should have altars of his
own, and not attend the altars of his neighbor
Melchizedek, who was greater than he, seems
unaccountable. Mr. Gregory of Oxford tells us,
that the Arabic Catema, on the authority of
which he builds much, says he was the son of
Heraclim, the son of Peleg, the son of Eber,
and that his mother’s name was Salathiel, the
daughter of Gomer, the son of Japheth, the son
of Noah.
He refreshed Abram and his soldiers, in
congratulation of their victory. This he did as
a king, teaching us to do good and be hospitable,
according to our ability; and representing the
spiritual provisions Christ has laid up for us in
the covenant of grace, when wearied with our
spiritual conflicts. As priest of the most high
God, he blessed Abram, which we may suppose
a greater refreshment than his bread and wine.
PRACTICAL OPSERVATIONS.
wrath of God abides on them:” but respites are not pardons, and
prosperity often hardens and ripens men for destruction. After
four hundred years the curse denounced on Canaan began to take
effect: let ws hear and fear, and flee from the wrath to come.—
Avarice, ambition, and the thirst of dominion are insatiable,
render men savage and brutal, and in all ages have filled the
earth with misery and destruction: yet God executes his right-
eous purposes even by means of the unrighteousness of men.—War
can never be desirable; but in the present state of things may
by the Danites, was inserted by Ezra, instead of Laish, the ancient
name, to render the passage more intelligible. (JM. R. e.) Scott.
(14.) ‘This mode of preparing for battle, and these manners still
prevail in the east, where the soldiers of a chief are often “Children
of the house.” ” See BURDER. ED.
(15.) Left hand.] ‘The east was regarded as the fore part of the
world, the west, the hind part; whence the south was the right, the
north the left.” Rose NM.
Damascus.] ‘ 136 miles N., of Jerusalem, and 195 S. of Antioch.
Abram then went upwards of 150 miles in pursuit. Damascus is a
site of the highest antiquity, and is the only one of the cities of a
very early period of the world, which continues rich and populous
now. Its population is from 100,000 to 150,000. It is upon a vast
plain, and thick set with mosques and steeples, encompassed for
thirty miles with gardens, kept verdant by the stream of the Barrady.
Josephus ascribes its origin to Uz, great-grandson of Noah.” BUSH.
Verses 18–20.
Various have been the opinions of expositors respecting Melchize-
dek. Some have conjectured that it was Shem, who, as Abram’s
venerable progenitor, was entitled to peculiar respect. But Shem's
genealogy was well known; and Levi was descended from him as well
as from Abram, which is irreconcileable with the apostle’s reasoning
on the subject. (Heb. 7: 1–10.). [Yet see Calmet by Taylor :]—
Others therefore have thought that it was the Son of God Himself;
being unwilling to allow that any mere man was superior to Abram.
But surely the apostle in this case would never have said, that Mel-
chizedek was made like to the Son of God :” or that Christ was
constituted ‘a Priest after the order of Melchizedek ; 2 or that He was
a type of Himself! Melchizedek is stated to have been the king of
Salem; (probably the city afterwards called Jerusalem, and distin-
guisheá in Pagan writers by the name Solymai) but we may be sure
be lawful, and never more so, than in order to relieve the op-
pressed.—They, who serve God, whatever means they employ,
will not depend on an ‘arm of flesh:’ and when they trust in
Him, and have a righteous cause and a good conscience, it be-
comes them to be “bold as a lion,” and not to shrink from diffi-
culties in the path of duty. Nor is any courage worthy of admi-
ration or imitation, or in the least degree rational, but that which
springs from a believing dependence on God, and a firm persua-
sion that we are prepared for life and death, and are in the place,
and doing the work, which He hath assigned us. Sco TT.
that Christ did not then reign over any particular city as a temporal
prince. It is indeed very evident that Melchizedek was a mere
man : but the Lord has not seen good to inform us from which of
Noah’s sons he sprang; or who were his immediate parents, prede-
cessors, or successors: indeed, He seems intentionally to have con-
cealed them. We may, however, reasonably determine, that he was
an aged person, venerable for sanctity, who ruled over his subjects in
righteousness, while they lived under him in peace; which, when
oppression and violence, prevailed among their neighbors, perhaps
gave the name both to him and to his city.—He also kept up the
worship of the true God ; and; though a king, officiated as his priest.
-In these things, and many others, he was a remarkable type of
Christ; (Ps. 110; 4., Heb. 7 :) and, in reverence to his age, rank,
piety, and priestly character, Abram showed him great honor, re'
ceived his benediction, and gave him tithes of all his spoils : being
influenced to this by some secret, divine monition; perhaps being leå
to see in this typical character his future Lord and Savior. At feast
the Spirit of God intended to instruct Abram's descendants by this
action, “that a better priest should arise,” than those of the family of
Aaron. We cannot determine from the silence of the sacred histo-
rian, that this was the only interview between Melchizedek and
Abram : for, as Shem lived almost as long as Abram, it is probable
they met together, though we are not informed that they did Bread
and wine constituted a suitable refreshment of Abram’s weary fol.
lowers ; and it is remarkable that Christ hath appointed the same, as
the memorials of his body and blood, which are ‘meat indeed and
drink indeed.’, Melchizedek is the only person expressly spoken of,
as the priest of the true God, before the institution of the Aaronić
priesthood. In this he had no predecessor, or successor, but was ap-
pointed for special purposes by God Himself. (M. R.) Scott.
(18.) Salem.] ‘Jerusalem, so some : according to others a town
[79]
f
B. c. 1913.
20. And t blessed be
the most high God,
a which hath delivered
thine enemies into thy
hand. And he gave him
x tithes of all. -
21 And the king of
Sodom said unto Abram,
Give me the * persons,
and take the goods to
thyself- - -
22 And Abram said to
the king of Sodom, I
have y lifted up mine
hand * unto the LoRD,
* the most high God, the
possessor of heaven and
earth : -
23 That b I will not
take from a thread even
to a shoe-latchet, and that
I will not take any thing
that is thine, “lest thou
shouldst say, I have made
Abram rich:
24 Save only that
which the young men
have eaten, and the por-
tion of the men which
went with me, "Aner,
Eshcol, and Mamre ; *let
them take their portion.
t 24:27. Ps. 72:17–19. Eph. 1.3, 1
Pet. 1:3,4.
u Josh. 1U:42.
x Lev. 27:30–32. Heb. 7:5—10.
* Heb. souls. -
y Pºſt.*. Dan. 12:7. Rev. 10;
3 * * - -
z 21:23–31. Judg. 11:35. -
a 20, 17:1. #ji.i. Hag. 2:8.
b 1 Kings 13:8. 2 Kings 5:16. Esth.
9:15,16. 2 Cor. 11:9–11. 12:14.
c 2 Cor. 11:12. -
d 13.
e 1 Cor. 19:14,15.
and
GENESIS, XIV.
Thus God, having raised up his son Jesus, has
sent Him to bless us, as One having authority;
and, those whom He blesses, are blessed in-
deed. - . . . . . . .
Two things he said, 1. He blessed Abram
from God, v. 19. Observe the glorious titles he
here gives to God: (1.) The most high God,
which bespeaks his absolute perfections, and
his sovereign dominion; He is King of kings.
Note, It will greatly help both our faith and our
reverence, to eye God as the most high God, and
call Him so. (2.) Possessor of heaven and
earth, that is, rightful Owner, and Sovereign
Lord, of all the creatures; because He made
them. This bespeaks Him a great God, and
greatly to be praised, Ps. 24: 1. arid them a
happy people who have an interest in his favor
love. 2. He blessed God for Abram, v. 20.
Note, (1:) In all our prayers, we must praise
God, and join hallelujahs with all our hosan-
mas. These are the spiritual sacrifices we must
offer up daily, and on particular occasions. (2.)
God, as the most high God, must have the glory.
of all our victories, Exod. 17: 15. 1 Sam. 7:
10, 12. Judg. 5: 1, 2. 2 Chron. 20: 21. In
them. He shows himself higher than our enemies,
Exod. 18: 11. and higher than we; for without
Him we could do nothing. (3.) We ought to
give thanks for others’ mercies as for our own;
triumphing with them that triumph. (4.) Jesus
Christ, our great High-priest, is the Mediator
both of our prayers, and praises, and not only
offers up ours, but his own for us. See Luke
10: 21.
Abram gave him tithes of all, that is, of the
spoils, Heb. 7: 4. This may be looked on, 1.
As a gratuity presented to Melchizedek, by way
of return for his tokens of respect. Note, They
that receive kindness, should show kindness.
Gratitude is one of mature’s laws. 2. As an
offering to the most high God, and therefore put
into the hands of Melchizedek, his priest.
Note, (1.) When we have received some signal.
mercy from God, it is very fit we should express
our thankfulness by some special act of pious
charity. God must always have his dues out of
our substance; especially when, by any particu-
lar providence, He has either preserved or in-
creased it to us. (2.) The tenth of our increase is a very fit proportion to be
set apart for the honor of God, and the service of his sanctuary.
(3.) Jesus
Christ, our great Melchizedek, is to have homage done Him, and to be hum-
bly acknowledged as our King and Priest; and
all we have, must be surrendered to Him. . . -
V. 21–24. The king of Sodom, who succeeded him that fell in the bat-
not only the tithe of all, but
tle, v. 10. feels obliged to honor Abram, in return for his good services.
Here is, the king of Sodom’s grateful offer to Abram, p. 21. Give me.
the soul, and take thou the substance: so the Hebrew reads it.
begs the persons, but as freely bestows the goods on Abram.
He fairly
Note, 1. Where
a right is dubious and divided, better compound the matter by mutual conces-
sions, than contend.
The king of Sodom had an original right both to the
persons and goods, and it would bear debate whether Abram’s acquired right
by rescue would supersede his title; but, to prevent all quarrels, the king of
Sodom makes this fair proposal. 2. Gratitude teaches us to recompense, to the
utmost of our power, those that have undergone fatigues, run hazards, and been
at expense, for our service and benefit.
PWho goes a warfare at his own
| He not only resigned the
Abram refuses the spoils of victory.
and are well worthy of it, because they expose
their lives. . . . . . . . . . . " . * * *
II. Abram’s generous refusal of this offer.
e g persons to him, who,
being delivered out of the hand of their enemies,
ought to have served Abram, but restored all the
goods too. He would not take, the least thing
that ever belonged to the king of Sodom or any
of his. Note: A lively faith enables a man to
look on the wealth of this world with a holy
contempt, 1 John 5:4. What are all the orna.
ments and delights of sense, to one that has God
and heaven ever in his eye? He resolves even to
a thread and a shoe-latchet; for a tender con-
science fears offending in a small matter. -
Now, 1. Abram ratifies this resolution with a
solemn oath, v. 22. Here observe, (1.) The
titles he gives God, the same that Melchizedek
had used, v. 19. Note, It is good to learn of
others how to order our speech concerning God,
and to imitate those who speak well in divine
things. We should improve the conversation
of devout, good men, by learning to speak after
them. (2.) The ceremony, I have lift up my
hand. . In , religious swearing we appeal to
God’s knowledge of our truth and sincerity, and
imprecate his wrath if we swear falsely; the
lifting up of the hand is very significant and
expressive of both. (3.) The matter of the oath
was lawful, but not what he was antecedently
obliged to. . [1..] Probably, Abram vowed, be-,
fore he went to the battle, that if God would give
him success, he would, for the glory of God, and
the credit of his profession, so far deny himself
and his own right, as to take nothing of the
spoils. Note, The vows made when in- pursuit
of a mercy, must, when the mercy is obtained, be
carefully and conscientiously kept, though made
against our interest. A citizen of Zion, if he
has sworn, whether it be to God or man, though
it prove to his own hurt, yet changeth not,
Ps. 15:4. -Or, [2.] Perhaps Abram confirmed
his refusal with this oath, to prevent further
importunity. Note, 1st. There may be good reason
sometimes why we should debar ourselves of our
undoubted right, as Paul, 1 Cor. 8: 13.—9: 12
2dly. Strong resolutions are of good use to put
by the force of temptations. -
2. He backs his refusal with a good reason,
Lest thou show.ldst say, I have made Abram
rich; which would reflect reproach, (1.) On the
promise and covenant of God, as if they would
| not have enriched Abram without the spoils of
Sodom. And, (2.) On the piety and charity of
Abram, as if all he had in his eye, when he un-
dertook that hazardous expedition, was to enrich
himself. Note, [1..] We must be very careful
not to give occasion to others to say things they
ought not. [2.] The people of God must, for
their credit’s sake, take heed of doing any thing
that looks mean or mercenary, or savors of cov-
etousness and self-seeking. Probably, Abram
knew the king of Sodom to be a proud and
scornful man, and one that would, though most
unreasonably, be apt to turn such a thing as this
charges? I Cor. 9: 7. Soldiers purchase their pay dearer than any laborers,
V. 17–24. As ‘the earth is the LoRD’s and the fulness
thereof,” they who belong to Him have no occasion to grasp
PRACTICAL OBSERVATIONs. - . .
table and peaceful administration; and
and our enemies, sin, the world, and Satan. Invisibly He will
at
to his reproach afterward; when we have to do
declare war against his
temporal advantages; for if riches are good for them, He will
surely confer them.
many things to others, which our profession and character may
render it expedient for us to deny ourselves.—But what is be-
come of Lot? Alas! he is gone back to Sodom; for indulged
corruptions are not mortified except through severe discipline. —
Finally, let us remember “our King of righteousness and King
of peace,” our “Priest upon his throne:’ let us rejoice in his equi-
We should however, without censure, allow
assist us in every conflict, and manifest Himself to us after every
victory, refresh us with his gracious provisions, and bless us.
with the earnests of his love. And shortly, when the final vic-
tory is won, and He hath made us more than conquerors, He
will applaud our achievements, accept and reward our poor ser-
vices, and place us with Himself on his throne; while we re-
joice in his love, and give Him all the glory. Scott.
near Scythopolis, where a ruin called Melchizedek’s palace, was
shown in the time of Jerome. The offices of king and priest were
united in the monarchs of the heroic ages of Greece and Rome, and
in those of most of the oriental tribes.” . - MILMAN.
* So in the father of a patriarchal family.” DR. A. CLARKE.
“The opinion of the ancient Jews and Samaritans, and general tra-
dition, that Melchizedek was Shem, is most elaborately supported by
the editor of Calmet, whom see.” ^ GREEN F.
É; also Notes on Hebr. ch. 6. . ED.
20.) Tythes.j ‘A part of the patriarchal, antediluvian religion.
The Arabs, Persians, Scythians, Carthaginians, Athenians, Pelas-
gians and Romans offered tythes.” - * BURDER.
- * M - Verse 21. 4. ~"
Give me, &c..] : “Release the prisoners and take the spoil, not only of
the kings, but of Sodom too, as the reward of thy victory.”. Scott.
- - Verse 23, , - r
Thread...shoe latchet.]_* Fillet. (So the rabbinical writers.) It is a
proverb; “from a girl’s fillet, to a man’s shoe-tie.”” Dr. A. CLARKE.
“At first small pieces of wood or leather seem to have been bound to
the feet to defend them.” [See cut, Matt, 10: 9, 10.] JAHN.
80]
B. C. 1913.
Promise of offspring to Abrain.
GENESIS, xv
*
-througive me, seeing I go
with such men, we have need to act with cau-
tion. * ,
3. He limits his refusal with a double proviso,
v. 24. In making vows, we ought carefully to
insert the necessary exceptions, that we may not
vorcd with a vision, prophetic of the aſterward say before the angel, It was an error,
condition of his ..". brought Eccl. 5: 6. Abram here excepts, (1.) The
but of Egypt; and Canaan is ensured food of his soldiers; they were worthy of their
by covenant to them, . . meat while they trod out the corn. This would
FTER these things give no color to the king of Sodom to say that
the word of the #. bad enriched Abram.
LoRD came unto Abram allies and confederates. Note: Those who are
*in a vision, saying, "Fear strict in restraining their own liberty; yet ought
not, Abram ; I am “thy not to impose those restraints on the liberties of
s # , , , - others, nor judge of them accordingly; we must
Shield, and thy “exceed- not make ourselves the standard to measure oth-
Ing great Reward. ers by. A good man will deny-himself that lib-
2 And Abram said, erty which fie, will not deny another, contrary to
Lord Gop, • What wilt the practice of the Pharisees, Matt. 23:4. There
. . " was not the same reason why Aner, Eshcol, and
Mamre, should quit their right, that there was
e ... why Abram should his. They did not make the
ard of my house is this profession he made, nor were they, as he, under
Eliezer of Damascus? the obligation of a vow; they had not the hopes
3 And Abram said, Abram had of a portion in the other world, there-
* Behold, to me thou hast fore, by all means, let them take their portion
given no seed: and lo, of ".
*..." my house CHAP. XV. V. I. Observe here,
• - 1. The time of this treaty: After these
4 And behold the word things, namely, 1. Abram’s rescuing his friends
of the LorºD came unto and neighbors; after that, God made him this gra-
CHAP. XV,
'I'he Lord encourages Abram ; who
complains that he continues childless,
but is assured of a numerous posteri-
#: l—5. He is justified by faith, 6.
He requests a pledge to confirm his
faith; and being directed to prepare
u sacrifice, obeys, 7–11. He is fa-
* childless, and & the stew-
him, saying, . This shall cious visit. Note, God will favor those that show
favor. 2. Lest he should be too much elevated
not be thine heir, but he -> - -
and pleased with the victory he had obtained,
that k shall come forth
out of thine own bowels . Note, A believing converse with spiritual
shall be thine heir. ... blessings, keeps us from being too much taken up
5 And he brought him with temporal enjoyments. The gifts of common
forth abroad, and - said, providence are not comparable to those of cove-
Look now toward heav- º lv, in a visi -
ºn and 'ºl the stars; if a....","...'..."...”...".
- - y 3. - p-
thou be able to number pearance of the "Shechimah, or sensible token of
* : *pºis”. ... }}; the presence of the divine glory. . Note, The
is methods of divine revelation are adapted to our
§ºsº. . . state in a world of sense."
1:13,30. 12:32. Rev. 1:17. III. The gracious assurance God gave of his fa-
c Deut. 33 3:3 12. 18:2.
:29. Ps. - _5: r - - - -
gi:4. tigii.4. ºv. 30.5. X*. 1. He called him by name, Abram, a great
(2.) The shares of his
God tells him. He had better things in store for
and fall on him to his ruin; *. Fear not, says
God, I will take care of thee.” Note, (1.) Where
there is great faith, there may yet be many fears,
2. Cor. 7: 5. (2.) God takes cognizance of
his people’s fears, though ever, so secret, and
knows their souls, Ps. 31: 7 (3.) God’s will
is, that his people should not give way to pre-
vailing fears, whatever happens. Let sinners
in Zion be afraid, but ſear not, Abram. 3. He
assured him of safety and happiness: that he
should for ever be, (1.) As safe as God Hººf
could keep him. Note, The consideration that
(Sod Himself is, and will be, a Shield to his peo-
ple, to secure them from all destructive evils,
should be sufficient to silence all their perplex-
ing, tormenting fears. (2.) As happy as God
Himself could make him; I will be, not only thy
Rewarder, but thy Reward. Note, The rewards
of believing obedience and self-denial, are ex-
ceeding great, 1 Cor. 2:9. God Himself is the
chosen and promised felicity of holy souls; cho-
sem in this world, promised in a better. He is
the portion of their inheritance, and their
cup.
V. 2–6. Abram here has assurance of a nu-
merous offspring. Observe,
I. His repeated complaint, v. 2, 3. which
occasioned this promise. Abram’s great afflic-
tion was the want of a child; this complaint he
here pours out before the Lord, and shows
before Him his trouble, Ps. 142: 2. Note,
Though we must never complain of God, yet we
may complain to Him, and be large and partic-
ular in stating our grievances; and it is some
ease to a burdened spirit, to open its case to
God, a ſaithful and compassionate Friend, whose
ear is always open. Now his complaint is four-
fold.
1. He had no child, v. 3. To me, here seems
an emphasis; his neighbors were full of children,
his servants had children born in his house;
“but to me, Thou hast given none;” and yet
God had told him he should be a favorite. Note,
(1.) Those who are written childless, must see
God writing them so. (2.) God often withholds
those temporal comforts from his own children,
which He gives plentifully to strangers.
2. He was never likely to have any; intimated
in that, I go, or ‘ I am going, childless, going
d §ºs.' Rºz:12, Psºić; honor, which made his mame great, and greatly into years; nay, out of the world, the way of all
:*s, *ā-sºº. ** encouraged and assisted his faith. Note, God’s the earth. I die childless.’ So the LXX.
e 12:1–3. º good word then does us good, when spoken by 3. His servants were, for the present, and
* : *...; "“”* * * his Spirit to us in particular, and brought to our were likely to be to him, instead of sons. God
g 342,10. śī-6,9. 4:19. 441. Prov. hearts. The Word says, Ho, every one; the had already told him. He would make of him a
h § 13:16. Jer. 12:1. Spirit says, Ho, such a one. 2. He cautioned great nation, ch. 12: 2. and his seed as the
i 14:14. Ec. 2: him against being disquieted and confounded; dust of the earth, ch. 13: 16. but He had left
*; ...º. ". * *. Fear not, Abram, Abram might fear lest the him in doubt whether it should be his seed be-
1 s iſ:4."jº. 33.22. four kings he had routed, should rally again, gotten, or adopted. “Now, Lord,” says Abram,
NOTES, S Verses 2, 3.
CHAP. XV. V. 1. This is the first time the expression, ‘The
word of the Lo Ro,” is used in Scripture; and some persons suppose,
In this answer of Abram, the striving of unbelief and impa-
tience, against his better judgment, is very discernible.
The nu-
made the subjects and organs of divine revelations.
that Christ, ‘The Word of God,” is meant.—The prophets, when they
received revelations of the divine will in a vision, seem generally to
have had the exercise of their senses on outward objects suspended,
though they were not asleep. Yet the circumstances of the vision
here recorded, do not indicate that this was the case with Abram;
for the whole is related as a real transaction. It is however probable,
that this was in some way distinguished from other appearances of
the Lord, and more resembled the prophetic visions, than the conde-
scending intercourse to which Abram was on other occasions ad-
mitted.—(JMarg. Ref.) Scott.
In a vision.] Gr. ‘in a sight;" Chal. in a prophecy; i. e. in such
a supernatural trance or ecstasy, as came upon the prophets when
These might
occur either in their sleeping or waking moments. The whole
chapter we may consider as a vision.” * BUs H.
Thy great reward.] Rather, Exceeding great shall be thy reward;
So all our old translators, with the Sept. Boothroyd Rosenm. &c.
- ED.
* God seems to have revealed his will to the patriarchs, prophets
and apostles. 1. By a personal appearance of Him who was afterwards
incarnate for the salvation of man. 2. By an audible voice, sometimes
accompanied with emblematical appearances. 3. By visions, (as
here) which took place either in the night, in ordinary sleep, or when
the persons were cast into a temporary trance, by daylight, or when
about their ordinary business. 4. By the ministry of angels, appear-
ing in human bodies, and performing certain miracles to attest their
mission. 5. By the powerful agency of the Spirit of God upon the
mind, giving it a strong perception and supernatural persuasion of
the truth of the things perceived by the understanding. These will
all be exemplified.” - DR. A. CLARKE.
O. T. WOII. I.
merous posterity before mentioned, and the blessings comprised
in the promised Seed, lay near his heart: nothing else could satisfy
him ; and perhaps the long delay almost induced him to conclude,
that he had misunderstood the divine revelation. Scott.
(3.) ‘The custom of adopting, as an heir, a slave either recently
purchased, or already grown up in the family, still prevails in India,
in default of children, and sometimes where there are lineal descend-
ants; often, in preference to nephews, or any collateral branches.’
BURDER.
Verses 5, 6. -
It is evident from the apostle's reasoning, that Abram’s faith had
a special respect to the promised Seed, and to salvation by Him ; and
therefore, though in himself a sinner, and his very faith itself not
free from defect, he was accounted righteous, and dealt with as if he
had personally performed a perfect righteousness; being ‘made the
righteousness of God in Christ.” This had no, döubt been the ease
from the time when he first believed, that in ‘his, Seed all nations
“should be blessed; but it was now pºore expressly attested for his
encouragement: and the sacred historian records this circumstance,
as a remarkable instance aird example of that faith, which was
counted to Abram for rigntedusness. (JVotes, Rom. 4: Gal. 3: JMarg.
Ref. n. o.)–: Christians may believe in God, with respect of the
common concerns of this life ; and such faith may ascertain, that
they are in a justified state : yet this is not, strictly speaking, the
faith by which they are justified, which invariably has respect to the
person and work of Christ. Abram believed in God as promising
Christ; they believe in Him as having raised Him from the dead.”
Fuller. " -- Sco TT.
(5.) Brought him forth.] . . It may be, in vision. The Scripture
usually represents what is done in vision as if it were an historical
81]
b. C. 1913, GENESIS, XV,
God’s covenant with Abram,
them: and he said unto
lº, *So shall thy seed
€.
6 And * he believed in
the Lord ; and be "count-
ed it to him for right-
©OllSIACSS.
7 And he said unto
him, I am the Lord that
P brought tilee out of Ur
of the Chaldees, to give
thee this land to inherit
* if it be only an adopted son, it must be one
of my servants, which will reflect disgrace on
the promised Seed, to descend from him.” Note,
While promised mercies are delayed, our unbe-
}ief and impatience are apt to conclude them de-
nied.
4. The want of a son took away the comfort
of all his enjoyments. ‘Lord what wilt thou
give me? All is mothing to me, if I have not a
son.” Now, (1.) If we suppose Abram looked no
further than a temporal comfort, this complaint
was culpable. It very ill became the father of
the faithful to say, What wilt thou give me,
seeing I go childless? immediately aſter God
had said, I am thy shield, and thy eacceeding
great reward. Note, Those do not rightly
value the advantages of their cove;ant-relation to
God, and interest in Him, who think it insufficient
to balance the want of any creature-comfort
whatever. But, (2.) If we suppose Abram had
an eye to the Promised Seed, the importunity
of his desire was very-commendable; all was noth-
ing to him if he had not the earnest of that great
blessing, which God had encouraged him to ex-
pect. He has wealth, and victory, and honor;
but, while in the dark about the main matter, it
is all nothing to him. Note, Till we have some
comfortable evidence of our interest in Christ
and the new covemant, we should not rest satis-
*::::"...cº. Rº"h. fied with any thing else. Yet thus far the com-
#12. "“” ”* * plaint was culpable, there was some diffidence of
n Rºm.4:3–6,20–25, Gal. 3:6–14, the promise at the bottom, and a weariness of
It,
8 And he said, Lord
GoD, a whereby shall I
know that I shall inherit
it?
9 And he said unto
him, Take me * an heifer
of "three years old, and a
she-goat of three years
old, and a ram of three
years old, and a turtle
dove, and a young pigeon.
• #"iš Rºm. 4,1122, Gal. 3.6, waiting God's time. Note, True believers some-
Pºº-sl. 12:1. Neh, 9:7. Acts times fi. it hard to reconcile God’s, promises
q 34:2:4. Judg. 8:7–24,35–40. , 2 and providences; when they seem to disagree.
r §§ * º {i}; º *::::::: II. God’s gracious answer to this complaint.
ižº Jºãº. 2;" " To the first part of it, (v. 2.) God gave no
s Is. 15:5 immediate answer; but when he renewed his
address more calmly, (v. 3.) God answered him
graciously. Note, If we continue instant in prayer, and yet pray with a hurn-
ble submission to the divine will, we shall not seek in vain. 1. God gave him an
express promise of a son, v. 4. Note, (1.) God makes heirs; whatever men devise
and design, in settling their estates, God’s counsel shall stand. (2.) God is
often better to us than our own fears, and gives the mercy we had long despaired of.
2. To affect him the more with surprise, He took him out, early in the morn-
ing, and showed him the stars, and then tells him, So shall thy seed be, v. 5.
(1.) So numerous; the stars seem innumerable to a common eye: Abram feared
he should have mo child at all, but God tells him his descendants should be so
many as not to be numbered. (2.) So illustrious, resembling the stars in
splendor: for to them pertained the glory, Rom. 9: 4. Abram’s seed, accord-
ing to his flesh, were like the dust of the earth, (ch. 13: 16.) but his spiritual
seed are like the stars of heaven, not only numerous, but glorious, and very
precious. -
III. , Abram’s firm belief, and God’s favorable acceptance of his faith, v. 6.
1. He believed in the Lord, that is, he believed the truth of that promise
God had now made him, resting on the irresistible power, and the inviolable
faithfulness, of Him that made it; Hath. He spoken, and shall He not make
it good? Note, Those who would have the comfort of the promises, must mix
faith with them. . See how the apostle magnifies Abram’s faith, and makes it
a standing example, Rom. 4: 19—21. He was not weak in faith; he stag-
gered not at the promise; he was strong in faith; he was fully persuaded.
The Lord work such a faith in every one of us! Some think his believing
in the Lord respected, not only the Lord promising, but the Lord promised, the
Lord Jesus, the Mediator of the new covenant. He believed in Him, that
is, received and embraced the divine revelation concerning Him, and rejoiced
to see his day, though at so great a distance, John 8: 56. 2. God counted
it to him for righteousness; that is, on the score of this, he was accepted of
God, and, as the rest of the patriarchs, by faith he obtained the witness that
he was righteous, Heb. II: 4. This is urged in the New Testament, to
prove that we are justified by faith without the works of the law; (Rom. 4: 3.
Gal. 3: 6.) for Abram was so justified, while he was yet uncircumcised. If
Abram, that was so rich in good works, was not justified by them, but by
his faith, much less can we, that are so poor in
them. This faith, which was imputed to Abram
for righteousness, had lately struggled with un-
belief, (v. 2.) and, coming off a conqueror, was
thus crowned, thus honored. Note, A fiducial,
practical acceptance of, and dependence on,
God’s promise of grace and glory, in and through
Christ, gives us, according to the tenor of the
new-covenant, a right to all the blessings in that
promise. All believers. are justified as Abram
was, and his faith was counted to him for
righteousness. * }
V. 7–11. Here is the assurance to Abram,
of Canaan for an inheritance.
I. God declares his purpose concerning it, v.
7. Abram made no complaint in this matter, as
he had done for the want of a child. Note,
Those who are sure of an interest in the Prorn-
ised Seed, will see no reason to doubt of a title
to the promised land. If Christ is ours, heaven
is ours. Observe, again, When he believed the
former promise, (v. 6.) then God explained and
ratified this. Note, To him that has (improves
what he has) more shall be given. Three things
God here reminds Abram of for his encouragé-
ment concerning the promise of this good land.
1. What God is in Himself: I am the Lord
Jehovah; therefore, (1.) ‘I may give it thee,
for I am sovereign Lord of all, and have a right
to dispose of the whole earth.” (2.) “I can
give it thee, whatever opposition may be made,
though by the sons of Anak.” God never prom-
ises more than He is able to perform, as men
often do. (3.) “I will make good my promise
to thee;” Jehovah is not a man that he should
lie. - *...*
2. What He had done for Abram: He had
brought him out of Ur of the Chaldees, owt of
the fire of the Chaldees, so some, that is, (1.)
From their idolatries: for the Chaldeans wor-
shipped the fire: or, (2.) From their persecu-
tions. The Jewish writers have a tradition that
Abram was cast into the fiery furnace for re-
fusing to worship idols, and was miraculously
delivered. It is rather a place of that mame.
Thence God brought him by an effectual call;
with a gracious violence; as a brand out of the
burning. This was, A special mercy; God
called him alone, Isa. 51: 2. A spiritual
mercy; a deliverance from sin, and its fatal con-
sequences. If God save our souls, we shall want
nothing that is good for us. A fresh mercy;
lately bestowed, and therefore should be affect-
ing; as in the preface to the commandments, I
am the Lord that brought thee out of Egypt
lately. A foundation mercy; the beginning,
peculiar mercy to Abram, and therefore a pledge
of further mercy, Isa. 66: 9.
3. What He intended to do yet further for
him; ‘ I brought thee hither, to give thee this
land, not only to possess it, but to possess it as
an inheritance, the sweetest and surest title.”
Note, (1.) The providence of God has secret
but gracious designs in all its various dispensa-
tions toward good people; we cannot conceive
the projects of Providence, till the event shows
them in all their mercy and glory. (2.) The
great thing God designs in all his dealings with
his people, is, to bring them safe to heaven.
“They are chosen to salvation,-called to the
kingdom, begotten to the inheritance, and by
all made meet for it. *
fact. Jer. 13: 4, 5. Ezek. 8: 7, 9, To a man in a trance, stars may
be made to appear at any time : and the “ deep sleep,” v. 12. might
also occur. Comp, Sev. 4: 1, 2.” BUSH.
Stars... if thou be able is number them.] See note, 1: 16. ED.
—s
Verses 7, 8.
The favors already shown to Abram, were earnests of the fulfil-
ment of all the promises of God, whose unchangeable perfections ,
were engaged to perform them : yet Abram, that his faith might be
6.)." This J.conceive to be ºne of the most important passages in
the whole Old Testament. It proºrly j'. ...; that
doctrine of justification by faith, whicil *** grosses so considerable, a
share of the epistles of Paul, and at the foundation of which is the
atonement made by the Son of God. And he, Abram, believed (put
faith) in Jehovah, and He counted it (the faith) for *igiºusness 3).
justification, though there was no act, but of the mind' and heart, nº,
work of any kind. Hence the doctrine of justification by faith, without
any mérit of works ; for, in this case, there could be none—no works
of Abram, which could merit the salvation of the whole human race.
It was the promise of God which he credited, and in the blessedness
of which he became a partaker through faith.” Dr. A. CLARKE.
confirmed, desired an external token, as an assurance that his posterity
should inherit the land ; which the Lord graciously vouchsafed him.
* - Scott.
(8.) Whereby, &c.], “The writer puts this phrase into the mouth of
Abraham simply to give occasion for the introduction of the narrative
of the covenant.” - Rose NM.
\ Verses 9, 10.
. As the ratification of a Covenant between the Lord and his servant
Was latended, the animals were divided asunder, the birds alone
excepted: uscause the form of covenanting required, that the persons
Concerned should pass between the parts of the sacrifice; perhaps
intimating, that he, who broke the covenant, might expect in like
.”
B. - C. 1325.
God's covenant with Abram.
GENESIS, XV.
10 And he took unto.
him all these, and ‘divid-
ed them in the midst, and
laid each piece one
against another: . but "the
birds divided he not.
11 And when the fowls
came down upon the car-
casses, * Abram drove
them away.
[Practical Observations.]
12 And when the sun
was going down, Ya deep
sleep fell upon Abram:
and lo, * an horror of
great darkness fell upon
him.
13 And he said unto
Abram, Know of a surety,
that a thy seed shall be a
stranger in a land that is
not theirs, and shall serve
them: and they shall aſ
flict them "four hundred
years. . .
14 And also “that na-
tion whom they shall
serve, will I judge; and
afterward shall they come
out 4 with great sub-
Stance. '
15 And “ thou shalt go
to thy fathers in peace;
thou shalt be 5 buried in
* a good old age.
t Jer. 34:18, 19. }
a few.i.17.
x Ps. Ił9:113.
y 2:21. , 1 Sam. 26:12. Job 4:13,14.
... 10:8,9
z F. H.3:5. Acts 9:8,9.
a Ex. 1: 2: 5: Ps. 105:23–25.
6,7.
b £x. 12:40,41. Gal. 3:17.
26.5,6- 7:-lá; Deut. š, Pg.
Acts 7:
12:35.36.
3. Num, º. 27:13. Judg.
2:10. Ec. 12:7. Acts 13:36.
f 2 Chr. 34:28. Ps. 37:37. Is, 57:1,2.
Dan: 12:13. Matt. 22:32. Heb. 6:
13–19. 11:13–16.
g 23:4,19. 25:9. 35:29, 49:29,31. 50:
13. Ec. 6:3. Jer. 8:1,2.
$n 25:7,8. 1 Chr. 23:1. 29:28. Job 5:
26. 42:17.
V. 1–11. They who trust in God, and serve Him, should
fear no enemies, for they have an omnipresent and omnipotent
II. Abram desires a sign, v. 8, not from dis-
trust of God’s power, or promise, as Zecharias;
but, 1. To strengthen and confirm his faith;
he believed, (v. 6.) but here prays, Lord, help
me against my unbelief. Now }. believed, but
he desired a sign against an hour of temptation,
not knowing how his faith might, by some event
or other, be shocked and tried. Note, We all
need, and should desire, helps from Heaven to
confirm our faith, and shrould improve sacraments,
as the instituted signs for that purpose. See
Judg. 6: 36–40. , 2 Kings 20:8–10, Isa. 7:
11, 12. 2. To ratify the promise of his posterity,
that they also might be brought to believe it. Note,
Those that are satisfied themselves, should desire
that others also might be satisfied, of the truth
of God’s promises. John sent his disciples to
Christ, not so much ſor his own satisſaction as
for theirs, Matt. 11: 2, 3.
III. Perhaps Abram expected some extraor-
dinary sign from heaven; but God gives him a
sign en a sacrifice. Note, Those that would re-
ceive the assurances of God’s favor, and have
their faith confirmed, must attend instituted ordi-
nances, and expect to meet God in them. Ob-
serve, 1. God appointed each of the beasts used
for this service to be three years old, because
then they were at their full growth and strength.
God must be served with the best we have, for
He is the best. 2. Abram was so well versed
in the law and custom of sacrifices, that he need-
ed no particular directions how to manage these
beasts and fowls; or, perhaps, instructions were
given him, which he carefully observed, though
they are not recorded. 3. Abram took as God
appointed him, though as yet he knew not how
these things shouki become a sign to him. This
was not the first instance of Abrain’s implicit
obedience. He divided the beasts in the midst,
according to the ceremony used in confirming
covenants, Jer. 34: 18, 19. 4. Abram, having
prepared according to God’s appointment, now
set himself to wait for the sign God might give
him by these, like the prophet on his watch-tow-
er, Håb. 2: 1. While God’s appearing to own
his sacrifice was deferred, Abram continued
waiting, and his expectations were raised by
those delays; when the fowls came down on
the carcasses to prey on them, as common and
neglected things, Abram drove them away.
Note, A very watchful eye must be kept on our
spiritual sacrifices, that nothing be suffered to
prey on them, and render thern unfit for God’s
ing
lodge within us, but attend on God without
distraction. -
W. 12–16. We have here a full and particu-
lar discovery made to Abram of God’s purposes
concerning his seed. Observe,
I. The time of this discovery; when the sun
was declining, about the time of the evening
oblation, I Kings 18:36. Dan. 9: 21. Early
in the morning, before day, while the stars were
yet to be seen, God gave him orders concerning
the sacrifices, (c. 5.) and we may suppose it
was, at least, his morning’s work to prepare them;
when he had done this, he abode by them, pray-
and waiting till towards evening. Note,
God often keeps his people long in expectation
of the comforts He designs them, for the confir-
mation of their faith: but though the answers of
prayer, and the performance of promises, come
slowly, yet they come surely; at evenung time
it shall be light. -
II. The preparatives for this discovery; 1.
A deep sleep fell on Abram, not a common
sleep, through weariness or carelessness, but a
divine ecstasy, like that which the Lord God
caused to fall on Adam, (ch. 2: 21.) that be-
ing hereby wholly taken off from the view of
things sensible, he might be wholly occupied with
the contemplation of things spiritual. The doors
of the body were locked up, that the soul might
be retired, and act the more freely like itself.
2. With this sleep, a horror of great dark-
ness fell on him; a sudden change! Just before,
we had him solacing himself in the comforts of
God’s covenant, and. in communion with Him.
Note, The children of light do not always walk
in the light, but sometimes clouds and darkness
are round about them. This was designed,
acceptance. When vain thoughts intrude, we
(1.) To possess Abram with a holy reverence.
Note, Holy fear prepares the soul for holy joy;
the spirit of bondage inakes way for the spirit of
adoption. God wounds, and then heals; hum-
bles, and then lifts up, Isa. 6: 5, 6. (2.) To be
a specimen of the methods of God’s dealings with
his seed; first in the horror and darkness of
Egyptian slavery, then in the joy of the good
land. (3.) To indicate the nature of that cove-
mant of peculiarity God was now about to make
with Abram. The Old Testament dispensation,
founded on that covenant, was a dispensation,
[17] Of obscurity, 2 Cor. 3: 13. [2.] Of dread,
Heb. 12: 18, &c.
III. The prediction. 1. The suffering state
of Abram’s seed for a long time, v. 13. Note,
(1.) God sends the worst first; we must first
must drive them away, and aot suffer them to suffer, and then reign. (2.) He lets us know the
PRACTICAL OBSERVATIONS.
and will embrace and expect whatever He promises: and this
man’s ‘faith is accounted to him for righteousness.”
Yet he
Protector. Nor need they hesitate to renounce the most valua-
ble temporal advantages for his sake; for He will abundantly
recompense them; yea, He Himself will be their Shield and
Portion, their exceedingly great and everlasting Reward-Yet
* hope deferred maketh the heart sick:” the strongest faith has
its misgivings, the most courageous spirit its fears, and the
Enost resigned believer his complaints: these the Lord graciously
notes, pities, pardons, and relieves.—He who in one instance,
on the single testimony of God, steadfastly expects things ex-
ceedingly difficult and improbable, will be enabled to believe
all that God has revealed when he becomes acquainted with it,
will seek, and God will grant, further tokens of his love, to
confirm and strengthen his faith; and he will be encouraged to
consider former mercies as earnests of future blessings.-The
covenant of God with sinners has always been ratified by sacri-
fice and the shedding of blood: and, in attendance on his ordi-
nances, we must wait for the confirmation of our faith, and
guard against all intrusion on our devotions: especially those
vain thoughts, which are apt, on the most solemn occasions, to
arise, and interrupt the exercise of faith, hope, and love.
- SCOTT.
&
rmanner to be cut asunder by the avenging sword of justice. The
Gentiles, as well as the Jews, used a form of this kind in confirming
covenants and treaties; which custom might perhaps be derived by
tradition from this transaction ; or the Lord saw good, in this in-
stance, to condescend, as far as practicable, to a custom already
established. - - Scott.
(v. 10.) In the midst.] ‘That is, along the spine.” Dr. A. Clarke.
* The custom is found among the heathens, and allusion is made to
it in the Greek and Latin phrases, ‘to cut a covenant, exactly trans-
lating the Heb. phrase, v. 18. Probably Abram passed between these
on his part, while the Deity was represented by the appearance of
the smoke and flame.” Rosenm. “There is no evidence,” says
Bush, “that the bodies of these animals were designed as sacrificial
offerings.” “Every species of animal allowed. or commanded to be
sacrificed by the law of Moses is here mentioned.” Henry 4;
D.
, - Verses 12–15. -
The ‘horror of great darkness’ was doubtless emblematical of their
affliction and bondage in Egypt, and many of their subsequent
calamities. From the birth of Isaac to the deliverance of Israel out
of Egypt, Abram’s descendants were strangers in a land, in which
they possessed no inheritance; for part of the time they were so-
journers in Canaan, and the rest of it they spent in Egypt, where for
many years they were enslaved and cruelly oppressed. Their de-
parture out of Egypt is supposed to have been exactly four hundred
and thirty years from the call of Abram : but the birth of Isaac was
twenty-five years later, and the prediction especially relates to him
and his posterity. This is therefore computed to have occurred four
hundred and five years before that event; but, in so long a term, the
five odd years are not mentioned. Some however think that the
term began from the weaning of Isaac, when Ishmael, the son of an
Egyptian, mocked him. (21: 8–12.)—The continuance of Israel in
Egypt is calculated to have been two hundred and fiſteen years.
Afflict them, &c.] Four hundred years would elapse, before the end
of their afflicted state, -- Sco TT.
ſ83]
B. C. 1913.
God's covenant with Abram,
GENESIS, XV.
16 But in i the fourth
generation they shall
come hither again; for
the iniquity of K the Am-
orites is not yet full.
17 || And it came to
pass, that when the sun
went down, and it was
dark, behold a "smoking
furnace, and * a burning
lamp that passed between
those pieces.
18 In that same day
the Lord " made a cov-
enant with Abram, Say-
ing, "Unto thy seed have
I given this land, P from
the river of Egypt, unto
the great river, the river
* Euphrates:
19. The Kenites, and
the Kenizzites, and the
Kadmonites,
20 And the Hittites,
and the Perizzites, and
* the Rephaims,
21 And ‘the Amorites,
and the Canaanites, and
*the Girgashites, and the
Jebusites.
i Ex. 12:40.
k 1 Kings 21:26. **
| D.un. 8:23. Zech. 5:5–11. Matt. 23:
32—35. 1 Thes. 2; 16. 2 Pet. 3:8,9.
m Ex. 3:2,3. Deut. 4:20. Judg. 6:21.
#. 1 Chr. 21:26. Is. 62:1. Jer.
11:4
* Heb. a lamp of fire. 2 Sam. 22:29.
n 9:8–17. 17: 2 Sum. 23:5. Is. 55:3.
Jer. 31:31–34. 32:40. 33:20–26.
Gal. 3:15–17. Heb. 13:20.
o 12:7. 13:15. 26:4. 28:13. Deut. 1:
7,8. 11:24, 34:4. Josh. 1:3,4. 1
Kings 4:21. 2 Chr. 9:26. Neh. 9:8.
Ps. 105:11.
p Num. 34:5. Josh. 15:4. Is. 27:12.
q 2:14. 2 Sam, 8:3. 1 Chr. 5:9.
r Num. 24:21,22.
s. 17:5.
Ex. 23:23–28. 33:2. 34:
11. Deut. 7:1.
u Matt. 8:28.
worst before it comes, that when it comes, it may
not surprise us, John 16: 4. . [1..] They shall be
strangers; so they were, first in Canaan, Ps.
105: 12. and afterward in Egypt. The incon-
veniences of an unsettled state, make a happy
settlement the more welcome. Thus the heirs of
heaven are, first, strangers on earth, a land that
is not theirs. . [2.] They shall be servants;
so they were to - the Egyptians, Exod. 1: 13.
Yet not as the Canaanites, under a curse, but
under a blessing. [3.] They shall be sufferers.
Those whom thcy serve, shall afflict them, Exod.
1: 11. Note, Those that are blessed and beloved
of God, are often sorely afflicted by wicked men;
and God foresees it, and takes cognizance of it.
This persecution began with mocking, ch. 21:
Gał. 4:29; continued in loathing, ch. 43:
32. and came, at last, to murder, the basest of
murders, that of new-born children; so that
more or less, it continued 400 years; though, in
extremity, not so many.
2. The judgment of the enemies of Abram’s
seed, v. 14. This points at the plagues of Egypt,
by which God not only constrained the Egyptians
to release Israel, but punished them for all the
hardships they had put on them. Note, (1.)
Though God suffer persectitors and oppressors
to trample on his people a great while, He will
certainly reckon with them at last; for his day
is coming. (2.) The punishment of persecutors
is their judgment; it is a righteous thing with
God, and a particular act of justice, to recom-
pense tribulations to those that trouble his
people. I will judge: God can do it, for He is
the Lordſ: Ile will do it, for He is his people’s
God, and He has said, Vengeance is mime, I
will repay. To Him therefore we must leave
it, to be done in his way and time. - -
3. The deliverance of Abram’s seed out of
Egypt. It is here promised, (1.) That they shall
be enlarged; afterward they shall come out,
that is, either, after they have been afflicted 400
years; or, after the Egyptians are judged and
plagued. Note, The destruction of oppressors
is the redemption of the oppressed; they will not
let God’s people go, till they are forced to it.
(2.) That they should be enriched; they shall
come out with great substance; this was fulfilled,
Exod. 12: 35, 36.
4. Their happy settlement in Canaan, v. 16.
We must not reckon those comforts lost for ever, that are intermitted for a time.
Israel cannot be possessed of Canaan, till the Amorites be dispossessed; and
they are not yet ripe for ruin. The righteous God has determined that they
V. 12–21.
The knowledge of future events, if attainable,
PRACTICAL OBSERVATIONS. -
‘most holy faith!”—God waits till iniquity be ripe, ere He pun-
| to all the seed.
shall not be cut off, till they have persisted in sin
so long, and arrived at such a pitch of wicked-
ness, that there may appear some equitable pro-
portion between their sim and their ruin. Note,
(1.) The measure of sin fills gradually: those
that continue impenitent in wicked ways, are
treasuring up unto themselves wrath. (2) Some
people’s measure of sim fills skowly; that of others
quickly, as the Sodomites, and the Jews, (3.)
This is the reason of the prosperity of wicked
people; the measure of their sins is not yet full,
The wicked live, become old, and are mighty
in power, while God is laying up their iniqui.
ty for their children.
32: 34. -
5. Abram’s quiet death and burial, before these .
things, v. 15. As he should not live to see that
good kand, in the possession of his family; so, to
balance that, he should not live to see the trou-
bles that should come on his seed, much less to
share in them. This is promised to Josiah, 2
Kings 22: 23N Note, Good men are sometimes
greatly favored by being taken away from the
evil to come. Good men die willingly; are not
forced, but go; their soul is not required, as his,
Luke 12: 20, but cheerfully resigned : they
would not live always. At death we go to our
See Matt. 23: 32. Deut.
fathers, to all our fathers that are gone before us
to the state of the dead, to our godly fathers that
are gone before us to the state of the blessed,
Heb. 12:23. The former thought helps to take off.
the terror of death, the latter puts comfort into
it. (1.) If the way be piety, the end is peace,
Ps. 37: 37. Outward peace, to the last, is pro-.
mised to Abram; peace and truth in his days,
whatever should come after, 2 Kings 20: 19.
Peace with God, and everlasting peace, are sure
(2.) He shall be buried in a
good old age. Perhaps mention is made of his
burial here, where the land of Canaan is promis-
ed him, because a burying place was the first
possession he had in it. He shall not only die
in peace, but die in honor; die, and be buried:
decently; not only die in peace, but die in sea-
son, Job 5:25, 26. Note, Old age is a blessing;
promised in the fifth commandment; pleasing to
nature; and a great opportunity to usefulness;
theirs may be called a good old age, that are old
and healthful, old and holy, (Acts 21: 16. Prov.
16:31.) old and useful, old and exemplary for
godliness; theirs is indeed a good old age.
V. 17–21. Here is,
I. The covenant ratified v. 17.
*N
would seldom add to our comfort: in the most favored families
and most happy lives, there are such checkered scenes and so
many afflictions, that it is merciful in God to conceal from us
what will befall us and ours; for, if we knew the whole, we
should painfully anticipate trouble; and distress ourselves about
things, which will not occur till we are in the silent grave, or
rather in the eternal world. Yet multitudes far more desire to
partake with Abraham in this kind of information, thau in his
ishes, and in the mean time gives space for repentance: let the
sinner then count his long-suffering to be salvation, and improve
it; and let believers also wait for their mercies, till they are.
prepared for them.—Finally, the diligent Christian will daily
obtain fuller assurances, and more explicit knowledge, of the
blessings of the covenant, which God bath ratified with him.
- Scott.
Verse 16. º
* The fourth generation may mean the completion of the four
hundred years before mentioned : but indeed the Israelites of the
fourth generation, from those who went down into Egypt, seem
actually to have inherited Canaan. Scot T.
Generations.] ‘ Most ancient nations counted by generations of
from 20 to 110 years, the term varying at different times, and in vari-
ous nations.” Greenf. “But,” says Rosemml., “the context teaches that
the Hebrew word here (as the Arabic translates) means an age.”
.Amorites.] ‘ Including with them all the other nations of Palestine,
all whose names are seldom enumerated together.” Rosenm. ED.
Verse 17. -
“The smoking furnace and burning lamp,” represented the severe
trials of Israel in Egypt, and their joyſul deliverance ; with the hopes
and supports in the mean while afforded them. (Ex. 3:) Thus the
Lord attested his acceptance of Abram’s sacrifices, by the symbols of
his presence passing between the parts of them, and probably at
length consuming them ; but not, as it may be supposed, till Abram
also had passed between them. Sco'r T.
Furnace :] ‘ Clibanus,” [a portable oven or furnace:] burning lamp :
* Faz ignea.” |. fiery torch.] Rose NM.
If we translate “a something like a smoking furnace, or lamp of
fire,” as the original may allow, we shall have the idea of a very
bright flame, in the midst of a dense smoke, which is possibly all
the writer means. Boothroyd translates, ‘a smoke, like that of a fur-
mace, and a flame of fire.” Po.
Verses 18–21.
* The river of Egypt’ is supposed to have been a small current,
just at the entrance of that country; and not the river Nile.—During
the course of four hundred years, several of the tribes here mention-
ed were either extinct, Ör blended with other tribes, or had changed
their names. (JM. R. + *- Scott.
(18.) River of Egypt..] Clarke thinks Sichor, Josh. 13: 2.
mentions a little river running from the Pelusiac branch of the Nile,
(and falling into the sea to the N. and E. of it,) as the boundary of
Palestime ;’ Patricks but others think the JNile is meant. ‘The Eu-
phrates and Nile, as being the most considerable rivers of their sev-
eral countries, are mentioned, loosely, as the bounds of Israel. Is.
27: 12. Jer. 2: 18. , Moreover, in the time of David and Solomon, all
or nearly alf the kings between these rivers, were tributaries of the
Hebrew kings. 2 Chron. 9:26, comp. 2 Sam. 8: 3. The boundaries
of Israel were extended to the Euphrates before the reign of David.
In Saul’s time, for instance, by the Trans-Jordan Israelites, 1 Chron.
4:9, 10. , Mount Gilead, possessed by Israel, was nearer to the Eu-
phrates than to Jordan. Thus three nomadic tribes occupied the
deserts of Arabia beyond Jordan to the Euphrates; and Solomon'
built or fortified Tadmor (or Palmyra) distant from it but a day’s
journey, 2 Chron. 8: 4.” Rosenm. - \ ^ º
(19–21.) So little is known of most of these nations or clans, that
it will be sufficient to refer to the maps ańd Marg. Ref, for all that is
important in their situation and history. Eo
“Strabo
w
\
B. C. 1911.
The ſlight of Hagar.
GENESIS, XV1.
CHAP, XVI.
Sarni being barren gives Hagar to Ab-
ram, 1–3, . H
who complains to Abram ;
up Hagar to her, and Ha
ſharshly treated, flees from
An Angel commands her to return
and submit, promises her a son and
a numerous posterity, , and sliows
their character and condition, 7–12.
Hagar gives a name to the place, and
returnå to Sarai, 13,14. The birth.of
Ishmael, and the age of Abram, 15,16.
TNTOW Sarai Abram's
wife a bare him no
children; and she had an
handmaid "an Egyptian,
whose “name was Hagar.
2 And Sarai said unto
Abram, Behold now,” the
LoRD hath restrained me
from bearing: I pray thee
r, being
go in unto my maid: it
may be that I may * ob-
tain children by her: and
Abram “hearkened to the
voice of Sarai.
3 And Sarai Abram's
wife took Hagar her
maid the Egyptian, after
Abram f had dwelt ten
years in the land of Ca-
naan, and 5 gave her to
her husband Abram to
be h his wife. - -
4 And he went in unto
Hagar, and she con-
ceived: and when she
saw that she had conceiv-
ed, i her mistress was des-
pised in her eyes. .
5 And Sarai said unto
Abram, k My wrong be
upon thee; I have given
my maid into thy bosom;
and when she saw that
she had conceived, I was
despised in her eyes: 'the
LoRD judge between me
and thee. -
6 But in Abram said
unto Sarai, Behold, thy
maid is "in thy hand; do
to her + as it pleaseth thee.
And when Sarai i dealt
a 15:2,3. 25:21. Judg. 13:2. Luke 1:
b{#s. 21:9,21.
c Gal., 4:24. Agar.
d 17:16. 18:10. 25:21. 30:2,3,22. 1
Sam. 1:5. Ps. 127:3. -
* Heb. be builded by her. Ruth. 4: II.
e 3:6,12,
g 5, 30;4,9. -
h 28:9. 32:22. 35:22. . Judg. 19:1–4.
- 2 Sam. 5:13. 1 Kings 11:3.
i 1 Sam. 1: . Provº 30:23. 1 Cor.
4:6, 13: -
k Luke 10:40,41. -
l 31:53. Ex. 5:21. 1 Sam. 24:12–15.
2 Chr. 24:22.
m 13:8,9. Prov. 15:1,17, 18, 1 Pet.
:7 w
n job 26, Jer, 38.5. - * * -
f Heb. that which is good in thine
eyes.
f Heb. afflicted her.
- - NOTES.
CHAP. XVI. V. 1–3. Ten years had elapsed since Abram arrived
in Canaan; and a numerous posterity had repeatedly been promised
him, from among whom that Seed was to arise, ‘in whom all the
families of the earth would be blessed :” yet Sarai, still continued
childless, and was now seventy-five years of age.
mankind sinned, by hearkening to his wife; and now the father of
the faithful imitates his example !”
(3.).After Abram had dwelt, &c.]
Abram’s infirmity more impressively.
faith sojourned as a pilgrim in Canaan, yields to this expedient.”
- Verses 4–6. -
In these perplexing circumstances, Abram indeed acted wisely in
agar despises Sarai, .
he gives .
er, 4–6.
The smoking furnace, the burning lamp,
and the passing of these between the pieces,
the whole confirm the covenant God now made
with Abram, That he might have strong con-
solation, being fully persuaded, that what God
romised He would certainly perform. Proba-
§ this furnace and lamp, which passed between
the pieces, burned and consumed them, and so
completed the sacrifice, testifying God’s accep-
tance of it, as of Gideon’s, Judg. 6: 21.
noah’s, Judg. 13:19, 20. and Solomon’s, 2 Chron.
7: 1. So it intimates, (1.) That God’s covenants
with man are made by sacrifice, Ps. 50: 5. by
Christ, the great Sacrifice: no agreement without
atonement. (2.) God’s acceptance of our spiritual
sacrifices is a token for good, and an earnest of
further favors: see Judg. 13:23. And by this we
may know He accepts our sacrifices, if He kindle
in our souls a holy fire of pious and devout affec-
tions in them.
II. The covenant repeated and explained, v.
18. Here is, 1. A rehearsal of the grant: He
had said before, To thy seed will I give this
land, ch. 12: 7.—13: 15. But here He says,
I have given it; that is, (1.) The charter is
sealed, delivered, and cannot be disannulled.
Note, God’s promises are God’s gifts. (2.)
The possession is as sure, in due time, as if now
actually delivered: hence it is said, He that
believes hath everlasting life, for he shall as
surely go to heaven as if he were there already. 2.
A recital of particulars granted, as usual in grants
of land. He specifies the boundaries of the land,
v. 18. and then, for greater certainty, mentions
in whose tenure and occupation the lands now
were. Then several nations or,tribes are spoken
of, v. 19—21. that must be cast out, to make
room for the seed of Abram. They were not
possessed of all these countries, when God brought
them into Canaan. The bounds are fixed much
narrower, Num. 34: 2, 3, &c. But, (1.) In
David’s time and Solomon’s, their jurisdiction
extended to the utmost of these limits, 2 Chron.
9: 26. (2.) It was their own fault that they
were not sooner and longer in possession of all
these territories. 3. The land granted is here
described in its utmost extent, because a type of
the heavenly inheritance, where is room enough,
many mansions. The present occupants are
mamed, because their number and strength, and
long prescription, should be no hindrance to the
accomplishment of the promise in its season, and
to magnify God’s love to Abram and his seed,
in giving to that one nation the possession of
many: so precious were they in his sight, and so
honorable, Isa. 43: 4.
CHAP. XVI. V. 1–3. Hagar is an obscure
Egyptian woman, whose name and story we had
never heard of, if Providence had not brought her
into the family of Abram. Probably, she was one
of those maid-servants, the king of Egypt, among
other gifts, bestowed on Abram, ch. 12: 16.
We have here her marriage with Abram as his
secondary wife; in which, though some excuse
may be made for him, he cannot be justified; for
jºrom the beginning it was not so; and when it
was so, it seems to have proceeded from an ir-
regular desire to build up families for the speed-
ier peopling of the world and the church. It
must not be so now. Christ has reduced this
matter to the first institution, and makes the
marriage union to be between one man and one
woman only. Now,
* The father of
Fuller. C OTT.
* This appears to be said, to display
He who for ten years had in
BUSH. cency.”
Ma-.
I. The maker of this match (would one think
it?) was Saraj herselſ: v. 2. Note, 1. It is the
policy of Satan to tempt us by our nearest and
dearest relations, or friends we have an opinion
of and affection for. The temptation is most
dangerous, when sent by a hand least suspected:
it is our wisdom therefore to consider, not only
who speaks, but what is spoken. 2. God’s com-
mands consult our comfort and honor, much bet-
ter than our own contrivances do. It had been
much more for Sarai’s interest, that Abram
should have kept to the rule of God’s law, than
to be guided by her foolish projects; but we often
do ill for ourselves.
II. Sarai’s inducement to it.
1. Sarai was very fair, an agreeable, duti-
ful wife, and a sharer with Abram in his large
possessions; yet childless. Note, (1.), God dis-
penses his gifts variously, loading us with benefits,
but not overloading us: some cross or other is
appointed to be an allay to great enjoyments.
(2.) Children are often given to the poor, and
denied to the rich; to the wicked, and denied to
the good; though the rich have most to leave
them, and the good would take most care of their
education: God does herein as it pleases Him.
2. She owned God’s providence, in this afflic-
tion; the Lord hath restrained me from bear-
ing. Note, (1.) As, where children are, it is
God that gives them, ch. 33: 5. so where they
are wanted, it is He that withholds them, ch.
30: 2. This evil is of the Lord. (2.) It be-
comes us to acknowledge this, that we may bear
it, and improve it, as an affliction of his ordering
for wise and holy ends.
3. She used this as an argument with Abram
to marry his maid; and he was prevailed with by
it. Note, (1.) When our hearts are too much
set on any creature-comfort, we are easily put
on the use of indirect methods to obtain it: in-
ordinate desires commonly produce irregular en-
deavors: if our wishes be not kept in submission
to God’s providence, our pursuits will scarcely
be kept under the restraints of his precepts. (2.)
It is for want of a firm dependence on God’s pro-
mise, and a patient waiting for God’s time, that we
go out of the way of our duty to catch at expected
mercy; He that believes, does not make haste.
4. Abram’s compliance with Sarai’s proposal,
we have reason to think, was from an earnest
desire of the Promised Seed, on whom the cove-
mant should be entailed. God had told him his
heir should be a son of his body, but had not yet
told him it should be a son by Sarai; therefore
he thought, ‘Why not by Hagar: since Sarai
herself proposed it?” Note, (1.) Foul tempta-
tions may have very fair pretences, and be very
plausible. (2.) Fleshly wisdom, as it anticipates
God’s time of mercy, so it puts us out of God’s
way. (3.) This would be happily prevented,
would we ask counsel of God by the Word and
by prayer, before we attempt that which is im-
portant and suspicious; here in Abram was want-
ing; he married without God’s consent. This
persuasion came not of Him that called him.
V. 4–6. We have here the immediate bad
consequences of Abram’s unhappy marriage to
Hagar; we may thank ourselves for the guilt and
grief that follow us, when we go out of the way
of our duty. See it in this story.
I. Sarai is despised, and thereby provoked and
put into a passion, v. 4. Hagar no sooner per-
ceives herself with child by her master, than she
scorns her mistress, and boasts of the prospect
relinquishing Hagar, and showed that he had not been influenced by
carnal affection ; but he conceded too far in leaving one, whom he
was bound to protect, entirely in the power of Sarai, whose mind
was too much imbittered to act with equity and impartiality : so
that she exacted rigorously from Hagar her former service, which in
her situation was unjustifiable ; and she otherwise used her with
harshness. And Hagar, mot brooking to be treated as a slave, when
she had expected the privilege of a wife, passionately and inconsid—
erately left Abram’s house and family.
(5.) Judge between thee and me.]
tence between us, and deal with each according to our guilt or inno-
e , , , Scott.
‘I. e. Give forth a righteous sen-
Poole.
. (6) Hardly..] : Correction given in anger bath generally more of
rigor than of right.”
Assex r. ANN.
[85]
B. C. 1911. -
The Angel's promise to Hagar.
GENESIS, XVI,
hardly with her, she fled
from her face.
[Practical Observations.]
7 || And the Angel of
the Lord found her by
a ſountain of water in the
wilderness, by P the foun-
tain in the way to Shur.
8 And he said, Hagar,
4 Sarai's maid; " whence
camest thou? and whith-
er wilt thou go? An
she said, I flee from the
face of my mistress Sarai.
9 And the Angel of the
LoRD said unto her, Re-
turn to thy mistress, and
* submit thyself under
her hands.
10 And t the Angel of
the Lord said unto her,
* I will multiply thy seed
exceedingly, that it shall
not be numbered for
multitude.
11 And the Angel of the
LoRD said unto her, Be-
hold, thou art with child,
and shalt bear a son, and
* shalt call his name *Ish-
o Ex. 2:15. Prov. 27:8. Ec. 10:4.
p 25:18. Ec. 15:22. 1 Sam. 15:7.
q 1,4. Eph. 6:5–8. 1 Tim. 6: 12.
r 3:9. 4:10. Ec. 10:4. Jer. 2, 17, 18.
s § 5:21. Tit. 2:9. I Pet. 2:18—25.
5:5.6.
t 2::i5–18. 31.11–13. 32.24–30. 48.
15, 3:2–6. Judg. 2: 1–3.
: 13:16–22. Is. 63:9.
Zech. 2:8,9.
Acts 7:
l
lſ. Ex. 3:
1,16,21–24.
s. 12:3—5.
John 1:18,
. 6; 16.
. 21:13. 25:12–18. Ps. 83:6,
x 17:19. 29:32—35. Is. 7:14. Mutt.
1:21–23. Luke 1:13,31,63.
* That is, God shall hear.
ever had.
answers to hard accusations;
6
endeavor not to be both angry together: yielding pacifies great offences; see
Prov. 15: 1.
she had of bringing an heir to Abram, to that
good land and to the promise; now she thinks
herself a better woman than Sarai, more favored
by Heaven, and likely to be better beloved by
Abram; therefore she will not take it as she has
done. Note, 1. Mean and servile spirits, when
favored and advanced either by God or man, are
apt to grow haughty and insolent, and forget
their place and original. See Prov. 29: 21–
30: 21–23. It is hard to bear honor aright.
2. We justly suffer by those we have sinfully in-
dulged, and, it is righteous with 'God, to make
those instruments of our trouble, whom we have
made instruments of our sin, and to insmare us
in our own evil counsels; this stone will return
on him that rolleth it. -
II. Abram is clamored upon, and cannot be at
case while Sarai is out of humor; she accosts
him violently, and very unjustly charges him with
the injury, (v. 5.) suspecting, with a most un-
reasonable jealousy, that he countenanced Ha-
gar’s insolence; and, as one not willing to hear
what Abram had to say to rectify the mistake,
and clear himself, she rashly appeals to God in
the case, as if Abram had refused to right her.
Thus she speaks in her passion, as one of the
foolish women. Note, 1. Passionate people
often quarrel with others for what they themselves
must bear the blame of: Sarai could not but own
she had given her maid to Abram, and yet she
cries out, My wrozs be on thee, when she should
have said, What a fool was I to do so? That
is never said wisely, which comes of pride and
anger; when passion is on the throme, reason is
out of doors, and is neither heard nor spoken.
2. Those are not always right, who are most loud
and forward in appealing to God; rash and bold
imprecations are commonly evidences of guilt
and a bad cause. But see,
III. Hagar’s affliction.
1. Abram’s meekness resigns the matter of
the maid-servant to Sarai, whose proper pro-
vince it was to rule that part of the family; Thy
naid is in thy hand: he would not countenance
or protect her in any thing disrespectful to Sa-
rai, for whom he retained the same affection he
Note, Those who would preserve peace and love, must return soft
husbands and wives particularly should agree, and
2. Sarai’s passion will be revenged on Hagar; she dealt hardly with her,
not only confining her to her
usual place and work, as a servant, but probably,
making her to serve with rigor. Note, God notices, and is displeased with, the
hardships harsh masters unreasonably put on their servants: they ought to for-
bear threatening, with Job’s thought, Did not
Ble that made me, make him?
3. Hagar’s pride cannot bear it, her high spirit
becomes impatient of rebuke; she fled from her
face; she -not only avoided her wrath for the
present, as David did Saul’s, but totally desert-
ed her service, and ran away from the house,
forgetting, (1.) What wrong she hereby did her
mistress, whose servant she was, and her master,
whose wife she was. Note, Pride will hardly be
restrained by any bonds of duty, no not by many.
(2), That she herself had first given the provo-
cation, by despising her mistress. Note, Those
that suffer for their faults, ought to bear it pa-
tiently. W.
V. 7–9. Here is the first mention we have in
Scripture of an angel’s appearance. Observe,
The angel arrests Hagar in her flight, v. 7..
It should seem; she was making toward her own
º being in the way to Shur, which lay
toward Egypt. It were well if our afflictions
made us think of our home, the better country.
But Hagar was now out of her place, and the
way of her duty, and going further astray, when
the angel found her. Not. 1. It is a great mer-
cy to be stopped in a sinful way, either by con-
science or by Provideuce. 2. God suffers those
that are out of the way, to wander awhile,
that when they see their folly, and what a loss
they have brought themselves to, they may be the
better disposed to return. Hagar was not stop-
ped till she was in the wilderness, weary enough,
and glad of clear water to refresh herself with:
God brings us into a wilderness, and there meets
us, Hos. 2: 14. -
He examines her, v. 8. He called her Sarai’s
naid, 1. As a check to her pride: though she
was Abram’s wife, and, as such, obliged to re-
turn, yet he calls her Sarai’s maid, to humble
her. Note, Though civility teaches to ‘call
others by their highest titles, yet humility and
wisdom teach us to call ourselves by the lowest.
2. As a rebuke to her flight: Sarai’s maid ought
to be in Sarai’s tent, and not wandering in the
wilderness, and sauntering by a fountain of water.
Note, It is good for us often to call to mind what
our place and relation are. ‘See Eccl. 10: 4. ,
Now, (l:) The questions the angel put to her,
were very pertinent, v. 8. [1..] ‘ Whence comest
thou?, Consider, thou art running away, both
from thy duty and thy privileges.” Note, It is a
great advantage to live in a religious family,
which those ought to consider, who have that ad-
vantage, yet, on every slight inducement, are for-
PRACTICAL OBSERVATIONs.
V. 1–6. In every relation and situation of life there is
some trouble to bear; and the exercise of faith greatly consists
in patiently submitting to it, waiting the Lord’s time, and us-
..,g those ineans, and those only, which He appoints and
authorizes, for its removal. But unbelief is frequently shown
by impatience, and hastily using unhallowed means of obtaining
those things, which we inordinately desire.—Very bad actions may
be sanctioned by the example of very good men; appear plausi-
ble, and be suggested by those who are justly dear to us. But we
never have more cause to be on our guard, than when ‘Satan thus
transforms himself into an angel of light.” Then especially we
should appeal ‘to the law, and to the testimony:’, ‘What hath
God said?’ Then indeed we should act with deliberation, be afraid
of leaning to our own understanding, and seek counsel of the
Lord by earnest prayer.—In Hagar’s insolence, in Sarai’s-im-
patience, and in Abram’s uneasiness; also in Sarai’s severity,
and in Hagar’s flight and distress, we see the effects of carnal
projects, and of deviating from the original institution of mar-
riage: and they who consent together in sin will generally be
chastened together, and will often correct each other.—Anger
and discord should indeed be shunned: yet even peace may be
bought too dear; and we ought to allow no person injuriously to
treat those, who are entitled to our protection. But it is never
saſe or prudent to quit our situation, under the influence of
pride, impatience, and resentment. A haughty spirit indeed
will disdain contradiction: but it is best to endure it, and to
consider, that “ yielding pacifieth great offences.” SCOTT.
Verses 7–9. -
Her marriage was tacitly censured and disallowed, which would
tend to humble her for despising and fleeing ſrom her mistress: and
the Angel reminded her, that her trouble was the consequence of sin,
and that she must patiently endure it. Scott.
...} See Note John 5: 4. Beside Scott—Poole, Assemb. Amm.
.Ainsworth, Dutch Ann. Gill, Boothroyd, Bush, &c. consider this as an
appearance of Christ. Dr. A. Clarke, after remarking that “ Christ,
in a body suited td, the dignity of his nature, often appeared to the
patriarchs,’ argues that ‘ the Person mentioned here was greater than
any created being; 1. From his promising to do, and forctelling what
God alone could do and know, v. 10, 11, 12. 2. Hagar considers
the person as God, and addresses Him th the way of worship, which
a created angel would have refused. Rev. 19 : 10. 22: 9. 3. Moses
calls this angel JEHow AH, v. 13. 4. This person is the same as the
Angel, the Redeemer, ch. 48 : 16. the Angel of God’s presence, Is.
63: 9, and of this covenant, Mal. 3: 1. and by the Sept. Is. 9: 6. the
Angel of the great counsel or design, viz. of redeeming man and fill-
ing the earth with righteousness. 5. These things cannot be spoken
of any human or created being, for the knowledge, works, &c. attri-
buted belong to God. And as there is a most evident personal appear-
ance, Christ alone can be meant ; for Jho man hath at any time seen
the shape of God, nor has He ever limited Himself to any definable
personal appearance.” –’ º ED.
(7.) Shur.] ‘ Pelusium, a city at the mouth of the easternmost branch
of the Nile, Jos. The desert over against it is now called Dschofar.”
Rosen M.
Yerses 10, 11. - * *
These verses show us who this Angel was. The Angel said to
Hagar, ‘I will multiply thy seed;’ not ‘The Lord will multiply thy
seed :’ and there is not the least intimation that He spake in the
name of afiother.—This confirms the opinion of those, who think the
words should be rendered the ANGEL-JEHow AH : JEHow AH Himself,
yet, the Angel or Messenger of the Covenant, the eternal Word and
Son of God: and the interpretation is established by the subsequent
narrative. (M. R.)—‘Ishmael signifies God will hear; and inti-
mates that the relief was not only unmerited, but unsolicited.
- Scorr.
*
B. C. 1911.
Ishmael's birth and character.
2- GENESIS, XVI.
• *
mael; Y because the Lord
.* hath heard thy afflic-
tion. •
12 And he will be a a
wild man; * his hand will
be against every man, and
every man's hand against
him: and * he shall dwell
in the presence of all his
brethren. . . . .
13 And she d called the
name of the Lord that
spake unto her, "Thou
God seest me: for she
said, Have I also here
looked after him that
me? -
14. Wherefore the wéil
was called * Beer-lahai-
roi; behold, it is between
* Kadesh and Bered.
15 And & Hagar bare
Abrama son: and Abram
called his son's name,
which Hagar bare, "Ish".
mael. *~ *.
B. C.T 16. And Abram
1910. I was fourscore and
six years old, when Ha-
gar bare Ishmael to
Abram.
y 41:51,52. 1 Sam. 1:20.
z Ex. 2:23,24. 3:7. -
a 21:20. Job 11:12, 39:5–8.
b 27:40. - -
c 25:18. ,
d 7,9,10. . .22:14. 28:17, 19. 32:30.
Judg. 6:24.
e Ex.33:18–23. 34:5–7. Ps. 139:1–
ward to quit it. [2.] ‘ Whither wilt thou go?
Thou art running thyself into sin, in Egypt, and
into danger in the wilderness.” Those who are
forsaking God and their duty, would do well to
remember not only whence they are fallen, but
whither they are falling. See Jer. 2: 18.
What hast thou to do (with Hagar) in the way
of Egypt? John 6: 68. -
(2.) Her answer was honest, and a fair con-
ſession, v. 8. She acknowledges her fault in flee-
ing from her mistress, and yet excuses it, that it
was from the face, or displeasure of her mis-
tress. Note, Children and servants must be
treated with mildness and gentleness, lest we
provoke them to take irregular courses, and so
become accessory to their sin, which will con-
demn us, though it will not justify them.
(3.) He sent her back, with suitable and com-
passionate counsel, v. 9. He makes no question
but she would be welcome, though it does not
appear that Abram sent after her. Note, Those,
that are gone away from their place and duty,
when convinced of their error, must hasten their
return and reformation, how mortifying soever
it may be. . . -
V. 10–14. Hagar, we may suppose, having re-
ceived that good counsel, (v. 9.) now immediately
set her face homeward; and then the angel went on
to encourage her: for God will meet those with
mercy, that are returning to their duty: I said,
I will confess, and Thou forgavest, Ps. 32: 5.
I. Here is a prediction concerning her pos-
terity, to comfort her in her present distress.
Her condition is noticed, v. 11. Note, It is a
great comfort to women in the condition she was
then in, to think that they are under the partic-
ular cognizance and care of the Divine Provi-
dence: God graciously considers that case, and
suits supports to it. -
Now, 1. The angel assures her of a safe de-
livery, and of a son, which Abram desired. Her
fright and ramble might have destroyed her hope
heard; He has, and therefore He will. Note,
Experience of God’s seasonable kindness in dis.
tress, should encourage us to hope for like help
in like exigencies. He has heard thy affliction.
Note, (1.) Even there where there is little cry
of devotion, God sometimes graciously hears the
cry of affliction: tears speak as well as prayers.
#. speaks comfort to the afflicted, that God
not only sees what their afflictions are, but hears
what they say. (2.) Seasonable succors, in the
day of affliction, ought always to be remembered
with thankfulness. Such a tiime, in such a strait,
the Lord heard the voice of my affliction, and
helped me. See Deut. 26: 7. Ps. 31: 22.
3. He promises her a numerous offspring, v.
10. Hebr. Multiplying, I will multiply thy
seed, that is, multiply it in every age, so as to
perpetuate it. This was in pursuance of the
promise to Abram, ch:-13: 16. I will make thy
seed as the dust of the earth. Note, Many
children of godly parents have, for their sakes,
a very large share of outward common blessings,
though, like Ishmael, they are not taken into
covenant: many are multiplied that are not sanc-
tified.
4. He gives a character of the child she should
bear, which, however it may seem to us, perhaps
was not very disagreeable to her, v. 12. He
will be a wild man; a wild ass of a man, so
the word is ; rude and bold, and fearing no man;
untamed, untractable, living at large, and impa-
tient of service and restraint. Note, The chil-
dren of the bondwoman, who are out of covenant
with God, are, as they were born, like the wild
ass’s colt; it is grace that reclaims men, civil-
izes thern, and makes them wise, and useful. It
is foretold, (1.) That he should live in strife,
and in a state of war; his hand against every
man, that is his sin; and every man’s hand
against him, that is his punishment. Note,
Turbulent spirits have commonly troublesome
lives; they that are provoking, vexatious, and
12. Prov. 15:3.
* That is, The well of him that liveth
and seeth me. 21:31. 24:62. 25:11.
ing to her folly.
º!"dºgs 2. He mames her child, which
f; 21:9 gl. 25:9,12, both to her and it; call him Ishmael, God will
of offspring; but God dealt not with her accord-
hear; and the reason is, because the Lord has
injurious to others, must expect to be repaid in
their own coin; and have no reason to complain of
was an honor it. And yet, (2.) That he should live in safety,
dwell in the presence of all his brethren;
and though threatened and insulted by all his
- Verse I2.
•A wild man.] Literally, a wild ass of a man. ‘This expression is
still proverbial among the Arabs, for an obstinate, intractable, and
libertine person.” Bush. “What is said of the wild ass, Job 39: 5–8.
is the best description of the Ishmaelites, Bedouins and wandering
Arabs, the descendants of Ishmael. “Who hath sent out the wild ass
Jree 3 or who hath loosed the bands of the brayer? - Whose house I have
made the wilderness, and the barren land his dwellings. He scorneth the
multitude of the city, neither regardeth he the crying of the driver. The
range of the mountain is his pasture; and he searcietà after every green
thing.” . Nothing can be more descriptive qf the wandering, lawless,
freebooting life of the Arabs. God hath sent them out free ; loosed
them from political restraint. The wilderness is their habitation, and
in the parched land, where no other human beings could live, they
have their dwellings. They scorn the city, and therefore have no fixed
habitations; for their multitude, they are not afraid, for when they
make depredations on cities, they retire with such precipitancy, that
all pursuit is eluded : in this respect the crying of the driver is disre-
garded. They may be said to have no lands; and yet the range of
the mountains is their pasture, they pitch their tents and feed their
flocks where they please; they search after every green thing, every
kind of property they meet with is their prey.” Dr. A. Clarke. Gib-
bon, though indisposed to admit these scriptural applications to the
Arabs, acknowledges, however, that ‘ the body of their nation has
escaped the yoke of the most powerful monarchies.” Ed.
Brethren.] “By the father’s side, the sons of Keturah the Midian-
ite, and others his near kinsmen, as the Idumeans, Ammonites and
Moabites.” . . * Ass EMB. ANN.
The Hagarenes, Saracens, and various other tribes of Arabs, are al-
lowed to have descended in great measure from Ishmael. Scott.
* They have,” says Brown, “always been a nuisance and plague to
the nations around them; infamous for theft, robbery, revenge, pil-
lage and murder.” There is no safety in travelling through their
country except in large armed caravans. “But though almost every
noted conqueror, whether Hebrew, Egyptian, Assyrian, Chaldean,
Persian, Grecian, Roman, Tartar, or Turkish, hath pushed his con-
quests to their borders, or even beyond, into Egypt, or Arabia Felix,
not one hath ever been able to subdue these Ishmaelites, or deprivé
them of their freedom. The mighty Shishak, king of Egypt, was
obliged to draw a line along their frontiers, to protect his kingdom
from their inroads. The Assyrians under Shalmaneser, and Sen-
macherib, and the Chaldeans under Nebuchadnezzar, greatly harass-
ed them, and almost extirpated some of their tribes ; Is. 21 : 11–17.
Num. 24: 22. Jer, 25: 23, 24 and 49: 28–33, Provoked with their
contempt, Alexander made vast preparations for their utter destruc-
tion ; but death cut short his purpose. Antigonus, one of his cap-
tains and successors, provoked with their depredations, more than
once, but to his repeated dishonor, attempted to subdue them.—
Flushed with his eastérn victories, the Roman Pompey also attempted
it ; , but his army being recalled when they had hopes of success,
these wild Arabs pursued them, almost at their heels, and dreadfully
harassed the Roman subjects in Syria. Augustus made one or more
fruitless attempts to subdue them. Trajan, one of the most powerful
emperors, and most valiant generals of Rome, with a mighty army,
determined if possible to conquer them, and laid siege to their capi-
tal. But storms of hail, scarce ever seen in that country, tempests,
whirlwind, swarms of flies,...... terrified or repulsed his troops as
often as they repeated their attacks. About 80 years after, Severus,
another warlike emperor, determined to punish them for siding with
his rival, Niger, by an utter reduction of them. But, after he had made
a breach on the wall of their principal city, an unaccountable differ-
ence between him and his beloved and faithful European troops,
obliged him to raise the siege, and leave the country.” [In the 7th
...] Mohammed arose, and under him and his successors,
they subdued a large part of the world. After a time indeed, the
power of the Mohammedans was transferred to the Turks, who have
repeatedly attempted to subdue the Saracens, or Arabs: but, instead
of succeeding, they have for above three hundred years been obliged
to pay a large tribute to them, for the safe passage of their pilgrims
to Mecca, the city which is the centre of their religion : The de-
scendants of Ishmael also lived as ravagers in the neighborhood of
the Israelites and Edomites, and other descendants of Abram, and
yet were never subjugated by any of them. See JYewton on the Pro-
phecies. Diss. 1. Sco TT.
“Thus their manner of life and history for 4000 years, is alone an
absolutely demonstrative argument of the divine origin of the Penta-
teuch. To attempt its refutation, in the sight of reason and common
Sense, would convict of most ridiculous presumption and excessive
folly.” Dr. A. CLARKE.
Verses 13, 14.
JEHow AH spake to Hagar, and she called his name, “Thou God
Seest me s' yet we read of no other speaker, than the Angel.
- - Sco TT.
, (13), Have I, &c.] ‘This last clause is very obscure; and is ren-
dered differently by all the versions.” Dr. A. CLARK E.
Adopting a correction, or alteration, from Geddes, Boothroyd trans-
lates thus: ‘Hagar called the name of Jehovah, who had spoken to
her, BL-Roi, [THE VisiBLE God,) for she said, “Did I not here see
Him, visible, by me 2° Wherefore the well was called THE well of
THE LIVING, visiBLE on E.” Others differently. ED.
Verse 15.
:Abram named his son Ishmael, having been informed by Hagar of
what had taken place. (11.) Scott.
[87]
13, C. 1898,
The Lord appears to Abram.
GENESIS, XVII.
CHAP, XVII.
The Lord again ratifies the covenant
With Abram ; changes his name to
Abrahami, and Sarai’s to Sarah, and
institutes , circumcision, 1–15; He
promises him a son by Sarah; ac-
cepts his prayer for Ishmael ; and
fixes the time for the birth of Isaac,
16 22, Abraham circumcises him.
Self and the males of his family,
23–27 -
ND when Abram
-LA- * was ninety years
old and nine, " the LoRD
appeared to Abram, and
said unto him, I am the
• Almighty God: "walk
before me, and be thou
* perfect.
2 And “I will make
my covenant between
me and thee, and will
* multiply thee exceed-
ingly.
3 And Abram & fell on
his face: and God talked
with him, saying,
ſt 3:16,
b 12:1.
c 18. 14, 28:3, 35:11. Ex. 6:3. Num.
11.23. Job ii:7, Dan, 4:35. Eph.
3:20. Phil. 4:13.
d 5:24. 6:9.
* Or, upright, or, sincere. Deut. 18:
13. Job 1:1. Matt. 5:48.
e 9:9. 15:18. Ps. 105:8–11. Gal. 3:
I7, 1
y = **
f 12:2. 13:16:
g Ex. 3:6. Lev. 9:23,24. Num. 16:22,
45. Josh. 5:14. Judg. 13:20. Ez.
1:28, 3:23. 9:8. Dan. 8:17. 10:9.
neighbors, yet keep his ground, and, for Abram’s
sake more than his own, be able to make his part
good with them. . Accordingly we read, ch. 25:
i8, that he died, as he lived, in the presence
of all his brethren. Note, Many that are much
exposed by their own imprudence, yet are strange-
ly preserved by the Divine Providence; so much
better is God to them than they deserve, who,
not only forfeit their lives by sin, but hazard
them. - - . .
II. Hagar’s pious reflection on this gracious
appearance of God, v. 13, 14. - Observe in it,
1. Her awful adoration of God’s omniscience
and providence, with application of it to herself,
v. 13. She made confession of his name, to his
praise, Thou God seest-me: this should be with
her, his name for ever, and this his memorial,
by which she will know and remember Him
while she lives. Note, (1.) The God with whom
we have to do is an all-seeing God. God is,
(as the ancients expressed it,) all eye. (2.) We
ought to acknowledge this with application to
ourselves. He that sees all, sees me, as David,
O God, thow hast searched me and known me.
(3.) A believing regard to God, as a God that
sees us, will be of great use to us in our returns
to Him. It is a proper word for a penitent:
‘Thou seest my sin and folly: 'I have sinned be-
fore Thee, says the prodigal; in thy sight, says
David. “Thou seest my sorrow and affliction;’
that Hagar especially refers to: , ‘Thou seest
the sincerity and seriousness of my return and
repentance, my secret mournings for sin, and se-
cret motions toward Thee.’ ‘Thou seest me,
if. in any instamce I depart from Thee,” Ps. 44:
20, 21. This thought should always restrain
us from sin, and excite us to duty; Thou God
born after the flesh, Matt... 3; 9.
saints, but are served now and them.
iſfact. 17:6. Rev. 1:17.
& ey 8eest me!
2. Her humble admiration of God’s favor to her: ‘Have I here at all discovered.
Him that seeth me?” The word is much the same with that, Exod. 33: 23. She
saw not face to face, but as through a glass darkly. Probably, she knew not
who it was, till He was departing, as Judges 6:21, 22.-13: 21; and then looked
after Him, with a reflection like that of the two disciples, Luke 24:31, 32. Or,
Have I seen him that sees me? Note, (1.) The communion of holy souls with
God, consists in their having an eye of favth toward Him, as a God that has
an eye of favor toward them. (2.) The privilege of our communion with
God, is matter of wonder and admiration, considering what we are, so mean,
so vile; (2 Sam. 7: 18.) considering where we are, in the wilderness, out of the
way of duty. Lord, how is it?’ John 14: 22. Some make the answer to
this question to be megative, and so look on it as a penitent reflection: ‘ Have
I here also, in my distress and affliction, looked after God? No, I was as
careless and unmindful of Him as ever I used to be; and yet He has thus visited
and regarded me: ’ for God often anticipates us with his favors, and is found
of those that seek Him mot, Isa. 65: I.
III. The name, which this gave to the place, v. 14. Probably Hagar gave
it this name, and it was retained long after, a lasting memorial of this event.
This was the place, where the God of glory manifested the special cognizance
and care He took of a poor woman in distress. Note, 1. He that is all-seeing,
is ever-living. 2. Those that are graciously admitted into communion with
God, and receive seasonable comforts from Him, should tell others what He
bas done for their souls, that they also may be encouraged to seek Him, and
trust in Him. 3. God’s gracious manifestations of Himself to us should never
be forgotten.
V. I5, 16. It is here taken for granted, though not expressly recorded, that
Hagar did as the angel commanded her, returned to her mistress, and submitted
herself; and then, in the fulness of time, brought forth her son. Note, Those
who obey divine precepts, shall have the comfort of divine promises. This was
the son of the bond-woman that was born after the flesh, Gal. 4; 23. repre-
senting the unbelieving Jews, v. 25. Note, 1.
Many who can call Abraham father, yet are
-- 3. The
carnal seed are sooner brought forth than the
spiritual; and it is an easier thing to persuade
men to assume, the form, than to submit to the
power of godliness. • * . - -
CHAP: XVII. V. 1–3. This chapter con-
tains articles of agreement covenanted between
the great Jehovah, the Father of mercies, and
pious Abram, the father of the faithful. Abram
is therefore called the friend of God, not only
as the man of his council; but because he was
the man of his covenant; mention was made of
this covenant, ch. 15: 18, but here it is partic-
ularly drawn up, and put in form, that Abram
might have strong consolation. . . .
1. Here is, The time when God made Abram
this gracious visit; when he was 99 years old,
full 13 years after the birth of Ishmael. 1. So
long, it should seem, God’s extraordinary appear-
ances to Abram were intermitted; and all the
communion he had with God, was only in the usual
way of ordinances and providences. Note, Special
comforts are not the daily bread, even of the best
On this
side heaven, we have convenient food, but not a
continual feast. 2. So long the promise of
Isaac was deferred. (1.) Perhaps to correct
Abram’s over-hasty marrying of Hagar. Note,
The comforts we sinfully anticipate, are justly
delayed. (2.) That Abram and Sarai being so
old, God’s power, in this matter, might be the
more magnified, and their faith the more tried.
See Deut. 32: 36. John 11: 6, 15. -
II. The way in which God made this covenant
with him ; The Lord appeared to Abram,
in the Shechinah, some visible display of God’s
immediate glorious presence with him. . Note, .
God first makes Himself known to us, and gives
us a sight of Him by faith, and then takes us
into his covenant. ~ -
III. The posture of Abram on this occasion
He fell on his face. Either, 1. As one overcome,
and unable to bear the sight of the divine glory,
like Daniel and John, though they also were ac-
quainted with the visions of the Almighty, Dam.
8: 17-10: 9, 15. Rev. 1: 17. Or; 2. As
one ashamed of himself, and blushing to think of
the honors done one so unworthy. Note, (1.)
God graciously condescends to talk with those
whom He takes into covenant and communion
with 111mself. He talks with them by his Word,
Prov. 6: 22. and by his Spirit, John 14: 26.
This honor have all his saints. (2.) Those who
are admitted to fellowship with God, are, and
must be, very humble and reverent in their ap-
proaches to Him. (3.) Those that would receive
comfort from God, must set themselves to give
glory to God, and to worship at his footstool.
IV. The general scope and summary of the
covenant, laid down as the foundation on which
all the rest was built; it is no other than the
covenant of grace, still made with all believers
in Jesus Christ, v. 1. Observe here,
1. What we may expect to find God to us; I
am the Almighty God; by this name He chose
PRACTICAL, OBSERVATIONS.
W. 7–16. Important lessons of wisdom are couched under
the answer, which ought to be made to such questions, as the
Angel put to Hagar. Recollecting who we are,” would teach
us our duty, and suggest motives for quietly attending to it.
Seriously inquiring in many cases, whence we came,’ may
show us our sin and folly: and considering, “whither we will
go,” may often discover our danger and º before it be
too late; and prepare us to listen to the counsel of Him, who
calls on us to repent of what we have dome in pride and passion.
—How free from fear and care, how conscientious in duty, how
watchful against sin, and how resolute in resisting tempta-
NOTES.
CHAP. XVII. V. 1–3. This appearance of the Lord to Abram,
was nearly fourteen years after his marriage with Hagar.—The
Lord, by revealing Himself as ‘the Almighty, most powerfully en-
forced the subsequent exhortation to Abram, “to walk before Him,”
[88.
tion should we be, if we always were suitably impressed with
this thought, ‘Thou God seest me!’ The good Lurd, who
always sees us, and despises not the meanest, but hears the
affliction of the distressed, even before it vents itself in prayer,
help us to realize his presence, to trust in his goodness, to
submit to his will, and to all those whom He commands us
to honor and obey for his sake; and with admiring, hum-
ble gratitude, to acknowledge his mercies to us, which are in-
numerable and ummerited, and often surprise us when we least
expect them! Scott.
J
without being discouraged ; and to ‘be perfect,” or not to waver and
decline, but to be constantly and entirely dependent on Him, and
devoted to Him. “Have recourse no more to unbelieving expedients :
keep thou the path of uprightness; and leave Me to ſulfil my promise
in the time and manner that seem good to Me.” Fuller, in Scott.
“s
B: C, 1898.
God’s covenant with Abraham.
GENESIS, XVII.
4 As for me, behold
my covenant is with thee,
and thou shalt be "a
father of *many nations.
5 Neither shall thy
name any more be called
Abram; but ithy name
shall be Abraham, for a -
- - 7 ger, so some; and they think God took this title
father of many nations
have I made thee.
6 And I will make thee.
exceeding fruitful, and I
will make k nations of
thee; and kings shall'
come out of thee.
*And ºf will estab-
lish my covenant between
me and thee, and thy
seed after thee, in their
generations, for an ever-
lasting covenant; to be
*ā God unto thee, and
° to thy seed after thee.
8 And I will give unto
thee, and to thy seed after
thee, the land + wherein
thou art- a stranger, all
the land of Canaan, for
an P everlasting posses-
sion: and I will be q their
God. -
9 And God said unto
Abraham,
*keep my covenant there-
fore, thou and thy seed
after thee, in their genera-
tions. -
h 16:10. 25:1–18. 36: Rom. 4:11–
18. Gal. 3:29.
* Heb. multitude of nations.
i 15. 32:28. 2 Sam. 12:25.
Is, 62:2—4. 65:15. Jer, 20:3. 23:6
Matt- 1:21–23. John 1:42. r
k 4. 35:11. - -
l 16. 36:31, &c. Ezra 4:20. Matt. 1:
m 15:18. 26:24. Ez: 6:4. Ps. 105:8–
11., Mic. 7:20. Luke 1:54,55,72–75.
n 28:13. Ex. 3:6,15. Lev. 26:12. Matt.
22:32. Heb. 11:16. -
o Ex. 19:5,6. Rom. 9:7–9.
f Heb, of thy sojournings. 23:4.
p 35: Ex. 21:6. 31:16,17.
6:34. Num. 25:13. 2 Sam.
23:5. Ps. 103:17. 2 Pet. 1:11.
Deut. 14:2.
Neh. 9.7.
to make Himself known to Abram, rather than by
his name Jehovah, Exod. 6: 3. He used it to
Jacob, ch. 35: 11. They called Him by this
name, ch. .28: 3.−43: 14.—48: 3; It is the
name of God mostly used throughout the book of
Job, at least thirty times in that book. Jeho-
vah is more frequently used, by Moses, and this
very rarely; I am El Shaddai; it bespeaks the
almighty power of God, either, (1.) As an aven-
from the destruction of the old world. This is
countenanced by Isa. 13: 6. and Joel 1: 15.
Or, (2.) As a benefactor, in the original, who
is sufficient. He is a God, that is enough;
or, as our old English translation reads it here
very significantly, I am God all-sufficient;
Note, The God with whom we have to do, is a
God that is enough; enough in Himself; He is
self-sufficient; enough to us; if we be in cove-
mant with Him, we i. all in Him; enough to
satisfy our most enlarged desires, to supply the
defect of every thing else, and to secure to us im-
mortal happiness: Ps. 16: 5, 6.—73: 25.
2. What God requires that we be to Him;
the covenant is mutual, Walk before me, and
be thow perfect, that is, upright and sincere;
for herein the covenant of grace is well-ordered,
that sincerity is our gospel perſection. Observe,
(1.) To be religious, is to walk before God in
integrity; to set God always before us, and to
think, speak, and act, as always under his eye;
to have a constant regard, to his Word as our
rule, and to his glory as our end, in all our actions,
and to be continually in his fear; to be inward
with him, in all the duties of religious worship,
for in them particularly we walk before God, 1
Sam. 2: 30. and to be entire for Him, in all
Thou shalt holy conversation. I know no religion but sin-
cerity. (2.) Upright walking with God, is the
condition of our interest in his all-sufficiency.
If we neglect Him, or dissemble with Him, we
forfeit the benefit and comfort of our relation to
Him. (3.) A continual regard to God’s all-
sufficiency, will have a great influence on our up-
right walking with Him. - . g
. V. 4–6. The promise here is introduced with
'solemnity: Note, The covenant of grace, is a
covenant of God’s own making; this He glories
in, (as for Me,) and so may we.
I. It is promised to Abram, that he should be
a father of many nations: that is, 1. That his
seed after the flesh-should be very numerous, in
Isaac, Ishmael, and the sons of Keturah ; some-
thing extraordinary is doubtless included, and
we may suppose the event answered to it, and that
there have been, and are, more of the children of be to his people.
4
men descended from Abraham, than from any
one man at an equal distance with him from
Noah, the common root. 2. That all believers,
in every age, should be looked upon as his spirit-
ual seed, and that he should be called, not only
the friend of God, but the father of the faith-
ful. In this sense, the Apostle directs us to .
understand this promise, Rom. 4: 16, 17.
II. In token of this, his name was changed
from Abram, a high father, to Abraham, the
father of a multitude. This was, 1. To honor
him: it is spoken of as the glory of the church,
that she shall be called by a new name, which
the mouth of the Lord shall name, Isa. 62:
2. Some think it added to the honor of Abra-
ham’s new name, that a letter of the name Jeho-
vah was inserted in it, as it was a disgrace to
Jecomiah to have the first syllable of his name
cut off, because it was the same with the first
syllable of that sacred name, Jer. 22: 28. Be-
lievers are named from Christ, Eph. 3: 15. 2.
To encourage and confirm the faith of Abraham;
why should he be called a high father, who was
not a father at all? But now that God had pro-
mised him a numerous issue, and given him a
name which signified so much, that name was his
joy. Note, God calls things that are not, as though
they were. It is the apostle’s observation on
this very thing, Rom, 4: 17. He called Abra-
ham the father of a multitude, because he should
prove to be so in due time, though as yet he had
but one child.
V. 7–14. I. Here is the continuance of the
covenant; intimated in three things. 1. It is
cstablished; not to be altered or revoked; fixed,
ratified, made as firm as divine power and truth
can make it. 2. It is entailed; a covenant, mot
with Abraham only, but with his seed after him,
not only his seed after the flesh, but his spiritual
seed. 3. It is everlasting in the evangelical sense
and meaning of it. The covenant of grace is
everlasting; from everlasting in the councils of
it, to everlasting in its consequences; and the
external administration of it is transmitted, with
the seal of it, to the seed of believers, and the in-
ternal administration of it, by the Spirit, to
Christ’s seed in every age.
II. The contents of the covenant; it is a
covenant of promises, exceeding, great and pre-
cious. Here are two, which, indeed, are all-
sufficient. 1. That God would be their God, v.
7, 8. All the privileges of the covenant, all its
joys, and all its hopes, are summed up in this:
a man needs desire no more than this, to make
him happy. What God is Himself, that He will
This is enough, yet not all.
: 18. : lö.
r Ps. 25:10, 103:18. Is. 56:4,5.
Verse 4. .
This covenant was essentially different from that made with IS-
rael, as a nation, at Sinai: (Ez. 19: 5. Gal. 3:) yet far more than a
personal engagement to Abram, concerning a numerous posterity
and the inheritance of Canaan, or even concerning his own salva-
tion; though these were included, with all the peculiar advantages
enjoyed by Israel till the coming of Christ, and even to the end of
time. But, as the covenant, confirmed to Abram with an oath, is
fulfilled to all believers as his children; (Heb. 6: 13—20.) it must
have been in substance the same as the Covenant of Grace, of which
Christ is the Mediator and Surety, and which was ratified with
Abram, as ‘the father of the faithful.” In this view of the subject,
the promised Seed was Christ, and Christians in Him, of whom Is-
rael as a nation was a type ; Canaan typified heaven ; every blessin
was conferred on Abraham through “the righteousness of faith;’ .#
all, who are of faith, are blessed with faithful Abraham.” Scott.
• . Verses 5, 6.
(JM. R.) The Ishmaelites, Midianites, and other nations, were
descended from Abraham by Hagar and ICeturah ; and the Edomites,
as well as the Israelites, by Sarah. All these nations were, for
many-ages, powerful and prosperous, and governed by princes of
their own; and some of them are so to this day. Besides the kings
of Israel, (or the ten tribes,) David and Solomon were renowned
monarchs, and, with their descendants, formed an illustrious race
of-kings for almost five hundred years. Sco TT.
• It was a custom among the orientals to give names of good
omen to children, and to change the names of men if any thing sin:
gular happened to them. See Ruth 1:20. Matt. 16; 18.” [Rev. 2; 17.]
Ros ENM.
~ - Verses 7, 8. - • *
Abraham, chose the Lord for his portion, and devoted himself to
his service; and the Lord answered his expectations by engaging to
make him partaker of everlasting felicity; and his posterity accord-
ing to the flesh had his oracles committed to them, his prophets sent
to them, and his ordinances administered among them. Thus He
was their God by external relation, and they º vast advan-
O. T. VO L. I.
tages, in spiritual things, above all the rest of the human race, till
the coming of Christ. (Rom; 3: 1, 2.)—The word rendered everlasting,
must be understood according to the nature of the subject: when,
used about the things of this present world, or outward privileges, it
means perpetual, and unalterable while the same state of things continues :
but when it relates to inward spiritual blessings, or the concerns of
a future state ; it seems generally, if not always, strictly to demote
eternal duration. Thus JEHow AH was a God to the Israelites, till
the coming of the Messiah, when, according to the whole tenor of
prophecy, that state of things was to terminate ; yet the nation is
still kept separate for gracious purposes, in remembrance of this cov-
enant. But of Abraham and all his spiritual seed, God is the eternal
Portion and Blessedness. (JMatt. 22:23–33. Heb. 11: 13–16.) This
covenant ‘shall involve great blessings to the world ; yet, it was
made with Abram. . . . It made Abram the father of the church in
all future ages. . . . All that the Christian world enjoys, or ever will
enjoy, it is indebted for to Abram and his Seed . . . . A high honor
this, to be the stock, whence the Messiah should spring, and on
which the church of God should grow.” Fuller. Scott.
Verses 9–12.
Many nations have practised circumcision, and do so to this day;
and even some not descended from Abraham, or related to him : yet
it is highly probable, that this was the first introduction of this sin-
gular observance.—Circumcision sealed the covenant of God’s giv-
ing, mot only Canaan to Isaac’s posterity, but heaven, through
Christ, to the whole Church of God.—Infants were circumcised, be-
cause a part of the visible church, and because this was a proper
profession of their parents’ faith, and a pledge for the religious edu-
cation of their children, thus early dedicated to God. Yet they
must not be circumcised till the eighth day; and, under the law,
even animals must not be presented to God before that age. (Er. 22.
30.). But, as many infants would die before the eighth day, this
might intimate that the outward ordinance, though always the pa-
rents’ duty, was not essential to salvation. The Gentile, who em-
braced the Jewish religion, was circumcised adult; but his future
offspring at eight days old. The uncircumcised were ordered to be
[89)
B C. 1898.
Circumcision instituted.
GENESIS, XVII.
10 This is my cove-
nant which ye shall keep
between me and you,
and thy seed after thee;
"every man-child among
you shall be circum-
cised.
11 And ye shall cir-
cumcise t the flesh of
—your ſore-skin, and it
shall be a token of the
covenant betwixt me and
you.
12 And he that is
* eight days old shall be
circumcised among you,
every man-child in your
generations, “he that is
born in the house, or
bought with money of
any stranger, which is
not of thy seed.
13 He that is born in
thy house, and he that is
" bought with thy money,
must needs be circum-
cised : and my covenant
shall be in your flesh for
an everlasting covenant.
14 And the uncircum-
cised man-child, whose
flesh of his fore-skin is
not circumcised, that soul
shall be * cut off from his
people; he hath * broken
my covenant. g
15 ſ And God said
unto Abraham, As for
Sarai thy wife, thou shalt
not call her name Sarai,
º Sarah shall her name
6.
16 And b I will bless
her, and “give thee a son
also of her : yea, I will
bless her, and she shall
f be a mother of nations;
*kings of people shall be
of her.
17 Then Abraham ſell
upon his face, * and
laughed, and said in his
heart, Shall a child be
born unto him that is an
hundred years old? and
shall Sarah, that is ninety
years old, bear 2
18 And Abraham said
unto God, ‘Oh, that Ish-
2. That Canaan should be their everlasting pos-
session, v. 8. God had before promised this
land to Abraham, and his seed, ch. 15: 18. But
here, it must be looked on as a type of heaven’s
happiness, that everlasting rest which remains
for the people of God, Heb. 4: .9. that better
country, which if God had not prepared and design-
ed, He would have been ashamed to be called
their God, Heb. 11: 16. The offer of this
eternal life is made in the Word, and confirmed
by the sacraments, to all under the external
administration of the covenant; and the earnest
of it given to all believers, Eph. 1: 14. Canaan
is here said to be the land wherein Abraham was
a stranger; and heaven is a land to which we
are strangers, for it does not yet appear what
we shall be. -
III. The token of the covenant; that is, cir-
cumcision, whence the covenant is itself called
the covenant of circumcision, Acts 7: 8. It
is here said to be the covenant which Abra-
ham and his seed must keep, as a copy or coun-
terpart, v. 9; 10.' It is called a sign and seal,
Rom. 4: 11, for it was, 1. A confirmation to.
Abraham and his seed, of those promises which
were God’s part of the covenant, assuring them
that they should be fulfilled; that in due time
Canaan should be theirs: and the continuance
of this ordinance, after Canaan was theirs, inti-
mates that that promise looked further, to ano-
ther Canaan, which they must still be in expec-
tation of: see Heb. 4: 8. 2. An obligation on
Abraham and his seed, to that duty which was
their part of the covenant; not only of accepting
the covenant and consenting to it, and putting
away the corruption of the flesh, (which were
more immediately and primarily signified by cir-
cumcision,) but, in general, to the observation
of all God’s commands, as they should at any
time hereafter be intimated and made known; for,
circumcision made men debtors to do the whole.
law, Gal. 5: 3. They who will have God to
be to them a God, must consent and resolve to
be to Him a people.
Now, (1.) Circumcision was a bloody ordi-
mance; for all things by the law were purged
with blood, Heb. 9: 22. See Exod. 24:
But the blood of Christ being shed, all bloody
ordinances are now abolished ; circumcision
therefore gives way to baptism. (2.) It was pe-
culiar to the males; though the women also were
included, for the man is the head of the woman.
Some think the blood of the males only was shed
in circumcision, because respect was had in it
to Jesus Christ, and his blood. (3.) The flesh
of the fore-skin was to be cut off, because by or-
dinary generation sin is propagated, and with an
eye to the Promised Seed, who was to come from
the loins of Abrahain. It is a secret part: for the
true circumcision is that of the heart. (4.) The
ordinance was to be administered to children
when eight days old, and not sooner; that they
might-gather strength to undergo the pain of it,
and that at least one Sabbath might pass over
them. (5.) The children of the stranger, of
whom the master of the family was the true do-
mestic owner, were to be circumcised, v. 12, 13.
which looked favorably on the Gentiles, who
should, in due time, be brought into the family
of Abraham by faith: sée Gal. 3: 14. (6.) The
religious observance of this institution was, re-
quired, under a very severe penalty, v. 14. Con-
tempt of it was contempt of the covenant; if
parents did not-circumcise their children, it was
at their peril, as in the case of Moses, Exod. 4:
24, 25. With such as were not circumcised in
their infancy, if, when they grew up, they did
not themselves come under this ordinance, God
would surely reckon, and cut them off from their
people. It is dangerous to make light of divine
institutions, and live in neglect of them. -
.V. 15–22. I. Here is the promise to Abra-
ham of a son by Sarai, in whom should be ful-
filled the promise that he should be the father of
many nations, v. 16. Note, 1. God reveals the
purposes of his good-will to his people by degrees.
God had told Abraham, long before, that he
should have a son by Sarai. 2. The blessing
of the Lord makes fruitful, and adds no sorrow
with it, no such sorrow as was in Hagar’s case.
‘I will bless her with the blessing of fruitfulness,
and then thou shalt have a son of her.’
II. The ratification of this promise by the
change of Sarai’s name into Sarah, v. 15, the
same letter added to her name that was to Abra-
ham’s, and for the same reasons.
fies my princess, as if her honor were confined
to one family only; Sarah signifies a princess,
namely of multitudes; or, signifying that from
her should come the Messiah, the Prince, even
the Prince of the kings of the earth.
III. Abraham’s joyful, thankful entertainment
of this gracious promise, v. 17. On this occa-
sion, he expressed, 1. Great humility; he fell
on his face. Note, The more honors and favors
God confers on us, the lower we should be in our
own eyes, and the more reverent and submissive
before God. 2. Great joy; he laughed, it was
a laughter of delight, not of distrust. Note,
Even the promises of a holy God, as well as his
is the joy of faith, as well as of fruition. Now
it was Abraham rejoiced to see Christ’s day;
John 8: 56. for as he saw heaven in the promise
9f Canaan, so he saw Christ in the promise of
Isaac. 3. Great admiration; Shall a child be
born to him that is an 100 years old? He
does not here speak of it as at all doubtful, (for
he staggered not at the promise, Rom. 4:20.)
but as very wonderful, and what could not be
effected but by the almighty power of God; and
h
as very kind, a favor the more obliging and
Sarai signi- .
performances, are the joys of holy souls; there.
& º * Heb. a son of cight s. 21:4. a Ps. 55:20, Is. 24:5, 33:8. • 11:
mael might live before ... tº #ſºft.*ś, ź. 10. 31:32. 33:8. Jer. 11
thee! { 7:22,23. Acts 7:8. Phil. 3:5. b 1:28. , 24:60.
f u 23, Ex. 12:48,49. c 18:10–14.
s 34:15. Deut. IO; 16. 30:6. Jer. 4:4. x 14:14. Ex. 12:44. f Heb. become nations. 35:11, Ga.,
9:25,26. Rom. 2:28,29. 3:1. 1 Cor. y 37:27,36. 39:1. Ex. 21:2,16. Neh. *4:27–31. . .
7:18, 19. Gal. 5:3–6. 6:12. Eph. 2: . 5:5,8. Matt. 18:25. 'd See on 6. Is. 49:23,
11. Phil. 3:3. Col. 2:11. < z Ex. 4:24–26. 12:15,19. , 30:33,38. e 18:12, 21:6. Rom. 4:19,20.
t Ex. 4:25. Josh. 5:3. 1 Sam. 18:25– Lev. 7:20,21,25,27. 18:29, 19:8. Num. f Jer. 32:39. Acts 2:39,
27, 2 Sam. 3:14. . 15:30,31.
cut off (14): for the neglect of circumcision was in fact a rejection
of the covemant ; and the umcircumcised in heart will be separated ſor
ever from the Lord and his people. Doubtless the parent would
be chargeable with the guilt of his neglect, and not the child till
grown up. (JMatt. 28:19, 20.) -- - Scott.
(10.) Circumcised.] ‘It is scarcely to be doubted,” says Rosenm.,
‘ that this rite was already known to Abraham. For among the
Egyptians and Ethiopians, it seems to have been a custom, for
cleanliness, before his time.” But, says Dr. Jä. Clarke, ‘Herodotus
(the apostle of those who hold this opinion) lived only 480 B.C. Now
Jacob lived in Egypt 1800 B.C. and all Abraham’s descendants most
conscientiously observed circumcision. The presumption then is,
that the Egyptians borrowed the rite from the Israelites: and did
not practice it from the beginning, as Herodotus states, who cannot
mean Jews, when he speaks of the Syrians of Palestine, acknow-
ledging they had borrowed circumcision from the Egyptians; for the
Jews had Abraham’s history in their hands.” Ed.
(12.) Eight days old.] ‘ Previous to this, they were considered un-
clean, and Inight not be offered to God, Lev. 12: 2, 3, and circumci-
sion was even understood as a consecration of the person to God. Nei-
ther calf, lamb, nor kid, was offered to God till it was eight days-old,
for the same reason ; Lev. 22: 27.” Dr. A. CLARKE.
Verse 14.
Shall be cut off.] ‘ Not by a human sentence, but by God. So
the Rabbinical and Karaite Jews almost unanimously : which Lev.
18: 10. 20: 5, 6. 23: 30. and Acts 3:33. seem to favor. But Christian
interpreters think, a part, that excision is death by a judicial sentence,
and a part, that it means excommunication, or privation of the
rights of Hebrew citizenship, and banishment; which they think
proved from the fragments of Petronius, who, speaking of a Jew,
says, “he who shall not have been circumcised, exiled from his peo-
ple, shall migrate to a Grecian city.” ” - Rose NM.
- Verse 15.
Sarai.] ‘That is, generous, noble, from an Arabic root, signifying
liberal, generous ; whence the word for principal and also prince ; but
the new name Sarah signifies, a prolific woman, from an Arabic root
meaning to have a numerous offspring. See Gesenius for a discus-
sion of these meanings.”. Ros ENM.
- ; - Verse 17. *
Abraham himself was born when Terah was a hundred and thirty
.”
[90
B. C. 1898. ,
•Abraham's prayer for Ishmael.
GENESIS, XVII.
19 And God said,
* Sarah thy wife shall
bear thee a son indeed;
and thou shalt call his
name Isaac : and I will
establish my covenant
with him for an everlast-
ing covenant, and with
his seed after, him.
20 And as for Ishmael,
I have heard thee: Be-
hold,” I have blessed him,
and will make him fruit-
ful, and will multiply him
exceedingly: twelve prin-
ces shall he beget, and I
will make him a great
nation. -
21 But my covenant
will I establish with Isaac,
whom Sarah shall bear
unto thee k at this set time
in the next year.
22
And He left off
"talking with him, and
God went up from Abra-
ham. . . . .
23 ºf . And Abraham
took Ishmael his son, and
all that were born in his
house, and all that were
bought with his-money,
...every male among the
men of Abraham's house;
and in circumcised, the
flesh of their fore-skin,
in the self-same day, as
God had said unto him.
24 And " Abraham was
ninety years old and nine, .
when he was circumcised
the visible church was not brought out of his
affecting, as it was extremely surprising, Ps. 126:
1, 2. - . . -
IV. Abraham’s prayer for Ishmael, c. 18.
This he speaks, not as desiring that Ishmael
might be preferred before the son iy Sarah; but,
dreading lest he should be abandoned and forsa-
ken of God. Note, 1. We ought not to prescribe
to God, yet. He allows us to be humbly free with
Him, and particular in making known our re-
quests, #. 4: 6. Whatever is matter of care
and fear should be spread before God in prayer.
2. It is the duty of parents to pray for their chil-
dren, for all their children, as Job, who offered
burnt-offerings, according to the number of them
all. Abraham would not have it thought, that
now his son by Hagar was forgotten; no, still
-he beafs him on his heart, and shows a concern
for him. - The prospect of further favors must
not make us unmindful of former favors. 23. The
great thing we should desire of God for our chil-
dren, is, that they may live before Him, that is,
be kept in covenant with Him, and have grace
to walk before Him in their uprightness. Spirit-
ual blessings are the best blessings, and we
should be most earnest with God for these, both
for ourselves, and others. .
W. God’s answer to his prayer. Abraham
could not say he sought God’s face in vain. 1.
Common blessings are secured to Ishmael, p. 20.
(1.) His posterity shall be numerous; this is
the fruit of the blessing, as that, ch. 1: 28. (2.)
They shall be considerable; twelve princes
shall he beget: we may charitably hope that spir-
are children
itual blessings also were bestowed on him, though i
loins, and the covenant not lodged in his family.
2. Covenant-blessings are reserved for Isaac
and appropriated to him, v. 19, 21. od repeats
to him the promise of a son by Sarah. Note,
Even true believers need have God’s promises .
repeated to them, that they may have strong con-
solation, Heb. 6: 18. Children of the promise
indeed. He names that child,
Isaac, laughter; because Abraham rejoiced in
spirit, when this son was promised him. They
that now rejoice in hope, shall shortly rejoice in
baving that which they hope for: He entails the
covenant, on that child. Note, God takes whom
He pleases into covenant with Himself, accord-
ing to the good pleasure of his will: see Rom.
9: 8, 18. Thus was the covenant settled, and
then the vision disappeared; God went wg from
Abraham. Note, Our communion with God
here is broken and interrupted; in heaven it will
be a continual and everlasting feast.
W. 23–27. We have here Abraham’s obe-
dience to the law of circumcision. 1. It was
implicit; he did as God said to him, not asking
why. God’s will was not only a law to him,
but a reason; he did it, because God bid him.
2. It was speedy, in the self-same day. Sincere
obedience is not dilatory, Ps. 119: 60. While
the sense of duty is yet fresh, it is good to apply
ourselves to it, Best we deceive ourselves by put-
ting it off to a more convenient season. 3. It
was universal; he did not circumcise his family,
and excuse himself, but set them an example;
this is a good example to masters of families;
they and their houses must serve the Lord. God’s
covenant was not established with Ishmael, yet
be was circumcised; for children of believing
parents, as such, have a right to the privi-
in the flesh of his fore-
skin.
25 And Ishmael his son
was thirteen years old,
when he was circumcised
in the flesh of his fore-
skin. -
26 ° In the self-same .
-day was Abraham cir-
cumcised, and
Ishmael
his son.
27And all the men of
his house, born in the
house, and bought with
money of the stranger,
were P circumcised with
him.
g 18:10–14. 21:2,3. 2 Kings 4:16,17.
Luke 1:13–20. Rom. 9:6–9. Gal.
4:28–31.
h 16:10–12. 25:12–18
i 21:10–12. 26:2–5. 46:1. 48:15.
Ex. 2:24- 3:6. Heb. 11:9.
$ 21:2. Job 14:13. Acts 1:7.
l 3. 18:33. 35:9–15. Ex. 20:22. Num.
12:6–8. Deut. 5:4. John 1:18.
10:30.
m 18:19. 34:24. Josh- 5:2–9. Acts
16:3. Rom. 2:25–29. - ... i
25– 4:9–
Cor. 7:18, 19. Gal. 5:6. 6:15.
n 1,17. Rom. 4:19,20.
o 12:4. 22:3,4. Ps. 119:60.
p 18:19.
It is our part to look to our own temper and conduct; and
to leave all in the hands of Him, who is all-sufficient and
almighty; and who, for the purposes of his own glory, often
delays to interpose, till expectation from every other quarter
fails.-But let us well consider, that the Lord’s gracious con-
descensions should excite our adoring reverence, lest we forget
who HE is, and what we are 1 (Ps. 89: 7. Heb. 12:28. Rev.
15:4.) Not only the doctrines of revelation, but the very seals
of the new covenant, remind us that we are guilty and pollut-
ed, evince our need of atoning blood, and point to the promised
Savior; they teach us to exercise faith in Him; and prove,
that without regeneration, sanctification by his Spirit, and the
mortification of our corrupt and sensual inclimations, we cannot
years old, as it is generally calculated ; (JVote, 11:26, 27.) but, in the
course of the last hundred years, it seems to have become very un-
common, for men to have children at so advanced an age ; and, pro-
bably Abraham thought, previously to this explicit declaration, that
the promises would be fulfilled in Ishmael. Scott.
• * - Verses 19—21.
It was God’s purpose that Christ should descend from Isaac and
his son Jacob: in that family true religion was chiefly supported ; to
them Canaan, the type of heaven, was granted ; and they represent-
ed the spiritual seed of Abraham. Yet Ishmael and others, after
this limitation, being at that time a part of the visible church, were
commanded to be circumcised ; and we are not authorized, from the
circumstance of the covenant concerning the promised Seed being
restricted to the line of Isaac, to determine that any of them finally
perished. (16:10–12.)—Ishmael was the son of a bond-woman : how
unlikely that his sons should be twelve princes, even when the
twelve sons of Jacob were only shepherds !—His maine Isaac.] JVote,
21: 3, 4. S a . * SCOTT.
(20.) “It was not to be foreseen by human sagacity, that a man’s
whole posterity should so nearly resemble him, and retain the same
inclination, habits, and customs through all ages. These and the
Jews, havé, alone subsisted as a distinct people from the beginning.
1. The Arabs, as well as Jews, boast a common descent from the
father of the faithful.'s 2. Both are circumcised, and profess to derive
the custom from him. 3. Both had originally 12 patriarchs, who
were their princes or governors. 4. Both marry among themselves,
and in their own tribes. 5. Both are singular in several of their
customs, and are standing monuments to all ages of the divine pre-
21: 10, 11.
PRACTICAL OBSERVATIONS. - -
bear a covenant-relation to Him.—True faith evidences itself
by prompt and unreserved obedience in the most difficult in-
stances: and if our faith be of this kind, we may be confident
that God is our God and everlasting Portion; that the everlast-
ing covenant is confirmed to us, by the security vouchsafed to
Abraham; and that He, who has given us a new heart, hath
also ‘given us a new name, which no man knoweth, save he
who receiveth it.” (Note, Rev. 2:17.) And while we thank-
ſully embrace the pledges of his love, and make open profession
of our faith; let us not forget to seek, in earnest prayer, the
same blessings for our children, our servants, and all connected
with us Scott.
dictions. Seeing the particulars related of Abraham and Ishmael
verified in their posterity, we have, as it were, occular demonstra-
tion for our faith.” Bp. NEw To N.
. Verse 22. -
Left off, &c.] The whole narration suggests the idea of a personal
conference; and leaves no reasonable ground of doubt, whether he,
who here calls Himself “the ALMIGHTY God,” was the same who
afterwards in human nature said, ‘ I and my Father are One,” and,
* He that hath seen Me, hath seen the Father.” (J.M. R.)
Verses 23–27.
Abraham prepared every thing for immediate and exact obedience,
Scott.
in a painful appointment, against which many objections might
have been urged, and which might seem even to counteract the ac-
complishment of the promise sealed by it: and this obedience was
not peculiar to him, but was imitated by his household, who seem
to have made no opposition ; and we may conclude that many of
them were partakers of his faith. - Scott.
(25.) Thirteen.] ‘The Arabians, to this day, circumcise their sons
at this age, which custom all the Mohammedans also observe.”
- Booth Roy D.
(27.) “In ancient times men lost their freedom so variously, that
no one cause can be assigned for the origin of slavery. In various
ways they sunk into a condition so unfortunate and debasing ; as, 1.
By captivity in war; supposed by some to originate it. Deut. 20: 14.
Gen. 14: . 2. Debts; as 2 K. 4: 1. Is. 50: 1. Matt. 18: 25.
3. Theft; as Ex. 22: 2. Neh. 5: 4, 5. 4. JManstealing ; as Ex. 21: 16.
Deut. 24; 7: 5. Being children of slaves; Gen. 14: 14. &c. and, 6. By
purchase. See Numb. 31:4, 14–18, 35. A.H. N.
[91]
B. C. 1898.
.Abraham entertains three angels.
GENESIS, XVIII.
CHAP. XVIII.
The Lord again appears to Abraham,
who entertains angels, 1–8. . A
son is promised to Sarah, at which
she laughs, and her misconduct is
rebuked, 9–15. The Lord discovers
to Abraham his purpose of destroy-
ing Sodom, &c. 16–22; who earnest.
ly intercedes for the inhabitants,
23–33. -
ND the Lord *ap-
f peared unto him in
the plains of Mamre: and
he sat in the tent-door in
the heat of the day.
2 And he hifted up his
eyes and looked, and lo,
• three men stood by him:
and when he saw them,
he ran to meet them from
the tent-door, and "bow-
ed himself toward the
ground ;
3 And said, My Lord,
if now I have found favor
in thy sight, pass not
away, I pray thee, from
thy servant.
4 Let a little water, I
pray you, be fetched, and
* wash your feet, and rest
yourselves under the tree.
5 And f I will fetch a
morsel of bread, and
* comfort ye your hearts:
after that ye shall pass
on ; for therefore f are
ye come to your servant.
And they said, So do as
thou hast said. ,
6 And Abraham hast-
ened into the tent unto
Sarah, and said, i Make
ready quickly 5 three
measures of fine meal,
knead it, and make cakes
upon the hearth.
leges of the visible church, and the seals of the
covenant, whatever they may prove afterward;
Ishmael is blessed, and therefore circumcised.
4. Abraham did this, though much might be ob-
jected against it: though circumcision was pain-
ful, and to grown men shameful; and their ene-
mies might take advantage against them, as
Simeon and Levi did against the Shechemites;
though Abraham was 99 years old, and had been
justified and accepted of God long since; though
so strange a thing, done religiously, might be
turned to his reproach by the Canaanite and the
Perizzite that dwelt then in the land; yet God’s
command was sufficient to answer these, and a
thousand such objections. What God requires,
we must do, not conferring with flesh and
blood. -
CHAP. XVIII. W. 1–8. H. Observe here, The
three men, v. 2. were three spiritual, heavenly
beings, now assuming human bodies, that they
might be visible to Abraham, and conversable with
him. Some think they were all created, angels;
others, that one was the Son of God, the Angel of
the covenant, whom Abraham distinguished from
the rest, v. 3. and who is called Jehovah, v. 13.
The apostle, improves this, for the encouragement
of hospitality, Heb. 13: 2. Those that have
been forward to entertain strangers, have enter-
tained angels, to their unspeakable honor and
satisfaction. Where, on a prudent and impar-
tial judgment, we see no cause to suspect ill,
charity teaches us to hope well, and to show
kindness accordingly; it is better to feed five
dromes, or wasps, than to starve one bee.
II. Abraham entertains those strangers, and
his entertainment is kindly accepted. The Holy
Ghost notices particularly the very free and affec-
tionate welcome Abraham gave them. 1. He was
complaisant and respectful to them; v. 2. forget-
ting his age, he ran to meet them in the most
obliging manner, and bowed himself toward
the grownd, though as yet he knew nothing of
them, but that they appeared graceful, respecta-
ble men. Note, Religion improves good manners,
and teaches us to honor all mem. Decent civili-
ty is a great ornament to piety. , 2. He was .
earnest and importunate for their stay, and too
it as a great favor, v. 3, 4. Note, (1.) It becomes
those whom God has blessed with , plenty, to be
liberal and open hearted according to their abili-
ty, and (not to compliment, but cordially) to wel-
come their friends: we should take pleasure in
showing kindness to any; for both God and man
love a cheerful giver. ho would eat the bread:
of him that has an evil eye? (2.) Those that
would have communion with God, must earnestly
desire it, and pray for it. 3. His entertainment,
though very free, was plain and homely, and had
nothing of the gaiety and miceness of these times.
His dining-room was an arbor under a tree; no
rich table-linen, no side-board set with plate;
e
his feast was a joint or two of veal, and some cakes
baked on the hearth, and both hastily dressed
up; here were no dainties, but good, plain, whole-
some food, though Abraham was very rich, and
his guests very honorable. Note, We ought not
to be curious in our diet: let us be thankful for
food eonvenient, though it be homely and common;
and not be desirous of dainties, for they are de-
ceitful meat to those that love them, and set their
hearts on them. 4. He and his wife were both
very attentive, and busy, in accommodating their
guests with the best they had; Sarah herself is
cook and baker; Abraham runs to fetch the calf,
brings out the milk and butter, and thinks it
not below him to wait at table, that he might
show how heartily welcome were his guests.
7 And Abraham " ran
unto the herd, and fetch-
ed a calf tender and good,
and gave it unto a young
man; and he hasted to
dress it.
8 And he took butter
and milk, and the calf
which he had dressed,
and set it before them ;
*and he stood by them
under the tree, and they
did eat.
a 15:1.
4:1. 2 Chr. 1:7. Acts 7:
b 13:18. 14:13,
22. 19:
C 2&. - - - - -
d 237. 33:3—7. 44:14. Ruth 2:10.
2 Kings 2:15.
e 19:2. 24:32. 43:24. 1 Sam. 25:41.
Lüke 7:44. John 13:5—15. 1 Tim.
17:1–3,22. 26:2. gas. Ex,
5:10.
f Judg. 6:18. 13:15.
* Heb. stay. Judg. 19:5.
f Heb. ye have passed. 19:6
f Heb. hasten. -
g Is, 32:8. Luke 10:38–40. ...Acts 16-
15. Rom - 12:13. Gal. 5:13. Heb-
* t. 4:9.
h 19:8. Am. 6:4. Matt, 22:4. Lúke
3,27,30.
i Đeat '32:14. -
k Luke 12:37. 17:8. John 12:2. Rev-
3:20. -
l Luke 24:30,43. Acts 10:41.
NOTES. º
CHAP. XVIII. V. 1, 2. It is here expressly said, that “JEHow AH
appeared to Abraham,” or was seen by him ; and the manner of this
appearance is afterwards related. It is generally agreed, that two
of these were created angels ; but many inſer from the context, that
the other was the eternal Son visibly appearing as in human form.
Indeed, there is not the least intimation in the narrative of any other
appearance, except that of the three men whom Abraham entertain-
ed. "If this were the only instance, in which language naturally
suited to warrant such a conclusion was used, it would not be proper
to ground much upon it; but passages frequently occur, which seem
incapable of any other construction, without having recourse to hu-
man tradition, in explaining the words of inspiration, even that very
tradition which our Lord opposed; (JMark 7: 9.) and thus implying
that the simple narrative of the sacred historian was caleulated to
Inislead the unlearned. (32:30. JM. R.) Sco TT.
(1—5.) Stood by him.] Heb. Over against him. “We have here a
beautiful delineation of oriental manners.—A tent erected, and the
flocks and herds grazing around—Abraham reposing at the door of
his tent, “ during the heat of the day.” He raises his eyes, and sees
three strangers approaching him. He instantly rises and hastes to
meet them ; unsolicited, he admits them to all the rites of hospitality.
Water is brought to wash their feet ; ample provision is made ; the
table spread under the friendly shade of a tree, and Abraham per-
forms the office of waiter.” Boot HRoyd.
Verses 3–8.
Abraham addressed himself to one of the three, who appeared to
have the pre-eminence : but, probably did not at first know his guests:
his bowing to them seems to have been rather a token of civil respect,
than an act of religious adoration. (JM. R. d.)—Washing the feet
was customary and necessary in those hot climates where only san-
dars were worn ; and the several particulars here related are suited
to give us an idea of the simple, liberal, active, and obliging hospital-
ity of the ancient patriarchs.-Butter.] “We read of cheese in Homer,
Euripides, Theocritus, and others; yet they never mention butter.
nor hath Aristotle a word about it, though he hath sundry observa-
tions about aheese. For butter was not then known among the
Greeks.” BP. Patrick. Scott.
(4, 5.) Washing the feet was the first, shade the second, and
bread the third requisite for the refreshment of the dusty, weary
traveller; each offered in proper order: , ‘for,” says Dr. A. Clarke,
* eating immediately after exertion, or fatigue is very unwholesome.
The strong action of the lungs and heart should have time to dimin-
*
ish, before food is received into the stomach; as otherwise, concoction,
is prevented, and fever, in a less or greater degree, produced.” Ed.
(5.) For therefore are ye come.] ‘ ‘This hospitality continues yet.
When strangers enter an Arab village, says La Roque, where they
know nobody, they inquire for the Menzil, or the place destined for .
the reception of strangers, and desire to speak with the Sheikh.
After saluting him, they signify their want of a dinner, or of supping
or lodging, in the village ; the Sheikh says they are welcome, anº
that they could not do him a greater pleasure. In a hittle time they
are presented with eggs, butter, curds, honey, olives; fruit, fresh or
dried, according to the season, when they have not time to cook
meat; but if it is evening, and the strangers intend to lodge in the
village, the women belonging to the Sheikh's house, having counted
the number of guests, never fail to cause fowls, sheep, lambs; or a
calf, to be killed, according to the quantity of meat wanted.”
z - HARMER.
So do, &e.] ‘ How exceedingly simple was all this No compliment,
on either side, but such as a generous heart and sound sense dictate.”
-" * Dr. A. CLARKE.
(6.) JMeasures.] Heb, Seahs; the Seah, says Bp. Cumberland, con-
tained about two gallons and a half. Ainsworth translates, Pecks.
--- : ED.
(6–7.), ‘Nearly 56 pounds of bread were baked,” says Dr. A.
Clarke : * whence we may conclude that they were great eaters in
those days, (see also Homer, Odyss.) used much exercise, were pro-
bably of larger stature, as well as tonger lives, than we.”
said, however, that afi that was prepared was eaten, and Abraham’s
family was numerous. Rosemm, suggests, that so much was prepar-
ed, in expectation that the guests would need provision for their jour-
ney also. - . . Ed.
7.) He hasted to dress it.] ‘ It may surprise many readers,
judge of this narrative by our mode of cookery, that the caff just
killed was immediately roasted, . But the orientals are still fond of
eating meat just killed. It is said to be then-tender and juicy.”
Rose NM. On the hearth.J “Or, under the ashes; a mode stiirused,
in the east. The coaſs are removed from the heated hearth, the
ashes swept off; the bread laid in, and covered with the hot cinders.”
Dr. A. ClaRKE.
(8.) Butter.]. “The Heb, word denotes rather cream, or more proper-
ly sour or curdled milk. This last is a favorite beverage in the East to
the present-day.” [In Palestine oil was used for butter, probably
as in the south of Europe.J. Robinson.
It is not.
who
B. c. 1898.
Sarah reproved
GENESIS, XVIII.
9 And they said unto
him, "Where is Sarah
thy wife? And he said,
Behold, "in the tent.
10 And * he said, I will
certainly return unto thee
Paccording to the time
of life: and lo, 4 Sarah
thy wife shall have a son.
And Sarah heard it in
the tent-door, which was
behind him.
11 Now Abraham and
Sarah were old, and well
stricken in age: and it
ceased to be with Sarah
after ‘the manner of
women. . . .
12 Therefore Sarah
‘laughed within herself,
saying, After I am waxed
old, shall I have pleasure,
“my lord being old also 2
13 And the LoRD said
unto Abraham, Where-
fore did Sarah laugh, say-
ing, Shall I of a surety
bear a child, which am
old 2
14 Is y any thing too
hard for the LoRD 2 At
the time appointed “I
will return unto thee, ac-
cording to the time of
life, and Sarah shall have
a SOn. . . .
15 Then Sarah y de-
nied, saying, 1 laughed
not : for she. was aſſaid.
And he said, “Nay, but
thou didst laugh. -
£Practical Observations.]
4:9.
jº. 31:33, Tit. 2:5.
. 16:10. 22:15,16.
. 21:2. 2 Kings 4:16,17.
. . Judg. - 13:3–5. Luke 1:13.
Rom. 9:9. Gal. 4:23,28. -
!" #. Luke 1:7,36. Rom. 4:18—21.
tiº. 21.6.7. Luke 1:18—208,35.
Heb. 11:11,12.
u Eph. 5:33. 1 Pet. 3:6.
v Num. Il:33, 2 Kiugs 7:1,2. Jer, 32:
Note, (1.) Those that have real merit, need not
take state on them. (2.) Hearty friendship will
stoop to any thing but sin; Christ Himself has
taught us to wash one another’s feet, in humble
love. They that thus abase themselves, shall be
exalted. Here Abraham’s faith showed itself in
good works; and so must ours, else it is dead,
Jam, 2: 21, 26. The father of the faithful was
famous for charity, generosity, and good house-
keeping; and we must learn of him to do good,
and commitunicate. Job did not eat his morsel
alone, Job 31: 17.
V. 9–15. These heavenly guests, (being sent
to confirm the promise lately made to Abraham,
that he should have a son by Sarah,) while re-
ceiving Abraham's kind entertainment, thus re-
turn his kindness: he receives angels, and has
angels' reward; a gracious message from Hea-
ven, Matt. 10: 41.
I. Care is taken that Sarah should be within
hearing. She must conceive by faith, therefore
the promise must be made to her, Heb. 11: 11.
It was the modest usage of that time, that women
did not eat with men, at least, not with stran-
gers, but confined themselves to their own apart-
ments; therefore Sarah is here out of sight; but
she must not be out of hearing. By naming
Sarali, the angels intimate to Abraham, that
though they seemed strangers, yet they very well
knew him and his family; by inquiring after her,
they showed a friendly, kind concern for the
family and relations of one whom they found
respectful. It is a piece of common civility,
which ought to proceed from a principle of Chris-
tian love, and then it is sanctified. And by speak-
ing of her, (she over-hearing it,) they drew her
to listen to what was further to be said. Behold,
in the tent, said Abraham. Where else than in her
lace? Note, 1. The daughters of Sarah must
learn of her, to be chaste keepers at home,
Titus, 2: 5. There is nothing got by gadding.
2. Those are most likely to receive comfort from
God and his promises, that are in their place,
and in the way of their duty, Luke 2: 8.
II. The promise is then renewed and ratified,
that she should have a son, v. 10, 14. Thus the
promises of the Messiah were often repeated in
the Old Testament, to strengthen the faith of
God’s people. We are slow of heart to believe,
and therefore have need of line upon line to the
same purport. This word of promise the apostle
quotes, Rom. 9: 9. as that, by the virtue of which
Isaac was born. Note, The blessings others
have from common providence, believers have
from the promise, which makes them very sweet, Lord?
x 10, Deut. 30:3. Ps. 90:13
12:13. Job 2:10.
1 John 1:8.
17. Zech. 8:6. Matt. 3:9. 19:26.
Luke 1:37. Eph. 3:20. Phil. 3:21.
y 4:9.
4:13, Heb, 11:19, o
- -,
25–27.
*3
*ind to them as to suffer sin upon them.
and very sure. The spiritual seed of Abraham
owe their life, and joy, and hope, and all, to the
promise. They are born by the Word of God,
1 Pet. I : 23. -
III. Sarah thinks this too good news to be
true, and therefore cannot as yet find in her heart
to believe it. Sarah laughed within herself.
It was not a pleasing laughter of faith, like
Abraham's, ch. 17: 17. but a laughter of doubt-
ing and mistrust. The same thing may be done
from very different principles, which God only
can judge of, who knows the heart. Sarah's
great objection was their age. * I am wazed
old; My lord is old also.” Observe here, 1.
Sarah calls Abraham her lord; it was the only
good word in this saying, and the Holy Ghost
notices it to her honor, and recommends it to the
imitation of all Christian wives, 1 Pet. 3: 6.
Thus must the wife reverence her husband, Eph.
5: 33. And thus must we notice what is spoken
decently and well, to the honor of them that speak
it, though it may be mixed with that which is
amiss, over which we should cast a mantle of love.
2. Human improbability often sets up in contra-
diction to the divine promise. The objections
of sense are very apt to stumble the weak ſaith
even of true believers. It is hard to cleave to
the First Cause, when second causes frown.
IV. The angel reproves the indecent expres-
sions of her distrust, v. 13, 14. Observe, 1.
Though Sarah was most kindly and generously
entertaining these angels, yet, when she did amiss,
they reproved her for it, as Christ did Martha in
her own house, Luke 10: 40, 41. If our friends
be kind to us, we must not therefore be so un-
- 2. God
gave this reproof to Sarah by Abraham her hus-
band; to him. He said, Why did Sarah laugh?
Perhaps, he had not told her of the promise; if he
had, with its ratifications, she would hardly have
been so surprised at it now. Or, Abraham was
told of it, that he might tell her of it; mutual
reproof, when there is occasion ſor it, is one of
the duties of that rélation. 3. The reproof itself
is plain, and backed with a good reason. Where-
fore did Sarah laugh? Note, (1.) It is good
to inquire into the reason of our laughter, that it
may not be the laughter of a fool, Eccl. 7: 6.
(2.) Unbelief and distrust are a great offence to
God. He justly takes it ill, to have the objec-
tions of sense set up in contradiction to his prom-
ise, as Luke 1: 18. Here is a question asked,
which is enough to answer all the cavils of flesh
and blood; Is any thing too hard for the
Heb. too wonderful, that is, Is any
z Ps. 44:21. Prov. 12:19. Mark 2:8.
john 18:17, John 2:25, Rom. 3:19,
PRACTICAL OBSERVATIONS.
V. 1–15: We should not ‘be forgetful to entertain stram-
gers; for thereby some have entertained angels unawares;”
may, the Lord of angels Himself; as indeed we always do, when
for his sake we entertain one of the least of his brethren.—Though
our condescending Lord does not vouchsafe to us his personal
visits, yet still, by his Word and Spirit, he stands at the door
and knocks;” and when we are inclined to open, IIe deigns to
enter; and by his gracious consolations provides a rich enter.
tainment, on which ‘He sups with us, and we with Him.”
(Rev. 8:20–22.)—Even the strongest believers need repeat-
y
- . - Verses 9–12.
This attention to Abraham’s concerns would gradually show him
whom he had entertained. At first, they inquired after Sarah, who
was in her tent, and then one of them, Jehov AH., (as it must appear to
every.plain reader, spake to Abraham respecting that promise as his
quon, which had been given in the foregoing chapter by the Almighty
od; and He expressly engaged for its accomplishment (JNote, 17:
19—21.) But as this had been delayed, till it had become unprece-
dented, according to general observation : Sarah, who heard what
passed, “laughed within herself;’ and spake words, not very dissimi-
lar to those of Abraham in the preceding chapter. Yet the heart-
searching God saw, that her’s was the expression of unbelief; and
his, of faith, admiration and joy.—‘According to the time of life,”
is supposed to mean the usual term of pregnancy. Scott.
(9.). Tent.] ‘The woman’s apartment.” PATRick.
Verses. 13–15. - -
Here the Speaker is expressly called JEHow AH-By manifesting
that He was acquainted with what Sarah did secretly, Fe showed
that He could accomplish his word, however contrary to the ordi-
fulfil his largest promises.
can be a cause to no effect, but
ed confirmations of their faith, and in trying circumstances
sometimes ‘stagger through unbelief.”—One sin is commonly
the introduction to another: and it is hardly to be expected
that we should strictly adhere to truth, when we allow our-
selves to question the divine veracity: but those whom the
Lord loves, he rebukes,’ silences, and brings to repentance,
when they sin against Him. Our discouragements also would
be greatly removed, and our temptations prevented, did we
more fully realize the alinighty power of God, as engaged to
- SCOTT.
nary course of things. The conduct of Sarah showed great weak-
ness, and was exceedingly faulty ; yet the rebuke was very gen'e
and connected with a renewal of the promise Še rºt. '
, (14.) Is any thing too hard for the Lord?] ‘ It is very difficult to be-
lieve that a promise, which refers to some natural cvent, can possibly be
fulfilled, but through some natural means. And yet, what is nature
but an instrument in God’s hands [Though God is too merciful to
interfere with the “established order of nature so often, as to nullify
that reason He has given us, to perceive the relation of anteceliºs
and consequents, on which our every action depends.] What we call
natural effects, are all performed by supernatural agency: for nature
i. e. the whole system of inanimate things, is as inert as an V of thé
particles of matter, of une aggregate of which it is composed; and
- - - as it is excited by sovereign power.
This is a doctrine of sound philosophy; and should be carefully con-
sidered by all, that men may see, that, without an over ruling and
universally energetic Providence, no effect whatever can be brºught
about. God sometimes chooses to act supernaturally, i. e indep, ind-
ent of “general laws,” that we may see that there is a God, who
- [33]
tº
B. C. 1898.
.Abraham informed concerning Sodom.
GENESIS, XVIII.
16 || And the men rose
up from thence, and look-
ed towards Sodom ; and
Abraham went with them
* to bring them on the
way. - -
17 And the Lord said,
* Shall I hide from Abra-
ham that thing which I
do.
18 Seeing that Abra-
ham shall surely “become
a great and mighty nation,
and all the nations of the
earth shall be blessed in
him P -
19 For "I know him,
that he will “command
his children and his
household after him, and
they shall keep the way
of the Lo RD, to do justice
and judgment: " that the
LoRD may bring upon
Abraham that which he
hath spoken of him.
20 And the Lord said,
Because & the cry of Sod-
Om and Gomorrah is
great, and because their
* Sin is very grievous;
21 I will go down
now, and *see whether
they have done altogeth-
er according to the cry of
it, which is come unto me;
and if not, "I will know.
22 And" the men turn-
ed their laces from thence,
and went toward Sodom :
but Abraham "stood yet
before the Lord.
[Practical Observations.]
a Acts 21:5. Rom. 15:24. 3 John 6.
b 2 Kings 4:27. Ps. 25:14. Am. 3;7.
john #15. Jam. 233.
c See on 12:2,3.−22:17, 18. Ps. 7.2:17.
Acts 3:25,26. Gal. 3:8,14. Eph. 1:3.
d 2 San. 7:20. Ps. 1:6. John 21:17,
2 Tim. 2:19
e Hºſº,
Deut. 4:9,10. 6.67. 11:
19–21
2:46. Josh. 24:15. Job 1:
22:
f iſsºm. 3:3031. Acts 27:23,24,31.
g 4:10. 19:13. Jam. 5:4.
h 13:13
i ſãº. Ex. 38. 33.5. Mic. 1:3.
John 6:38 l Thes. 4:16.
k Jer. 17:1. Zeph. 1:12, Iſeb. 4:13.
1 Deut. 8:2. 13:3
m 2 -
. 19:1.
n Ps. 106:23. Jer. 15:1. 18:20. Ez.
22:30. Acts 7:55.
V. 16–22.
The righteous
thing so secret as to escape his cognizance? No,
not Sarah’s laughing, though it was only within
herself: Or, Is any thing so difficult as to ex-
ceed his power? No, not the giving of a child to
Sarah in her old age. - &
W. Sarah foolishly endeavors to conceal her
fault, v. 15, thinking nobody could disprove her:
she told this lie, because she was afraid; but it
was in vain to attempt concealing it from an all-
seeing eye. Now, 1. There seems a retraction
of her distrust; perceiving it was a divine prom-
ise which had been made, she renounces all
doubts about it. ar
sinful attempt to cover a sin with a lie. It is a
shame to do ainiss, but a greater shame to deny
it; for thereby we add iniquity to iniquity. Fear
of a rebuke often betrays us into this smare. See
Isa. 57: 11. Whom hast thow feared, that
thow hast lied? He that covers his sin, cans
not prosper; for the day is coming, which will
discover it.
V. 16–22. The messengers having despatch-
ed one part of their business, came now to what
remained: Sodom is to be destroyed, and they
must do it, ch. 19: 13. Note, As with the Lord
there is mercy, so to Him belongs vengeance.
Pursuant to their commission, we here find, 1.
They looked toward Sodom, v. 16. that is, in
wrath: as God is said to look unto the host of
the Egyptians, Exod. 14: 24. Note, Though God
has long seemed to commive at sinners, and they
have inferred that He does not see, or regard;
yet, when the day of his wrath comes, He will
look towards them. 2. They went toward Sod-
om, v. 22. and accordingly, we find two of them
at Sodom, ch. 19: I. Whether the third was
the Lord, before whom Abraham yet stood, and
to whom he drew mear, v. 23. as most think, or
whether the third left them before they came to
Sodom, and the LORD before whom Abraham
stood, was the Shechinah, or that appearance of
the Divine Glory which Abraham had formerly
seen and conversed with, is uncertain. How-
ever, we have here, (1.) The honor Abraham did
his guests; he went with them to bring them
on the way, as one desirous to pay the utmost
respect to them. This is a proper civility to our
friends; but it must be done, as the apostle di-
rects, (3 John 6.) after a godly sort. (2.) The
honor they did him; for those that honor God,
He will honor; God communicated to Abraham
his purpose to destroy Sodom, and not only so,
but entered into conference with him concerning
it. Having taken him, more closely than be-
fore, into covemånt with Himself, ch. 17. He here
admits him into more intimate communion than
ever, as the man of his counsel. Observe here,
I. God’s friendly thoughts concerning Abra-
ham, v. 17—19. If Abraham had not brought
them on their way, perhaps he had not been thus
favored; but he that loves to walk with wise
men, shall be wise, Prov. 13: 20. See how God
is pleased to argue with Himself, v. 17—20.
Thus does God, in his counsels, express Himself,
aſter the manner of men, with deliberation. But
PRACTICAL OBSERVATIONS.
our households, it is not only an acceptable
Lord exactly determines the de-
But, 2. There was withal a
all men.
why must Abraham be admitted to this council '!
God here gives two reasons. -
1. Because he is a friend and a favorite. He
is to become a great mation; and not only so,
but the Messiah is to come from his loins. Note,
The secret of the Lord is with them that fear
Him, Ps. 25: 14. Prov. 3: 32. Those that by
faith live a life of communion with God, cannot
but know more of his mind than others, though
not with a prophetic, yet with a prudential, prac-
tical knowledge. They have a better insight
than others into what is present, (Hos. 14:9. Ps.
107:43.) and a better foresight of what is to
come, at least, so much as suffices for their com-
duct and comfort. .
2. Because he will teach his household, v. 19.
Consider this, (1.) As a very bright part of
Abraham’s character and example. He not only
prayed with his family, but taught them, nay,
commanded them, and was prophet and king, as
well as priest, in his own house. Observe, God
having covenanted with him and his seed, and his
household being circumcised, pursuant to it, he
was very careful to teach and rule them well.
Those that expect family-blessings, must make
conscience of family-duty... Abraham not only
took care of his children, but of his household;
his servants were catechised servants. Masters
of families should instruct, and inspect all under
their roof. The poorest servants have precious
souls that must be looked after. Abraham made
it his care and business to promote practical re-
ligion in his family. He did not fill their heads
with matters of nice speculation, or doubtful dis-
putation; but taught them to keep the way of
the Lord, and to do judgment and justice,
that is, to be serious and devout in the worship
of God, and to be honest in their dealings with
Abraham, herein, had an eye to pos-
terity, that religion might flourish in his family,
when he was in his grave. This was ſulfilling
the conditions of God’s promises to him. Those
only can expect the benefit of the promises, that
º conscience of their duty. • *
(2.) We may consider this as the reason why
God would make known to him his purpose con-
ceraing Sodom, because he was communicative
of his knowledge, and improved it for the benefit
of his charge. Note, To him that hath, shall be
given, Matt. 13: 12–25. 29. Those that make
a good use of their knowledge, shall know more.
II. God’s friendly talk with Abraham; in
which He makes known his purpose concerning
Sodom, and allows a liberty of application to
JHim about that matter. 1. The ..i. against
Sodom, v. 20. Note, Some sins, and the sins of
some sinners, cry aloud to Heavenſor vengeance.
The iniquity of Sodom was crying iniquity, that
is, so very provoking, that it even urged God to
punish. 2. The inquiry He would make on this
evidence, v. 21. Not as if there were any thing
concerning which God is in doubt; but He is
pleased thus to express Himself after the manner
of men, (I.) To show the incontestable equity of
all his judicial proceedings. Men are apt to sug-
service, and con-
gree of criminality, both of individuals and nations, and pro-
portions his punishments to their sins; but, alas! the more
particular the scrutiny is, the more numerous and atrocious
abominations are generally detected and exposed.—The Lord
graciously notices our attention to family-religion; and when
we use our authority, and ability, in governing and instructing
ducive to the diffusion and continuance of piety in the world;
but is the means also of entailing spiritual advantages on our
posterity: while the neglect of it is often visited by sore judg-
ments on them, as in the case of Lot, of Eli and of Jehosha-
phat. - º SCOTT.
X. .*.
does not confine Himself to one way of working, but with means,
without means, and even against natural means, accomplishes the
gracious purposes of his mercy in the behalf of man.” -
Dr. A. CLARKE.
- Verse 17 *
Shall I hide, &c.] ‘That is, I will not hide. A common mode of
expression in Scripture; a question asked where an affirmative is de-
signed : as, Do men gather grapes of thorns 3 Men do not gather, &c.”
IDEM.
Verses 18, 19.
The promises to Abraham and his posterity, and, through Christ,
to the nations of the earth, were absolute ; yet Abraham’s conduct
was an essential part of the gracious plan. Scott.
(19.) Keep the way of the Lord.]. “Adhere to the belief and worship
4
of the true God, in opposition to the general corruption of the idola-
trous nations among whom he lived.” Hewlett.
- - Verse 22. ... • \-
The two, whom we suppose to have been created angels, depart-
ed at this time ; and accordingly two entered Sodom at evening:
while the One, called JEHow AH throughout the chapter, continued
with Abraham, who ‘stood yet before the Lord ;’ before the same
Person with whom he had hitherto been communing, , Scott.
* Le Clerc and Hesse remark, that this ancient portion of sacred
history probably gave rise to the mythological representations of the
Greeks and Romans; in which the gods are said to have made their
appearance on earth in the form of men. See Homer, Ovid, &c.”
4. * IIEwlett.
B. c. 1898. - .
•Abraham intercedes for Sodom.
GENESIS, XVIII.
*
23 || And . Abraham
° drew near, and said,
PWilt thou also destroy
the righteous with the
wicked 2
24 Peradventure q there
be fifty righteous within
the city: wilt thou also
destroy and not spare
the place for the fifty
fighteous that are there-
IIl
25 That be far from
thee to do after this man-
ner, to slay the righteous'
with the wicked: and
that ‘the righteous should
be us the wicked, that be
far from thee: “Shall not
*the Judge of all the
earth do right?
26 And the Lord said,
y If I find in Sodom fifty
righteous within the city,
then I will spare all the
place for their sakes.
27 And Abraham an-
swered and said, Behold
now, * I have taken upon
me to speak unto the
LoRD, which am but” dust
and ashes. .
28 Peradventure there
shall lack five of the fifty
righteous:” wilt thou des-
troy all the city for lack
of five 2 And He said,
*If I find there forty and
five, I will not destroy it.
9 And he spake unto
him yet again, and said,
Peradventure there shall
be forty found there.
And He said, I will not
do it for forty's sake.
30 And he said unto
him, " Oh, let- not the
LoRD be angry, and I
will speak: Peradventure
there shall thirty be found
there. And He said, I
will not do it, if I find
thirty there. ----
est that his way is not equal; but let them
É. that his judgments are the result of an
eternal council, and are never rash or sudden re-
solves. He never punishes on report, or com-
mon fame, or the information of others, but on
his own certain and infallible knowledge. (2.)
To give example to magistrates, and those in
authority, with the utmost care and diligence to
inquire into the merits of a cause, before they
give judgment on it. (3.) Perhaps the decree is
here spoken of as not yet peremptory, that room
and encouragement might be given to Abraham
to make intercession for them. Thus God looked
- if there were any to intercede, Isa. 59: 16.
W. 23–33. . God had spoken to Abraham his
purposes concerning Sodom; thence Abraham
takes occasion to speak to God on Sodom’s be-
half. Note, God’s word then does us good,
when it ſurnishes us matter for prayer, and ex-
cites us to it. Observe, - -
I. The solemnity of Abraham’s address to God:
on this occasion, v. 23. Abraham drew near.
The expression intimates, 1. A holy concern; he
engaged his heart to approach to God, Jer. 30:
21. “Shall Sodom be destroyed, and I not speak
one good word for it?” 2. A holy confidence;
lie drew near with an assurance of faith, drew
near as a prince, Job 31: 37. Note, When we
pray, we should remember that we are drawing
near to God, that we may be filled with a rever-
ence of Him, Lev. 10: 3.
II. The general scope of this prayer. It is the
first solemn prayer we have on record in the Bi-
ble. Abraham, no doubt, greatly abhorred the
wickedness of the people of Sodom, and yet he
prayed earnestly for them. - Note, Though sin is
to be hated, sinners are to be pitied and prayed
for. God delights not in their death, nor should
we, but deprecate it. 1. He begins with a prayer
that the righteous among them might be spared,
and not involved in the common calamity; hav-
ing an eye particularly to just Lot, whose disin-
genuous carriage toward him he had long since
forgiven and forgotten; witness his friendly zeal
to rescue him before by his sword, and now by
his prayers. 2. He improves this into a petition,
31 And he said, ° Be-
And & He said, I will not
that all might be spared for the sake of the right-
eous that were among them, God himself coun-
tenancing this request, and in effect putting him
on it by his answer to his first address, v. 26.
Note, We must pray, not only for ourselves, but
others; for we are members of the same body, at
least, of the same body of mankind. All we are
brethren.
III. The particular graces eminent in this
prayer. º
I. Great faith; the prayer of faith is the
prevailing prayer. He acts faith especially on
the righteousness of God, and is very confident,
God will not destroy the righteous with the
wicked, v. 23, 25. We must never entertain
any thought that derogates from the honor of .
God’s righteousness. See Rom. 3: 5, 6. , Note,
The righteous are mingled with the wicked in
this world. Among the best there are, common-
ly, some bad, and among the worst some good.
Even in Sodom, one Lot. Yet God will not,
certainly He will not destroy the righteous
with the wicked. Though in this world they
may be involved in the same common calamities,
yet in the great day, a distinction will be made.
The righteous shall not be as the wicked; v.
25; they may suffer with them, yet not like them.
Common calamities are quite another thing to the
righteous, than what they are to the wicked, Isa.
27: 7. The Judge of all the earth will do
right; undoubtedly He will, for He is the Judge
of all the earth; this is the apostle’s argument,
Rom. 3: 5, 6. God never did, nor ever will do,
any wrong to any of the creatures, either by with-
holding that which is right, or by exacting more
than is right, Job 34: 10, 11.
2. Great humility. (1.) A deep sense of his
own unworthiness, v. 27, 31. he speaks as one
amazed at his own boldness. Note, The great-
est men are but dust and ashes, mean and vile,
before God; despicable, frail and dying. It be-
comes us reverently to acknowledge this, and to
feel that the access we have to the throne of
grace, and the freedom of speech allowed us, are
just matter of humble wonder, 2 Sam. 7: 18.
(2.) An awful dread of God’s displeasure, v. 30,
u Job 8:3. 34:17–19. Ps. 58:11. 94:
2, 98:9. Rom. 3:6
hold now I have taken .
upon me to speak unto
the Lord : Peradventure
there shall be twenty
found there. And He
said, I will not destroy it
for twenty’s sake.
32 And he said, ‘Oh,
let not the LoRD be angry,
and I will speak yet but
this once : Peradventure
ten shall be found there.
destroy it for ten's sake.
33 And the Lord went
his way, as soon as he
W. 23–33. ‘The effectual fervent prayer of a righteous
man, availeth much:” and the ungodly are little aware how
deeply they are indebted, as to temporal comforts, and that
long-suffering, which frequently makes way for their conver-
sion and salvation, to the prayers of the very persons whom.
they despise and injure; nay, a number, in any nation or city,
who stand in the gap by their intercessions and exertions, are
a stronger defence, than armies, navies, or fortifications.—
It is our duty and privilege, thus to stand before the Lord, in
behalf of our relatives, friends, brethren, and country, and
all on whom we apprehend the wrath of God is about to be
poured. And though our unworthiness and vileness, compar-
ed with his majesty and holiness, must frequently excite a
consciousness, how unmeet we are thus * to approach unto.
had left communing with 3. Ec. 12:7: , Is. 64:8. 1 Cor. 15:47,
- 48. 2 Cor. 5:1.
Abraham: ‘and Abra- * Nºt-19. king 20:33:33.
ham returned unto his cº’” w
d 44; 18. Judg. 6:39. Esth. 4:11–16.
place. i.;s;*
o Ps. 73:28. Jer. 30:21. Heb, 10:22. e #, º 11:8. 18:1. Eph. 6:18.
20:4. Num. 16:22. . Zł: l ( . tº O. §: 10.
* ... iii". .a.s...”.” f É.iš. I. 62.67. Jam. 5:15–
32. • * - Gr. 5:1. 7: 17. 1 John 5:15,16.
** * * * * * g Ex. 34:6,7. Ps. 86:5. Mic. 7:18.
r Acts 27.24. s Jer. 12:1 Épºº, o
t Job 8:20. 9:22,23. Ec. 7:15. 8:12, h 1622. 32:26.
13. Is. 3:10,11. 57:1,2. Mal. 3:1S. i 31:55.
PRACTICAL OPSERVATIONS.
God;’ yet, coming through our great and merciful High Priest
to a throme of Grace, we, sinful dust and ashes, need not ſear,
that the Lord will be angry at our humble, compassionate, and
fervent, petitions: for they are ‘spiritual sacrifices, acceptable
to God through Jesus Christ.” We shall always find Him
more ready to hear, than we to ask; and shall commonly dis-
continue our requests, before He ceases to grant them. Yet
in many cases we must be satisfied with the assurance, that
our ‘prayers will return into our own bosom.”— In praying
for sinners, we should be careful not to impeach the justice
of God in their condemnation: for we could not desire, that
the destruction of the finally impenitent should be prevented.
Scott.
- Verse 23–26. -
• Abraham does not plead, that the wicked may be spared for their
own sakes, or because it would be too severe to destroy them.—This
would have been siding with sinners against God!—Thus Christ
makes intercession for sinners; not by arraigning the divine law,
not by alleging aught in extenuation of human guilt; but by plead-
ing his own obedience unto death.’ Fuller, in Scott.
Verse 32. -
Ten.] Probably Abraham thought he had now got within the limits
of Lot's family. “Not a soul seems to have been won over, by Lot's
an anticipation of the future incarnation of the Son gº God.
residence in the place, to the worship of the true God.” Fuller.
Scott.
- e. Verse 33.
Surely this is calculated to convey to us the idea of a visible ap-
pearance, and a personal conference . But “no man hath seen God
at any time ; the only-begotten Son, who is in the bosom of the
Father, He hath declared him :” and thence we inſer, that this was
x john 5:22–37. 3 Cor. 5:10.
y Is. 65:8. Ez. 22:30. Matt. 24:22. .
Z 30–32. Ezra 9:6. Job 42:6–8.
6:5.
a 2:7. 3:19. Job 4:19. Ps. 8:4. I44:
Scott.
[95]
B. C. 1898.
Two angels visit Lot:
GENESIS, XIX.
CHAP. XIX.
Ln4, entertains two angels, 1–3. The
al-andoned Sodomites are smitten
with blindness, 4–II. Lot is warn-
est, and in vain warns his sons-in law,
12–14. He is directed to flee with
his family to the mountain, but ob-
tains leave to retire to Zoar, 15–23.
Sodom and Gomorrah are destroyed ;
and Lot's wife, looking back, be-
comes a pillar of salt, 24–26. Abra-
ham beholds the destruction of So-
dom, &c. 27–29. Lot retires from
Zoar, and is betrayed into di unken-
ness and incest ; 30–35. The birth
of Moab and Ammon, 33–38.
ND there came a two
angels to Sodorn at
even ; and Lot sat in the
gate of Sodom: and Lot
seeing them," rose up to
meet them ; and he bow-
ed himself with his face
toward the ground;
2 And he said, Behold
now, my lords, turn-in, I
pray you, into your ser-
vant's house, and tarry
al. night, and wash your
feet, and ye shall arises
up early, and go on your
ways. And they said,
° Nay, but we will abide
in the street all night.
3 And he " pressed
upon them greatly; and
they turned in unto him,
and entered into his
house: and he made
them “a feast, and did
bake funleavened bread,
and they did eat.
4 || But 5 before they
lay down, the men of the
city, even the men of
Sodom, compassed the
house round, both old
and young, " all the peo-
ple from every quarter.
5 And they called unto
Lot, and said unto him,
! Where are the men
which came in to thee
this night 2 bring them
out unto us, that we may
know them.
6 And Lot went out at
the door unto them, and
shut the door after him,
7 And said, “I pray
you, brethren, do not so
wickedly.
a 18:1,2,22.
b 18:2–5. Job 31:32. Heb. 13:2.
‘c Judg. 19:17–21. Luke 24:28,29. Acts
d §e 4:8. Luke 14:23. 2 Col'.
32. Note, [1..] Such is the importunity of be-
lievers in addressing God, that were they dealing
with a man, they could not but fear he would be
angry. But He is God and not man; the
prayers of the wp:right, are his delight, and He
is pleased when He is wrestled with in prayer.
[2.] Even when we receive special tokens of di-
vine favor, we ought to be jealous, lest we make
ourselves obnoxious to the divine displeasure;
and therefore must bring the Mediator with us
by faith, to atone for the iniquity of our holy
things. - * - -
3. Great charity. (1.) A charitable opin-
ion of Sodom’s character: bad as it was; he
thought there were several good people in it. It
becomes us to hope the best of the worst places.
the two, it is better to err in that extreme.
(2.) A charitable desire of Sodom’s welfare: he
used all his interest at the throne of grace for.
mercy for them. We never find him so earnest
in pleading with God for himself and his family,
as here for Sodom.
4. Great boldness, and believing confidence.
s God granted much, he still begged more, with
the hope of gaining his point. He brought the
terms as low as he could for shame, and perhaps
so low, that he concluded they would have been
spared. - -
IV. The success of the prayer. He that thus
wrestled, prevailed wonderfully; as a prince he
had power with God: it was but to ask and
have. 1. God’s general good-will consented to
spare the wicked for the sake of the righteous.
See how swift God is to show mercy; He even
seeks a reason for it. See what great blessings
good people are to any place, and how little those
befriend themselves, that hate and persecute
them. 2. His particular favor to Abraham in
that He did not leave off granting, till Abraham
left off asking. Such is the power of prayer.
Why then did Abraham leave off asking, when
he had prevailed so far? Either, Because he
owned they deserved to perish, if there were not
so many as ten; as the dresser of the vineyard,
who consented the barren tree should be cut down,
if one year’s trial more did not make it fruitful,
Luke 13: 9. Or, Because God restrained his
spirit from asking further. When God has de-
termined the ruin of a place, He forbids it to be
prayed for, Jer. 7: 16.—11: 14.—14: 11. -
Lastly, The breaking up of the conference, v.
33. The visions of God must not be constant in
this world, where it is by faith only we are to
set God before us. God did not go, till Abra-
ham had said all he had to say; for He is never
weary of hearing prayer, Isa. 59: 1. Abra-
ham returned unto his place, not puffed up,
nor by these extraordinary interviews taken off
from the ordinary course of duty; he returned to
his place, to observe the event; and it proved
that his prayer was heard, and yet Sodom not
spared, because there were not ten righteous in
it. We cannot expect too little from man, nor
too much from God. -
CHAP. XIX. V. 1–3. The contents of this
chapter we have, 2 Pet. 2: 6–8. . . .
These angels, it is likely, were two of the three
that had just before been with Abraham; the two
created angels sent to execute God’s purpose
concerning Sodom. There was but one good
man in Sodom, and these heavenly messengers'
soon found him out. Wherever we are, we should
inquire out those that fear God, and associate
ourselves with them;... Inquire who is worthy,
and there abide. Those of the same country,
when in a foreign country, love to be together.
Lot sufficiently distinguished himself from his
neighbors, at this time, which plainly marked
him. He that did not act like the rest, must not
fare like the rest: when the rest, it is likely,
were tippling and drinking, he sat alone, waiting
an opportunity to do good. . He was extremely
respectful to men whose mien and aspect were
sober and serious, though they came not in state.
He was hospitable, and free and generous in his
invitations and entertainments. When the an-
gels try whether he were hearty in the invitation,
their refusal but makes him more importunate.
Partly, because he would by no means have them
expose themselves in the street of Sodom; and
partly, because he was desirous of their company
and converse. He had mot seen two such homest
faces in Sodom this great while. Note, Those
that live in bad places, should know how to value
the society of the wise and good, and earnestly
desire it. When the angels accepted his invita-
tion, he treated them nobly; be made a ſeast for
them, and thought it well-bestowed. Note, Good
people should be (with prudence) generous people.
V. 4—11. Now it appeared, that the cry of
Sodom was no louder than there was cause for.,
This night’s work was enough to fill the measure
For we find here, I. They were all wicked, v.4.
Old and young, and all from every quarter, en-
gaged in this vile riot; the old were not past it,
and the young were soon come up to it; either
they had no magistrates to keep the peace, and
protect the peaceable; or their magistrates were
themselves aiding and abetting. Note, When
the disease of sin is become epidemic, it is fatal.
to any place, Isa. 1: 5–7.
II. They were sinners before the Lord eac-
ceedingly, ch: 13: 13. arrived at the highest
pitch of wickedness, for, 1. It was the most un-
natural and abominable wickedness they were
now set upon, a sin that still bears their mame,
Sodomy. They were carried headlong by those
vile affections, (Rom. 1: 26; 27.) which are
worse than brutish, and the eternal reproach of
the human nature; and which cannot be thought
of, without horror, by those that have the least
spark of virtue, and any remains of conscience.
Note, Those that allow themselves in unnatural
uncleanness, are marked for the vengeance of
etermal fire. See Jude 7.
2. They were not ashamed to own it, and to
prosecute their design by force and arms. The
practice had been bad enough, had it been carried
on by intrigue; but they proclaim war with vir-
tue, and bid open defiance to it. Hence daring
sinners are said to declare their sin as Sodom,
Isa. 3: 9. Note, The impudent in sin, generally
prove impenitent in sim; and it will be their ruin.
Those have hard hearts indeed, that sin with a
high hand, Jer. 6: 15.
- 28:24. 1 Cor. 5:8. i Lev. 1; *; # º: #. k #. 19:23. 1 Sam. 30:23,24. Acts
3:6. :R3, :239, } Prov. 4:16. 6:18. 1:9. 3:9. Ez. 16:49,51. att. ll: :20. ”
e #–3. 21:8. Luke 5:29, John ; 13:13, 18:20. Ex. 16:2. Jer. 5:1–6, 23:24., Rom; 1:26,27. 1 Cor. 6:9. I | Ex, 32:22.
f Ex. 12:15,39. Judg. 6:19. 1 Sam. 31. Matt. 27:20–25. Tim.1:10. Jude 7.
!
NOTES. Verses 4, 5.
CHAP. XIX. V. 1.
with the filthy conversation of the wicked 3
The apostle Peter says, that “Lot was vexed
or that righteous man,
This simple narration conveys more
treme and unparalleled wickedness of Sodom, and of all ranks and
forcibly an idea of the ex-
dwelling among them, in seeing and hearing, vexed his righteous .
soul from day to day with their unlawful deeds.” We must there-
fore conclude, that his character was upright, and on the whole his
example good. -
situation, into which he had intruded himself; nor was he able to
set his face like a flint against the wicked inhabitants of Sodom.
Scott.
Sat in the gate.] For further allusion to this most ancient custom,
see 34; 20. Deut. 21:19. Ruth 4: 1, &c. ED.
*. Verse 2. -
Turn in..] ‘ In the east, then, as now, there were no inns, (except
the caravanserais, where shelter alone is provided,) but strangers
either passed the night in the square of the city, or in private houses,
hospitably offered ; see Judg. 19: 15.” Ros ENM.
But he wanted firmness, and was not fit for the,
descriptions of its inhabitants, than could the most labored descrip-.
tions and rhetorical declamations; and is a most beautiful example
of giving intimations concerning practices, too shameful to be men-
tioned, in language which excites no other sensation than indig-
nation and horror. - Scott.
* Verses 6–9. .
The regard to the rites of hospitality, which Lot expressed on this
occasion, was very commendable : but, having used all proper
means of preserving his guests, he ought to have left the cause with
God; and on no account to have made a proposal to the outrageous
sodomites entirely inconsistent with every moral obligation. It may
indeed be ascribed in part to the excessive perturbation of his mind
but probably his judgment was rather perverted, and his feelings
blunted, by the conversation and example of his profligate neighbors.
[96]
B. c. 1898.
Lot admonished to leave Sodom.
GENESIS, XIX.
8 Behold now,” I have
two daughters which
have not known man;
let me, I pray you, bring
them out unto you, and
do ye to them as is good
in your eyes: only unto
these men do nothing;
for "therefore came they
under the shadow of my
roof. ". - -
9 And they said,” Stand
back. And they said
again, P.This one fellow
came in to sojourn, and
he will needs be a judge:
now will we deal worse
with thee, than with
them. & And they pressed
sore upon the man, even
Lot, and came near to
break the door. -
10 But the men put
forth their hand, and
pulled Lot into the house
'to them, and shut to the
door. . . . . . .
11 And they smote the
men that were at the door
of the house with ‘blind-
ness, both small and
great: so that "they wea-
ried themselves to find
the door. -
12 || And the men said:
unto Lot, ‘Hast thou here
any besides?" son-in-law,
and ºthy sons, and thy
daughters, and whatso-,
ever thou hast in the city,
bring them out of this
place. - -
13 For we will destroy
this place, because the
* cry of them is waxen
great before the face of
the Lord, and Y the Lord
hath sent us to destroy it.
14 And Lot went out,
and spake unto his sons-
V. 1–15. Angels still invisibly encamp round the righteous,
8. When Lot interposed, with all mildness, to his safety in return. Angels preserve those that
check the rage of their lust, they were most in-
solent and abusive to him. He ventured himself
among them, v. 6. and spoke civilly to them, v.
7. and being greatly disturbed at their vile at-
tempt, made an unadvised and unjustifiable offer
to them, v. 8. Of two evils we must choose the
less; but of two sins we must choose neither, nor.
ever do evil, that good may come of it. But you
might as well offer reason to a roaring lion and a
raging bear, as to these headstrong sinners, gov-
erned only by lust and passion. Lot’s arguing
but exasperates; and, to fill up the measure of
their wickedness, they fall on him. (1.) They
ºridicule him, charge him with pretending to be
a magistrate, when not so much as a free-man of
their city, v. 9. Note, It is common for re-
provers to be unjustly upbraided as usurpers; and
while offering the kindness of a friend, to be
charged with assuming the authority of a judge:
as if a man might not speak reason, without
taking too much on him. (2.) They threaten
him, lay violent hands on him; and the good man
is in danger of being pulled in pieces by this out-
rageous rabble. Note, [1..] Those that hate to
be reformed, hate those that reprove them,
though with ever so much tenderness. Pre-
Sumptuous sinners stifle their consciences, and
press hard on them, till they have seared them
and quite stopped their mouths, and so made
themselves ripe for ruin. [2.] Abuses offered to
God’s messengers, and to faithful reprovers, soon
fill the measure of a people’s wickedness, and
bring destruction without remedy. See Prov. 29:
1. and 2 Chron. 36: 16. If reproofs remedy
not, there is no remedy. See 2 Chron. 25: 16.
III. Nothing less than the power of an angel
could save a good man out of their wicked hands.
It was now past dispute what Sodom’s character
was, and what course must be taken with it; and
therefore the angels immediately give a specimen
of what they further intended. 1. They rescue
Lot, v. 10. Note, He that watereth, shall be
watered also himself. Lot was solicitous to pro-
tect them, and now they take effectual care for
in-law, which married
his daughters, and said,
* Up, get ye out of this
place ; for the Lord will
destroy this city: but
he seemed * as one that
mocked unto his sons-in-
law. -
15 And when the
morning arose, then the p ɺ
angels * hastened Lot, a #
*
tures and purposes of wicked men.
saying, Arise, take thy
wife, and thy two daugh-
ters which * are here ;
lest thou be consumed in
the finiquity of the city.
[Practical Observations.]
na 31–38. 42:37.
9:6. Rom. 3:8.
11 18:5.
o 1 Sam. 25:17. Prov.9:7,8. Jer. 3:3.
6:15. 8:12. Matt. 7:6.
Ex. 2:14. Acts 7:26–28. 2
šan. 2:16. Prov. 14:16, 17:
expose, themselves to danger by well-doing. 2.
They chastise the insolence of the Sodomites, v.
11. Justly were they struck blind, who had
been deaf to reason. Violent persecutors are
often infatuated, so that they cannot push on their
malicious designs against God’s messengers, Job
5: 14, 15. . Yet these Sodomites, after they
were struck blind, continued seeking the door to
break it down, till they were tired. No judg-
ments will, of themselves, change the corrupt na-
If their minds
had not been blinded, they would have said, as
the magicians, This is the finger of God, and
have submitted. But it was designed, not only
to end their attempt, but to be an earnest of their
utter ruin the next day. When God, in a way
of righteous judgment, blinds men, their condi-
tion is already desperate, Rom. 11: 8, 9.
W. 12–14. Here is the preparation for Lot’s
deliverance. Notice is given him of the approach
of Sodom’s ruin, v. 13. Note, holy angels are
ministers of God’s wrath for the destruction of
sinners, as well as of his mercy for the preserva-
tion and deliverance of his people. In this sense,
the good angels become evil angels, Ps. 78; 49.
He is directed to notify his friends and relations,
that they, if they would, might be saved with
him, p. 12. Now this implies a great duty,
namely, that we ought to do all we can for the
salvation of those about us, especially our rela-
tions. They do not ask if he knew any righteous
in the city fit to be spared, (they knew there
were none,) but what relations he had there;
that, whether righteous or unrighteous, they might
be saved with him. Note, It is good being akin
to a godly man. He applies himself accordingly
to his sons-in-law, v. 14. Observe, I. The fair
warming Lot gave them. Up, get you out of
this place. The manner of expression is start-
ling and quickening. It was no time to trifle.
They had not forty days, as the Ninevites. They
must escape now or never. At midnight this cry
was made. Such as this, is our call to the un-
converted, to turn and live. 2. The slight they
12. 27:3. Ec. 9:3. 10:13. Dan. 3:
19–22.
Y 2 Kings 6:18. Acts 13:11.
s Ec. 10:15. .
t 7:1. Num. 16:26. Josh. 6:22,23. Jer.
32:39.
u 14.
x 18:20. Jam. 5:4.
y 1 Chr. 21:15,16. Is. 37:36
6. 0.
Matt. 13:41,42,49,5
23. —12.
. Ez. 9:5,
Acts 12:
Judg. 19:24. Mark sº
a Ex. 9:21. Chr. . 36:16.
Prov. 29:1. Jer. 5:12–14. Luke 17:
28–30. Acts 17:32. 1 Thes. 5:3.
b Num. 16:24–27. Prov. 6:4,5. Luke
13:24,25. 2 Cor. 6:2. Heb. 3:7,8.
* Heb. are found.
f Or, punishment.
PRACTICAL OBSERVATIONS.
vengeance of eteraal fire:’ we shall see that the Lord hath not
and hospitality prudently shown for the Lord’s sake, will engage
his protection and a gracious recompense.—But to what a pitch
of wickedness do some sinners arrive! Who does not allow the
justice of God in the destruction of abandoned Sodom? and
could our eyes at once behold all those abominations, which
the Lord every moment witnesses in other cities and countries,
we should probably expect that they would share Sodom’s
doom. Indeed, ‘except the Lo R D of Hosts had left unto us a
very small remnant, even we should 'ere this, ‘have been like
unto Sodom and Gomorrah.” The good Lord increase that
remnant!— But when, at the day of judgment, God shall
“bring to light the hidden things of darkness, and manifest the
counsels of all hearts;’ and when the wicked shall “suffer the
(1 Cor. 15: 33.) He thus, however, gave them occasion, by violently
resenting so gentle and feeble an admonition, to manifest their exces-
sive depravity, in the most striking manner imaginable. Scott. .
(8.) “From Lot's proposal we see how sacred were the rights of hos-
pitality. [In this light they are still regarded in Asiatic countries.
* A main who has taken a stranger under his protection is bound to
defend him even with his life.” Dr. A. Clarke..] Perhaps he thought
they would not dare to accept his offer, as his daughters were be-
trothed (v. 14.) to two citizens of Sodom.
safe from harm.” - Ros ENM.
• , - Verse 11. * . -
The persons, thus smitten with blindness, seem not to have been
aware of their real-condition : but, supposing they saw objects which
O. T. WOL. I.
For therefore, i. e. to be
preceding chapter. (JMarg. Ref.)
without cause denounced the dreadful sentence, but shall won-
der at his patience and long-suffering towards them.–In at-
tempting to do good, or prevent evil, we must take care that
the methods which we adopt are justifiable: nor must we
commit a less sin to prevent others from perpetrating a greater.
—Nothing marks sinners more ripe for destruction, than when,
being mad on their lusts, they resent the least check, and will bear
no control: for ‘ he, that being often reproved, hardeneth his
neck, shall suddenly be destroyed, and that without remedy.”
And they who treat the friendly warnings of God’s servants
and ministers as idle tales and groundless fears, will be awful-
ly convinced of their mistake by the event. SCOTT.
indeed they did not see, they were entirely bewildered, and wearied
themselves with seeking the door, while incapable of perceiving
where it really was. Scott.
Blindness.] Some think the Hebr. will allow us to suppose they
were dazzled, and their sight rendered uncertain, by flashes of light.
So that, though they saw objects, they were deceived by their appear-
ance. Comp. 2 Kings 6: 18, &c. ED.
Verse 13. -
We will destroy...the Lord hath sent us...] This is the language of ser-
vants obeying orders; and very different from that emplog in the
COTT.
tº
Verse 14. w
JHarried J & Rather, were betrothed to.” Roseman. Clarke, &c.
B. C. 1898. GENESIS, XIX.
The destruction of Sodom.
16 And while he clin- put on this warning, He seemed to them as one
gered, the men laid hold that mocked. º º: .*.*. i
upon his hand, and upon *"..."; '. ...'; º i.
º g 4 tº 5 -
the hand of his wife, and knew not what he said; or that he was not in
upon the hand of his two earnest with them. They who lived a merry life,
daughters; "the LoRD and made a jest of every thing, made a jest of
being merciful unto him: that, and so perished. º: º who *:
€ ht him warned of their misery and danger by sin, make
#". .."; with- light of it, and think their ministers do but Jest;
Out the city such will perish, with their blood on their own
& heads. g
17And it came to pass, v. 15–23. I. Here is Lot's rescue. Early in
when they had brought the morning, his own guests, in kindness to him,
them forth abroad, that turned him out of doors, and his family with him,
he said, “Escape for thy v. 15. His married daughters perished with their
$42-, - behind unbelieving husbands; but those that continued
life; 5 look not behin with him were preserved with him. Observe
* o & y y y e y >
thee, neithel stay thou in iſ with "what gracious violence Lot was
all the plain; escape to brought out of sodom, o. ié. It seems, though
the mountain, lest thou he did not make a jest of the warning, as his
be consumed. sons-in-law, yet he lingered, he trifled, he did
18 And Lot said unto not make so much haste as the case required.
them, * Oh, not so, my Thus many, under some convictions about the
* heir spiritual state, and the necessity
Lord. misery of t p ~,
of a change, yet defer that needful work, and
19. Behºld nº.º. ºolisiº i.iii", jº'have
servant hath found grace been fatai º him, if the angels had not saved
in thy sight, 'and thou him with fear, Jude 23. Herein it is said, The
hastmagnified thy mercy, Lord was merciful to him ; otherwise, He
which thou hast showed might have justly left him to perish, since he was
sº G h to depart. Note, (1.) The salvation of
unto me in saving my sº * 1999; 5 ſe
* {}, . the most righteous must be attributed to God’s
º ..". º mercy, not their own merit. We are saved by
º 9 race. (2.) God’s power also must be acknow-
some evil take me, and I ſedged in bringing souls out of a sinful state. If
die. God had not brought us forth, we had never come
20 Behold, now, I this forth; (3.) If God had not been merciful to us,
city is near to flee unto, ou. lingering had been our ruin. |
it ... a ... lº e 2. With what gracious vehemence he was
i."...º.º.º. urged to make the best of his way, * º
gº & 5 forth, v. 17. (1.) He must still apprehend
it not a little one 2) m and ſimself in danger, and be quickened by the law
my soul shall live. of self-preservation to flee for his life. Note, A
21 And he said unto holy fear and trembling are necessary to work out
him, See,” I have accept- our salvation. (2.) He must therefore mind his
ed * thee concerning this business with the utmost care and diligence;
thing also, that I will " hanker aſter Sodom; not loiter by the way,
º this . for it would all be made one dead sea; he must
*Y, mot take up short of the place of refuge appointed
for the which thou hast him. Such are the commands given those who
spoken. through grace are delivered out of a sinful state
22 Haste thee, escape and condition. Return not to sim and Satan, for
thither: p for I cannot do that is looking back to Sodom. . Rest not in self
‘. & and the world, ſor that is staying in the plain.
any º "T.; be Reach toward Christ and Heaven, for that is
* thlt jºin º * escaping to the mountain, short of which we
e name Of the City Was must not rest: -
4 called Zoar. II. The fixing of his place of refuge.
23 The Sun was # risen the mountain, but,
upon the earth when Lot He begged for a city of refuge, one of the
entered into Zoar. five that lay together, called Bela, ch. 14: 2,
24 Then r the LoftD
18–20. It was Lot’s weakness, to think a city
e of his own choosing safer than the mountain of
rained upon Sodom and God’s appointing. He imsists much on the small-
upon Gomorrah, brim- mess of the place. It is a little one, is it not?
stone and fire from the 3:7. 24:16–18. Heb. 2:3.
26. Luke 17:31,32.
Lord out of heaven. 2 Kings 5:iii.2.’ john 13.6–8. Acts
c P8. 119:60 :13. 1U: 14.
:60. 9:1
d Ex. 34:6. Is 63:9. Lann. 3:22. Rom.
First
t;
h n Ps. 102:17.
Therefore, it was to be hoped, not so bad as the
rest. This gave a new name to the place; it
was called Zoar, a little one. Intercessions for
little ones are worthy to be remembered.
2. God granted him his request, though there
was much infirmity in it, v. 21, 22. Sée what
favor God showed a true saint, though weak.
(I.). Zoar was spared, to gratify him. Though
his intercession for it was not, as Abraham's for
Sodom, from a principle of generous charity, but
merely from self interest, yet God º him
his request, to show how much the fervent prayer
of a righteous man avails. (2.) Sodom’s ruin
was suspended, till he was safe. v. 22. Note,
The very presence of good men in a place helps
to keep off judgments. See what care God takes
for the preservation of his people. The winds
are held, till God’s servants are sealed, Rev. 7:
3. Ezelº. 9: 4.
W. 24, 25. Good men are taken away from
the evil to come. Then, when the sum was
risen bright and clear, promising a fair day, then
this storm arose, to show that it was not merely
from matural causes. Concerning this destruc-
tion, observe, * -
1. God was its immediate Author. It was de-
struction from the Almighty, v. 24. that is, God
Himself, by his own immediate power, and not
in the common course of mature. Or, God the
Som from God the Father; for the Father has
committed all judgment to the Son. Note, He
that is the Savior, will be the Destroyer of those
that reject the salvation. i.
2. It was a strange punishment, Job 31: 3.
Never was the like before or since. Hell was
rained from Heaven upon them. Fire and
brimstone, and a horrible tempest, this was
the portion of their cup; not a flash of light-
ning, which is destructive enough, when God
gives it commission, but a shower of lightning.
Brimstone was scattered on their habitation, Job
18: 15. and then the fire soon fastened on them. .
God could have drowned them, as He did the old
world; but would show that He has many arrows
in his quiver, fire as well as water. *
3. It was a judgment that laid all waste; the
inhabitants, the plain, and all that grew on the
ground, v. 25. It was an utter ruin, and irre-
parable; that fruitful valley remains to this day
a great lake, or dead sea; called the salt sea,
Numb. 34: 12.
4. It was a punishment that answered to their
sin. Burning lusts against mature were justly
punished with this preternatural burning. They
that went after strange flesh, were destroyed by
strange fire, Jude 7.
5. It was designed for a standing revelation
of the wrath of God against sin and sinners in
all ages: it is, accordingly, often referred to in
Scripture, and made a patterm of the ruin of
l 30. Prov. 3:5–7.
m 12:13. Ps. 119:175.
145:19.
11eb. 2:17. 4:15,16.
| Israel, Deut. 29:23, of Babylon, Isa. 13; 19.
of Edom, Jer, 49: 18. of Moab and Ammon,
Zeph. 2: 9. , Nay, it was typical of the ven-
geance of eternal fire, Jude 7. and the ruin of
all that live ungodly', 2 Pet. 2:6, especially,
i that despise the Gospel, Matt. 10: 15. In allu-
13:10. 14:2. Is. 15:5. Jer, 48:34.
Heb. gone forth. -
Ps. 11:6.
r Deut. 29:23. Job 18:15.
Matt. 12:20.
- Is. 13:19. Jer. 49:18. 50:4
i 1 Tim. 1:14–16, * Heb. thy face. 4:6. Ez. 16:49,50. Hos. 11:8. Am.
9:15, 16, 18. Eph. 2:4,5. Tit. 3:5. k 12:12,13. 1 Sam. 27:1. Ps. 77:7–11. o 12:2. 18:24. 4:11. § §§. Matt. 11:23,24.
e jº. 6:33, fº. 343. 2 Fei. 2:9. 116:11. Matt. 8:25,26. Mark 9:19. p 32:26–28. Ex. 32:16. Deut. 9:14. Luke 17:28,29. 2 Pet. 2:6. Jude 7.
f 1 Sam. 19:11. 1 Kings 19:3. Matt. Rom. 8:31. Mark 6:5. 2 Tim. 2:13. Tit. 1:2.
Verses 16–22.
Lot addressed himself especially to the angel, who led him out of
judgment came, however, “as a destruction from the Almighty ;’ and
we need not inquire how he effected it. But the cities were destroy-
Sodom, and was answered by him ; yet the other seems to have
continued with his family. Many indeed suppose, that He, who
appeared and spake to Abraham as JEHoya H, had now joined them ;
but there is no decided proof of it. The angels might have a com-
mission to spare Zoar at Lot’s request ; and he might express his
gratitude to the instrument of his preservation, when visibly present,
in the language here used, without ascribing to him the honor due to
God alone. Scott.
Verse 24, 25.
The language here is remarkable; ‘JEHoya H rained ... from JE-
How AH out of heaven :” and it is supposed by many expositors to
confirm the opinion, that He, who appeared and spake to Abraham
as JEHow AH, was visibly present at Sodom, immediately command-
ing the fire and brimstone from heaven to destroy the city. The
ed, and the plain converted into the Dead Sea; which exhibits an
appearance, in many respects extraordinary, and dissimilar to that
of all other seas or lakes. --- Scott.
(24.) ‘Only Sodom and Gomorrah, as being the largest, are spoken
of, though Admah and Zeboim were also destroyed, Deut. 29; 22.
comp. 14:2. Hos. 11; 8.” Brimstone and fire, &c.] ‘I, e, lightning, as if
; sulphur. So lightning is described, Ps. 11: 6. Ez. 38: 22: from
the Lörd is added to characterize it: for lightning is called the fire of
God by other nations as well as the Hebrews ; 2 Kings 1: 12. Job 1: 16.
Is. 66; 16: [so also Le Clerc :] because it is an appearance over which
man has no power.” Ros ENM.
Dr. A. Clarke would add, “a shower of nitrous particles precipi-
tated from the atmosphere :’ “inflamed sulphur or mitre,’ says Bush.
Robertson translates brimstone, ‘oily and bituminated brimstone.” Ed.
[98
B. C. 1898.
Lot's incest.
GENESIS, XIX.
25 And he overthrew
those cities, and "all the
plain, and all the inhabi-
tants of the cities, and
that which grew upon
the ground.
26But his wife' looked
back from behind him,
"and she became a pillar
of salt.
27 || And Abraham gat
up early in the morning,
* to the place where he
stood before the Lord.
28 And he looked to-
ward Sodom and Gomor-
rah, and toward all the
land of the plain, and be-
held, Y and lo, the smoke
of the country went up
as the smoke of a furnace.
29 And it came to pass,
when God destroyed the
cities of the plain, that
* God remembered Abra-
ham, and sent Lot out
of the midst of the over-
throw, when he over-
threw the cities in the
which Lot dwelt.
30 || And a Lot went
up out of Zoar, and dwelt
*
in the mountain, and his
two daughters with him;
for "he feared to dwell in
Zoar : and he dwelt in a
cave, he and his two
daughters.
31. And the first-born
said unto the younger,
Our father is old, and
there is not a man on the
earth * to come in unto
us after the manner of all
the earth.
32 Come, let us make
our father "drink wine,
and we will lie with him,
that we may preserve
*seed of our father.
33 And they made
their father f drink wine
that night: and the first-
born went in, and lay
looking back is towards it.
sion to this destruction, the place of the damned
is often represented by a lake that burns with fire
and brimstone. Let us learn from it, (1.) The
evil of sin, and the hurtful nature of it. Iniquity
tends to ruin. (2.) The terrors of the Lord.
See what a fearful thing it is to fall into the hands
of the living God!
W. 26. This verse also is written for our admo-
mition; our Savior refers to it, Luke 17: 32.
Remember Lot's wife. As, by the example of
Sodom, the wicked are warned to turn from their
wickedness; so by the example of Lot’s wife,
the righteous are warned not to turn from their
righteousness. See Ezek. 3:18, 20. We have
here,
1. The sin of Lot’s wife: she looked back.
This seemed a small thing, but the punishment
of it shows it was a great sin, and exceeding sin-
ful. She disobeyed an express command, and so
sinned after the similitude of Adam’s transgres-
sion, which ruined us all. Unbelief was at the
bottom of it; she questioned whether Sodom would
be destroyed, and thought she still might have
been safe in it. Probably, she hankered after her
house and goods in Sodom, and was loath to leave
them. Christ intimates this to be her sin, Luke
17: 31, 32. she too much regarded her stuff.
Her looking back besboke an inclination to go
back; and therefore our Savior uses it as a warn-
ing against apostasy from our Christian profes-
sion. We have all renounced the world and the
flesh, and set our faces heavenward; we are in
the plain, on probation; and it is at our peril, if
we return into the interests we profess to have
abandoned. , Drawing back is to perdition, and
Let us therefore
jear, Heb. 4: 1.
2. Her punishment. She was struck dead in
the place; yet her body did not fall down, but
stood fixed and erect like a pillar or monument,
not liable to waste or decay as human bodies ex-
posed to the air are, but metamorphosed into a
with her father; and he night
also:
metallic substance which would last perpetually.
Come, behold the goodness and severity of God,
Rom. 11:22. toward Lot that went forward,
goodness; toward his wife that look back, severi.
ty. She was nearly related to a righteous man,
better than her neighbors, and a monument of
distinguishing mercy in her deliverance out of
Sodom, yet God did not connive at her disobedi-
ence; for great privileges will not secure us from
the wrath of God, if not carefully and faithfully
improved. Since it is such a dangerous thing.
to look back, let us always press forward, Phil.
3: 13, 14.
W. 27—29. 1. Here is Abraham’s pious re-
gard to God in this event, in two things; (1.)
A careful expectation of the event, v. 27. He
gat up early to look toward Sodom; and went
to the very place where he had stood before the
Lord. Note, When we have prayed, we must
look after our prayers, and observe the success
of them; we must direct our prayer, and then
look up, Ps. 5: 3. (2.) An awful observation of
it; he looked toward Sodom, (v. 28.) not as
Lot's wife, tacitly reflecting on the divine seve-
rity; but humbly adoring it, and acquiescing in
it. Thus the saints, when they see the smoke
of Babylon’s torment rising up for ever, will say
again and again, Alleluia, Rev. 19:3. Those
that have, in the day of grace, most earnestly in-
terceded for sinners, will, in the day of judgment,
be content to see them perish, and will gloriſy
God in it.*
2. Here is God’s favorable regard to Abraham,
v. 29. As before, when Abraham prayed for
* This sentiment is by many regarded with horror, as contrary
to humanity, and evincing a soul without natural affection, and
therefore reprobate ; but it may be said, that, when the result
appears, at the great day, God will be found to have uscd so
much condescension, forbearance and kindness with the hardened
sinuer, that sympathy for him will be swallowed up in abhorrence
of his character, then ſully exhibited, and in adoration of the long-
suffering of God, which has borne with the vessels of wrath. It is
indeed a subject of awful consideration—but must not the love of
God, by the very nature of the case, transcend every other gº?
and the ammi: the same is the
perceived not when she
lay down, nor when she
8TOS62.
younger arose, and lay
with him ; and he per-
ceived not when she lay
father of the children of
Ammon unto this day.
s 13:10. 14:3
34 And it came to pass
on the morrow, that the
first-born said unto the
younger, Behold 3 I lay
yesternight with my fa-
ther: let us make him
drink wine this night
also ; and go thou in, and
lie with him, that we may
preserve seed of our
father. •
35 And they made their
father drink wine * that
à l'OSe.
called
down, nor
36 Thus i were both
the daughters of Lot with
child by their father.
37 And the first-born
bare a son, and called his
name Moab : the same is
the father of the * Moab-
ites unto this day.
38 And the younger
she also bare a son, and
his name Ben-
. 14:14. Luke 17:31,32.
Heb. 10:38.
u Num. 16:38.
x 18:22.
y Rev. 14:10,11. 18:18. 21:8.
z 8:1. 12:2. 18:23–33. Deut. 9:5.
Ez. 36:31,32. *
23.
. Jer. 2:36,37. Jam. 1:8.
when she
b 49:4
c 6:4. 16:2,4. 38:8,9,14–30. Deut.
25:5. Is. 4:1
d 9:21. Prox. 23:31–33. Hab. 2:15,16.
e Lev. 18:6,7, Mark 12:19.
f Prov. 20:1. 23:29–35.
g Is. 3:9. Jer. 3:3. 6:15. 8:12.
h Ps. 8:4. Ec. 7:26. Luke 21:34. 1
Cor. 10:11, 12.
i 8. Judg. 1:7.
k Nunn. 2:2:-24:
Sami. 8: 2 Kings 3.
l Deut. 2:19. Judg. 11: 1 Sam. Il: 2
Sam. 10: Neh. i8:1-3:23–38. Ps.
83:4–8.
(25.) The expression, overthrew all those cities and all the plain, in-
dicates a breaking up of the soil, and some geologists think, plausi;
bly enough, that these cities were built upon a fertile soil full of
cracks and crevices, (see note, 14: 10.) spread above a vast stratum
JMalte Brun suggests, that the cities might have been
built mostly of this indurated, inflammable substance. These mate-
rials being set on fire by God, there was no escape for the inhabit-
ants. The ground, broken up by a bituminous, volcanic explosion,
of bitu men.
the waters of the Jordan rolled
the conflagration, and at length enlarging, a small lake, [subterra-
neau, says Jahn, which probably existed there before, into what is
ead Sea: a body of water 60 or 70 miles long
and 10 to 15 or 18 wide, and, according to Mariti, 180 miles in cir-
It is bordered on the E. and W. by lofty hills, having rugged
and frightful precipices, which help to prevent its surface from being
agitated by the winds, and give it a gloomy and fearſul aspect. The
plain of Jericho, through which it receives the Jordan, bounds it on
the north; other streams flow into it, but it has no visible outlet.
Copious evaporation from its broad surface, caused in part by the
subterraneous heat, supplies the place of one.
nated with salts, are dull, cheerless and inanimate, no tree is to be
seen, and scarcely any vegetation; hence its name, . The water is
clear and limpid, uncommonly salt, nauseous, and bitter, and of
greater specific gravity than any other hitherto discovered. . The pro-
portion of the weight of the salts held in solution, to the weight of the
water, varies, according to different experiments, from 25 to nearly
This explains the difficulty those who have bathed in it
found in diving, and the sluggish motion of the waves comparatively
now called the
cuit.
50 per cent.
Il OIlê.
in, helping rather than quenching
of commerce.
Its environs, impreg.
Sodom.
undisturbed by the wind.
pestiferous vapors being fatal to birds attempting to fly across. Dr.
Clarke says, that its exhalations are most insalubrious, (so Pococke,)
that shells abound on its shores, and that it swarms with fish, while
Madden, a less authentic traveller, says the waters appeared to have
Drs. Pococke and Shaw seem to have received statements
which corroborate Dr. Clarke’s assertion.
found on the S.
Asphaltum, or mineral pitch, rises ſrom the depths; melted at the
bottom by the heat, it becomes condensed as it rises, and sometimes,
near the shore, on reaching the external air, it explodes with great
Smoke and noise.
casionally appear, indicate these eruptions.
Seetzen, large enough for camel loads, and it is an important article
It is probably accompanied from the bottom with
Sulphur, as both are found promiscuously on the shore.
Encyc. Jämer. Dr. Jä. Clarke. Calmet, by Rob. Rosenm. &c.
Absurd fables were formerly told of its
Mines of fossil salt are
W. bank. The waters have a petrifying quality.
At greater depths, columns of smoke, which oc-
Masses are seen, says
JMaundrell.
ED.
Verse 26.
Looked back..]. Some think she actually attempted to return ; and
Qur Lord’s words, ‘Let him not return back; remember Lot's wife,”
favor this supposition. She was therefore instantaneously struck dead
and petrified, and thus remained to after ages a visible monument
of the divine displeasure; being punished as a warning to others
through successive generations.—Perhaps she was a native of Sod-
Qm, as nothing is said of Lot having a wife, when with Abraham.—
Above twenty years had passed, from the time that Lot went to
Scott.
A pillar of salt.] ‘Like a pillar of salt. Boothroyd. Opinions are
99
º º ©
O
; : **, * * * > *:
te e e e e e e
O © * * > * ~ *
© e • * * Q • :
B. C. 1898.
.Abraham goes to Gerar.
w
GENESIS, XX.
CHAP. XX.
Abraham sojourns in Gerar, and denies
his wife; whom Abimelech takes,
but is warned in a dream to restore,
J-7. Abimelech expostulates with
Abraham, and restores Sarah with
presents and a gentle reproof, 8–16.
Abimelech and his family are healed,
in answer to Abraham’s prayer,
17,18.
.AND Abraham jour-
neyed from * thence
Ishmael, God heard him for Isaac ; so now, when
he prayed for Sodom, he heard him for Lot.
Note, God will certainly answer the prayer of
faith, in his own way and time; sooner or later,
it will be remembered. The relations and friends
of godly people fare the better for their interest
in God, and intercessions with Him; it was out
of respect to Abraham that Lot was rescued:
perhaps this word encouraged Moses long after-
Y. to º: ºffºrd, remember
Abraham; and see Isa. 63: 11.
toward the south country, W. 30–38. I. Here is, The great trouble
a 13:1. 18:1. 24:62. and distress Lot was brought into, after his de-
liverance, v. 30. 1. He was frightened out of Zoar; either, because con-
scious it was a refuge of his own choosing, he could not but distrust his safety
in it; or, because he found it as wicked as Sodom, and therefore concluded it
could not long survive it; or, perhaps, he thought Zoar, standing on the same
flat, must needs perish in the increase of those waters, which, after the confla-
gration, perhaps from Jordan, began to overflow the plain. Note, Settlements
and shelters of our own choosing, and in which we do not follow God, com-
monly prove uneasy to us. 2. He was forced to betake himself to the moun-
tain, and to a cave for his habitation there. It was strange he did not return
to Abraham, but some good men are not wise enough to know what is best for
them. Observe, (i.) He was now glad to go to the place God appointed for
his shelter. Note, It is well, if disappointment in our way drive us at last to
God’s way. (2.) He that, awhile ago, could not find room enough for him-
self and his stock in the whole land, but must justle with Abraham, and get
as far from him as he could, is now confined to a hole in a hill, where he has
scarcely room to turn him, and there he is solitary and trembling. Note, Ft
is just with God to reduce those to poverty and restraint, who have abused
their liberty and plenty. See also in Lot what those bring themselves to, at
last, that forsake the communion of saints for secular advantages; they will be
beaten with their own rod. -
II. Lot and his daughters’ sim: a sad story:
1. His daughters laid a very wicked plot to bring him to sin; and theirs
was, doubtless, the greater i. (1.) Some think their pretence was plausi-
ble; their father had no sons, they no husbands, nor knew they where to have
any of the holy seed; or, if they had children by others, their father’s name
would not be preserved in them; some think they hoped the Messiah might
descend from their father; for he came from Terah’s elder son, was separated
from the rest of Shem's posterity, as well as Abraham, and was now signally
delivered out of Sodom. Their mother, and the rest of the family were gone;
they might not marry with the cursed Canaanites; and therefore Hº supposed
the end they aimed at, and the extremity they were brought to, would excuse
the irregularity. Thus the learned Monsieur Allix.
often abused to patronise bad actions. But, (2.) Whatever their pretence, their
º; was very wicked and vile, and an impudent affront to the very light and
aw of mature. Note, [1..] The sight of God’s most tremendous judgments on
sinners will mot, of itself, without the grace of God, restrain evif hearts from
evil practices: one would wonder how the fire of lust could possibly kindle on
them, who had so lately been the eye-witnesses of Sodom’s flames. [2.] Soli-
tude has its temptations as well as company, and particularly to uncleanness.
When Joseph was alone with his mistress, he was in danger, ch. 39: 11.
Relations that dwell together, especially if solitary, have need carefully to
watch against the least evil thought of this kind, lest Satan get an advantage.
J
Note, Good intentions are
t
2. Lot himself, by his own folly and unwari-
ness, was wretchedly overcome. Ford, what is
man! What are the best of men, when God
leaves them to themselves! See here, (1.) The
peril of security; Lot, who not only kept himself
sober and chaste in Sodom, but was a constant
mourner for the wickedness of the place, and a
witness against it, is yet, in the mountain, where
he was alone, and, as he thought, out of the way
of temptation, thus shamefully overtaken: let him
therefore that thinks he stands, stands high, and
firm, take heed lest he fall. No mountain, on
this side the holy hill above, can set us out of the
reach of Satan’s fiery darts. (2.) The perih of
drunkenness; it is not only a great sin itself, but
the inlet of many sins; it may prove the inlet of
the worst and most unnatural sins, which may be
a perpetual wound and dishonor. A man may do
that without reluctance, when drunken, which,
when sober, he could not think of without horror.
(3.) The peril of temptation from our dearest rela-
tions and friends, whom we love and esteem, and
expect kindness from. Lot, whose temperance and
chastity were impregnable against the batteries of
foreign force, was surprised into sin and shame
by the base treachery of his own daughters; we
must dread a smare wherever we are, and be al-
ways on our guard. -
n the close, we have an account of the birth
of Moab and Ammon, the fathers of two nations,
neighbors to Israel, and which we often read of in
the Old Testament; both together are called the
children of Lot, Ps. 83:8. After this, we never
read of Lot, nor what became of him: no doubt he
repented of his sin; and was pardoned; but from
the silence of Scripture concerning him hencefor-
ward, we may learn that drunkenness, as it makes.
men forgetful, so it makes them forgotten; and
many a name, which otherwise might have been
remembered with respect, is buried by it in con-
tempt and oblivion.
CHAP. XX. We here return to the story of
Abraham; yet not to his honor. The ſairest
marbles have their flaws. Scripture, it should
be remarked, is impartial in relating the blemish-
es even of its most celebrated characters.
W. 1, 2. Here is, 1. Abraham’s remove from
Mamre, where he had lived near twenty years,
into the country of the Philistines, v. T. We are
not told what it was, but doubtless there was some
good cause for his removal. In a world where we
are strangers and pilgrims, we cannot expect to
be always in the same place. Wherever we are,
we must look on ourselves but as Sojourners.
PRACTICAL OBSERVATIONS.
V. 16–38. “The salvation of the righteous is of the Lord.”
observe, that chastisement seems in some cases to lose its ef-
Being merciful to them, by the mixed influence of hopes and
fears, He disposes them to leave all for the salvation of their
souls; and He even condescends compassionately to accommo-
date Himself to their inſirmitics. Let us, however, at the same
time remark his awful severity on apostates: For, though “the
Lord will not forsake his people,’ the severity of his multiplied
chastisements may well fill our souls with holy awe; and if
He pursue his children with the rod, even unto the grave, what
will be the dreadful doom of his enemies"—It is grievous to
fect; that, for a time, they who are corrected, sin more and
more! and remain unimpressed by the awful judgments they
have witnessed! These may expect to suffer more and more,
and to die in uncertainty and dishonor; and it is an evident
fact, that children do suffer for their parents’ sin. Elet us them.
watch and pray, that we enter not into temptation; and espe-
cially let us guard against covetousness and drunkenness, which
are inlets to all other crimes. SCOTT.
very various on this. Many think she was struck dead, and became
incrusted with saline and bituminous matter, formitig a heap, which
Josephus says he saw. So Boothroyd, and Carpenter, who explain, at
large. Others understand the Hebr., to mean, she became fixed in
the salsuginous soil. Others think she was miraculously changed to
a pillar of mineral salt, and seem inclined to suppose the image visi-
ble long after, (perhaps even to the present day,) according to the
accounts of some travellers. Can we trace aught of her story in the
classic fable of Niobe 2 - ED.
Verse 29,
• Many profane historians refer to this event. Tacitus says there
were some remains of cities on this spot, the Dead Sea, which
were formerly destroyed by lightning. [Of which we have doubtful
modern accounts.] Strabo says there are many indications that fire
has been over this country. Philo, Pliny, Diod. Sic- and others agree
in this tradition.” W WILLIAMs.
Verse 30.
What hindered Lot's return to Abraham 2 Doubtless Abraham
would have received him, though stript of all, and a wretched out:
cast. We cannot but attribute his conduct to stoutness of Spirit, and
fear of contempt, if he should appear so degraded among those, who
.
:
;
:
:
:
:
;
had known him in more prosperous days. Whatever were his rea- .
sons, he forsook his own mercies.—No doubt his herdmen, as welf
as his herds, perished in the overthrow of Sodom. How different
was his family from that of Abraham | - Scott.
Cave..] . . The mountains of Moab, E. of the Dead Sea, are full of
caves, which are both dry and so spacious, that thousands may in-
habit them.” - - * Ros ENM.
Verses 31–38. -
No sufficient excuse can be made either for them or for Lot; and
indeed, scarcely any account can be given of the transaction, but
this, that “the heart is deceitful above all things, and desperately
wicked ; who can know it?” Peter’s testimony satisfies us, that Lot
lived to repent; yet there is no proof that his daughters did. But he
died under a dark cloud; all his substance and part of his family
perished in Sodom ; his wife in looking baek lost her life; and it
Inight almost have been wished, that his daughters had been taken
away too, that his and their sin and shame might have been pre-
vented: for, though he was not ‘written childless,’ his posterity
were the monuments of his reproach, and their very names perpetu-
ated the memory of their disgraceful original. - Scott.
[100]
B. C. 1898,
•Abraham denies his wife.
GENESIS, XX.
and dwelled between
* Kadesh and Shur, and
sojourned in * Gerar.
2 And Abraham 4 said
of Sarah his wife, She is
my sister. And “Abime-
lech king of Gerar sent,
and took Sarah.
3 But God came to
Abimelech in a dream
by night, and said to him,
Behold, thou art but 8 a
dead man, for the woman
which thou hast taken :
for she is * a man's wife.
4 But Abimelech h had
not come near her: and
be said, Lord, i wilt thou
slay also a righteous na-
tion ?
5 Said he not unto me,
She is my sister P and
she, even she herself, said,
He is my brother: * in
the #integrity of my heart,
* and innocency of my
hands, have I done this.
6 And God said unto
him in a dream, Yea, I
know that thou didst this
in the integrity of thy
heart; for I also in with-
held thee from "sinning
against me: therefore
suffered I thee not 9 to
touch her. --
7 Now therefore res-
tore the man his wife;
for he is a P prophet, and
he shall 4 pray for thee,
and thou shalt live : and
if thou restore her not,
know thou that thou
shalt surely die, thou,
and * all that are thine.
8Therefore Abimelech
rose early in the morning,
and called all his servants,
and told all these things
in their ears: and the
men were sore afraid.
9 T Then Abimelech
called Abraham, and said
unto him, ‘What hast
thou done unto us? and
what have I offended
thee, that thou hast
brought on me, and on
my kingdom, "a great
2. Abraham’s sin in denying his wife, which
had here a two-fold aggravation, (1.) That he
had been guilty of the same sin before, ch: 12:
13. and had been reproved for it, and convinced
of the folly of the suggestion which induced him
to it. Note, A good man may not only fall into
sin, but relapse into the same sin, through the
surprise and strength of temptation, and the in-
firmity of the flesh. Let backsliders repent, then,
but not despair, Jer. 3; 22. (2.) That Sarah,
as it should seem, was now with child of the
promised seed, or, at least, in such expectation,
according to the word of God; he ought therefore
to have taken particular care of her now, as Judg.
13: 4. º
3. Sarah was brought into peril by this mean;
Note, The sin of one often occasions the sin of
others; he that breaks the hedge of God’s com-
mandments, opens a gap to he knows not how
many; the beginning of sin is as the letting forth
of water.
V. 3–7. It appears God revealed Himself by
dreams, (which evidenced themselves to be di-
vine and supernatural,) not only to the prophets,
but even to persons out of the pale of the church
and covenant; but, then, usually it was with some
regard to God’s own people, as in Pharaoh’s
dream, to Joseph; in Nebuchadnezzar’s, to Dan-
iel; and here in Abimelech's, to Abraham and
Sarah, for He reproved this king for their sake,
Ps. 105: I4, 15.
I. God motifies him of his danger, v. 3. Note,
Every wilful sinner ought to be told he is in dan-
ger of death, a dead man. As the condemned
malefactor, and the patient whose disease is mor-
tal, are said to be so.
II. He pleads ignorance, v. 4, 5, . See what
confidence a man may have toward God, when
his heart condemns him not, 1 John 3: 21. If
our consciences witness to our integrity, and that,
however we may have been cheated into a snare,
we have not, knowingly and wittingly, sinned
against God, it will be our rejoicing in the day
of evil. He pleads with God as Abraham had
done, ch. 18:23. Wilt thow slay a righteous
nation? Not such a nation as Sodom, which
was indeed justly destroyed, but a nation which,
in this matter, was innocent.
III. God answers fully what he had said. ...l.
He allows his plea, and admits that what he did,
he did in the integrity of his heart, v. 6. , Note,
. It is matter of comfort to those that are honest,
that God knows their honesty, and will acknow-
ledge it, though perhaps men, prejudiced against
them, either cannot be convinced of it, or will not
own it.
2. He lets him know he was kept from pro-
ceeding in the sin, merely by the good hand of
God upon him. v. 6. Abimelech was hereby
kept from doing wrong, Abraham from suffering
wrong, and Sarah from both. , Note, (1.). Á
great deal of sin is devised and designed, that
is never executed. As bad as things are in the
world, they are not so bad as the devil and wick-
ed men would have them. (2.) It is not from
God that there is sin, but it is from Him that there
is not more sin, either by his influence on men’s
minds, checking their inclination to sin, or by
his providence, taking away the opportunity to
sin. (3.) It is a great mercy to be hindered
from committing sin; of this God must have the
glory, whoever is the instrument, 1 Sam. 25:32,
3. He charges him to make restitution, v. 7.
Now therefore, now that thou art better inform-
ed, restore the man his wife. Note, If we ig-
norantly did wrong, that will not excuse us, if
we knowingly persist in it, Lev. 5: 3–5. The
reasons why he must be just and kind to Abra-
ham, are, (1.) Because he is a prophet; near
and dear to God. God highly resents the inju-
ries done his prophets, and takes them as done
to Himself. (2.) É. a prophet, he shall pray
for thee; that is a prophet’s reward, and a good
reward it is. It is intimated there was great effi-
cacy in the prayers of a prophet, and that good men
should be ready to help those with their prayers,
that stand in need of them, and should make,
at least, this return for kindnesses done them.
Abraham was accessory to Abimelech’s trouble,
and therefore obliged in justice to pray for him.
(3.) It is at thy peril, if thou do not restore her;
know thou, that thou shalt surely die. Note,
Prince or peasant, whoever does wrong, shall
certainly receive for that wrong he does, unless he
repent and make restitution, Col. 3: 25.
V. 8–13. Abimelech, as one truly afraid of
sin and its consequences, rises early to pursue
the directions given him. He cautioned his ser-
vants; (v. 8.) Abraham himself could not be
more careful - to command his household in this
matter. Note, Those whom God has convinced
of sin and danger, ought to tell others what God
has done for their souls, that they also may be
awakened, and brought to a like holy fear.
He chid Abraham. Observe, 1. The seri-
ous reproof he gave him, v. 9, 10. His reason-
ing was strong, yet very mild. Nothing could
be said better; he does not reproach nor insult
him, but fairly represents the injury Abraham
had done him, and calmly signifies his resentment
of it. (1.) He calls that sin, which he now found
he had been in danger of, a great sin. Note,
Even the light of nature teaches men that the sin
of adultery is a very great sin: be it observed,
to the shame of many who call themselves Chris-
in 2 + g 7. Ps. 105:14. Ez. 33:14. Jon. 3:4. 12:1–3. 18:17. Ex. 7:1. Ps. 135:
SIEl thou ºº:: - º; married to an husband. P 9–15.
unt e that * Ought not h 6, 18. q 1 Sam. 7:5,8. 12:19,23. 2 Sam. 24:
Q m Sº i 18:23–25. 19:24. 2 Sam. 4:11. 17. 1 Kings 13:6. 2 Kings 5:11.
to be done. k Josh. 22:22. 2 Kings 20:3. 1 Chr. 19:2–4. Job 42:8. Jer. 14:ii. 15:
29:17. 2 Cor. 1:12. 1 Thes. 2:10. 1. 27:18. Jam. 5:14–16. 1 John
b 16:7, 14. Deut. 1:19. 1 Sam. 15:7. f Or, simplicity, or sincerity. 5:16.
§ io;iš. 26:1,636. I Job 33:9. Ps; 26:6. 73:13. Dan. r 2:17. Ez. 3:18. 33:8,14–16.
d 12:11–13. 26:7. 2 Chr, S2:31. Ec. 6:22. s Num. 16:32,33.
7:20. Gal. 2:11,12. m_18. 31:7. 35:5. 1 Sam. 25:26,34. t 12:18. 26:10. Ex. 32:21,35. Josh.
e 26:1, 16. Hos. 2:6,7. 7:25. , 1 Sam. 26:18, 19. Prov. 28.10,
f 28:12. 31:24. 37:5,9. 40:8. 41:1, m 39:9. Ps. 51:4. u Lev. 20:10. 2 Sam. 12:10,11. Heb.
&c. Job 4:12, 13. 33:15. Matt. o 3:3. 26:11. 1 Cor. 7:1. 2 Cor. 13:4.
1:20. 2:12, 13, 27; 19. 6:17. x 34:7. 2 Sam. 13:12. Tit. 1:11.
NOTES.
CHAP. XX, W, 1,–6. Gerar seems to have been the capital city
of the Philistines.—Abimelech signifies J.My father the king. Sarah still
retained her beauty; which appears wonderful to us, but might not
be so very remarkable at that time. It was before revelation by the
written Word was afforded; the Lord was pleased to make known
his will, variously : but all supposed discoveries of the divine will,
must now be tried by the infallible and perfect standard of the holy
Scriptures; and no farther regarded than they are warranted by them.
—Abimelech evidently referred (v. 4.) to the late destruction of Sod-
om and the cities of the plain, which doubtless had caused great
consternation, and probably a degree of reformation in that neighbor-
hood.—As the Lord admitted Abimelech’s plea, we may suppose that
both he and his subjects were free from the abominations of Sodom,
were not generally idolaters, but had some remains of true religion,
and were thus comparatively ‘a righteous nation.”—the Ilord had
‘withheld Abimelech from sinning against Him;’ probably by some
uncommon disease, with which his subjects also were visited (18).
This was in fact a merciful dispensation, to keep him from bringing
guilt, and heavier condemnation, on himself and his people.—If all
adulterers were dead men, in this Christian land, how would it de-
crease our numbers, and especially how would it thin the ranks of the
superior orders in the community . Scott.
- Verse 7.
Prophet.] Abraham is the first person called á prophet in the Scrip-
ture. The title seems to denote one who is favored with a peculiar
intercourse with God, who receives communications from Him in his
own personal concerns, or is employed to deliver his mind and will
to others; whether he utter predictions of future events or not. Va-
rious external circumstances attended these communications; and
some prophets had more intinate access to God, and explicit discov-
eries of his will, than others: but this general definition will apply
almost to every place in the sacred oracles, where the word is used ;
except when false prophets are meant, who pretended to that special
intercourse with God which the true prophets actually enjoyed.—The
intercession of prophets was deemed peculiarly effectual. (J.M. R.
p. Q.) Scott.
- Verse 8.
• His council were all of the same mind, that this was a divine ad-
monition, which it was not safe to disobey." | 3p. PATRick.
B. C. 1898.
•Abimelech reproves Abraham.
GENESIS, xx.
10 And Abimelech said
unto Abraham, What
Sawest thou, that thou
hast done this thing 2
11 And Abraham said,
Because I thought, Sure-
ly the fear of God is not
in this place: and they
will 4 slay me for my
wife's sake.
12 And a yet indeed
she is my sister; she is
the daughter of my fath-
er, but not the daughter
of my mother: and she
became my wife.
13 And it came to pass,
when P God caused me
to wander from my fath-
er's house, that I said
unto her, “ This is thy
kindness which thou
shalt show unto me; at
every place whither we
shall come, say of me,
He is my brother.
14 And Abimelech
* took sheep, and oxen,
and men-servants, and
women-servants,and gave
them unto Abraham, “and
restored him Sarah his
wife.
15 And Abimelech
said, Behold, my land is
before thee: dwell* where
it pleaseth thee.
16 And unto Sarah he
Said, Behold, I have given
5thy brother a thousand
ſ: of silver: h behold,
he is to thee a covering of
the eyes, unto all that are
tians, and yet make a light matter of it. (2.)
He looks on it, that both himself and his king-
dom would have been exposed to the wrath of
God, if he had been guilty of that sin, though
ignorantly. Note, The sins of kings often prove
the plagues of kingdoms; rulers should therefore,
for their people’s sake, dread sin. (3.) He
charges Abraham with doing what was not jus-
tifiable, in disowning his marriage; this he speaks
of justly, yet tenderly. Note, Equivocation and
dissimulation, however palliated, are by no means
to be admitted in any case. (4.) He takes it
as a very great injury to himself and family, that
Abraham . thus exposed them to sin.
Those do us the greatest unkindness who in any
way tempt or expose us to sin, though they may
pretend friendship, and offer that which is grate-
ful enough to the corrupt mature. (5.) He chal-
lenges him to assign a cause for his suspecting
them as a dangerous people for an honest man to
live, among, v. 10. Note, a suspicion of our
goodness is justly reckoned a greater affront than
a slight on our greatness.
2. The poor excuse Abraham made for him-
self. (1.) He pleaded the bad opinion he had of
the place, v. 11. Little good is to be expected,
where no fear of God is: (see Ps. 36: 1.) Yet
many places and persons have more of the fear
of God in, them, than we think: perhaps they
are not called by our dividing name, do not wear
our badges, are not exactly º our opinion; there-
fore we conclude they have not the fear of God
in their hearts, which is very injurious both to
Christ and Christians, and makes us obnoxious
to God’s judgment, Matt. 7: 1. Uncharitable-
mess and censoriousness are the cause of many
other sins. When men have once persuaded
themselves of such and such, that they have not
the fear of God, they think that will justify them
in the most unjust and unchristian practices to-
ward them. Men would not do ill, if they did
not first think ill.
(2.) He excused it from the guilt of a down-
right lie,
Note, |
him, v. 15.
lie, by making it out, that, in a sense, she
was his sister, v. 12. Some think she was own
sister to Lot, who is called his brother Lot,
ch: 14; 16. though he was his nephew; so sa’
rah, is alled his sister. But they to whom he
said: She is my sister, understood that she was
so his sister, as not to be capable of being his
wife; so that it was an equivocation , with intent
to deceive. . . . . .
(8.) He clears himself from the imputation of
an affront designed to Abimelech in it, by al-
leging that it had been his practice before, ac-
cording to an agreement between him and his
wife, when they first became sojourners, v. 13.
Note: God is to be acknowledged in all our
wanderings. Those that travel abroad, and con-
Verse much with strangers, as they have need of
the wisdom of the serpent, so that wisdom need
be ever tempered with the innocence of the dove.
It may, for aught I know, be suggested, that God
denied Abraham and Sarah the blessing of child-
ren so long, to punish them for this sinful com-
Pact which they had made, to deny one another;
if they will not own their marriage, why should
God own it? But we may suppose that, after
this reproof, they agreed never to do thus again,
and then presently we read, ch. 21: 1, 2, that
Sarah conceived. -
W. 17–18. , Here is, 1. The kindness of a
prince, showed Abraham by Abimelech. See
how unjust Abraham’s jealousies were; he fan-
cied, if they knew Sarah was his wife, they
would kill him; but, instead of that, when they
did know, they were kind to him, frightened, at
least, to be so, by the divine rebukes they were
under. (1.) He gives him his royal license to
dwell, where he pleased in his country; court-
ing his stay, because he saw that God was with
(2.) He gives him his royal gifts,
v. 14, 16. This he gave either, [1..] By way of
satisfaction for the wrong he had offered tº do,
in taking Sarah to his house; as the Philistines,
in restoring the Ark, sent a present with it; and
Acts 7:3–5. Heb. 11:8.
17 So Abraham pray-
ed unto God : and God
healed Abimelech, and
his wife, and his maid-
servants; and they bare
"fast closed up all the
wombs of the house of
Abimelech, because of
Sarah, Abraham's wife.
y 22:12, 42:18. Neh. 5:15. Job 1:1.
28:28. Ps. 36:1. Prov. 1:7. 2:5. 8:
. Ps. 64:5. . Acts 5:9.
Heb. as is good in thine eyes.
g 5. Prov. 27:5.
h 26:11
children.
with thee,and with all oth-
18 For the LORD had
er: “thus shewas reproved.
g j 24:65.
3. k 1 Chr. 21:3–6. Prov. 9:8,9. 25:12.
13. & wº
- i5:6. Rom. 3:18, Jon. 1:6. Rev. 3:19
z 12:12. 26:7. ! See on 7.-Matt. 7:7.
a ll:29. 1 Thes, 5:22. m 12:17.
PRACTICAL OBSERVATIONS. .
It is very affecting here again to notice even ‘the father of
the faithful,” conducting with such manifest impropriety. Shall
we commend or imitate Abraham in these things" by no means.
They are written for our warning. Even ‘Abraham hath not
whereof to glory,” but must be justified in ‘ that righteousness
of God, which is wipon all, and wnto all them that believe.”—
We must not comdemn all as hypocrites, who relapse into sin,
if they do not continue in it; nor despair, if humbly conscious of
having ourselves thus relapsed. But let the unhumbled and im-
penitent take heed; for their case is unspeakably perilous: and
let all men abhor the thoughts of ‘sinning on, that grace may
abound.”—It should also be noted, that artifice, of whatever
kind, is more certainly unsuccessful, and more speedily detect-
ed, when used by religious characters, than in the case of others.
The irreligious may for a season practise it and prosper: but
the servants of God must for their good be soon put to shame.—
On the other hand, though some things in Abimelech must be
blamed; and it should be observed that indulgence gives force to
all our passions; yet we must commend, and should imitate, the
calmness and mildness of his reproof, his ready return of good
for evil, and the salutary counsel he gave Sarah; and it is pleas-
ing to find that he mentions adultery as a horrible sin against
God, and temptation to it as a great injury; and that he so
seriously expostulates with Abraham about his misconduct in that
respect.—To appeal to God in particular instances, concerning
our integrity, is not at all inconsistent with a humble conscious-
ness, that we cannot stand before Him in judgment, but con-
tinually need his pardoning mercy. He will indeed graciously
admit such appeals, when well grounded; but it is difficult to
vindicate ourselves, without seeming to reflect on his right-
eousness.-Though the Lord rebukes, yet He will pardon and
deliver his people, and for his own glory put honor upon them.
and their prayers. He will give them favor in the sight of
those with whom they sojourn; and will so over-rule even their
infirmities, when they are humbled for them, that they shall
prove an occasion of good to themselves and others.
- SCOTT.
Verse 16.
Abimelech either gave Abraham a thousand pieces of silver, (pro-
bably shekels,) in money, besides the presents beſore-mentioned ; or
this was the value of the whole.—Some expound the following words
of the money given to Abraham —‘This is a covering of the eyes,
&c.” “I have given him this money to buy thee a veil, that all who
converse with thee here, or in any other country where thou shalt
come, may know thee to be a married woman.”—A veil was worn as
a token of subjection to her husband.—Others refer them to Abra-
ham: ‘He is to thee a covering of the eyes, &c.’ ‘Thou shouldst
have avowed thy relation to him, which would have sufficiently pro-
tected thee, either here or elsewhere.”—Instead of, “And with all
other, &c.; ' the Septuagint read, “And in all things speak truth.”—
Thus she was reproved, or instructed. Scott,
“The value of the coin mentioned here cannot be ascertained.”
MI CHAELIs.
4 covering of the eyes...] Calmet regards it ‘as an atoning present,
and a testimony of her innocence in the eyes of all:” but, as the ex:
position of Henry seems most natural and significant, it is beautifully
elucidated in the reply of an Indian squaw, or wife, who, being ques-
tioned respecting a stranger chief, said, “my husband so fills my eye,
I did not see him.” - Ep.
. Verses 17, 18.
The disorders inflicted on Abimelech and his family, not only
withheld him from sin, but tended to show the efficacy of fervent
prayer, to honor Abraham, and so to promote the knowledge of God
among the Philistines. (I Sam. 5: 6:)—“Man’s wisdom leads him
into a pit; but God’s wisdom must draw him out.” Fuller in Scott
[102]
B, C, 1897
The birth of Isaac.
GENESIS, XXI.
CHAP. XXI.
Isaac is born and circumcised, and Ab-
rāham and Sarah rejoice, 1–7. Isaac
is weaned, 8. Ishmael mocks, and,
at Sarah's instance and by God's di.
rection, is sent away with Hagar,
- ey are distressed, but de-
livered ; and Ishmael prospers and
marries an Egyptian, 15–21. Abra-
ham covenants with Abimelech, and
worships God at Beersheba, *
A ND the Lord a visited
Sarah as he had said;
and the Lord did unto
Sarah "as he had spoken.
2 For Sarah • conceiv-
ed and bare Abraham a
son in his old age," at the
set time of which God
had spoken to him.
3 And Abraham * call-
ed the name of his son
that was born unto him,
whom Sarah bare to him,
Isaac.
4 And Abraham cir-
cumcised his son Isaac,
* being eight days old, as
God had commanded
him. "
5 And Abraham was
* an hundred years old,
when his son Isaac was
born unto him.
6 And Sarah said, h God
hath made me to laugh,
so that all that hear i will
laugh with me.
7 And she said, k Who
would have said unto
Abraham, that Sarah
should have given child-
ren suck 2 for I have
B. C. 1893, I born him a son
or 1892. J in his old age.
8 || And the child grew,
"and was weaned: and
Abraham made a great
feast the same day that
Isaac was weaned.
9 And in Sarah saw the
son of Hagar, the "Egyp-
a 1,24. Ex. 3:16. 4:31. 20:5. Ruth
1:6. 1 Sam. 2:21. Ps. 106:4. Luke
1:68. 19:44
b Ps. 12:6. Matt. 24:35.
t 2 Kings 4:16,17. Luke 1:24,25,36.
Gal. 4:22. Heb. 11:11.
d 17:19,21. 18:10,14. Rom: 9:9.
e 17:19, 22:2. Josh. 24:3. Matt. 1:2.
Acts 7:8. Heb. 11:18
f 17:10–12. Lev. 12:3. Luke 1:59.
2:21. John 7:22,23.
g 17:1, 17. Rom. 4:19.
fi iziº. 18:13:15 I Sam. 1:26–28.
Ps. 113:9. 126:2. Is. 54:1. Gal.
4:27.
i Luke 1:14,53. Rom. 12:15.
k Num. 23:23. Deut. 4:32–34. Ps.
86:8. Is. 66:8, 2 Thes. 1:10.
1 1 Sam. 1:22. Ps. 131:2. Hos. 1:8.
m 16:3–6,15. 17:20.
m 16:1.
ch. 17: 17.
diffidence.
laughing-stocks.
the law appointed, that when restitution was
made, something should be added to it, Lev. 6: 5.
Or, [2.] To engage Abraham’s prayers for him;
not as if prayers should be bought and sold; but
to those, of whose spiritual things we reap, we
should endeavor to be kind, 1 Cor. 9:11. Note,
It is our wisdom to make the friends of God our
friends, (3.) He gives to Sarah good instruction,
tells her her husband (her brother, he calls him,
to upbraid her with calling him so) must be to
her for a covering of the eyes, that is, she must
look at no other, nor desire to be looked at by
any other. Note, Yokefellows must be to each
other for a covering of the eyes. The marriage-
covenant is a covenant with the eyes, like Job’s,
ch. 31: 1.
2. The kindness of a prophet, showed Abime-
lech by Abraham: v. 17, 18. This honor God
would put on Abraham, that though Abimelech
had restored Sarah, yet the judginent he was
under should be removed on the prayer of Abra-
ham, and not before. Thus God healed Miriam,
when Moses, whom she had most affronted,
prayed for her, Numb. 12: 13. and was recon-
ciled to Job’s friends, when Job, whom they had
grieved, prayed for them, (Job 44: 8–10.)
Note, The prayers of good men may be a kind-
mess to great men, and ought to be valued. -
CHAP. XXI. v. 1–8. Long looked for
comes at last. Few under the Old Testament
were brought into the world with such expecta-
tion as Isaac was; not for the sake of any great
personal eminence at which he was to arrive,
but because he was to be, in this very thing, a
type of Christ, that Seed which the Holy God so
long promised, and holy men so long expected.
In this account, we may observe,
I. The fulfilling of God’s promise in the con-
ception and birth of Isaac, v. 1, 2. Note, God’s
providences look best and brightest, when com-
pared with his Word, and when we observe how
God acts in them all, as He has spoken. 1.
Isaac was born according to promise. The
Lord visited Sarah in mercy, as He had said.
Note, No word of God shall fail, and God’s faith-
fulness is the stay and support of his people’s
faith. He was born at the set time, v. 2. Note,
God is always punctual to his time; and his is
the best time. 2. He was born by virtue of the
promise, not by the power of common providence;
Sarah by faith received strength, Heb. 11:
11. God therefore, by promise, gave that strength.
A sentence of death, as it were, passed on the
second causes; Abraham was old, and Sarah
old, and both as good as dead; and then the
word of God took place. Note, True believers,
by virtue of God’s promises, are enabled to do
that which is above the power of human nature,
for by them they partake of a divine nature,
2 Pet. 1: 4.
II. Abraham’s obedience to God’s precept
concerning Isaac. 1. He named him, as God
commanded him, (v. 3.) for a memorial, Isaac,
lawghter; though he might have designed him
some other name of a more pompous signification.
Note, It is fit that the luxuriancy of human in-
vention should always yield to the sovereignty
and plainness of divine institution; yet there
was good reason for the mame. When Abraham
received the promise of him, he laughed for joy,
When Sarah received the promise, she laughed with distrust and
And Isaac was himself, afterward, laughed at by Ishmael, v. 9. and
perhaps his mame bid him expect it.
Note, God’s favorites are of the world’s
The promise also, of which he was, not only the son, but the
heir, was to be the joy of all the saints in all ages, and that which would fill their
NOTES.
The word visit, when thus used, denotes
CHAP, XXI. V. 1, 2.
the visible effects of the Lord’s presence and power, either in mercy
or in judgment.
mandment of God.
Verses 5–7.
The joy of Abraham and Sarah, on this extraordinary occasion, and
the congratulations which they would receive from friends and
Here it signifies his gracious attention to Sarah, and
his faithful accomplishment of his promise.
Verses 3, 4.
In naming this child of promise Isaac, as well as in circumcising
him on the eighth day, Abraham was implicitly obedient to the com-
Scott.
ID.
(8.) Weaned.
years.”
2 Chron. 31 : 15.
mouths with laughter; 2. He circumcised him,
v. 4. The covenant being established with him,
the seal of the covenant was administered to him:
and though a bloody ordinance, and he a darling,
yet it must not be omitted; no, nor deferred be.
yond the eighth day. God had kept time in per-
forming the promise, therefore Abraham must
keep time in obeying the precept.
III. The impressions this mercy made on
S
arah.
1. It filled her with joy, v. 6. ‘God has
given me both cause to rejoice, and a heart to
rejoice.” Thus the mother of our Lord, Luke,
1: 46, 47. Note, (1.) God bestows mercies on
his people to encourage their joy in his work and
service: and whatever is the matter of our joy,
God must be acknowledged as the Author of it,
unless it be the laughter of the fool. (2.) Mer-
cies long deferred, are the more welcome when
they come. (3.) It adds to the comforts of any
mercy, to have our friends rejoice with us in it.
See Luke 1: 58. Others would rejoice in this
instance of God’s power and goodness, and be
encouraged to trust in Him. See Ps. 119: 74.
2. It filled her with wonder, v. 7. Observe
here, (1.) What it was she thought so wonderful,
that she should not only bear a child, but be so
strong and hearty at that age, as to nurse it.
Note, Mothers, if able, ought to nurse their own
children. Sarah was a person of quality; was
aged; nursing might be prejudicial to her, or to
the child, or to both ; she had choice of nurses,
no doubt, in her own family; and yet she would
do her duty in this matter; and her daughters
the good wives are, while they thus do well,
1 Pet. 3: 5, 6. See Lam. 4: 3. (2.) How she
expressed her wonder, “Who would have said
it?” Note, God’s favors to his covenant people
surpass both their own and others’ thoughts and
expectations; who could imagine God should
do so much for those that deserve so little, nay,
for those that deserve so ill 7 See Eph. 3:20.
2 Sam. 7: 18, 19. Who would have said God
should send his Son to die for us, his Spirit to
sanctify us, his angels to attend us? Who would
have said such great sins should be pardoned,
such mean services accepted, and such worthless
worms taken into covenant and communion with
the great and holy God?
IV. A short account of Isaac’s infancy, v. 8.
The child grew; See Luke 1: 80. 2:40. They
that are born of God, shall increase more and
more with the increase of God, Col. 2: 19. He
grew and was weaned: See Heb. 5: 13, 14.
And then it was that Abraham, in thankſulness,
made a great feast, not on the day Isaac was
born, that would have been too great a distur-
bance to Sarah ; nor on the day he was circum-
cised, that would have been too great a diversion
from the ordinance; but on the day he was wean-
ed, because God’s blessing on the nursing of
children, and the preservation of them through
the perils of the infant-age, are signal instances
of the care and tenderness of the Divine Provi-
dence, which ought to be acknowledged, to its
praise: see Ps. 22: 9, 10. Hos. 11: 1, 2.
V. 9–13. The casting out of Ishmael.
I. Ishmael himself gave the occasion, by some
affronts to his little brother; some think, on the
day Abraham made the ſeast, which, the Jews
say, was not till Isaac was three years old; oth-
ers say, five. Sarah witnessed the abuse; she
saw the son of the Egyptian mocking, v. 9.
that is, Isaac, no doubt, for it is said, with reſe-
rence to this, Gal. 4; 29. that he that was born
after the flesh, persecuted him that was born
neighbors, were but feeble earnests of the rejoicing of many millions
in Him, who descended from Isaac, to bless the nations of the earth.
Scott.
Verses 8–12.
Sarah seems to have been actuated, in some measure, by disdain
and resentment, in requiring Abraham to send away Hagar and Ish-
mael: yet she was led to utter words, which were afterwards to be
made use of in illustrating a most important part of divine truth.
(Gal. 4: 21–31.)
ID.
See Mac. 7: 27. comp.
The Koran fixes it at two
Dr. A. CLARKE.
* At 3 years old, probably.
1 Kings 1: 22–28.
[103]
B. C. 1893
Ishmael with Hagar cast out.
GENESIS, XXI.
tian, which she had born
unto Abraham, "mock-
ing.
10 Wherefore she said
unto Abraham, P Cast out
this bond-woman, and
her son: for the son of
this bond-woman shall
not be heir with my son,
even with Isaac.
11 And the thing was
very grievous in Abra-
ham's sight, q because of
his son.
12 And God said unto
Abraham, Let it not be
grievous in thy sight,
because of the lad, and
because of thy bond-
woman : in all that Sarah
hath said unto thee,
* hearken unto her voice:
for * in Isaac shall thy
Seed be called. -
13 And also of the
son of the bond-woman
will I make a nation, be-
cause he is thy seed.
14 And Abraham" rose
up early in the morning,
and * took bread, and a
bottle of water, and gave
tt unto Hagar, (putting it
on her shoulder,) and the
child, and sent her away:
and she departed and
y wandered in the wilder-
ness of * Beer-sheba.
15 And * the water was
spent in the bottle, and
she cast the child under
one of the shrubs.
16 And she went, and
sat her down over against
him, a good way off, as it
were a bow-shot: for she
said, "Let me not see the
death of the child. And
o 2 Kings 2:23,24. 2 Chr. 30:10. , 36:
16. Neh. 4:1–5. Ps. 42:10. 44:13,
14. Prov. 20:11. Giul. 4:29. Helm.
11:36.
p Prov. 22:10. John 8:35, Gal. 4:30,31.
q 17:18. 22:1,2. 2 Sam. 18:33. Matt.
10:37,
r 1 Sam. 8:7,9. Is. 46:10.
s 17:19,21. Rom, 9:7,8. Heb. 11:18.
t 16:10. 17:20. 25:12–18.
ut 19:27. 22:3. 24:54. 26:31.
4.
36:6,7.
:7. 37:15, Ps. 107:4.
22:19. 23:33. 46:1.
Ex. 15:22–25. 17:1–3. 2
Ps. 63:1. Is. 44:12. Jer.
b 44:34. Esth. 8:6.
Prov.
-
-
º
-
I3- 16:8.
1 Kings
;
;
}
I
9
3
ti 14.
Kings 3:9.
14:3.
Feast.] ‘ In Persia, the day a male child is weaned, they carry him
to the mosque, and after having performed certain acts of devotion,
return home, then collecting their friends and relations, they give a
feast, of which they make the child partake.’
- Verses 14–19.
* Bread and water denote mecessaries for the journey of Hagar and
Ishmael, probably into Egypt to her relations, she being now liberated
Ishmael was more than sixteen, some think nine-
teen, years of age at this time : yet the provisions were put on Ha;
gar’s shoulder, as more inured to labor; and the lad was committed
to her care. No doubt, these circumstances were ordered according
to instructions given to Abraham ; perhaps for Hagar’s humiliation,
and with some view to the ſuture state of Ishmael’s posterity. She,
however, wandered,” or lost her way, in the desert, which may ac-
count for the distress which ensued ; for it does not appear that the
provisions were consumed, or that she was sent away without money.
put the water was spent, and the climate hot ; so that Ishmael was
overcome with fatigue and thirst, and ready to die; and Hagar as-
sisted him in reaching the shade of some shrubs, and lying, down
as his circumstances would admit: and, fully expecting that he
from bondage,
after the spirit. Ishmael is here called the son
of the Egyptian, because, as some think, the 400
years’ affliction of the seed of Abraham by the
Egyptians, began now, and was to be dated
hence, ch. 15: 13. She saw him playing with
Isaac, so the LXX. and, in play, mocking him.
Ishmael was fourteen years older than Isaac ;
when children are together, the elder should be
careful and tender of the younger: but it argued
a very base and sordid disposition in Ishmael,
to be abusive to a child noway his match. , Note,
1. God notices what children say and do in their
play: and will reckon with them, if they say
or do amiss, though their parents do not. 2.
Mocking is a great sin, and very provoking to
God. 3. There is a rooted enmity remaining in
the seed of the serpent against the Seed of the
woman. The children of promise must expect
to be mocked. This is persecution, which they
that live godly must count upon. 4. None are
rejected and cast out from God, but those who
have first deserved it; Ishmael is continued in
Abraham’s family, till he becomes a disturbance,
grief, and scandal to it.
II. Sarah made the motion, v. 10. Cast out
this bond-woman. This seems to be spoken in
some heat, yet is quoted, Gal. 4: 30. as if spo-
ken by a spirit of prophecy; and it is the sen-
tence passed on all hypocrites and carmal people,
though they have a place and name in the visible
church; all that rest in the law and reject the
gospel, shall certainly be cast out. It points
particularly at the rejection of the unbelieving
Jews, who, though the seed of Abraham, yet
because they submitted not to the gospel-cove-
nant, were unchurched and disfranchised: and
that which, above any thing, provoked God, to
cast them off, was, their mocking and persecuting
the gospel-church, God’s Isaac, in its infancy.
1 Thess. 2: 16. Note, Many are familiarly con-
versant with the children of God in this world,
who yet shall not partake with them in the in-
heritance of sons.
III. Abraham was averse to it, v. 11. 1. It
grieved him that Ishmael had given such a pro-
vocation. Note, Children ought to consider that
the more their parents love them, the more they
are grieved at their misconduct, and particularly
their quarrels among themselves. 2. It grieved
him that Sarah insisted on such a punishment.
Note, Even the needſul extremities which must
be used with wicked and incorrigible children,
are very grievous to tender parents, who cannot
thus aſſlict willingly. .
IV. God determined it, v. 12, 13. We may
well suppose Abraham to be greatly agitated
about this matter; loath to displease Sarah, and
yet loath to expel Ishimael; in this difficulty,
God tells him his will, and he is satisfied. Note,
A good man desires no more in doubtful cases.
than to know his duty, what God would have
him do; and when clear in that, he is, or should
be, at ease. To make Abraham so, God sets
this matter in a true light, and shows him, 1.
That the casting out of Ishmael was necessary
to the establishment of Isaac in the rights and
privileges of the covenant, . In Isaac shall thy
seed be called: both Christ and the church
must descend from Abraham through the loins
MoRIER,
less inhabited ;
tions even from
would die, she sat down at a distance and wept. *
deep distress, the Lord heard the voice of Ishmael’s groaning, per-
haps of his prayer, and addressed Hagar by an angel, saying, “ W
aileth thee, Hagar’?” “Fear not :’ intimating that the promise, before
made to her, (16: 10–13.) was a full security that Ishmael should
not die at this time, and that therefore her anguish was needless, and
her fear groundless. º
tion to the relief, which was near at hand, but which she had not
before observed - -
Bread and apater.]
It was no difficult thing to find a livelihood in this early age of the
world, as appears from the sequel. -
uninhabited tract, but had its mame from being mountainous, and
ing for food and raiment even. -
parents, for their younger sons in those days, was, the Sending of them
of Isaac ; this is the entail of the promise on
Isaac, and is quoted by the apostle, (Rom. 9:
7.) to show that not º who came from Abra-
ham's loins, were the heirs of Abraham’s cove-
nant. The covenant-seed must be a peculiar
people, a people by themselves, from the very
first distinguished, not mingled with those that
were out of covenant; for this reason, Ishmael
must be separated. Abraham was called alone,
and so must Isaac be. See Isa. 51: 2. Proba.
bly Sarah little thought of this, (John II: 51.)
but God turned what she said into an oracle, as
afterward, ch. 27: 10. 2. That the casting out
of Ishmael should not be his ruin, v. 13. He
shall be äſ nation, because he is thy seed. We
are not sure that it was his etermal ruin; it is
presumption to say that all who are left out of
the external dispensation of God’s covenant, are
therefore excluded from all his mercies: those
may be saved, who are mot thus homored. How-
ever, we are sure it was not his temporal ruin.
Though chased out of the church, he was not
chased out of the world. I will make him a
nation. Note, (1.) Nations are of God’s mak-
ing; He founds, forms, and fixes them. (2.)
Many are full of the blessings of God’s provi-
dence, that are strangers to the blessings of his
COVChant. -
W. 14–21. I. Here is, The casting out of
the bond-woman and her son, v. 14. Abraham’s
obedience in this matter was speedy; early in
the morning, we may suppose immediately after
he had, in the night’s visions, received orders to
do this. It was also submissive; it was con-
trary to his judgment, at least, to his inclination;
yet as soon as he perceives that it is the mind of
God, he makes no objections. In sending them
away without any attendants, on foot, and slem-
derly provided for, probably he observed the di-
rections given him. If Hagar and Ishmael had
conducted themselves well in Abraham’s family
they might have continued there; but they threw
themselves out by their own pride and insolence,
which were thus justly chastised. Note, By abus-
ing our privileges, we forfeit them. Those that
know not when they are well off, deserve to be
taught the worth of mercies by the want of them.
II. Their wandering in the wilderness, mis-
sing their way to the place Abraham designed
them for a settlement. 1. They were reduced
to great distress there; their provisions were
spent, and Ishmael was sick; he that used to be
full fed in Abraham’s house, mow ſainted and
sunk, when brought to short allowance. Hagar
is in tears, and sufficiently mortified; like one
under the power of the spirit of bondage, she de-
spairs of relief, counts on mothing but the death
of the child, (v. 15, 16.) though God had told
her, before he was born, that he should live to
be a man, a great man. We are apt to forget
former promises, when present providences seem
to contradict them; for we live by sense.
2. In this distress, God graciously appeared
for their relief; he heard the voice of the lad,
v. 17. We read not of a word he said; but his
sighs, and groans, and calamitous state, cried
loud in the ears of mercy. An angel was sent
to comfort Hagar; nor was it the first time she
had met with God’s comforts in a wildermess;
In this season of
hat
At the same time the Lord directed her atten-
Scott.
* All kinds of provisions: Is. 3: 1. 33: 16.
This wilderness was not a desert,
probably cities and towns were scattered in it. Nor
did Ishmael färe worse than was common for the younger to do in
those days, when dismissed to settle in different parts of the world.
Jacob was thus dismissed alone.
Nay, so slight were his expecta-
the relations he went amongst, that we find him j.".
All the provision, then, made by
[104]
B. C. 1893.
Covenant between Abimelech and Abraham.
GENESIS, XXI.
she sat over against him
and “lifted up her voice
and wept. .
17 And God d heard
the voice of the lad: and
* the Angel of God called
to Hagar out of heaven,
and said unto her, f What
aileth thee, Hagar? & Fear
not; for God hath heard
the voice of the lad where
he is.
18 Arise, lift up the
lad, and hold him in thine
hand : for h I will make
him a great nation.
19 And God opened
her eyes, and she saw a
well of water: and she
went, and filled the bot-
tle with water, and gave
the lad drink.
20 And k God was with
the lad, and he grew, and
dwelt in the wilderness,
and became an archer.
21 And he dwelt m in
the wilderness of Paran:
and his mother took him
ºn a wife out of the land
of Egypt.
[Practical Observations.]
22 || And it came to
pass at that time, that
• Abimelech, and Phichol
the chief captain of his
host, spake unto Abra-
ham, saying, P God is
with thee in all that thou
doest.
23 Now therefore
‘l swear unto me here by
God, * that thou wilt not
déal falsely with me, nor
with my son, nor with
my son's son ; but accor-
ding to the kindness that
she had thankfully acknowledged the former kind
visit God made her in such a case, ch. 16: 13.
therefore God now visited her again with season-
able succors. -
(1.) The angel assures her of the cognizance
God took of her distress, though in a wilderness:
wherever we are, there is a way open heaven-
ward; therefore lift up the lad, and hold him
in thy hand, v. 18. Note, God’s readiness to
help us in trouble, must not slacken, but quicken
our endeavors to help ourselves, (2.) He re-
peats the promise concerning her son, that he
should be a great nation, as a reason why she
should bestir herselſ to help him. Note, It should
engage our care and pains about children and
young people, to consider that we know not
what God has designed them for, nor what great
use Providence may make of them. (3.) He
directs her to a present supply, v. 19, he opened
her eyes, which were swollen, and almost blind-
ed, with weeping; and then she saw a well of
water. Note, Many that have reason enough to
be comforted, go mourning from day to day, be-
cause they do not see the reason they have for com-
ſort. There is a well of water by them in the
covenant of grace, but they are not aware of it;
they have not the benefit of it, till God who open-
ed their eyes to see their wound, opens them to
see their remedy, John 16: 6, 7. Now the
apostle tells us, that those things concerning Ha-
gar and Ishmael are allegorical, Gal. 4: 24. to be
allegorized; this then will serve to illustrate the
folly of those, [1..] Who, like the unbelieving
Jews, seek ſor righteousness by the law, and not
by the promise made in Christ. Their comforts
are soon cxhausted, and if God save them not,
they are undone. [2.] Their folly also, who
seek for satisfaction and happiness in the world
and the things of it. They wander endlessly in the
pursuit, and, at length, sit down short of them.
III. The settlement of Ishmael, at last, in the
wilderness of Paran, v. 20, 21. a wild place, fit-
test for a wild man; and such an ome he was,
ch. 16: 12. Observe, 1. He had some tokens of
God’s presence, God was with the lad; his out-
ward-prosperity was owing to this. 2. By trade
c 27:3S. 29:11.
I have done unto thee, 1 Sºum. 24:16.
thou shalt do unto me,
and to the land wherein
- Judg. 18:23.
thou hast sojourned. ...
g
h 13.
d 16:11. Ex. 37. 22:27. 2 Kings 13:
4,23.
e See on 16:9, ll.
1 Sam. 11:5.
46:3. Ex. 14:13.
he was an archer, which intimates that craft was
his excellency, and sport his business; rejected
Esau was a cunning hunter. 3. He matched
among his mother’s relations; she took him a
wife out of Egypt; he not thinking he could aim
well in the business of marriage, if he proceeded
without his mother’s advice and consent.
W. 22–32. Here is an account of the treaty
between Abimelech and Abraham, in which ap-
pears the accomplishment of that promise, ch.
12: 2. that God would make his name great.
His friendship is courted, though a stranger,
though a tenant at will to the Canaanites and
Perizzites. -
I. The league is proposed by Abimelech, and
Phichol his prime-minister of state, and general
of his army. 1. The inducement to it was God’s
favor to Abraham, v. 22. Note, God in his provi-
dence sometimes shows his people such tokens for
good, that their neighbors cannot but note it, Ps.
6: 17. Their affairs so visibly prosper, that a
confession is extorted from all about them, of
God’s presence with them. It is good being in
favor with those that are in favor with God, Zech.
8: 23. 2. The tenor of it was, in general, that
there should be a constant and inviolable friend-
ship between the two families. This bond of
friendship must be strengthened by the bond of
an oath, in which the true God was appealed to,
both as a Witness of their sincerity, and an
Avenger, in case either side were treacherous, v.
23. Observe, (1.) He desires the entail of this
league on his posterity, and the extent of it to
his people. Good men should secure an alliance
and communion with the favorites of Heaven, not
for themselves only, but also for theirs. (2.) He
reininds Abraham of the fair treatment he had
found among them, according to the kindness
I have done winto thee. As those that have re-
ceived, must return kindness, so those that have
showed, may expect it.
II. It is consented to by Abraham. 1. Abra-
ham was ready to enter into this league with
Abimelech, finding him to be a man of honor and
conscience, having the fear of God before his eyes,
v. 24. I will swear. Note, (1.) Religion does
Judg. 2:4. Ruth 1:9. Luke 1:80. 2:40.
30:4. 2 Sam. 13:36. 1 10:9. 16:12. 25:27. 27:3. 49:23,24.
m_Num, 10:12. 12:16. 13:3,26.
Sann. 25
n 3:34. 26:34,35. 27.46. 28:12.
O 20:2. 26:26.
Is. º: Zech.
Is. 22:1.
Is. 41:10,14. p ;. 30:27. 39:3.
- 16:10. 17:20. :23. Matt. 1:23. Rev. 3
24 And Abraham said, "Nºi. 2 Kings 6:17–20. Luke q 24:3. 31:53. Josh. 2:12. 1 Sam.
I will SW6281". 24:16,31. 20:42. 24:21,22. 30:15. Heb. 6:16,
k 28:15. 39:2,3,21. Judg. 13:24,25. * Heb. if thou shalt lie unto ºne.
PRACTICAL OBSERVATIONS.
V. 1–21. Blessed are they whose hope is in the Lord:
and who patiently wait for Him; for their expectations shall
certainly be answered, and even exceeded. As He keeps his
time in giving blessings, so we must observe the appointed
season for performing his commandments, and not omit or
defer our obedience.—Grievous things speedily follow joyous
events in this world, and the effect of former miscarriages
often interrupts the satisfaction of present advantages. Even
children are more certain cares than comforts; and their ill
behavior, with the fear or pain of parting with them, greatly
alloy the pleasure we might otherwise, derive from them.—In
all our anxieties, we should observe the directions, obey the
commandments, and depend on the promises and providence
of God: and thus, ‘ casting our care on Him,” our minds will
be kept in peace; and He will take care of those whom we
love, when we are no longer able to do it.—Let us mot, how-
ever, neglect to notice the secret influence of the Lord in this
domestic transaction; nor overlook the instruction given us,
not to rest in external privileges, or in our own performances,
lest we be outcasts with Ishmael: but let us learn to seek the
blessings of the new covenant, by faith in its divine Surety;
and that grace and Spirit of adoption, which mark the children
and heirs of God, and enable them to walk at liberty in his
commandments, and cheerfully to expect the ſulfilment of his
promises. And let us habitually recollect, that our despon-
dency and complaints arise from forgetfulness of his Word;
that relief is often nearer than we perceive; that the Lord
always hears the prayer of faith, and frequently the very cry
of distress; and that numerous advantages are conferred on
the posterity of those who have honored God, for the sake of
their pious ancestors. SCOTT.
abroad to acquire an independent settlement. So that Abraham’s
conduct does not appear cruel.” FAwkes, in Hewlett.
Losing their way, their distress was for water only. ED.
A bottle.] That is of skin, see Note, Matt. 9; 16, 17. These va-
ried in sizé, according to the size of the animal, whose whole skin
was used. * , Ep.
Shoulder.] ‘Herodotus states, that the Egyptian men carried bur-
dens on their heads, the women, on their shoulders.” BURDER.
- Verses 20, 21.
The Lord prospered Ishmael in his outward circumstances: nor
can we positively conclude, either from his past misconduct, his
general character, or the º meaning of his expulsion from Abra-
ham's family, that he lived and died destitute of the special grace
and favor of God. He became, however, an archer and a hunter;
and thus the prophecy concerning him began to be accomplished, in
his person, as it has been ever since in his posterity. (16: 12.)—We
0. T. VOL. I.
have no reason to conclude, that he was never visited by his father,
or that he came no more to see him. (25: 9, 10.) Scott.
Verses 22–24.
Abimelech was perhaps a true believer: at least his character
seems not at all inconsistent with that supposition. (1 Sam. 20: 12
—17.)—Phichol.] 26: 26. Scott.
(23.) Stocar....by God..] ‘From the circumstances we may learn
the original purpose, design and spirit of an oath, viz. Let God pros-
per or curse me in all that I do, as I prove true or false to my engage-
ments This is still the spirit of all oaths, when God is called to wit-
ness, whether the form be by the water of the Ganges, the sign of the
Cross, kissing the Bible, or lifting up the hand to heaven. Hence we
learn, that he who falsifies an oath or promise thus made, thereby
forfeits all title to the approbation and biessing of his Maker.”
Dr. A. CLA RRR.
[105]
B. C. 1893.
4braham reproves Abimelech.
GENESIS, xxi.
25 And Abraham re-
proved Abimelech be-
cause of a well of water,
which Abimelech’s “ser-
vants had violently taken
away.
26 And Abimelech
said, ‘I wot not who hath
done this thing; neither
didst thou tell me, neither
yet heard I of it but to-
d
}
alV.
; And Abraham"took
sheep, and oxen, and gave
them unto Abimelech.:
and both of them *made
a covenant.
28 And Abraham Set
seven eve-lambs of the
flock by themselves.
29 And Abimelech said
unto Abraham, X What
In ean these Seven eVVC-
lambs which thou hast
set by themselves?
30 And he said, For
these seven eve-lambs
shalt thou take of my
hand, * that they may be
a witness unto me, that I
have digged this well.
31 Wherefore he a call-
ed that place “Beer-she-
ba: because there they
sware both of them.
32 Thus b they made a
covenant at Beer-sheba :
then Abimelech rose up
and Phichol the chief
captain of his host, and
mot make men morose and unconversable; I am
sure it ought not; we must not, under Color of
shunning bad company, be sour to all company;
and jealous of every body. (2.) An honest mind
does not startle at giving assurances: if Abra-
ham say that he will be true to Abimelech, he is
not afraid to swear it: an oath is for confirma-
tion. 2. He prudently settled the matter con-
cerning a well, which Abimelech's servants had
quarrelled with Abraham about. Wells of water,
it seems, were choice goods in that country:
thanks be to God, they are not so scarce in ours.
(1.) Abraham Inildly told Abimelech of it, v.
25. Note, If our brother trespass against us,
we must, with the meekness of wisdom, tell him
his fault, that the matter may be fairly accom-
modated, and an end made of it, Matt. 18: 15.
(2.) He acquiesced in Abimelech’s justification
of himself in this matter, v. 26. Many are sus-
pected of injustice and unkindness, who are per-
fectly innocent, which we ought to be glad to be
convinced of: the faults of servânts must not be
imputed to their masters, unless they know of
them, and justify them; and no more can be ex-
pected from an honest man, than that he be ready
to do right, as soon as he knows he has done
wrong. (3.) He justly and wisely took care to
have his title to the well cleared and confirmed,
to prevent any quarrels for the future, v. 30. 3.
He made a very handsome present to Abimelech,
v. 27. nothing curious or fine, but what was
valuable and useful, sheep and oacen, in gratitude
for Abimelech's kindness to him, and in token of
hearty friendship between them: the interchang-
ing of kind offices is the improving of love. 4.
He ratified the covenant by an oath, and regis-
they returned into the
land of * the Philistines.
33 And Abraham plant-
ed a # grove in Beer-she-
ba, and * called there on
r 26:15–22. Prov
Matt. 18:15.
t 2 Kings 5:20–24.
journed in the Philistines’
land many days.
. 17:10, 25:9. 27:5.
s 13:7. Ex. 2:16,17.
tered it by giving a mew name to the place, v.
31. Beer-sheba, the well of the oath, in re-
membrance of the covenant they sware to, that
they might be ever mindful of it; or, the well
of seven, in remembrance of the seven lambs
given to Abimelech, as a consideration for his
confirming Abraham's title to that well. N ote,
Bargains made must be remembered, that we
may make them good, and may not break our
word through oversight. * .
V. 38. §. 1. Abraham, being got into
a good meighborhood, knew when he was well
off, and continued a great while there: there he
planted a grove for a shade to his tent, or per-
haps an orchard of fruit-trees; and there, though
we cannot say he settled, for God would have
him, while he lived, to be a stranger and a pil-
grim; yet he sojourned many days, as many as
would consist with his character, as Abraham
the Hebrew, or passenger.
2. There he made not only a constant practice,
but an open profession of his religion, v. 33.
(1.) Abraham kept up public worship, to which,
probably, his neighbors-resorted, that they might
join with him. Note, Good men should not only
retain their goodness wherever they go, but do
all they can to propagate it. (2.) In calling on
the Lord, we must eye Him as the everlasting
God, the God of the world; so some. Though
God had made Himself known to Abraham as his
God in particular, and in covenant with him,
yet he forgets not to give glory to Him as the
Lord of all: the everlasting God, who was before
all worlds, and will be when time and days shall
be no more. See Isa. 40: 28.
a 26:33.
* That is,
Josh. 15:
b 27. 1 Sam. 18:3.
C #. 26:8,14. Ex. 13:17. Judg.
13:1.
£he well of the oath. 14.
f Or, tree.
d 4:26, 12:8.
e Dent. 33:27. Ps. 90:2. Is. # 28.
1 Ti º
the name of the LoſſD, ºl.”gºs" ºus tº gºi!".
the e everlasting God. §: 1:31. 1. *; is 14 11:9,13.
* 33:8. Ex. 12:26. \ 111. Io: lºk.
34 And Abraham "so- § 3.5.” jº. º.
PRACTICAL OBSERVATIONS.
W. 22–34. The behavior of believers may be so undemi-
ably excellent, and the Lord’s favor to them so manifest, as to
convince observers that “God is with them in all they do:’ and
this conviction is often the means of their conversion. How
important then is it, that we ‘walk in wisdom towards those
that are without!”—Common prudence might teach, that it is
advantageous to be connected with those whom the Lord bless-
es; did not the enmity of the carnal mind counteract its in-
fluence.—They who would ‘live peaceably with all inen,” must
watch over their servants, as well as be circumspect in their
own conduct: especially if many be employed: for injuries are
often committed, and charged on the principal, of which he
knows and hears nothing. On this, as well as on other ac-
counts, it is far better mildly to reprove those by whom we sup-
pose ourselves ill-used, than complain to others, without giving
them the opportunity of clearing themselves.—They who profess
to serve God, should act in all cases with strict fidelity; re-
quite every kindness liberally; and exhibit, in all things, an
example of integrity and disinterestedness. In general it is
advisable to avoid oaths or vows; yet on important occasions,
and when due solemnity is observed, the honor of God and
religion, and the cause of justice and peace, may require us to
confirm our covenants by these awful obligations. In this case,
however, it is incumbent on us to be very explicit in our re-
quirements and engagements; that we may neither entangle our
own consciences, nor give others the least ground to suspect
that we have failed in fulfilling our promises. Indeed, honest
and friendly purposes maturally lead to an unreserved frankness,
which is the best security of peace and harmony.—But while
we attend to outward matters with prudence and equity, we
must never forget that we are strangers and pilgrims on earth:
and, wherever we sojourn, we must meither neglect, nor be
ashamed of, the worship of JEHow AH, the everlasting God,
our Refuge, Rest, and Portion, through all generations, and to
all etermity. ...” SCOTT.
Verse 31.
The verb rendered to swear,” is derived from the word translated
scven ; probably with reference to the number of the Sacrifices fre-
quently offered on these solemn occasions. Scott.
• Taylor inclines to the opinion, that Beer-sheba means the well of
seven, from the circumstance related by Bruce of a similar oath, in
which a Sheikh of the shepherds of Suakem, in Nubia, after binding
himself and tribe, to the death of the last male child among them,
joining hands (Prov. 11; 21.) and praying, concludes by sending seven
sheep as a present.’ See Bruce’s Travels. Rob. CALM.
Verse 32.
Into the land of the Philistines.] That is, to Gerar. Beer-sheba
seems at that time to have been under the dominion of the king of
the Philistines: (33.) but it was not generally considered as a part of
Philistia. Scott.
Verse 33. -
Perhaps Abraham planted this grove to shelter his tent; and to
form a shade for the performance of Sacred worship, which was at
that time usually in the open air. . [See closing note, 50:] ID.
Planted a grove, &c.] ‘Agreeably to the institutes of the patriarchal
religion. In the first ages, the worship of God was exceedingly sim-
ple ; there were no temples nor covered edifices of any kind : an altar,
sometimes of a single stone, sometimes of several, or merely of turf, was
all that was necessary; on this the fire was lighted, and the sacriſſée
offered. Any place was equally proper, as they knew that the object
of their worship filled the heavens and the earth. In process of time
when families increased, and many sacrifices were to be offered,
groves or shady places were, chosen, where the worshippers might
enjoy the protection of the shade, as a considerable time must be em-
ployed in offering many sacrifices. These groves became afterward
abused to impure and idolatrous purposes, and were therefore strictly
forbidden. Ex. 34: 13. Deut. 12: 3. 16: 21.” Dr. JA. Clarke. ‘The
Druidical religion,” (whose priests were named Druids from the Cel-
tic deru and Greek drus, signifying an oak,) “being so extended, as is
proved by its circles of stones and altars yet existing, in India, Per-
sia, Western Asia, Greece, Northern [and Southern] Europe, and the
British Isles, must have been very general, and have originated in
these remote ages, when the patriarchal religion maintained itself in
much of its primitive simplicity. Calmet.” Eds. Calm. See ‘Iden-
tity of Druid. and Heb. relig.” and notes, 28:18. 31:46, &c. ED.
6]
-
B. C. 1872.
CHAP. XXII.
Abraham, tried by the command to
sacrifice Isaac, shows his faith by
obeying, i`ić." He is preventº
from slaying his son, and offers a
ram in his stead, 11—13. A name
is given to the place ; and the cove-
nant is renewed with Abraham, 14–
19. Some account of Nahor's family,
ND it came to pass
after these things,
that * God did tempt
Abraham, and said unto
him, Abraham: and he
said, * Behold, here I am.
2 And he said, "Take
now thy son, thine only
son Isaac, whom thou
lovest, and get thee into
the land of “Moriah;
* and offer him there for
a burnt-offering upon one
of the mountains which
I will tell thee of.
3 And Abraham * rose
up early in the morning,
and saddled his ass, and
took two of his young
men with him, and Isaac
his son ; and clave the
wood for the burnt-offer-
ing, and rose up, and
went unto the place of
which God had told him.
4 Then on the ſthird
day Abraham lifted up
his eyes and saw the
place afar off.
5 And Abraham said
unto his young men,
a Ex. 15:25,26. 16:4. Deut. 8:2. 13:
3. Judg. 2:22. 2 Chr. 32:31. Prov.
1 Cor. 10:13. Heb. 11:17.
Jam. 1:12–14.
* Heb. Behold me. 7,11. Ex. 3:4.
Is. 6:8.
b 17:19. 21:12. John 3:16. Rom. 5:8.
8:32. 1 John 4:9,10.
c 2 Chr. 3:1.
d Judg. 11:31,39. 2 Kings 3:27. Mic.
6:7. -
e 17:23. Ps. 119:60. Ec. 9:10. Is. 26:
3,4. Matt. 10:37. Mark 10:28–31
Luke 14:26, Gal. 1:16,
GENESIS, XXII.
CHAP. XXII. V. 1, 2. We have here
the famous history of Abraham’s offering up his
son Isaac; that is, his offering to offer him, justly
looked upon as one of the wonders of the church.
Here is the trial of Abraham’s faith, whether it
continued so strong, so vigorous, so victorious,
as at first, when he leſt his country: then, it ap-
peared that he loved God better than his father:
now, that he loved him better than his son.
After these things; after all the other exercises,
hardships and difficulties he had gone through:
now, perhaps, he was beginning to think the
storms blown over; but, after all, comes this en-
counter, sharper than any yet. Note, Many
former trials will not supersede, or secure us
from further trials; we have not yet put off the
harness, 1 Kings 20: 11. See Ps. 30: 6, 7.
God tempted him, not to sin, so Satan termpts:
if Abraham had sacrificed Isaac, he had not sin-
ned; God tempted him, to discover his graces,
how strong they were, that they might be found
to praise, and honor, and glory, I Pet. 1: 7.
Thus God tempted Job, that he might appear not
only a good, but great Iman. Note, Strong faith
is often exercised with strong trials, and put on
hard services. -
In this trial, God appeared to him as formerly,
calling him by name. Abraham, like a good ser-
vant, readily answered, “Here am I; what says
my Lord unto his servant?’ Probably, he expected
some renewed promise, like those, ch. 51: 1. and
17: 1. But, to his great amazement, what God
says, is, in short, Abraham, go, kill thy son;
and this command is given him in such aggra-
vating language, as makes the temptation abun-
dantly more grievous. When God speaks, Abra-
ham, no doubt, listens attentively ; but every
word is a sword in his bones, the trial is steeled
with trying phrases. Is it any pleasure to the
Almighty that He should afflict? No; yet when
Abraham’s faith is to be tried, God seems to ag-
gravate the trial, v. 2. Observe,
1. The person to be offered; Thy son, not
thy bullocks and thy lambs; (I will take no
bullock out of thy house, Ps. 50: 9.) no, not
the steward of thine house, not an adopted son;
* Thine only son; thine only son by Sarah.’
* Take Isaac, that son indeed,” ch. 17: 19. not,
* Send for Ishmael back and offer him ; no, it
must be Isaac: ' ' But, Lord, I love Isaac, he is
to me as my own soul; Ishmael is not, and will
thou take Isaac also? All this is against me;
Yes, That son whom thou lovest. It was a trial;
God tries Abraham.
pressed more emphatically, and, I think, might
very well be read thus, Take now that son of
thine, that only one of thine, whom thou log-
est, that Isaac. God’s command must over-rule
all these considerations.
2. The place; in the land of Moriah, three
days’ journey off; so that he might have time to
consider it, and, if he did it, might do it delibe-
rately, that it might be a service the more reason-
able, and the more honorable.
3. The manner; offer him for a burnt-offer-
ing; lie must not only kill his son, but, as a sa-
crifice, devoutly, by rule, with all that pomp and
ceremony, with all that sedateness and composure
of mind, with which he used to offer his burnt-
offerings. -
V. 3.-10. I. Observe, The difficulties which
Abraham brake through in his obedience to this
severe command. Much might have been objected
against it; as,
I. It seemed directly against an antecedent
law of God, which forbids murder, under a se-
were penalty, ch. 9:5, 6. Now can the unchange-
able God contradict Himself? He that hates
robbery for burnt-offering, (Isa. 61: 8.) cannot
delight in murder for it.
2. How would it consist with natural affec-
tion to his own son? It would be not only mur-
der, but the worst of murders. Cannot Abra-
ham be obedient, but he must be unnatural? If
God insist on a human sacrifice, is there none
but Isaac to be the offering; and none but Abra-
ham to be the offerer? Must the father of the
faithful be the monster of all fathers?
3. God gave him no reason for it. When Ish-
mael was to be cast out, a just cause was assign-
ed, which satisfied Abraham ; but here Abraham
must kill Isaac, and neither know on what ac-
count. If Isaac had been to die a martyr for the
truth, or his life been the ransom of some other
life more precious, it had been another matter;
or had he died as a criminal, as in the case of
the idolater, (Deut. 13: 8, 9.) or the stubborn
son, (Deut. 21: 18, 19.) it might have passed as
a sacrifice to justice; but the case is not so: he
is a dutiful, obedient, hopeful son; ‘Lord, what
profit is there in his blood?”
4. How would this consist with the promise?
Was it not said that in Isaac shall thy seed be
called? But what comes of that seed, if this
promising bud be broken off so soon?
5. With what face can he return to Sarah and
his family, with the blood of Isaac sprinkled on
Heb. 13, of Abraham's love to God, and therefore it must his garments? Surely a bloody husband hast
• 17–19.
f Ex. 19:11,15. 1 Cor. 15:4.
be in a beloved son. In the Hebrew it is ex-I thou been unto me, would Sarah say, as Exod.
NOTES.
CHAP. XXII. V. J. After these things;” “after five and twenty
years’ waiting; after the promise had been frequently repeated j aſ-
ter hope had been raised to the highest pitch, yea, after it had been
actually turned into enjoyment: and when the child had lived long
enough to discover an amiable and godly disposition.” Fuller,-
Tempt..] This word, as here used, conveys an idea, which may seem
inconsistent with other testimonies of the sacred oracles; but the
case is different as to the original languages, in which, to tempt, and
to try or prove, are expressed in the same manner. Accordingly, the
old translation very properly renders the clause, “God did prove
Abraham.”—Every trial indeed is eventually a temptation, and tends
to maniſest the prevailing dispositions of the heart, whether holy or
unholy. As to the state of the heart, or the influence of external
agents upon it, exciting to sin, “let no man say, he is tempted of God,
tor God cannot be tempted of evil, neither tempteth He any man : ”
tut He appoints all external circumstances, gives us general or par-
ticular commandments, and allots us our several, services. In all
these respects, He acts in perfect wisdom and holiness: yet his ap-
pointments aré intended ‘to prove us, and show what is in our hearts;’
and they frequently give occasion to evil propensities to manifest
themselves, and to Satan and wicked men to tempt, us. . Thus the
Ilord may be said, not only to try us, but also to “lead us into tempt-
ation;' (Matt. 6: 13.), which, conscious of our weakness, we are
taught to deprecate.—If the young man, whom our Lord required ‘to
sell all and follow him,” had possessed Abraham’s strength of faith,
he would have given an illustrious example of self-denying obedience.
Had Abraham, when commanded to sacrifice Isaac, been under the
power of unbelief and carnal attachments, he would have been re-
corded as a lamentable instance of defection in the day of trial.—
Joseph overcame a far more dangerous temptation to adultery, than
that by which David fell ; because his heart was vastly more under
the influence of holy dispositions, than David’s was on that awful
occasion. This is universally applicable. The holy law gives occa-
sion to all manner of concupiscence ; and even the blessed gospel, to
still deeper malignity, when sin reigns in the heart: while the most
horrid temptations tend to illustrate the power of divine love and
zeal, when holy affections completely possess it ; as the conduct of
our tempted, suffering, and holy Redeemer most evidently shows.—
We may apply these remarks to the case of Abraham. The Lord saw
good to put his faith and obedience to a most severe trial. The evil
propensities of our fallen nature are, in no sense, to be ascribed to
God; for that would make Him the author of sin." He did not tempt
Abraham, by suggesting evil thoughts to his mind, or exciting sinful
passions; for, thus a man is tempted by his own lust, by the devil,
and by his fellow-sinners ; but He placed him in such circumstances.
as effectually showed the ruling dispositions of his heart, and proved
them to be very excellent. Sco TT.
Verse 2.
JMoriah..] Moriy AH-JAH is shown ; nearly the same as JEHow AH-
jireh., (Nºte, 14.)--The temple was built on mount Moriah, which
was doubtless in the land of Moriah. (2 Chron. 3: 1.) This there-
fore must have been some adjacent mountain, of which there were
many in that neighborhood : and there is no improbability in the
general opinion, that it was mount Calvary, where Christ, the great
Anti-type, was afterwards crucified ; and that it was selécted with
reference to that event. ID.
Verses 3, 4.
The very energy of the command, compared with past mercies re-
ceived, and the promises made to him, excited a firm expectation
that God would, from the ashes, immediately restore his son to life.
though there had never been an instance of the kind from the begin'
ning ºf the World. (Heb. 11 : 17–19.) . It does not appear that he
manifested that anguish or anxiety, which might have been expected
from the command; or that either Sarah, or his attendants, of even
Isaac, perceived any thing unusual in liis conduct. Till the third
day Abraham’s faith was thus tried, that his obedience Inight appear
to be the result, not of rash precipitancy, but of calm delibération.
ID.
(3.) Saddled.] ‘The saddle was probably not hing more than a kind
of rug.” Parkhurst. “No nation of antiquity knew the use either of
saddles or stirrups.” Burd E.R.
Verses 5, 6.
Abraham left the servants behind, lest their affectionate, but ill-
[107)
B. C. 1872.
•Abraham goes to sacrifice Isaac.
GENESIS, XXII.
* Abide ye here with the
ass; and I and the lad
will go yonder and wor-
ship, and * come again to
OUI.
6 And Abraham took
the wood of the burnt-
offering, and laid it upon
Isaac his son; and he
took the fire in his hand,
and a knife: and they
went both of them to-
gether.
7 And Isaac spake unto
Abraham his father, and
said, k My father: and he
said, * Here am I, my Son.
And he said, Behold the
fire and the wood: 'but
where is the flamb for a
burnt-offering 2
8 And Abraham said,
My son, "God will pro-
vide himself a lamb for a
burnt-offering: So they
went both of them to-
gether.
9 And they came to
the place which God had
told him of; and Abra-
ham built an altar there,
and laid the wood in
order; and "bound Isaac
his son, and laid him on
the altar upon the wood.
10 And Abraham
• stretched forth his hand,
and took the knife to slay
his son.
11 || And the F Angel
of the Lord called unto
him out of heaven, and
g Heb. 12:1.
h Heb. 11:19.
i Is. 53:6. Matt. 8:17. John 19:17.
ki.º.º. John 18:11. Rom.
* #. Behold me. I.
| 4:2—4. 8:20.
f Or, kid. Ex. 12:3. marg.
m John 1:29,36. 1 Pet. 1:19,20. Rev.
e * & ſº * Johm 10:
17, 18. Acts 8:32. Epb. 5:2. Phil.
ciºsas–0. He laſ-is. Jam.
2:21–23. -
p See on 16:9,10.
4:25, 26. and it would be likely to alienate her
affections for ever both from him and from his
God. ... • *
6. What would the Egyptians say, and the
Canaanites and Perizzites which dwelt then in
the land? It would be an etermal reproach to
Abraham, and to his altars. ‘Welcome nature,
if this be grace.” These, and many the like
objections, might have been made; but he was
infallibly assured that it was indeed a command
of God, and not a delusion; and that was suffi-
cient to answer them all. Note, God’s commands
must not be disputed, but obeyed: we must not
consult with flesh and blood about them, (Gal.
I: 15, 16.) but with gracious obstimacy persist
in our obedience to them.
HI. The several steps of his obedience: all
which help to magnify it, and to show he was
guided by prudence, and governed by faith, in
the whole transaction. 1. He rises early, v. 3
Probably, the command was given in the visions
of the might, and, early the next morning, he set
himself about the execution of it, without delay,
for the command was peremptory. Note, Those
that do the will of God heartily, will do it speed-
ily: while we delay, time is lost, and the heart
hardened. -
2. He gets things ready for a sacrifice; and
as if himself had been a Gibeonite, with his own
hands he cleaves the wood for the burnt-offering,
that that might not be to seek, when the sacrifice
was to be offered; spiritual sacrifices must be thus
prepared for.
3. It is very probable he said nothing of it to
Sarah, lest she should prevent it. There is so
much in our own hearts to hinder our progress
in duty, that we have need, as much as may be,
to keep out of the way of other hindrances.
4. He carefully looked about him, to discover
the place appointed for the sacrifice, by some
sign, to which God had promised to direct him.
Probably the direction was given by an appear-
ance of the Divine Glory in the place, some
pillar of fire visible at a distance, and to which
he pointed, when he said, (v. 5.) “We will
go. yºnder, where you see the light, and wor-
ship.
It is a teaching question to ws all; that when we
are going to worship God, we should seriously con-
sider whether we have every thing ready, especial-
ly the Lamb for a burnt-offering. (2.) It was
a very prudent answer Abraham gave him, v.
8. My son, God will provide Himself a lamb.
This was the language, either of his obedience,
or of his faith. Whether he meant it so or not,
this proved to be the meaning of it; a sacrifice
was provided instead of Isaac. Thus, Christ,
the great Sacrifice of atomement, was of God’s
providing; when none in heaven or earth could
have found a lamb for that burnt-offering, God
Himself found the ransom, Ps. 89: 20. All our
sacrifices of acknowledgment are of God’s pro-
viding too. It is He that prepares the heart,
Ps. 10; 17. The broken and contrite spirit is a
sacrifice of God, Ps. 51: 17. of his providing.
8. With the same resolution and composed-
ness of mind, after many thoughts of heart, he
applies himself to the completing of the sacrifice,
v. 9, 10. Isaac, for aught that appears, is as
willing as Abraham; we do not find that he made
any objection or attempted to escape, much less
struggled with his aged father, or made resist-
ance: Abraham does it, God will have it dome,
and Isaac has learned to submit to both; Abra-
ham, mo doubt, comforting him with the same
hopes, with which he himself by faith was com-
forted. Yet it is necessary that a sacrifice be
bound. The great Sacrifice was, therefore so must
Isaac be. But with what heart could tender Abra-
ham tie those guiltless hands, that perhaps had
often been liſted up to ask his blessing, and stretch-
ed out to embrace him, and were now the more
straitly bound with the cords of love and duty!
It must be dome. Having bound him, he lays
him on the altar, and his hand on the head of
his sacrifice; and now, we may suppose, with
floods of tears, he gives and takes, the final fare-
well of a parting kiss, and perhaps another for
Sarah, from her dying son. This being done,
he resolutely forgets the bowels of a father, and
puts on the awful gravity of a sacrificer; with a
fixed leart, and an eye lifted up to heaven, he
takes the knife, and stretches out his hand to
give the fatal blow. Be astonished, O heavens,
5. IHe left his servants at some distance off,
(v. 5.) lest they should have interposed, in his
strange oblation; for Isaac was, no doubt, the
darling of the whole family. Thus, when Christ
was entering on kis agony in the garden, he took
only three of his disciples with him, and left the
rest at the garden door. Note, It is our wisdom
and duty, when going to worship God, to lay
aside º those thoughts and cares which may
divert us from the service, that we may attend on
the Lord without distraction.
6. He obliged Isaac to carry the wood, (both
to try his obedience in a less matter, first, and
that he might typify Christ, who carried his own
cross, John 19: 17.) while he himself, though he knew what he did, with a steady
and undaunted resolution, carried the fatal knife and fire, v. 6. Note, Those
that through grace are resolved on the substance of any service or suffering for
God, must overlook the little circumstances which make it doubly difficult to flesh
and blood.
7. He talks of it with Isaac, as if he was going to offer but a common sacrifice,
v. 7, 8.
(1.) It was a very affecting question that Isaac asked him, as they
were going together: My father, said Isaac ; Abraham might have said, or
thought at least, “Call me not thy father, who an now to be thy murderer.” Yet
he keeps his temper, and his countenance, to admiration; he calmly waits for
his son’s question, Behold,
the fire and the wood, but where is the lamb?
See how expert Isaac was in the law and custom of sacrifices: this it is to be
well-catechised.
to be armor of prooſ. He will
This is, [1..] A trying question to Abraham.
he endure to think that Isaac is himself the lamb',
How could
Where God knows the faith
laugh at the trial of the innocent, Job 9:23. [2.]
at this; and wonder, O earth! Here is an act
of faith and obedience, which deserves to be a
spectacle to God, angels, and mem. , Abraham’s
darling, Sarah’s laughter, the church’s hope, the
heir of promise, lies ready to bleed and die by
his own father’s hand, who never shrinks at
doing it.
Now this obedience of Abraham in offering up
Isaac, is a lively representation, (1.) Of the love
of God, in delivering up his only-begotten Son
to suffer and die for us, as a sacrifice; it pleased
the Lord Himself to bruise Him. See Isa.
58: 10. Zech. 13: 7. Abraham was obliged,
both in duty and gratitude, to part with Isaac,
and parted with him to a Friend; but God was
under no obligation to us, for we were enemies.
(2.) Of our duty to God, in return of that love;
we must tread in the steps of this faith of Abra-
ham. God, by his Word, calls us to part with
all for Christ; all our sins, though they have
been as a right hand, or a right eye, all those
things that are competitors and rivals with Christ
for the sovereignty of the heart; (Luke 14: 26.)
and we must cheerfully let them all go. God, by
his providence, which is truly the voice of God,
calls us to part with an Isaac sometimes, and we
must do it with a cheerful resignation and sub-
mission to his holy will, 1 Sam. 3: 18.
W. 11–14. Plitherto this story has been very
timed interference should create him disturbance.—The expression,
“We will come again to you,” (the original is plural,) clearly implies,
an expectation that God would raise Isaac again, to return along
[In confirmation of this, Dr. A. Clarke, quoting Heb. 11:
‘By faith Abraham, when he was tried, offered up Isaac—ac-
counting that God was able to raise him up even from the dead, &c. says,
Isaac’s birth, at his parent’s age, was as life from the dead; the posi-
tive promise (21: 12.) could not fail ; therefore he conſidently ex-
pected to have him restored to life again, and says, I and the lad...will
Isaac was evidently grown up at this
time ; some say he was twenty-five years of age, some thirty, and
with him.
17.
come again to you.” Ed.]
ficed.
some thirty-three or thirty-five.—Carrying the wood for the sacrifice,
he typified Christ bearing his cross.
SeoTT.
Verse 10.
It was not the intention of God that Isaac should actually be sacri-
Thus it was intimated, that nobler blood than that of animals,
even the blood of the only begotten Son of God, was in due time to
be shed for sin: but that in the mean while, the Lord would in no
case have human sacrifices used, as typical of that atoning blood.
IDEM.
Verses 11, 12.
* The Angel called to Abraham out of heaven by name: and says,
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1B, C, 1872,
•Abraham's faith proved.
GENESIS, XXII.
said, "Abraham, Abra-
ham: and he said, Here
am I.
12 And he said, "Lay
not thine hand upon the
lad, neither do thou any
thing unto him: for "now
I know that thou fearest
God, ‘seeing thou hast
not withheld thy son,
thine only son, from me.
[Practical Observations.]
13 And Abraham lifted
up his eyes, and looked,
and behold, "behind him.
a ram caught in a thicket
by his horns: and Abra-
ham went and took the
ram, and offered him up
for a burnt-offering * in
the stead of his son.
14 And Abrahamy call-
ed the name of that place
* JEHow AH-jireh : as it is
said to this day, “In the
mount of the Lord it
shall be seen.
15 And “the Angel of
the LoRD called unto
Abraham out of heaven
the second time,
16 And said, "By my-
self have I sworn, saith
the LoRD, for because
thou hast done this thing,
and hast not withheld thy
son, thine only son :
17 That * in blessing I
will bless thee, and in
multiplying "I will mul-
tiply thy seed as the stars
of the heaven, and as the
sand, which is upon the
melancholy; but here the sky suddenly clears up,
the sun breaks out, and a bright and pleasant
scene opens. The angel of the Lord, that is,
God Himself, the eternal Word, the Angel of the
covenant, who was to be the great Redeemer and
Comforter, He interposed, and gave a happy is-
sue to this trial.
I. Isaac is rescued, v. 11, 12. The command
to offer him was intended only for trial, and it
appearing, on trial, that Abraham did indeed love
God better than he loved Isaac, the end of the
command was answered; therefore the order is
countermanded, without any reflection at all on
the unchangeableness of the divine councils;
Lay not thine hand woon the lad. Our crea-
ture comforts are then most likely to be continu-
ed to us, when we most willingly resign them to
God’s will. God’s time to help and relieve his
people, is, when they are brought to the greatest
extremity. The more imminent the danger, and
the nearer to be put into execution, the more
wonderful, and the more welcome the deliver-
all Ce.
II. Abrahain is not only approved, but ap-
plauded. He obtains honorable testimony, that
he is righteous. Now I know that thow fear-
est God: God knew it before, but now, Abra-
ham had given a most memorable evidence of it.
He needs do no more; what he had done, was
sufficient to prove the religious regard he had to
God and his authority. Note, I. When God,
by his providence, hinders the performance of
our sincere intentions in his services, He gra-
ciously accepts the will for the deed. The best
evidence of our ſearing God, is, our being wil-
ling to serve and honor Hiin with what is dearest
to us.
III. Another sacrifice is provided instead of
Isaac, v. 13. God must be acknowledged with
thankſulness for the deliverance of Isaac. Abra-
vide Himself a lamb. Reference must be had
to the promised Messiah, the blessed Seed. 1.
Christ was sacrificed in our stead, as this ram
instead of Isaac, and his death was our discharge;
* Here am I, (said he) let these go their way.”
2. Being lately promised, and now thus typified
by Isaac, the sacrifice of beasts should be ac-
cepted, as this ram was, as a pledge of that ex-
piation which should one day be made by that
great Sacrifice. And it is observable, that the
temple, the place of sacrifice, was afterward built
on this mount Moriah, (2 Chron. 3: 1.) and
mount Calvary, where Christ was crucified, was
not far off. *.
IV. A new name was given the place; Je-
hovah-jireh, The Lord will provide, v. 14.
probably alluding to what he had said, v. 8.
It was not owing to any contrivance of Abra-
ham, nor in answer to his prayer, though he was
a distinguished intercessor; but purely the Lord’s
doing. Let it be recorded for generations to
come, 1. That the Lord will see; He will al-
ways have his eye on his people, in their straits
and distresses, that He may come in with sea-
sonable succor. 2. That He will be seen, be
seen in the mount, in the greatest perplexities
of his people; He will not only manifest, but
magnify, his wisdom, power, and goodness in
their deliverance; where God sees and provides,
He should be seen and praised; and, perhaps,
it may refer to God manifest in the flesh.
V. 15—19. Abraham’s obedience was gra-
ciously accepted, but that was not all; here we
have it abundantly recompensed, before he stirred
from the place; probably, while the ram was yet
burning, God sent him this gracious message,
and renewed and ratified his covenant with him.
All covenants were made by sacrifice, so was
this by the typical sacrifices of Isaac and the
ram; very high expressions of God’s favor to
ham’s words must be made good, God will pro- || Abraham are employed, expressions exceeding
Ec. 8:12,13. 12:13.
. H
t Rom 8:32. I john 4:9,10.
1 Pet. 1:19,20
* That is, The LORD will see, or
sea-shore #; and “thy
seed shall possess the gate
of his enemies;
q 1. Ex, 3:4. 1 Sam. 3:10. Acts 9:4.
26:14.
r 1 Sam. 15:22. Jer. 19:5. Mic. 6:6–
. 2 Cor. 8:12.
8 20:11. 42:18.
4:2. Acts 9:31
2:22. Rev. 19:5
u Is. 30:21.
x 1 Cor. 5:7,8.
y 16:13,14. 28:19.
1 Sam. 7:12.
a 1 1.
b Ps. 105:9. Is. 45:23. Jer. 49:13. 51.
14. Am. 6:8. Luke 1:73. Heb. 6:
13,14.
• g; 49:25,26. Deut. 28:2–13.
ph. 1:5.
d See on 13:16. 15:5,-Jer. 33:22.
t Heb. lip. 1 Kings 9:26. marg.
e 24:60. Num. 24:17–19. Josh. 1:—
Jer. 32:40. Mal.
eb. 12:28. Jam.
33.30. "Ex. 17:15.
Ex. 20:20. 1 Sam. ovide. 10: 2 Sam. 8: 10: Ps. 2:8,9. 72:8,
12:24,25. Neh. 5:15. Job 28:23. Ps. z Deut. 32:36. Mic. 4:10. 2 Cor. 1: 9. Dan. 2:44,45. Luke 1:68–75.
25:12,14. 111:10. 112:1. Prov. 1:7. 8–10. Rev. 11:15.
PRACTICAL OBSERVATIONS.
V. 1–12. While we remain in this world, we must never
expect to be exempt from trials, and frequently the sharpest
come last: we should therefore ‘put on,” and keep on, “the
whole armor of God,” that when summoned to the conflict, we
may answer ‘Here I am.”—Conscious of our weakness, we ought
not to rush uncalled into difficult services, and should pray “not
to be led into temptation;” yet, if we be upright and watchful,
we may be confident ‘ that the Lord will not suſter us to be
tempted above what we are able:” may, we may ‘count it all joy,
when we fall into divers temptations;’ firmly believing that ‘ the
trial of our faith shall be to praise, and honor, and glory, at the
appearing of Jesus Christ.”—If any earthly object rival God in
our affections, we may expect He will in that particular try the
sincerity and supremacy of our love. But what a wonderful
sight is in this chapter set before us!—For his singular con-
duct Abraham could render no other reason, than the express
command of God: nor was there any other principle of obedi-
ence to that extraordinary command, (an obedience never equal-
ed by mere man,) but faith, an unshaken belief of the Lord’s
testimony, a firm expectation of the accomplishment of his pro-
mises, and a full confidence in his wisdom, power, and love.
Though the command seemed to run counter to those promises,
Abraham knew it only seemed to do so: obedience was his part,
and the Lord would take care to glorify his own faithfulness. No-
thing but faith will carry a man through with unreserved obe-
dience, in every possible trial; and that is no true faith, which
perseveres in refusing to obey a plain command, in any case what-
ever. “Ye are my friends, if ye do whatsoever I command you.’
—In proportion as faith stands this test, when sharply and re-
peatedly tried, we may be assured that we are Abraham’s chil-
dren, interested in his covenant, and in the oath by which it was
confirmed, and have a right to that strong consolation which by
it God wills and intends for his people. Scot T.
“Thou hast not withheld thy son .... from JMe ;’ and by this He knew,
that Abraham feared the Lord.—‘The fear of God’ is frequently put
for the whole of true religion, being an essential part of it, and neces-
sarily connected with all the rest. (J.M. R. s.) It seems to comprise,
a reverential regard to the majesty, authority, presence, and purity
of God ; an influential dread of his displeasure, accompanied with a
desire and hope of his favor ; (otherwise it would drive us from Him,
inspire hard thoughts, excite enmity, and discourage all endeavors to
please Him; JMatt. 25: 24, 25.) a submissive acquiescence in his ap-
pointments; a conscientious obedience to his commandments, and a
serious, devoted attendance on his worship, in his holy ordinances:
nor can it be ever separated from a real belief of his truth, and a cor-
dial acceptance of his salvation, as far as we are acquainted with
them ; or from love, gratitude, and other holy affections. In propor-
tion as faith and hope deliver the soul from terror; humble, admiring
reverence of God will be increased : and when ‘perfect love shall
have cast out,’ entirely and finally, that “fear which hath torment,”
the filial, reverential regard to God, as our adorable Friend and Fath-
er, will be enlarged and perfected for ever, even as it is in the holy
angels. (Ps. 89: 6–12, v. 7.) Scott.
(12.) Lay not thine hand, &c.] ‘ Under the circumstances, this is a
very strong interdiction of those cruel sacrifices which had been offered
to the idols of the beathem. It was not mercly prevented,—it was
forbidden in terms of earnest prohibition ; in the very moment of dan-
ger.” CARPENTER.
Verse 13.
The ram now became the type of the sacrifice of Christ’s death
and indicated what sort of prefigurations of that event God would
approve and accept. Scott.
Rosenmüller traces this story among the historical traditions and
poetical stories of the Greeks. ºD.
- Verse 14.
The latter clause should be translated, ‘ In the mount the Lord
will appear;” that is, just in the crisis, as He did on the mount to
Abraham. This it seems became a proverb, similar to that in our
language ; “Man’s extremity is God’s opportunity.” Scott.
Verses 16–18.
* Because. He could swear by no greater, the Lord sware by Him-
self;’ and thus He solemnly pledged the honor of his holy name, and
of all his perfections, as the security for the fulfilment of his engage-
U109]
B. C. 1860.
The death of Sarah.
GENESIS, XXIII.
18 And in thy Seed
shall all the nations of
the earth be blessed; be-
cause thou hast 5 obeyed
my voice.
19 So b Abraham re-
turned unto his young
men, and they rose up,
and went together to
* Beer-sheba, and Abra-
ham dwelt at Beer-sheba.
20 || And it came to
pass after these things,
that it was told Abraham,
saying, Behold * Milcah,
she hath also born child-
ren unto thy brother"Na-
hor;
21 m Huz his first-born,
and a Buz his brother,
and Kemuel the father
of Aram, -
22 And Chesed, and
Hazo, and Pildash, and
Jidlaph, and Bethuel.
23 And 9 Bethuel begat
P Rebekah: these eight
Milcah did bear to Nahor
Abraham's brother.
24 And his 4 concu-
bine, whose name was
Reumah, she bare also
Tebah, and Gaham, and
Thahash, and Maachah.
CHAP. XXIII.
The age and death of Sarah, 1, 2. Ab-
raham communes with the sons of
Heth, and purchases the field and
cave Machpelah of Ephron, 3—18;
where Sarah is buried, 19,20.
ND Sarah was a an
hundred and seven
V. 13–24.
In the wonderful transaction recorded in this
any he had yet been blessed with. Note, Ex-
traordinary services shall be crowned with ex-
traordinary honors and comforts; and favors in
the promise, though not yet performed, ought to
be accounted real and valuable recompenses.
I. God is pleased to make mention of Abra-
liam’s obedience as the consideration of the cove-
nant; and He speaks of it with an encomium,
v. 16, 18; to obey is better than sacrifice. Not
that this was a proportionable consideration;
but God graciously put this honor on that by
which Abraham had honored God.
II. God mow confirmed the promise with an
oath. It was said and sealed before; but now,
it is sworn. Thus he interposed Himself by an
oath, as the apostle expresses it, Heb. 6: 17,
As I live: that by all those immutable things,
in which it was impossible for God to lie, he
and his might have strong consolation. Note,
If we exercise faith, God will encourage it. Im-
prove the promises, and God will ratify them.
III. The particular promise here renewed, is
that of a numerous offspring, v. 17. Abraham
has but one som, and is willing to part with that
one, in obedience to God. Note, Those that
are willing to part with any thing for God, shall
have it made up to them with unspeakable ad-
vantage. What a figure Abraham’s seed makes
in history! How mumerous, how illustrious his
descendants, who, to this day, triumph in this,
that they have Abraham to their father! Thus
he gives a thousand-fold in this life, Matt.
: 29
IV. The promise, doubtless, points to the
Messiah, and the grace of the Gospel. This is
the oath sworn to our father Abraham, which
Zeclarias refers to, Luke 1: 73. &c. So here
is a promise, 1. Of the great blessing of the
Spirit; that blessing of Abraham, which was to
come on the Gentiles through Jesus Christ, Gal.
and twenty years old : Canaan:
these were the years of
the life of Sarah.
2 And Sarah died in
* Kirjath-arba ; the same
is Hebron in the land of
f See on 12:3.
3:16,28,29. . .
h 5. i 21:31.
|.
and Abraham
came to “mourn for Sa-
rah, and to weep for her.
3 || And Abraham
18:18.-Acts 3:25. Gal.
3: 14. 2. Of the increase of the church; that
believers should be as many, as the stars of
heaven. 3. Of the incarnation of Christ. In
thy Seed, one particular person that shall descend
from thee (for he speaks not of many, but of one,
as the apostle observes, Gal. 3: 16.) shall all
the nations of the earth be blessed, or shall
bless themselves, as the phrase is, Isa. 65: 16.
In Him all may be happy if they will, and all
that belong to Him, shall be so, and shall think
themselves so. Christ is the great Blessing of
the world. Abraham was ready to give up his
son for a sacrifice, to the honor of God, and on
that occasion God promised to give his Son a
sacrifice for the salvation of man.
W. 20–24. This is recorded here, 1. To
show, that, though Abraham saw his own family
highly dignified with peculiar privileges, admit-
ted into covenant, and blessed with the entail of
the promise; yet he did not look with contempt
and disdain on his relations, but was glad to
hear of the increase and prosperity of their fam-
ilies. 2. To make way for the following ac-
count of the marriage of Isaac to Rebekah, a
daughter of this family.
CHAP. XXIII. 1, 2. We have here, 1. Sa-
rah’s age, v. 1. Almost 40 years before, she had
called herself old, ch. 18: 12. Old people die
never the sooner, but may die the better, for reck-
oming themselves old. 2. Her death, v. 2. She
died in the land of Canaan, where she had been
above 60 years a sojourner. 3. Abraham’s mourn-
ing for her; he was a true mourner. Two words
are used; mourn and weep. Note, it is not only
lawful, but a duty, to lament the death of our
near relations. Tears are a tribute due to our de-
ceased friends; but we must not sorrow as those
that have no hope.
W. 3–15. I. Here is, Abraham’s humble re-
1 11:26. 24:10,24. 31:53.
m Job 1:1. Uz. n Job 32:2.
o 24:15,24,47. 25.20. 28:2,5.
p :::::1,6.97, Rom. 9:10. Itebecca.
q 16:3. 25:6. [l 17:17.
b 13:18. Num, 13:22. Josh, 14:15. 20:
7. Judg. 1:10.
c 27:41. 50:10. Num. 20:29. Deut.
34
1 S 28:3. 2 Chr. 35:25,
- - 8. tann.
g 26:5. Heb. 11 Jer. 22:10, 18. Ez.24:16–18. Acts 8:2.
5. -
k 11:29. 24:15.
PRACTICAL OBSERVATIONS.
Christ, in that He gave Himself a sacrifice for our sins.—Be-
chapter, faith discerns one infinitely more stupendous. Isaac
was a sinner born to die: but the Son of God asswºmed human
nature for the very purpose of dying for us; and in human ma-
ture, being free from sin, He was under no obligation to suffer
death, except the bond of his love to us. If Isaac was justly
beloved by Abraham; Jesus was the ‘beloved Son of the Father,
in whom He was well pleased.’ Had Isaac died, it had been
with inward peace, without extraordinary pain, and with sim-
gular reputation: but Christ tasted death in all its bitterness,
died by violence, surrounded with contempt and insult, treated
with indignity and cruelty, and loaded with the weight of our
iniquities. By this we know the loving-kindness of God our
Savior toward sinful man, in that ‘IIe hath not withheld his
Som, his only Son from us:” by this we perceive the love of
hold, He dies; yet rises! lives, ascends, and intercedes for us!
and calls on sinners to come to Him, and partake of his blood-
bought Salvation. Let them therefore be warmed to hear his
voice, and encouraged to trust in Him. He calls to his redeem-
ed people to rejoice in and glorify Him: ‘What then shall we
render for all his benefits?” May this ‘love constrain us to live
no longer to ourselves, but to #. who died for us and rose
again:’ and, admiring and adoring his grace, let us devote our
all to his service, who laid down his life for our salvation.
Thus every Christian may be sure, that in all emergencies, the
Lord will appear for his relief, be his shield in all dangers, provide
effectually for all his wants, order all events for his good, and
make him conqueror over all enemies, till he shall sit down with
Him upon his throne of glory. SCOTT.
ments to Abraham. The promises before given had been formed into
a covenant; that covenant was signed, sealed, and ratified ; and now
it was solemnly confirmed with an oath. (12: 1–5. 15: 17:) This was
done, not only that Abraham, but also ‘that we, might have a strong
consolation, who have fled for refuge, to lay hold on the hope set be.
fore us” in Christ. (Heb. 6: 13—20.)—To the former promises it is
here added, ‘Thy seed shall possess the gate of his enemies;’ or, by
occupying their cities, shall acquire the dominion over them. “ Thy
seed shall inherit the cities of the adversaries.” Sept. This was ac-
complished when the Israelites conquered Canaan, and in the victo-
ries of David, and the extensive authority of Solomon ; but in a far
higher sense, when Christ, the promised Seed, ascended the media-
torial throne; when the Gentiles were converted to Christianity;
and when opposing nations were crushed before Him, or submitted
to Him.—The language of the last clause also is changed. It had be-
fore been said, ‘In thy Seed shall all the nations of the earth be
blessed :” but here the expression literally is, “ They shall bless them-
selves;’ perhaps implying, how highly they would value the prom-
ised Savior, and how desirous they would be to declare to others
their blessedness in Him, that they might come and share it.—Abra-
ham’s obedience evinced the strength of his faith, and the sincerity
of his love : thus ‘faith wrought with his works, and by works was
his faith made perfect.” As a sinner, he was justified before God by
faith alone ; as a professed believer, he was justified before the whole
world, by the works which his faith produced. (Jam. 2: 21–24.)
Scott.
Verse 21.
The father of Aram.] ‘The father of the Syrians, says the Sept.
Probably the Kamiletes, a Syrian tribe W. of the Euphrates, men-
tioned by Strabo, are meant.” - Dr. A. CLARKE.
Verse 24. -
Concubine.] ‘The Hebrew doctors say a lawful wife, but of the
Second rank.” Calm. by Rob. “Wives were taken in Israel by bills
of dowry, and solemn espousals; but concubines without either. So
among the Gentiles, as appears from Plautus. These were not taken
for honor, or government of the family, (1 Kings 11 : 3.) neither had
their children ordinarily any right of inheritance, but had gifts of
their father. (25 : 5, 6.) Demosthemes.says of the Greeks, we have
concubines, for daily concubineship, and wives to bring forth chil-
dren legitimate, and faithfully to keep the things in the family.”
.Ainsworth. ‘The concubine could claim the privileges of a wife, was
permanently associated, and could not be sold ; Deut. 20: 10, 12.”
JAHN.
NOTES.
CHAP. XXIII. V. 1, 2. Sarah is the only woman whose entire
age is recorded in Scripture.—“She was ten years younger than Abra-
ham, and died thirty-eight before him.—God often takes the youngest
before the eldest.” Fuller, in Scott.
Verses 3, 4. -
The sons of Heth are called elsewhere Hittites, that is, Hethites.
It has generally been the custom, in the church of God, to inter the
dead; though burning has elsewhere been much in use ; and indeed
--
[110]
B. C. 1860.
Cave of Machpelah bought.
, GENESIS, XXIII.
stood up from before his
dead, and spake unto the
sons of "Heth, saying,
4 I am a “stranger and
a sojourner with you :
give me a possession of
a burying place with
you, that I may 8 bury
my dead out of my sight.
5 And the children of
Heth answered Abra-
ham, saying unto him,
6 Hear us, h my lord:
thou art “a mighty
prince amongst us; in
the choice of our sepul-
chres bury thy dead:
none of us shall with-
hold from thee his sep-
ulchre, but that thou
mayest bury thy dead.
7 And Abraham stood
up, and jbowed himself
to the people of the land,
even to the children of
Heth.
8 And he communed
with them, saying, If it
be your mind that I
should bury my dead out
of my sight, hear me, and
* intreat for me to Ephron
the son of Zohar :
9 That he may give
me the cave of Mach-
pelah, which he hath,
which is in the end of
his field ; for ºf as much
money as it is worth he
shall give it me, for a
possession of a burying-
place amongst you.
10 And Ephron dwelt
among the children of
Heth. And Ephron the
Hittite answered Abra-
ham in the taudience of
the children of Heth, even
of all that went in at the
gates of his city, saying,
11 Nay, "my lord, hear
me: the field give I thee,
quest to his neighbors the Hittites, for a bury-
ing-place among them, v. 3, 4. It is said God
gave him no inheritance in Canaan. It were
well; if all who take care to provide burying-
places for their bodies after death, were as care-
ful to provide a resting-place for their souls.
Observe,
I. The convenient suspension this affair gave,
for the present, to Abraham’s grief; he stood wip
from before his dead. Those that find them-
selves over-grieving for their dead relations, must
take heed of poring on their loss, and of sitting
alone and melancholy. There must be a time of
ceasing to mourn. For, thanks be to God, our
happiness is not bound up in the life of any crea-
ture. Care of the funeral may be improved to
divert grief for the death, as here, at first, when
it is most in danger of tyrannising. Weeping
must not hinder sowing.
2. The arguinent he used, v. 4. This was
one occasion Abraham took to confess he was a
stranger and a pilgrim on earth; he was not
ashamed to own it thus publicly, Heb. II: 13.
Note, The death of our relations should effectual-
ly remind us that we are not at home. When
they are gone, say, ‘We are going.’
3. His uneasiness, intimated in that word, that
I may bury my dead out of my sight. Note,
Death will make those unpleasant to our sight,
who, while they lived, were the desire of our eyes.
II. The generous offer they made him, v. 5,
6. They compliment him, I. With a title of
respect. He called himself a stranger and a
sojourner; they call him a great prince,a prince
of God among us. So the word is, not only
great, but good: those that humble themselves,
shall be exalted. God had promised to make
Abraham’s name great. 2. With the tender of
the best of their burying-places. Note, Even the
light of nature teaches us to be civil and respect-
ful to all, though strangers and sojourners. The
noble generosity of these Canaanites shames and
condemns the closeness, and selfishness, and ill-
humor, of many that call themselves Israelites.
They would be glad to mingle their dust with
Abraham’s, and to have their last end like his.
III. The particular proposal Abraham made
them, v. 7–9. He returns them his thanks for
their kind offer, with all possible decency and
respect. Note, Religion teaches good manners;
and those abuse it, that place it in rudeness and
clownishness. He then pitches on the place he
thought most convenient, namely, the cave of
Machpelah, which, probably, lay near him, and
had not yet been used for a burying-place. The
present owner, Ephron, Abraham cannot pretend
any interest in, but he desires they would improve
theirs with him, to get the purchase of that cave,
and the field in which it was. Note, A moderate
desire to obtain that which is convenient for us,
by fair and honest means, is not such a coveting
of what is our neighbor’s, as is forbidden in the
tenth commandment.
IV. The present Ephron generously made to
Abraham of this field, v. 10, 11. Abraham, no
doubt, had taken all occasions to oblige his neigh-
bors, and do them any service in his power; and
now they return his kindness: he that watereth,
shall be watered also himself. Note, If those
that profess religion, adorn their profession by em-
inent civility and serviceableness to all, they shall
find it redound to their own comfort and advan-
tage, as well as the glory of God.
V. Abraham’s modest and sincere refusal to
Ephron’s kind offer, v. 12, 13. Abundance of
thanks he returns him for it, v. 12. La's, s is is
obeisance to him before the people, that they
might respect Ephron the more, 1 Sam. 15:
30. but resolves to give him money for the field,
even the full value of it. Abraham refused the
gift, not in pride, because he scorned to be be-
holden to Ephron; but, 1. In justice. Abraham
was rich in silver and gold, ch. 13: 2. and able
to pay for the field, therefore would not take ad-
vantage of Ephron’s generosity. Note, Honesty,
as well as honor, forbids us to sponge on our
neighbors, and to impose on those that are free.
Job, when he was poor, reflected with conſort,
and the cave that is there-
in, I give it thee; in the
presence of the sons of
my people give I it thee:
bury thy dead.
12 And Abraham bow-
ed down himself before
the people of the land.
13 And he spake unto
Ephron in the audience
of the people of the land,
saying, But if thou wilt
give it, I pray thee hear
me: " I will give thee
money for the field; take
it of me, and I will bury
my dead there.
14 And Ephron an-
Swered Abraham, saying
unto him,
15 My lord, hearken
unto me: the land is
worth four hundred she-
kels of silver; what is
that betwixt me and thee?
bury therefore thy dead.
d 5,7. 10:15. 25:10. 27:46. 49:30.
1 Sam. 26:6. 2 Sam. 23:39.
e 17:8. 47:9. Lev. 25:23, 1 Chr.
29:15. Ps. 39:12, 105:12. Heb. 11:
9, 13. I Pet. 2:11.
f 3:19. 49:30. 50:13. Job 30:23. Ec.
12:7. Acts 7:5. 19.
h 18:12. 24:18. 31:35. 32.É.is. 42:
10. 44:5,8. Ex. 32:22. Ruth 2:13.
* Heb. A prince of God. 21:22.
i 13:2. 14:14. 24:35.
i 18:2. 19:1.
1 Kings 2:17. Luke 7:3,4. Heb.
7:26. I John 2:1,2.
f Heb. full money.
† Heb. ears.
l 18. 34:20,24. Ruth 4: 1–4. Job 29:
7. Is. 28:6.
m 6. 2 Sam. 24:20–24. 1 Chr. 21:
22–24
n 14:22,23. Phil. 4:5–8. Col. 4:5.
Heb. 13:5.
interring more aptly expresses an acquiescence
in that sentence, “until thou return unto the
ground, whence thou wast taken :
thou art, and unto dust shalt thou return.”
Verse 7.
Stood up and bowed himself.]
represented in the cut, which is exactly the po-
sition Herodotus describes as practised among
the ancient Egyptians, and which continues, as
a devotional attitude, in the east to the present
day.
Verse 9.
Burying place.] ‘This is the most ancient
example of a family-vault, or an hereditary sep-
In the southern, mountain-
ous parts of Palestine, there are many natural
caves in the rocks, which may easily be form-
ed into spacious burying places.
ulchre in a cave.
... for dust Gº
Sco TT.
Probably as
De
There are º-ºº::::::=T
still found in Syria, Palestine, Egypt, [Sicily, Italy, Mali a, the Bal-
earic Islands, &c.] many such sepulchral caves.
Sometimes these
sepulchres descend ; only those made in the declivities of the moun-
tains, often go horizontally into the rock.
those which descend, are provided with steps. [See the cut from
Maundrell, of tombs hewn in the solid rock : the size may be judged
of by the size of room O, which is 11 feet, by 9ft. 2 in. and 6 ft. high.]
In Palestine and Syria,
Many consist of several chambers united by passages, and in some
you descend more steps to enter the back chambers.
bers, as still found, are often spacious ; in most of them recesses, six
or seven feet long, are made in the walls all round, to receive the
These cham-
weight.
in the Talmud; only there is always to be an ante-chamber, and re
cesses made in the walls of the square sepulchres, the number of
which may be different.”
dead bodies ; in others, stone slabs of the same length are fixed against
the walls; sometimes several, one above another, on which the dead
bodies were laid ; in some few there are stone coffins with a lid.
The arrangement of graves is described nearly in the same manner
Rosemm, in BURDER.
Verses 15, 16.
Shekel comes from a Hebrew verb, signifying to weigh; for money
was not then coined and stamped; but the precious metals passed by
A shekel is about half an ounce.
(Tables.) Scott.









[111]
B, C, 1860.
Burial of Sarah.
GENESIS, XXIV.
4.
sºrt
16 And Abraham
hearkened unto Ephron,
and Abraham weighed
to Ephron the silver,
which he had named in
the audience of the sons
of Heth, P four hundred
shekels of silver, current
money with the merchant.
17 And q the field of
Ephron, which was in
Machpelah, which was be-
fore Mamre, the field and
the cave which was there-
in, and all the trees that
were in the field, that were
In all the borders round
about, were "made sure
18 Unto Abraham, for
a possession, in the pres-
ence of the children of
Heth, before all that went
in at the gate of his city.
19 || And after this,
Abraham * buried Sarah
his wife in the cave of the
field of Machpelah, be-
fore Mamre: the same
is Hebron in the land of
Canaan.
20 And the field, and
the cave that is therein,
were made sure unto
Abraham for a posses-
sion of a burying-place,
by the sons of Heth.
CHAP. XXIV.
Abraham commissions his servant to go
to Mesopotamia in order to take a
wife for Isaac, 1–9. The servant ar-
rives at the city of Nuſhor; his prayer
is answered, and he is entertained by
Laban, 10–33. ... He proposes a mar-
that he had not eaten the fruits of his land
without money, Job 31: 39. In prudence,
He would pay for it, lest Ephron, when this good
humor was over, should upbraid him with it, and
say, I have made Abraham rich, ch. 14: 23.
Or, lest the next heir should question Abraham’s
title, and claim the field. Thus David afterward
refused Araumah’s offer, 2 Sam. 24; 24. We
know not what affronts we may hereafter receive
from those, that are now most kind and generous.
VI. The price of the land ascertained by Eph-
rom, but not insisted on, v. 14, 15. 400 shekels
of silver, about 50 pounds sterling; but what
is that between me and thee? He would rather
oblige his friend, than have so much money in
his pocket. Herein Ephron discovers, 1. A
great contempt of worldly wealth. Note, It is
an excellent, thing to have low thoughts of this
world and its wealth; it is that which is not,
and in the abundance of which a man’s life does
not consist, Luke 12: 15. 2. Great courtesy
and obligingness to his friend and neighbor.
Ephron was not jealous of Abraham, as a
foreigner and an inmate, nor envious at him, as
a man likely to thrive and grow rich; he bore
him no ill-will for his singularity in religion, but
was kinder to him than most people now-a-days
to their own brothers. What is that between
me and thee? Note, No little things should occa-
sion demurs and differences between true friends.
When we are tempted to be hot in resenting af.
fronts, high in demanding our rights, or hard in
denying a kindness, we should answer the tempt-.
ation with this question, ‘What is that between
me and my friend ?”
V. 16–20. The bargain is publicly conclu-
ded before all the meighbors, in the presence and
audience of the sons of Heth, v. 16, 17. Note,
Prudence, as well as justice, directs us to be fair,
and open in our dealings.
I. Abraham pays the money, v. 16. in full, by
en in age ; and the Lo RD
had "blessed Abraham in
all things.
3 And I will make
thee 'swear by the LoRD,
& the God of heaven, and
weight, current money with the merchant. See
how anciently money was used for the help of com-
merce; and how homestly money should be paid
where due. Observe, Though all the land of Ca-
maan was Abraham’s by promise, yet the time of
his possessing being not come, what he had now
occasion for, he bought and paid for. Note, Do-
minion is not founded in grace. The saints’ title
to an eternal inheritance does not entitle them to
the possessions of this world, nor justify them in
doing wrong.
II. Ephron honestly and fairly makes him a
good title to the land, v. 17, 18, 20. The field
with its appurtenances, is conveyed to Abraham
and his heirs for ever, by such a public, solemn
declaration before witnesses, as was sufficient.
Note, as what is bought must be honestly paid
ſor; so what is sold, must be homestly delivered
and secured. Af
III. It is worth moting, 1. That a burying-
place was the first spot of ground Abraham was
possessed of in Canaan; and the only piece of
land he was ever possessed of, though it was all
his own in reversion. Those that have least of
this earth find a grave in it. Abraham provided,
not cities, as Cain and Nimrod, but a sepulchre,
to be a constant memorandum of death to him-
self and his posterity, that he and they might
learn to die daily, in token also of his belief and
expectation of the resurrection; for why should
such care be taken of the body, if it be thrown
away for, ever, and must not rise again" Abra-
ham, in this, said plainly that he sought a better
country, that is, a heavenly. Abraham is com-
tent to be still flitting, while he lives, but secures
a place where, when he dies, his flesh may rest
in hepe.
CHAP. XXIV. V. 1–9. Marriages and
funerals are the changes of families, and the
common news among the inhabitants of a village.
\ -
a 18:11. 21:5. 25:20. 1 Kings 1:1.
Luke 1:7.
* Heb. gone into days.
b 35. 12:2, 49:25. Ps. 112:1–3. Prov.
io:23 is. §13. Gai. 33. Ep. ii.3.
c 15:2. d 10. 39:4–6,8,9. 44:1.
2 And Abraham said
unto his “eldest servant
the God of the earth,
* that thou shalt not take
e 9. 47:29.
f 21:23. 26:28–31. 31:53. Ex. 20:7.
riage between Isaac and Rebekah,
which is acceded to, 34–58. Re-
bekah goes with him, and is married
to Isaac, 59–67.
Abraham was
* old and *well strick-
of his house, that * ruled
over all that he had, *Put,
I pray thee, thy hand
under my thigh :
Among relations, the survivors live only to experience painful
separations. When those, who have lived together in conjugal
affection for many years, are parted by death, the separation bears
some resemblance to the dissolution of soul and body. Thus the
entrance of sin, and the sentence of death, have filled all below
with vanity and vexation.—Blessed be God, that there is a world,
where sin, death, anxiety, and sorrow, gain no admission; that
there are relations formed, which even death cannot part; and
that sinners are invited to enter into this indissoluble union and
intimate relation, with ‘the everlasting God,” by faith in his
only begotten Son. “He that is joined to the Lord is one spirit;"
and no separation can injure, or should terrify him, who can
never feel that separation from God, which is the ‘second death.”
—Soon they whom we most love, yea, our very bodies, which
we often inordinately care ſor, must be ‘ buried out of sight.”
o 43:21. Ezra 8:25–30. Job 28:15. #" sº *}, ºi.
Jer, 33:9.2%h. Al;1}; g 14:22. 2 Kings 19:15. 2 Chr. 2:12,
p 15. Ex. 30:13. Ez. 45:12. Neh. 9:6. Ps. 115:15. Jer. 10:11.
q 25:9. 49:30,32. 50:13. Acts 7:16. h 6:2,4. 26:34,35. 27:46. 28:8. Ex.
r Ruth, 4:7–10, ſº. 34:16. Deut. 7:3,4. I Cor. 7:39. 2
S : e
25:9,10. 35:27–29. 47:30. 49:29–
. 6:14–17.
32. 50:13,25. Cor
PRACTICAL OBSERVATIONS.
How vain, to boast of vigor and comeliness! how mean to pam-
per and decorate these bodies of humiliation! and how loose should
we be to all earthly attachments! Let us rather seek to have our
souls adorned with heavenly graces; and not indulge sorrow so
as to interfere with present duty, any more than other passions,
which are of worse repute: for indulged grief, however plausible,
is rebellion against Providence; ingratitude for remaining, un-
deserved mercies; and a proof of the want or weakness of faith,
and confidence in the promises and all-suſliciency of the living
God.—Let us avoid every appearance of selfishmess, and not be
out-dome by the people of this world, in courteousness or gene-
rosity, when consistent with sincerity and a good conscience; let
us manage our concerns with punctuality and precision, in order
to avoid contention; and thus let us stand prepared, and waiting
for the coming of our Lord. SCOTT.
º Shckels.] ‘From the Heb. word shakal, to weigh, comes the Eng-
lish, scale. The value of money being anciently reckoned by weight 5
shekel is the name both for a weight and a coin. The Jewish shekel
was worth not far from 50 cents; 200 dollars then was the price of
the field, which could not have been a very small tract to bring so
much in that age. The legitimate sense of the Heb. translated field,
is, in fact, an extensive tract of country, answering rather to a mod-
ern township or county, than to a single farm.’ BUs H.
Verses 3–18.
“What lessons of honesty, decent respect, and good manners, may
a sensible man derive, from Abraham treating with the sons of Heth
for the care of Machpelah ; and William Penn, treating with the
American Indians for thc tract of land now called Pennsylvania . I
leave others to draw the parallel, and to show how exactly the con-
duct and spirit of patriarch the first, were exemplified in the conduct
and spirit of patriarch the second. Let the righteous be had in ever-
lasting remembrance l’ Dr. A. CLARKE.
Verse 20.
‘This chapter not only illustrates the excellent spirit of “the father
of the faithful,” but exhibits a specimen of manners which might do
honor to any age and country. Nothing could, throughout, be more
agreeable to every principle of good breeding,and it is impossible not
to admire the beliavior of both parties.—How strong must have been
the impression made by Abraham’s general character and conduct, to
procure him such treatment among persons, to whom his religion
would naturally be obnoxious, and his prosperity an object of jeal-
ousy or envy |
“The closing verses of the chapter exhibit the earliest instance on
record of the regular conveyance of landed property,’ Scott.
N }J a
E
CHAP. XXIV. V. I. It is remarkable, that though a numerous
posterity was so eminent a part of the promised blessing, no great
haste was made about Isaac’s marriage, and much less afterwards
about that of Jacob—‘The Lord had blessed Abraham in all things,”
notwithstanding his trials, and even by means of them. Scott.
Verses 2–9.
There can be no reasonable doubt, that Eliezer of Damascus was
the servant employed on this occasion. (15: 2.) About sixty years
had elapsed, since Abraham spoke of him as ‘the steward of his
house ;’ and the words, rendered ‘the eldest servant of his house,”
B. C. 1857.
•Abraham’s charge to his servant.
GENESIS, XXIV.
a wife unto my son, of
the daughters of the Ca-
‘naanites amongst whom
I dwell:
4 But thou shalt go
unto my country, and ‘to:
my kindred, and take a
wife unto my son Isaac.
5 And the servant said
unto him, k Peradventure
the woman will not be
willing to follow me untov
this land : must I needs
bring thy son again unto
the land from whence
thou camest?
6 And Abraham said
unto him, "Beware thou,
that thou bring not my
son thither again.
7 The m LoRD God of
heaven, which " took me
from my father's house,
and from the land of
my kindred, and * which
spake unto me, and that
sware unto me, saying,
Unto thy seed will I give
this land; he shall send
his Pangel before thee,
and thou shalt take a wife
unto my son from thence.
8 And if the woman
will not be willing to
follow thee, then shalt
thou be q clear from this
my oath: only bring not
my son thither again.
9 And the servant
y
In the foregoing chapter, we had Abraham bury-
ing his wife; here, we have him marrying his
son. These stories concerning his family, with
their minute circumstances, are largely related,
while the histories of the kingdoms of the world
then in being, with their revolutions, are buried
in silence; the Lord knows them that are his.
I Here is, 1. Abraham’s care to get his son
well-married. It was high time now, for Isaac
was about 40 years old, and it had been custom-
ary with his ancestors to imarry at 30, or sooner,
ch. 11: 14, 18, 22, 24. Abraham believed the
promise of the building up of his family, and
therefore did not make haste. Two consider-
ations moved him now, (v. 1.) 1. The Ilear-
ness of his own death, for he was well-stricken
in age, and the satisfaction it would be to him to
see his son settled, before he died: and, 2. That
he had a good estate to leave behind him, for the
Lord had blessed him in all things: and the
blessing of the Lord, that makes rich. See how
much religion and piety befriend outward pros-
perity. His care was, (1.) That Isaac should
not marry a daughter of Canaan, but one of his
kindred; he saw the Canaanites were degenerat-
ing into great wickedness, and knew they were
designed for ruin; therefore he would not marry
his son among them, lest they should either en-
smare his soul, or, at least, blot his name. (2.)
That yet he should not leave the land of Canaan,
to go himself among his kindred, not even for
the purpose of choosing a wife, lest he should be
tempted to settle there. This caution is given,
v. 6. and repeated, v. 8. Note, Parents, in dis-
posing of their children, should carefully consult
the welfare of their souls, and their furtherance
in the way to heaven. Beware that you bring
them not thither again, Heb. 11: 15.
II. His charge to his servant; probably, Elie-
zer of Damascus; no proxy so fit as this faithful
8teward of his house. 1. The servant must be
bound by an oath to do his utmost to get a wiſe
for Isaac, from among his relations, v. 2–4.
Abraham swears him to it, both ſor his own sat-
isfaction, and to engage his servant to all possi-
ble care and diligence in this matter. God [as it
were] swears his servants to their work, that,
having sworn, they may perform it. Some think
the covenant of circumcision is here honored by
the ceremony of putting his hand wnder his
thigh. Note, Swearing, [or, a soleinn appeal to
God, an oath, J being an ordinance, not peculiar
to the church, but common to imankind, is to be
performed by such signs as are the appointments
and common usages of our country, for binding
the person sworn. 2. The servant prudently in-
serted the proviso, v. 5. and Abraham allowed
the exception, c. 8. Note, Oaths are to be taken
with great caution, and the matter sworn to
should be rightly understood and limited.
III. The confidence he put in God, who, he
doubts not, will give his servant success in this
undertaking, v. 7. He remembers the call and
promise of God, and thence infers that God would
own him, in his endeavor to match his son to
one fit to be the mother of such a seed. ‘ Fear
not, therefore, He shall send his angel before
thee, to make thy way prosperous.” Note, 1.
Those that carefully keep the way of duty, and
govern themselves by religious principle, have
good reason to expect prosperity and success.
God will cause that to issue in our comfort, in
which we sincerely aim at his glory. 2. God’s
promises, and our own experiences, are sufficient
to encourage our dependence on God, and our
expectations from Him, in all the affairs of life.
3. God’s angels are ministering spirits, sent
forth, not only for the protection, but for the
r . c. * i 12:1. 22:20–23. 28:2. 3,4,24. Ex. 13:5. Num. 14:16,30.
; hº º: º k 58. #. 3–16. 2 Pet. 2:20 #1. Deut. 1:8. Josh. 1:6. Judg.
" . O’ * | Heb. 10:39. 11:13–16. et. d: 23: 1.
thigh O Talla III his —22. p Ex. 23:20–23. 33:2 Ps. 34:7. 103:
master, and sware to him mºra 1:2. Dan. 2:44. Jon. 1:9. 20. Is. 63:9. Heb. 1:14.
Rev. 11:13. 2:17–20. 9:20.
concerning that matter.
[Practical Observations.]
m 12:1.
o 13:15. 15:18. 17:8. 22:16–18. 26:
q Num. 39:5,8. josh.
r 2.
PRACTICAL OBSERVATIONs.
W. 1–9. The effect of good example and instructions, and
the reverential worship of God, in public ordinances and in private
families, will generally appear in the piety, faithfulness, prudence,
and affection of the domestics: and to live in pious families, or
to be favored with pious servants, is a blessing highly to be valu-
ed, and thankfully to be acknowledged.—No concern in life is
of more importance to ourselves, to others, and to the church,
and even to posterity, than contracting marriage; which there-
fore ought always to be undertaken with much circumspection
and prudence, an eye to the will and appointment of God, and
prayer for his direction and blessing.—It is an important part
of a parent’s duty, to direct, counsel, and assist children in this
particular, with great tenderness and affection: and those young
persons are highly ſavored, who have parents that will, in a pro-
perSnanner, and with suitable consideration, perform this duty;
and they are wise who avail themselves of these advantages.
But where such parents are not consufted and regarded, the bless-
ing of God cannot be expected; nor when godliness is not regard-
ed as the primary requisite in a companion for life.—In binding
ourselves by an oath, we should take great care that, through
imattention, we do not ensnare our souls. Scott.
or his servant, the elder of his house, are of similar import. He was,
therefore, not only far advanced in years, but a person of singular
piety and wisdom.—“Lifting up the hand to the Lord ' was before
mentioned, as the form of taking an oath ; (JVote, 14: 22–24.) but
‘putting the hand under the thigh might be used to express submis-
sive duty and fidelity. “There does not appear in all this concern
the least taint of worldly policy, or any of those motives which
usually govern men in the settlement of their children. No mention
is made of riches, or honors, or natural accomplishments; but mere-
ly of what related to God.” Fuller. Only bring not, &c. (8.) The
sojourning of the patriarchs in Canaan represented the state of be-
lievers in this world ; and Isaac’s returning and settling in that conn-
try, from which Abraham at God’s command had come, would have
been an emblém of apostasy in a professed worshipper of God.—We
may here make some remarks about good angels, as we formerly did
about fallen angels. (JNote, Gen. 3: 1.) It appears from Scripture,
that the holy angels were created by God, complete in derived and
dependent excellence; that they are very numerous, and of different
orders, angels, principalities, and powers;’ that they are now con-
firmed in holiness, and felicity ; that they excel in wisdom, know-
ledge, and strength ; and that they are as a flame of fire, with fervent
love, gratitude, and active zeal; and yet proportionably influenced
by deep humility, and reverential awe of God. They are represent-
ed as standing in his presence, waiting his commands ; covering
their faces with their wings, or prostrate in profound adoration ;
hearkening to his voice, doing his will, and fulfilling his pleasure.
(Ps. 68: 17, 103: 20–22. Is. 6: 1–4. Rev. 5: 11–14.) These
blessed beings are the ministers of his providence, and are often in-
troduced as executing his awful vengeance ; but more generally they
are considered as * sent forth to minister to them who shall be heirs
of salvation.” (2 Kings 19: 35. Heb. 1: 13, 14.) . Our obligations to
them are great ; but all the adoration and praise belong to Him who
O. T. VOL. I. 15
works by them ; for they are our fellow servants, and have no claim
to our worship, but abhor it as sacrilege and idolatry. (Rev. 19: 9,
10.) We may, however, feel a love for them, and rejoice in the
thought of being with them, and like them for ever : and we may
well endeavor to copy the example of their humble zeal, their fer-
vent love, their solemn worship and cheerful services ; and, in our
conduct to each other, take pattern from them, by condescending to
the meanest, and the vilest, without envying, disdaining, or over-
looking one another. For the lowest and worst of human creatures
is not so mean and vile, compared with the greatest and the best of
men ; as the greatest and best of men is mean and vile, compared
even with a created angel. Sco TT.
(4.) “A young person in Bengal, like Isaac, has nothing to do in
the choice of his wife. Parents employ others to seek wives for their
soms. Those who leave their homes, always marry their children in
their country, and among their acquaintances at home ; never among
the people with whom they reside.” IVard. “The retired life of the
eastern women, which seldom allows a young man to make a free
choice, as he cannot judge of the temper of the woman, nor of the
mute, but significant, expression under the veil, had introduced the
custom, that the parents took it upon them to choose wives for their
sons. So Hagar gives Ishmael a wife. In the first heroic times of
Greece, the same custom prevailed, and on the same grounds. As
many wars had arisen from violently carrying off women or virgins,
it was thought they could not be guarded with sufficient care. Hence
the youth was seldom acquainted with the bride the father had asked
for him. Achilles refused the offered choice of the three daughters
of Agamemnon, and said that his father Peleus would give him a
wife.” Stollberg. “Every (Bedouin), Arab,” says Don Raphael, en-
deavors to marry a child or grand-child of a brother or sister, and the
aſfinity gives the suitor a preference with the father, which he can
allege to his advantage against other suitors.” Roseman. BURDER.
[113]
B. C 1857.
The servant meets Rebekah.
GENESIS, XXIV.
10 || And the servant
took ten camels, of the
camels of his master, and
departed, (" for "all the
goods of his master were
in his hand :) and he
arose, and went to ‘Me-
sopotamia, unto the "city
of Nahor. 4.
11 And he made his
camels to kneel down
without the city, by a
well of water, at the time
of the evening, even the
time that f women go out
to draw water.
12 And he said, “O
LoRD, God of my master
Abraham, y I pray thee
send me good speed this
day, and show kindness
unto my master Abra-
ham.
13 Behold, I stand here
by the well of water, and
the * daughters of the
men of the city come out
to draw water :
14 And let it come to
pass, that the damsel to
whom I shall say, Let.
down thy pitcher, I pray
thee, that I may drink;
and she shall say, Drink,
and I will give thy cam-
els drink also ; let the same
be she a that thou hast
appointed for thy servant
Isaac ; b and thereby shall
I know that thou hast
showed kindness unto
my master.
15 And it canne to
pass ‘before he had done
speaking, that behold,
d Rebekah came out, who
was born to Bethuel, Son
of e Milcah, the wife of
Nahor, Abraham's broth-
er, with her pitcher upon
her shoulder.
16 And the damsel was
very I fair to look upon,
a virgin, neither had any
man known her; and
she went down to the
well, and filled her pitch-
guidance, of the heirs of promise, Heb. 1: 14. , but to the well of water, expecting to find one
V. 10–28. Abraham’s servant now begins to
make a figure, and though not named, is here
faithfully serving God and their masters, would
adorn the doctrine of Christ. Compare Prov.
!
honored as an example to all servants, who, by by
his favor.
there well-employed. (2.) That God would
make his way, in this matter, plain before him,
the concurrence of minute circumstances in
Note. It is the comfort, as well as
belief, of a good man, that God’s providence
27: 18, with Titus 2: 10. for there is no respect extends to the smallest occurrences, and admira.
of persons with God, Col. 3: 24, 25. A good bly serves its own purposes by them. Not only
servant that makes conscience of the duty of his events themselves, but the times of them are in
place, and does it in the fear of God, though he
make no figure in the world, nor have praise of
men, yet shall be owned and accepted of God,
and have praise of Him. Observe, how faithful
Abraham’s servant approved himself. Having
received his charge, with all expedition he took
his journey, putting himself into an equipage fit
for his negotiation, v. I0. and having all the
goods of his master, that is, a schedule or par-
ticular account of them, in his hand, to show to
those with whom he was to treat; for, from first
to last, he consulted his master’s honor.
How devoutly he acknowledged God in this
affair, like one of that happy household which
Abraham had commanded to keep the way of
the Lord &c. (ch. 18; 19.) I. By a particular
prayer, v. 12–14. Note, We have leave to be
particular in commending our affairs to the con-
duct and care of the Divine Providence: thus we.
must, in all our ways, acknowledge God, Prov.
3: 6. And if we thus look to God in every un-
dertaking we are in care about, we shall have
the comfort of having done our duty, whatever
the issue be. He pleads God’s covenant with
his master Abraham. Note, As the children of
good parents, so the servants of good masters,
have peculiar cncouragement in the prayers they
offer to God for prosperity and success. He
proposes a sign, v. 14. not by it to limit God,
or with a design to proceed no further, if he were
not gratified in it; but it is a prayer, (I.) That
God would provide a good wife for his young
master; and that was a good prayer. He knew
that a prudent wife is from the Lord, (Prov.
19: 14.) and therefore that for this He will be
inquired of. He desires his master’s wife might
be a humble and industrious woman, bred up to
care and labor, and willing to put her hand to
any work that was to be done; and that she
might be of a courteous disposition, and charita-
ble to strangers. When he came to seek a wife
for his master, he did not go to a playhouse, or
park, and pray that he might mect one there,
20 And
God’s hand. It is our wisdom, in all our affairs,
to follow Providence. It is very desirable, and
we may lawfully pray, while in the general we
set God’s will before us as our rule, that He
will, by hints of providence, direct us in our
duty, and give us indications what his mind is.
Thus He guides his people with his eye, (Ps.
32: 8.) and leads them in a plain path, Ps. 27:
11.
2. God owned him by a particular providence.
The thing was established; Job 22: 28. Ac-
cording to his faith, so was it unto him. The
answer to this prayer, was, (1.) Speedy, v. 15.
as it is written, (Isa. 65: 24.) While they are
get speaking, I will hear. Though we are
backward to pray, God is forward to hear prayer.
(2.) Satisfactory: the first that came to draw
water, was, and did, in everything, according
to his own heart. v. 16. In all respects she
answered the characters he wished for, handsome
and healthful, humble and industrious, very cour-
teous and obliging to a stranger, and having all
the marks of a good disposition: when she came
to the well, she did not stand to gaze on the
strange man and his camels, but minded her
business, and was diverted from it but by an op-
portunity of doing good; she did not curiously
or confidently enter into discourse with him, but
modestly answered him with all the decorum that
became her sex. What a degenerate age we
live in, in which appear all the instances of pride,
luxury, and laziness, the reverse of Rebekah’s
character, whose daughters few are. Those in-
stances of goodness which were then in honor,
are now in contempt.
Note, 1st. God sometimes wonderfully owns
the prayer of faith, and gratifies the innocent de-
sires of his praying people, even in little things;
that He may show the extent of his care, and
encourage them at all times to seek to, and trust
in Him; yet we must take heed of being over
bold in prescribing to God, lest the event should
weaken our faith rather than strengthen it. 2dly.
f Ileb.
she hasted, forth.
9:11. John 4:7
women which draw water go
£x. 2:16 {l ille
& Let me, I pray thee,
drink a little water of thy
pitcher.
18 And she said,
h Drink, my lord: and
she hasted, and let down
her pitcher upon her
hand, and gave him drink.
19 And when she had
done giving him drink,
i she said, I will draw
and emptied her pitcher
into the trough, and ran
again unto the well to
draw water, and drew for
all his camels.
21 And the man k won-
dering at her held his
peace, to wit whether the
Lord had made his jour-
ney prosperous, or not.
x 37 31:43, 32.9. 1 Kings 18:36, 2
Kings 2:14. .
Ps. 37:5.
y 43:14. Neh. 1:11. 2:4.
90:16, 17. 118:25. Prov. 3:6. Phil.
4:6. 1 Thes. 3:10,11.
z 11. 29:9,10.
a 44. Prov. 19:14. .
b 15:8... Ex; 4:1–9. Judg. 6:17,37. 7:
13–15. 1 Sam. 6:7–9. 10:2–10.
14:10: 2 Sam. 5:24. 2 Kings 20:8–
II. Is. 7:11,
c Ps. 34:15. 145:18, 19. Is. 65.24. Dam.
9:20–23
d 24.1230–33.
e 11:27,29. -
f 21:14. Ruth 2:2,17. Prov. 31:27,
er and came up water for thy camels also, 9. # s 8,9,22,23 * §: # of countenance. 26:7.
ge e *- :-" S Ž. : * * } & . ...' . : g
17And the servant ran until . they have done : º: º 38–10. 1 Chr. §§", ;"º".
- º .. tº :0. ...tſ; 2:9. g * * º e s ºf evºy g * * *
to meet her, and said, drinking. u iſ... "...i. i 14,45,46. k Luke 2:19,51.
Versc 10, flocks. They were not veiled like those in the towns. They were
It is evident that these ten camels carried every thing requisite for
the journey, and suited to the occasion ; and that Eliezer was ac-
(30–32, 59.)—The word rendered.
companied by other servants. (.
JMesopotamia, is literally dram of the two rivers ; that is, Aram, or
Syria, which lies between the Euphrates and the Tigris. Nahor did
not dwell at Ur of the Chaldees, but at Haran. (11 : 31. 29: 4.)
- Scott. .
Verse 12.
• To expect the accomplishment of any good end, without a proper
use of the means, is the most reprehensible enthusiasm ; and to sup-
pose that any good can be done or procured without the blessing and
mercy of God, merely because proper means are used, is not less rep-
rehensible. Plan, scheme, and labor, like Eliezer, and then, by
earnest faith and prayer, commit the whole to the direction and
blessing of God.” Dr. A. CLARK E.
Verse 18.
“We saw on this road (from Orfa to Bir) several wells, at which
the young women of the neighboring villages, or of the tribes of
Curds and Turcomans, wandering in these parts, Watered their
well made and beautiful, though tanned by the sun. As soon as we
accosted them and alighted from our horses, they brought us water
to drink, and likewise watered our horses. . Similar civilities had
indeed been shown to me in other parts. But here it appeared to me
particularly remarkable, because Rebekah, who was certainly brought
up in these parts, [and whose ancestors, according to some, removed
from the very countries where the Turcomans originated, showed
herself equally obliging to travellers. Perhaps I have even drank at
the same well from which she drew water. [“Rauwolf, a traveller
200 years before, says, the abundant well (here at Orfa) is still called
Abraham’s well, at which his servant first recognised Rebekah.”
Rosenm.] For Haran, now a small place, two days’ journey to the
S. E. of Orfa, which is still visited by Jews, was probably the town
Abraham left to go to Canaan.” JWiebuhr, in Burder. Ep.
Verse 21.
Abraham's servant had attendants, who might have spared Re-
bekah ; and the labor of drawing water for ten camels must have
been great: but he would not interpose, that he might observe her
conduct, and wait the answer to his prayer. Scott.
[114]
E. C. 1857.
Contract for Rebekah.
GENESIS, xxiv.
22 And it came to pass,
as the camels had done
drinking, that the man
took a golden “ear-ring,
* of half a shekel weight,
and two bracelets for
her hands, of ten shekels
weight of gold;
23 And said, Whose
daughter art thou? tell
me, I pray thee: is there
room in thy father's house
for us to lodge in 2
24 And she said unto
him, "I am the daughter
of Bethuel, the son of
Milcah, which she bare
unto Nahor.
25 She said moreover
unto him, " We have
both straw and proven-
der enough, and room to
lodge in.
26 And the man P bow-
ed down his head, and
worshipped the LoRD.
27 And he said, a Bles-
sed be the Lord God of
my master Abraham,
who hath not left desti-
tute my master of his
mercy and his truth : I
being in the way, “the
LoRD led me to the house
of ‘my master's brethren.
28 And the damsel ran,
and told them " of her
mother's house of these
things. .
29 And Rebekah had
* a brother, and his name
was Laban : and Laban
ran out unto the man,
unto the well.
30 And it came to pass
when he saw the ear-ring,
and bracelets upon his
sister's hands, and when
he heard the words of
Rebekah his sister, say-
ing, Thus spake the man
V. 10–32. They, who acknowledge God in all their ways,
will find Him present to direct their paths, and make their way
prosperous: and, when the prayer of faith meets an immediate
ought as speedily to be rendered to God in
solemn praise and thanksgivings.-How are times changed, since
chief persons, and their sons and daughters, cheerfully perform-
ed the most laborious services with their own hands! It is to be
answer, the glor
Showing a humble, courteous, charitable dispo-
sition, may turn more to our honor and benefit
than we think of; some hereby have entertained.
angels, and Rebekah hereby, quite beyond her
expectation at this time, was brought into the
line of Christ and the covenant. 3dly. There
may be great obliging kindness in that which
costs but little: our Savior has promised a re-
ward for a cup of cold water, É. this here,
Matt. 10: 42. 4thly. The concurrence of provi-
dences and their minute circumstances, for the
furtherance of our success in any business, ought
to be particularly observed, with wonder and
thankfulness, to the glory of God; v. 21. We
have been wanting to ourselves, both in duty
and in comfort, by neglecting to observe Provi-
dence. On inquiry, he found, to his great
satisfaction, that she was a near relation to his
master, and that her family was considerable,
and able to give him entertainment, v. 23–25.
Note, Providence sometimes wonderfully directs
those, that by faith and prayer seek direction from
Heaven in the choice of suitable yoke-fellows:
happy marriages those are likely to be, that are
made in the fear of God; and those, we are sure, |
are made in heaven. .
3. Abraham’s servant acknowledges God in a
particular thanksgiving. He first paid his re-
spects to Rebekah, in gratitude for her civility,
v. 22. Having done this, he turns his wonder
(v. 21.) into worshipping, v. 26, 27. Observe
here, (1.) He had prayed for good speed, (v.
12.) and now that he had sped well, he gives
thanks. Note, What we win by prayer, we
must wear with praise; mercies, in answer to
prayer, lay us under particular obligations. We
should be thankful for our friend’s mercies as
for our own.
fortable to see God leading us, as He led Israel
in the wilderness by the pillar of cloud and fire,
(2.) He thinks himself very happy, and owns
God in it, that he was led to the house of his
master’s brethren, those of them that were
come out of Ur of the Chaldees, though they
were not come to Canaan, but remained in Ha-
ran. They were worshippers of the true God,
and inclinable to the religion of Abraham’s family.
Note, God is to be j in providing
suitable yoke-fellows, especially such as are agree-
able in religion. (3.) He acknowledges that God,
herein, had not left his master destitute of his
mercy and truth. God had promised to build
up Abraham’s family, yet it seemed destitute of
the benefit of that promise; but now, Providence
is working toward the accomplishment of it.
Note, God’s faithful ones, how destitute soever
of worldly comforts, shall never be left destitute
of God’s mercy and truth; for God’s mercy is
an inexhaustible fountain, and his truth an invi-
olable foundation. It adds much to the comfort
of any blessing, to sce in it the continuance of
God’s mercy and truth.
W. 29–53. We have here the making up of
the marriage between Isaac and Rebekah, re-
lated very largely and particularly, even to mi-
nute circumstances, which, we should think, might
have been spared, while other things of great
moment and mystery (as the story of Melchiz-
edeck) are related in few words. Thus God
conceals what is curious from the wise and pru-
dent, reveals to babes what is common, and level
to their capacity, (Matt. 11: 25.) and rules and
saves the world by the foolishness of preach-
ing, I Cor. 1: 21. Thus also we are directed to
notice God’s providence in the common occur-
unto me; that he came
unto the man, and be-
hold, he stood by the
camels at the well.
31 And he said, Come
in, thou blessed of the
LoRD : wherefore stand-
est thou without 2 % for I
In doubtful cases, it is very com-
[Practical Observations.]
33 And there was set
meat before him to eat:
but he said, " I will not
eat, until I have told my
errand. And he said,
Speak on.
34 And he said, I am
rences of life, and in them also to exercise our
l 30. Ex. 32:2,3. Esth. 5:1. Jer. 2:
32. 1 Tim. 2:9,10. 1 Pet. 3:8.
* Or, jewel for the forchcad. Is. 3:
20–23. E1. 16:11,12.
m 23:15,16.
*
in 15.
o 18:4–8. Judg. 19:19–21. Is. 32:8.
1 Pet. 4:9.
p 48,52. Ex. 4:31, 34:8. Neh. 8:6.
Ps. 95:6.
q 12. Ex. 18:10. Ruth 4:14. 1 Sam.
25:32,39. 2 Sam. 18:28. Luke 1:68.
r 32:10. Ps. 98:3. 100:5. Mic. 7:20.
John 1:17.
have prepared the house, Abraham's servant. 5 frog.º.S. 4:11-13. 8:20.
Jºse t 4. 13:8. Ex. 2:11,
and room for the camels. 35 And “ the Lord hath #so ass
X bo,bu. :*).
32 And the man came blessed my master great- ; ; ; 17.2, Raº, 3.10, p.
into the house: and he ly, and he is become , ;", * * * *
*w- * * * ** a ivy a 18:4: 43:24. Judg. 19:21. 1 Sam.
ungirded his camels, and gºat; and he hath given šii. i. 7 º'J. is: i."
gave straw and provender him "flocks, and herds, b Jogºs—s. John 4:3.
for the camels, and water and silver, and gold, and * }; #3. §§ºsiº. 4925. Prov.
†e - • My irl- 0:22.
to * wash his feet, and men-servants, and maid d 12:16., 13:2.36:13,14. Job 1:3. 42.
the men's feet that were servants, and camels, and 12. Ps. 107:38, Mlatt. 6:33.
with him. tlSS6S.
PRACTICAL OBSERVATIONs.
feared we have but a poor exchange, in our excessive refinements,
for the simplicity, diligence, and usefulness, which characterized
the patriarchs. And surely common sense must allow, that these
are the most valuable endowments in one, who is to fill up the im-
portant duties of a wife and a mother; to be the companion of a
wise and pious man’s retired hours; and to be entrusted with the
management of his domestic concerns, and with forming the ten-
der minds of his children!
SCOTT.
Verse 22,
About six ounces of gold, in all.
- Scott.
“Or jewel for the fore-
Is. 3: I9—23, &c. ºffſ,
From the word being in the singular ##|\º
number, it is not likely to have been
an ear-ring ; nor is it very probable it
was a jewel for the forehead, but rath-
er a jewel for the nose, a nose-ring,
which is in universal use throughout ºft
all parts of Arabia and Persia, par- º
Ear-ring.
inead. Ez. 32: 2, 3.
ticularly among young Women.
machus translates an ornament for the
• The weight of
these ornaments appears extraordina-
ry, but Chardin assures us, that even, 1. &
heavier were worn by the women of the East, when
nose.” Greenfield.
glass or horn.
is $85.”
Symn-
|
%
riches.” Harmer.
iºd the gold at $17.75 per oz. the value often shekels and a half
Isaac, and to promote the object of the journey.
He says that, through all Asia, the women wear rings and bracelets
of as great and greater weight.
bracelets. [The cut of an Egyptian dancing girl, from Dalton, shows
each of these ornaments.]
They wear several, one above the other, so as sometimes to cover
the arm from the wrist to the elbow.
They are rather manacles than
Some bracelets are as large as the finger.
Poor people wear as many of
They hardly ever take them off. They are their
‘Taking the shekel of gold, with Dr. Arbuthnot, at
y Cort. By B.
Verse 28.
. “It was her mother’s house, not her father’s.”—The whole narrative
implies, that Bethuel, Rebekah's father, was dead; and that Beth.
% % º * | uel, afterwards mentioned, was Laban's younger brother. (50, 53.)
ºilº |% " Scott.
º % º | * ~ * Verses 33–36.
§§ %|% The narration is beautifully simple; well suited to recommend
he was there
IDEM.














\llā)
B. C. 1857.
Rebekah becomes Isaac's wife.
GENESIS, XXIV.
36 And • Sarah my
imaster's wife bare a son
to my master when she
was old : and unto him
hath he given all that he
hath. -
37 And my master.
made me swear, saying,
Thou shalt not take a
wife to my son of the
daughters of the Canaan-
ites, in whose land I
dwell;
38 But thou shalt go
unto my father's house,
and to my kindred, and
take a wife unto my Son.
39 And I said unto
my master, Peradventure
the woman will not foſ-
Iow me.
40 And he said unto
me, The Lord, " before
whom I walk, will send
his angel with thee, and
prosper thy way: and
thou shalt take a wife for
my son of my kindred,
and of my father's house.
41 Then thou shalt be
clear from this my oath,
when thou comest to my
kindred ; and if they give
not thee one, thou shalt.
be clear from my oath.
42 And I caume this
day unto the well, and
said, “O Lord God of
my master Abraham, if
now thou do prosper
my way which I go ;
43 Behold, I stand by
the well of water; and it
shall come to pass, that
when the virgin cometh
forth to draw water, and
I say to her, Give me, I
pray thee, a little water
of thy pitcher to drink;
44 And she say anto
me, * Both drink thou,
and I will also draw for
thy camels: let the same
be n the woman whom
the Lord hath appointed
out for my master's son.
45 And 9 before I had
done P speaking in mine
heart, behold Rebekah
came forth with her
pitcher on her shoulder;
and she went down unto
the well, and drew water :
and I said unto her, Let
me drink, I pray thee.
prudence and other graces; for the Scripture
was not intended only for the use of philosophers
and statesmen, but to make us all wise and vir-
tuous in the conduct of ourselves and families.
- Here is the very kind reception given to
Abraham's servant by Rebekah's relations. Her
brother Laban went to invite and conduct him
in, but not till he saw the ear-ring, and brace-
lets on his sister’s hands, v. 30. We know
so much of Laban's character, by what follows,
as to think that he would not have been so free
of his entertainment, if he had not hoped to be
well paid for it, as he was, v. 53. Note, 4
man’s gift maketh room for him; (Prov. 18:
16.) which way soever it turneth, it prosper-
eth, Prov. 17: 8. 1. The invitation was kind;
v. 3I. Come in, thow blessed of the Lord.
They saw he was rich, and therefore pronounced
him blessed of the Lord; or, perhaps, from
what they heard from Rebekah, (v. 28.) they
concluded him a good man, and therefore, blessed
of the Lord. Note, Those that are blessed of
God, should be welcome to us. It is good own-
ing those whom God owns. 2. The entertain-
ment was kind; v. 32, 33. Both the house and
stable were well furnished, and Abraham’s ser-
vant was invited to the free use of both. Par-
ticular care was taken of the camels; for a good
man regardeth the life of his beast, Prov. 12:
10. If the ox knows his owner, to serve him,
the owner should know his ox, to provide for
him. .
II. The full account he gave them of his
errand, and the court he makes to them for their
consent respecting Rebekah. Observe, 1. How
intent he was on his business, v. 33. Note, To
do our work, and ſuffi! our trust, should be pre-
ferred by us before our necessary food: it was
our Savior’s meat and drink, John 4: 34. 2.
How ingenious he was in the management of it:
he proved himself, in this matter, a man both of
prudence and of integrity, faithful to his master,
and just to those with whom he now treated.
(1.) He gives a short account of the state of
his master’s family, v. 34–36. He was welcome
before, but we may suppose him doubly welcome,
when he said, I am Abraham’s servant; Abra-
ham’s name, no doubt, was well-known among
them, and respected, and we may suppose them.
not altogether ignorant of his state, for Abraham
knew theirs, ch. 22: 20–24. Two. things he
suggests, to recommend his proposal: That his
master Abraham, through the blessing of God,
had a very good estate, and had settled it all on
: Isaac.
(2.) He tells them the charge his master gave
him, to fetch a wife for his son from among his
kindred, with the reason of it, v. 37, 38. The .
highest degrees of divine affection must not di-
vest us of natural affection. He further recom-
mends his proposal, [1..] From the faith his
master had, that it would succeed, v. 40. Abra-
ham took encouragement from the testimony of
his conscience, that God would prosper him;
probably, he reſers to that covenant God had
made, ch. 17: 1. Note, While we make con-
science of our part of the covenant, we may take
the comfort of God’s part of it; and should learn
to apply general promises to particular cases.
[2.] From the care he himself had taken to pre-
serve their liberty of giving or refusing their
consent, as they should see cause, without incur-
ring the guilt of perjury, v. 39–41.
(3.) He relates to them the wonderful concur-
rence of providences, to countenance and furtheir
the proposal, plainly showing the finger of God
in it. [1..] He tells them how he had prayed
for direction by a sign, v, 42—44. Note, It is
good dealing with those, who by prayer take
God along with them in their dealings. [2.É
How God had answered his prayer in the very
letter of it, though spoken but in his heart, (v-
45.) which perhaps he mentions, lest it should
be suspected that Rebekah had overheard his
prayer, and designedly humored it, v. 46, 47-
[3.] How he had immediately acknowledged
God’s goodness to him therein, leading him, as
he expresses it here, in the right way. Note,
God’s way is always the right way, Ps. 107:
7, and those are well-led, whom He leads.
(4.) He fairly refers the matter to their con-
sideration, and waits their resolution, v. 49.
46And she made haste,
and let down her pitcher
from her shoulder, and
said, Drink, and I will
give thy camels drink
also : so I drank, and she
made the camels drink
also.
47 And I asked her,
and said, Whose daugh-
ter art thou? And she
said, The daughter of
Bethuel, Nahor's
whom Milcah bare unto
him ; and PI put the ear-
ring upon her face, and
the bracelets upon her
hands.
48. Andr H bowed down
my head, and worshipped
the Lord, and blessed the
LoRD God of my master
Abraham, which had "led
me in the right way to
take my master’s broth-
Son,
er's daughter unto his
SOI).
49 And now tifye will
deal kindly and truly
with my master, tell me:
and if not, tell me: " that
I may turn to the right
hand, or to the left.
50 Then * Laban and
Bethuel answered and
said, y The thing proceed-
eth from the Lord : * we
cannot speak unto thee
bad or good.
51 Behold, Rebekah is
before thee, take her, and
go, and let her be thy
master's son's wife as the
LorºD hath spoken.
52 And it came to pass,
that when Abraham's ser–
want heard these words,
he worshipped the
LORD, bowing himself to
the earth.
53 || And the servant
brought forth *jewels of
silver, and jewels of gold,
and raiment, and gave
them to Rebekah: He
~gave also to her brother
and to her mother "pre-
cious things. *
e 11:29,30, 17:15–19. 18:11—13.
f 21:10, 25:5. g 2—9. *
h 5:22,24. 6:9. 17:1. , 48:15. 1 Kings.
2:3. 8:23, 2 Kings 20:3.
i 7. Ex. 23:20. 33:2. Dan. 3128.
Rev. 22:8,16. -
k 12–14. Acts 10:7,8,22.
1 31. 39:3. Ezra 8:21. Neh. 1:11.
Ps. 90:17. Ronn. 1:10.
in Heb. 13:2.
n 14. 2:22. Prov. 16:33. I8:22. 19:14.
o 15–20. Is, 65.24. Dan. 9:19,23.
Acts 4:24–33. 10:30. 12:12–17.
p 1 Sam. 1:13–15. Neh. 2:4. Roºm. 8:26.
q 22,53. Ps. 45:9,13,14. Is., 62:3—5.
Ez. 16:10–13. Eph. 5:26,27.
r 26,27,52. . .
Ex. 18:20. Ps. 32:8, 48:14. 107:.
S 27.
7. Prov. 3:6. 4:11. Is., 48:17.
t 47:29. Josh. 2:14.
u Num. 20:17. Deut. 2:27.
x 15,28,55,60 y Ps. 118:23.
3 * * * -
z 31:24,29. 2 Sam. 13:22.
a 26,48. , 1 Chr. 29:20. 2 Chr. 20:18.
Ps. 95:6. 107:21,22. 116:1;2. Matt.
2:11. Acts 10:25,26 -
* Heb. pessels. Ex. 3:22. 11:2. 12:35.
b Deut. 33:13–16. 2 Chr.21:3. Ezra
1:6. Is... 39:2.
Verse 50.
The whole concern was so evidently according to the appointment,
and under the direction of the Lord, that there was no room for
hesitation or objection. - Scott.
“The brother here answers for his sister; compare the story of
Dinah, ch. 34. JMichaelis says, that the brothers in the marriage of a
sister had as much influence as the father, or more, perhaps; because,
in the prevalence of polygamy, the father might suffer himself to be
too much directed by another favorite wife, who was not the mother,
of the daughter.” BURDER.
Verse 53.
Her brother and mother.] No mention is made of her father. Scott.
Verse 44. -
.Appointed.] Those events, which appear to us the effect of choice,
contrivance, or chance, are matters of appointment with God: and the
persuasion of this does not prevent, but rather encourage, the use of
all proper means; at the same time that it confines us to proper Imeans,
#f delivers the mind from useless anxiety about consequences.
Scopºp.
Verse 45. - -
Some things form more proper subjects for secret than for social
prayer: Abraham’s servant therefore used mental prayer, and was
silent, till the singularity of the answer required that it should be
communicated. IDEM.
[11
sº
B. c. 1857.
Isaac and Rebekah meet,
GENESIS, xxiv.
-
54 And they did eat
and drink, he and the
men that were with him,
and tarried all night:
and they rose up in the
morning, and he said,
* Send me away unto
my master.
55 And her brother
and her mother said, Let
the damsel abide with us
* a few days, at the least
ten; after that she shall go.
56 And he said unto
them, 4 Hinder me not,
seeing the LoRD hath
prospered my way: send
me away, that I may go
...to my master.
57 And they said, We
will call the damsel, and
inquire at her mouth.
58 And they called
Rebekah, and said unto
her, “Wilt thou go with
this man P. And she said,
I will go. -
59 And they sent away
Rebekah f their sister,
and her 5 nurse, and Abra-
ham's servant and his
men. - -
60 And h they blesse
Rebekah, and said unto
her, Thou art our sister,
be thou the mother of
thousands of millions,
and let thy seed possess
the gate of those which
hate them. *
61 And Rebekah arose,
and her damsels, and
* they rode upon the
camels, and followed the
man: and the servant
took Rebekah, and went
his way.
62 || And Isaac came
from the way of the well
* Lahai-roi; for he dwelt
in the south-country.
63 And Isaac went out
+ to m meditate in the field
at the even-tide : and he
lifted up his eyes, and
saw, and, behold, the
camels were coming.
64 And Rebekah lifted
up her eyes; and when
she saw Isaac, she "light-
ed off the camel.
Note, Those who deal fairly, have reason to
expect fair dealing. -
(5.) They freely and cheerfully close with the
proposal, on a very good Priº, v. 50.
* Providence smiles on it, and we have nothing
to say against it.” . They do not object distance
of place; Abraham’s forsaking them; his having
no land, but personal estate only: they do not
question the truth of what this man said; but,
trust much to his integrity. Well it were, if
honesty did so universally prevail, that it might
be as much an act of prudence, as it is of good
nature, to take a man’s word. They trust more
to God’s providence, and therefore by silence
give consent. Note, A marriage is likely then
to be comfortable, when it appears to proceed from
the Lord. . -
(6.) Abraham’s servant thankfully acknow-
ledges to God the success he had met with, v. 52.
Observe, As his success went on, he went on to
bless God. God sent his angel before him, and
so gave him success, v. 7, 40. But he worships
God, not the angel. Whatever benefit we have
by the ministration of angels, all the glory must
be given to the Lord of the angels, Rev. 22:9.
He pays his respects to the family also, and par-
ticularly to the bride, v. 53. He presented her,
and her mother, and brother, with many pre-
cious things: to give a real proof of his master’s
riches and generosity, to show gratitude for their
civility to him, and further to ingratiate himself
with them.
V. 54—61. Rebekah is here taking leave of
her father’s house. -
Abraham’s servant presses for a dismission,
though he and his company were welcome, and
cheerful there, v, 54, 56. Note, Lingering and
loitering, no way become a wise and good man;
when we have despatched our business abroad,
we must not delay our return to business at home:
Prov. 27: 8
Rebekah’s relations, from natural affection,
and according to the usual expression of kind-
mess in that case, solicit her stay some time
among them, v. 55. Let her stay a few days,
at least, ten, which makes it as reasbnable a
request, as the reading in the margin seems to
make it unreasonable, a year, or, at least ten
months. They had consented to the marriage,
and yet were loath to part with her. Note, It
is an instance of the vanity of this world, that
there is nothing in it so agreeable, but it has its
alloy. -
Rebekah herself determined the matter; to her
they appealed, as it was fit they should, v. 57.
Note, As children ought not to marry without
their parents’ consent, so parents ought not to
marry them without their own. Rebekah com-
sented, not only to go, but to go immediately, v.
58. I will go. We may hope the servant’s piety
and devotion gave her such an idea of the preva-
lence of religion and godliness in Abraham’s
and willing to forget her own people and her
father’s house, where religion had not so much
the ascendant.
Hereupon, she is sent away with Abraham's
servant; mot, we may suppose, the very next day
after, but very quickly: They dismiss her, I.
With suitable attendants; her nurse, v. 59. her
damsels, v. 61. So it seems when she went to
the well for water, it was not because she had
not servants at command, but because she took a
pleasure in exempliſying humility and industry.
Now that she was going among straagers, it was
fit to take those with her whom she was acquaint-
ed with. Nothing is said of her portion; her
personal merits were a portion in her; she needed
none with her, nor did that ever come into the
treaty of marriage. 2. With hearty good wish-
es; (v. 60.) they blessed Rebekah. Note,
When our relations are entering into a new con-
dition, we ought by prayer to recommend them
to the blessing and grace of God. Now that she
was going to be a wife, they prayed that she
might be a mother both of a numerous and of a
victorious progeny. Perhaps Abraham's servant
had told them of the promise God had lately
made his master, to which promise they had an
eye.
V. 62–67. Isaac and Rebekah are, at length,
happily brought together. -
i. ſsaac was well employed, when he met Re-
bekah, v. 62, 63. Some think he expected the
return of his servants about this time, and went
out on purpose to meet them. But it should
seem, he went out to take the advantage of a
silent evening, and a solitary field, for medita-
tion and prayer. Note, 1. Holy souls love re-
tirement; it will do us good to be oſten alone;
and if we have the art of improving solitude, we
shall find we are never less alone than when
alone. 2. Meditation and prayer ought to be
both our business and our delight, when we are
alone; and if they go together, they will mutually
befriend each other. 3. Our walks in the field
are then truly pleasant, when in them we apply
ourselves to meditation and prayer. 4. The ex-
ercises of devotion should be the refreshment and
entertainment of the evening, to relieve the fatigue
of the day, and to prepare us for the repose and
sleep of the night. Merciſul providences are
then doubly comfortable, when they find us well-
employed, and in the way of our duty.
II. Rebekah behaved herself very becoming-
ly, when she met Isaac: understanding who he
was, she lighted off her camel, v. 64. and took
a veil, and covered herself, v. 65. in token of
humility, modesty, and subjection; she did not
reproach Isaac for not coming himself to fetch
her, or at least to meet her a day’s journey or
two ; did not complain of the tediousness of her
journey, or the difficulty of leaving her relations,
to come into a strange place; but having seen
Providence going before her in the affair, she
family, as made her desirous to hasten thither, accommodates herself with cheerfulness to her
65 For she had said
unto the servant, What
man is this that walketh
in the field to meet us?
And the servant had said,
It is my master: there.- : *.*.i.
fore she took a 9 veil and ſ
covered herself.
c 56. 28:5,6. 45:24.
.28. Luke 8:38,39.
* Or, a full year,
25:29.
d 45:9–13. Prov. 25:25.
Luke 1:38.
50.53,60. g 35:8.
:28. 9:1. 14:19. 17:16. 28:3. 4S:
15, 16,29. Ruth 4:11, 12.
See on 22:17.
31:34. Sam. 30:17. Esth. 8:10, 14.
16:14. * f Or, to pray.
Josh. 1:8. Ps. 1:2. 77:11, 19. 104:
119:15. 139:17, 18. 143:5,6.
n Josh. 15:18. Judg. 1:14.
o 20:16. 1 Cor. 11:5,6,10.
i
2 Sam. 18:19,27, }
or ten months. Lev. n)
Verses 55, 56.
This good and faithful servant’s desire of communicating the
agreeable intelligence at home, no doubt induced him to hasten his
departure as much as he could with propriety: yet the transaction
may admit of a useful accommodation.
Verse 58.
I will go..] The excellence of Rebekah’s character forbids us to
(P. O. 33–67.) Scott.
think, that there could be any thing in her answer inconsistent with
true delicacy; though it does not accord to the modern standard,
which is frequently subversive of sincerity. -
peculiar clearness, that the whole was the appointment of God ; and
No doubt she saw with To meditate.]
(59.) º:
and considered as entitled to constant and lasting regard.
eastern family the nurse is always an important personage.
travellers inform us, that in Syria she is considered as a sort of
Second parent, whether she has been foster-mother or otherwise. She
always accompanies the bride to her husband’s house, and remains
there an honored character.
out his heart in prayer and praise.
‘Nurses were formerly held in very high esteem
“In an
Modern
Thus it was in ancient Greece.” ”
BURDER.
Verse 63.
To reflect on the works and truths of God, and pour
Scot T.
she would not so much as seem to slight the honor and happiness of
being a progenitor of the promised. Seed ; but, like his immediate
parent; she answered, ‘Behold the handmaid of the Lord ; be it unto
me according to thy word.” Luke 1; 38. Scott.
Verses 59, 60.
Their sister . . . our sister.] Bethuel, as well as Laban, must have
been her brother.—JNurse.] JVote, 35: 8, 7 Scott,
- Verse 64. .
Lighted off her camel.] ‘Even now, according to JNiebuhr, women
in Arabia, &c. show this mark of respect to inen.” URDER.
Verse 65.
Keil..]. “Either, l, that which it was customary for brides to wear,
or, 2. that which had been provided for her at home : if these ideas
may coalesce into one, them this was provided at home, for Rebekah
[117]
B. C. 1857.
.4braham's children by Kelurah.
GENESIS, XXV.
66 And P the servant
told Isaac all things that
he had done.
67 And Isaac brought
her into a his mother
Sarah's tent, and took
Rebekah, and she be-
came his wife: and he
loved her: and Isaac was
* comforted after his mo-
ther's death.
CHAP. . XXV.
Abraham marries Keturah, l: his sons
by her, 2–1. He gives his substance
to Isaac ; and sends them away with
gifts, 5, 6. His age, death; and bu-
rial, 7–10 God blesses Isaac, 11.
The posterity, age, and death of Ish-
mael, 12–18. Isaac prays for Re-
bekah, who was barren : . and is
heard, 19–21. Circumstances pre:
ceding and attending the birth of
Esau and Jacob, 22–26. Their dif-
ferent characters and pursuits, 27,
Esau sells his birth-light to Jacob,
29–34.
HEN again Abra-
ham took a wife, and
her name was Keturah.
2 And she bare him
Zimran, and Jokshan,
and Medan, and "Midian,
and Ishbak and “Shuah.
3. And Jokshan begat
* Sheba and * Dedan.
And the sons of Dedan
were "Asshurim, and Let-
ushim, and Leummim.
4 And the sons of Mi-
dian ; 5 Ephah, and Ep-
her, and Hanoch, and
new relation. Those that by faith are espoused
to Christ, and would be presented as chaste vir-
gins to Him, must, as Rebekah, put themselves
into subjection to Him who is their head, Eph. 5:
24
III. They were brought together, (probably,
after some further acquaintance,) to their mutu-
al comfort, v. 67. Observe here, I. What an
affectionate son he was to his mother: it was about
three years since she died, and yet he was not,
till now, comforted concerning it; nor now but as
God brought him into this new relation: thus
crosses and comforts balance each other, Eccl.
7: 14. 2. What an affectionate husband he was
to his wife. Note, Those that have approved
themselves well in one relation, it may be hoped,
will do so in another. She became his wife,
and he loved her; there was all the reason in
the world why he should, for so owght men to
love their wives even as themselves. The duty
of the relation is then dome, and the comfort of
the relation is then enjoyed, when mutual love
governs; for there the Lord commands the
blessing.
CHAP. XXV. V. 1–10. Abraham lived, after
the marriage of Isaac, 35 years, and all that is re-
corded concerning him during that time, lies in a
few verses; we hear no more of God’s extraordi-
mary appearances to him, or trials of him; for all
the days, even of the greatest saints, are not emi-
Abidah, and Eldaah. All
these were the children
of Keturah.
5 And Abraham *gave
all that he had unto Isaac.
his son,
p &
- 18:6,9,10.
6. But unto the sons § 3;º. 2 car. 11:1,2. Eph. 5:22
them away from Isaac
lived,) eastward, unto the
'east-country. -
ment days; some slide on silently; such were these
last days of Abraham. We have here,
I. An account of his children by Keturah,
probably the chief of his maid-servants, born in
his house, or bought with money. Marriage is
not forbidden to old age. By her he had six
sons, in whom the promise made to Abraham,
concerning the great increase of his posterity, was
in part fulfilled. The strength he received by
the promise, still remained in him, to show how
much the virtue of the promise exceeds the pow-
er of mature. n -
II. The disposition Abraham made of his.
estate, v. 5, 6.1. He made Isaac his heir, as he
was bound to do, in justice to Sarah, his first
and principal wife, and to Rebekah who married
Isaac on the assurance of it; (ch. 24: 36.) in
this all, are included, perhaps, the promise of the
land of Canaan, and the entail of the covenant.
Or, God having already made Isaac the heir of
the promise, Abraham therefore made him heir
of his estate. Our affection and gifts should
attend God’s. 2. He gave portions to the rest
of his children, both to Ishmael, and to his sons
by Keturah. It was justice to provide for them;
parents that do not imitate him here are worse
than infidels. It was prudence to settle them in
places distant from Isaac, that they might not
be a care to him. Observe, He did this while
he yet lived, lest it should not be done, or not
so well, afterward. Note, In many cases, it is
c Job 1.
- d I Kings 10:1. Job 6:19. Ps. 7.2:10.
(while he yet e Jer. 25:23. 49;8. Ez. 25:13. 27:20.
Z. 27:6.
g Is. 60:6.
h 21:10–12. 24:36. Matt. 11:27, 28:
18. John 3:35. Rom. 8:17,32. 9:
7–9. 1 Cor. 3:21–23. Gal. 3:29.
4:28, Heb. 1:2
i iſ 16:3. 33.43. 32:22. 35:22. Judg.
of the ‘concubines, which Tºš. : 1.2.4.
s 37:35. 38:12. 1 Thes. 4:13. *S. º. * I le=
Abraham had, Abraham §§ gºals is is k;āºls. Luke 11:11—13. Acts
gave * gifts, and sent *: Nº.: "º";13. Judg. 8:8. Job 1:8.
PRACTICAL OBSERVATIONS.
V. 33–67. Whatever business we are entrusted with, we
should, like this pious servant, attend to it in preference to our
own indulgence or refreshment.—The remarkable private expe-
rience, which we have of God’s mercy and faithfulness, ought
to be declared among those who fear God, for his glory and their
encouragement.—Though the counsel and consent of parents
should be obtained; yet, before marriage, the mutual and cheer-
ful compliance of the contracting parties is requisite, as essen-
tial to the comfort and happiness of that honorable state: and
when matters are thus begun, and completed in faith, and with the
prayer of all parties, the blessing of God on them and their pos-
terity may reasonably be expected; while the comfort of one re-
lation will compensate for the loss of another.—But, will mot the
most sober judgment allow, that in this transaction we have a
type of Christ and his church? We know who is the Bridegroom,
that, in perfect harmony with his heavenly Father, having offer-
ed Himself as a sacrifice for sin, espouses his church unto Him-
self, by the ministration of his servants, the preachers of the Gos-
pel; who, with his commission, go to find out those who are afar
off, “that they may present them as a chaste virgin unto Christ.”
In this view, how punctual, laborious, faithful, self-denying, dis-
interested, fervent in prayer, watchful of providence, jealous for
Christ, and affectionately desirous of souls, ought all to be, who
sustain the sacred, ministerial character! The good Lord send
forth many such laborers and stewards, and make them wise to
win souls! SCOTT.
to wear as a bridal veil. This veil was a most important part of the
female dress, and is frequently alluded to in Scripture.” Calm. by Rob.
The veiling of the bride was a very ancient practice, says Pliny—and
very widely spread, as appears from the customs of the Romans,
Persians, Russians, Armenians, &c. ED.
Verse 67.
* How careful should parents be to procure alliances for their chil-
dren with those who fear God. But, alas ! how many sacrifice the
comfort and salvation of their offspring to Mammon. All is well, if
they can but procure for them rich husbands or wives. Marriages of
this kind may be considered as mere bargain and sale; for there is
scarcely ever any reference to God or eternity in them. The divine
institution of marriage is left out of sight ; and the persons are united,
not properly to each other, but to so much money, and to so many houses,
fields, &c. Like goes to like, silver to silver, earth to earth. Mar:
riages on such principles are but licensed adulteries. See James 4; 4.’
— Regard should ever be had to suitability of station and rank in
life, as well as of education and disposition, in order to render a
match comfortable, that the parties be not unequally yoked.”
Dr. A. CLARKE.
NOTES.
CHAP. XXV. V. 1–4. Abraham was a hundred and thirty-seven
years of age when Sarah died ; and, nearly forty years before that
event, his age had rendered it very improbable he should have
children: yet he had six sons by Keturah, whom he sent away in his
life-time : and on these grounds it has been conjectured that he had
married this wife long before.—But the language of the original text,
• And Abraham added, and took a wife,” as well as the unnatural
disturbance, this supposition occasions in the simple, narration, mili-
tates against the opinion. The Lord had promised him an innume;
rable posterity, and the long delay both served to try his faith, and
to illustrate thé divine power and faithfulness ; when at length, be-
yond all probability, the promise was so remarkably fulfilled. And,
as Abraham lived thirty-eight years after Sarah’s death, all these
children might be grown up, and much older than Ishmael was when
he was sent away, and might be settled in the world before his
death. –They were afterwards intimately connected with the Ish-
maelites; and many great nations at this very day claim Abraham
for their progenitor, by some of these branches.—Jethro, the father-
in-law of Moses, was descended from Midian ; and Job and some of
his friends, either from others of Keturah’s sons, or from Ishmael, or
Esau. (Job 2: II.) [See Sale's Koran, Prel. #. Scott.
2—4. ‘Josephus says that these sons and grandsons colonized by
Abraham, occupied the Troglodyte land, and region of Arabia Felix,
as far as it extends along the Red Sea. Leclerc and Stephanus
Byzant. consider Zimron to be Zadrame, a nation of Arabia Felix.
JMidian’s posterity were the most celebrated of all Keturah’s descend-
ants. Jerome says that Madian, a city called from this son of Abra-
ham, is in the Saracenic desert, beyond Arabia, [proper 21 in the south,
and lying east of the Red Sea. [Abulfeda speaks of it as a city in
ruins, opposite Tabuc.j Ptolemy places two cities, Madiana and
Modiana, in this tract. Shuah, Leclerc thinks, gave name to the
town Souca, placed in the maps of Ptolemy in the region of the Darri,
not far from Madianitis. Of the other names here mentioned nothing
certain is known. Of Epher, Josephus from another writer says, that
he undertook an expedition into Lybia, and took possession of it, and
his posterity, inhabitants of this region, called Africa after his name.”
- n RosBNM.
- Verses 5, 6. -
Isaac typified the Son of God, ‘whom He hath appointed Heir of
all things; ” and also represented believers, to whom with Christ the
Father giveth all things.-The-word concubine is used, not only for
one who cohabited with a man that had another wife, as Hagar; but
also for one who was a lawful wife, though not admitted to the full
privilege of that relation, in respect of rank and possessions, as
Keturah. Ishmael was one of the sons here mentioned ; and we
may hence infer, that he was not sent away destitute, or finally de-
serted by Abraham. Scott.
(6.) East.] ‘Arabia Deserta, which was east of Beersheba, where.
Abraham lived.” - - - Dr. A. CLARKE.
B. C. 1822.
Death of Abraham, and of Ishmael,
GENESIS, XXV.
7'ſ And these are the
days of the years of
Abraham's life which he
lived, an hundred-three-
B. C.T score and fifteen
1822. J years.
8 Then Abraham m
gave up the ghost, and
died in a "good old age,
an old man, and full of
3years; and was "gath-
ered to his people.
9 And his sons, PIsaac
and Ishmael, buried him
q in the cave of Machpe-
lah, in the field of Eph-
ron the son of Zohar the
Hittite, which is before
Mamre ; .
10 The field which
Abraham purchased of
the sons of Heth : there
wisdom for men to be their own executors, as far
as they can. The sons of the concubines were
sent into the country east from Canaan, and their
posterity were called the children of the east,
famous for their numbers, Judg. 6: 5, 33. Their
great increase was the fruit of the promise to
Abraham, that God would multiply his seed. God
dispenses common blessings to the children of
this world, the sons of the bond-woman; but,
He reserves covenant blessings for the heirs of
promise.
III. The death of Abraham, v. 7, 8. just 100
years after he came to Canaan; so long he was a
sojourner in a strange country. Observe, 1.
He gave up the ghost. His life was not ex-
torted from him, but he cheerfully resigned it. 2.
He died in a good old age; so God had pro-
mised him. His death was his discharge from
the burdens of his age; an old man would not so
live, always: it was also the crowa of the É'.
of his old age. 3. He was full of years; or full
of life, (as it might be supplied,) including all
the conveniences and comforts of life. He did
not live till the world was weary of him, but till
he was weary of the world; he had had enough
of it, and desired no more. A good man, though
he should not die old, dies full of days, satisfied
with living here, and longing to live in a better
place. 4. He was gathered to his people; his
body to the congregation of the dead, his soul to
the congregation of the blessed. Note, Those
that are our people while we live, whether the
people of God, or the children of this world, are
the people to whom death will gather us.
IV. His burial, v. 9, 10. Nothing is recorded
of the pomp of his funeral; only we are told,
Who buried him; His sons Isaac and Ishmael.
Some distance there had formerly been between
them; but it seems either that Abraham had
himself brought them together while he lived, or,
at least, that his death reconciled them. They
buried him where he had buried Sarah. Note,
Those that in life have been very dear to each
other, may not only innocently, but laudably de-
sire to be buried together, that in their deaths
they may not be divided, and in token of their
hopes of rising together.
W. 11–18. Immediately after the account of
Abraham’s death, Moses begins the story of
Isaac, (v. 11.) and his prosperity. Note, The
was Abraham buried, and
Sarah his wife.
11 And it came to pass
* after the death of Abra-
ham, that God blessed
his son Isaac : and Isaac -
dwelt by the wellº Lahai-
r01. . . -
12 || Now t these are
the generations of Ishma-
el Abraham's son, whom
Hagar, the Egyptian,
Sarah's handmaid, bare
unto Abraham.
13 And these are “the
names of the sons of
Ishmael, by their names,
according to their gen-
erations: The first-born
of Ishmael, * Nebajoth ;
and Y Kedar, and Adbeel,
and Mibsam.
14 And Mishma, and
* Dumah, and Massah,
15 * Hadar, and * Te-
ma, Jetur, Naphish, and
Kedemah.
16 These are the sons
of Ishmael, and these are
their names, by their
towns, and by their cas-
tles; * twelve princes
W. 1–18. In repeated examples the Lord teaches us, that He
tries the faith of his people by long delays; but at length vastly
exceeds their expectations, by fulfilling to them his largest promis-
es.—It is of little consequence, whether our continuance on this
grand theatre be short or long, provided we act in such a manner,
as to quit the world with comfort to ourselves, with benefit to
others, and with the approbation of our gracious God. Only let
us be anxious to leave behind us a testimony from our lips to the
faithfulness and goodness of the Lord, and in the consciences of
others, to the uprightness and consistency of our walk before Him;
and the blessing of God to our families. Having then lived to
PRACTICAL OBSERVATIONS.
[Practical Observations.]
m. 35:18. 49:33. Acts 5:5,10. 12:
n 15:15. 35:28,29. , 47:8,9. Judg. 8:
32. 1 Chr. 29:28. Job 42:17.
o 7. 49:33. Num. 20:24. 27:13. Judg.
2:10. Acts 13:36.
B.C.T according to their
1773. nations.
17 And ºthese are the
years of the life of Ish-
mael, an hundred and
p #", *śa, 59:13.
* -- -> : - :29,39. 59:
thir ty and SeWell years: 3 . 17:19. 22:17. 50:24.
and he gave up the ghost ; ; ;... a. s.s.,
and died, and was gath- . ;ºr. i.sº sº; **
º x 36:3. IS. 60:7.
ered unto his people. y Ps. 120:5. Cant. 1:5. Is. 21:16,17.
18 - And they dwelt 42:11.
d e z Is. 21:11.
from "Havilah unto Shur, or, Haina. 1 Chr. 1:30.
that is before Egypt, “as #* *
f - - c 7,8.
thou goest towards As d 2:11. 10:7,29. 20:1. 1 Sam. 15:7.
syria : and he # died 5 in a 3:10.
- f 2 Kings 23:29. Is. 19:23:24.
the presence of all his #; ſell.
brethren. g 16:
every good purpose, and being ripe for the world above, we may
cheerfully resign our souls into the hands of our Redeemer, ex-
pecting to join ‘the spirits of just men made perſect;’ and leave
our bodies to the silent tomb, in joyful hope of a happy resurrec-
tion. But God forbid, that the writer or any of the readers of
these observations, should rest contented with earthly blessings,
which the Lord bestows on the men of this world; or should come
short of those special and eternal blessings, which belong to the
children of the promise! Though the former seem to have the pre-
eminence here, yet the latter will have their portion, when that
of the former is spent and gone for ever. SCOTT.
. Verses 7, 8.
The sacred historian here concludes the history of Abraham, to pre-
vent the subsequent interruption of his narrative ; for Esau and Jacob
were born fifteen years before the death of Abraham.—The word,
rendered ‘gave up the ghost,” means no more than expired, or ceased
to breathe. A Greek word of similar import is used concerning Ana-
nias, and Sapphira: but the words of one Evangelist concerning our
Lord signify, that ‘He yielded up his spirit.” (Matt. 27: 50.)→The
words, of years, are not in the original ; and the term employed seems
to denote, that Abraham was satisfied with living in this world, and
ripe for a better.—The expression, ‘gathered to his people,” decides
nothing concerning the eternal state of the persons spoken of, being
used without any exact discrimination of characters. (*s. O.)
- COTT,
(8.) And Abraham ... died.] ‘ In the life of Abraham, we find an
epitome of the whole law of nature, of the written law, and of the
Gospel of Christ. He has manifested in his own person those virtues
for which reason and philosophy could scarcely find out names, when
striving to sketch the character of their sophist, wise or perfect man.
“Philosophy itself,” says Ambrose, “could not equal, in its descrip-
tions and wishes, what was exemplified by this great man in the
whole of his conduct.” ” Calmet. * As soon as he hears the voice of
God, he girds himself to his work : JNot a moment is lost How rare
this conduct Should not we do likewise 2 The present moment
and its duties are ours; every past moment was once present; every
future will be present; and while we are thinking on the subject,
the present is past, for life is made up of the past and the present.
Are our past moments the cause of deep regret and humiliation? then
let us use the present so as not to increase this lamentable cause of
our distresses, [knowing that whatever act we do is done for eternity
—and if wrong, though there may be forgiveness for it, there can be
with one's self no forgetfulness, but it must remain, except a miracle
of mercy prevent, an indelible spot upon the everlasting tablet of
memory..] Let us, in other words, believe—love—obey—now. Re-
gardless of consequences, let us, like Abraham, follow the directions
of God’s Word, and the openings of his providence, and leave all
events to Him who doeth all things well.” Dr. A. CLARKE.
Verses 13, 14.
JVebajoth.] ‘From whom were the Nabatheans, famous both among
the Greeks and Romans, who occupied a part of Arabia Petraea.
Those who are mentioned in this and the next verse inhabit, says
Josephus, all the region between the Euphrates and Red Sea, calling it
Nabatena. See Reland. Dumah, is the name of a town in Arabia
Petraea; Abulfeda mentions that it is on the borders of Syria and
Arabia, seven stations from Damascus, and thirteen from Medina.
JMassa was perhaps the founder of the Masani, whom Ptolemy speaks
of in Arabia Deserta, Tema is perhaps the Themma of Ptolemy,
which city he places in Arabia. Deserta towards the Chaldean moun-
tains. Jetur gave name to the tribe, which the tribes of Reuben and
Gad and half-tribe of Manasseh expelled ; they were near Trachonitis,
or inhabited a part of it, whence Ituraea and Trachonitis are often
confounded. The Ituraean archers were very famous among the
Greeks and Romans.” Ros ENM.
Verse 16.
The Ishmaelites were settled in towns and castles, when Moses
wrote this history; and probably had been so a long time before the
descendants of Isaac were delivered out of Egypt. Scott. But it
is observed by Rosenmüller, “The Heb. means those movable towns
of the Nomades, consisting of tents placed in a circle : called in
Tatar, Horde. The Sept. translates tents.” Castles.] ‘ Shepherd-
houses, containing stables, the Sept. translates stables. The Noma-
des fed their flocks in the desert by day, but seem sometimes to
have had cottages with stables, especially when the flocks were
shorn, but perhaps also for security.” Dr. Jä. Clarke translates towers
and adds, ‘probably mountain tops, fortified rocks, &c.” Princes.j
‘Phylarchs, Emirs.” [Chieftains.] Rosenm. ED.
Verse 18.
The Ishmaelites inhabited the country to the east and south of Judea,
from the entrance into Egypt almost to the river Euphrates: perhaps
the direct road, from Egypt to Assyria, lay through their country.
[119)
B. C. 1838,
The birth of Esau and Jacob.
GENESIS, xxv.
19 || And these are
the generations of Isaac,
Ahraham's son: " Abra-
ham begat Isaac.
20 And Isaac was forty
years old when he took
Rebekah to wiſe, the
daughter of Bethuel # the
Syrian of Padan-aram,
the sister to Laban the
Syrian. -
21 And Isaac intreat-
ed the Lord for his wife,
m because she was barren:
and the LoRD was in-
treated of him, "and Re-
bekah his wife conceived.
22 And the children
struggled together with-
in her: and she said, If
it be so, why am I thus?
And she went to "inquire
of the LoRD.
23 And the Lorld said
unto her, PTwo nations
are in thy womb, and
a two manner of people
shall be separated from
thy bowels: and the one
people shall be stronger
than the other people, and
* the elder shall serve the
younger.
24 And when her days
to be delivered were ful-
filled, behold, there were
twins in her womb.
25 And the first came
out red, "all over like an
hairy garment: and they
called his name Esau.
26 And t after that
came his brother out,
and his hand u took hold
on Esau’s heel; and his
name was called * Jacob:
and Isaacy was threescore
h 1 Chr. 1:34. Matt. 1:2. Luke 3:34.
Acts 7:8.
! 22:23. 24:67. -
k ;% 31:18,20,24. 35:9. Deut.
1 1 Sam. 1:11,27. Luke 1:13.
m 11:30. 15:2,3. 16:2. 17:16–19. 1
Sam. 1:2. Luke 1: .*
m Rom. 9:10–12.
o 1 Sam. 9:9, 10:22. 28:6. 30:8.
p 17:16. - www...” a
q 27. 32.6, 33:3. 33:31. Num. 20:14.
tº 27:29,40. 2 Sam. 8:14. 1 Iſings 22:
47. 2 Chr, 25:11,12. Ps. 60:8,9. 83:
5–15. 18. 34:63:1–6. Jer. 49:7–22.
Ez. 25:12–14. 35: Am. 1:11,12.
Ob. 1–16. Mal. 1:2—4. Rom. 9:
10–13.
s 27:11,23. t 38:28–30.
u Hos. 12:3. x 27:36.
y 20.
blessing of Abraham survived to all the children
of the promise. But he presently digresses to a
short account of Ishmael, as God i. also made
some promises concerning this son of Abraham,
which it was requisite we should know the ac-
complishment of .
1. He had twelve sons, called princes, (v. 16.)
heads of families, which, in process of time, be-
came nations, distinct tribes, numerous, and very
considerable. They peopled a very large conti-
ment that lay between Egypt and Assyria, called
Arabia. Midian and Kedar we often read of
in Scripture. The posterity of Ishmael had not
only tents in the fields, wherein they grew rich
in times of peace; but towns and castles also,
(v. 16.) wherein they fortified themselves in time
of war. Now the number and strength of this
family were the fruit of the promise made to
Hagar concerning Ishmael, ch. 16: 10. and to
Abraham, ch. 17:20. and 21: 13.
2. Here is an account of his age, 137 years,
(v. 17.) recorded to show the efficacy of Abra-
ham’s prayer for him, ch. 17: 18. Othat Ishma-
el might live before Thee! Here is an account
too of his death; he also was gathered to his
people; but it is not said that he was full of
days, though he lived to so great an age: he was
not so weary of the world, nor so willing to leave
it, as his good father. Those words, he fell in
the presence of all his brethren, whether they
mean, as we take them, he died, or as others,
his lot fell, are designed to show the fulfilling
of that word to Hagar, ch. 16: 12. He shall
dwell in the presence of all his brethren, that
is, he shall flourish and be eminent among them,
and shall hold his own to the last. §. died
with his friends about him, which is comfortable.
W. 19–23. We have here an account of the
birth of Jacob and Esau: their entrance into the
world was (which is not usual) one of the most
considerable parts of their story; nor is much
related concerning Isaac, but what had reference
to his father while he lived, and to his sons after-
wards. For Isaac seems not to have been a man
of action, mor much tried, but to have spent his
days in quietmess and silence.
Of Jacob and Esau we are told, I. That their
parents, after being long childless, obtained them
by prayer, v. 20, 21, 26. Note, The accomplish-
ment of God’s promise though always sure, yet
is often slow, and seems to be crossed and con-
tradicted by Providence; that the faith of be-
lievers may be tried, their patience exercised, and
mercies long waited for may be the more welcome.
While this mercy was delayed, Isaac did not ap-
proach to a hand-maid’s bed, as Abraham had
dome, and Jacob afterward; for he loved Rebekah,
ch. 24: 67. But, 1. Though God had promised
to multiply his family, he prayed for it. God’s
promises must not supersede, but encourage our
prayers, and be improved as the ground of our
faith. Though he had prayed for this mercy very
often, and had continued his supplication many
ears, and it was not granted, yet he did not
eave off praying for it: men ought always to
pray, and not to faint, (Luke 18: 1.) to pray
without ceasing, and knock till the door be open-
ed. He prayed for his wife; some read it, with
his wife. Note, Husbands and wives should pray
together, which is intimated in the apostle's
in the prophecies, v. 22, 23. Lon
caution, that their prayers be not hindered, 1
Pet. 8: 7. Note, Children are the gift of God.
Those that continue instant in prayer, as Isaac
did, shall find at last that they did not seek in
vain, Isa. 45: 19. * - -
II. That they were prophesied of before they
were born; and great mysteries were wrapt up
'had Isaac
prayed for a son; and now his wife is with child
of two. Thus God often outdoes our prayers, and
gives more than we ask or think. 1. Observe,
How Rebelxah was perplexed in her mind con-
cerning her present case; v. 22. The commo-
tion she felt was altogether extraordinary, and
made her very uneasy; whether apprehensive that
the birth would be her death, or weary of the in-
testine tumult, or suspecting it to be an ill omen,
it seems she was ready to wish that either she
had not been with . or might die immedi-
ately. If it be so, or, since it is so, Why am
I thus? Before, the want of children was her
trouble, now, the struggle of the children is no.
less so. Note, (1.) The comforts we are most
desirous of, sometimes bring along with them
more trouble and uneasiness than we thought of;
vanity being written on all things under the sun,
God thus teaches us to read it. (2.) We are
too apt to be discontented with our comforts, be-
cause of the uneasiness that attends them. We
know mot when we are pleased; we know neither
how to want, nor how to abound. This struggle
between Jacob and Esau in the womb, represents
the struggle between the kingdom of God and the
kingdom of Satan, [1..] In the world; the seed
of the woman, and the seed of the serpent, have
been contending - ever since the enmity was put
between them, ch. 3: 15. Christ Himself came
to send fire on earth, and this division, Luke
12: 49, 51. But a lioly war is better than a
sinful peace. [2.] In the hearts of believers;
no sooner is Christ formed in the soul, than im-
mediately there begins a conflict between the
flesh and the spirit, Gal. 5: 17, which yet ought
not to discourage us. It is better to conflict with
sin, than tamely to submit to it.
2. She went to inquire of the Lord. Some
think Melchizedek was now consulted as an ora-
cle, or, perhaps some Urim or Teraphim were
used to inquire of God by, as afterward in the
breast-plate of judgment. Note, The Word and
prayer, by both which we now inquire of the
Lord, give great relief to those that are, on any
account, perplexed. It is an ease to the mind
to spread our case before the Lord, and ask coun-
sel at his mouth, Go into the sanctuary, Ps.
73; 17. -
3. The information given her on her inquiry,
which expounded the mystery. This was fulfil-
led in the subjection of the Edomites,for many ages,
to the house of David, till they revolted, 2 Chron.
21; 8. Observe here, (1.) God is a free Agent
in dispensing his grace; it is his prerogative to
make a difference between those who have not
as yet themselves done either good or evil. This
the Apostle infers from hence, Rom. 9:12. (2.)
In the struggle between grace and corruption in
the soul, grace, the younger, shall certainly get
the upper hand at last. -
III. That, when they were born, there was a
great difference between them, which confirmed
Thus Ishmael’s lot ſell among his brethren, Abraham’s sons by
Keturah, who probably survived him ; and he died surrounded by
them and their descendants.
Jand he died.] “Rather, It fell to him, i.e. his lot, or he dwelt.
(Comp. 16: 12.) As the territory was often divided by lot among
those who were colonized, so even when nothing similar was actu-
ally done, those places were said to have fallen by lot to the persons
who he'd them in possession.”
Verses 22, 23.
The extraordinary sensations,
her that th’re was something supernatural in her case.—She there-
fore said, ‘I,’ so, why is it thus with me?’
Abraham was yet living, and was a prophet; and probably
he directed he, in inquiring of the Lord ; but the particular method
used on this ou casion is "not recorded. Esau’s descendants were
generally subject to those of Jacob ; and much more entirely in the
jnto.”
latter times of the Jewish state.
23. ‘The parallelisms of this verse indicate the response of the
oracle to be poetic.”
Scott.
tributary.
Rose NM.
experienced by Rebekah, convinced
* This must be inquired
Macc. 5.
Scott.
Ros ENM.
The ome people &c.]
erful, there having been dukes and kings in Edom before there was
any king in Israel; Gen. 36: 31. but David and his captains entirely
conquered them, 1 Kings 11: 16. 1 Chron. 18: 12, and rendered them
2 Sam. 8
about 150 years, without a king of their own ; being governed by
viceroys of the kings of Judah.
days they revolted, verse 47. Aſterward Amaziah totally overthrew
them. 2 Kings, 14: 7. 2 Chron. 25: 12. Azariah took from them Elath,
a commodious harbor on the Red Sea.
2. Judas Maccabeus attacked and defeated them with the loss of
20,000, at two different times, and took their chief city Hebron, 1
2 Macc. 10. . At last Hyrcanus, his nephew, took other
cities from them, and reduced them to the necessity of leaving their
country, or embracing the Jewish religion: on which, they submitted
to be circumcised, and became proselytes to the Jewish religion, and
were ever after incorporated into the Jewish church and nation.”
‘For some time Esau’s family was most pow-
: 14. In this state of servitude they continued
1 Kings 22:42. But in Jehoram's
2 Kings, 14: 22. 2 Chron. 26:
Bp. NEw to N,
y
[[20]
B. C. 1837.
tsuu setts his birth-right.
GENESIS, XXV.
B. #| years old when she
1837. I bare them. .
27 And the boys grew:
, and Esau was "a cun-
ning hunter, a man of
the field; and Jacob was
* a plain man, "dwelling
in tents. -
28 And Isaac loved
Esau, because *he did
eat of his venison: but
Rebekah loved Jacob.
29 T And Jacob sold
pottage: and Esau came
from the field, ° and he
was faint.
30 And Esau said to
Jacob, Feed me, I pray
thee, f with that same red
pottage; for I am faint:
therefore was his name
called d Edom. -
31 And Jacob said,
Sell me this day thy birth-
right. -
32. And Esau said, Be-
hold, I am fat the point
to die: * and what profit
shall this birth-right do
to me P : - •.
33 And Jacob said,
* Swear to me this day:
and he sware unto him:
5 and he sold his birth-
right unto Jacob.
34 Then Jacob gave
Esau bread and pottage
of lentiles: and he did
* eat and drink, and rose
up, and went his way:
thus Esau despised his
birth-right.
z 10:9. 21:20. 27:3–5,40. . .
* 23.10,ſi. 31:33 lºſt.”g:34.
b Heb. 11:9.
* #; venison was in his mouth. 27:
c judg. 8:45. 1 Sam. 14:28,31. Is.
40:30.31
f Heb.”ith that rad, with that red
Bottage. -
V. 19–34. They who are stirred up, by the
what had been ſoretold, (v. 23.) was a presage
of the accomplishment of it, and greatly illustrat-
ed the type.
1. There was a great difference in their bodies
v. 25. Esau, when born, was rough and hairy,
as if already a grown man; whence he had his
name, Esau, made, reared already. This was an
indication of a very ºº: , and gave
cause to suspect he would be a robust, daring,
active man. But Jacob was smooth and tender,
as other children. Note, (1.) The difference of
men’s capacities, and consequently of their con-
dition in the world, arises very much from the
difference of their natural constitution; some are
plainly designed by nature for activity and honor,
others as manifestly marked for obscurity. This
instance of the divine sovereignty in the kingdom
of providence, may perhaps help to reconcile us
to the doctrine of the *º in the
kingdom of grace. (2.) It is God’s usual way to
choose the weak things of the world, and to pass
by the mighty, I Cor. 1:26, 27. . .
2. There was a manifest contest in their births;
Esau, the stronger, came out first; but Jacob’s
hand took hold on his heel, v. 26. This sig-
mified, (1.) Jacob’s pursuit of the birth-right and
blessing, from the first. (2.) His prevailing for it
at last. This passage is referred to, Hos. 12: 3.
and hence he had his name Jacob, a supplanter.
3. They were very unlike in temper, and in
the way of living they chose, v. 27. (1.) Esau
was a man for this world, addicted to his sports;
a hunter, one that knew how to live by his wits;
a cunning hunter; who made recreation his busi-
ness, studied it, and spent all his time in it; a
man of the field; like Nimrod and Ishmael, all
for game, and never well but when on the stretch
in pursuit of it; in short, he set up for a gentle-
man; and a soldier. (2.) Jacob was a man for
the other world; a statesman, but a plain man
dwelling in tents; an honest man that always
meant well, and dealt fairly, that preferred the
true delights of solitude and retirement, to all
the pretended pleasure of busy, hoisy sports: he
dwelt in tents, [1..] As a shepherd. He was at-
tached to that safe and silent employment of
keeping sheep, to which also he bred up his child-
ren, ch. 46:34. Or, [2.] As a student.
quented the tents of Melchizedek, or Heber, as
some understand it, to be taught by them in
divine things. And this was that son of Isaac,
on whom the covenant was entailed.
d 36:1,9,43. Ex. 15:15. Num. 20:14–
3i."feut. 23.7. 2 Kings $20.
i Heb, going to dic.
e Job 21:15, 22:17. 34:9. Mal. 3:14.
i Zech. 11:13.
delays of promis-
He fre- ||
f 24:3. Mark 6:23. Heb. 6:16.
g 27:36. 36:6,7.
h Is. 22:13. 1 Cor. 15:32.
4. Their interest in the affections of their pa-
rents was likewise different; one was the father’s
darling, and the other the mother's, v. 28. (1.)
Isaac, though not a stirring man himself, yet loved
to have his son active. Esau knew how to please
him, and showed him great respect, treating him
often with his venison. (2.) Rebekah, mindful
of the oracle of God, which had given the preſer-
ence to Jacob, preferred him. And if it be law-
ful for parents to make a difference between their
children on any account, doubtless Rebekah was
in the right, that loved him whom God loved.
W. 29–34. We have here a bargain between
Jacob and Esau about the birth-right, which was
Esau’s by Providence, but Jacob’s by promise.
It was a spiritual privilege, including the excel-
lency of dignity, and the excellency of power, as
well as the double portion, ch. 49: 3. It seemed
to be such a birth-right as had then the blessing
annexed to it, and the entail of the promise.
Now see,
I. Jacob’s pious desire of the birth-right, which
yet he sought to obtain by indirect courses, not
agreeable to his character as a plain man. He
coveted it, not out of pride or ambition, but with
an eye to spiritual blessings, which he had got
well-acquainted with in his tents, while Esau had
lost the scent of them in the field. He is to be
commended, that he coveted earnestly the best
gifts; yet in this he cannot be justified, that he
took advantage of his brother’s necessity, to make
him a very hard bargain, v. 31. Probably, there
had formerly been some communication between
them about this matter; and, it may be, Esau
had sometimes spoken slightly of the birth-right
and its appurtenances, which, encouraged Jacob
to make this proposal. And if so, Jacob is in
some measure, excusable in what he did to gain
his point. Note, plain men, that have their con-
versation in simplicity and godly sincerity, and
without worldly wisdom, are often found wisest
of all for their souls and etermity. Those are
wise indeed, that are wise for another world.
Jacob’s wisdom appeared in that he chose the
exact time, when it offered itself, and having
made the bargain, he made it sure, by Esau’s
oath, Swear to me this day, v. 33.
II. Esau’s profane contempt of the birth-right,
and the foolish sale he made of it. Heb. 12:16.
He lived to regret it, when it was too late.
Never was there such a foolish bargain as Esau
now made; and yet he valued himself on his poli-
Luke 14:18—20. Phil. 3:18, 19. Heb.
12:16,17.
Matt. 22:5. 26:15.
PRACTICAL OBSERVATIONS.
children are entitled to our superior regard, who are evidently be-
ed and expected blessings, to ‘pray always and not faint,’ will
surely succeed; for “every one that asketh receiveth,’ though per-
haps not immediately.—In all our doubts and perplexities, we
should inquire of the Lord by prayer, attendance on his ordinan-
ces, and attention to his Word: and in many of our conflicts and
struggles with sin and temptations, we may adopt Rebekah’s
words: “Iſ it be so, why am I thus?’ ‘If a child of God, why so
careless or carnal? If not a child of God, why so aſſaid of sin or
burdened with it?”—In the best of characters we perceive infirmi-
loved of the Lord!—Men, who are slaves to their appetites, and
who imordinately crave earthly things, and despise spiritual bless-
ings, will, bowever sagacious in other respects, find themselves in-
finitely excelled in wisdom by those, who ‘choose that good part
which shall never be taken from them.” But, while we should be
of Jacob's judgment in preferring the birth-right, we ought care-
fully to avoid all approaches to imposition, in seeking to obtain
the most important advantages; and even the appearance of being
a supplanter, should be shunned with scrupulous vigilance.
Scott.
- Verse 30.
• Red pottage.] ‘The inhabitants
of Barbary,” says Shaw, “still make
ties, and in the best of parents sinful partialities; but surely those
of lentiles, boiled and stewed with
oil and garlic, a pottage of a choc-
gº
olate color; this was the red pot-
tage of Jacob.” BURDER. 'A\ {
‘These lentiles are a sort of pulse.
Those of Egypt were anciently
very much esteemed. 'They are
dressed in the same manner as
béans.” - HARRIs.
- Verses 31–34.
As it does not appear, that Ja-
cob inherited a double portion of §
Isaac’s substance, it is probable this was not meant by the birth-right.
But it included the special blessings covenanted to Abraham and
his posterity; not only in respect of the land of Canaan, but also in
respect of the Messiah, who would arise from among them, and, all
the religious advantages connected with this distinction. These
blessings, Jacob as a believer supremely valued ; but unbelieving
O. T. WOL. I.
Esau despised.—It cannot be conceived, that Esau was literally
dying of hunger, nor would the transaction have been so severely
condemned had this been so. He had indeed continued in the field
till he was faint for want of refreshment : but doubtless, other food
might have been procured in Isaac’s family, had he not inordinately
craved Jacob’s pottage, which he probably saw as soon as he entered
the house, and determined at any rate to obtain. The words signify,
‘I am going towards death ; ? and he seems to have meant, ‘ I shall
never live to inherit Canaan, or any of these future supposed bless.
ings; and what signifies it who has them when I am dead º' This
was the language of profaneness, for which the Apostle condemns
him; and implied great contempt of the birth-right, which the his-
torian notes with decided censure. (Heb. 12: 15–17.) Scott.
(31.) Birth-right.] ‘ It is generally supposed that the rights of
primogeniture were, 1. Authority and superiority over the rest of
the family. 2. A double portion of the paternal inheritance. 3.
The peculiar benediction of the father. 4. The priesthood previous
to its establishment in Aaron’s family. Calmet controverts most of
these rights with apparent reason, and seems to think that the double
portion above was the only incontestable right of the first-born ; the
others were rather conceded him, than fixed by any law in the family.


B. C. 1805.
God's promises renewed to Isaac,
p
GENESIS, XXVI.
CHAP. XXVI.
Isaac, because of a famine, sojourns in
Gerar; and the Lord instructs and
blesses him. 1–5. He denies his
wife, and is detected and reproved,
6–11. The Philistines envy his pros-
perity ; he removes from them, and
they fill"u , or take from him, the
wells which his father and he had
dug, 12–17. He digs several other
x º, 18–22. The Lord blesses him
at Beer-sheba bimelech
covenants with him, 2 Sºul
marries two Canaanitish wives, to
the grief of his parents, 84,85,
ND there was a fam-
ine in the land, be-
sides “the first famine
that was in the days of
Abraham. * And Isaac
went unto “Abimelech
king of the Philistines,
unto Gerar. *
2 And the Lord * ap-
peared unto him, and
said, Go not down into
Egypt; * dwell in the land
which I shall tell thee of.
3 * Sojourn in this
land, and & I will be with
thee, and will bless thee:
for h unto thee and unto
thy seed I will give all
these countries, and will
perform the ‘oath which
I sware unto Abraham
thy father.
4 And I will make thy
seed to k multiply as the
stars of heaven, and will
give unto thy seed all
these countries: and in
thy 'Seed shall all the
nations of the earth be
blessed:
5 Because that Abra-
ham * obeyed my voice,
and kept my charge, my
commandments, my stat-
utes, and my laws.
a 12:10.
b 25:11.
c 20:2.
d 12:7, 17:1.
e 12:1. Ps. 37:3.
f 20:1. Ps. 39:12. Heb. 11:9,13–16.
28:15. 39:2,21. Phil. 4:9.
; 12:7. 13:15, 17. 15:18. 17:8.
i 22:16,18. Ps. 105:9. Heb. 6:17.
k 13.16. 15:5. 22:17. IIeb. 11:12.
l 12:3. 22:18. Ps. 72; 17. Acts 3:25.
Gal. 3:8,16.
m 12:4. 17:23, 18:19, 22:18. Ps.
112:1,2. Matt. 5:19. 7:24. Gal. 5:6.
Heb. 11:8. Jam. 2:22.
cy, and had the reputation of a cunning man; and
perhaps had often bantered his brother Jacob as
weak and simple. Observe the instances of
Esau’s folly. -
(1.) His appetite was very strong, v. 29, 30.
Give me (says he) some of that red, as it is in
the original; and, in reproach to him, for this
he was ever afterward called Edom, Red. Nay,
it should seem, he was , so faint, that he §
not feed himself, nor had he a servant at hand to
help him, but entreats his brother to feed him.
Note, [1..] Those that addict themselves to sport,
weary themselves for very vanity, Hab. 2:
13. They might do the most needful business,
and gain the greatest advantages, with half the
pains they take, and half the perils they rum, in
pursuit of their foolish pleasures. [2.] Those
that work, are better provided for, than those
that hunt: bread is not always to the wise, but
they that trust in the Lord and do good, verily
they shall be fed, fed with daily bread; not as
Esau, sometimes feasting, and sometimes faint-
ing. [3.] The gratifying of the sensual appetite
ruins thousands of precious souls: surely if Esau
was hungry and faint, he might have got a meal’s
meat cheaper than at the expense of his birth-
right; but he was unaccountably fond of the
color of this pottage, and could not deny himself
the satisfaction of a mess of it, whatever it cost
him. Never better can come of it, when men’s
hearts walk after their eyes, Job 31: 7. and
when they serve their own appetites: therefore,
Look not thou on the wine, or, as Esau, on the
pottage, when it is red, when it gives that color
in the cup, in the dish, which is most inviting,
Prov. 23: 31. Self-denial will break the force
of most temptations. - -.
(2.) His reasoning was very weak, v. 32.
Behold I am at the point to die; his appetite
has the mastery of him, he is in a longing con-
dition, nothing will please him but this red, this
red pottage; and to palliate his desire, he pre-
tends he is at the point to die; if it had been so,
was it not better for him to die in honor than
live in disgrace; to die under a blessing than
live under a curse" . The birth-right was typical
of spiritual privileges, those of the church of the
first-born. Esau was now tried how he would
value them, and shows himself sensible only of
present grievances; may he but get relief against
them, he cares not for his birth-right. Naboth
was better principled, who would lose his life
rather than sell his vineyard, because his part in
the earthly Canaan signified his part in the hea-
venly, 1 Kings 21: 3. [1..] If we look on Esau’s
birth-right as only a temporal advantage, what
he said had something of truth in it, mamely,
that our worldly enjoyments, even those that we
are most fond of, will stand us in no stead in a
dying hour, Ps. 49: 6–8. They will not put
by the stroke of death, nor ease the pangs, nor
remove the sting; yet Esau should have had a
greater and more noble spirit, than to sell even
such an honor cheap. [2.] But being of a spiritual nature, his undervaluing of
it was the greatest profaneness imaginable.
Note, It is egregious folly to part
with our interest in God, and Christ, and heaven, for the riches, honors and
pleasures of this world; as bad a bargain as his that sold a birth-right for a dish
of broth.
(8.). Repentance was hid from his eyes, v. 34.
He did eat and drink, and then carelessly rose
up and went his way, without serious reflection
on the bad bargain he had made, or any show
of regret: thus Esau despised his birth-right;
used no means to get the bargain revoked; made
no appeal to his father about it, nor proposed to
This brother to compound the matter; but the
bargain which his necessity had made, (supposing
it were so,) his profaneness confirmed, and by
justifying himself in what he had done, he put .
the bargain past recall. Note, People are ruined,
not so much by doing what is amiss, as by doing
it and not repenting of it, doing it and standing
to it.
CHAP. XXVI. V. 1–5. Here, I. God tried
Isaac by providence in relation to Canaan, the
land of promise, but now a land of famime: yet
Isaac will still cleave to the covenant; and the
less valuable Canaan in itself seems to be, the
better he is taught to value it, as a token of God’s
everlasting kindness to him, and a type of
heaven’s everlasting blessedness. Note, The in-
trinsic worth of God’s promises cannot be lessened
in a believer’s eye by any cross providences.
He directed him under this trial by his
word.
1. God bid him stay where he was, and not go
down into Egypt, v. 2, 3. There was a fam-
ine in Jacob’s days and God bid him go down
into Egypt, ch. 46: 3, 4, a famine in Isaac’s
days, and God bid him not go down; a famine
in Abraham’s days, and God left him to his
liberty; this variety in the divine procedure (con-
sidering that Egypt was always a place of trial
and exercise to God’s people) some ground on
the different characters of these three patriarchs.
Abraham was a man of very high attainments,
and intimate communion with God; and to him
all places and conditions were alike; Isaac a very
good man, but not formed for hardship; therefore
he is forbidden to go to Egypt; Jacob was inured
to difficulties, strong, and patient; and therefore
he must go down into Egypt, that the trial of his
faith might be to praise, and honor, and glory.
Thus God proportions his people’s trials to their
strength.
2. He promised to be with him, and bless
him, v. 6. As we may go any whither with com-
fort, when God’s blessing goes with us; so we
may stay any where contentedly, if that blessing
rest upon us. * *
3. He renewed the covenant with him, which
had so often been made with Abraham, repeating
and ratifying the promises of the land of Canaan,
a mumerous issue, and the Messiah, v. 3, 4. Note,
Tllosc that must live by faith, have need often to
review, and repeat to themselves, the promises
they are to live upon, especially when called to
suffering or self-denial. - k
4. He recommended to him the good example
of his father’s obedience, as that which had pre-
served the entail of the covenant in his family,
v. 5. where a great variety of words is used to
express the divine will, to which Abraham was
obedient, my voice, my charge, my command.
ments, my statutes, and my laws, which may
However this may be, it appears, 1. That the first-born were peculiar-
ly consecrated to God, Ex. 22:29. , 2. Were next in honor to their
parents, Gen. 49: 3. 3. Had a double pºrtion of their fathers’ goods,
Deut. 21: 17. 4. Succeeded them in the government of the family or
kingdom, 2 Chron. 21: 3. 5. Had the sole right of conducting the
service of God, both at the tabernacle and temple ; and hence the
tribe of Levi, taken in lieu of the first-born, had this sole right, Num.
8 : 14–17. and hence we may presume lºad an original right to the
priesthood, previous to the giving of the law ; but however this might
have been, afterward, the priesthood is never reckoned among the
privileges of the first-born. Of its very great importance there is no
doubt, and the transaction here indicates that it was transferable
property.” • , Dr. A. CLARKE.
NOTES.
CHAP. XXVI. V. 1. Isaac was sixty years of age when his sons
were born, and a hundred when Esau married... (34.) Esau and Ja-
cob are spoken of in the close of the former chapter, as grown up.
The transaction, therefore, recorded in this chapter, must have been
at least ninety years after the former Covenant. * Scott.
Verses 2–5.
The several expressions made use of seem to refer to Abraham's
unreserved obedience, in leaving his native country, sojourning in
Canaan, offering sacrifices, being circumcised, and circumcising his
Sons and servants, and at length intentionally sacrificing Isaac, at
God’s command ; as well as to his general course of piety, righteous-
ness, and holiness.--As ‘Abraham was justified by faith,” which re-
ferred to the righteousness of Christ; so the Lord’s blessing Isaac for
Abraham’s sake, was virtually blessing him through the Redeemer.
—The principle of blessing some for the sake of others, seems to have
been intended to prepare men’s minds for receiving the blessings of
Salvation, not as due to them, but as given for the sake of the divine
Savior. - - Scott.
(5.) Kept any *::::: “Heb. my keeping, i. e. ordinances to be
kept ; a general terin for whatever God commands or ordains for
man’s observance.” Commandments.] ‘ i. e. Moral precepts; as those
of the decalogue, and also occasional directions or appointments,
such as the command to leave the land of the Chaldees; to offer up
Isaac, &c.” Statutes.] ‘I. e. Ceremonial institutes, rules and ordi-
nances respecting ritual services, such as circumcision, sacrifice, dis-
tinction of clean and unclean, &c. These are founded solely on the
will of God, and not upon the intrinsic nature or propriety of things.”
Laws.] ‘I. e. Authoritative instruction in regard to the doctrines
and duties of religion in general; moral teachings which bind the
conscience.” Bush.
B. C. 1800.
Isaac denies his wife.
GENESIS, XXVI.
6 || And Isaac dwelt
in Gerar.
7 And the men of the
place asked him of his
wife; and he said, "She
is my sister: for he fear-
ed to say, She is my wife;
lest, said he, the men of
the place should kill me
for Rebekah, because she
was 9 fair to look upon.
8 And it came to pass,
when he had been there
a long time, that Abime-
lech king of the Philis-
times looked out at Pa
window, and saw, and
"behold, Isaac was 4 sport-
ing with Rebekah his
wife. . .
9 And Abimelech call-
ed Isaac, and said, Be-
hold; of a surety, she is
thy wife: and how saidst
thou, She is my sister?
And Isaac said unto him,
Because I said, Lest I
die for her. . . . .
10 And Abimelech
said, "What is this thou
hast done unto us? one
of the people might light-
ly have lien with thy
wife, and thou shouldst
have brought guiltiness
upon us. *
11 Arad Abimelech
charged all his people,
saying, He that" toucheth
this man or his wife, shall
surely be put to death.
[Practical Observations.]
12 T Then Isaac sow-
ed in that land, and *re-
ceived in the same year
“an hundred-fold, and
the Lord " blessed him.
13. And the man wax-
ed great, and f went for-
ward, and grew until he
became very great.
intimate that Abraham’s obedience was universal;
he obeyed the original laws of nature, the reveal-
ed laws of divine worship, particularly that of
circumcision, and all the extraordinary precepts
God gave him, as that of quitting his country,
and that (which some think is more especiall
referred to) of the offering up of his son, whic
Isaac himself had reason enough to remember.
Note, Those only shall have the benefit and com-
fort of God’s covenant with their godly parents,
that tread in the steps of their obedience.
Isaac had now laid aside all thoughts of going
into Egypt, and in obedience to the heavenly
vision, sets up his staff in Gerar, the country in
which he was born, v. 6, yet there he enters into
the same temptation his good father had been once
and again surprised and overcome by, namely, to
deny his wife, and to give out that she was his
sister. Observe,
1. It is unaccountable, that both these great
and good men should be guilty of so strange a
piece of dissimulation, by which they so inſuch ex-
osed both their own and their wives’ reputation.
ut we see, (1.) very good men have sometimes
been guilty of very great faults and follies. Let
those that stand, take heed, and those that are
fallen, not despair of being helped up again. We
see, (2.) There is an aptness in us to imitate
even the weaknesses and infirmities of those we
have a value ſor; we have need therefore to keep
our foot, lest, while we aim to tread in the steps
of good men, we sometime tread in their by-
steps. -"
2. How he was detected, and the cheat dis-
covered by the king himself, Abimelech (not
the same that was in Abraham’s days, ch. 20.
for this was near 100 years after that) was the
common name of the Philistine kings, as Caesar
of the Roman emperors: he saw Isaac more
familiar and pleasant with Rebekah than he knew
he would be with his sister; (v. 8.) he saw him
sporting with her, or laughing; it is the same
word with that from which Isaac had his name;
he was rejoicing with the wife of his youth,
Prov. 5: 18. It becomes persons in that rela-
tion to be pleasant with one another, as being
to be avoided. (3.)
|
|
t
pleased with one another. No where may a man
more allow himself to be cheerful, than with his
own wife and children. Abimelech charged him
with the fraud, (v. 9.) showed him how frivolous
his excuse was, and what might have been the
bad consequences of it; (v. 10.) and then, to
convince him, how groundless and unjust his
jealousy of them was, took him and his family
under his particular protection, forbidding any
injury to be done to him or his wife, on pain of
death, v. 11. Note, (1.) A lying tongue is but for
a moment. Truth is the daughter of time; and in
time, it will out. (2.) One sin is often the inlet
to many, and therefore the beginnings of sin ought
The sins of professors
shame them before those that are without. (4.)
God can make those that are incensed against
his people, though there be color of cause for it,
to know that it is at their peril, if they do thein
hurt. See Ps. 105: 14, 15.
Here we have,
I. The tokens of God’s good will to Isaac ;
He blessed him, prospered him, and made alſ that
be had to thrive under his hands. 1. His corn
multiplied strangely, v. 12. He had no land of
his own, but took land of the Philistines, and
sowed it; and (be it observed for the encourage-
ment of poor tenants, that occupy other people’s
lands, and are homest and industrious) God bless-
ed him with a great increase. And there seems
to be an emphasis laid on the time; it was that
same year, when there was a famine in the land;
while others scarcely reaped at all, he reaped thus
plentifully. See Isa. 65: 13. My servants shall
eat, but ye shall be hungry, Ps. 37: 19. In
the days of famine, they shall be satisfied. 2.
His cattle also increased, v. 14. And then, 3.
He had great store of servants, whom he em-
ployed and maintained. Note, As goods are
increased, they are increased that eat them,
Eccl. 5: 11.
II. The tokens of the Philistines’ ill-will to
him: they envied him, v. 14. (1.) They had
already showed their ill-will to his family, by
stopping up the wells which his father had dig-
ged, v. 15. But now, (2.) They expelled
o 24:16.
14 For he had “pos-
session of flocks, and
possession of herds, and
great store of f servants.
And the Philistines y en-
vied him.
15 For all the wells
which * his father's ser-
vants had digged, in the
days of Abraham his fa-
ther, the Philistines had
stopped them, and filled
them with earth.
16 And Abimelech
said unto Isaac, Go from
us: for thou art much
* mightier than we.
17 And Isaac departed
thence, and pitched his
tent in the valley of Ge-
rar, and dwelt there.
n 12:13. 20:2,5,18. Prov. 29:25.
p Judg. 5:28. Prov. 7-6. Cant. 2:9.
q Prov. 5:18, 19. Ec. 9:9.
r 12:19. 20:9,10.
s 20:6. Ps. 105:15. Prov. 6:29. Zech.
* Heb. found.
t Ps. 7.2:16. Ec. 11:6. Zech. 8:12,
Matt. 13:23. 1 Cor. 3:6. 2 Cor. 9:
10,11. Gal. 6:7,8.
u 29. 30:30. Job 42:12. Prov. 10:22.
t Heb. went going.
x Job 1:3. Ps. #33.
I Or, husbandry.
y 37:11. Job 5:2. Ps. 112:10. Prov.
27:4. Ec. 4:4.
21:30.
2
a Ex. 1:9.
PRACTICAL OBSERVATIONS.
V. 1–11. The blessing which descends on posterity in an-
swer to prayer, as the effect of wholesome instuctions and a good
example, and as a gracious recompense of the obedience of faith,
is unspeakably preferable to any other riches which can be left
them. ‘The righteous Lo RD loveth righteousness,” and will show
his love of it by abundantly rewarding the good works of his be-
lieving people.—But alas! it is far more natural and easy to imi-
tate the faults of eminent characters, than their faith and holi-
ness; and too many conclude, that they may venture on improper
conduct, because pious persons have been betrayed into it. How
careful therefore should we be, not to sanction transgression, or
give force to temptation, by our example! “The falls of them
who have gone before us are as so many rocks, on which others
have split; and the recording of them, is like placing buoys over
them, for the security of future mariners.” Fuller. Such exam-
ples also show, that righteousness cometh not by the law, but by
the faith of Christ.—Let us, however, imitate the conduct of
Abimelech, in seriously reproving Isaac, and in returning good
for evil. It may also be proper to inquire whether his abhorrence
of adultery will not rise up in judgment ‘against such a nation as
this,” or at least against very many of its inhabitants.
SCOTT.
a *Verse 7.
(Notes, 12; 10–20. 20:). The questions of the men of Gerar excited
Isaac's apprehensions: his answer tontained a more direct falsehood
than that used by Abraham ; and his unbelief was the more inex-
cusable, because he lived in Gerar by God’s express command, and
under his immediate protection. Scott.
Verse 8.
A long time.] Without interruption, which showed that Isaac's
suspicions were injurious to the Philistines. IDEM.
- Verse 11. -
Probably Abimelech recollected the reproof and correction, which
had been incurred on Abraham’s account, in similar circumstances.
- - ID.
Verse 12. . -
An hundred-fold.] If this be the meaning of the passage, (for it is
not without difficulty,) it was an extraordinary increase, and an evi-
dent effect of the divine blessing. Scott. ‘Parro says, that in
incredible.”
Syria, near Gadera, and in Africa, about Bizantium, they reaped an
hundred bushels from one ; may, Bochart shows from several good
authors, that some places in Africa produce two or three hundred-fold.
So that what Moses mentions here as extraordinary is far from being
Stackhouse. See also note, Matt. 13: 23. ED.
- Verses 13–16.
The conduct of the Philistines was a direct infringement of the
covenant, which Abimelech had made with Abraham ; but Isaac's
prosperity excited their envy and jealousy, which induced forgetful-
ness of all moral obligations. Scott.
(15.) We learn from JNiebuhr and D'Herbelot, that this obvious
mode of vengeance has been practised in subsequent ages in these
Very countries. ED.
Verse 17.
Valley of Gerar.] Upon the borders of Abimelech's kinº,
COTT,
[123]
B. C. 1800.
The Philistines envy Isaac.
GENESIS, XXVI.
18 || And Isaac dig-
ged again the wells of
water, which they had
digged in the days of
Abraham his father; for
the Philistines had stop-
ped them, after the death
of Abraham : and he call-
ed their names after the
names by which his fa-
ther had called them.
19 And Isaac's Ser-
vants digged in the val-
ley, and found there a
well of “springing wa-
tel:. .
20 And the herdmen
of Gerar did strive with
Isaac's herdmen, saying,
The water is ours: and
he called the name of the
well + Esek, because they
strove with him.
21 And they digged
another well, and strove
for that also: And he
called the name of it
f Sitnah.
22 And he removed
from thence, and digged
another well; and for
that they strove not: and
he called the name of it
| Rehoboth; and, he said,
For now * the LorºD hath
made room for us, and
we shall be fruitful in the
land.
23 And he went up
from thence to * Beer-
sheba.
24 And the Lord ap-
peared unto him the
same night, and said, "I
am the God of Abraham
thy father: * fear not, for
I am with thee, and will
bless thee, and multiply
thy seed, for my servant
Abraham's sake.
25. And he builded
an altar there, and called
him out of their country, v. 16, 17. The king
of Gerar began to look on him with a jealous eye.
They were weary of his neighborhood, because
they saw that the Lord blessed him; whereas,
for that reason, they should the rather have courted
his stay; that they also might be blessed for his
sake. Isaac does not insist on the bargain he had
made with them for the lands he held, mor on his
occupying and improving of them, nor does he of
fer to contest with them by force, though he was
become very great; but very peaceably departs
thence further from the royal city, and perhaps
to a part of the country less fruitful. Note, We
should deny ourselves both in our rights and in our
conveniences, rather than quarrel: a wise and a
good man will rather retire into obscurity, like
Isaac here into a valley, than sit high, to be the
butt of envy and ill-will.
III. His constancy and continuance in his
business still. 1. He kept up his husbandry, and
continued industrious to find wells of water, and
to fit them for his use, v. 18, &c. Though grown
very rich, he was as solicitous as ever about the
state of his flocks, and still looked well to his
herds; when men grow great, they must take
heed of thinking themselves too big and too high
for their business. Observe, (1.) He opened the
wells his father had digged, (v. 18.) and, out of
respect to his father, called them by the same
names he had given them. Note, In our searches
after truth, that fountain of living water, it is
good to make use of the discoveries of former
ages, which have been clouded by the corruptions
of later times. Inquire for the old way, the wells
which our fathers digged, which the adversaries
of truth have stopped up; Ask thine elders, and
they shall teach thee. (2.) His servants digged
new wells, v. 19. Note, Though we must use
the light of former ages, it does not therefore fol-
low that we must rest in it, and make no ad-
vances; we must still be building on their foun-
dation, running to and fro, that knowledge
may be increased, Dam. 12: 4. ' -
In digging his wells, [1..] he met much op-
position, v. 20, 21. Those that open the foun-
tains of truth, must expect contradiction. The
first two wells they digged, were called Esek
and Sitnah, Contention and Hatred. Worldly
things are make-bates, and occasions of strife.
It is often the lot even of the most quiet and
peaceable, that though they avoid striving, they
cannot avoid being striven with, Ps. 120: 7, In
this sense, Jeremiah was a man of contention,
(Jer. 15: 10.) and Christ Himself, though the
Prince of peace. What a mercy it is to have
plenty of water, and to have it without striving!
The more common this mercy is, the more reason
tent there : and there
Isaac's servants digged a
Heb. living. Cant. 4:15, John 4:
10, 11.
y
- | That is, Contention.
we have to be thankful for it. At length he
removed to a quiet settlement, cleaving to his
peaceable principle, rather to fly than fight, and
unwilling to dwell with them that hated peace,
Ps. 120: 6. He preſerred quietness to victory.
He digged a well, and for that they strove
not, v. 22. Note, Those that follow, peace,
sooner or later shall find peace; those that study
to be quiet, seldom fail of being so. How unlike
was Isaac to his brother Ishmael, who, right or
wrong, would hold what he had, against all the
world! ch. 16: 12. And which of these would
we be found the followers of " This well they
called Rehoboth, Enlargements, room enough:
in the two former wells we may see what the
earth is, straitness and strife; men cannot
thrive, for the throng of their neighbors; this
well shows us what heaven is, enlargement and
peace; room enough there, for there are many .
IſlallSIOM) S. - -
2. He continued firm to his religion, and kept
up his communion with God. (1.) É. graciously
appeared to him, v. 24. When the Philistines.
gave him continual molestation, then God visited.
him, and gave him fresh assurances of his favor-
Note, When men are found false and unkind, we
may comfort ourselves that God is faithful and
gracious; and his time to show Himself so, is
when we are most disappointed in our expecta-
tions from mem. When Psaac was come to Beer-
sheba, (v. 23.) it probably troubled him to think
of his unsettled condition; and, in the multitude
of these thoughts within him, that same might
that he came weary and uneasy to Beer-sheba,
God brought him his comforts to delight his soul-
Probably, he was apprehensive the Philistines'
would not let him rest there. Fear mot, says
God to him, I am with thee, and will bless thee-
Those may remove with comfort, that are sure of
'God’s presence with them withersoever they go-
(2.) He was not wanting in his returns of duty
to God; for there he built an altar, and called
wpon the name of the Lord, v. 25. Note,
[1..] Whithersoever, we go, we must take ouz
religion along with us. Probably, Isaac’s altars
and his religious worship gave oftence to the
Philistines, and provoked them to be the more
troublesome to him: yet he kept up his duty,
whatever ill-will he might be exposed to by it.
[2.] The comforts and encouragements God gives
us by his Word, should excite and quicken us to
all instances of devotion, by which God may be
honored, and our intercourse with Heaven main-
tained.
V. 26–33. Here the contests that had been
between Isaac and the Philistines issue in a happy
peace and reconciliation. 1. Abimelech makes
d 15:1. 17:7. 24:12. §3. Ex. 3:6–
Matt. 22:32. Acts 7:32. ,
e tºs. 27:1. 46:1,2... Is. 12:2, 41:10,14.
T * - e &
upon the name of the well, #####: tºº.º.º.
LoRD, and pitched his 26 || Then & Abime- º ſº. cº-º.
Verse 21. curtain or carpet from one of the pillars. Calm. by Rob.” [See cut from
Sitnah..] IIatred, (marg.) or opposition. ... Ezra 4: 6., Heb. The Niebuhr, and note, Gen. 33: 17–19.] - - D.
name Satan, an adversary, is derived from the same root.
Verse 25.
• Heb. stretched out, extended. This is not the word
usually employed to signify the act of pitching, planting or locating
a tent, but properly implies that kind of extension in an encampment
of tents, which would be caused by an accession to the number of
Pitched.]
occupants. Is. 54: 2. Isaac’s
of God was the mean of gathering to his establishment a considera-
ble number of proselytes, and this was the ſeason of his stretching or
Tent.]
some were made of slight materials, others for greater permanency;
others again were mere shades or hovels, and not made of canvass.
They are also of various colors ;
extending his tent.” Bush.
Scott.
regular maintenance of the worship
* Of the various kinds of tents,
black, as the tents of Kedar ; red, as
of scarlet cloth ; yellow, as brilliant with gold; white, as of canvass.
In Syria, the tents are generally of cloth of goat’s hair, woven by
women. Those of the Arabs
The venot, are those of the Curds of Mesopotamia.
Turcomans of the Holy Land, are of white linen cloth. They are
very neat in their camps, and lie in good beds.
priated to different sexes; Sarah had her tent; Laban went into Ja-
cob’s tent; Leah’s tent, Rachel’s tent and the maid-servant’s tent,
are also particularised. [Comp. Gen. 23:_2, where came means came
to the tent or apartment of Sarah, &c.] The custom of setting apart
tents for the use of the women is still continued, perhaps, however,
a little varied ; and the common Arabs have a separate apartment in
their tents called a haram, for their wives, made by letting down a
are of b%ack goat’s hair. So, says
==3 | |
Those of the É * |
Tents were appro-
º
º * | głºś
Wº -
º *W
W
sº
ſº º
ſºft º
|
º |
"º- |
º
;
|
º
Phichol.] This seems to have been the name of some dignity




























[124
B. C. 1796.
Marriage of Esau.
GENESIS, XXVII.
lech went to him from
Gerar, and Ahuzzath one
of his friends, and Phi-
chol the chief captain of
his army. *
27 And Isaac Said un-
to them, Wherefore come
ye to me, "Seeing ye hate
me and have sent me
away from you ?
28 And they said,
* We saw certainly that
the Lorp was with thee;
and we'said, i Let there
be now an oath betwixt
us, even betwixt us and
thee, and let us make a
covenant with thee;
29 + That thou wilt
do us no hurt, as we have
not touched thee, and as
we have done unto thee
nothing but good, and
have sent thee away in
Yeace: thou art now * the
lessed of the Lord.
30 And he] made them
a feast, and they did eat
and drink. --
31. And they rose up
"betimes in the morn-
ing, and sware one to.
another: and Isaac, sent
them away, and they de-
parted from him in peace.
32 And it came to
pass the same day, that
Isaac's servants came,
and told him concerning
the well which they had
digged,and said unto him,
We have found water.
33 And he called it
f Shebah: therefore the
name of the city is Ś Beer-
sheba unto this day.
34 || And Esau was
forty years old when he
took to wife Judith,
"the daughter of Beeri
the Hittite, and Bashe-
math the daughter of
Elon the Hittite:
35 ° Which were a
|. of mind unto
a friendly visit to Isaac, in token of the respect he
had for him; v. 26. Note, When a man’s ways
please the Lord, He makes even his enemies
to be at peace with him, Prov. 16: 7. Kings’
hearts are in his hands, and when He pleases,
He can turn them to favor his people.
2. Isaac prudently and cautiously questions his
sincerity in this visit, v. 27. Note, In settling
friendships and correspondences, there is need
of the wisdom of the serpent, as well as the in-
nocency of the dove. Nor is it any transgression
of the law of meekness and love, fairly to signify
our strong perception of injuries received, and to
stand on our guard in dealing with those that have
acted unfairly. - -
3. Abimelech professes his sincerity, in this
address to Isaac, and earnestly courts his friend-
ship, v. 28, 29. Some suggest that Abimelech
pressed for this league, in fear lest Isaac, grow-
ing rich, should at some time avenge on them the
injuries he had received. However, he professes
to do it rather from a principle of love. (1.) He
makes the best of their behavior toward him.
Note, The lessening of injuries is necessary to
the preserving of friendship; for the aggravating
of them exasperates and widens breaches. The
unkindness done to us might have been worse.
(2.) He acknowledges the tokens of God’s favor
to him, and makes that the ground of their desire
to be in league with him. - Note, Those whom
God blesses and favors, have reason enough to
forgive those who hate them, since the worst
enemy they have, cannot do them any real hurt.
(3:) He assures him their present address to him
was the result of mature deliberation.
some of his peevish, envious subjects might mean
Whatever,
good parents.
5. Providence Smiled on what Isaac did; for
the same day that he made this covenant with
Abimelech, his servants brought him the tidings
of a well of water they had found, v. 32, 33. He
had not insisted on the restitution of the wells
which the Philistines had unjustly taken from
him, lest that should have broken off the treaty,
but sat down silent under the injury; and, to
recompense him for that, immediately he is en-
riched with a new well, which, because it so suited
the occurrence of the day, he called by an old
name, Beer-sheba, The well of the oath.
W. 34, 35. Here is, 1. Esau’s foolish marriage;
foolish, some think, in marrying two wives togeth-
er, for which perhaps he is called a fornicator,
Heb. 12: 16. or rather in marrying Canaanites,
who were strangers to the blessing of Abraham,
and subject to the curse of Noah, for which he is
called profane; for hereby he intimated that he
neither desired the blessing, nor dreaded the curse,
of God. 2. The grief and trouble it created his
tender parents. (1.) It grieved unem, that he
married without asking, or at least, without tak-
ing, their advice and consent: see whose steps
those children tread in, who either contemn or
contradict their parents in disposing of them-
selves. (2.) It grieved them, that he married
among those who had no religion among them;
for Esau knew what were his father’s care and
mind concerning him, that he should by no means
marry a Canaanite. -(3.) It should seem, the
wives he married, were provoking in their con-
duct towards Isaac and Rebekah: those children
have little reason to expect the blessing of God,
who do that which is a grief of mind to their
otherwise, he, and his prime-ministers of state *ms
now with him, designed no other than a cordial CHAP. XXVII. V. 1–5. In this chapter,
friendship. ‘Perhaps Abimelech had received by we return to the typical story of the struggle be-
tradition, God’s warning to his predecessor nºt tween Esau and Jacob. Esau had profanely sold
- to hurt Abraham, (ch. 20: 7.) and that inade the birth-right, but hopes he shall be never the
him stand in such awe of Isaac, who appeared poorer, nor Jacob the richer, for that; while he
to be as much the favorite of Heaven as Abraham preserves his interest in his father’s affections,
WaS, and so secures the blessing. Here therefore we
4. Here see how generous the good man was,' find how he was justly punished for his contempt
v. 30, *i. º In 5. *:::::: them a | º i. with the loss of the blessing,
t * ( 4. ins- * * º - e * *
ſº.º.º."...º.º.º.
had done him, but freely entered into a covenant when he would have inherited the blessing, he
of friendship with them, and bound himself never was rejected. For they that make light of the
to do them any injury. Note, Religion teaches maine and profession of religion, and throw it
away for a trifle, thereby forfeit the powers and
us to be neighborly, and, as much as in us lies, to |
live peaceably with all men.
CHAP. XXVII.
Isaac when old sends Esau to take
venison, intending to bless him, 1–4.
Rebekah instructs Jacob how to
secure the blessing, and over-rules his
objections, 5–13. The stratagem
succeeds, and Isaac blesses Jacob,
supposing him to be Esau, 14–29.
sau, afterwards arrives, complains
bitterly, and by importunity obtains
a blessing, 30–40. Esau purposes
to murder Jacob, who is sent away to
Mesopotamia, 41–46.
A ND it came to pass
old, and his eyes were
* dim, so that he could
not see, he called Esau
his eldest son, and said
unto him, My Son: and
he said unto him, Behold
here am I.
2 And he said, Behold
now, I am old, "I know
privileges of it.
º 24:31.
h gºs. uż. - Acts 7:9,14,35. Rev.
* Heb. Seeing we saw.
i 31:4 &
f Hell. If thou shalf, &c.
Jºs. 115:15.
31:54. Rom. 12:18. Heb. 12:14. 1
} et. 4:9.
m 22:3.
f That is, an oath.
§ That is, the well of the oath.
n 24:3. Ex. 34:16.
o 6:2. 27:46. 28:2,8.
| Heb. bitterness of spirit.
a 4.8:10. 1 Sam. 3:2. Ec. 12:3.
b 4.S:2]. Prov. 27: ). Ec. 9:10, Is.
33: 1. Jam. 4:14.
saac and Rebekah. that when Isaac was
not the day of my death.
smºsºsºsº
PRACTICAL OBSERVATIONS.
V. 12—35. The Lord detects and reproves his offending ser-
vants; but He also pardons and blesses them. His blessing mak-
eth rich, and the increase of the earth is his gift; yet riches gen-
erally excite envy, suspicion, and jealousy; and we may very often
call our worldly acquisitions, (as Isaac did his wells,) contention
and enmity.— The spirit that is in us lusteth to envy;’ and, while
we watch and pray against it in ourselves, we j avoid what-
ever may needlessly excite it in others; for when once it is kindled,
none can tell, what malice and mischief it may occasion.—As
Isaac constantly chose to reside near a well, so we should give up
many other advantages, in order to be near the ordinances of God.
Many will try to deprive us of these ‘wells of salvation:” but we
must contend for them earnestly, yet meekly; and endeavor to
preserve, for our children, the religious privileges we have receiv-
ed from our fathers.-In other things, “ the wisdom which is
from above will teach us to recede from our right, and retire from
the contentious; and if we are injuriously driven from one place,
the Lord will make room for us in another, and recompense us
with the assurance and consolations of his love. Yea, He will
‘ make our enemies to be at peace with us,” and to court our
friendship, acknowledging that He loveth us: and we should al-
ways show ourselves disposed to reconciliation and hospitality.
—We must, however, have some trial to counterbalance each
comfort; yet children are highly culpable, who by their sins grieve
the hearts of their pious and affectionate parents: nor has any
thing been more generally the bane of domestic happiness, as
well as of piety, than unhallowed marriages, and the practice of
among the Philistines; for probably Phichol, who came with Abime-
lech to Abraham on a similar occasion, was dead before this time.
(21:22, 32.) § Scott.
-One of his friends.] ‘ Leader of the bride,” according to the Sept.
* the supposition of some, that the king had been lately mar-
ried. ED.
polygamy. Scott.
Verse 35.
“And they were quarrelling with Isaac and Rebekah.” Sept.
*- *. Scott.
NOTES.
CHAP. XXVII. V. 1. The subsequent narrative shows, that Joseph
was born about fourteen years after the events recorded in this chap-
B. C. 1760.
“y. The deceit of Jacob.
GENESIS, XXVII.
3 Now therefore “take,
I pray thee, thy weapons,
thy quiver, and thy bow,
and go out to the field,
and * take me some veni-
Son ;
4 And make me savory,
meat, such as I love, and
bring it to me, that I may
eat; “that my soul may
bless thee before I die.
5 And Rebekah heard
when Isaac spake to
Esau his son: and Esau
went to the field to hunt
for venison, and to bring
it.
6T And Rebekah spake
unto Jacob her son, Say-
ing, Behold, I heard thy
father speak unto Esau
thy brother, saying,
7 Bring me venison,
and make me savory
meat, that I may eat, and
bless thee before the
LoRD before my death.
8 Now therefore, my
son, obey my voice, ac-
cording to that which I
command thee.
9 Go now to the flock,
and fetch me from thence
& two good kids of the
goats; and I will make
them savory meat for thy
father, such as he loveth.
10 And thou shalt
bring it to thy father, that
he may eat, and that he
may bless thee before his
death.
11 And Jacob said to
Rebekah his mother, Be-
hold, Esau my brother is
a "hairy man, and I am
a smooth man.
12 My father perad-
venture will feel me, and
I shall seem to him as a
deceiver; k and I shall
bring a curse upon me,
and not a blessing.
13 And his mother
said unto him, Upon me
be thy curse, my son:
only obey my voice, and
go fetch me them.
The promise of the Messiah and the land of
Canaan, was a great trust, first committed to
Abraham, inclusive and typical of spiritual and
eternal blessings; this, by divine direction, he
transmitted to Isaac. Isaac, being now old, and
either not knowing, or not understanding, or not
duly considering, the divine oracle concerning his
two sons, that the elder should serve the young-
er, resolves to entail all the blessings of the pro-
mise on Esau the eldest. In this, he was governed
more by natural affection, and the common method
of settlements, than he ought to have been, if he
knew (as is probable), the intimations God had
given of his mind in this matter. Note, We are
very apt to take our measures rather from our own
reason than from divine revelation; but God sees
not as man sees. See 1 Sam. 16: 6, 7.
Though Esau had greatly grieved his parents
by his marriage, yet they had not expelled him,
but, it seems, were pretty well reconciled to him,
and made the best of it, v. 1, 2. Note, parents
that are justly offended at their children, yet
must not be implacable towards them. 1. He tells
him on what considerations he resolved to do
this now, v. 2. Note, (1.) Old people should do
quickly what their hand finds to do. See Josh.
13: 1. (2.) The uncertainty of the time of our
death (which God has wisely kept secret from
us) should quicken us to do the work of the day
in its day. The heart and the house should both
be set, and kept in order, because at such an
hour as we think not, the Son of man comes.
2. He bids him get ready for the solemnity of
executing his last will and testament, by which
he designed to make him his heir, v. 3, 4. In
proposing to eat of Esau’s venison, he intended,
not so much the refreshment of his own spirits,
that he might give the blessing in a lively man-
mer, as it is commonly taken, but rather the re-
ceiving of a fresh instance of his son’s filial duty
and affection, before he bestowed this favor.
Note, It is fit, if the less be blessed of the
greater, that the greater should be served and
honored by the less. Observe, he says, That
my soul may bless thee before I die. Note,
(1.) Prayer is the work of the soul, and not of the
lips only; as the soul must be employed in bless-
ing §. (Ps. 103: 1.) so it must be in blessing
ourselves and others: the blessing will not come
to the heart, if it do not come from the heart,
(2.) The work of life must be done before we
die, (Eccl. 9; 10.) for then it is very desirable,
to have mothing else to do but die. Isaac lived
about 40 years after this; let none therefore think
that they shall die the sooner, for making their
wills, and getting ready for death.
W. 6—17. Rebekah is here contriving to pro-
cure for Jacob the blessing designed for Esau.
14 And he went, and
fetched, and brought
them to his mother: and
+ goodly raiment of her
eldest son
were with her
The end"was good, for her intention was direct-
ed by the oracle of God, but the means were bad,
and no way justifiable. If it were not a wrong
to Esau, (he himself having forfeited the birth:
right,) yet it was to Isaac, taking advantage
of his infirmity, to impose on him; it was a
wrong to Jacob too, whom she taught to deceive.
It would likewise expose him to endless scruples
about the blessing, if he should obtain it thus
fraudulently, whether it would stand to him or
his, especially if his father should revoke it on
the discovery of the cheat, and plead, as he might,
that it was nulled by a mistake of the person.
He himself also was aware of the danger, lest,
(v. 12.) missing the blessing, as heamight, pro-
bably, he should bring on himself is father’s
curse, which he dreaded above anything; besides,
he laid himself open to that divine curse pronounc-
ed on him that causeth the blind to wander out
of the way, Deut. 27: 18. . If Rebekah, when
she heard Isaac promise the blessing to Esau,
had gone, at his return from hunting, to Isaac,
and, with humility and seriousness, reminded him
what God had said concerning their sons: and
further had showed him how #. had forfeited
the blessing, by selling his birth-right, and marry-
ing strange wives; Isaac would probably have
been prevailed with wittingly to have conferred
the blessing on Jacob, and needed not thus have
been cheated into it. But, God left her to her-
self, to take this indirect course, that He might
have the glory of bringing good out of evil, and
of serving his own purposes by the sins and fol-
lies of men, and that we might have the satisſac-
tion, of knowing, that, though there is so much
wickedness and deceit in the world, God governs
it according to his will, to his own praise. See
Job 12: 16. With Him are strength and wis-
dom, the deceived and the deceiver are his
Isaac had lost the sense of seeing, which, in this
case, could not have been imposed on, Providence
having so admirably well ordered the difference
of features, that no two faces are exactly alike:
conversation and commerce could scarcely be
maintained, if there were not such a variety.
Therefore she endeavors to deceive,
'1. His sense of tasting, by so dressing some
choice pieces of kid, as to make him believe it
was venison; which was no hard matter to do.
See the folly of those that are mice and curious in
their appetite, and take pride in humoring it. It
is easy to impose on them with what they pretend
to despise and dislike, so little perhaps does it dif-
fer from that to which they give a decided prefe-
rence. Solomon tells us that dainties are deceit-
ful meat, for it is possible for us to be deceived
by them, more ways than one, Prov. 23: 3.
2. His sense of feeling and smelling: she put
d 7. 48:9,15–20. 49:28, Deut. 33:1,
&c. Luke 24:51. Heb. 11:20. . .
e Josh. 6:26. 1 Sam. 26:19. .
e f 13. Acts 4:19. 5:29. Eph, 6:1.
in the f; 13:15. sam: 1830.
Esau, which
g • In s h 25
his º º: *. º, . h!" them łºś. 11,
* S r l * • - :29. Dett. 27: 18. * 1: 1%.
meat, such as nis fathe upon Jacob her younger fº,35.". s. ſºft j6–45.
loved. -- SO]]. *śń º żºła e
- s , º, . 141:4. -
15 And Rebekah took c 10.9. 25.97.28. Heb. hunt. "###" l #sº.
ter. (29:20, 30. 30: 24–26.
Joseph was thirty years of age when he
refresh and exhilarate his physical powers, that, like an instrument
stood beforé Pharaoh; (41:46.) and after the seven years of plenty, and
two or three years of famine, Jacob told Pharaoh that he was a hun-
dred and thirty. (47: 9.) Jacob must have been about ninety when
Joseph was born, and about seventy-five at this time ; and as Isaac
was sixty when Esau and Jacob were born, he must have been about
a hundred and thirty-five or six years of age. Since Esau married his
two wives, thirty-five or six years had elapsed, concerning which
nothing is recolded. Scott.
Verses 3, 4.
As this preparation was intended merely for a private, self-indul-
gent meal, it must be considered as, in some degree, a carnal intro-
duction to the spiritual blessing, which Isaac purposed to pronounce :
a solemn sacrifice would have been much more consistent with his
character, and more suitable to the occasion. Scott. Yet it is ob-
served by Bush : “As this act of transmitting the covenant blessing
was supposed to be performed with the special and powerful concur-
rence of the Holy Spirit, very great weight and solemnity were attach-
ed to it; and as certain states of the animal system were supposed to be
more favorable than others to the iſlapses of the Spirit, as is evident
from the effects of music on the prophets, 2 Kings 3: 14, 15. it is not
unlikely that Isaac designed, by eating savory meat, &c. v. 25. So to
of music perfectly attuned, he might render himself a more fit organ
of the oracular impulse.” But comp. HENRY. ED.
(4.) Savory.] ‘ De la Roque, describing the manner of living of the
Arabs, whose way of life very much resembles that of the patriarchs,
says, “Roast meat is almost peculiar to the tables of their emirs, or
princes, and lambs or kids are stewed whole, and stuffed with bread,
flour, mutton-fat, raisins, salt, pepper, saffron, mint, and other aro-
matic herbs.” BURDER.
Verse 6–10.
Rebekah ought either calmly to have argued the case, and expostu-
lated with Isaac ; or, if that appeared inexpedient, to have committed
the matter to the Lord by prayer, and by no means to have used any
artifice on such an occasion. Scott.
* Verses 11–14, t
Jacob objected to the proposed measure as impolitic, but does not
seem to have been in any degree properly impressed with the sense
of the exceedingly great criminality of the attempt. And–Rebekah
and Jacob both contractéd deep guilt, ſor which they were aſterwards
sharply chastised ; yet the purposes of God were accomplished, even
by means of their misconduct. IDEM.
B. C. 1760.
Jacob obtains the blessing.
GENESIS, XXVII.
16 And she put the
skins of the kids of the
goats upon his hands, and
upon the Smooth of his
neck. -
17 And she gave the
savory meat, and the
bread which she had
prepared, into the hand
of her son Jacob.
18 || And he came unto
his father, and said, My
father: "And he said,
Here am I: who art thou,
my son 2 . . . . . .
19. And Jacob said
unto - his father, "I am
Esau thy first-born; I
have done according as
thou badest me : arise, I
pray thee, sit and eat of
my venison, that thy soul
may bless me. .
20 And Isaac said unto
his son, How is it that
thou hast found it so
quickly, my son 2 And
he said, " Because the
LoRD thy God brought
it * to me.
21 And Isaac said unto
Jacob, Come near, I pray
thee, that I may feel thee,
my son, whether thou be
my very son Esau, or not.
22 And Jacob went
near unto Isaac his father;
and he felt him, and said,
The voice is Jacob's
voice, but the hands are
the hands of Esau. -
23 And he discerned
him not, because his
hands were hairy, as his
brother Esau’s hands.
So he blessed him. . .
24 And he said, Art
thou my very son Esau ?
And he said, PI am.
25 And he said, Bring
it near to me, and I will
eat of my son's venison,
that my soul may bless
thee. And he brought it
near to him, and he did
Esau’s clothes on Jacob, his best clothes, which
it might be supposed, Esau would put on, in
token of joy and respect to his father, when he
was to receive the blessing. Isaac knew these,
by the stuff, shape, and smell, to be Esau’s. If
we would obtain a blessing of our heavenly Fa-
ther, we must come for it in the garments of our
elder Brother, clothed with his righteousness, who
is the First-born among many brethren. Lest the
smoothness and softness of Jacob’s hands and neck
should betray him, she covered them, and, proba-
bly part of his face, with the skins of the kids
that were newly killed, v. 16. Esau was rough
indeed, when nothing less than these would serve
to make Jacob like him. Those that affect to
seem rough and rugged in their carriage, put the
beast on the man, and, by thus disguising, really
shame themselves. -
Lastly, it was a very rash word Rebekah
spake, when Jacob objected the danger of a curse,
Upon me be thy curse, my son, v. 13. Christ
indeed, who is mighty to save, because mighty to
bear, has said, Upon Me be the curse, only
obey my voice; He has borne the burden of the
curse, the curse of the law, for all those that will
take on them the yoke of the command, the com-
mand of the Gospel. But it is too daring for any
creature to say, Upon me be the curse, unless it
be that curse causeless, which we are sure shall
not come, Pov. 26: 2. -
V. 18–29. Observe here, I. The art and
assurance with which Jacob managed this in-
trigue; who would have thought this plain man
could have so played his part in a design of this
mature? Note, Lying is soon learned. The
Psalmist speaks of those, who, as soon as they
are born, speak lies, Ps. 58: 3. Jer. 9: 5. I
wonder how homest Jacob could so readily turn
his tongue to say, (v, 19.) I am Esau, thy first-
born; nor do I see how the endeavor of some
to bring him off, with that equivocation, I am
made thy first-born, namely by purchase, does
him any service; for when his father asked him,
(v. 24.) Art thow my very son Esau ? he said,
I am. How could he say, I have done as thou
badest me, when he had received no command
from his father, but was doing as his mother
bade him? How could he say, Eat of my veni-
son, when he knew it came not from the field,
but fold? Especially, I wonder how he could
have the assurance to father it on God, and to use
his name in the cheat, (v. 20.) Is this Jacob? Is
this Israel indeed without guile? It is certainly
written, not for our imitation, but admonition.
I,et him that thinks he stands, take heed lest
he fall! Good men have sometimes ſailed in the
exercise of those graces for which they have been
most eminent.
II. The success of this management. After
some difficulty, Isaac was, at first, dissatisfied,
and would have discovered the fraud, could he
have trusted his own ears; v. 22. Providence
has ordered a strange variety of voices as well
as faces, which is also of use to prevent our being
imposed on; and the voice is a thing not easily
disguised or counterfeited. This may be alluded
to, to illustrate the character of a hypocrite; he
speaks the language of a saint, but does the
works of a sinner; but the judgment will be (as
here) by the hands. Now let us see how Isaac
gave Jacob his blessing.
He kissed him, (v. 26.) in token of a par-
ticular aſſection to him. Those that are blessed
of God, are kissed with the kisses of his mouth,
and they do, by love and loyalty, kiss the Son,
Ps. 2: 12. 2. He praised him, v. 27. He
smelled the smell of his raiment, and said,
See, the smell of my son is as the smell of a
jield which the Lord hath blessed, that is,
like that of the most fragrant flowers and spices.
It appeared that God had blessed him, and there-
fore Isaac will bless him; compare v. 28. He
prayed for him, and therein prophesied concern-
ing him. It is the duty of parents to pray for
their children, and to bless them in the name of
the Lord: thus, as well as by their baptism, to
do what they can, to preserve and perpetuate the
entail of the covenant in their families. But this
was an extraordinary blessing; and Providence
so ordered it, that Isaac should bestow it on Ja-
cob ignorantly and by mistake, that it might ap-
pear he was beholden to God for it, and not to
Isaac.
1. Plenty; (v. 28.) heaven and earth concurring
to make him rich. 2. Power; (v. 29.) partic-
ularly dominion over his brethren, namely Esau
wine, and he drank.
26 And his father Isaac
said unto him, Come near
now, and kiss me, my
SOI. -
27 And he came near,
and kissed him : and he
smelled the smell of his
raiment, and blessed him,
and said, See, q the smell
of my son is as the smell
of a field, which the
LoRD hath blessed.
thee s of the dew of heav-
en, and ‘the fatness of
the earth, and "plenty of
corn and wine.
29 + Let people serve
thee, and nations bow
down to thee; y be lord
over thy brethren, and
let thy mother's sons bow
down to thee: * Cursed
be every one that curseth
thee, and blessed be he
that blesseth thee.
14:2. Zech. 13:3,4. Matt. 26:70–74.
o Ex. 20:7.
* Heb. before me.
p 1 Sam. 21:2, 13, 27:10. 2 Sam. 14:5.
Job 13:7,8. 15:5. Prov. 12:19,22.
30:8. Rom. 3:7,8. Eph. 4:25.
q §: 2:13. 4:11–14. 7:12,13. Hos.
r 26:12. Heb. 6:7.
s Deut. 11:11,12. 32:2. 33:13,28. 2
Sam. 1:21. 1 Kings 17:1. Ps. 65:9
—13. 133:3. Hos. 14:5,7. Mic, 5:7.
t 39. 45:18. Ps. 36:8. Ronn. 11:17,
u Deut. 7:13 8:8. 33:28.
x 9:25. 49:8–10. 2 Sam. 8:10. I
Kings 4:21. Ps. 2:6–9. 72:8. Is.
9:7. Dan. 2:44,45. Rev. 19:16.
y 37. 25:22,23. 2 Sam- 8:14.
11:15,16. 22:47, 2 Chr. 25 &
Ps. 60: title. Is. 63:1–6. Mal. 1:2–
5. Rom. 9:12.
z 12:3. Num. 24:9. Zech. 2:8,9. Matt.
eat; and he brought him 28 Therefore God give
25:40,45.
n 21,24. 29:23–25. 1 Kings 13:18.
Verse 16. -
The animals, in those hot climates, are not covered with so thick a
coat of hair, as they are in more northerly regions. [And Bochart
observes, that.in eastern countries goats-hair was very like to that of
men.] Scott. Dr...A., Clarke thinks Isaac’s sense of feeling must
also have been impaired by his malady. . ED.
. - Verses 21–23. -
Isaac no doubt would have rejoiced to hear Esau use the language
of piety, as Jacob had affected to do: , yet this circumstance seems to
have concurred in exciting his suspicions. Sco TT.
* Verses 27–29,
The hand of God is maniſest in this transaction ; and the blessing
pronounced on Jacob was an evident prophecy, which was fulfilled in
the history of the two nations descended from Jacob and Esau; and
indeed the language of the original implies this ; being literally, “God
shall give thee,_the people shall serve thee, &c.” It is likewise ob-
servable, that no explicit mention is made here, as elsewhere, of the
promised Seed, and promised land. Perhaps Isaac was conscious,
that these were intended for Jacob, and confined his interpretation of
the answer given Rebekah to these particulars; or he deemed that
matter determined by the sale of the birth-right; or he knew that
Esau did not set much value on the spiritual meaning of the blessing,
and therefore couched it in general terms. Indeed, he seems to have
spoken with hesitation ; yet he was led to use such expressions, as
assigned the dominion to Jacob, and conferred on him the substance
of the blessings first promised to Abraham. (12: 1–3.)—Dew, &c.
(28.) JH. R. S.—Thy mother’s sons. (29.) The sons not only of the
same father, as Ishmael was brother to Isaac ; but of the same mother
also, as Jacob was brother to Esau. Jacob, with his posterity, was
especially intended, whom Isaac desired and hoped to be subject to
Esau and his posterity ; though their mother Rebekah, as he well
knew, favored Jacob. - Scott.
(27.) The smell of his raiment.] ‘The Orientals sprinkle their
clothes with sweet scented oils, extracted from spices; they fumigate
them with the most valuable incense or scented wood, and also sew
the Wood of the aloe in their clothes.” Dr. J. Clarke thinks aromatic
herbs were used, as thyme, lavender, &c. to defend from moths, and re-
marks that he has seen sprigs and leaves of such plants put in eastern
MISS. for the same purpose; and this would lead Isaac's recollection to
the fields where such plants grew.” As the smell of a field.] * Pliny ob-
serves that “the land, after a long drought, moistened by the ſain
exhales a delightful odor, with which nothing can be compared : ;3
and “that it is a sign of a fruitful soil, if it emits an agreeable Smell
when ploughed.” Rosemin. in Burder. Ainsworth says, “this “ good:
ly raiment” was in all likelihood, the holy robes, received from their
ancestors,’ and thinks it probable “the first-born had such (Exod. 38:
2–4;) to minister in. . These were not in Esau’s keeping, but the
mother of the family kept them in sweet chests, from moths and the
like.” So also Bush, at large. Ed.
Three things Jacob is here blessed with,
[127]
B. C. 1760,
Esau entreats a blessing.
GENESIS, XXVII.
30 | And it came to
pass, as soon as Isaac had
made an end of blessing
Jacob, and Jacob was yet
scarce gone out from the
presence of Isaac his
father, that Esau his
brother came in from his
hunting. -
31 And he also had
made savory meat, and
brought it unto his father;
and said unto his father,
Let my father arise, and
eat of his son's venison,
that thy soul may bless me.
32 And Isaac his fath-
er said unto him, Who
art thou? And he said,
I am thy son, thy first-
born Esau.
33 And Isaac * trem-
bled very exceedingly,
and said, Who, where is
he that hath + taken veni-
son, and brought it me,
and I have eaten of all
before thow camest, and
have blessed him 2 a yea,
and he shall be blessed.
34 And when Esau
heard the words of his
father, " he cried with a
great and exceeding bit-
ter cry, and said unto his
father, Bless me, even me
also, O my father.
35 And he said, “Thy
brother came with sub-
tlety, and hath taken
away thy blessing. -
36 And he said, Is not
he rightly named i Ja-
cob? for he hath sup-
planted me these two
times: he took away my
birth-right; and behold
now he hath taken away
my blessing. And he
said, Hast thou not re-
served a blessing for me?
37 And Isaac answered
and said unto Esau, Be-
hold, "I have made him
thy lord, and all his breth-
ren have I given to him
for servants; and with
corn and wine have I
| sustained him: and what
shall I do now unto thee,
and his posterity. 3. Prevalency with God,
and a great interest in heaven.
tainly comprised in this blessing than appears at
first sight; it must amount to an entail of the
promise of the Messiah, and the church: that
was, in the patriarchal dialect, the blessing;
something spiritual, doubtless, is included in it.
(1.) That from him should come the Messiah,
who should have a sovereign dominion on earth.
It was that top-branch of his family, which peo-
ple should serve, and nations bow down to. See
Numb. 24; 19. Out of Jacob shall come He
that shall have dominion, the Star and Scep-
tre, v. 17. Jacob’s dominion over Esau was
to be only typical of this, ch. 49; 10. (2.)
That from him should come the church, that
should be particularly owned and favored by
Heaven. It was part of the blessing of Abraham,
when first called to be the father of the faithful,
ch. 12:3. I will bless them that bless thee;
therefore when Isaac afterward confirmed the
blessing to Jacob, he called it the blessing of
Abraham, ch. 28: 4. Balaam explaims this
too, Numb. 24; 9. Note, It is the best and most
desirable blessing, to stand in relation to Christ
and his church, and to be interested in Christ’s
power, and the church’s favors.
V. 30–40. I. Here is, The covenant-bles-
sing denied to Esau. He that made so light of
the birth-right, would now have inherited the
blessing, but was rejected, and found no place
jor repentance in his father, though he sought
it carefully with tears, Heb. 12: 17. . Observe,
1. How carefully he sought it, v. 31. When he
understood that Jacob had got it surreptitiously,
he cried with a great and eacceeding bitter
cry, v. 34. No man could have laid the disap-
pointment more to heart than he did; and again
(v. 38.) he lifted wip his voice and wept. Note, |
More is cer-
ham before him, when he had solicited for Ish-
mael. May not God do what He will with his
own? (3.) Esau was hereby cut off from that
special blessing he thought to have preserved to
himself when i. sold his birth-right. We, by
this, are taught, [1..] That it is not of him that
willeth, nor of him that runneth, but of Him
that showeth mercy, Rom. 9:16. The Apostle
seems to allude to this story. Esau had a good
will to the blessing, and ran for it; but God
that showed mercy, designed it for Jacob, that
the purpose of God according to election
might stand, v. 11. The Jews, like Esau, hunt-
ed after the law of righteousness, (v. 31.) yet
missed the blessing of righteousness, because they
sought it by the works of the law; (v. 82.)
while the Gentiles, who, like Jacob, sought its
by faith in the oracle of God, obtained it by force,
with that violence which the kingdom of heaven
suffers. See Matt. 11: 12, [2.] That those who
undervalue their spiritual birth-right, forfeit
spiritual blessings, and God justly denies them
those favors they were careless of. Those that
will part with their wisdom and grace, their
faith, and a good conscience, for the honors,
wealth, or pleasures of this world, however they
pretend a zeal for the blessing, have already
judged themselves unworthy of it, and so shall
their doom be. [3.] That those who lift up
hands in wrath, lift them up in vain. Esau,
instead of repenting of his own folly, reproached
his brother, unjustly charged him with taking
away the birth-right he had fairly sold him, (v.
36.) and conceived malice against him for what
he had now done, v. 41. Those are not likely
to speed in prayer, who turn those resentments
on their brethren, which they should turn on
themselves, and lay the blame of their miscar-
riages on others, when they should take shame to
The day is coming, when those that now make
light of the blessings of the covenant, and sell
their title to them for a thing of maught, will, in
vain, be importunate for them. Those that—will
not so much as ask and seek now, will knock
shortly, and cry, Lord, Lord. Slighters of
Christ will then be humble suitors to Him. 2.
How he was rejected. Isaac, when first made
sensible of the imposition that had been practised
on him, trembled ea:ceedingly, v. 33. Those
that follow the choice of their own affections,
rather than the dictates of the divine will, involve
themselves in perplexities. But he soon recovers
themselves. [4.] That those who seek not till
it is too late, will be rejected. This was the
ruin of Esau, he did not come in time. As there
is an accepted time, a time when God will be
found, so there is a time when He will not an-
swer those that call upon Him. See Prov. 1: 28.
The time of God’s patience and our probation
will not last always; the day of grace will come
to an end, and the door be shut. Then many
that now despise the blessing, will seek it care-
fully; then they will know how to value it, and
will see themselves for ever undone, without it,
but to no purpose, Luke 13: 25–27. O that
himself, and ratifies the blessing he had given to
Jacob.
blessed; he might very plausibly have recalled
it, but now, at last, he is sensible that he was in
an error, when he designed it for Esau. Either
himself recollecting the divine oracle, or rather
having found himself more than º filled
with the Holy Ghost when he gave the b essing
to Jacob, he perceived that God did, as it were,
say Amen to it. -
Now, (1.) Jacob was hereby confirmed in his
possession of the blessing. (2.) Isaac hereby
acquiesced in the will of God, though it contra-
dicted his own expectation and affection. And
this he did by faith, (Heb. 11; 20.) as Abra-
one blessing, my father 2 ; ; *
bless me, even me also,
I have blessed him, and he shall be
we would therefore, in this our day, know the
things that belong to our peace! **
II. Here is a common blessing bestowed on
Esau. 1. This he desired, v. 34, 36. Note,
(1.) The worst of men wish well to themselves;
and even those who profanely sell their birth-
right, seem piously to desire the blessing; faint
desires of happiness, without a right choice of
the end, and a right use of the means, deceive
many to their ruin. Multitudes go to hell with
mouths full of good wishes. The desire of the
slothful and unbelieving kills them. Many will
seek to enter im, as Esau, who shall not be able,
because they do not strive, Luke 13: 24. (2.)
bling greatly. Job 21:6. 37:1. P
55:5. \ .
It is the folly of most men, that they are willing
1 Thes. 4:6. -
noith a great trem- -
& 8, j. That is, a slºplanter. 25:31–34.
32:28. John 1:4
f Heb. hunted. * - d 29, 25%." Rom. 9:10–12.
my son P - O my father. And Esau a 28:3,4. º º: ſº's 3 * || º, 65:14. Heb, 12:17
º * - g • * . 30; 4. "O.W. 1: • - 19: Ös & :26, 18, 69: 14. • 14:l ſe
38 And Esau said unto liſted up his voice, and * ..."13:24-28, *::::::::::: * e &4, s C
his father, “Hast thou but wept. c 19–23, 2 Kings 10:19. Mal. 2:10. *-
Verse 33. . Does he act in this manner, because the name Jacob was given him 2
Various reflections now rushed at once into Isaac’s mind; and he
was convinced that he had been rashly attempting to counteract the
The language of this verse most emphatically
expresses the confusion into which he was thrown, on perceiving in
what manner his intention had been counteracted.
Shall be blessed.] ‘For “the gifts and calling of God are
Verse 34.
Though Esau was exceedingly grieved and vexed, yet it is plain
that he expressed no proper value for the spiritual blessings of the
covenant with Abraham and Isaac, thus transferred to Jacob.
appointment of God.
repentance.” Rom. 11:29.’
Verse 36. g -
Is not he? &c.] Or, ‘Is it because one called his name Jacob : *-
Scott.
without
US H. N
then limited to
Scott,
—See 2. Sam. 23:19. Heb. Esau spoke, as if Jacob had taken away
the birth-right by force or fraud; being more disposed to blame his
brother than himself. -
- Scott.
Verse 37.
Corn.) That is, all kinds of grain, so the word is used in England.
- Ep.
Verse 38.
If Esau might not have the very blessing promised to Abraham
Isaac, and now given to Jacob, and which implied
and typified the everlästing blessings believers have in and by Christ,
as descended from Jacob ; he earnestly entreated, that he might have
an assurance of some kind of blessing. And Esaw lifted up, &c.)
And Isaac being pierced in his heart. “Esau cried out with his voice
and wept.” Sept.
Scott.
B. c. 1760.
Esau purposes to slay Jacob.
GENESIS, XXVII.
39 And Isaac his fa-
ther answered, and said
unto him, "Behold, thy
dwelling shall be * the
fatness of the earth, and
of the dew of heaven
from above. . . .
40 And by & thy sword
shalt thou live, and shalt.
h'serve thy brother: and
it shall come to pass
when thou shalt have the
dominion, that ‘thou,
shalt break his yoke from
off thy neck. .
41 || And Esau khated
Jacob, because of the
blessing wherewith his
father blessed him ; and
Esau said in his heart,
'The days of mourning
for my father are at hand,
ºn then will I slay my
brother Jacob. .
42 And these words of
Esau her elder son were
told to Rebekah: And she,
sent and called Jacob her
to take up with any good, (Ps. 4: 6.) as Esau
here, who desired but a second-rate blessing, a
blessing separated from the birth-right. Profane
hearts think any blessing as good as that from
God’s oracle: Hast thou but one? As if he
had said, ‘I will take up with amy: though not
the blessing of the church, yet let me have some
blessing.”
2. This he had; and let him make his best of
it, v. 39, 40. (1.) It was good, and better than
he deserved. It was promised him, [1..] That
he should have a competent livelihood; the fat-
ness of the earth, and the dew of heaven.
.Note, Those that come short of the blessings of
the covenant, may yet share outward blessings.
[2.] That by degrees he should recover his lib-
erty. This was fulfilled, (2 Kings 8:20, 22.)
when the Edomites revolted. (2.) Yet it was
far short of Jacob’s blessing; for him God had
reserved something better. [1-1. In Jacob’s
blessing, the dew of heaven is put first, as
what he most valued, desired, and depended on;
in Esau’s, the fatness of the earth, for to this
he had the first and principal regard. [2.] Esau
has these, but Jacob has them from God’s hand,
v. 28. It was enough to Esau to have the pos-
session; but Jacob desired it by promise, and to
have it from covenant love. [3.] Jacob shall
have dominion over his brethren; the Israelites
often ruled over the Edomites. Esau shall have
dominion, that is, he shall gain some power and
interest, but shall never have dominion over his
brother; we never find that the Jews were sold
isfy him than to slay his brother.
Christ; nothing that brings him or his into the
church and covenant of God; and without that, the
fatness of the earth, and the plunder of the field,
will stand him in little stead. Thus Isaac by faith
blessed them both according as their lot should be.
V. 41–46. Here is, I. The malice Esau bore
Jacob on account of the blessing he had obtained,
v. 41. Thus he went in the way of Cain, who slew
his brother, because he had gained that acceptance
with God which he had rendered himself unworthy
of. Esau’s hatred of Jacob was, 1. Causeless;
he hated him because his father blessed him, and
God loved him. Note, The happiness of saints
is the envy of sinners. Whom Heaven blesses,
hell curses. 2. Cruel; nothing less would sat-
It is the blood
of the saints persecutors thirst after. Note, The
rage of persecutors will not be tied up by any
bonds, no, not the strongest and most sacred.
3. It was a hatred that calculated on gratifying
its rage; he expected his father would soon die,
and then titles must be tried, and interests con-
tested. He is loath to grieve his father while he
lives, and therefore puts off the intended murder
till his death, not caring how much he then griev-
ed his surviving mother. Note, (1.) Those are
bad children, to whom their good parents are a
burden, and who, on any account, long for the
days of mourning for them. (2.) Bad men are
long held in by external restraints from doing the
mischief they would, and so their wicked purposes
come to naught. (3.) Those who think to defeat
God’s purposes, will undoubtedly be disappointed
younger son, and said
unto him, Behold, thy
brother Esau, as touching
thee, doth a comfort him-
self, purposing to kill
thee. -
43 Now therefore, my
son, 9 obey my voice:
and "arise, flee thou to
anger turn away from
thee, and he forget that
which thou hast done to
him: `then I will send.
and fetch thee from
Laban my brother to thence. "Why should I
P Haran. . . . . - be deprived also of you
44 And tarry with him both in one day 2
46 And Rebekah said
to Isaac, ‘I am weary of
my life, "because of the
* a few days, until thy
brother's fury turn away;
45. Until thy brother's
&
into the hands of the Edomites, or that they op-
pressed them; but the great difference is, that seed, from having the dominion, by taking away
there is nothing in Esau’s blessing that points at his life before he was married; but who can dis-
themselves. Esau aimed to prevent Jacob, or his
daughters of Heth: if
i 2 Kings 8:20–22. 2 Chr. 21:8.
k 4:5–8. Ezek. 25:12–14. 35:5. Amos
Jacob take a wife of the 1:11,12. Ob. 10–14. 1 John 3:12.
1 35:29. 50:4,10,11. Deut. 34:8. 2
daughters of Heth, such Chr. 35:24. Ps. 35:14.
as these which are of the ";";asº. **
n 37:18—20. 42:21,22. Job 20:12–14.
daughters of the land,
Ps. 64:5. Prov. 2:14. 4:16,17.
what good shall my life o 8; 3. 28.7. Prov. 30:17.” jer. 35.
- 2 - 14. Acts 5:29. -
do me : - , p 11:31. 12:4,5, 28:10. 31:38.
r Prov. 19:21. Lam. 3:37. am. 4:13
f 36.6–8. Josh. 24:4.
* Or, of the fatness. 28
—15. ... •
. . . . . g .32:6. s 4:8–16. 9:5,6. 2 Sam. 14:6,7. Acts
h 2 Sam. 8:14. 1 Kings 11:15–17. 2 28:
:4.
Kings 14:7,10. 1 Chr. 18:11–13. 2 t Nium. 11:15. 1 Kings 19:4. Job 3:
Chr. 25:11,12. Ps. 60:8. Obad. 17 20–22. 7:16. 14:13. Jon. 4:3,9.
—21. -- u 26:34,35, 28:8. 34:1,2,
PRACTICAL OBSERVATIONS:
What is long life, of which we are naturally so desirous, but
surviving our dearest friends and choicest comforts, our capaci-
ties of enjoyment, and our very faculties and senses? and what can
life then be, but “labor and sorrow?”—We should indeed be wil-
ling to live as long as, either by active service or patient suffering,
we can glorify God and “serve our generation:’ but we should
never postpone the necessary preparation for death; and, if ready,
need not be unwilling to quit this vale of tears, whenever the Lord
shall call. The same impartiality, which influenced the inspired
writer, requires us to note, that we must not follow the best of
men further than they act in conformity to the law of God, and
that we meet with many things in this chapter decidedly to con-
demn and shum: nor can they expect to be treated with candor and
truth by others, who do not strictly adhere to veracity themselves.
Even in this world, there are seasons when the most ungodly per-
ceive and envy, though they will not seek for, the superior felicity
of believers.-Impenitent sinners blame any rather than them-
selves: and, in the abundance of worldly enjoyments, soon forget
the folly and misery of forfeiting spiritual blessings.-A pious man,
when reminded and convinced of the will of God, will submit his
inclination to it, though before he were otherwise minded.—There
is much wickedness in the world; but far more in the heart of
man. It is however restrained by fear, natural affection, shame,
conscience, or human laws; without which the earth would be a
mere field of blood: for that heart must be truly diabolical, which
can seek comfort in a brother’s murder.—Though the Lord over-
ruled the conduct of the parties concerned, in the transactions
here recorded, to the accomplishment of his own purposes; yet
we may learn his judgment respecting it, from Isaac’s trembling
and consternation, and the subsequent discord in his family; from
the anguish of Rebekah, when she heard of Esau’s murderous in-
tentions, and when she parted with her beloved Jacob, probably
no more to meet him on earth; from Jacob’s tedious exile, and
great and many hardships; and from his fear, long after, that en-
raged Esau would smite the mother with the childrens (32:11.)
C OTT.
, - Verses 39, 40. *.
This blessing was very well suited to...Esau’s character, and proba-
bly would not have been disagreeable to him, had it not been for the
clause, “Thou shalt serve thy brother.” Yet it was intimated that
Esau’s posterity would not serve submissively, but indignantly ; and
that at some times they would be so powerſul as to revolt successfully,
though never so as to acquire dominion over the descendants of
Jacob. (JM. R.) Probably, the country, in which Esau dwelt, was
fertile in his days; [Comp. Nunn. 20: 17.] but it afterwards became
barren. (JMal. 1: i.) - - Scott.
(39.) Dew of heaven.] ‘A signal favor in the climate of Palestine.
Of Egypt, a similar climate, Savary says, it would be uninhabitable
did not the nocturnal devos restore life to vegetables. . These dews are
so copious, especially in summer, that the earth is deeply soaked
with them, as if rain had fallen.” [Comp. Judges 6: 38. and 2 Sam.
17: 12.] # - - BURDER.
(40.) The Edomites maintained a constant enmity with the Israel-
ites, and Josephus describes them as in his time ‘a turbulent, disorder-
ly nation, always ready for commotions, and rejoicing in changes; at
O. T. VOL. I. . - 17
the least adulation of those who solicit them, beginning war, and
hasting to a battle as to a feast.” (See note 25:23.) ED.
- Verses 41, 42. -
Jacob had given Esau a plausible pretext for his emmity ; yet it
originated from the same source, and was of the same nature, as the
hatred of Cain to Abel ; namely, Jacob’s character, and the evident
preference the Lord had manifested for him.—Esau seems to have
retained no regard for Rebekah, whom probably he disliked for her
love to Jacob, and for assisting him in procuring the blessing: and
therefore, when Isaac should be removed, (which he erroneously
supposed would soon take place, v. 2.) he purposed to slay his brother,
whatever anguish his mother might endure. - --- Scott.
-- * . -Verse 46. -
Rebekah adduced a reason perfectly consistent with truth, and
which gives us a melancholy idea of Esau’s two wives, and the effect
of this part of his conduct on his father's domestic felicity ; for her
words imply, that they were still living; though she likewis: re-
ferred to the general character of the daughters of the land-'ºhat
good? &c.”] TOr; ‘For what do I live?” ID.
- [129]
B. C. 1760.
Jacob sent to Padan-aram.
GENESIS, XXVIII.
CHAP. XXVIII. .
Isaac blesses Jacob, and sends him to
adan-Aram to take a wife from
thence, ºr—5
lath the daughter of Ishmael, 6--9.
Jacob journeys, has a vision of a lad-
der, sets up a stone as a pillar, calls
the place #. and makes a solemn
vow, 10–22. . -
AND Isaac called Ja-
A cob, and “blessed
him, and charged him,
and said unto him, "Thou
shalt not take a wife of
the daughters of Canaan.
2 Arise, go to “Padam-
aram, to the house of
Bethuel thy mother's
father; and take thee, a
wife from thence of the
daughters of "Laban thy
mother's brother.
3 And * God Almighty
bless thee, and make
thee fruitful, and mul-
tiply thee, that , thou
mayest be * a multitude
of people:
4 And give thee & the
blessing of Abraham, to
thee and to thy seed with
thee; that thou mayest
inherit the land f where-
in thou art a stranger,
h which God gave unto
Abraham.
5 And Isaac sent away
Jacob, and he went to
Padan-aram unto Laban,
son of Bethuel the Sy-
rian, the brother of Re-
bekah, Jacob's and Esau’s
mother.
a 3,4, 27:27–33.
b 24:3,37. 23:34,35. 27:46. 34:9,16.
Ex. 34:15,16. 2 Cor. 6:14–16,
c 22:20–23. 24:10,15–24. 25:20. 31:
d 34:29.50.
e 17:1–6. 22:17, 18. 35:11. 43:14.
48:3. Ex. 6:3, 2 Cor. 6:18. Rev.
21:22.
f 1:23. 9:1. 24:60. 41:52. Ps. 127:
3–5. -
* Heb. an assembly of people.
g 12:1–3,7. 15:5–7. I7:6–8.
18. Gal. 3:8,14. Eph. 1:3.
f Heb. of thy *ś”;”
h 13:14 . 15:18—21. Ps. 105:6–
22:17,
t
—17
12. Heb. 11:9–13.
Esau marries Maha-
*
annul what God has spoken? Men may fret at
God’s counsels, but cannot change them. -
II. The method Rebekah took to prevent the
mischief. 1. She warmed Jacob of his danger,
and advised him to withdraw for safety. She
tells him that Esau comforted himself with the
hope of an opportunity to kill his brother, v. 42.
Would one think that such a bloody, barbarous |
thought could comfort a man? If Esau could
have kept his design to himself, his mother had
not suspected it; but men’s impudence in sin is
often their infatuation; and they cannot accom-
plish their wickedness, because their rage is, too
violent to be concealed, and a bird of the air car-
ries the voice. Observe here, (1.) What Re-
bekah feared; lest she should be deprived of
them both in one day; (v. 45.) deprived not only
of the murdered, but of the murderer, who either by
the magistrate, or the immediate hand of God,
would be sacrificed to justice; which she herself
must-acquiesce in, and not obstruct; or, if not so,
yet thenceforward she would be deprived of all
joy and comfort in him. Those that are lost to
virtue, are in a manner lost to all their friends.
With what pleasure can a child be looked upon,
that can be regarded as no other than a child of
the devil? (2.) What Rebekah hoped; that, if
Jacob for awhile kept out of sight, the affront
his brother resented so fiercely, would by degrees
go out of mind. The strength of passions is
weakened by-distance of time and place. . She
promised herself that his brother’s anger would
turn away. Note, Yielding pacifies great offen-
ces; and even those that have a good cause, and
God on their side, must yet use that, with other
prudent expedients, for their own preservation.
2. She possessed Isaac with the necessity of
acob’s going among her relations, on another
account, which was to get him a wife, v. 46.
She would not tell him of Esau’s wicked design.
against the life of Jacob, lest it should trouble him;
but prudently tool; another way to gain her point.
Isaac was as uneasy as she, at Esau’s being un-
equally yoked with Hittites; and therefore, with
good color of reason, she moves to have Jacob
married to one better principled. Note, One
miscarriage should prevent another; those are
careless indeed, that stumble twice at the same
stome. Yet Rebekah seems to have expressed
herself too warmly in the matter, when she said,
What good will my life do me, if Jacob marry
a Canaanite? For, thanks be to God, all our
comfort is not lodged in one hand; we may do
the work of life, and enjoy the comforts of life,
though every thing do not fall out to our mind,
and though our relations be not in all respects
agreeable to us. Perhaps Rebekah spoke with
this concern, because she saw it necessary, for the
, quickening of Isaac, to give speedy orders in this
matter. Observe, though Jacob was himself fixed in his religion, yet he has need,
to be put out of the way of temptation.
the bad example of his brother, and of being drawn into a snare by it. º
must not presume too far on the wisdom and resolution, no not of those children:
Even he was in danger, both of following
e
that are most hopeful; but care must be taken to keep them out of harm’s way.
CHAP. XXVIII. V. 1–5. Jacob had no sooner obtained the blessing, than
immediately he was forced to ſlee his own country, and go to be no better than
an exile in another.
Now Jacob fled into Syria, Hos, 12: 12. Blessed with
plenty of corn and wine, he yet goes away poor; blessed with government, yet
goes out to service, a hard service. This was, 1. Perhaps to correct him for
dealing fraudulently with his father. The blessing shall be confirmed, yet he shall
smart for the indirect course he takes to obtain it.
of sin in our duties, we must expect an allay of trouble in our comforts. How-
eyer, 2. It teaches us, that they who inherit the blessing, must expect persecu-
tion; and they who have peace in Christ, tn the world shall have tribulation,
John 16: 83. We must neither think it strange, being told of it before; northink
While there is such an allay
it hard, being assured of a recompense hereafter.
We may observe, likewise, that God’s providen-
ces often seem to contradict his promises; and
yet, when the mystery of God shall be finished,
we shall see that all was for the best; and that
cross providences did but render the promises and
the accomplishment of them the more illustrious.
Jacob is here dismissed, I. With, a solemn
charge, v.1, 2. Note, Those that have the bles-
sing, must keep the charge annexed to it, and not
separate what God has joined. All that inherit
the promises of remission of sins, and the gift of
the Holy Ghost, must keep this charge, which
follows those promises, Save yourselves from
this untoward generation, Acts 2: 38–40.
Those that are entitled to peculiar favors, must
be a peculiar people. If Jacob be an heir of
promise, he must not take a wife of the daugh-
ters of Canaan; those that profess religion,
should not marry with the irreligious. .” -
II. With a solemn blessing, v. 3, 4. He had
before blessed him unwittingly; now he does it
designedly, for his greater encouragement in his
melancholy condition. This blessing is more ex-
press and full-than the former; it is an entail of
the blessing of Abrahdm, a gospel-blessing,
which comes on the Gentiles through faith,
Gal. 3:14. It is a blessing from God Almighty,
by which name God appeared to the patriarchs,
Exod. 6: 3. Those are blessed indeed, whom
God Almighty blesses; for He commands, and
effects the blessing. Two great promises Abra-
ham was blessed with, and Isaac here entails
them both on Jacob. -
1. The promise of heirs, v. 3., (1.) Through
his loins should descend, from, Abraham, that
people, numerous as the stars of heaven, and sand
of the sea, which should increase more than the
rest of the nations, so as to be an assembly of
people, as the margin reads. And never was
such a multitude so often gathered into one as-
'sembly, as of the tribes of Israel in the wilderness,
and afterward. (2.) Through his loins should
descend from Abraham, that Person, in whom
all the families of the earth should be blessed, and
to whom the gathering of the people should be.
Jacob had in Him a multitude of people indeed,
for all things in heaven and earth are united in
Christ; (Eph. 1: 10.) all centre in Him, that
corn of wheat, which falling to the ground, pro-
duced much fruit, John 12:24. * . .
2. The promise of an inheritance for those
heirs, v. 4. Camaan was hereby entailed on the
seed of Jacob, exclusive of the seed of Esau.
Isaac was now sending Jacob into a distant coun-
try, to settle there for a time; and lest this should
look like disinheriting him, he here confirms the
settlement of it on him. Observe, he is here told
he should inherit the land wherein he sojourned.
Those that are sojourners now, shall be heirs for-
ever: and even mow, those most inherit the earth,
(though they do not inherit most of it,) that are
most like strangers in it. Those have the best
enjoyment of present things, that sit most loose
| to them. This promise looks as high as heaven,
of which Canaan was a type. This was the better
country, which Jacob, with the other patriarchs,
had in his eye, when he confessed himself a
stranger and pilgrim on the earth, Heb. 11:
13. -- -
Jacob, having taken leave of his father, was
hastened away; lest his brother should do him mis-
chief, v. 5. How unlike was his taking a wife
thence, to his father’s? Isaac had servants and
camels, sent to fetch his; Jacob must go himself,
alone, and afoot, to fetch his; go too in a fright
NOTES. -
CHAP. XXVIII. V. 2. Bethuel.] ... Bethuel had been long dead, but
Jacob was directed to go to his family and descendants.
r Verses 3, 4. -
The original is, “God Almighty shall bless thee;’ being the lan-
guage of prophecy, rather than of prayer. (27:27–29.), .
- * Verse 5. - -
Sent away Jacob.] ‘Whoever observes Jacob’s
surreptitiously obtained his father’s blessing, will perceive that he
enjoyed very little worldly felicity.
der him, to avoid which he was
ther’s house
;—his uncle Laban
Scott.
IDEM.
life, after he had
His brother proposed to mur-
in a manner banished from his fa-
deceived him, and treated him with
great rigor;-after a servitude of twenty-one [Dr. A. Clarke, see his
calculation, says 40] years, he was obliged to leave him in a clan-
destine manner, not without danger of being brought back, or mur-
dered by his enraged brother;--no sooner were these fears over, than
he experienced the baseness of his son Reuben ; he had next to be-
wail the treachery and cruelty of Simeon and Levi; then he had to
feel and lament the loss of his beloved wife ; he was next imposed
upon by his own sons, and had to lament the supposed untimely end
of Joseph ;-and to complete all, he was forced by famine to go into
Egypt, and there die in a strange land. So just, wonderful, and in-
structive, are the ways of Providence l’
GREENFIELD.
[130]
B. C. 1760.
Jacob's vision.
GENESIS, XXVIII.
| 6 || When i Esau saw
that Isaac had blessed
Jacob, and sent him away
to Padan-aram, to take
him a wife from thence:
and that as he blessed
him, he gave him a
charge, saying, Thou
shalt not take a wife of
the daughters of Canaan:
7 And k that Jacob
obeyed his father, and
his mother, and was gone,
to Padan-aram:
8 And Esau seeing
that the daughters of
Canaan *pleased not
Isaac his father:
9. Then went Esau
* unto Ishmael, and took
unto the wives which he
had, + Mahalath the
daughter of Ishmael
Abraham's son, the sister
of Nebajoth, to be his
wife. * -
10 || And Jacob went
out from Beer-sheba, and
* went toward f Haran.
11 And he lighted upon
a certain place, and tar-
ried there all night, be-
cause the sun was . Set:
° and he took of the stones
of that place, and put
them for his pillows, and
lay down in that place to
sleep.
[Practical Observations.]
12 And Phe dreamed,
and behold, a 4 ladder set
upon the earth, and the
top of it reached to heav-
en; and behold the an-
gels of God ascending
and descending on it.
13 And behold, the
LoRD stood above it, and
said, "I am the Lord God
of Abraham thy father,
and the God of Isaac :
‘the land whereon thou
from his father’s house, not knowing when he
might return. Note, If God, in his F.
disable us, we must be content, though we cannot
keep up the state and grandeur of our ancestors.
We should be more in care to maintain their piety,
than their port; and to be as good as they, than.
to be as great. Rebekah is here called Jacob
and Esau’s mother; Jacob is named first, be-
cause he was now made his father’s heir. Note,
The time will come, when piety will have pre-
cedency, whatever it has now. ...” --
V. 6–9. This passage comes in, either, 1. To
show the influence of a good example. Esau now
begins to take Jacob for his pattern, in marrying |
a daughter of Abraham. Elder children should
give the younger an example of tractableness and
obedience; but if they do not, it is some alleviation,
if they take the example of it from them, as Esau
here from Jacob. Or, 2. To show the folly of
an after-wit; Esau did well, but when it was too
late. He saw that the daughters of Canaan
pleased not his father, and he might have seen
that long ago, had he consulted his father’s judg-
ment as much as he did his palate. And how
did he now mend the matter? Why, truly, so
as to make bad worse. (1.) He married a daugh-
ter of Ishmael, the son of the bond-woman, thus
joining with a family which God had rejected,
and seeking to strengthen his own pretensions by
the aids of another pretender. (2.) He took a
third wife, while, for aught that appears, his other
two were neither dead nor diyorced. (3.) He did
it only to please his father, not to please God;
now that Jacob was sent into a far country, Esau
would be all in all at home, and he hoped so to
humor his father, as to prevail with him to make
a new will, and entail the promise on him, revok-
ing the settlement lately made on Jacob. Thus,
he was wise too late, like Israel that would ven-
ture when the decree was gone forth against them,
Numb. 14:40. and the foolish virgins, Matt. 25:
10. He rested in a partial reformation, and
thought, by pleasing his parents in one thing, to
atone for all his other miscarriages. It is not
said, he repented; nay, it appeared afterward that
he persisted in his malicious design. Note, Car-
mal hearts are apt to think themselves as good
as they should be, because, perhaps, in some one
particular instance, they are not so bad as they
have been. Thus Micah retains his idols, but
thinks himself happy in having a Levite to be his
priest, Judg. 17: 13.
V. 10—15. We have here Jacob on his jour-
| ney towards Syria, in a desolate condition, like
one sent to seek his fortune; but though alone,
he was not alone, for the Father was with him
John 16: 32. If what is here recorded happened
(as it should seem it did) the first night, he had
made a long day’s journey from Beer-sheba to
Bethel, above forty miles; and there he had.
I. A hard lodging, v. 11. As the usage then
was, perhaps this was not so bad as it seems to
us; but we should think, he lay very cold, very
wneasy, and very much earposed : we cannot
think it was by reason of his poverty, that he was
so ill accommodated, but, (1.) It was owing to
the plainness and simplicity of those times. (2.)
His comfort in the divine blessing, and his con-
fidence in the divine protection made him easy;
being sure that his God made him to dwell in
safety.
II. In his hard lodging, he had a pleasant
dream; any Israelite indeed would be willing to
take up with Jacob’s pillow, if he might but
have Jacob’s dream. Note, God’s time to visit
his people with his comforts, is, when they are
most destitute of other comforts, and other com-
forters; when afflictions in the way of duty (as
these were) abound, then shall consolations so
much the more abound. Now observe here,
1. The encouraging vision Jacob saw, v. 12.
This represents the two things that are very com-
fortable to good people at all times, and in all
conditions. (1.) The providence of God, by
which there is a constant correspondence kept
up between heaven and earth. The counsels of
heaven are executed on earth, and the actions
and affairs of earth are all-known in heaven, and
judged there. The angels are active spirits, and
rest not, day nor night, from service, according
to the posts assigned them. Thus we should
always abound in the work of the Lord, that we
may do it as the angels do it, Ps. 103: 20, 21.
This vision gave very seasonable comfort to Jacob,
letting him know that he had both a good guide,
and a good guard; that though made to wander,
still he was the care of a kind Providence, and
the charge of the holy angels.
(2.) The mediation of Christ. All the inter-
course between heaven and earth, since the fall,
is by Him. Christ is the way; all God’s favors
come to us, and all our services go to Him, by
Christ. If God dwell with us, and we with Him,
it is by Christ; we have no way of getting to
heaven than by this ladder; if we climb up any
other way, we are thieves and robbers. This
vision our Savior alludes to, when He speaks of
the angels of God ascending and descending
upon the son of man; (John 1: 51.) for the
kind offices the angels do us, and the benefits we
i 27:33. - n 11:31. Hos. 12:12. q 32:1,2. 2 Chr. 16:9. Is. 41:10, John
k 27:43. Prov. 30:17. Eph. 6:1–3. I Acts 7:2. Charran. 1:51. 2 Tim. 4:16,17. Heb. 1:14.
l 1. 24:3. 26:34,35. o Matt. 8:20. r 35:1,6,7, 48:3.
* Heb. were evil in the eyes. i Sam. p 15:1,12. 20:6,7. 37:5–11. 40: .41: s 15:1. 31:42, 32:9. 46:3. Ex. 3:6,
8:6. marg. .* Nun. Iz:6 job 4:13–2i. 33:15,16. 15,16. Matt. 22:32.
In 25:13–17. 36:3. - an. 2: 4: 7:1. Matt. 1:20. 2:12, t Sec on 4.
f Called also, Bashemath. 86:3. 13,19. g
PRACTICAL OHSERVATIONS. -- -
W. 1–11. Parents ought to unite their influence and authority
with wisdom and experience, in warning and advising their chil-
dren, and in charging things of consequence on their consciences:
and when such instructions are joined with fervent, affectionate
prayers, they are likely to make a deep impression. It is also
well, when &º miscarriages render us more watchful and at-
tentive; and when we have humility enough, openly and explicitly
to retract, what we have erroneously attempted.—Good examples
of obedience to God and pious parents, cannot but make some im-
pressions, even on the profane and malicious: but a few external
acts of partial or imaginary amendment, which only spring from
a desire of pleasing men, too often serve as a fatal quietus to
the conscience.—We know not to what hardships we may in
Providence be called: it is therefore prudent to inure ourselves
to labor and self-denial; as the mean accommodations, which are
intolerable to the delicate and luxurious, are scarcely inconvenient
to those, who have been accustomed to labor and fare hardly.
SCOTT.
- Verse 9. -
Ishmael had been dead some time, but Esau went to his family.
Scott.
•. Verses 10, 11. -
We should not resolve the solitary journey of Jacob, on this occa-
sion, merely into the simplicity of the times: for the servant of Abra-
ham, when he took the same journey on a similar occasion, had a
suitable retinue ; and probably Isaac was much more wealthy than
his father. We may therefore suppose, that the plan was concerted
by Rebekah, in order that Jacob might set out, unobserved by Esau,
lest he should embrace that opportunity of murdering him ; and that
Esau’s envy and jealousy might not be inflamèd, as they would have
been, had Jacob been sent away with a suitable attendance ; but
rather be abated by the consideration of the hardships to which he
was exposed : and to show that he did not, in consequence of the
birth-right and blessing, advance any claim to the temporal riches of
his father.—Jacob, as a plain man, would have no objection to go
unattended and obscure. Yet we must not conclude from the mean-
ness of this night’s lodging, that he had not where with to purchase a
better: but as night came on, and there was no public inn nor hos-
pitable person at hand; and as the climate was mild, and the spot
pleasant (JNote, 19); having taken such refreshment as he had with
him, and being weary and of a hardy disposition, he soon composed
him to sleep; though in circumstances we should think.neither com-
fortable nor secure. Scott.
(10.) “Haran was 500 English miles distant from Beer-sheba: and Ja-
cob was 77 years old.’ Ainsworth. Dr. A. Clarke, however, favors
the opinion of Kennicott, that he was only 57. ED.
(11.) “Wrapping their heads in their mantles, the Arabs, like Jacob
here, often sleep abroad, with a stone for a pillow.” Booth Roy D.
x Verses 13–15.
Jacob was at this time about seventy-five years of age, and un-
married. Scott.
[131]
B. C. 1760.
God renews his promises.
GENESIS, XXVIII.
liest, to thee will I give
it, and to thy seed.
14 And ºthy seed shall
be as the dust of the
earth : and thou shalt
* spread abroad - to the
west, and to the east, and
to the north, and to the
south : y and in thee and
in thy Seed shall all the
families of the earth be
blessed.
15 And behold, “I am
with thee, and will keep
thee in all places whither
thou goest, and will bring
thee again into this land:
for I will not leave thee
a until I have done that
which I have spoken to
thee of
16 And Jacob awaked
out of his sleep, and he
said, Surely the LoBD is
in this place; * and I
knew it not.
17 And * he was afraid,
and said, How dreadful
is this place this is none,
other but "the house of
God, and this is the gate
of heaven.
18 || And Jacob rose
up early in the morning,
and took the stone that
he had put for his pillows,
and * set it up for a pillar,
and ‘poured oil upon the
top of it.
u 13:16. 35:1},12. Num. 23:19,
* Heb. break forth.
x Deut. 12:20. Matt, 8:11.
y 12:3. 18:18, 22:18. 26:4. Gal. 3:
16.
z 20,21. 26:24, 31:3. 39:2,21. , 46:4.
Ex. 3.12. Josh. 1:5. Judg. 6:16. Ps.
46:7,11. Is. 7:14. 8:10. 43:2. Jer.
1:19. Matt. 18:20. 28:20, 18om. 8:
31. Heb. 13:5,6.
a Num. 23:19. Josh. 23:14—16. Matt.
:35
b. Ex. 3:5. Josh. 5:15. Job 9:11.
c Ex- 3:6. Judg. 13:22. Matt. 17:6.
1:17.
d 22. 2 Chr. 5:14. Ec. 5:1. Heb. 10:
21. 1 Pet
e 31:13,45.
1 Sam. 7:12. 2 Sam. 18:18. Is. 19:19.
f Ley, 8:10–12. Num. 7:1.
, 4:17.
35:14,20. Josh. 24:26,27.
receive by their ministration, are all -owing to
Christ, who has reconciled things on earth, and
things in heaven, (Col. 1: 20.) and made them
all meet in Himself, Eph. 1: 10. . .
2. The encouraging words Jacob heard. (1.)
The former promises, made to his father, are re-
peated and ratified to him, v. 18, 14. In general,
God intimates to him that he would be the same
to him, that he had been to Abraham and Isaac.
Those that tread in the steps of their godly parents,
are interested in their covenant, and entitled to
their privileges. Particularly, [I.] The land
of Canaan is settled on him, the land whereon
thou liest. [2.] It is promised him that his
posterity should multiply exceedingly; that though
he seemed now to be plucked off as a withered
branch, he should become a flourishing tree.
[3.] It is added that the Messiah should come
from his loins, in whom all the families of the
earth should be blessed. Christ is the great
blessing of the world: all that are blessed, what-
ever family they are of, are blessed in Him, and
none of any family are excluded from blessed-
ness in Him, but those that exclude themselves.
(2.) Fresh promises were made him, accom-
modated to his present condition, v. 15. [1..]
Jacob was apprehensive of danger from his brother
Esau; but God promises to keep him. Note,
Those are safe, whom God protects, whoever
pursues them. [2.] He had now a long journey,
before him, was to travel alone, in an unknown
road, to an unknown country; but, behold I
am with thee, says God. Note, Wherever we
are, we are safe, and may be 'easy, if we have
God’s favorable presence with us. [3.] He
knew not, but God foresaw, what hardships he
would meet in his uncle’s service, and therefore
promises to preserve him in all places. Note,
God knows how to give his people graces and
comforts accommodated to the events that shakl
be, as well as to those that are. [4.] He was now
going as an exile into a place far distant, but
God promises him to bring him back again to
this land. Note, He that preserves his people’s
, going out, will alsó take care of their coming in,
Ps. 121 : 8. [5.] He seemed forsaken of all his
friends, but God here gives him this assurance,
I will not leave thee. Note, Whom God loves,
he never leaves. This promise is sure to all the
seed, Heb. 13: 5. [6. Providence seemed to
contradict the promises; he is therefore assured
of the performance of them in their season: All
shall be done that I have spoken to thee of.
V. 16–22. God manifested Himself in his
favor to Jacob, when asleep and purely passive;
for the Spirit, like the wind, blows when and
where He listeth, and God’s grace, like the dew,
tarrieth not for the sons of men, Mic. 5: 7. But
Jacob applied himself to the improvement of the
visit God had made him, when he was awake;
and we may well think he awaked, as the prophet did, (Jer. 31: 26.) and,
behold his sleep was sweet to him.
occasion.
..!
ways,
I. He expresses great surprise at the tokens
he had of God’s special presence with him in
that place, ºv. 16. Note, 1: God’s manifesta-
|tions of Himself to his people, carry their own
evidence along with them. God can give unde-
miable demonstrations of his presence, such as
ive abundant satisfaction to the souls of the
j that God is with them of a truth; satis-
faction, not communicable to others, but convinc-
ing to themselves. 2. We sometimes meet with.
God there, where we little thought of meeting Him.
He is there where we did not think He had been;
is found there where we asked not for Him. No
place excludes divine visits, (ch. 16: 13.), here
also. Wherever we are, in the city or in the desert,
in-the house or in the field, in the shop or in the
street, it will be our own fault, if we keep not
up our intercourse with Heaven.
II. It struck him with awe, v. 17. He was
afraid; so far was he from being puffed up, 2
Cor. 12: 7. Note, The more we see of God, the
more cause we see for holy trembling and blushing
before Him. Those whom God is pleased to
manifest Himself to, are thereby laid, and kept
very low in their own eyes, and see cause to ſear
even the Lord and his goodness, Hos. 3: 5. He
said, How dreadful is this place! That is,
* The appearance of God in this place is mever to
be thought of, but with holy awe and reverence:”
not that he thought the place itself any nearer the
divine visions than other places; but what he
saw there at this time was, as it were, the house
of God, the residence of the Divine Majesty, and
the gate of heaven, that is, the general rendez-
vous of inhabitants of the upper world, as the
meetings of a city were in their gates; or, the
angels, ascending and descending, were like
travellers passing and re-passing through the
gates of a city. Note, 1. God is, in a special
manner, present there where He reveals his grace,
and where his covenants are published and seal
ed, as of old by the ministry of angels, so now by
instituted ordinances, Matt. 28:20. 2. There
where God meets us with his special presence, we
ought to meet Him with the most humble rever-
ence, remembering his justice and holiness, and
our own meanness and vilemess.
III. . He preserves the memorial of it two
1. He set up the stone as a lasting
monument of Gód’s favor; v. 18. thus to mark the
place. He powred oil on the top, (the ceremony
probably then used in dedicating altars,) as an
earnest of his building an altar when he should
have conveniences for it, as afterward he did, in
gratitude to God for this vision, ch. 35: 7. Note,
Grants of mercy call for returns of duty; and the
sweet communion we have with God, ought ever
to be remembered. t -
. He gave a new name to the place, v. 19.
It had been called Luz, an almond-tree; but he
will have it henceforward called Beth-el, the
Here is much of Jacob’s devotion on this house of God. This is that Beth-el, where, long
after, it is said, God found Jaeob, and there,
(15.) Prof. Bush has given, in a note of considerable length, his
reasons for believing that, “instead of an ordinary ladder,’ the origi-
nal rather imports, that the object of vision in Jacob’s dream was ‘a
towering elevation, as of mountains cast up, and heaped in one, of
broken sides, as steps or stairs for ascent;’ typifying the succession
of kingdoms afterward made known to David, agreeably to the Jew-
ish commentators. - Eo.
Verses 16, 17. -
This extraordinary visit, and these gracious assurances, formed in
fact a prophetical revelation of the Lord’s will to Jacob : and, in a
deep sense of his own unworthiness, ashamed of his unbelieving
despondency, and in a thankfur, reverential acknowledgment of the
divine condescension, he thus expressed his mingled affecº
COTT,
(17.) Gate.] ‘The word gate, a part of Asiatic palaces by far the
most magnificent, is an expression used throughout the east, figura-
tively, for the mansion itself. This seems proper, when we consider
that there the most important transactions are carried on ; and is
often alluded to in Scripture. But astronomy transferred this to the
heavens, and in this passage appears the original, patriarchal sym-
bol. See Esth. 2: 19. Ruth 3: II. Heb. Isa. 38; 10, and Matt. 16:
18. &c.” MAURICE, in BURDER.
Verse 18.
Oil.] Vegetable oil; a very common article of food in the east,
the S. of Europe, &c., where it is used much as we use butter.
Oil indeed would be thought as indispensable as bread to a person.
making ever so hasty a journey. It seems also to have been used to
lubricate the travel-worn limbs, and was, and is considered very in-
vigorating and refreshing, as appears from many texts of Scripture,
and from the accounts of travellers in hot eountries. Its medicai.
virtues have also ever been highly esteemed. See notes, Luke 10: 34.
and Mark 6: 13. ‘Captain. IIamilton describes one of the idols in the ,
temple of Jaggernaut as a huge, black, pyramidal stone, and the Son-
moma Codom, among the Siamese, is of the same complexion. The
Jāyeen Akberry mentions an octagonal piliar of black stone, fifty cubits
high. Tavernier observed an idol of black stone in the pagoda of Be-
nares, and Creeshna’s statue, in his celebrated temple of Mathura, is
of black marble. “It is remarkable, that one of the principal ceremo-
nies incumbent on the priests of these stone deities,” says Tavernier,
“is to anoint them daily with odoriferous oils.” JMaurice, in Burder.
‘The faithful Mussulman still kisses the black stone in the Caaba, call-
ed Beit-Ahlah, house of God, at Mecca. Maximus of Tyre, in the second,
century, attributes to the Arabs the worship of a four-cornered stone.
These stones were no other than the baetyla of Syria and Greece, so
renowned in sacred and profane history,” [Gibbon.] which Bochare
supposes to derive their name and veneration from Bethel, and this
act of Jacob. It has also been stated, that the object of idolatry in
one of the tribes of Aborigines, whose remnant settled in the state of
New York, was an oblong stone, which they placed in a tree.
Shapeless masses of unhewn stone, set up throughout Asia and Eu-
rope, probably witness the prevalence of a religion, of which, in its
purity, this act of the patriarch is a rite, See note, 21:23, also at end:
of ch. 50. FD.
[132]
B. C. 1760.
Jacob’s vow.
GENESIS, XXIX.
19 And he called & the
name of that place* Beth-
el: but the name of that
city was called Luz at the
first.
20 And Jacob h vowed
a vow, saying, "If God.
will be with me, and will
keep me in this way that
I go, and * will give me
bread to eat and raiment
to put on :
21 So that I. come
again to my father's house
in peace: then shall the
Lord be my God;
22 And this stone,
which I have set for a
pillar, shall be m God's
house : and of all that
thou shalt give me, "I
will surely give the tenth
unto thee.
CHAP. XXIX.
Jacob arrives at Haran, and conſers
with some shepherds, 1–8. He meets
with Rachel, is entertained by Laban
and serves seven years for Rachel, §
—20. He is cheated by Laban with
Leah ; he remousti ates, and Laban
excuses himself; Jacob marries both
Blsters, and set ves other seven years,
21—30. Rachel is barn en ; but Leah
bears Reuben, Simeon, Levi, and Ju-
dah, 31–35.
HEN a Jacob # went
on his journey, and
* came into the land of
the i people of the east.
2 And he looked, and
behold, a well in the
field, and lo, "there were
three flocks of sheep lying
by it; for out of that well
they watered the flocks:
and a great stone was
upon the well's mouth.
3 And thither were all
the flocks gathered: and
they rolled the stone from
the well's mouth, and wa-
tered the sheep, and put
the stone again upon the
well's mouth in his place.
in what He said to him, He spake with us, Hos.
12:4. In process of time, this Beth-el, the
house of God, became Bethaven, a house of
vanity and iniquity, when Jeroboam set up there
one 6f his calves.
IV. He made a solemn vow on this occasion,
v. 20–22. By religious vows we give #". to
God, own our dependênce on Him, and lay a
bond on our own souls, to engage and quicken
our obedience. Jacob was now in fear and dis-
tress; and it is seasonable to make vows, in
times of trouble, or when in pursuit of any special
mercy, John 1: 16. Ps. 66: 13, 14. 1 Sam.
1: II. Numb. 21 : 1–3. Jacob had now had
a gracious visit from Heaven, God had renewed
his covenant with him, and the covenant is miſtual:
when God ratifies his promises to us, it is proper
for us to repeat ours to Him. Now in this vow,
observe,
1. Jacob’s faith; God had said, (v. 15.) I am
with thee, and will keep thee; Jacob takes hold
of that, and infers “Seeing God will be with
me, and will , keep me, as He has said, and
(which is implied in that promise) will provide
comfortably for me; and seeing He has promised
to bring me again to this land, that is, to the
house of my father, whom I hope to find alive at
my return in peace,” (so unlike was be to Esau
who longed for the days of mourning for his
father,) “I depend on it.” Note, God’s promi-
ses are to be the guide and measure of our desires
and expectations.
2. Jacob’s modesty and great moderation in his
desires; he will cheerfully content himself with
bread to eat, and raiment to put on ; and though
God’s promise had now made him heir to a very
great estate, yet he indents not for soft clothing and
dainty meat. Agur’s wish is his, Feed me with
..food convenient for me; and see 1 Tim. 6: 8.
Nature is content with a little, and grace with
less. Those that have most, have, in effect, no
more for themselves than food and raiment; the
overplus they have only either the keeping, or
giving, not the enjoyment of: if God gives us
more, we are bound to be thankful, and to use
it for Him; if but this, we are bound to be con-
tent, and cheerfully to enjoy Him in it.
3. Jacob’s piety and regard to God, which
appear here, (1.) In what he desired; that God
would be with him, and keep him. Note, We
need desire no more to make us easy and happy,
4 -And Jacob said
* That is, Thºse of God.
(wherever we are, than to have God’s presence
with us, and to be under his protection: it is
comfortable, in a journey, to have a guide in an
unknown way, a guard in a dangerous way; to
be well-carried, well provided for, and to have
good company in any way; and they that have
Sod with them, have all this in the best manner.
(2.) In what he designed; his resolution is,
[1..] In general, to cleave to the Lord, as his
God in covenant. Then shall the Lord be my
God. Not as if he would disown Him, if he
should want food and raiment; no, though He
slay us, we must cleave to Him; but ‘ then I will
rejoice in Him as my God; then, I will more
strongly engage myself to abide with Him.”
Note, Every mercy we receive from God, should
be improved as an additional obligation on us to
walk closely with Him as our God. [2.] In par-
ticular, that he would perform some special acts
of devotion, m token of his gratitude. 1st. ‘This
pillar shall keep possession here, till I come back
in peace, and then it shall be God’s house,” that
is, “an altar shall be erected here to the honor
of God.” 2dly. “The house of God shall not be
unfurnished, nor his altar without a sacrifice; ºf
all that thou shalt give me I will surely gave
the tenth wnto thee, to be spent either on God’s
altars, or on his poor,” both which are his re-
ceivers in the world. Probably, it was according
to some general instructions received from Hea-
ven, that Abraham and Jacob offered the tenth
of their acquisitions to God. Note, I. God must
be honored with our estates, and have his dues
out of them. When we receive more than ordi-
nary mercy from God, we should study to give
some signal instances of gratitude to Him. 2.
The tenth is a very fit proportion to be devoted
to God, and employed for Him; though, when
circuinstances vary, it may be more or less, as
God prospers us, 1 Cor. 16: 2.
CHAP. XXIX. W. 1–8. This chapter gives
us an account of God’s providences concerning
Jacob, pursuant to the promises made him in the
foregoing chapter. 1. After this sweet communion
with God at Bethel; Jacob went on with cheer-
fulness and alacrity, assured of God’s gracious
presence with him: Then Jacob lifted up his
feet; so the margin reads it, v. 1. Note, After
the visions we have had of God, and the vows we
have made to Him in solemn ordinances, we
22,23.
a Ps. 119:32. Ec. 9.7.
h Lev. 27. Num. 6:1–20. 21-2,3.
untC them, My brethren, Judg. 1130,313 - 1 Sam. 1:11, 14:24, f Heb. 1-fted up his feet.
2 2 Sam. 15.8 Neh. 9; 10: Ps. 76 11. b 28 5–7. Num. 23.7. Judg. 6.3,33.
whence be ye? and they *...*.*.*, *, *, *. #: ;... King 430.
- e - e .16. Acts 18°18. 15. eb. children.
said, ° Of Haran are we. 1 See on 15. k 1 Tinn. 68. : ;. Ex. 2:15.
1 Ex. 15 2. Deut. 26 17. 2 Kings 5 17. d Ps. 23.2. Cant. 1-7. Is. 49:10. Rev.
g 12:8. . .351 483. Judg. l 22–26 m 17. 35.1—15. 7-17.
Hos. 12 4 5 m 14 20. Lev. 27.30–33 Deut. 14: e 27 43. 28, 10.
sm--
PRACTICAL OBSERVATIONS.
V, 12–22. When the Lord hath made his offending children
humbly sensible of their misconduct, He will again encourage
them, lest they should “be swallowed up of over-much sorrow.”
and generally the sweetest comforts are afforded in the sharpest
trials, and surprise us when ready to faint under deserved rebukes.
—When the soul by faith can see Christ opening the way of com-
munication betwixt heaven and earth, and securing to us accept-
ance with God, the protection of his providence, the ministra-
tions of his angels, and the consolations of his Spirit; every
place becomes pleasant, and every prospect joyful. The places
and ordinances, in which God is more especially present, ought
to be regarded with solemn reverence; and peculiar consolations
should leave us filled with holy awe, prepared for self-denying
services, and disposed to adopt every mean of keeping the Lord’s
goodness in remembrance.—Many an Israelite indeed,” who
- Verse 19.
It seems there was even then a city near the place, though Jacob
did not go to it.—Luz.] The [original] word is lendered hazel, 30:
37. where alone it occurs in the Hebrew.—Probably the spot was re-
markable for the number of hazel trees which it produced. The
meaning generally given it, as denoting an almond tree, is taken from
the Arabic. (JM. R.) Scott.
Verses 20–22.
. Jacob solemnly bound himself to God by a voluntary engagement,
in the particulars here stated. All that he engaged for was lawful
and practicable, and thus the proper matter for a religious vow. This
is the first instance of the kind we meet in Scripture. Yet Abraham
had given the same proportion of the spoils to Mclehire dek, and it
had been burdened with guilt, oppressed with fears, difficulties
and temptations; has at length unexpectedly been surprised with
pei.ce, and pardoning mercy, and has surnamed the scene of such
a deliverance, Beth-el.—At such times, how ready are we to
inquires...What shall we render unto the Lord for his goodness!”
How willing are we to forego all worldly considerations, and to be
contented with food and raiment, however mean and hardly earn-
ed! How do we stand prepared for any service or suffering; and,
by solemn-vows, to yield ourselves unto the Lord, to take Him
for our God, and to devote all we have and are to his glory! All
this is well, and as it should be but oh, that there were at all
times such a heart in us! Let us remeniber our Beth-els, be asham-
ed of our forgetfulness, and ‘pay the vows which we vowed, when
the Lord answeied us in the day of our distress.” (35:1–5.)
Scott.
was afterwards appropriated by the law to tue priests: so that we
may reasonably suppose, the patriarchs had some traditional or im-
mediate intimations of the will of God in this particular. Scott.
ES
9***: XXIX., W.2. 4 great stone..] ‘ In Arabia and other places,
they cover up their wells of water, fest the sand, which is put in
motion by the Winds, should fill and quite stop them up.” Chardin.
“So great was their care not to leave the well open any length of
time, that, as we see, they wait till all the flocks are gathered, and
then, on the flocks being watered, immediately replace the stone.”
Harmer. Ed.
- Verse 3.
This verse describes what was usually done, by some mutual com-
[133]
B C. 1760.
Meeting of Jacob and Rachel.
GENESIS, XXIX.
5 And he said unto
them, Know ye Laban
the son of Nahor? And
they said, We know him.
6 And he said unto
them, f Is “he well? And
they said, He is well:
and behold, Rachel his
daughter cometh with
the sheep.
7 And he said, & Lo,
fit is yet high day, neith-
er is it time that the cattle.
should be gathered to-
gether: water ye the
sheep, and go and feed
them. v.--
8 And they said, We
cannot, h until all the
flocks be gathered togeth-
er, and till they roll the
stone from the well's
rnouth ; then we water
the sheep.
9 And while he yet
spake with them, ‘Rachel
came with her father's
sheep: for she kept them.
10 And it came to pass,
when Jacob saw Rachel
the daughter of Laban
his mother's brother, and
the sheep of Laban his
mother's brother; that
Jacob went near, k and
rolled the stone from the
well's mouth, and water-
ed the flock of Laban his
mother’s brother.
11 And Jacob kissed
Rachel, and lifted up his
voice, and wept.
his brethren, v. 4.
should run the way of his commandments with
enlarged hearts, Heb. 12: 1. , - .
2. Providence brought him to the very field
where his uncle’s flocks were to be watered, and
there he met with Rachel that was to be his wife.
Observe, (1.) The Divine Providence is to be
acknowledged in all the little circumstances which
concur to make a journey, or other undertaking,
comfortable and successful. If, when we are at
a loss, we meet seasonably with those that can
direct us; if we meet with a disaster, and those
are at hand, that will help us; we must not say
that it was by chance, or that fortune therein
favored us, but that it was by Providence, and
that God favored us therein. Our ways are
ways of pleasantness, if we continually acknow-
ledge God in them. (2.) Separate interests
should not take us from joint and mutual help;
when all the shepherds came together with their
flocks, then, like loving neighbors, at watering
time, they watered their flocks together. (3.)
It becomes us to speak civilly and respectfully
to strangers. Though Jacob was no courtier,
but a plain man dwelling in tents, and a stranger
to compliment, yet he addresses himself very
obligingly to the people he met, and calls them
The law of kindness in the
tongue has a commanding power, Prov. 31; 26.
Some think he calls them brethren, because they
were of the same trade, shepherds like him.
Though he was now on his preferment, he was
not ashamed of his occupation. (4.) Those that
show respect, have usually respect showed them.
12 And Jacob told Ra-
house. And he told La-
So it was with Jacob. When he undertook to
teach them how to despatch their business, (v.
7.) they did not bid him. meddle with his own
concerns, and let them alone; but though a stran-
er, they gave him the reason of their delay, v. 8.
hose that are neighborly and friendly, shall have
neighborly and friendly usage. .
- § 9–14. Here we see, 1. Rachel’s humili-
ty and industry; she kept her father’s sheep,
(v. 9.) that is, she took care of them, having ser-
vants under her that were employed about them.
Rachel’s name signifies a sheep. Note, Nobody
need be ashamed of homest, useful labor, nor ought
it to be a hindrance to any one’s preferment. 2.
Jacob’s tenderness and affection; when he un-
derstood that this was his kinswoman, (pro-
bably, he had heard of her name before,) know-
ing his errand into that country, we may suppose
it struck him immediately, that this must be his
wife, he being already'smitten with her ingenu-
ous and comely face, though it was, probably,
sun-burnt, and she was in the homely dress of a
shepherdess: hence he is attentive, and courteous,
and peculiarly anxious to serve her, v. 10. Hence
he addresses himself to her with tears of joy and
kisses of affection, v. 11. She runs with all haste
to tell her father; for she will by no means enter-
tain her kinsman’s address, without her father’s
knowledge and approbation, v. 12. These mu-
tual respects, at their first interview, were good
presages of their being a happy couple. 3. Provi-
dence made that, which seemed fortuitous, to give
speedy satisfaction to Jacob’s mind, as soon as
[Practical Observations.]
chel that he was her
father's ºn brother, and
that he was Rebekah’s
son : " and she ran and
told her father.
13 And it came to pass,
when Laban heard the
i tidings of Jacob his sis-
ter’s son, that he 9 ran to
meet him, and embraced
him, and P kissed him,
and brought him to his
ban all these things: ,
14 And Laban said to
him, Surely thou q art
my bone and my flesh;
and he abode with him
§ the space of a month.
15 T And Laban said
unto Jacob, Because thou
art my brother, shouldest
thou therefore serve me
for nought 2 tell me
what shall thy wages be 2
... fict."
1
:rºl
i.
nk
€
f 43:27. - -- *
eace to him! 37:14. Ex. 18;
ta 7:22. mar
7
Gal. 6:10.
Heb. yet the day is great.
h 3.
i 24:15. Ex. 2:16
k Ex. 2:17. * * • . -
| 13. 33:4, 43:30. 45:2;14,15. Ex.
4:27, 18:7.
13:8, 14:14–16.
24:28.
Heb. hearing.
29,
7:45. Rom. 16:16.
Judg. 9:2. 2 Sam. 5:1, 19:
;
i
a month of days.
. 31.7. --
PRACTICAL OBSERVATIONS.
V. 1–15. Gracious consolations are intended as cordials, to
animate and strengthen us, that we may proceed, without weari-
ness or fainting, in the arduous and self-denying paths of obedi-
ence: and in so doing, we shall speedily experience the faithful-
mess of God to his promises; even as He accompanied and kept
Jacob, in all the places to which he went.—We cannot but approve
the simplicity, courteousness, and benevolence, which mark this
first interview between Jacob and the shepherds; the frank man-
ner in which he makes his observations, offers his advice, and af-
fords his assistance; and the mild and candid reception he meets
pact among the shepherds ; and shows the purpose for which the
flocks lay by the well ; for the stone was not removed till all the
flocks had been collected (8). Scott.
- Verse 5.
Laban seems to have been grandson to Nahor, who, as the head of
the family, is mentioned rather than Bethuel. (JNotes, 24; 28, 53.)
D.E.M.,
Verse 6.
Is he well?] ‘Literally, is there peace?” ... [Is peace to him?]s. He is
well.] ‘Lit. Peace. This is the usual form of expression in the
east; and a salam, (peace) which is a wish of peace, implies their
usual ſorm of salutation.” WILLIAMs.
Verse 7.
It is yet high day.] ‘Heb. Yet the day is great. I. e. A great part of
the day yet remains, intimating there was time to give the flocks
another feed before watering, [or rather, after watering,) and before
gathering the flocks into their cotes or stalls for the night; instead of
wasting the day about the well.” Dr. A. CLARKE. Bush.
Verse 8. -
It is probable that there was some regulation agreed on, to prevent
the waste or the unequal use of the water, where it was so scarce
and valuable. f Scott.
º ‘Their excuse could not proceed from physical inability;
perhaps they meant, they had not the right, as cannot is frequently
used in Scripture; Gen. 34: 14, &c. :” but immediately after we find
Jacob rolling the stone from the well, and nothing is said of their
being all gathered together, or of their objecting to Jacob’s kind
alacrity to oblige Rachel. The Jewish commentators think this a
display of Jacob's strength, and here and elsewhere pride themselves
on the vigor of their ancestors. See Bush. ED.
• Accordingly Laban calls Jacob my bone and my flesh.”
from them: for the proud are offended when intimations are given,
that they mistake or are to blame.—He, who has all hearts in his
hands, disposes all things for the good of those who trust in Him,
and works upon the natural affection even of selfish hearts, to pro-
cure them kind entertainment. And they who are skilful and ac-
tive in business, being capable of rendering themselves useful, will
generally, when known, be made welcome.—Relations, however,
should not be less rewarded for their services than others, but
meet with greater encouragement. SCOTT.
|-
- >
Verse 9. -
For she kept ...] “In those primitive times, a pastoral life was
not only considered useful but honorable; nor was it beneath the
dignity of the most opulent chiefs to carry water from the well, or
tend the sheep. Jacob, Moses, and David, were shepherds; and the
scholiast on the Odyssey informs us, that the sons of kings were
often the keepers of flocks. Indeed the title given to Agamemnon,
and other ancient monarchs, was, “shepherd of his people.”” [See
note, Ex. 2: 16.] - GREEN FIELD.
y Verses 10–12. , o .*
. “There is something very affecting in this first interview between
Jacob and Rachel. First, he runs and waters her flock ; then re-
turns and kisses her; and then “lifted up his voice and wept '''
Ah who can tell what a multitude of thoughts now rushed into his
mind, to produce those tears He thought of Rachel, and in her saw
every thing amiable and engaging ; then of himself alone, unattend-
ed, poor, alas ! what a contrast to the situation of his father Isaac
Then again might he think of his aged and apparently dying father
—of his fond, though faulty mother, whose cruel kindness bad
plunged him into these circumstances, and driven him from his
father’s house, perhaps never to return : and yet at the same time, it
was impossible for him to forget the gracious encouragement he had
mct with in his way at Bethel, or the pleasing prospect of a kind
reception, especially from the object of his affection. IIow many
ingredients go to form the bliss or misery of a moment : “Jacob-kiss-
ed Rachel, and wept 1” ” WILLIAMs.
Verses 12–14.
that he was “her father's brother” (12).
He owns
him as a very near relation; being his sister's son.—The word
Jacob informed Rachel,
[134]
§
B. C. 1760.
16 And Laban had two
daughters: the name of
--
the elder "was Leah, and
the name of the younger
was Rachel.
17 Leah was tender-
eyed, but ‘‘ Rachel was
"beautiful and well-fa-
vored. -
18. And Jacob x loved
Rachel; and said, y I will
serve thee seven years
for Rachel thy younger
daughter. -
19 And Laban said, "It
is better that I give her.
to thee, than that I should
give her to another man:
abide with me.
20 And Jacob served
seven years for Rachel;
and they seemed unto
him but a few days, “for
B.C.T the love he had to
1753. I her. -
21 || And Jacob said
unto Laban, Give me my
wife, (for my days are
fulfilled,) that I may go
in unto her.
22 And Laban gath-
ered together all the men
of the place, "and made
a feast.
23 And it came to pass
in the evening, that he
took Leah his daughter,
- GENESIS, xxix.
he came to the place he was bound for. Abra-
ham’s servant, when he came on a like errand,
met with like encouragement. Thus God guides
his people with his eye, Ps. 32: 8. Jacob’s teārs
were plainly the effect of his passion ſor Rachel,
and the surprise of this happy meeting. 4. La-
ban, though mone of the best humored men, bid
him welcome, was satisfied in the account he
gave of himself, and of the reason of his coming
in such poor circumstances. While we avoid
the extreme, on one hand, of foolish credulity,
we must take heed of being uncharitably jealous
and suspicious. Laban owned him for his kins-
man, v. 14. Note, Those are hard-hearted in-
deed, that are unkind to their relations, and hide
themselves from their own flesh, Isa. 58: 7.
W. 15–30. I. Here is, The fair contract
made between Laban and Jacob, during the month
Jacob spent as a guest, v. 14. It seems, he was
not idle, nor engaged in sport and pastime; but
like a man of business, though he had no stock
of his own, applied himself to serve his uncle, as
he had begun, (v. 10.) when he watered his
jlock. Note, Wherever we are, it is good to
employ ourselves in some business, useful to our-
selves or others. Laban, it seems, was so taken
with Jacob’s ingenuity and industry about his
flocks, as to desire he should continue with him
on fair wages, v. 15. Note, Inferior relations
must not be imposed on; if it be their duty to
serve us, it is our duty to reward them. It ap-
pears by computation that Jacob was now 77
}. old [57, say others, see note, when he
ound himself apprentice for a wife, and for a
wife he kept sheep, Hos. 12:12. His posterity
are there reminded of it long afterward, as an in-
stance of the meanness of their original.
II. Jacob’s honest performance of his part of
the bargain, v. 20. He served seven years for
Laban's contract with Jacob.
Rachel: if Rachel still continued to keep her
father’s sheep, his innocent and religious conver-
sation with her, while they kept the flocks, could
not but increase their mutual acquaintance and
affection; (Solomon’s song of love is a pastoral;)
iſ she now left it off, his easing her of that care
was very obliging. Jacob, though old, served out
his seven years honestly, may, cheerfully, they
seemed to him but a few days, for the love he
had to her. As if it was more his desire to
earn her than to have her. Note, Love makes
long and hard services short and easy; hence we
read of the labor of love, Heb. 6: 10. If we
know how to value the happiness of heaven, the
sufferings of this present time will be as nothing
to us, in comparison of it. An age of work will
be but as a few days to those that love God, and
long for Christ’s appearing.
III. The base cheat Laban put on him when
he was out of his time, v. 23. This was La-
ban’s sin; he wronged both Jacob and Rachel,
whose affections, doubtless, were engaged to each
other, and if (as some say) Leah was herein no
better than an adulteress, it was no small wrong
to her too. It is easy to observe here how Jacob
was paid in his own coin. He had cheated his
own father when he pretended to be Esau, and
now his father-in-law cheated him. Herein, how
unrighteous soever Laban was, the Lord was
righteous; as Judg. 1: 7. Many that are not,
like Jacob, disappointed in the person, soon find
themselves, as much to their grief, disappointed
in the character. The choice of that relation
therefore on both sides, ought to be made with
good advice and consideration, that if there should
be a disappointment, it may not be aggravated
by a consciousness of management.
IV. The excuse and atonement Laban made.
I. The excuse was frivolous, v. 26. We have
*Zilpah his.maid for an
handmaid.
25 And it came to pass
and he went in unto
and “brought her to him: that in the morning, be-
hold it was Leah : and
he said to Laban, What
is this thou hast done
unto,me 2 did not I serve
her. -
24 And Laban gave
unto his daughter Leah,
with thee for Rachel ? y; tº;12. Bºisiſ. Hos.
e. • 2. Ps. 12:2. -
Wherefore then hast a Cant. 8:6,7. 1 Cor. 13:7. 2 Cor. 5:
thou beguiled me? 14.
b Judg. 14:10–18. Ruth 4:10–13.
s 17.25–32. 30:19. 31:4. 33:2. 35: Matt. 22:2–10. 25:1–10. John 2:1
23. 46:15. 49.3i. Ruth 4:ii. egº; ºil.
t 6–12,18. 30:1,2,22. 35:19,2024. a 16:1. 24:59.”30:9–12. 46:18.
46:19–22. 48:7. 1 Sam. 10:2. et. e 27:35 36 froy 11:31 Matt 7:2
31:15, Matt. 2:18. joinºi:17 Rev 3.19. t •
u 12:11. 24:16. 39:6. Prov. 31:30. * * * - v.-v.
x 20,30.
brother is often used in Scripture with this or greater latitude. (13:
8). - -
Sco TT.
w Verse 17. --
Tender-eyed.] ‘ Gr. weak, infirm ; Chal. fair. Vulg. blear-eyed ; .
Jerus. Targ. were tender with weeping and praying.” Ainsw. “It is
not possible; in this diversity of renderings, to ascertain and fix the
precise meaning, but as it is contrasted with Rachel’s beauty, some
blemish seems intended.” Bush. Dr. Jä. Clarke translates “soft,
delicate, lovely,” and remarks, “In the comparison of the two sisters,
the balance was to be in Rachel’s favor. Leah’s chief recommenda-
tion was her beautiful eyes, while Rebelcah was “beautiful,” i. e.
beautiful in her shape, person, mien, and gait; and “well-favored,”
i.e. beautiful in her countenance; so the Heb. The words plainly
signify a fine shape and fine features; all that can be considered
essential to personal beauty.” ED.
* - Verses 18, 19. -
When Abraham’s servant came, with great appearance of wealth,
to take a wife for Isaac, Laban readily consented that Rebekah
should accompany him, But Jacob came in a great measure desti-
tute ; and it might be supposed that, notwithstanding the transac-
tions of the birth-right and the blessing, Esau, being on the spot,
would inherit Isaac’s wealth. Therefore, though Jacob had told him
the circumstances and motives of his journey; and had doubtless
informed him, that he came to seek a wife from among his mother’s
kindred, as well as to escape from Esau ; Laban did not see that
• the matter proceeded from the Lord 3’ (24:50.) or offer to give Ja-
cob one of his daughters, till he had witnessed his ability and indus-
try; and then Jacob’s proposal addressed his selfishness with success
Yet he would not, it seems, let him have his daughter, till he had
performed his seven years’ service (Notes, 24 : 29–60.) Scott.
(18.) . In ancient times, it was a custom among many mations, to
give dowries for their wives; it prevailed among the ancient Greeks,
Indians, and Germans ; and the Romans had a sort of marriage,
called “by purchase.” The Tartars and Turks still buy their wives;
but among the latter they are bought as a sort of slaves.”
- . GREEN FIELD.
* The Burdooraunees in Cabul, even at this day, live some of them
with their future father-in-law, and earn their bride by their services,
without ever seeing the object of their wishes.’. Elphinstone. A
similar custom is mentioned of the Naudowessies, by Lewis and
Clarke, and in Java by Raffles; these may show its extent, and; con-
Sequently, antiquity. - ED.
Verse 20.
They seemed but a few days.] ‘This verse, like the clause, “so he
blessed him,” ch. 27: 23. is proleptical, for the history of the seven
years is given in detail afterwards.” Bush. Contrary to Henry’s
opinion, Bush, after Junius and others, thinks Jacob’s patience was
rather the virtue of a husband than of a lover ; and that Jacob was
married to Rachel immediately after the ‘week,” i.e. of the mar-
riage-feast mentioned v. 27. and indeed, that verse, upon the face of
it, and also v. 28, and 30, seems to countenance the opinion. Ed.
Verse 21.
The language of the narration evidently determines, that Jacob
waited till the seven years were expired before his marriage. This
interpretation has indeed been objected to, both on account of Jacob’s
age, and also as not allowing time enough before he went to Egypt,
for the several events which intervened : but the objection does not
seem well grounded, nor the difficulty insurmountable.—The prom-
ise of an innumerable posterity was first given to Abraham ; yet he
was very old before he had any child, and a hundred years of age
before Isaac was born. It was again made to Isaac, who was child-
less till the age of sixty; and then ratified to Jacob, who did not
marry till he was about eighty-three or four years old. These cir-
cumstances were suitable evidences or exercises of their faith : but
it might be expected, that the descendants of these patriarchs, as the .
progenitors of so numerous a posterity, would marry and have chil
dren as soon as possible; which was accordingly the case.
Scott.
Verses 22, 23.
The public feast, made on , this occasion, formed the regular
method of recognising the marriage; and in the evening it was cus-
tomary to convey the bride, veiled, to her husband’s house. ID.
Verse 24.
‘Chardin observes, that in the east, none but very poor people
marry a daughter without giving her a female slave, there being
no hired servants there. So Solomon supposes they were extremely
poor who had no servant. Prov. 12: 9.” HARMER.
Verse 25.
Did not I serve.] ‘ Rather, was I not to serve P Did I not agree to
serve: The term may be rendered according to exigency, Have I
not served-Am I not serving—Will I not serve–Would or should I
not serve P” BUSH.
Olegrius, cited by Burder, (Travels in Persia,) says, as the
daughters of people of any consideration are brought up out of sight
and cannot be seen by the bridegroom till received into the cham!
ber, many a one is deceived, and instead of a handsome gets an ugly
or deformed wife, nay, instead of the daughter, some other relation
Or even a servant maid.” - E.”
[135)
B. C. 1753.
Birth of Jacob's sons.
GENESIS, XXIX.
26 And Laban said,
It must not be so done
in our * country, to give
the younger before the
first-born.
27 Fulfil her f week,
and 5 we will give thee
this also, for the service
which thou shalt serve
with me yet seven other
years. - -
28 And Jacob did so,
and fulfilled her week:
and he gave him Rachel
his daughter to wife also.
29 And Laban gave
to Rachel his daughter
h Bilhah his handmaid,
to be her maid.
30 And he went in
also unto Rachel, and
i he loved also Rachel
more than Leah, and
* served with him yet
seven other years.
31 And when the Lord
saw that Leah "was hated,
m he opened her womb :
but Rachel was barren.
32 And Leah conceiv-
ed and bare a son, and
she called "his name
# Reuben : for she said,
Surely the LoRD hath
° looked upon my afflic-
tion: now therefore my
husband will love me.
33 And she conceived
again, and bare a son:
and said, P Because the
LoRD hath heard that I
was hated, he hath there-
fore given me this son
also: and she ‘l called his
name i Simeon.
34 And she conceived
again, and bare a son ;
and said, Now this time
will my husband be join-
ed unto me, because I
have born him three sons:
reason to think there was no such custom of his too much elevated, or too much depressed. Ra-
country, only he banters. Jacob with it. Note,
Those that can do wickedly, and then think to
turn it off with a jest, though they may deceive
themselves and others, will find, at last, that God
is not mocked. But if there had been such a cus-
tom, and he had resolved to observe it, he should
have told Jacob so, when he undertook to serve
him for his younger daughter. Those that deal
with treacherous men, Inust expect to be dealt
treacherously with. . .
2. His compounding the matter but made bad
worse, v. 27. Hereby he drew Jacob into the
sin, and snare, and disquiet, of multiplying wives,
which remains a blot in his escutcheon, and will
be so to the end of the world. Honest Jacob did
not design it, but to have kept as true to Rachel
as his father had done to Rebekah; but Laban,
to dispose of his two daughters without portions,
and to get seven years’ service more out of Jacob,
thus imposes on him, and draws him into such
a strait by his fraud, that (the matter not being
et settled as it was afterward by the divine law,
ev. 18:18. and more fully since by our Savior,
Matt. 19: 5.) he had some colorable reason for
marrying both. He could not refuse Rachel,
for he had espoused her; still less could he refuse
Leah ; therefore Jacob must be content, and
take two, 2 Kings 5: 23. Note, The polygamy
of the patriarchs was, in some measure, excusable
in them, because, though there was a reason
against it as ancient as Adam’s marriage, (Mal.
15.) yet there was no express command
against it; it was in them a sin of ignorance, it
was not the product of sinful lust, but for the
building up of the church, which was the good
that Providence brought out of it: but it will by
no means justify the like practice now, when
God’s will is plainly made known, that one man
and one woman only must be joined together,
I Cor. 7: 2. The having of many wives suits
well enough with the carnal, sensual spirit of the
Mahometam imposture, which allows it; but we
have not so learned Christ.
V. 31—35. I. Leah, who was less beloved,
was blessed with children, when Rachel was de-
mied that blessing, v. 31. See how Providence,
in dispensing its gifts, sets crosses and comforts
one over against another, that mone may be either
B. C.T therefore was his
1750. I name called S Levi.
35 And she conceived
|
* Heb. place.
f 2:2,3. 8:10–12. I.ev. 18:18. Judg.
14:12. Mal. 2:15. Matt. 19:5.
20.
É See on 24.—30:3–8. 35:22,25. 37:2.
- . 44:20
chel wants children, but is blessed with her hus-
band’s love; Leah wants that, but is fruitful.
Thus it was between Elkanah’s two wives; (1
Sam. 1: 5.) for the Lord is wise and righteous.
When the JLord saw that. Leah was hated,
that is loved less than Rachel, (Luke 14: 26.)
then the Lord granted her a child; which was a
zebuke to Jacob, for making so great a difference
between those he was equally related to; a check
to Rachel, who perhaps insulted over her sister
on that account; and a comfort to Leah, that she
might not be overwhelmed with the contempt put
on her: thus God giveth abundant honor to
that which lacked, 1 Cor. 12: 24. .* * *
II. The names she gave her children, were
expressive of her respectful regards both to God
and to her husband. 1. She appears very am-
bitious of her husband's love: she reckoned the
want of it her affliction; (v. 32.) not upbraiding
him with it, and so making herself uneasy to him,
but laying it to heart, as her grief, which yet she
had reason to bear with the more patience, because
she herself was consenting to the fraud by which
she became his wife. She promised herself that
the children she bare him, would gain her the de-
sired interest in his affections, v. 32—34. Mu-
tual affection is both the duty, and comfort, of
that relation; and yoke-fellows should study to re-
commend themselves to each other, 1 Cor. 7: 33,
34. 2. She thankſully acknowledges the kind
providence of God in it, v. 32. ‘The Lord hath
heard, that is, taken notice of it, that I was
hated; ' (for our afflictions, have a cry in his
ears;) He hath therefore given me this sort.
Note, Whatever we have, that contributes either
to our support and comfort under our afflictions,
or to our deliverance from them, God must be
owned in it, especially his pity and tender mer-
|cy. Her fourth she called Judah, Praise, v. 35.
And this was he, of whom, as concerning the
flesh, Christ came. Note, (1.) Whatever is the
matter of our rejoicing; ought to be the matter
of our thanksgiving. (2.) All our praises must
centre in Christ, both as the matter of them, and
Mediator of them. He decended fröm him whose
name was Praise, for He is our Praise. Is
Christ formed in my heart? Now will I praise
& i 20,31. 44:20,27. - -
again, and bare a son ; kºść"31:15. 1 san. 18, 17 ##. is, Hºf. -
and she said, Now will I gº. glas. Mal. š. * ...— ... Bx. : º: Deut.
•o is : LI1621-62- Matt. 6:24. 10:37. Luke 14:26, § That is, Joined. um. 18:2,4.
praise the LoRD : there '###91 § 44:18:34, 33.3—13." Dºu.’337. 1
m 21:1,2. 25:21. *
fore she * called his name
|Judah,and iſ left bearing. #3
-*
1 Sam. 1:5,20,27.
the Lord.
m 35:22. 49:3,4. 1 Chr. 5:1.
f That is, See a son. -
o Ex. 3:7. 4:31, 1 Sam. 1:11,20. 2
Sam. 16:12. Ps. 25:18. Luke 1:25.
p 30:6,8,18,20.
34:30. 42:24.
Chr. 5:2. Matt. 1:2.
| That is, Praise.
T Heb. stood from bearing.
30:2,22. Judg. 13:2,
2:21, Ps,
PRACTICAL-OBSERVATIONS. -
V. 16–35. Love, whatever be its object, is a most active and
powerful principle; and not only engages a man in hard and diffi-
cult services, but even renders them delightful. If, them, the Lord
possess our supreme love, we shall greatly delight in his command-
ments, and all other aſſections will be regulated and subordinated
by it, and rendered lawſul and useful: yet times may come, when
we must, in the superiority of our love to Him, be called to dis-
regard the dearest friends, as if we hated them.—How often in
Providence are men reminded of their sin in their punishment, and
corrected by others much worse than themselves! One cannot
but lament to see Jacob cheated into polygamy, in so extraordi-
mary a manner; and indeed the malice and artifice of Satan are
clearly discernible in the transaction.—The Lord, however, so
sets one thing against another, that there is less difference in the
comparative happiness of mankind, than superficial observers im-
agine: and in the most ordinary circumstances of private life, his
hand should be acknowledged; especially, when He relieves our
distresses, and answers our prayers.-And let us always remem-
ber, that ‘ children and the fruit of the womb are a heritage and
gift that cometh of the Loſ D,’ and should be received as from his
hand, and trained up for his service. SCOTT.
Verse 26.
It must not be so done, &c.] It is singular, that, in the code of
Gentoo laws we find, that “for a man to marry while his elder brother
remains unmarried is a high oſtence, equal to adultery; ” and also
* for a man to give his daughter to such a person, or, to give his
youngest daughter in marriage while the eldest sister remains un-
married ;” yet many suppose that the assertion of Laban was but a
part of his avaricious management, and no usage of the country ; an
opinion which v. 15. of ch. 31. seems to countenance; and so Green-
Jield. •º- Ed.
Verses 27, 28.
The week, here mentioned, was that of the marriage-feast ; and did
not relate to the years Jacob afterwards served. The division of time by
weeks, intimates that some regard was paid to the Sabbath. Scott.
(28.) . It would have been improper to break off these solemnities,
(which appear to have been the regular method of recognising the
marriage,) to which all the men of the place had been invited, v. 22
and probably Laban wished to keep the fraud from the public eye.”
- GREEN FIELD.
This taking of two wives, who were sisters, appears not to have
had any thing remarkable in it, in that time and country. It was
evidently prevalent among the old Arabians, as the Koran forbids it
in time to come, “neither marry two sisters,ANy MoRE,’ ch. 4. see Lev.
18: 18. And a story in the history of the Caliph Omar, shows it con-
tinued to be done, at least occasionally, long aſter Mahomet.
- - See Rob. Calm. Ed.
Verses 32—35. -
From the names Leah gave her sons, and her reasons for them, it
seems probable she was piously disposed; though criminal in impos-
ing on Jacob, and faulty in some other respects.” (JM. R.) Scott.
[136
B.C. 1750.
Children of Bilhah and Zilpah.
GENESIS, XXX.
CHAP. XXX.
Rachel envies Leah, and complains
impatiently to Jacob, who sharply re.
bukes her; yet at her instance takes
Rilhah to wiſe, who bears Dan and
Naphtali, 1–8. Leah gives Zilpah
to Jacob, and she bears Gad and
Asher, 9–13. Leah purchases Ja.
cob's . of Rachel, by her
son's mandrakes ; and bears Issa-
char, Zebulun, and Dinah, 14–21.
Rachel bears Joseph, 22–24. Jacob
desires to leave Luban, who agree8
with him for his future services, 25–
, 36. The means by which Jacob
grew rich, 37–43. -
ND when a Rachel
saw that she bare
Jacob no children, " Ra-
chel envied her sister;
and said unto Jacob, Give
me children, “ or else I
die.
2 And Jacob's "anger
was kindled against Ra-
chel; and he said, “..Am I
in God's stead, who hath
f withheld from thee the
fruit of the womb 2
3 And she said, & Be-
hold my maid Bilhah, go
in unto her: and * she
shall bear upon my knees,
that I may also * have
children by her.
4 And she gave him
Bilhah her handmaid i to
wife : and Jacob went in
unto her.
5 And Bilhah conceiv-
ed, and bare Jacob a son.
6 And Rachel said,
* God hath judged me,
and hath also heard my
voice, and hath given me
a son: therefore called
she his name f Dam.
7 And Bilhah Rachel's
maid conceived again,
and bare Jacob a second
SOIl. . .
8 And Rachel said,
With f great wrestlings
have I wrestled with my
sister, and I have pre-
vailed : " and she called
his name Ś Naphtali.
9 || When Leah saw
that she had left bearing,
she took Zilpah her
maid, and gave her Ja-
cob to wife.
10 And Zilpah Leah’s
maid bare, Jacob a son.
if And Leah said, A
troop cometh: and "she
called his name || Gad.
CHAP. XXX. v. 1–13. We have here the lest it prove ineffectual. It was a very grave and
bad consequences of that strange marriage with
two sisters.
I. An unhappy disagreement between Jacob
and Rachel, (v. 1, 2.) occasioned, not so much by
her own barrenness, as her sister’s fruitfulness.
Rebekah, the only wife of Isaac, was long, child-
less, and yet we find no uneasiness between her and
Isaac; but here, because Leah bears children, Ra-
chel cannot live peaceably with Jacob.
1. Rachel frets; (v. 1.) she envied her sister;
envy is grieving at the good of another, a sin most
offensive to God, and most injurious to our neigh-
bor and ourselves. She considered not that God
made the difference, and that though, in this single
instance, her sister was preſerred before her, yet
in other things she had the advanſ age. Let us
carefully watch against all the workings of this
passion in our minds. Let not our eye be evil to-
ward any of our fellow servants, because our Mas-
ter’s is good. But this was not all; she said to
Jacob, Give me children, or else I die. Note,
We are very apt to miss it in our desires of tem-
poral mercies, as Rachel here; (1.) One child
would not content her; but, because Leah has more
than one, she must have more too; Give me chil-
dren. (2.) Her heart is imordinately set upon it,
and if she have not what she would have, she will
throw away her life, and all its comforts. ‘Give
them me, or else I die,” that is, “the want of this
satisfaction will shorten my days.” Some think she
threatens Jacob to lay violent hands on herself, if
she could not obtain this mercy. (3.) She did not
apply herself to God by prayer, but to Jacob only,
forgetting that children are an heritage of the
Lord, Ps. 127; 3. We wrong both God and our-
selves, when our eye is more to men, the instru-
ments of our crosses and comforts, than to God the
Author. Observe a difference between Rachel’s
asking for this mercy, and Hannah’s, 1 Sam. 1:
10. Sºc. Rachel envied, Hannah wept; Rachel
must have children, and she died of the second;
Hammah prayed for one child, and she had four
more. Rachel is importunate and peremptory,
Hannah submissive and devout. If thow wilt
give me a child, I will give him to the Lord.
Let Hampah be imitated, and not Rachel; and let
our desires be always under the conduct and check
of reason and religion.
2. Jacob chides, and most justly; (v.2.) he low-
ed Rachel, and therefore reproved her for what
she said amiss. Note, Faithful reproofs are pro-
ducts and instances of true affection, Ps. 141 : 5.
Prov. 27: 5, 6. Job reproved his wife when she
spake the language of the foolish woman, Job 2:
10. See 1 Cor. 7: 16. He was angry, not at the
person, but at the sin; he expressed himself so as
to show his displeasure. Note, Sometimes it is
pious reply which Jacob gave to Rachel’s peevish
demand: Am I in God’s stead? The Chaldee
paraphrases it well, Dost thou ask sons of me?
Oughtest thow not to ask from before the
Dord? The Arabic reads it, ‘Am I above God;
can I give thee that which God deities thee? This
was said like a plain man. Observe, (1.) He
acknowledges the band of God in their affliction,
v. 2. Note, Whatever we want, it is God that
withholds it, a sovereign Lord, most wise, holy,
and just, that may do what He will with his own,
and is debtor to no man; that never did, nor can,
wrong any of his creatures, Note, [1..] No creaſure
can be to us in God’s stead. No creature's wisdom,
power, and love, will be to us instead of God’s.
[2.] It is therefore our sin and folly to place any
creature in God’s stead, and to place that confi-
dence in any creature, which is to be placed in
God only.
II. An unhappy agreement between him and the
two handmaids.
1. At Rachel’s persuasion, he took Bilhah her
handmaid to wife, according to the usage of those
times, v. 3. Sºc. She would rather have children by
proxy than none at all: One would think her own
sister’s children were nearer akin to her than her
maid’s, and she might with more satisfaction have
made them her own, if she pleased; but (so natural
is it for us all to be fond of power) children that she
had a right to rule, were more desirable to her
than children she had more reason to love; and,
as an early instance of her dominion over the chil-
dren born in her apartment, she takes a pleasure
in giving them names that carry in them nothing
but marks of emulation with her sister. As if she
had overcome her, (1.) At law; she calls the first
son of her handmaid Dam, Judgment, saying,
* God hath judged me,’ v. 6. (that is,) ‘given
sentence in my favor.” (2.) In battle; she calls
the next Naphtali, Wrestlings, saying, I have
wrestled with my sister, and have prevailed;
(v. 8.) as if all Jacob’s sons must be born men of
contention. See what roots of bitterness, envy and
strife are, and what mischief they make among
relations.
2. At Leah’s persuasion, he took Zilpah her
handmaid to wife also, v. 9. Rachel had done
that absurd and preposterous thing, of giving her
maid to her husband, in emulation with Leah; and
now Leah (because she missed one year in bear-
ing children) does the same, to be even with, or
rather, to keep before her. See the power of jeal-
ousy and rivalship, and admire the wisdom of the
divine appointment, which joins together one man
and one woman only: for God hath called us to
peace and purity, 1 Cor. 7: 15. Two sons Zilpah
bare to Jacob, whom Leah looked upon as her’s;
requisite that a reproof should be given warm, in token of which, she called one Gad, (v. 11.)
-> 2 Prov. 14:30. 27:4. 1 Cor. 3:3. Gal. 2 Sam. 12:11.
12 º: §§ {*ś, u ; ; ; , ; *, *, *;
. C. º c 35: if–19. Num. 11:15. 1 Kings 19: f That is, Judging. 49:16, 17. Deut
#: IT1:11 - àI'6, J H COO 8. 4. Job 3:1–3,11,20–22. 5:2. §§ 33:22. Judg. 13:2,24. 15:14–20.
‘–1 second son. #ſo 20:14–18. Jon. 4:3,8. 2 Cor. I Heb. *:::::"s; of God. Ex. 9:28.
- § 1 U. 1 Sam, 14:15. Marg.
13 And Leah said, d :*::::::::". Matt. 5:22. Mark 1 49:21. Deut. 33:23. 32:24.25
* :5. Eph. 4:: That is, My worestling. :24,25.-
T Happy am !, for the e 25:21. 50:19. 1 Sam. 1:5. 2:5,6. § ºff ‘j. >
daughters u will call me f 3. #1. Ps. 113:9. 127:3 º Bºut 3.j I
tl I. f : 8. ;S. : CŞ. t is. A troo; 772. - &
blessed: 9 and she called i. 1; " I ºf it. A troop, or company, i.
- $$$$. 9. 16:2,3. T Pieb. In my happiness.
his name ** Asher. 1,23. Job 3:12 #:... iść 'đ. Luke 1.4s.
* Heo be built up by her. 16.2. Marg.
25:1,6.
Ruth 4:11
a 29:31. . -
b 37:11. 1 Sam. 1:4–8. Ps. 106:16. i 16:3. 21:10.
o Gen. 49:20. Deut. 33:24,25.
** That is, Happy.
33:2. 35:22.
NOTES.
Under the influence of selfish and ma-
lignant passions, Rachel impatientiy murmured against God, and
expressed her fretfulness in very absurd language, which Jacob just-.
Verse 3. -
“We find this same notion among the Chinese.
allow but one lawful wife, the Ilusband is permitted, to preserve the
family, to take concubines, who are under the command of the wife,
and serve and honor her as mistress of the house.
are considered as the children of the lawful wife, and have the same
right to the inheritance, only they receive the name of their mother.”
CHAP. XXX. V. 1, 2.
ly, though sharply, reproved.
Scott.
Though the laws
Their children
DU HALDE, in Rosen M.
o Verse 4.
Rachel might, in some measure, be induced to this conduct by
the same motives which influenced Sarah in a similar case ; and Ja-
cob doubtless supposed that he was merely imitating his illustrious
progenitor : but the circumstances were, in all respects, so different,
O. T. WOL. I.
as to render their conduct far less excusable. 16: 1–3.
Scott.
Verse 8.
The literal marginal translation, wrestlings of God, in this con-
nection, seems to imply, that Rachel thought there was some excel-
lency, as well as earnestness, in her contest; and that her success was
a token of God’s favor, if not an answer to her prayers.
seems to have mistaken ; her motive might in part be good, but her
measures cannot be justified. y
* Parkhurst translates, By the twistings, meaning agency or opera-
tion of God, I am intwisted with my sister; i. e. my family is now inter-
woven with my sister’s, and has a chance of producing the promised
seed. The Sept. Aquila and Vulg.
Yet she
IIs.
give nearly the same meaning.”
Dr. A. CLARKE.
Verse 11.
J3 troop cometh..] The word in the Hebrew text more obviously
means, “In a troop º' and so answers to the marginal reading, verse
13. “In my happiness.”
Scott.
(187)
B. C. 1748.
Scenes in Jacob's family.
GENESIS, XXX.
14 And Reuben went
in the days of wheat-har-
vest, and found P man-
drakes in the field, and
brought them unto his
mother Leah. Then Ra-
chel said to Leah, Give
me, I pray thee, of thy
son's mandrakes.
15 And she said unto
her, q Is it a small matter
that thou hast taken my
husband 2 and wouldest
thou take away my son's
mandrakes also 2 And
Rachel said, Therefore
he shall lie with thee to-
night for thy son's man-
drakes.
16 And Jacob came
out of the field in the
evening, and Leah went
out to meet him, and
said, Thou must come in
unto me, for Surely I
have hired thee with my
son's mandrakes. And
he lay with her that
night. *
17 And God hearken-
ed unto Leah, and she
conceived and bare Jacob
the fifth Son.
18 And Leah said,
God hath given me mine
hire, because I have giv-
en my maiden to my
husband: * and she called
his name * Issachar.
19 And Leah conceiv-
ed again, and bare Jacob
the sixth son.
20 And Leah said,
God hath endowed me
with a good dowry: ‘now
will my husband dwell
promising herself a little Troop of children; and
children are the militia of a family, they fill the
quiver, Ps. 127: 4, 5, the other
thinking herself happy in him, and promising her-
self that her neighbors would think so too, v. 13.
The daughters will call me blessed. Note,
It is an instance of vanity, and foolishness, that
most value and govern themselves, more by repu-
tation, than either reason or religion; they think
themselves blessed, if the daughters do but call
them so. There was much amiss in the contest
and competition between these two sisters, yet
God brought good out of this evil; for the time
being now at hand when the seed of Abraham
must begin to increase and multiply, Jacob’s
family was thus replenished with twelve sons,
heads of the thousands of Israel, from whom the
celebrated twelve tribes descendéd, and were
named. * -
W. 14–24. Jacob, it should seem, associated
more with Rachel than with Leah. The law of
Moses supposes it a common case, that if a man
had two wives, one would be loved, and the other
hated, Deut. 21: 15. But, at length, Rachel’s
strong passions betrayed her into a bargain with
Leah, that Jacob should return to her apartment.
Reuben, a little lad, five or six years old, playing
in the field, found mandrakes, dudaim. It is un-
certain what they were, critics are not agreed;
we are sure they were some rarities, either fruits
or flowers very pleasant to the smell, Cant. 7: 13.
Note, The God of nature has provided, not only
for our necessities, but for our delights: there are
very valuable and useful products of the earth in
the exposed fields, as well as in the planted, pro-
tected gardens. How plentifully is nature’s house
furnished, and her table spread! Her precious
frúits offer themselves to be gathered by the hands
of little children. It is a laudable custom of the
devout Jews, when they find pleasure, suppose in
eating an apple, to lift up their hearts, and say,
“Blessed be He that made this fruit pleasant!’
Or, in smelling a flower, “Blessed be He that made
this flower sweet.” Some think these mandrakes
were jessamine flowers; whatever they were,
Rachel could not see them in Leah’s ‘hands, into
which the child had brought them, but she must
covet them. She cannot bear the want of these
pretty flowers, but, at any rate, will purchase them.
Note, There may be great sin and folly in the
imordinate desire of a small thing. Leah takes
this advantage, (as Jacob had of Esau’s coveting
his red pottage,) to obtain what was justly her due,
but which Rachel would not otherwise have com-
sher, Happy,
*.
ly uneasy, that are hurried by them. Leah is over-
joyed that she shall have her husband's company
again, that her family might yet further be built
up, which is the blessing she desires and devoutl
prays for, as is intimatéd, v. 17. where it is .
God hearkened unto Leah... Patrick well sug.
ests, that the reason of this contest between
acob’s wives, and their giving him their maids,
was, the earnest desire the had to fulfil the prom-
ise made to Abraham, (and now lately renewed to
Jacob,) that his seed should be as the stars for
multitude, and that in one Seed of his, the Mes-
siah, all nations of the earth should be blessed.
And he thinks it had been below the dignity of
sacred history, to notice these things, had there
not been some, such great consideration in them.
Leah was now blessed with two sons; the first she
called Issachar, A hire, (v. 18.) reckoning her-
self well repaid for her mandrakes, nay, (which is
a strage construction of the providence,) reward-
ed for giving her maid to her husband. Note,
We abūse God’s mercy, when we reckon that his
favors countenance and patronise our follies. The
other she called Zebulun, Dwelling, (v. 20.)
owning God’s bounty to her, God has endowed
ºne with a good dowry: she reckons a family of
children, not a bill of charges, but a good dowry,
Ps. 113: 9. Mention is made, v. 21. of the birth
of a daughter, Dinah, because of the following
story concerning her, ch. 34. Perhaps Jacob had
other daughters, though not registered.
JRachel is fruitſul at last, v. 22. God remem-
bered Rachel whom He seemed to have forgot-
ten, and hearkened, to her whose prayers had
been long denied; and she bare a son. Note,
As God justly denies the mercy we have inor-
dinately desired, so sometimes. He graciously
grants; at length, that which we have long waited
for. He corrects our folly, and yet considers
our frame, and does not contend for ever. Ra-
chel called her son Joseph, which, in Hebrew,
is akin to two words of a contrary signification,
Asaph, Abstulit, He has taken, away, my re-
proach, as if the greatest mercy shé had in this
son, was that she had saved her credit; and Ja-
saph, Addidit, The Lord shall add to me
another son; which may be looked upon, either
as the language of her inordinate desire, (she
scarcely knows how to be thankful for one, unless
sure of another,) or of her faith; she takes this
mercy as an earnest of further mercy; ‘Has God
given me his grace? I may call it. Joseph, and
say, He shall add more grace. Has He given
with me, because I have
born him six sons: " and
she called his name
# Zebulum.
21 And afterwards she
bare a daughter, * and
called her name i Dinah.
22 || And God y re-
membered Rachel, and
God hearkened to her,
sented to.
B.C.T * and opened her
1744-1 womb. .* -
23 And she conceived
and bare a son, and said,
God hath a taken away
my reproach.
24 And b she called his
Verse I4.
JMandrekes.] Either fruit or flowers. It is generally thought the
word is not properly translated ; but it is uncertain what they
were, though very much has been written 9n the subject. Scott.
• At the viñage of St. John in the mountains, about six miles S.
w. of Jerusalem, this plant is found at present, as well as in Tus-
cany. It grows ike lettuce, to which its leaves have a great re-
semblance, except that they have a dark green color. The flowers
are purple, and the root for the most part forked, [resembling
say some, human legs.] ‘The fruit, when ripe in the beginning of
May, [at which time is the wheat harvest in that climate] is of the
size and color of a small apple, exceedingly ruddy and of a most
agreeable odor. Our guide thought us fools, for suspecting it to be
unwholesome. He ate it freely himself; and it is generally valued
by the inhabitants as exhilarating the spirits, and exciting to love.”
JMariti, in HARR1s. Others speak of two sorts, the female, black, of a
disagréeable odor, &c. with pale berries of a strong smell, and kernels
in them like those of pears, &c. the male, which suspends the use of
the senses, causing vertigoes and lethargy, its berries twice the size, .
and of a good scent, and saffron-like color ; leaves white, large,
broad and smooth, like the beech, &c. There is great diversity of
opinion upon it. See Cant: 8: 13. Hasselguist speaks of their ‘hang-
ing ripe on the stem, which, Say Some, lay withered on the ground,’
whence some call them a kind of melon. According to most of the
ancient versions, the Atropa Mandragora of Linn. : genus Belladonna,
*
Note, Strong passions often thwart
one another, and those cannot but be continual-
name § Joseph, and said,
p Cant. 7:13.
q Num. 16:9,10,13. Is, 7:13. Eg. 16:
47. 1 Col. 4:3.
y 22. Ex. 3:7. 1 Sam. 1:20,26,27.
Luke 1:13 -
s 49:14,15. Deut. 33:18,
" * That is, An hire, -
t 15. 29:34.
u 49:13. Judg. 4:10. 5:14. Ps. 68:27.
† That is, hiselling. Matt. A:13,
me his joy! I may call it Joseph, and say, He
will give more joy.
He mot make an end? "
Has He begun, and shall
Zahulen. . .
x 34:1–3,26, 46:15.
f That is, Judgment.
y 8:1. 1 Sam, 1:19,20. Ps. 105:42.
Z 3. #12. 25:21. 29:31. Ps. 113:9.
Q. 23:31. 1 Sam. 1:6. Is. 4:1. Luke
1:25
b 37:2,4. , 42.6, 48:1, &c. 49:22–26.
jº.33:13.17. "#2, #7:15. Acts
7:9–15, Heb. 11:21,22. Rev. 7:8.
§ That is, Adding, 35:17,18.
with a root like a beet, white and reddish blossoms, and yellow ap-
ples, (love apples) exciting to venery, according to the orientals,
which ripen from May to July.”
Robinsom.
ED.
-- Verses 15, 16.
The desire, good in itself, but often inordinate and irregular, of
being the mother or ancestor of the promised Seed ; together with the
honor of being prolific, and the reproach of being barren, may be sup-
posed to have had considerable influence in these contests; though
combined with jealousy and other selfish passions.
Scott.
Verse 18., - -
Leah was so far from considering herself culpable, in giving her
handmaid to her husband, that she deemed it meritorious, and erro-
neously interpreted the Lord’s kindness as the reward of it ! .
/ -
ID.
.* ‘Verses 21, 22. -- -
Dinah means the same as Dan, the name of Jacob's first son by
Bilhah, Rachel’s handmaid; and this name seems to have been giv-
en by Leah to her daughter, in a kind of triumph over her sister. It
therefore follows that “God remembered Rachel.”
Verse 23.
ID.
All these children were born to Jacob, within the second seventh
year of his serving Laban $.
above six years older than
Reuben, therefore, was not much
oseph ; and Judah not more than four.
D.
[138]
B. C. 1744.
Jacob's desire to leave Laban.
z GENESIS, XXX.
The Lord shall add to
me another Son.
[Pratical Observations.]
25 || And it came to
ass, when Rachel had
É. Joseph, that Jacob
said unto Laban, Send
me away, that I may go
unto mine own place,
and * to my country.
26 Give me a my wives
and my children, for
whom I have served
thee, and let me go: for
• thou knowest my Ser-
vice which I have done
thee. - - i
27 And Laban said
unto him, I pray thee, if
I have found f favor in
thine eyes, tarry : for I
have learned by expe-
rience, that & the LORD
hath blessed. me for thy
sake. . .
28 And he said, Ap-
point me thy wages, and
I will give it. - -
29 And he said unto
him, i Thou knowest how
I have served thee, and
how thy cattle was with
ITQ62, ... "
30 For it was little
which thou hadst before
I came, and it is now *in--
creased unto a multitude,
k and the LoRD hath
blessed thee # since my
coming: and now 'when
shall I provide for mine
own house also P ...”
31 And he said, What
shall I give thee? And
Jacob said, "Thou shalt
not give me any thing:
if thou wilt do this thing
for me, I will again feed
and keep thy flock:
W. 25–36. We have here, -
I. Jacob’s thoughts of home. He faithfull
served even his second apprenticeship, thoug
an old man, with a growing family to provide
for. Laban’s service was hard, and he had
cheated him, yet, Jacob honestly performs his
engagements. Note, A good man, though, he
swears to his own hurt, will not change. And
though others have deceived us, that will not
justify us in deceiving them. Our rule is, to do
as we would be done by, not as we are done
by. Jacob’s term being expired, he begs leave
to go, v. 25. Observe, 1. He retained his affec-
tion for Canaan, not only as the land of his na-
tivity, and because he longed to see his father:
and mother there, but as the land of promise,
and in token of his dependence on the promise
of, it; though he sojourn in Haran, be can by
no means think of settling there. Thus should
we look on ourselves as strangers here, viewing
the heavenly country as our home, and longing
to be there, as soon as the days of our service
on earth are numbered and finished. We must
not think of taking root here, Heb. 13: 14. , 2.
He had got wives and children with Laban, but
nothing else; yet does not solicit Laban to give
him either a portion with his wives, or the main-
tenance of some of his children. All his request
is; Give me my wives and my children, and
send me away, v. 25, 26. Note, Those that
trust in God, though they have great families and
small incomes, can cheerfully hope that He who
sends mouths will send meat. He who feeds the
brood of ravens, will not starve the seed of the
righteous.
II. Laban’s desire of his stay, v. 27. In love
to himself, not to Jaçob or his wives or children,
he speaks fairly and gently, that he may engage
him to continue his chief shepherd; entreating
him, by the regard he bore him, not to leave
him ; #
tarry. Note, Churlish, selfish men know how
Laban ſound that his stock had wonderfully in-
creased with Jacob’s management, and owns it,
with expressions of respect both to God and
Jacob. Observe, 1. Laban’s learning. I have
learned by experience... Note: There is many
a profitable lesson to be learned by experience.
We are very unapt scholars, if we have not
learned by experience the evil of sin, the treach-
ery of our own hearts, the vanity of the world,
the goodness of God, the gains of godliness, and
the like. 2. Laban’s lesson; he owns, (1.)
That his prosperity was owing to God’s bles-
sing; (2.) That Jacob’s piety had brought that
blessing on him; The Lord has blessed me,
not for my own sake, (let not such a man as La-
ban, that lives without God in the world, think
that he shall receive any thing of the Lord,
Jam. 1: 7.) but for thy sake. Note, [1..] Good
men are blessings to the places where they live,
even where they live obscurely, as Jacob in the .
field, and Joseph in prison, ch. 39: 23. [2.]
God often blesses bad men with outward mercies,
for the sake of their godly relations, though they
seldom have either the wit to see, or the grace
to own it, as Laban did here. -
III. Their new bargain. Laban’s craft and
covetousness took advantage of Jacob’s plain-
mess, honesty, and good nature; and, perceiving
that Jacob began to be won upon by his fair
speeches, instead of making a generous offer, as
he ought, all things considered, he puts it on
him to make his demands; (p. 28.) Appoint me
thy wages; knowing he would be modest, and
ask less than he could for shame offer. Jacob
accordingly makes a proposal, in which,
1. He shows what reason he had to insist on
so much, considering, (1.) That Laban was
bound in gratitude to do well for him, because
he had served him not only faithfully, but very
successfully, v. 30. Yet here observe, how mod-
I have found favor in thine eyes, estly, he speaks. Laban had said, The Lord
has blessed me for thy sake; Jacob will not
to give good words, to serve their own ends. say so, but, The Lord has blessed thee since
all thy flock to-day, re-
it shall come for my hire
c 24.67. 26.8. 27:44,45. 28:13,15.
31:13. Acts 7:4,5. Heb. 11:15,16.
moving from thence all
the speckled and spotted.
cáttle, and all the brown
cattle among the sheep,
and the spotted and
speckled : among the
goats: and "of such shall
be my hire.
33 So shall my ºrigh-
teousness answer for me
fin time to come, when
before thy face: every *::::::"slºt. Hos. 12:12.
one that is not speckled f; 3:21 ...” 1:11. 2:5. Dan.
and spotted amongst the ººº-sai—gs. P. is.
goats, and brown amongst hº’
the sheep, that shall be i ; º' ºr
accounted stolen with • fieb. broken forth.” k 27
f Heb. at my foot.
II] e. ! 2 Cor. 12:14. 1 Tim. 5:8.
34 And Laban said, "...m. *-*.
Behold, PI would it • *. Sam. 26:23. 2 Sam. 22:21.
might be according to
thy word.
Ex. 13
or. 7:7.
p Num. 22:29
5:12. Rev. 3:15.
† Heb. to-morrow. :14.
. 1 C 14:5. Gal.
32 I will pass through
V. 1–24. The evil example of eminent persons is often dura-
bly permicious; because it is far more easy to imitate the mis-
conduct of those whom we esteem, than to copy their faith and
obedience. What an unhappy precedent was Sarah to Rachel and
3,eah, and Abraham to Jacob! To carry matters even between
two wives, who have an equal claim to affection, is almost, if not
utterly, impossible; and to ſail of it ensures emulation and strife,
and may even perpetuate discord to posterity. How much more
comfortably did Isaac live with Rebekah, according to God’s
primary institution, than Jacob with his two wives and their hand-
imaids!—Envy and jealousy are most tormenting passions to the
breast which harbors them, vexatious to all around, and introduc-
tory to much impatience and ungodliness: we should therefore
watch and pray against them, and turn aside from all such objects
PRACTICAL OBSERVATIONS.
and pursuits as tend to excite them.—Too frequently they, who
possess the most beautiful countenances, are lamentably deficient
in ‘the ornament of a meek and quiet spirit; which is in the sight
of God’ and of all wise men, of much greater value; and partial
affections are often corrected by the persons on whom they are
misplaced.—They who are angry only at sin, and with zeal for
the honor of God, are not sinfully angry: nor must those whom we
love best be connived at in wickedness.-Our natural conscience
is a partial and erroneous judge, and, iſ left to itself, will often
excuse, may commend, our very faults: we ought, therefore, to
seek to the Word, and pray for the Spirit, of God, to illuminate
our understandings, and deliver our consciences from mistake and
self-flattery. Scott.
~
Verses 25, 26.
The fourteen years being expired, Jacob, depending on the prom-
ise of God, was willing to depart, without any other recompense from
Haban for his hard service, than his large family; though he could
appeal to Laban himself, that he had served him with diligence,
fidelity, and success : . But he had, in many ways, an equitable claim
on Laban’s large º it was the will of God that º should
b rovided for out of it. - C.O.T.T.,
e amply p * * *eses 31–34. - --
Jacob chose to refer his cause to God, in the Way here proposed,
rather than to enter into an agreement for stated wages with Laban,
whose selfishness was excessive. He would have no such cattle left
under his care, as were colored in any unusual way; and, then he
required that the spotted and speckled, &c. which they bred, should
be given to him. Thus it would appear, whenever the question con-
cerning his hire should be started, that he had acted honestly ; pro-
vided none, but those of the stipulated colors, were found in his pos-
SeSS10T1 . Scott.
(32, 33.) Boothroyd reads, “Pass thou (so Sept. and Vulg, and v. 35.)
to-day through thy whole flock, and remove thence every speckled
and spotted beast among the goats, and every brown beast among the
sheep; then let, the spotted and speckled among the goats, and the
brown among the sheep, be hereafter my hire. So shall my righ-
teousness answer for me, when, in time to come, my hire shail come
before thee; let every one, &c.” ED.
(32), ‘Regulations are formed in the Gentoo laws, in remarkable
coincidence with the situation and conduct of Jacob. See Halhed.”
* BURDER.
[139]
B. C. 1744.
Jacob's policy.
GENESIS, xxx.
35 And he removed
that day the he-goats,
that were ring-streaked
and spotted, and all the
she-goats that were
speckled and spotted, and
every one that had some
white in it, and all the
brown among the sheep,
and gave them into 4 the
hand of his sons.
36 And he set three
days’ journey betwixt
himself and Jacob : and
Jacob fed the rest of La-
ban's flocks.
37 || And F Jacob took
him rods of green poplar,
and of the hazel and
chestnut-tree; and pilled
white streaks in them,
and made the white ap-
pear which was in the
rods,
38 And he set the rods
which he had pilled be-
fore the flocks in the
gutters in the watering-
troughs, when the flocks
came to drink; that they
should conceive when
they came to drink.
39 And the flocks con-
ceived before the rods,
and "brought forth cattle
ring-streaked, speckled,
and spotted.
40 And Jacob did sep-
arate the lambs, and set
the faces of the flocks
toward the ring-streaked,
and all the brown in the
flock of Laban: and he
put his own flocks by
my coming. Note, Humble saints take more
pleasure in doing good, than in hearing of it again.
(2.) That he himself was bound in duty to take
care of his own family, v. 30. Note, Faith and
charity, though excellent things, must not take
us off from making necessary provisions ſor our
own support, and that of our families. We
must, Iike Jacob, trust in the Lord, and do
good; and yet we must, like him, provide for
our own houses also ; he that does not, is worse
than an infidel, 1 Tim. 5: 8. * *
2. He is willing to reſer himself to the provi-
dence of God, which, he knew, extends itself to
the smallest things, v. 32, 33. This, he thinks,
will be a most 'ºi way both to prevent La-
ban’s cheating him, and to secure himself from
being suspected of cheating Laban. Laban con-
sents to this bargain, because he thought if the
few, now speckled and spotted, were separated
from the rest, which by agreement was to be
dome immediately, the body of the flock Jacob
was to tend, being of one color, would produce
few or none of mixt colors, and so he should have
Jacob’s service for nothing, or next to nothing.
According to this bargain, those few that were
party-colored, were separated, and put into the
hands of Laban’s sons, and sent three days’ jour-
mey off [not to be kept for Jacob; as yet none
were given him, for this was the beginning of
the agreement; but for Laban:] so great was
Laban’s jealousy, lest any of those should mix
with the rest of the flock, to the advantage of
Jacob. And now a fine bargain Jacob has inade
for himself Hs this his providing for his own
house, to put it on such an uncertainty? If these
cattle bring forth, as cattle usually do, young of
the same color with themselves, he must still
serve for nothing, and be a drudge and beggar
all his days; but he knows whom he has trusted,
and the event showed, (1.) That he took the
best way that could be taken with Laban, who
themselves; and put them
not unto Laban's cattle.
41 And it came to pass
whensoever the stronger
cattle did conceive, that
Jacob laid the rods be-
fore the eyes of the cattle
in the gutters, that they
-*=
the rods.
not in :
43 And
might conceive among
42 But when the cattle
were feeble, he put them.
stronger Jacob’s.
otherwise would certainly have been too hard for
him: And, (2.) That it was not in vain to rely
on the Divine Providence, which owns and bles. .
ses honest, humble diligence. Those that find
men whom they deal with unjust and unkind,
shall not find God so, but that, some way or
other. He will right the injured, and be a good
* to those that commit their cause to
III] . • - • , w
V. 37–43. Here is Jacob’s homest policy to
make his bargain more advantageous to himself
than it was likely to be. Had he not taken some
course to help himself, it would have been a bad
bargain indecd, which he knew, Laban would
never consider; or rather, which he would be
well-pleased to see him a loser by, so little did
Laban consult any one’s interest but his own.
Now Jacob’s contrivances were several. The
cattle looking much at those unusual party-color-
ed, sticks, by the power of imagination, would
bring forth party-colored young. -
Probably, the custom spoken of, v. 37–39.
was commonly used by the shepherds of Canaan,
who were called by a Hebrew word signifying
speckled, and coveted to have their cattle of this
motley color. Note, It becomes a man to be
master of his trade, whatever it is, and to be
not only industrious, but ingenious in it, and to
be versed in all its lawful arts and mysteries;
for what is a man but his trade? Isa. 28: 26.
Strong impressions, it seems, are made by the
eye, v. 40–42. with which therefore we have
need to make a covenant. .
Through the special blessing of God his pro-
jects succeeded. Thus Jacob increased eacceed-
ingly, (v. 43.) and grew very rich in a little time.
This success of his policy, it is true, was not
sufficient to justify it, if there had been any thing
fraudulent, or unjust in it, which we are sure
there was not, for he did it by divine direction;
(ch. 31: 12.) nor was there anything in the thing
creased exceedingly, and
had much cattle, and
maid-servants, and men-
servants, and camels, and
so the feebler asses.
- 3 31:9.
were Laban's, and the tº ta. r
s 31:9–12. Ex. 12:35,36. Jer. 27:5,6.
t 30, 13:2. 24:35. 26:13,14. 28:15.
the man ‘in- ºft.*.*.*ś.
PRACTICAL OBSERVATIONS.
W. 25–43. The Lord is ever ready to hear the prayer of faith,
and to forgive the transgression of his people; and He graciously
recompenses and honors their integrity and faithful industry. He
convinces all, with whom they are connected, that He hath loved
them, and that He blesses others on their account; so that it is
mot uncommon for those, who love neither them nor their religion,
to value them from interested motives; and to desire to employ
then in preference to others: and “all who name the name of
Christ’ should, for the honor of his Gospel, be ambitious of this
distinction.—The Lord will also, in one way or other, plead the .
cause of the injured and oppressed; and honor those who simpl
trust his providence, avoid evil and the appearance of it, and walk
so wisely, as to give no occasion of reproach to those who mani-
festly are seeking it. And, as the ‘earth is the Lord’s, and the
fulness thereof,” He hath an indisputable right to dispose of every
one’s property as He pleases; and who shall dare to find fault
with his appointments? * . SCOTT.
Verse 36.
“After “Laban’s flocks,” the Samarit. adds, Now the angel of the
Lord spoke to Jacob in a dream, and said, “Jacob P’’ And he ans-
wered, “I am here.” And he said, “Raise now thine eyes, and
see how all the rams that-leaped on the flocks are ring-streaked,
speckled or grizzled ! For I, the God of Bether, (where thou anoint-
edst a pillar, and where thou madest a vow to Me,) have seen all that
Laban hath done to thee. A rise now, and depart from this country;
and return to the land of thy father; for I will prosper thee.” That
this was once in the text, is most probable, if not absolutely certain,
from the narrative of Jacob in the following chapter. Shuckford and
many of the best critics consider the whole genuine.”
Booth RöYD.
Verses 37–42.
Jacob’s conduct in this transaction has commonly been considered,
as an instance of his policy and management; and it has by Inany
been objected to, by others vindicated and commended. But, as the
means which he used would not in general produce similar effects;
nay, probably the experiment was never in any other instance tried
with success; it is more reasonable to suppose, that he was directed
by some divine intimation ; and rendered successful, iſ not by a di-
rect miracle, yet at least by the Lord’s giving a new and uncommon
bias to the tendency of natural causes. (JVote, 31: 10–13.) Scott.
(37.) Green poplar.], “Green rods of poplar, the hazel, and the palm-
tree.” Boothr. . . White poplar.” Robertson. Dr. A. Clarke. Hazel.]
“Walnut-tree.” Robertson. “Nut or filbert-tree, or almond.” Dr. A.
Clarke. ‘Almond-tree.” Jerome, Hiller. Celsius. Dr. Shaw, Bochart.
‘As tho word luz denotes in Arabic and Syriac,” Greenf. Chestnut-tree.]
“The plane-tree. The Heb. is derived from a word signifying naked,
because the bark of this lofty and shady tree is apt to crack, and
leave the wood naked.” So the Sept. Chal. Syr. Arab. and old Latin.
Robertson. Dr. A. CLARKE, &c. - Eo.
(38.) . Writers on the breeding of sheep affirm, and shepherds in
general believe, that there is no animal on which the imagination
has so much influence as on sheep, during gestation. In later times.
a similar method is adopted to obtain a contrary result, and some
thing white placed in the water-troughs before the sheep, white
cloths hung up in their folds, &c. to have white lambs.” JMichaelis-
‘This effect was, of course, unknown to Jacob, who followed in faith
the divine direction, as Naaman the Syrian.” Šd Shuckford. Ep.
(40.) “When Jacob undertook the care of Laban’s flocks according
to the agreement, there were mo party-colored sheep or goats among
them ; see v. 32, 35. therefore the ring-streaked, &c. mentioned in
this verse, must have been born since the agreement; and Jacob makes
use of them precisely as he used the pilled rods; that having these
before their eyes, during conception, the impression might be made
on their imaginations, which would lead to the same results.”
. . - w Dr. A. CLARKE.
(41.) Stronger.] ‘ Heb. Early spring cattle ; for, according to the
Jews, there were two births in a year, one in spring, in Nisan, about
our March, and the other in Tisri, about our September. Lambs
born at the commencement of spring, are every way more valuable
than those born in the autumn, whose breed is degenerate. What a
fund of instruction, upon almost every subject [even the breeding
of sheep) is to be found in the Bible tº Dr. A. CLARKE.
[140] -
*
13. C. 1739.
CHAP, XXXI.
Jacob is envied by Laban and his sons,
1, 2. *.*.*.*. by God to
return to his kindred, he proposes it
to his wives ; explains, the Lord's
dealings with him ; and, with their
consent, privately departs, taking his
family and substance, 3.31. "Eiban
pursues him, but is warned in a
dream not to injure him ; he over-
takes Jacob and expostulates with
im, . Laban searches in vain
for his images, which Rachel had
- stolen and concealed, 3 5. Jacob
windicates himself, and complaims of
Laban, 36–42; they enter into a
covenant, and Ła
43—55.
A ND he heard the
...I.A. words of Laban's
sons, saying, *Jacob hath
taken away all that was
our father's; and of that
which was our father's
hath he gotten all this
"glory. -
2 And Jacob beheld
the “countenance of La-
ban, and behold, ° it was
not toward him *as be-
fore.
3 And the Lord said
unto Jacob, * Return unto
* the land of thy fathers,
and to thy kindred; and
“I will be with thee.
4 || And Jacob sent
and called Rachel and
Leah to the field unto his
flock;
5 And said unto them,
s I see your father's coun-
tenance, that it is not to-
ward me as before : but
*the God of my father
hath been with me. . .
6 And ye know that
with all my power I
have served your father.
7 And your father
hath deceived me, and
changed my wages *ten
times: but God suffered
him not to hurt me.
8 If he said thus,
* The speckled shall be
thy wages; then all the
cattle bare speckled; and
if he said thus, The ring-
streaked shall be thy hire;
then bare all the cattle
ring-streaked.
9 Thus n God hath
taken away the cattle of
your father, and given
them to me. . . .
10 And it came to
pass at the time that the
sºe
ban returns home g *
- ', who had been a just servant, became a rich master.
GENESIS, XXXI.
itself, but the homest improvement of a fair bar-
gain, which the Divine Providence wonderfully
prospered, both in justice to Jacob, whom Laba
had wronged and dealt hardly with, and in pur:
suance of the particular promises made to him of
the tokens of divine favor. Note, Those, who,
while their beginning is small, are humble and
honest, contented and industrious, are likely to
see their latter end greatly increasing; he that is
faithful in a little, shall be intrusted with more; he
that is faithful in that which is another man’s, shall
be intrusted with something of his own. Jacob
CHAP. XXXI. V. 1–16. Jacob is here re-
solving immediately to quit his uncle’s service,
and to take what le had, and go back to Ca-
maan. This he does, on a just provocation, by
divine direction, and with the advice and consent
of his wives. - -
I. On a just provocation; Laban and his sons
were become very cross and ill-natured, so that he
could not stay among them with safety and satis-
faction.
1. Laban’s sons showed it in what they said,
(v. 1.) it should seem, in Jacob’s hearing, with
a design to vex him. The last chapter began
with Rachel’s envying Leah; this begins with
Laban’s sons envying Jacob. Observe, (1.)
How greatly they magnify Jacob’s prosperity,
He has gotten all this glory. And what was
this glory, they make so much ado about? A
parcel of brown sheep, and speckled goats, (per-
haps the fine colors made them seem more glori-
ous,) and some camels and asses, and such like.
Note, Riches are glorious things in the eyes of
carnal people, while, to persons conversant with
heavenly things, they have no glory, in comparison
with the glory which excelleth. Men’s over val-
uing worldly wealth, is that fundamental error
which is the root of covetousness, envy, and all
evil. (2.) How basely they reflect on Jacob’s
fidelity, as if what he had, he had not gotten hon-
estly; Jacob has taken away all that was our
jather’s. Not all, sure. . What has become of
the cattle committed to their custody and sent
three days’ journey off" ch. 30: 35, 36. They
mean all committed to him; but speaking invid-
iously, they express themselves thus generally.
Note, [I.] Those that are ever so careful to keep
a good conscience, yet cannot always be sure of a
good name. [2.] This is one of the vanities and
vexations which attend outward prosperity, that it
makes a man to be envied of his neighbor; (Eccl.
4:4.) and who can stand before envy 2 Prov.
26:4. Whom Heaven blesses Hell curses, and
all its children on earth.
cattle conceived, that I
Jacob directed to return.
2. Laban himself said little, but his counte-
nance was not toward Jacob as it used to be; and
Jacob could not but notice it, v. 2, 5. A churl
at the best, now he was more churlish than for-
merly. Note, Envy is a sin that often appears
in the countenance; hence we read of an evil eye,
Prov. 23: 6. Sour looks may ruin peace and
love in a family, and make those uneasy, whose
comfort we ought to be tender of Laban’s angry
countenance lost him the greatest blessing his
family ever had, and justly.
II. By divine direction, v. 3. Though Jacob
had met very hard usage, he would not quit his
place, till God bid him. He came thither by
orders from Heaven, and there he would stay, till
ordered back. Note, It is our duty to set our-
selves, and it will be our comfort to see ourselves,
under God’s guidance, both in our going out, and
coming in. The direction from Heaven is amore
fully related in the account he gives of it to nis
wives, (v. 10—13.) where he tells them of his
dream about his cattle, and the wonderful increase
of those of his color; and how the Angel of God,
in that dream, (for I suppose the dream spoken
of, v. 10. and that, v. II. to be the same,) took
notice of the workings of his fancy in his sleep,
and instructed him, that it was not by chanee, nor
his own policy, that he obtained that great ad-
vantage; but,
1. By the providence of God, who had noticed
the hardships Laban had put on him, and took
this way to right him; For I have seen all that
Laban doeth wnto thee. Note, There is more
equity in the distributions of Divine Providence,
than we are aware of, and by them the wronged
are righted really, though perhaps insensibly.
Nor was it only by the justice of Providence, that
Jacob was thus enriched, but,
2. In performance of the promise intimated in
what is said, v. 13. Beth-el was the place where
the covenant was renewed with him. Note,
Worldly prosperity and success are then doubly
sweet and comfortable, when we see them flowing
from covenant-love; to perform the mercy pro-
mised; when we have them from God, as the
God of Beth-el, from those promises of the life
which now is, that belong to godliness. But, even
when Jacob had this hopeful prospect of growing
rich with Laban, he must think of returning.
When the world begins to smile on us, we must
remember it is not our home. IWow arise, (v.
13.) and return, (1.) To thy devotions in Ca-
naan; the solemnities of which had perhaps been
much intermitted while he was with Laban. The
times of this servitude God had winked at; but
mow, ‘ Return to the place where thow anoint-
edst the pillar, and vowedst the vow. Now,
lifted up mine eyes, and
saw in 9 a dream, and be-
hold, the # rams which
leaped upon the cattle
were ring-streaked, speck-
led, and grizzled.
11 And the P Angel of
God spake unto me in a
dream, saying, Jacob :
And I said, " Here am I.
12 And he said, "Lift
up now thine eyes and Fºx. 4:10. Deut. 19:4. 1
see all the rams which
leap upon the cattle are
ring-streaked, speckled,
and grizzled: for * I have
seen all that Laban doeth
unto thee.
a 8,9. Job 31:31. Ps. 120:3–5.
b Fºsth. 5:11. Job 31:24,25. Ps. 17:
14. 49:16,17. Is. 5:14. Jer. 9:23,
Matt. 4:8. 1 Pet. 1:24.
c 4:5. 1 Sam. 18:9–11. Dan. 3:19.
d 30:27
* Heb, as yesterday and the day be-
sam. 19.7. Margins.
28:15,20,21. 32:9.35:1. 46:2,3. 50:24.
26:3—5. 28:4,13. 30:25.
43:53
:
2,
3
l
2
9 is 3:17
30:32.
. Esth. 8:1,2. Ps. 50:10. Prov.
Matt. 20:15.
:6. 28:12.
º
Or, he-goats.
.—Sec on 16:7–13. 48:15,16.
... Ex. 3:4. 1 Sam. 3:4,6,8,16.
Is. 58:9. -
r 30:37–43.
s 42. Ex. 3:7,9. Ec. 5:8. Acts 7:34.
i
5,
I
;
w NOTEs.
CHAP. XXXI. V. 1–3. Laban’s sons were probably younger than
his daughters; but were now grown up, and resembled him in selfish-
ness. Instigated by them, Laban appeared so dissatisfied, and ex-
pressed in his looks so much envy and resentment, that Jacob deemed
it dangerous to continue longer with him ; yet did not attempt to
remove, till the Lord expressly commanded him : perhaps thinking
it still more dangerous to come within the reach of his brother Esau.
- - Scot T
• * Verse 7, *
Ten times.] As the history of these six years is very compendious,
we cannot determine, whether Laban changed Jacob’s wages exactly
ten times, or whether the expression only meant, in general, many
times. It is plain, however, that Laban tried all methods of circum-
venting and defrauding him, but in vain. (J.M. R. R.) II).
Ten.]_* Probably a definite number used for an indefinite. Lev. 26:
26, Job 19:3.” - Al Nswortri.
Verses 10–13.
. It has before been supposed, that Jacob had some previous divine
intimation, suggesting the plan which he adopted respecting the cat-
tle ; (JVote, 30: 37–42.) but the dream, which he here relates to Ra-
chel and Leah, seems to have taken place towards the close of his
Service. The language of the passage is worthy of peculiar attention.
‘The Angel of God spake : ... I am the God of Beth-el: The Suppo-
sition of some learned men, that the angel spake as an ambassador
in the name of God, is extremely unreasonable: for what ambassador.
When representing his principal, ever said, ‘I am the king?, would
not such language be a claim to the honor due only to his Sovereign 2
The Jewish expositors, and some others, imagine, that on such occal
Sions there was a glorious appearance of JEHow AH, distinct from the
angel: but were there two speakers in this instance 2 Nothin g CŞın
be plainer, than that He, who is called, “The Angel,” said, ‘I am the
God of Beth-el.”—Repeated instances of the kind continually aug-
ment the evidence, that the Speaker was no other than the Word and
[14]]
B. C. I739.
Jacob leaves Padan-aram.
GENESIS, xxxi.
*
13 I am t the God of
Beth-el, where thou
anointedst the pillar, and
where thou vowedst a
vow unto me: now arise,
get thee out from this
land, and u return unto
the land of thy kindred.
14 And Rachel and
Leah answered, and said .
unto him, Is there * yet
any portion or inherit-
ance for us in our father's
liouse ?
15 Are we not counted
of him strangers? for he
hath y sold us, and hath
quite devoured also our
money.
16 For all the riches
which * God hath taken
from our father, that is
ours, and our children's:
now then whatsoever
God hath said unto thee,
do.
-17 || Then Jacob rose
up, and set his sons and
his wives * upon camels.
18 And he carried
away all his cattle, and
all his goods which he
had gotten, the cattle of
his getting, which he had
gotten in Padan-aram,
- "for to go to Isaac his
father in the land of Ca-
Ilêlall.
19 And Laban went
to shear his sheep : and
Rachel had stolen the
*images that were her
father's.
20 And Jacob stole
away f unawares to La-
ban the Syrian, in that
he told him not that he
fled.
21 So he fled with all
that thou beginnest to grow rich, it is time to
think of an altar and sacrifices again.” (2.) To
thy comforts in Canaan; to the land of thy kin-
dred. He was here among near kindred; but
those only he must look on as his kindred in the
best sense, the kindred he must live and die with,
to whom pertained the covenant. Note, Heirs
of Canaan must never reckon themselves at home,
till they come thither, however they may seem to
take root here. -- -
III. With the advise and consent of his wives.
He sent for Rachel and Leah to him to the field;
(v. 4.) either that he might discourse with them
more privately, or because one would not come
to the other’s apartment, and he would willingly
talk with them together; or, because he had work |.
to do in the field, which, he would not leave.
ote, Husbands that love their wives, will com-
municate their purposes and intentions to them.
Where there is a mutual affection, there will be
a mutual confidence. And the prudence of the
wife should engage the heart of her husband safely.
to trust in her, Prov. 31: 1. He told them,
1. How faithfully he had served their father,
v. 6. Note, if others will not do their duty to us,
i. may have the comfort of having done ours to
them. -
2. How unfaithfully their father had dealt with
him, v. 7. He would never keep to any bargain
he made with him, but after the first year, still
as he saw Providence favor Jacob with the
color agreed on, every half year of the remaining
five, he changed it for some other color, which
made it ten times; as if he thought not only to
deceive Jacob, but the Divine Providence which
manifestly smiled on him.
3. How God had owned him notwithstanding;
not only protecting him from Laban’s ill-will,
(God suffered him not to hurt me. Note,
Those that keep close to God, shall be kept safe
by Him,) but providing plentifully for him, not-
withstanding Laban’s design to ruin him, v. 9.
Thus the righteous God paid Jacob for his hard
service, out of Laban’s estate; as afterward He
paid the seed of Jacob for their serving of the
Egyptians, with their spoils. Providence has
transferred from Laban to him as his wages, they
look on it as their portions; so that, both ways,
God forced Laban to pay his debts, both to his
servants and to his daughters. So then it seemed,
[1] They were weary of their own people, and
their father’s house, and could easily forget them.
. Noté, This good use we should make of the un-
kind usage we meet from the world, we should
sit the more loose to it, be willing to leave it, and
desire to be at home., [2] They were willing to
go with their husband, and to put themselves with
him under the divine conduct; Whatsoever God
hath said unto thee, do. Note, wives that are
their husbands’ meet helps, will never be their
hinderances in doing what God calls them to.
W. 17–24. Here is, I. Jacob’s flight. We
may suppose he had been long considering it;
but, when now, at last, God had given him posi-
tive 9rders to go, he made no delay, but took the
first opportunity that offered, when Laban was
shearing, his sheep, (v. 19.) that part of his
flock which was in the hands of his sons three
days’ journey off. . Now, 1. It was lawful for
Jacob to leave his service suddenly, not only
because of the particular instructions God gave
him, but in view of the law of self-preservation,
which directs us when in danger, to shift for
our own safety, as far as we can without wrong-
ing our consciences. 2. It was his prudence to
steal away whawares to Laban, lest, if Laban
knew, he should hinder, or plunder him. 3. It
was homestly done to take no more than his own
with him, the cattle of his getting, v. 18. Yet
Rachel was not so honest as her husband; she
stole her father’s images, v. 19. The Hebrew
calls them Teraphim. Some think they were
only statues or pictures of the ancestors of the
family, which Rachel was desirous to have with
her, now that she was going into another coun-
try. It should rather seem, they were images
for a religious use, Penates, Household-gods,
either worshipped or consulted as oracles; and
we are willing to hope (with Bp. Patrick) that
she did not take them away as being covetous of
the rich metal they were made of, much less for
her own use, or out of any superstitious fear lest
ways of making those homest in the event, that
are not so in their design. The wealth of the
sinner is laid up for the just, Prov. 13: 22.
Lastly, His wives cheerfully consent. They
also complain that their father had been not only
unkind, but unjust, to them, (v. 14–16.) that he
looked on them as strangers, and was without
matural affection toward them; and that whereas
Jacob had looked on the wealth which God had
Laban, by consulting his Teraphim, might know
which way they were gone. Jacob, no doubt,
dwelt with his wives as a man of knowledge, and
‘they were better taught; but she might design
hereby to convince her father of the folly of his
regard to those as gods, which could not secure
themselves, Isa. 46: 1, 2. -
II. Laban’s pursuit. Tidings were brought
him on the third day, that Jacob was fled; he
that he had, and he rose ; #1.
29:24,29.
29:18–20,27–30. 30:26. Ex.
t 28:12–22. 35.7. Marg. 21:7–11. Neh. 5:8. • Heb. terophim, 30.32. Josh. 242.
u 3. 32:9. -- z See on 1,9. Judg. 17:4,5, 18:14–24,31. 1 Sam,
a 24:10,61. 1 Sam. 30:17. 19:13. Ez. 21:21. Hos. 3:4.
§ 27:13.41. 28.2i. 33:27–29. f Heb. the heart of Laban. 27. Marg.
Son of God, who “ was God, and with God,” but now condescended
to be the Angel or Messenger of the Father to men; as He aſterwards
did in human nature to “take upon Him the form of a servant.” Yet
in both manifestations of Himself He could say: “He that hath seen
Me hath seen the Father; for I and the Father are One.”—The title,
‘the God of Beth-el,” would be peculiarly encouraging to Jacob.
Sco TT.
(10.) Grizzled.] ‘ Marked with spots like hail, in color and pro-
portion ; so the word signifies.” Pool E.
Verses 15, 16.
Laban, instead of providing for his daughters, had sold them as
strangers and slaves to increase his wealth, which he spent entirely
on himself and his sons.
Lahan’s substance to Jacob ; and they acknowledged his hand in it,
and were well satisfied. The conduct of Leah and Rachel, in this
particular, does not appear reprehensible : they could not have Con-
curred with Laban, without neglecting their duty to a still nearer re-
lation ; and preferring the cause of an idolater, and an unjust man, to
that of Jacob, the approved servant of God. What they said was pri-
vate, and in conjugal conſidence: and so did not dishonor Laban.
Scott.
Verse 17.
Reuben, Jacob’s eldest son, could not be much above twelve years
of age, at this time IDEM.
Verse J.9.
Rachel and Leah no doubt returned to their tents, and to the house
of Laban, to take what belonged to them; which gave Rachel the
opportunity of stealing these images, or teraphim. (JM. R.) It is evi-
dent, that they had been made for idolatrous or superstitious purpos-
es: but it is not clear what Rachel’s motive was in taking them
away ; whether she intended to use them, or to prevent her father
ſrom so doing. The images afterwards seem to have been a snare to
Jacob’s family. (35:2, 4.) ID.
But God had provided for them, by giving
Images.] Divining images, household-gods, consulted oracles, Heb.
Teraphim, derived, as some, from seraphim, changing only s to t.
Representations of some angelical powers, who, they imagined, de-
clared the mind of God by them. De Dieu, Patrick, see also Buztof.
The Persian translator has astrolabes, which, in his mind, might im-
ply tables used in judicial astrology, a conjecture Dr. Ja. Clarke thinks
the most probable; and that Rachel feared the direction of their flight
might be known by them. . But most commentators, after the ancient
- versions, think them to be images, or supersti-
tious figures, to which extraordinary effects
were ascribed ; like talismans, perhaps, (to
which the easterns are still much addicted,)
and of these Stollberg, quoted by Rosenmüller,
says, “The images called teraphim, with a small
change in the word, were called by the Per-
sians Telafim (Telesim). They belonged to the
Sabean idolatry, or worship of the stars. In
the east they were made of metals, and even
under a particular aspect of the constellations,
bore likewise the figures of the planets, or ma–
gical characters. They were probably for the
most part of the human form; sometimes busts
of different sizes. It was affirmed, that they
delivered answers, prophesied, could make lost
things known, &c. This superstition was deep-
ly rooted for many ages, and extended over
large regions; nay, even now, not only among
heathen, nations, but also among Christians,’
traces of it are to be found, though the church
abhors and consumes them.” Comp. 1 Sam. 15:
23. Judg. 17:5. Ezek. 21:21, Zech. 10: 2., where the word is used
for a superstitious figure. Hos. 3: 4, 5. The cut from Calmet repre-
Sents a talismanic image. Ed.

[142]
B.C. 1739.
Laban pursues Jacob.
GENESIS, XXXI.
up, and “passed over the
river, and "set his face
toward the mount “ Gil-
ead, - -
[Practical Observations.]
.22 || And it was told
Laban on the third day,
that Jacob was fled. -
23 And he took his
5 brethren with him, and
pursued after him seven
days’ journey; and they
overtook him in the
mount Gilead.
24 And God came to
Laban h the Syrian in a
'dream by night, and
said unto him, *Take
heed that thou speak not
to Jacob “either good or
bad. . . ,-
25 Then Laban over-
took Jacob. Now Jacob
had "pitched his tent in
the mount: and Laban
with his brethren pitched
in the mount of Gilead
26 And Laban said to
Jacob, "What hast thou
done, that thou hast stol-
en away unawares to me,
and * carried away my
daughters, as captives
taken with the sword 2
27 Wherefore * didst
thou flee away secretly,
and ºf steal away from
me? and didst not tell
me, P that I might have
sent thee away 4 with
mirth and with songs,
with tabret and with
harp P -
28 And hast not suf.
fered me to kiss my
sons and my daughters?
thou hast now done * fool-
ishly in so doing.
29 It is in tthe power
of my hand to do you
\
say nothing against his going
immediately raises the whole clan, takes his
brethren, that is, the relations of his family, that
were all in his interests, and pursues Jacob, as
Pharaoh and his Egyptians afterward pursued
the seed of Jacob, to bring them back into bond-
age again, or with design to strip him of what
he had. Seven days’ journey, he marched in
pursuit of him, v. 23. He would not have taken
half the pains to visit his best friends.
- But, bad
men will do more to serve their sinful passions,
than good men will, to serve their just affections;
and are more vehement in their anger, than in
their love.
At length, Laban overtook him, and the very
might before, God interposed, rebuked Laban,
and sheltered Jacob, charging Laban not to speak
to him either good or bad, (v. 24.) that is, to
on with his journey,
for that it proceeded from the Lord. The same
Hebraism we have, ch. 24: 50. Laban, during
his seven days’ march, had been full of rage
against Jacob, and was now full of hope that his
Just should be satisfied; (Exod. 15: 9.) but God
with one word ties his hands, though He does not
turn his heart. Note, 1. In a dream, and in
slumberings on the bed, God has ways of open-
ing the ears of men, and sealing their instruc-
tion, Job 33: 15, 16. Thus He admonishes men
by their consciences, in secret whispers, which
the man of wisdom will hear and heed. 2. The
safety of good men is very much owing to the
hold God has of the consciences of bad men, and
the access He has to them. God sometimes ap-
pears wonderfully for the deliverance of his peo-
ple, when on the very brink of ruin. The Jews
were saved from Haman’s plot, when the king’s
decree drew near to be put in execution, Esth:
9 : 1.
W. 25–35. We have here the reasoning, not
to say the rallying, between Laban and Jacob at
their meeting, in the mountain afterwards called
Gilead, v. 25.
I. Laban’s high charge against him, 1. As a
runagate, that had unjustly deserted his service.
To represent him as a criminal, he will have it
thought he intended kindness to his daughters, (v.
27, 28.) and would have dismissed them with all
the marks of love and honor that could be, mak-
ing a solemn business of it, and kissing his little
grandchildren, (which was all he would have given
them,) and, according to the foolish custom of the
country, would have sent them away, not as Re-
|
bekah was sent away out of the same family, about
120 years before, with prayers and blessings
(ch. 24: 60.) but with sport and merriment; à
sign that religion was very much decayed in the
family, and that they had lost their seriousness.
However, he pretends they should have been
treated with respect at parting. Note, It is
common for bad men, when disappointed in their
malicious projects, to pretend they designed
nothing but what was kind and fair. When
they cannot do the mischief they intended, they
are loath it should be thought they ever did intend
it. When they have not done what they should
have done, they come off with this excuse, that
they would have done it. Men may thus be de-
ceived, but God cannot. He likewise suggests
that Jacob had some bad design in stealing away
thus, (v. 26.) that he took his wives away as
captives. Note, Those that mean ill themselves,
are most apt to put the worst construction on
what others do innocently. The insinuating and
aggravating of faults, are artifices of designing
malice; and those must be represented (though
never so unjustly) as intending ill, against whom
ill is intended. On the whole, (1.) He boasts
of his own power, (v. 29.) It is in the power
of my hand to do you hurt: he supposes that
he had both right and strength on his side,
either to avenge the wrong, or recover the right.
Note, Bad people commonly value themselves
much on their power to do hurt, whereas a
power to do good is much more valuable. "I lºose
that will do nothing to make themselves amiable,
love to be thought formidable. And yet, (2.)
He owns himself under the check and restraint
of God’s power; and, though much to the credit
and comfort of Jacob, he cannot avoid telling
him the caution God gave him the night before,
in a dream. Note, As God has all wicked in-
struments in a chain, so when He pleases, He
can make them sensible of it, and force thern to
own it to his praise, as Protector of the good;
as Balaam did. Or, we may look on this as
an instance of some conscientious regard felt by
Laban for God’s express prohibitions. Bad as
he was, he durst not injure one, whom he saw to
be the particular care of Heaven. Note, A great
deal of mischief would be prevented, if men
would but attend to the caveats their own con-
sciences give them in slumberings on the bed,
and regard in them the voice of God.
2. He accuses him as a thief, v. 30. Rather
c 2:14. 15:18. 20. Job 33:15–17. Matt. 27:19. f Heb. hast stolen me. 20. Marg.
d 46:28. Luke 9:51–53. k 42. 24:50. Num. 24:13. 2 Sam. p Prov. 26:24–26.
e 23. Num. 32:1. Judg. 10:18. 1 13:22. q 24:59,60. Job 21:11–14.
Kings 17:1. * Heb. from good to bad. 55, #9 is. É. 4:27. "Ruth 1:9,14.
f 30:36. l 12:8. 33:18. Heb. 1 1 Kings 19:20. Acts 20:37
g 13.8. 24:27. Ez. 2:11.
h 28:5. Deut. 26:5. Hos. 12:12.
i 10,29. 20:3, 40:5. 41:1. Num. 22:
1:9.
m 36. 4:10. 1 Sam. 17:29. John 18:35.
n 16. 2:24. 34:29.
o 8–5,20,21,31. Judg. 6:27.
i Sam. Iš:13, 2 Chr, 16:9.
I Cor. 2:14.
t Ps. 52:1. John 19:10,11.
S 30:2 s 3,13,24.
1 Sam. 30:2.
PRACTICAL OBSERVATIONS.
V. l—21. How particularly are the affairs of these families
related, while the great events of states and kingdoms are passed
over in silence, and buried in obscurity! Indeed the Bible is in-
tended to teach people the duties of common life; and how to
serve God, enjoy comfort, and do good, in their several stations
and relations: and but very few are concerned in the government
of empires, compared with the numbers who support the charac-
ters of parents and children, husbands and wives, masters and ser-
vants.--The selfish think themselves robbed of all which others
obtain from them, however justly; but there are possessions of
such extent, as amply to suffice for all: happy they who seek them
in the first place!—We may however thankfully receive, and
cheerfully use, the portion which Providence allots us, as far as
we obtain it with a clear conscience, and a testimony in the con-
sciences of others to our fidelity and integrity: and even if men
should hate and criminate us without reason, yet, when “our ways
please the Lo RD,” He will plead our cause, * make our very ene-
mies to be at peace with us;” vindicate our characters, and over-
rule every event for our good.—The remembrance of favored sea-
sons of communion with God is very refreshing to us, when em-
barrassed in difficulties; and the recollection of our vows should
be frequent, that we may not fail to fulfil them. SCOTT.
. Verse 23. -
The mount of Gilead..] ‘That is, “the mountainous regions of Gil-
ead.” These mountains are on the E. of Jordan, and extend from
Hermon, one of the highest peaks of Lebanon or Libanus, on the N.
to Arabia Petraea on the S. ... The northern part of them, known by
the name of Bashan, was celebrated for its stately oaks and numer-
ous herds of cattle pastured there. The scenery of this elevated tract
is described by Mr. Buckingham, as exceedingly beautiful: its plains
covered with a fertile soil, its pills clothed with forests, and at every
new turn presenting the most beautiful landscapes. The middle part,
in a stricter sense, was termed Gilead ; and in the southern parts be:
yond Jordan were the mountains of Abarim. The most eminent
among these are Pisgah and Nebo, which form a continued chain,
and command a view of the whole land of Canaan. This flight oc.
curred A. M. 2266, 610 years after the flood, in the 158th year of
Isaac's age, and 98th of Jacob’s.’ - - BUSH.
Verse 27. -
“Heb. shirim, odes in praise of God or ancestors.’ Tabret.
oph, the tympanum, used in the east to the present day, an
º there called diff, a thin, broad,
wooden hoop, with parchment
extended over it, to which are
- attached small pieces of brass,
=#A [bells, tin; &c., which make a
jingling noise : it is held in the
air with one hand, and beat on
with the fingers, [knuckles and
lower part] of the other hand.
It appears to have been precise-
ly the same with the tambour-
ine, frequently met with in our
Streets,’ [It is common in
- Dr. A. CLARKE.
Songs.
• Hebº

[143]
B. C. 1739.
Jacob chides with Laban.
GENESIS, XXXI.
hurt : but u the God of
your father spake, unto
me yesternight, saying,
* Take thou heed that
thou speak not to Jacob
either good or bad.
30 And now though
thou wouldest needs be
gone, because thou Sore
longedst after thy father's
house; yet wherefore hast
thou stolen Y my gods?
31 And Jacob answer-
ed and said to Laban,
z Because I was afraid :
for I said, Peradventure
thou wouldest take by
force thy daughters from
1716.
32 With a whomsoever
thou findest thy gods, let
him not live : * before our
brethren discern thou
what is thine with me,
and take it to thee: *for
Jacob knew not that
Rachel had stolen them.
33 And Laban went
into Jacob's tent, and into
* Leah’s tent, and into the
two maid-servant's tents:
but he found them not.
Then went he out of
Leah's tent, and entered
into Rachel's tent.
34 Now Rachel “ had
taken the images, and
put them in the cam-
el's furniture, and sat
upon them; and Laban
* searched all the tent,
but found them not.
35 And she said to her
father, Let it not dis-
please “my lord that I
cannot 5 rise up before
thee: for the "custom of
women is upon me : and
he searched, but found
not the images.
>
than own he had given him any provocation to
depart, he is willing to impute it to a foolish.
fondness for his father’s house, but then (says
he) wherefore hast , thow stolen my gods?
Foolish man! to call those his gods that could
be stolen! Happy they who have the Lord for
their God. Enemies may steal our goods, but
cannot our God. Here Laban lays to Jacob’s
charge things that he knew not, the common dis-
tress of oppressed innocence. d
II. Jacob’s apology. Those that commit their
cause to God, yet are not forbidden to plead, it
themselves, with meekness and fear.
the charge of stealing away his own wives, he
clears himself, by giving the true reason why he
went away unknown to Laban, v. 31. He fear-
ed lest Laban would by force take away his
daughters, and so oblige him, by the bond of
affection to his wives, to continue in his ser-
vice. Note, Those that are unjust in the least,
it may be suspected, will be unjust also in much,
Luke 16; 10. If Laban deceived Jacob in his
wages, it is likely he will make no conscience
of robbing him of his wives, and putting those
asunder whom God had joined. What may not
be feared from men, that have no principle of
lionesty'' 2. As to the charge of stealing Laban’s
gods, he pleads not guilty, v. 32. Yet perhaps
he spake too hastily and inconsiderately, when
he said, “Whoever has taken them, let him not
live; ' upon this he might reflect with some bit-
terness, when, not long after, Rachel, who had
taken them, died suddenly in travail. How just
soever we think ourselves, it is best to forbear
imprecations, lest they fall heavier than we ima-
l]]C. A
III. The diligent search Laban made for his
gods, (v. 33, 34, 35.) partly out of hatred to
Jacob, with whom he º gladly have an
occasion to quarrel, partly out of love to his idols,
with which he was loath to part. He was of
Micah’s mind, Ye have taken away my gods,
and what have I more? Judg. 18: 24. Were
the worshippers of false gods so set upon their
idols ; did they thus walk in the name of
their gods? And shall, not we be as solicitous vincible patience. Note, Men of business, that in-
1. As to.
º
in our inquiries after the true God? When He is
justly departed from us, how carefully should we
ask, Where is God, my Maker? O that I
knew, where I might find Him! Job 23: 3.
Laban; after, all his searches, missed of finding
his gods, and was baffled in his inquiry: but our
"God will not only be found of those that seek
Him, but they shall find Him their bountiful Re-
warder. © -
W. 36.-42. Sée in these verses, 1. The power
of provocation. Jacob’s matural temper was
mild and calm, and grace had improved it; and
yet Labam’s unreasonable carriage toward him
transported him into vehemence, v. 36, 37. -His
chiding with Laban, though it may admit of some
excuse, was not justifiable, mor is it written for
our imitation. Grievous words stir up anger, and
commonly make bad worse. It is a great affront
to one that bears an honest mind, to be charged.
with dishonesty; yet even that we must learn to
bear with patience, committing our cause to God.
2. The comfort of a good conscience. Ja-
cob’s conscience witnessed for him that he had
been in all things willing, and careful to live hon-
estly, Heb. 13: 18. , Note, Those that in any
employment have dealt faithfully, if they cannot
obtain the credit of it with men, yet shall have
the comfort of it in their own bosoms.
3. The character of a good servant, and
particularly of a faithful shepherd. Jacob had
approved himself such, v. 38–40. (1.) He was
very careful that, through his oversight or neglect,
the ewes did not cast their young. His piety also
procured a blessing on his master’s effects under
his hands. Note, Servants should take moless care
of what they are intrusted with for their masters,
than if it was their own. (2.) He was very homest,
and took none of that for his own eating, which
was not allowed him. He contented himself with
mean fare, and coveted not to feast on the rams
of the flock. Note, Servants must not be dainty
in their food, nor covet what is forbidden them,
but show all good fidelity.
(3.) He was very
laborious, v.40. He stuck to his business, all
weathers; and bore both heat and cold with in-
f
Swered, and said to La-
ban, What is my trespass?
what is my sin, that thou
hast so hotly pursued af.
ter me 2
37 Whereas thou hast
searched all my stuff,
what hast thou found of
all thy household-stuff?
* set it here before my
eaten. -
38 This twenty years
have I been with thee;
thy newes and thy she-
goats have not cast their
young, and "the rams of
thy flock have I not
39 That which was
° torn of beasts I brought
not unto thee; PI bare
z 26,27.
a 19,30, 44:9–12
b 23. 30:33, 1 Sam. 12:3–5. 2 Cor.
8:20,21. 12:17–19. .'
c 1 Sam. 14:24–29.
d 24;67.
C 1 ( , 13. - -
* Heb. felt.
f 18:12. Ex. 20:12, 1 Pet. 3:6.
Lev. 19:32. 1 Kings 2:19.
# ji Lev. 15:19. .
i 30:2 :7. Num, 16:15.
. 34:7. 49 2
Kings 5:11. 13:19. Mark 3:5. Eph.
4:26. Jam. 1:19,20. * +
k See on 32.—Josh. 7:23. Matt. 18:16.
I * Cor. 6:4,5.
1
36 And Jacob was
wroth, and chode with
Laban : and Jacob an-
brethren and thy breth-
ren, that they may judge
betwixt us both.
- - m30:27,39. Ex. 23.26. Deut. 28.4.
u 42,53. Josh. 24:2,3. 2 Kings 19:10. n Ez. 34:2—4. s
; 24. Acts $38,39.’ '95. ****ś 22:8.
6:31. ,35. fººds.
* The easterns used to set out, at least on their longer journeys,
with music. When the prefetto of Egypt was preparing for his
journey, he complains of being incommoded by the songs of his
friends, who in this manner took leave of their relations and ac-
quaintance. These valedictory songs were frequent. If we consider
them, as they probably were, used not on common but more solemn
occasions, there appears peculiar propriety in the complaint of La-
ban.” Harmer. A son of the editor was present at the embarking
of some new troops from Alexandria, to relicve a corps in Candia
ordered to Acre. Their females (who came with them from up the
Nile) left on shore, formed themselves into a ring, sitting in the dust
of a public square. Aſter awhile they burst forth into wild songs
and exclamations, rose one aſter another, ànd joined in a kind of
dance, keeping time to their shrill or moaning voices by slapping
their hands against their cheeks, with extravagant gesticulations.
They thus continued till a soldier of the Viceroy dispersed them with
blows of a long cudgel. These indeed were songs rather of misery
than mirth, but the anecdote illustrates several similar exhibitions,
in Scripture, of eastern passion. ICD.
, Verse 33.
Tent.] See note 26:25, and 1s. 40; 22. ED. .
Verse 34. -
Furniture.] ‘The Heb. kar, from the Arabic rootkur, “to be round,”
properly denotes a large round pannier, as kur and karr also signify
in Árabic, placed one on each side of a camel, [or dromedary,) for a
person, especially women, to ride in. It is a hamper, like a cradle,
having a back, head and sides like a great chair.....Moryson describes
them as two long chairs like cradles, covered with red cloth to hang
on each side of the camel.” GREEN FIELD. The cut represents one
1 Sam. 17:
19. Judg. 1824. 1 Sam. 5.2 ~
y —6. 2 §. 5:21. p Ex. 22:10–13. ,
Is. 37:19. 46:1,2.
of these with the hiran, or
or serge, beneath it.—The
conveniences for travelling
are carried in the basket un-
derneath the seat. ED.
Verses 38, 39.
That Jacob acted with dig-
mity and disinterestedness,
and did not take of Laban
even what usage allowed,
and that Laban was any
thing but generous, or even
just, is probable from the
following provisions of that
ancient code, the Gentoo
laws, that, “if a person without receiving wages, subsistence, or
clothes, attends ten milch cows, he shall have the milk of the cow
that produces most, and for more cows at the same rate ; if he attends
one hundred cows for one year, without appointment of wages, he
shall take one heifer of three years, and also every ninth day the en-
tire milk of all milch cows, the product of that day; (that this cus-
tom continued long appears from 1 Cor. 9: 7.) if two hundred cows,
the milk of every ninth day, and a cow and her calf. If by the ſault
of the cowherd any be lost, or stolen, he shall make it good. If cattle
suffer by thieves, tigers, pits, rocks, &c. if the cowherd cry out, no
fault lies on him, the loss shall fall on the owner. When employed
might or day, if any by his fault be hurt, he shall make it good,’ &c. See
note 37: 32, and Rob. Calm. r D.
length of coarse carpet cloth,

[144]
B. C. 1739.
Jacob's covenant with Laban.
GENESIS, XXXI.
the loss of it: of my hand
didst thou require it,
whether stolen by day," or
stolen by night.
40 Thus I was; "in
the day the drought
consumed me, and the
frost by night; and my
sleep departed from mine
eyes.
41 Thus have I been
twenty years in thy
house; I served thee
* fourteen years for thy
two daughters, and six
years for thy cattle: and
thou hast changed my
wages ‘ten times.
42 "Except the God
of my father, the God of
Abraham, and the “Fear
of Isaac, had been with
me, surely thou hadst
sent me away now emp-
ty: God y hath seen mine
affliction, and the labor
of my hands, and rebuk-
ed thee yesternight.
43 And Laban answer-
ed, and said unto Jacob,
These daughters are my
daughters, and these
children are my children,
and these cattle are my
cattle, and all that thou
seest is mine: and what
cam I do this day unto
these my daughters, or
unto their children which
they have born ?
44 Now therefore,
come thou, *let us make
a covenant, I and thou ;
and let it be for “a wit-
ness between me and
thee. -
45 And Jacob took a
°stone, and set it up for:
a pillar.
46 And Jacob said
unto his brethren, “Gath-
er stones; and they took
stones, and made an
heap: and they did eat
there upon the heap.
47 And Laban called
tend to make something of it, must resolve to en-
dure hardness. Jacob is here an example to min-
isters; they also are shepherds, of whom it is
required that they be true to their trust.
4. The character of a hard master. Laban
had been such to Jacob. Those are bad masters,
(1.) Who exact from their servants what is unjust,
by obliging them to make good that which is not
damaged by any default of theirs. This Laban
did, v. 39. Nay, if there has been a neglect, yet
it is unjust to punish above the proportion of the
fault. "That may be an inconsiderable damage to
the master, which would nearly ruin a poor ser-
vant. (2.) Those also are bad masters, who deny
their servants what is just and equal. This Laban
did, v. 41. It was unreasonable for him to make
Jacob serve for his daughters, when he had in
reversion so great an estate, secured by the pro-
mise of God; as it was also to give him his daugh-
ters without portions, when it was in his power
to do well for them. Thus he robbed the poor,
because he was poor, as he did also by changing
his wages.
5. The care of Providence for the protection
of injured innocence, v. 42. God took cognizance
of the wrong done to Jacob, and repaid him whom
Laban would otherwise have sent empty away,
and rebuked Laban, who otherwise would have
swallowed him up. Note, God is the Patron of the
oppressed; and those who are wronged and yet
not ruined, cast down and yet not destroyed, must
acknowledge Him in their preservation, and give
Him the glory of it. Observe, (1.) Jacob speaks
of God, as the God of his father, intimating
that he thought himself unworthy to be thus re-
garded, but was beloved for the father’s sake.
(2.) He calls Him the God of Abraham, and
the Fear of Isaac: for Abraham was dead, and
gone to that world where perfect love casts out
fear; but Isaac was yet alive, sanctifying the Lord
in his heart, as his Fear and his Dread.
W. 43–55. Here is the compromising of the
matter between Laban and Jacob. Laban had
nothing to reply to Jacob’s remonstrance: he could
meither justify himself nor condemn Jacob, but
was convicted by his own conscience of the wrong
he had done him; and therefore desires to hear
no more of that matter. He is not willing to own
himself in fault, nor to ask forgiveness, and make
satisfaction as he ought, But,
I. He turns it off with a profession of kindness
for Jacob’s wives and children, v. 43. Note, It is
common for those who are without natural affec-
tion, to pretend much to it, when it will serve a
turn. Or, perhaps Laban said this in a vain-glori-
ous way, as one that loved to use swelling words of
vanity; ‘All that thou seest, is mine.” It was
not so; it was all Jacob's, and he paid dear for it;
yet Jacob let him have his saying, perceiving him
coming into a better humor. Note, Property lies
near the hearts of worldly people. They love to
boast of it, “This is mine, and the other is mine,”
as Nabal, I Sam. 25: 11, my bread and my
twater.
II. He proposes a covenant of friendship be-
tween them, which Jacob readily agrees to, with-
out insisting on Laban’s submission, much less
his restitution. Note, When quarrels happen,
we should be willing to be friends again on any
terms: ‘peace and love are such valuable jewels,
that we can scarcely buy them too dear. Better
sit down losers than go on in strife. Now observe
here,
1. The substance of this covenant; Jacob left
it wholly to Laban to settle it. The tenor of it
was, (1.) That Jacob should be a good husband
to his wives, should not afflict them, nor marry
other wives beside them, v. 50. Jacob had never
given him cause to suspect that he would be other
than a kind husband; yet, as iſ he had, he was
willing to come under this engagement. Though
Laban had afflicted them himself, yet he will bind
Jacob, that he shall not afflict them. Note, Those
that are injurious themselves, are commonly most
jealous of others: and those that do not their
own duty, are most peremptory in demanding duty
from others. (2.) That he should never be a bad
neighbor to Laban, v. 52. It was agreed that
no act of hostility should ever pass between them,
that Jacob should forgive and forget all wrongs,
nor remember them against Laban or his family
in after times. Note, We may have a strong
perception of an injury, which yet we may not
revenge.
2. The ceremony of this covenant; it was made
and ratified with great solemnity, according to
the usages of those times. (1.) A pillar was erect-
ed, (v. 45.) and a heap of stones raised, (v. 46.)
to perpetuate the memory of the thing; the way
of recording agreements by writing being then
either not known, or not used. (2.) A sacrifice was
offered, (v. 54.) a sacrifice of peace-offerings.
Note, Our peace with God is that which puts true
comfort into our peace with our friends. If parties
contend, the reconciliation of both to Him will
facilitate their reconciliation one to another. (3.)
They ate bread together, (v. 46.) jointly partak-
ing of the feast on the sacrifice, v. 54. in token
it *Jegar-sahadutha; but between me and thee, ; ; ; ;"ºn."; I ca.
Jacob called it f Galeed. when we are absent one 12:17.
e z 21:22–32. 26:28–31. 1 Sam. 20;
48 And Laban said, from another. 14–17. o
This heap is a witness 50 If thou shalt d'afflict. " ...; "º “”
between me and thee this my daughters, or if thou . . . sº 2. rºs. 2 san,
day. Therefore was the a Low, as ... iś, ź.35. e -
name of it called Galeed: " : ;-2, 3,...F. isºl. ########: Ş.
49 And f.Mi h : for Hgs. 12:12. Johu 21:15–17. 1 Pet. i That is, A beacon, or watch-tower.
...And fMizpah ; for s 39:18:30. 30:33–40 Judg. 10:17. 11:29. Mizpeh.
he said, The Lord watch .# *i; e, ºr s, a Lºisiä Nº. 1535.
t See on 7.
tº a tº Verse 40.
The transition from great heat in the day, to chilling cold in the
night, is often known in those regions.
Verses 44–49. *
al signifies a round heap or circle, and the fact
Heap.] The Heb.
[See Chardin, Campbell.]
Sco TT. eaSt.
that they ate from it, and that it was to remain as a memorial, indi-
cates that the stones were selected and arranged with care—probably
like the Druidical remains common throughout Europe, and in the
[See notes 28: 18. 21: 33.] The cut represents one of these
on the island of Minorca, of very ancient and unknown construction.
It is on a much larger scale than this of Jacob and Laban's, and was
** --—---- - s======= evidently a public place of some consequence, like the Gilgal of
--- T.E --- == Joshua. Josh. 4: 5. where see the note. º Near one of these
ar-ee: *ś *== round mounds is found a vast square pillar, 30 or 40 feet long, and now
sº # -----iss=- ºš==== mostly buried in the earth. See note, 1 Sam. 7: 12. Another mound
iſºft #º on the º: island, º . the º º; º: ap-
tiº pearance of a truncated cone, of regularly laid, large, rough stones
ſº º -* * sºsºft#. with a spiral ascent upon the side, now 25 and more feet high, and
ſiſ| º º=== sºl s ºlº Šà, about ninety paces in diameter at top upon the middle of which
ſº | º #####, Jºš appear the ruins of another low cirčular structure, that, for aught
| | | º t i T É. | ić now known, might have been the table for a solemn public feast, or
Willºr=#| || #_5_HLilºš treaty like this of Jacob when the sacrifice was offered upon the
==E 2::= == =======sº altar below. Comp. Ex. 20: * *} ED.
tº - ºr - . .º. * …" - s ºr . . " ' "... - €IS6 4 N.
Jegar-sahadutha-Galeed.]. The former word in the Chaldee or Sy-
riac, the latter in Hebrew, signifies the heap of witness.
indeed distinct dialects of the same general language, which marked
the inhabitants of the different regions; though they had no difficulty
in understanding each other.
These were
Scott.






[145]
B. C. 1739;
Jacob proceeds to Canaan.
GENESIS, XXXII.
shalt take other wives
besides my daughters, no
man is with us; see,
* God is witness betwixt
me and thee.
51 And Laban said to
Jacob, Behold this heap,
and behold this pillar,
which I have cast be-
twixt me and thee;
52 This f heap be wit-
ness, and this pillar be
witness, that I will not
pass over this heap to
thee, and that thou shalt
not pass over this heap
and this pillar unto me,
for harm.
53 The g God of Abra-
ham, and the God of
Nahor, the God of their
father, hjudge betwixt us.
And Jacob sware by the
! Fear of his father Isaac.
54 Then Jacob “offer-
ed sacrifice upon the
mount, and called his
brethren to eat bread:
and they k did eat bread,
and tarried all night in
the mount.
55 And early in the
morning Laban rose up,
!and kissed his sons
and his daughters, and
"blessed them: and La-
ban departed, "and re-
turned unto his place.
CHAP. XXXII.
Jacob has a vision of angels, 1,2. He
tºen a message to Esau ; and,
alarmed by the report of his coming
with four hundred men, prays for
deliverance, 3–12. e prepares a
present for Esau ; instructs his ser-
wants, and passes the brook Jabbok,
iãº:3. He wrestles at Feniel ; pre-
vails, is blessed, and called Israel ;
yet goes away halting, 24–32.
ND Jacob went on
his way, and the
* angels of God met him.
2 And when Jacob
saw them, he said, This
, is b God's host: and he
called “ the name of that
place f Mahanaim.
V. 22–55. God can bridle wicked men,
of a hearly recomeiliation. Covenants of friend-
ship were anciently ratified thus. It was in the
nature of a love-feast. (4.) They solemnly ap-
pealed to God concerning their sincerity herein;
[1..] As a PPitness, v.49. ‘The Lord take cog-
mizance of every thing that shall be dome on either
side, in violation of this league. When we are
out of each other’s sight, let this be a restraint
on us, that, wherever we are, we are under God’s
eye.” This appeal is convertible into a prayer.
Friends at a distance from each other may take
the comfort of this, that when they cannot know
or succor one another, God watches between them,
and has his eye on both. [2.] As a Judge, v.
53. The God of Abraham, from whom Jacob
was descended, and the God of Nahor, from
whom Laban was descended, the God of their
jather, the common ancestor, judge betwixt us.
God’s relation to them is thus expressed, to inti-
mate that they worshipped one and the same God,
on which consideration there ought to be no en-
mity betwixt them. Note, Those that have one
God, should have one heart: those that agree in
religion, should strive to agree in every thing.
God is Judge between contending parties, and will
judge righteously; whoever does wrong, it is at
his peril. (5.) They gave a new name to the place,
v. 47,48. Laban called it in Syriac, and Jacob
in Hebrew, the heap of witness. And v. 49. it
was called Mizpah, A watch-tower. Posterity
being included in the league,care was taken that
thus the memory of it should be preserved. These
names are applicable to the seals of the gospel-
covenant, which are witnesses to us, if we be faith-
ful, but witnesses against us, if we be false. In
all this, Laban was noisy and-full of words, af-
ſecting to say much; Jacob said little; when La-
ban appealed to God under many titles, Jacob only
sware by the Fear of his father Isaac, that is,
the God whom his father Isaac feared, who had
never served other gods, as Abraham and Nahor
had done. Two words of Jacob’s were more mem-
orable than all Laban’s speeches and vain repeti-
tions. For the words of wise men are heard in
quiet, more than the cry of him that ruleth
among fools, Eccl. 9: 17. -
Lastly, After all this angry parley, they part
friends, v. 55. Labam very affectionately kissed
his sons and his daughters, and blessed them;
and then went back in peace. Note, God is often
better to us than our fears, and strangely over-rules
the spirits of men in our favor, beyond what we
expect; for it is not in vain to trust in Him.
CHAP. XXXII. V. 1, 2. Jacob is got clear of
Laban, and pursuing his journey homeward. Nev-
3 And Jacob sent mes-
er did so many memorable things occur in anyº
march, as in this of Jacob's family. When God
has.helped us through difficulties, we should go
on our way heaven-ward with so much the more
cheerfulness and resolution. Now, 1. Here is
Jacob’s convoy in his journey, v. 1. The angels
of God met him, whether in a vision by day,
or in a dream by might, as when he saw them
on the ladder, (ch. 28: 12.) is uncertain. N ote,
Those who keep in a good way, have always a
good guard; angels themselves are ministering
spirits for their safety, Heb. 1: 14. Where Ja.
cob pitched his tents, they pitched theirs about
him, Ps. 34: 7. They met him, to welcome him
to Canaan again; a more honorable reception
this, than ever any prince had. They met him,
to congratulate him on his arrival, and particu-
larly on his escape from Laban; for they have
pleasure in the prosperity of God’s servants. They
had invisibly attended him all along, but now ap-
peared to him, because he had greater dangers
before him than he had hitherto encountered.
Note, When God designs his people for extra-
ordinary trials, He prepares them by extraordi-
mary comforts. God will have us, when in peace,
-provide for trouble, and when trouble comes, live
on former observations and experiences; for we
walk by faith, not by sight. God’s people, at
death, are returning to Canaan, to their father’s
house; and then the angels of God will meet them,
to congratulate them on the happy finishing of
their servitude, and to carry them to their rest.
2. The comfortable notice hé, took of this con-
voy, v. 2. A good man may, with an eye of
faith, see the same, by believing that promise,
(Ps. 91: 11.) He shall give his angels charge
over thee. Why dispute whether every particu-
lar saint has a guardian angel, when we are sure
he has a guard of angels about him? To preserve
the remembrance of this favor, Jacob gave a
name to the place from it, Mahanaim, two
hosts, or two camps; that is, one on either side,
or one in front, and the other in rear, to pro-
tect him from Labam behind, and Esau before.
Thus he is compassed with God’s favor. Per-
haps, in allusion to this, the church is called
Mahanaim, two armies, Cant. 6: 13. Here
was the church militant and itimerant on earth;
and the church triumphant, and at rest in hea-
Vel) , ^.
Jacob, in returning to Canaan, could not but
think of Esau. Probably Rebekah had sent him
word of Esau’s settlement in Seir, and of the
continuance of his enmity to him. What shall
poor Jacob do? He longs to see his father, and
g 11:24–29,31. 22:20–24. 24:3,4. Josh.
24:2 º
yet dreads to see his brother. He rejoices to see
m 18:33. Num. 24:35.
bef hi * * * h ié5. $$.”; *::::: :* 17. Ps. 34:7
Se]] 4. * i Sec on 42.—Deut. 5:13. b Josh. 5:14. ings 6:17. Ps. 34:7.
e gers €IOre 1111 to * Or, killed beasts. 103:21. 148:2. Luke 2:13.
e Judg. 11:10. 1 Sam. 12:5. Jer. 29: k 26:30. Ex. 18:12. 2 Sam, 3:20,21. c Jush. 21:38, '2 Sam. 2:8. 17:24,27.
23. 42:5. Mic. 1:2. Mal. 2:14. 3: l 28: Ruth 1:14. I Kings 2:8. 4:14.
5. 1 Thes. 2:5. m 24:60. 28:1. Num. 23:8,11. Prov. f That is, two hosts, or camps. Cant.
f Sce on a 44. :7 …” - 6:13.
and restrain their
PRACTICAL OBSERVATIONS. - -- -
malice, even without changing their hearts; and them, though
they have no love for his people, they will pretend to it, and try
to make a merit of necessity. But great watchfulness is neces-
sary to keep out evil, and the appearance of evil, even from those
undertakings which are in themselves according to the will of
God; and nothing less than this can stop the mouths of our ene-
mies, and make those ashamed who would speak evil of us.-
There are seasons, when a sharp reproof may consist with meek-
ness, and reminding others of our services, with humility; but
wisdom and grace are necessary, that the reproofs be well timed,
well conducted, and unanswerably convincing; and they should
always be accompanied with a disposition to forgive, to accept of
even a partial apology, and to overlook injurious insinuations.—
Those who mean honestly and kindly, need not scruple assurances;
but these should be solemnly entered into, in the fear of God, who
is both the Witness and the Avenger of fraud and injustice.—
And finally, an amicable conclusion of differences, though on dis-
advantageous terms, is generally preferable, in respect of our in-
nocence, peace, and interest, to the most successful ligº,
COTT.
Verse 53.
There seems to be some ambiguity in Laban’s language, respecting
the God by whom he sware: for Abraham and Nahor, and their
father Terah, had worshipped other gods in Mesopotamia: (Josh. 24:
2.) and Laban's expressions in this discourse imply that he was an
idolater, and did not worship the true God alone. (29, 30.) Jacob
therefore appealed to the God of his father Isaac, who had never been
an idolater, that he might not leave it in doubt, to whom he render-
ed this act of solemn worship. Scott.
Verses 54, 55.
Laban had spoken of a common feast (27); but Jacob offered a sol-
emn sacrifice, and feasted the company in a religious manner. In
this we read the different characters of the two men; hence also we
may form some estimate of the low state of religion in Laban’s fam-
ily.—This parting proved final; and we hear no more of Laban, or
any other of that branch of Abraham’s family ; who seem after this
to have sunk into idolatry, and to have been lost among the other
Gentiles.—Some indeed think that Balaam descended from Laban;
but this is quite uncertain. - . Scott.
(54.) Eat bread.]. The term bread is used for all kinds of food in
many places of Scripture. ED.
NOTES.
CHAP. XXXII. V. 3. The word rendered ‘angel’ signifies a mes-
senger: so that the same term is used for the messengers whom Jacob
*
[146
B, C, 1739.
Jacob sends to Esau, and prays.
GENESIS, XXXII.
Esau his brother, unto
the land of a Seir, the
* country of " Edom.
4 And he commanded
them, saying, Thus shall
ye speak unto “my lord
Esau : Thy & servant Ja-
cob saith thus, I have
Sojourned with Laban,
and stayed there until
In OW.
5 And h I have oxen,
and asses, flocks, and
men-servants, and 'wo-
men-servants: and I have
sent to tell my lord, that
I may find grace in thy
sight.
6 And the messengers
returned to Jacob, saying;
We came to thy brother
Fsau, and also he com-
eth to meet thee, * and
four hundred men with
him. -
7 Then Jacob was
"greatly afraid, and dis-
tressed: and he divided
the people that was with
him, and the flocks and
herds, and the camels,
into two bands;
8 And said, m If Esau
come to the one compa-
ny and smite it, then the
other company which is
left shall escape.
9 || And a Jacob said,
• O God of my father
Abraham, and God of
my father Isaac, the
LoRD P which saidst unto
me, Return unto thy
country, and to thy kin-
dred, and I will deal well
with thee:
10 I am # not a worthy
of the least of all the
mercies, and of all the
* truth which thou hast
showed unto thy servant;
for with "my staff I pass-
ed over this Jordan, and
now I am become t two
bands.
11 * Deliver me, I pray
thee, from the hand of
my brother, from the
hand of Esau : for I fear.
him, lest he will come
and smite me, and * the
mother i with the chil-
dren.
ther.
Canaan again, and yet cannot but rejoice with
trembling, because of Esau.
I. He sends a very kind and humble message
to Esau. He would not go by him without pay-
ing him the respect due to a brother, a twin-
brother, an only, an elder brother, a brother of
fended. Note, 1. Though our relations fail in
their duty to us, we must do our duty to them.
2. It is a piece of friendship and brotherly love,
to acquaint our friends with our state, and in-
quire into theirs. Acts of civility may help to,
slay enmities. Jacob’s message to him is very
obliging, v. 4, 5. (1.) He calls Esau his lord,
himself his servant, to intimate that he did not
insist on the prerogatives of the birth-right, but
left it to God to fulfil his own purpose in his
seed. Note, Yielding pacifies great offences,
Eccl. 19:4. We must not refuse to speak in a
respectful and submissive manner, to those that
are ever so unjustly exasperated against us. (2.)
He gives him a short account of himself; that he
was not a fugitive and a vagabond, but, though
long absent, had had a certain dwelling-place,
with his own relations, v. 4. and that he was not
a beggar, nor did he come home, as the prodigal
son, destitute of necessaries, and likely to be a
charge to his relations. This, he knew, would
(if any thing) recommend him to Esau’s good
opinion. And, (3.) He courts his favor. v. 5.
Note, it is no disparagement to those that have
the better cause, to become petitioners for re-
conciliation, and to sue for peace as well as
right. -
II. He receives a very formidable account of
Esau’s warlike preparations against him, (v. 6.)
a very coarse return to his kind message, and a
sorry welcome home to a poor brother. He is
now weary of waiting for the days of mourning
for his good father, and resolves to slay his bro-
1. Iłe remembers the old quarrel, and will
now be avenged for the birth-right and blessing,
and if possible, defeat Jacob’s expectations from
both. Note, Malice harbored, will last long, and
find an occasion to break out with violence a
great while after the provocations given. Angry
men have good memories. 2. He envies Jacob
his little estate, and though now possessed him-
self of a much better, yet nothing will serve but
Jacob’s ruin. Perhaps the account Jacob sent
him of his wealth, did but provoke him the more.
3. He concludes it easy to destroy him, Bow that
he was on the road, unfixed, and (as he thinks)
unguarded. They that have the serpent’s poison,
have commonly the serpent’s policy, to take the
first and fairest opportunity for revenge. 4. He
resolves to do it suddenly, and before Jacob
comes to his father, lest he should interpose and
mediate between them. Esau hated peace; when
Jacob speaks peaceably, he is for war, Ps. 120:
6, 7, Out he marches, spurred on with rage,
and intent on blood and murders; four hundred
men with him, probably such as used to hunt
with him, armed, no doubt, rough and cruel like
their leader, ready to execute the word of com-
mand though ever so barbarous, and now breath-
ing nothing but threatenings and slaughter. The
tenth part of these were enough to cut off poor
Jacob, and his guiltless, helpless family, root and
branch. No marvel therefore that Jacob was
greatly afraid and distressed, perhaps the
more so, having scarcely recovered from the fright
Laban had put him in. Note, Many are the
troubles of the righteous, and sometimes the end
of one is the beginning of another. The clouds
return after the rain. Jacob, though a man of
great faith, was now greatly afraid. Note, A
lively apprehension of danger may very well con-
sist with a humble confidence in God’s power,
and promise. Christ Himself, in his agony, was
sore aimazed.
IH. He puts himself in the best posture of de-
fence his present circumstances will admit... It
was absurd to think of making resistance, all his
contrivance is how to escape, v. 7, 8. He thinks
it prudent to divide what he has into two con -
panies, that if one is smitten, the other may
escape. Like a tender and careful master of a
family, he is more solicitous for their safety than
for his own.
W. 9–12. Our rule is to call upon God in the
time of trouble; we have here an example to
that rule, and the success encourages us to follow
it. It was now a time of Jacob’s trouble, but
he shall be saved out of it; and here we have him
praying for that salvation, Jer. 30: 7. Note,
Times of fear should be times of prayer; what-
ever frightens us should drive us to our knees, to
our God. Prov. 18: 10. This prayer is the more
remarkable, because it won him the honor of be-
ing an Israel, a prince with God, and the father
of the praying remnant, who are hence called the
seed of Jacob, to whom He never said, Seek ye
Me in vain. But, what was there extraordinary
in this prayer?
I. The request itself is one, and very express,
v. 11. With no human probability on his side,
lie believed God could rescue him, as a lamb ſrom
the lion. Note, 1. The God with whom we
have to do, is One we may be free with; we
have liberty of speech at the throne of grace.
2. When our brethren aim to be our destroyers,
it is our comfort that we have a Father, to whom
we may apply as our Deliverer.
II. The pleas are many, and very powerful;
never was cause better ordered, Job 23: 4. He
offers his request with great faith, fervency, and
humility. How earnestly does he beg! Deliver
me, I pray thee. His fear made him importu-
nate. With what holy logic does he argue!
With what eloquence does he plead! Here is a
noble copy to write after. 1. He addresses God
as the God of his fathers, v. 9. and this he
could the better do, because the covenant, by
divine designation, was entailed on him. God’s
covenant with our fathers may be a comfort to
us in distress. It has often been so to the Lord’s
people, Ps. 22:4, 5. Being born in God’s house,
we are taken under his special protection.
2. He produces his warrant, Thow saidst wn-
to me, Return. Note, We may be in the way
d 14:6. 36:6–S. Deut.-2:5,22. Josh. | Ex. 14:10. Ps. 55:4,5. 61:2. Matt. 2 Cor. 12:11. I Tinn. 1: 12–15. 1
24:4, 8:26. 2 Cor. 1:8–10. Pet. 5:5. 1 John 1:8–10.
* Heb. field. m 33:1–3. Matt. 10:16. r 24:27. 28:15. Mic. 7:20.
e See on. 25:30. n 1 Sam. 30:6. 2 Chr. 20:6.12. 32:20. s 28:10, 11. Job 8:7.
f 5,18. , 4:7. , 23:6. , 27:29,37. 33:8. Ps. 34:4–6, 50:15. 91:15. Pi.il. t 7.
Ex. 32:22. 1 Sam. 26:17. Prov. 15:1. :6,7. u 1 Sam. 12:10. 24:15. Ps. 25:20. 31:
f 1 Kings 20:32. Ec. 10:4. o 17:7. 28:13. 31:29,42. Ex. 3:6. 2. 119:134. 142:6. Dan. 3:17. Matt.
30:43. 33:ll- Job 6:22. p 31:3,13. : liº.
i 33:8,15. 47:25. Ruth 2:2. 1 Sam. 1: f Heb. less than all. x Hos. 10:14.
8. 2 Sam. º q 18:27. ann. 7:18. Job 42:5,6. Is. † Heb. wbon.
k 1ſ. 27:40,41. 33:1. Amos 5:19. 6:5. 63:7. Dan. 9:8,9. Luke 5:8.
sent to Esau, and for those whom the Lord sent to protect him.—
While Jacob had been a hired servant to a hard master, Esau was he-
come a prince, and had established his authority in mount Seir, after-
wards called Edom from him. (25:30. Scott.
Seir.] ‘A mountainous tract on the S, and S. W. of the Dead Sea,
deriving its name perhaps from Seir, the Horite, the original occu-
pant; Gen; 14: 6, or called Seir, i. e. hairy, from being covered with
shaggy bushes.” Bush.
Verses 4, 5.
JMy lord.] Esau’s success in obtaining authority, probably by con-
quest, in mount Seir, had no doubt procured him from others the
title of honor Jacob gave him. Scott.
- Verses 6–8. • -
Jacob doubtless understood from the messengers, that Esau came
towards him in a hostile manner. This appears from the narra-
tive itself, and from Jacob’s precautions, and from the language of
his prayer: and to suppose the contrary, is to assume, without the
least proof, that both Jacob and the messengers mistook. Indeed,
the consciousness of having deeply offended his brother might ren.
der him suspicious ; yet Esau’s resentment seems actually to have
revived on this occasion. And though the Lord did not restrain him
by force, or in a dream prohibit him from injuring Jacob, as he had
prohibited Laban; yet He influenced his heart to kindness, and bless-
ed the means of conciliation Jacob employed. (Prop. 16: *}
Verses 9–12.
There can scarcely be a finer model of genuine prayer than this.
Jacob’s thankful acknowledgment of former unmerited favors; the
humble confession of his entire unworthiness ; his simple description
of his fears and distress; his unreserved reference of the whole mat-
ter to God, renouncing all other dependence, and resting all his hopes
on Him; his explicit mention of the very words both of the Lord's
COTT.
[147)
B. C. I739.
Jacob's present to Esau.
GENESIS, XXXII.
12 And y thou saidst,
*I will surely do thee
good, and make thy seed
as the sand of the sea,
which cannot be num-
bered for multitude.
[Practical Observations.]
13 || And he lodged
there that same night;
and took of that “which
came to his hand, "a
present for Esau his
brother;
14 Two e hundred she-
goats and twenty he-
goats, two hundred ewes
and twenty rams.
15 Thirty milch cam-
els with their colts, forty
kine and ten bulls, twen-
ty she-asses and ten
foals.
16 And he delivered
them into the hand of his
servants, every drove by
themselves; and said un-
to his servants, Pass over
before me, and put a
space betwixt drove and
drove.
17 And he command-
ed the foremost, saying,
When Esau my brother
meeteth thee, and asketh
thee, saying, "Whose art
thou? and whither goest
thou? and whose are
these before thee ?
18 Then thou shaht
say: They “be thy servant
Jacob's ; it is a present
sent unto my lord Esau :
and behold also he is
behind us. -
19 And so command-
ed he the second, and
the third, and all that
followed the droves, say-
of our duty, and yet meet with trouble and dis-
tress. As prosperity will not prove us in the
right, so cross events will not prove us in the
wrong. -
We may comfortably trust God with our safety,
while we carefully keep to our duty. If God be
our Guide, he §§ be our Guard.
3. He humbly acknowledges his own unwor-
thiness to receive any favor from God (v. 10.);
it is an unusual plea. Note, Self-denial and self-
abasement become us in all addresses to the
throne of grace. Christ never commended any
of his petitioners so much as him who said, Lord
I am not worthy, (Matt. 8: 8.) and her who
said, Truth, Lord, yet the dogs eat of the
crumbs which fall from their master’s table,
Matt. 15: 27. Observe here, (1.) How mag-
nificently and honorably he speaks of the mercies
of God to him. The manner of expression is
copious, and intimates that his heart was full of
God’s goodness. (2.) How lowly he disclaims
all thought of his own merit, v. 10. Jacob was
a considerable man, and, on many accounts, very
deserving, and, in treating with Laban, had
justly insisted on his merits, but not before God.
fam less than all thy mercies; so the word is.
Note, The best and greatest of men are utterly
unworthy of the least favor from God, and must
be ready to own it on all occasions. It was the
excellent Mr. Herbert’s motto, Łess than the
least of all God’s mercies. Those are the best
prepared for the greatest mercies, that see them-
selves unworthy of the least. -
4. He thankfully owns God’s goodness. He
went forth poor and desolate, forlorn and des-
pised; he had no guides, mo companions; no
attendants, no conveniences for travel, but his
staff only: now he returns surrounded with a nu-
merous retinue of children and servants: though
his distress had now obliged him to' divide his
family into two bands, yet he makes use of that
for the magnifying of the mercy of his increase.
Note, (1.) The increase of our families is then
comfortable, when we see God’s mercies in it.
(2.) Those whose katter end greatly increases,
ought, with humility and thankfulness, to remem-
ing, On this manner shall
ye speak unto Esau,
when ye find him. ^-
goeth before me, and
afterward I will see his
face: éperadventure he
ber how small their beginning was. Jacob pleads,
‘Lºrd, thou didst keep me when I went out only
with my staff, and had but one life to lose; wift
not thoukeep me now that so many are embarked
with me?” .
ë. He urges the extremity of his peril, Lord,
deliver me from Esau, for I fear him, v. 11.
The fear that quickens prayer, is itself pleadable;
and natural affection may furnish us with allow.
able, acceptable pleas in prayer. . . . .
6. He insists especially on God’s promise to
him, v. 9, 12. Note, (1.) The best we can say
to God in prayer, is, what He has said to us.
God’s promises, as they are the surest guide of
our desires in prayer, and furnish us with the
best petitions, so they are the firmest ground of
our hopes, and furnish us with the best pleas.
Ps. 119: 49. (2.) The most general promises
are applicable to particular cases. ‘Thou saidst,
I will do thee good; Lord, do me good in this
matter.” He pleads also a particular promise,
that of multiplying his seed. ‘Lord what wil;
become of that promise, if they be all cut off?”
Note, [1..] There are promises to the families
of good people, which are improvable in prayer
for family mercies, ordinary and extraordinary,
ch. 17: 7. Ps. 112: 2. — 102: 28. [2.] The
world’s threatenings should drive us to God’s
promises. #
W. 13–23. Jacob here prudently endeavors
to make Esau his friend by a present. Note,
When we have prayed to God for any mercy,
we must second our prayers with our endeavors;
else, instead of trusting God, we tempt Him; we
must so depend on ğ. providence, as to make
use of our own prudence. ‘Help thyself, and
God will help thee;’ Göd answers our prayers
by teaching us to order our affairs with discre-
tion. To paeify Esau, * - e. , -
1. Jacob sent him a very noble present of 580;
cattle, p. 13–15. Now, (1.) He was an evi-
dence of the great increase with which God had
blessed Jacob, that he could spare such a number
out of his stock. (2.) It was an evidence of his
wisdom, that he would willingly part with some,
to secure the rest. (3.) It was a present he thought
a l Sam. 25.8. * ... "
h 20,21. 33:10. 1 Sam. 25:27. Prov-
17:8, 18:16, 19:6. 21:14
c 36:43, 3igić. Beut. §13. 1 Sam-
25:2. Job i. 3. 42:12.
d 33:3.
20 And say ye more-
over, Behold, thy servant
Jacob is behind us: for
he said, ‘I will appease
him with the present that
will accept * of me.
- 21 So went the present
over before him: and
y Ex. 32.13. Num, 23.19. Matt. 24.
35, Tit. 1:2. Heb. 6:17.
z 28:13–15, 46:3,4,
• Heb. my jace. Job 42:8,9.
e See on 4,5. -
f 43:II. 1 Sam. 25:17–35, Prov. 15:
16:14. 21:14.
:5, 1 Kings 20:31, Jon. 3:
9, 2 Tim, 2:
Prow.
6:35, Margins. -
PRACTICAE, OBSERVATIONS.
W. 1–12. We cannot behold the angels meeting us, and ‘the
host of God’ encamping round us; but, possessing that “faith
which is the evidence of things not seen,” we may have assurance
that they actually do so. And we need to be encouraged, not
only by expecting the guardianship of angels, but by a firm reli-
ance on the protection of the God of angels, to render us secure
and happy in such a world as this; where victory in one conflict
only reminds us to arm for another; and deliverance from one
trouble or danger, to prepare for further stiffering. Yet our se-
verest trials frequently result from former transgressions, and call
them to our remembrance for our deeper humiliation. No means
are more proper to disarm resentment, especially that of proud
and worldly men, than humble, respectful language, and cheer-
fully relinquishing the objects of contention; yet these are but
means; and unless God arrest and influence the heart, they
cannot subdue the power of jealousy and revenge.—In times of
urgent danger, even strong faith and repeated assurances will not
entirely exclude terror and distress: but they will put life and
vigor into humble, ſervent prayer; and enable us to plead the
promises, to remember former mercies and deliverances; and, in
the path of unreserved obedience, so to leave ourselves in the
Lord’s hands, as shall ensure protection, and restore peace to our
souls. Se OTT.
...r-
promises and commands, as engaging his own glory to protect him ;
and his anxiety for the preservation of his family, but especially of
his children, in whose lives the promises seemed chiefly concerned;
—these are points peculiarly worthy of notice and of imitation.
Scott.
Verse 13. *. ſ
Came to his hand.] Or, that which Providence had put into his pos-
session. Scott. “Came next to hand.” Rosenm. Lodged that night]
*A part of it, till midnight perhaps ; not the whole, as soon appears.
BUs H.
Verses 14, 15. -
The present was not intended as a restitution for injuries done
to Esau.-The blessing belonged to Jacob, by God’s own appoint-
ment; and Esau was only affronted, and disappointed in his object,
not injured in his property, by Jacob’s misconduct. Scott.
(15.) JMilch-camels.j ‘A precious present: their milk, according to
ancient authors, is most pleasant, three parts of water being added,
says Pliny. It is still drunk by the Arabs.” - T Ros ENM.
* The camel is of such multifarious use, that the Bedouins do not
estimate wealth by money, but by the number of camers.—Its flesh,
and milk, and their products, are used for food : its hair for carpets
corn-sacks, tents, &c.; its skin for soles, Iarge water bottles, an
large sacks for butter, corn, &c. (two are a load,) for well-ropes, and
for vessels called Hlod, (to water the eamels). The two sinews of
the neck serve for strong ropes: the dung for fuel ; and the urine evers
as a wash for the head, every three days, among the Nomades, of both
sexes.” . [Their indispensable utility in traversing deserts is well:
known, and should always be thought of with gratitude to a merciful
God.] • * • SEETzen -
Verses 16–20. --
Jacob had purchased the birth-right, and the dominion had been
expressly promised in the blessing: yet, understanding that the tem-
poral advantages were principally intended for his posterity, and sat-
isfied with the spiritual benefits for himself, he paid homage to Esau,
as an acknowledged superior. Scott.
- Verse 21–23. • .
JW. R. 24. Having taking every needful precaution, Jacob retired,
[1481 *
*.
*
B. C. 1739.
himself lodged that night
in the company.
22 And he rose up
that night, and took " his
two wives, and his two
women-servants, and "his
eleven sons, and passed
over the ford ‘Jabbok.
23 And he took them,
and *sent them over the
brook, and sent over that
he had.
24 || And Jacob was
left alone: and there
k wrestled a man with
him, until the fibreaking
of the day. *
... 25 And when he saw
m that he prevailed not
against him, he " touched.
the hollow of his thigh:
and the hollow of Jacob's
thigh was out of joint,
as he wrestled with him.
26 And he said, "Let
me go, for the day break-
eth : And he said, PI will
not let thee go, except
q thou bless me.
27 And he said unto
him, "What is thy name 2
And he said Jacob.
28 And he said, “Thy
name: shall be called no
more Jacob, but i Israel:
for as a prince hast thou
‘power with God and
" with men, and hast pre-
vailed. -
29 And, Jacob asked
GENESIS, XXXII.
would be acceptable to Esau; who, from being a
hunter, was perhaps but ill furnished with tame
cattle. And we may suppose that the mixt colors:
of Jacob’s cattle, would please.
(4.) He prom-
ised himself by this present to gain Esau’s favor;
for a gift commonly prospers, which way soever
it turns, (Prov. 17: 8.) and makes room for a
man; (Prov. 18: 16.) may, pacifies anger and
strong wrath, Prov. 21:... 14. Note, [I.] We
must not despair of reconciling persons the most
exasperated against us; we ought not to judge
men unappeasable, till we have tried them. [2.]
Peace and love, though purchased dear, will
prove a good bargain to the purchaser. Many
a morose, ill-natured man would have said, in
Jacob’s case, “Esau has vowed my death without
cause, and he shall never be a farthing the better
for me; I will see him far enough before I send
him a present:” but Jacob forgives and forgets.
2. He sent him a very humble message, which
he ordered bis servants to deliver in the best
manner, v. 17, 18. They must call Esau their
lord, and Jacob his servant; tell him the cattle
was a small present Jacob sent him, as a speci-
men of his acquisitions while abroad. The cat-
tle, were to be disposed of in several droves, and
the servants attending each to deliver the same
message, that the present might appear the more
valuable, and his submission, so often repeated,
might be the more likely to influence Esau. They
must especially take care to tell him, that Jacob
was coming after, (v. 18—20.) that he might
not suspect -he was fled through fear. Note,
A friendly confidence in men’s goodness may
help to prevent their mischief designed.
V. 24–32. We have here the remarkable
story of Jacob’s wrestling with the angel, and
prevailing, referred to, Hos. 12: 4. A great
while before day, Jacob had helped his wives
and children over the river, and desired to be
private, that he might again more fully spread
my name? and he 3 bless- 12. Heb. 5:
•An angel blesses Jacob.
his cares and fears before God in prayer. Note,
We ought to continue instant in prayer, and not
to faint: frequency and importunity in prayer
prepare us for mercy. While Jacob was earnest
in prayer, stirring up himself to take hold on
God, an angel takes hold on him. Some think
it a created angel, the angel of his presence,
(Isa. 63: 9.) one of those that always behold
the face of our Father, and attend on the
Shechinah, or the Divine Majesty, which prob-
ably Jacob had also in view. Others think it
Michael our Prince, the eternal Word, the An-
gel of the Covenant, who is indeed the Lord of
the angels, who often appeared in human shape,
before He assumed the human nature for a per-
petuity; whichsoever it was, we are sure God’s
name was in Him, Exod. 23: 21. Observe,
I. How Jacob and this angel engaged, v. 24.
Jacob was now full of care and fear about the
expected interview, next day, with his brother,
and to aggravate the trial, God Himself seemed
to come forth against him as an enemy, to oppose
his entrance into the land of promise, dispute
the pass with him, and not suffer him to ſollow
his wives and children, whom he had sent be-
fore. Note, Strong believers must expect divers
temptations, and strong ones. We are told by
the prophet, (Hos. 12:4.) how Jacob wrestled;
he wept and made supplication; prayers and
tears were his weapons. It was not only a cor-
poral, bnt a spiritual wrestling, by the vigorous
actings of faith and holy desire; and thus all the
spiritual seed of Jacob, in praying, still wrestle
with God.
II. The success of the engagement.
1. Jacob kept his ground, though the struggle
continued long; (v. 25.) that is, this discourage-
ment did not shake his faith, nor silence his
prayer. He wrestled not in his own strength,
nor by his own strength did he prevail, but in
and by strength derived from Heaven. That of
s 17:5,15. 33:20. 35:10. 2 Kings 17:
34. Is, 62:2–4. 65:15.
ed him there.
30 And * Jacob called .
the name of the place
- . 5:7. -
l 28,30. Is. 32:2. Hos. 12:3–5. 1 Cor.
15:47
f Heb, ascending of the morning.
Cant. 2:17.
m Nurn. 14:13,14. Matt. 15:28. Luke
11:5–8
m 32. 2 Čor. 12:7–
# "That is, A prince of God.
t 14. Hos. 12: f
u 25:31. . 31:24. 33:4. 1
27:33–36.
Sam. 26:25. Prov. 16:7.
x 27. Judg. 13:16–18. Is. 9:6.
y 27:28,29. 28:3,4,13,14
s|| Peniel: for * I have
h-29:23–35. 30:1–20.
i Deut. 2:37. 3:16. Josh. 12:2.
him, and said, Tell me, I
pray thee, thy name: And .
he said, “Wherefore is it, . . ºediºass.
that thou dost ask after k;º sº ;
9.
o Ex. 32:10. Deut. 9:14.
Is. 64;7. % 3i. Penue.3 is.’ judg. 8:8,17. 1
Luke 24:28,29. Kings 12:25.
p Cant. 3:4. Luke 18:1–7. Rom. | That is, The face of God.
a 16:13. Ex. 24:10,11. 33:14,19–23.
Num. I2:8. Judg. 6:22,23. 13:21,22.
8:37.
q. 1 Chr. 4:10. Ps. 67:1,6,7. 115:12,13.
r 29, - Is. 6:5. John 1:18, 2 Tim. 1:10.
into some solitary place, to renew his earnest supplications; and while
he was thus employed, one ‘in fashion as a man” appeared to him,
and engaged in wrestling with him. Nothing requires more vigor, ac-
tivity, attention, and unintermitting exertion, than wrestling; which
seems on this account to have been selected as an emblem of the ſer-
vent prayer of faith, persited in amidst delays, alarms, discourage-
ments, and opposition from every side; and which at length will
surely be crowned with success. (JM. R. k.) Sco TT.
(21, 22.) “He probably first passed over alone, to ascertain the safe-
ty of the passage for the women and children : then recrossed the
stream, and sent his party over, remaining himself still on the N.
side.” - BUs H.
(24.) “It may be asked, Was there here a real human body, or only
its form 3–The latter, doubtless. How then could he wrestle, with
Jacob It need not be supposed, that this angel must have assumed
a human body, or something analogous to it, in order to render him-
self tangible by Jacob ; for as the soul, which is pure spirit, operates
on the body by the order of God, so could an angel operate upon the
body of Jacob, and produce in his imagination, by the effect of his
power, every requisite idea of corporeity ; and in his nerves, every
sensation of substance, and yet no substantiality be in the case.” Dr.
..?. Clarke. The vivid impressions the nerves sometimes retain, after
dreams, of corporal contact in sleep, when evidently no such contact
did or could occur, bear a strong analogy to this representation of
Clarke, and may serve to illustrate it. But see v. 31. and note. Ed.
- Verse 25.
Prevailed not..] This circumstance significantly marked out that
frame of mind, which refuses, as it were, to yield, or take a denial.
(JVotes, JMatt. 15: 21—28.)
mentary, though the effect in some measure continued aneº
C O TT,
* A trace of this narrative may be found in the Greek mythological
story of Jupiter striving with Hercules, and as he could not prevail
against him, making himself known to him.” Ros E. N.M.
Prevailed not..] ‘ As a benevolent man, beset by a needy mendi-
cant, may be said “not to prevail” to cast him off, because he yields
to the kindly impulses of his nature, and cannot find it in his heart
to resist the urgent appeal.” - BUSH.
Verse 26.
. Jacob recognised a friend, yea, that Friend, from whom all bless-
ings flow, and therefore refused to let Him go, till He had blessed him.
Scott.
The dislocation seems to have been mo–.
Verses 28, 29.
Israel.] ‘A contender, hast thow power, &c. more literally, thou hast
had power with God, and with man thou shalt also prevail.” Dr. A.
CLARKE. ‘Thou hast striven with God, how much more shalt thou
prevail with man : Therefore fear not thy brother.” Wherefore, &c.]
‘This insinuates that the name given already had informed him who
it was with whom he had striven.” Ros ENM. “Jacob desired the
annunciation of some name, as commemorative of the event.” Bus H.
‘ Of those who interpret this as a vision, JMaimonides among the Jews,
Origen among the fathers, and Le Clerc among the critics, are the
most considerable.” So also Boothroyd. WILLIAMs. Bp. Warbur-
ton observes, that information by action, [see notes, John 8: 6.] was
at this time a very familiar mode of instruction; and God’s intention
was thus to inform Jacob of the happy issue of his adventure. Though
then in vulgar use, this mode is to us obscure.” HEw LETT.
(29.) PWherefore ? &c.] After what had passed, there could be no
ground of doubt or uncertainty, in respect of Him with whom Jacob
had wrestled ; and it was therefore wholly needless to inquire his
Ila ſile. Sco TT.
Verse 30.
He who appeared to Jacob was before called a JMan ; yet here He is
called Gop. The prophet Hosea calls Hiin ‘the Angel, even Jerio-
v AH the God of hosts, JE Hov AH is his memorial;’ and says, that ‘ja-
cob wept and made supplication to Him.” (Hos. 12: 3–6.) 2 We can-
not, therefore, reasonably doubt the sentiments of Jacob, of Moses
and of Hosea, concerning Him who now wrestled with jacob, and
surnamed him Israel. And the Scriptures referred to in the margin
if carefully examined and compared, will have a powerful tendency
to convince the impartial inquirer, that He could be no other than the
eternal, Son of God; by these appearances anticipating his incarna.
tion.—It is indeed asserted by the Rabbinical expositors, and from
them adopted by some learned men, that the SHEchºNAH, or visible
glory of God, of which the attendant angels constituted à part, was
displayed on this occasion, as well as on all others of a similar kind ;
and that these expressions, and the language often used by the angei
who appeared, are to be thus accounted for.—But there seems no
Scriptural ground for this sentiment; and it was probably first de-
vised, to answer the arguments taken from such passages by the an-
cient Christian writers, for the Deity of the predicted Messiah, and
the doctrine of the Trinity; though it has been since espoused by
many who profess those doctrines. The word SHEcHINAH is not
found in Scripture, but only in the Rabbinical Hebrew. It signifies
149]
B. C. 1739. GENESIS, XXXII.
Jacob's lameness.
Job illustrates this, (Job 28: 6.) Will He plead
against me with his great power? No, (had
the angel done so, Jacob had been crushed,) but
He would put strength in me; and by that
strength Jacob had power over the angel,
Hos. 12: 4. . Note, We cannot prevail with
God, but in his own strength. It is his Spirit
that intercedes in us, and helps our infirmities,
Rom. 8: 26.
2. The angel put out Jacob’s thigh, to show
him what He could do, and that it was God he
was wrestling with, for no man could disjoint
his thigh with a touch. Some think Jacob felt
little or no pain; and probably he did not, for
he did not so much as halt till the struggle was
over, (v. 31.) and if so, that was an evidence
of a divine touch indeed, which wounded and
healed at the same time. Note, Our honors
and comforts in this world have their allays.
3. The angel, by an admirable condescension,
gently requests Jacob to let Him'go, v. 26. Thus He would honour J.acob's faith
and prayer, and further try his constancy. The reason the angel gives, is, be-
cause the day breaks, and He would no longer detain Jacob from his journey,
and his family, especially in this critical juncture. Note, Everything is beauti-
ful in its season; even the business of religion, and the comforts of communion
with God, must sometimes give way to the necessary affairs of this life: God will
have mercy, and not sacrifice.
4. Jacob persists in his holy importunity; I will not let Thee go, eaccept Thou
bless me; whatever becomes of his family and journey, he resolves to make the
best of this opportunity, and he will have a blessing; rather shall all his bones
be put out of joint, then he will go away without one. Note, Those that would
have the blessing of Christ, must be in earnest, and importunate for it, as those
that resolve to have no denial, it is the fervent prayer, that is the effectual
prayer. -
seen God face to face,
and my life is preserved.
31 And as he passed
over Penuel, the sun
rose upon him, and b he
halted upon his thigh.
32 Therefore the chil-
dren of Israel & eat not of
the sinew which shrank,
which is upon the hol-
low of the thigh, unto
this day: because he
touched the hollow of
Jacob's thigh, in the
sinew that shrank.
h 25.
c 1 Sam. 5:5.
5. The angel puts a perpetual mark of honor on him, by changing his name;
(v. 27, 28.) Jacob signifies a supplanter; henceforth thou shalt be celebrated,
not for craft and artful management, but for true valor; thou shalt be called
Israel, a prince with God. He is a prince indeed, that is a prince with God,
and those are truly honorable, that are mighty in prayer, Israels, Israelites in-
deed. Having power with God, he shall have power with men. Having pre-
vailed for a blessing from Heaven, he shall, no doubt, prevail for Esau’s favor.
Note, Whatever enemies we have, if we can but make God our Friend, we are
well off; they that by faith have power in heaven, have thereby as much power
on earth as they have occasion for. -n.
6. He dismisses him with a blessing, v. 29. Jacob desired to know the
angel’s name, that he might, according to his capacity, do Him honor, Judg. 13:
17. But that request was denied, that he might not be too proud of his con-
quest, nor think he had the angel at such an advantage, as to oblige Him to what
he pleased. The discovery of that was reserved for his death-bed, on which
he was taught to call him Shiloh. But, instead
of telling him his mame, the angel gave him his
blessing; which was the thing #. wrestled for;
He blessed him there, repeated and ratified the
blessing formerly given him. Note, Spiritual
blessings, which, secure our felicity, are much
more desirable than fine notions, which satisfy our
curiosity. The tree of life is better than the tree
of knowledge. See how wonderfully God con-
descends to countenance and crown importunate
prayer: those that resolve, though God slay them,
yet to trust in Him, will, at length, be more than
conquerors. - t
7. Jacob gives a new name to the place; he
calls it, Peniel, the face of God, (v. 30.) be-
cause there he had seen the appearance, and ob-
tained the favor of God. Observe, The name he
gives the place, preserves and perpetuates, not the
honor of his valor or victory, but only the honor
of God’s free grace. He does not say, ‘ In this
place, I wrestled with God, and prevailed; ” but,
* In this place, I saw God face to face, and my
life was preserved;’ not, ‘ It was my praise that
I came off a conqueror, but it was God’s mercy
that I escaped with my life.” Note, It becomes
those whom God honors, to take shame to them-
selves, and admire the condescensions of his grace
to them. Thus David did, 2 Sam. 7: 18.
Lastly, The memorandum of this. Jacob
halted on his thigh; (v. 31.) some think that
he limped to his dying-day; and if he did, the
honor and comfort he obtained by this struggle,
were abundantly sufficient to countervail the dam-
age. . He had no reason to look on it as his re-
proach, thus to bear in his body the marks of
the Lord Jesus; (Gal. 6: 17.) yet it might serve,
like Paul’s thorn-in the flesh, to keep him from
being lifted up with the abundance of the reve-
lations. Notice is taken of the sum’s rising on
him when he passed over Penuel; it is sun-rise .
4.
with that soul which has communion with God.
The inspired penman mentions a traditional cus-
tom of the seed of Jacob, in remembrance of this,
never to eat of that sinew, or muscle, in any beast,
by which the hip-bone is fixed in its cups by this
observance they preserved the memorial of this
story, and gave occasion to their children to in-
quire concerning it; they also did honor to the
memory of Jacob. 'And this use we may still make
PRACTICAL OBSERVATIONS. t -
W. 13–32. Every duty has its season; and the care of our (Neh. 1:5–11. 2:4.)—But it is only in human mature that sin-
families may properly succeed, though it must not exclude our de-
mers can see God, and live.
* The God and Father of our Lord
votions: and again, when we have used every prudent mean for,
our own and others’ good, we must retire, and pray for the bless-
ing. If we are in a proper fraume of mind, we shall rather abridge
ourselves of wonted refreshments, than neglect communion with
God: and if our faith do not fail, our spirits flag, and we grow
formal, our devotions should not be counted too long. When
• the Spirit of God helpeth our infirmities,” and our intense, ear-
nest, and vast desires can scarcely find words to utter them, but
we still mean more than we can express; then prayer is indeed
wrestling with God: and, however we be tried or discouraged,
we shall certainly prevail; and, prevailing with Him, we shall
succeed against all our enemies, and prevail on many to be at peace
with us. Indeed, in every case in which we desire to prevail
with man, fervent prayer to God is our most efficacious means.
Jesus Christ,” God as reconciled in and through Him, is the Ob-
ject of a sinner’s acceptable worship; with Him we may be im-
portunate, and, in humble faith, determine “not to let Him go
except He bless us;’ nor should we ever leave off wrestling, in the
mights of trouble or temptation, till the day break, may, till ‘the
Sun of righteousness arise,” on our souls. Thus shall we be ac-
knowledged as true Israelites, and crowned as princes with God:
and while we carry away the memorials of our victories, we must
record his goodness, for his glory and the benefit of others. But
we must not wonder, if even our sweetest consolations carry with
them evidences of our infirmity; and if we have afterwards a thorn
in the flesh, and buffetings of Satan, to preserve us from being
exalted above measure. # , , SCOTT.
* *
merely a habitation , but it is used to denote all those appearances, by
which the special presence of JEHow AH was announced. It is read-
ily allowed, that a visible glory of this kind afterwards appeared to
Moses and to Israel; and perhaps in the holy of holies, both of the
tabernacle and temple, above the Mercy-Seat. (Ez. 13: 21, 22. , 14:
19–24. 16:10. 33: 7–11, 18–23. 40: 34, 38, Jyum. 12:4, 5, 14; 10.
16: 19, 42. 1 Kings 8: 10, 11.) . But it must strike every attentive
reader, that these displays of the glory of the Lord differed exceed-
ingly from such appearances, as we have repeatedly considered ; in
which an Angel spake in the name of God, and as JEHow AH ; or one
in human form was addressed by the patriarchs as JEHow AH, and
spoken of by them and by the historian in that character. No doubt,
the tabernacle and temple were intended as types of Him, in ‘whom
dwelleth all the fulness of the Godhead bodily.’. He in fact is the true
SHEcHINAH ! : No man hath seen God at any time : the only begotten
son, who is in the bosom of the Father, He hath declared Him:’ and
I cannot doubt, after the most deliberate examination, that the expo-
sition, which has been given in the notes, on this and many preced-
ing passages, is the only true, scriptural, and consistent interpreta-
tion.—Jacob, beholding the Lord in human form, was not over-
whelmed by the appearance; as it was generally supposed they must
be who behéid the Divine Glory. He had also received assurance of
deliverance from Esau; and in both respects his life was preserved.
Ez. 33: 20–23. Scott.
Verse 31. .
Halted.] , Israel carried this token away with him, that it was a
*eality, and not a dream, or vision, or delusive imagination. Idem.
Verse 32.
Probably this was done by some divine appointment, before the
giving of the law ; and the meaning was clear to them, though ob-
SCure to us. • . . . . . Id.
Sinew.] ‘The ischiatic, “which is upon the hollow of the thigh,”
extending through the femur and crus to the ancles, called the ten-
do. Achillis.’ Rosemim. Shrank.] ‘ Gr, was benumbed, or waxed fee-
ble. 'The permanent seat of injury we believe to have been the ten-
dinous ligament, connecting the thigh bone with the hip joint.” Bush
“The Jews are so scrupulous as to abstain from all the tendons
(nervi) of the hinder part of animals. , Rosenm. By this peculiarity
they appear to have been distinguished among the heathen; for,
agreeably to Dr. JMorrison’s journal, cited in the Chinese Repos, he
was informed by a Mohammedan, that at Kae-fung Foo, in Honan,
there are a few familiés denominated the Teaou-kin-keaou, or the
sect that plucks out the sinew.” & ED.
[150]
*
B. C. 1739.
CHAP. XXXIII.
Esau and Jacob meet, and after an
amicable conference, Esau departs,
1–16. Jacob abides at . Succoth ;
and buys a field, and builds an altar
at Shechem, 17–20.
Aº Jacob lifted up
- his eyes, and looked,
and behold, “Esau came,
and with him four hun-
dred men. ” And he
divided the children unto
Leah and unto Rachel,
and unto the two hand-
maids.
2 And he put the
handmaids and their chil-
dren foremost, and Leah
and her children after,
° and Rachel and Joseph
hindermost. •
3 And he "passed over,
before them, and 4 bowed
himself to the ground
seven times, until he
come near to his brother.
4 And Esau ran to
meet him, and ‘embraced
him, and 5 fell on his
neck, and kissed him:
and they wept. .
5 And he lifted up his
eyes, and saw the women
and the children; and
said, Who are those
* with thee? And he said,
The h children which
God hath graciously giv-
en thy servant.
6 Then the handmaid-
ens came near, they and
their children, and they
bowed themselves.
7 And Leah also with
her children came near,
and bowed themselves:
and after came Joseph
near, and Rachel, and
they bowed themselves.
with him.
God. Hab. 2: 1
and family-affairs.
head of his regiment.
brother.
who stoops.
GENESIS, XXXIII.
I. Jacob discovers Esau’s approach, v. 1.
Some think his lifting up his eyes denotes his
cheerfulness and confidence; having by prayer
committed his case to God, he went on his way,
and his countenance was no more sad, 1 Sam.
1: 18. Note, Those that have cast their care on
God, may look forward with satisfaction and com-
posure of mind; come what will, nothing can come.
amiss to him whose heart is figed, trusting in
II. He puts his family in the best order to re-
ceive him, whether he come as friend, or enemy;
consulting their decency if he come as a friend,
and their safety if he come as an enemy, v. 1, 2.
Observe what a different figure these two brothers
made; yet Jacob had the birth-right, was to have
the dominion, and was every way the better man.
Note, It is no disparagement to very great and
good men, to attend personally to their families,
Jacob, at the head of his
household, set a better example than Esau at the
III. Expressions of kindness were interchanged
in the best manner between them.
bowed to Esau, v. 3. Though fearing Esau as
an enemy, yet he did him obeisance as an elder
Note, (1.) The way to recover peace,
is, to do our duty, and pay our respects, on all
occasions, as if it had never been broken.
the remembering and repeating of matters, that
separates friends, and perpetuates the separation.
(2.) A humble, submissive carriage goes far to
turn away wrath. Many preserve themselves by
humbling themselves; the bullet flies over him.
2. Esau (v. 4.) ran to meet Jacob, not in word is.
passion, but in love; as one heartily reconciled;
with all the endearments imaginable; he embrac-
ed him, fell on his neck, and kissed him. Some
think Esau brought his 400 men, only for state,
that he might pay so much the greater respect to -
his returning brother; but Jacob, a man of pru- they have enough, though not so much as some
JMeeting of Jacob and Esau.
of it, to acknowledge the mercy of God, and our idence and fortitude, understood the report of his
obligations to Jesus Christ, that we may now messengers otherwise, ch. 32: 5,6. and if some
hold communion with God, in faith, hope, an
love, without peril, either of life or limb. -
CHAP. XXXIII. V. 1–4. We read how
Jacob had power with God, and prevailed; here
we find what power he had with men too, how
his brother Esau was mollified, and, on a sudden,
reconciled; When a man’s ways please the
Lord, he maketh even his enemies to be at peace
wonderful change was not wrought on the spirit
of Esau at this time, I see not how wrestling Ja-
cob could be said to obtain such power with men,
as to denominate him a prince. Note, (1.) God
has the hearts of all men in his hands, and can
turn them when and how He pleases, by a secret,
silent, but resistless power. He can, of a sudden,
convert enemies into friends, as He did two Sauls,
one by restraining grace, (1 Sam. 26: 21, 25.)
the other by renewing grace, Acts 9:21, 22.
3. They both wept; Jacob for joy, to be thus
kindly received; Esau; perhaps, for grief and
shame, to think of his evil design on his brother,
from the execution of which he found himself
strangely and unaccountably prevented.
V. 5–15. We have here the discourse be-
tween the two brothers at their meeting, very free
and friendly, and without the least intimation of
the old quarrel: as was best. They converse,
I. About Jacob’s retinue, v. 5–7. Eleven or
twelve little ones followed Jacob close, the eldest
of them not fourteen years old; Who are these?
says Esau. Jacob replies as became his charac-
ter; The children God hath graciously given.
‘They are my children;’ had been a sufficient
answer, but then Jacob had not spoken like bim-
self, like a man whose eyes were ever toward the
Lord. Note, It becomes us, not only to do com-
*mon actions, but to speak of them, after a godly
sort, 3 John 6. Jacob speaks of his children, 1.
As God’s gifts; they are a heritage of the Lord,
Ps. 127: 3.−113: 9.—107. 41. 2. As choice
gifts; He hath graciously given them, he ac-
counts them great blessings. His wives, and
children hereupon come up in order, and pay
their duty to Esau, as he had done before them;
(v. 6, 7.) it becomes the family to respect those
whom the master of the family respects.
II. About his present. 1, Esau modestly re-
fused it; he had enough, and did not need it, v.
9. Note, Those who wish to be considered men
of honor, will not seem to be mercenary in their
friendship: whatever influence Jacob’s present
had to pacify Esau, he would not have it thought
that it had any. I have enough, much; so the
Note, (1.) Many that come short of
spiritual blessings, and are out of covenant, yet
have much of this world’s wealth. Esau had
what was promised him, the fatness of the earth,
and a livelihood by his sword. (2.) It is a good
thing for, those that have much, to know that
1. Jacob
It is
8 And he said, # What
meanest thou by all this
drove, which I met 2
And he said, These are
to find grace in the sight
of my lord.
9 And Esau said, I
ther, I keep that thou
hast unto thyself.
10. And Jacob said,
Nay, I pray thee," if now
I have found grace in
thy sight, then receive
my present at my hand :
seen thy face, as though
I had seen the face of
God, and thou wast pleas-
ed with me.
a 27:41,42. 32:6.
c 29:30. 30:22–24. 37:3.
d John 10:4,11,12.
. 43:26
b 32:7.
Mal. 3:17.
e 18:2, 42:6 *.
g 45:14. 46:29. Luke 15:20. Acts
20:37
* Heb. to thee.
h 30:2. 48:9. Ruth 4:13. 1 Chr. 28:5.
Ps. 127:3. Is. 8:18.
i Heb. What is all this band to thee 2
i 32:13–20.
k 4:9. 27:41. Judg. 20:23. Acts 9:17.
21:20. Philem. 7,16. . . .
i Heb. be that to thee that is thine.
| 19:19, 47:29. 50:4. Ex. 33:12,13.
Ruth 2:10. 1 Sam. 20:3. Jer. 31:2.
have enough, * my bro- for therefore m I have
- ~. NOTES.
CHAP. XXXIII. V. 3. Bowed
himself to the ground.] Probably N.
after the eastern manner shown %Wº \\
in the cut, or perhaps as at Matt º
2: 9, where see the note. ED. º tº:
Verse. 4. *ś%
In answer to Jacob’s prayer,
and in accomplishment of the #:
promise made to him, the Lord
thus influenced Esau’s heart, to -*
the exercise of matural affection towards his brother. The reconcil-
iation from this time seems to have been cordial; though there is no
proof or token that Esau was become truly religious. Scott.
Fell on his neck, and kissed him.] ‘Such persons as are intimately ac-
quainted, or of equal age and dignity, mutually kiss the hands, the
head or the shoulder of each other.” SHAw. “This passage and
Gen. 45: 14. Luke 15: 20, Acts 20: 37. seem to have a reference
to the eastern way of kissing the shoulder in an embrace.” HARMER.
* How sincere and genuine is this conduct of Esau, and at the same
time how magnanimous ! He had buried all his resentment, and for-
gotten all his injuries; and receives his brother with the strongest
demonstrations, not only of forgiveness, but of fraternal affection.”
- - - Dr. A. CLARKE.
Verse 5.
The children, &c.] The piety and simplicity of this answer is well
f 32:28. A530. 452,15. Ezra 7:27,
#. º 1:ll. Ps. 34:4. Prov. 16:
m 32:30. Job 33:26. Matt. 18:10. Rev.
22:4.
worthy of admiration and imitation.
- Verse 7.
It is remarkable that, on this affecting occasion, we find no intima-
tion of Esau’s expressing any good will to his brother Jacob’s nume-
rous family, thus respectfully bowing before him, one after another.
No good wish towards them is recorded, such as even irreligious
men often make in similar circumstances. Much less was any prayer
offered in their behalf, for the blessing of God on them. This should
be carefully noticed in estimating Esau’s character. [See 43:29.]
IDEM.
(JM. R.) Sco TT.
- - Verse 10.
Jacob expressed the great satisfaction, he took in this friendly in-
terview; as if it resembled even the pleasure of intimate communion
with God. We may suppose him to have used a proverbial expres-
sion: yet we cannot so cordially approve of this answer, as of the
preceding; unless in Esau’s conduct, he recognised the special pres-
ence and favor of God, who was thus granting the prayers which he
had presented, when he saw his face and wrestled with Him. (32:
30.)—To accept a present from an inferior, was a customary pledge
of friendship ; but refusing it implied disaffection: and the case in the
eastern world is the same at this day. - ID.
Receive iny present.] “If your present be received by your superior,
[note, Matt. 2: 9.1 he necessarily becomes your friend, and you may
rely on his friendship; if it be not received, you have every thing to
fear. It was on this ground that Jacob was so urgent with Esau to
receive his present.” • * r. A. CLARKE.







[151]
B. C. 1739.
Jacob continues his journey.
GENESIS, XXXIII.
11 Take, I pray thee,
"my blessing that is
brought to thee; because
God hath dealt graciously
with me, * and because I
have * enough ; and he
Purged him, and he took
it."
12 And he said, Let
us take our journey, and
let us go, and I will go
before thee.
I3 And he said unto
him, My lord knoweth
that q the children are
tender, and the flocks and
herds with young are with
me; and if men should
over-drive them one day,
all the flock will die.
14 Let my lord, I pray
thee, pass over before his
servant: and I will lead
on softly, f according as
the cattle that goeth
before me, and the chil-
dren be able to endure;
until I come unto my
lord * unto Seir. -'
15 And Esau said, Let
me now I leave with thee
some of the ſolk that are
with me : And he said,
§ What needeth it? Let
me ‘find grace in the
sight of my lord.
16 So Esau returned
that day on his way unto
Seir.
17 || And Jacob jour-
neyed to “Succoth, and
built him an house, and
made booths for his cattle:
therefore the name of the
place is called | Succoth.
18 And Jacob came to
* Shalem a city of y She-
chem, which is in the
land of Canaan, when he
came from * Padan-aram;
and pitched his tent be-
fore the city.
others have. . Even Esau can say, I have enough.
(3.) Those that are content with what they have,
must show it by not coveting. Esau bids Jacob
keep what he had, supposing he had more need
of it; Esau, for his part, needs, it not, either to
supply him, for he was rich, or to pacify him,
for he was reconciled: we should take heed, lest
at any time our covetousness impose on the
courtesy of others, and meanly take advantage of
their generosity. -
2. Jacob affectionately urges him to accept it,
and prevails, v. 10, 11. He sent it through fear,
(ch. 32: 20.) but, mow importunes his acceptance
of it, for love; two things he urges, (1.) The
satisfaction he had in his brother’s favor, which
he thought himself bound thus to acknowledge.
He pays him a very high [and quite oriental]
compliment, I have seen thy face, as though I
had seem the face of God, that is, ‘ I have seen
thee reconciled to me, and at peace with me, as
I desire to see God reconciled.” Or, the mean-
ing is, Jacob saw God’s favor to him in Esau’s:
it was a token for good to him, that God had ac-
cepted his prayers. Note, [1..] Creature-com-
forts are then comforts indeed, when grantéd as
answers to prayer, and tokens of our acceptance
with God. [2.] It is matter of great joy to the
peaceable and affectionate, to recover the friend-
ship of relations with whom they have been at
variance. (2.) The competency he had; God
has dealt graciously with me. Note, If what
we have, increase under our hands, we must no-
tice it with thankfulness, to the glory of God,
and own that therein He has dealt graciously,
better than we deserve: it is He that gives pow-
er to get wealth, Deut. 8: 18. He adds, “And
I have enough; I have all,” so the word is.
Esau’s enough was much, but Jacob’s was all.
Note, A Godly man, though he have but little in
the world, yet may truly say, ‘I have all,” [1..]
Because he has the God of all, and has all in
Him; all is yours if ye be Christ’s, I Cor. 3:
22. [2.] Because he has the comfort of all; I
have all, and abound, Phil. 4: 18. He that
thinks he has all, is sure he has enough. He has
all in prospect; he will have all shortly, in hea-
vem: on this principle, Jacob urged Esau, and he
took his present. . Note, It is an excellent thing
when men’s religion makes them generous, free-
hearted, and open-handed, scorning to do what
is paltry and sneaking. -
III. About their journey. 1. Esau offers him-
self to be his guide and companion, in token of
19 And he bought a
n Josh. 15:19. 1 Sam. 25:27. 30:26.
2 Kings 5:15. 2 Cor. 9:5,6.
o 9. Phil. 4:11,12,18.
* Heb. all things. Rom. 8:32, . 1 Cor.
3:21. 2 Cor. 6:10. Phil. 4:18.
p 2 Kings 2:17. 5:16,23. Luke 14:23:
a 1s. 40:11. Ez. 34:23. John 21:
15–17.
work, &c.; and
of the children.
r Mark 4:33.
9:19–22. .
;
t 34:11. 47:25.
f Heb. according
2 Chr. 20:10. Ez. 25:8.
Heb. set, or place.
Heb. #..ſ. is this f
sincere reconciliation, v. 12. We never find Ja-
cob and Esau so sociable with one another, and
SO affectionate, as now. Note, As for God, his
work is perfect. He made Esau, not only not an
enemy, but a friend: Esau is become fond of Ja-
cob, and courts him to mount Seir: let us never
despair of any, nor distrust God, in whose hand
are all hearts. Yet Jacób saw cause modestly to
refuse this offer, (v. 13, 14.) wherein he shows a
tender concern for his own family and flocks, like
a good shepherd and a good father. This pru-
dence and tenderness of Jacob ought to be imi-
tated by those that have care and charge of young
people in the things of God. They must not be
over-driven, at first, but led as they can bear,
having their work made easy to them as possible.
Christ, the good Shepherd, does so, Isa. 40: 11.
Note, It is an unreasonable thing to tie others to
our rate; we may come with comfort, at last, to .
the same journey’s end, though not in the same
path, or with the same pace. There may be
those, with whom we cannot fall in, and yet with
whom we need not fall out by the way. Jacob
intimates his present design to come to mount
Seir; and we may presume he did, after he had
settled his family elsewhere, though the visit is
mot recorded. Note, When we have happily re-
covered peace with our friends, we must take care
to cultivate it, and not be bellind-hand with them
in civilities. . .
2. Esau offers some of his men to be his guard
and convoy, v. 15. Thinking he was as desirous
as himself (if he could afford it) to look great, he
would needs lend him some of his retinué, to at-
tend him, that he might appear like Esau’s bro-
ther; but Jacob humbly refuses his offer, only
desiring that he would not take it amiss that he
did not accept it; What needeth it? (1.) Ja-
cob is humble, and needs it not for state. Note,
It is the vamity of pomp and grandeur, that they
are attended with much, of which it may be said,
PWhat needeth it? (2.) Jacob is under the
divine protection, and needs it mot for safety.
Note, Those are sufficiently guarded, that have
God for their Guard, and are under a convoy of
his hosts, as Jacob. Jacob adds, ‘ Only let me
find grace in the sight of my lord; having
thy favor, I have all I need, all I desire from
thee.” If Jacob thus valued the good-will of a
brother, much more may we reckon that we have
enough, if we have the good will of our God.
V. 16—20. Here, 1. Jacob comes to Suc-
coth; having in a friendly manner parted with
to the -foot of the 25.8. 2 Sam. 16:4.
according to the foot u Josh. 13:27. Judg. 8:5,8,16. 1 Kings ...
7:46. Ps. 60:6- -
Rom. 15:1. 1 Cor. 3:2. ~ || That is, Booths. -
g x John 3:23. *
s See on 32:3.—Deut. 2:1. Judg. 5:4. y Josh. 24:1. Judg. 9:1. Acts 7 16.
8. 35:2,3. chem.
z 24:20. 28.6,7. 35:9, 46:15.
a 23:17–20, 49:30–32. Josh. 24:32.
John 4,5.
Ruth 2:13. 1 Sam. "
Verse 13. -
With young.] “Or, which give suck, as the word is used, 1 Sam. 6:
7, 10. So the Chald. here.” insworth.
Verse 15.
what needeth it, &c.] As if Jacob had said, “Excuse me if I decline
this favor; I havé already experienced largely of your kindness;
and you will show me still more by not insisting upon the present
generous offer, as I really do not need it.” . - BUs H.
Verse 17.
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is in Heb.) was, or whether it was any thing more than a tent, repre-
sented 26; 25. is not known: but from the expression it is probable
that something more permanent is meant; as immediately after, suc-
coth, booths, temporary tents, (Pulg. tabernacula, Targ. Onk. shades,
JArab. covering,) are spoken of. Some idea of these may perhaps be
formed from the cut here given of the temporary tents now used in
those countries : but comp, note 26: 25. To this slighter kind of
tents allusion.is made, Job 27: 18. Comp. v. 18. Pitched his tent, and
v. 19. spread his tent, where is an evident allusion to the species of
tents above referred to. ED.
- ‘ Verse 18. *
Shalem.] Some translate it, He came in peace to the city of Shechem;
and this is probably the true meaning of the clause. . . Scott. So Dru-
sius, and Rosenm. after Onkelos, Saadias and Jarchi. , , , Ed.
. “A city situated in a narrow valley, abounding with springs,
between Mts. Ebal on the N. and Gerizim on the S. It became the
capital of Samaria, after the ruin of the city of that name; it is now
called Naplous. [Šee note, John 4: 5.]. At the present time it is pros-
perous, and flourishing, and the environs bear the marks of opulence
and industry, being adorned with small gardens, which skirt the
banks of the stream by which the valley is watered.” r
- 4. Verse 19.
Pieces.] ‘ Lambs. It is plain from a comparison of this with Acts
7: 16. that the word denotes some money or coin, which might be so
called, either from its being true, genuine, or sterling (and so not called
by any of the common Heb. names for a lamb, but by the typical.
name, signifying pure, harmless, referring to the Lamb of God, John
1: 29.1 Pet. 1: 18, 20.) or from its being stamped with the figure of a
lamb.” PARKHURST. . So the Latin word for money, pectinia, comes
from pecus, a flock. At this early day, however, this money may
GREENFIELD.














B. C. 1739.
JAccount of Dinah.
GENESIS, XXXIV.
parcel of a field, where
he had spread his tent, at
the hand of the children
of " Hamor, Shechem’s
father, for an hundred
* pieces of money.
20 And he erected
there an “altar, and called
it f El-Elohe-Israel.
CHAP. XXXIV.
Dinah visits the daughters of the land,
and is defiled by Shechem ; who
loves her and proposes to marry her,
1–12. Jacob's sons insidiously con-
sent, on condition that all the She-
chemtes be circumcised : to which
at Shechem’s instance they submit,
13–24. Simeon and Levi murder all
the men of Shechem, plunder the
city, make captives of the women and
children, and recover Dinah, 25–29.
Jacob bittelly complaius, and his sons
excuse their conduct, 30,31.
the
N D a Dinah
daughter of Leah,
which she bare unto Ja-
cob, went out to see " the
daughters of the land.
2 And when & She-
chem the son of Hamor
the Hivite, prince of the
country, "saw her, he
took her, and lay with
her, and f defiled her.
3 And his soul clave
unto Dinah the daughter
of Jacob, and he loved
the damsel, and spake
| ºnly unto the dam-
Sel.
b 34:2, &c.
* Or, lambs.
Acts 7:16. Emmor.
Esau, who was gone to his own country, v. 16.
Here, it should seem, he rested for some time,
set up booths for his cattle, and other convenien-
ces for himself and family. The place was af-
terward known by the name of Succoth, a city
in the tribe of Gad, on the other side Jordan; it
signifies booths: that when his posterity after-
ward dwelt in houses of stone, they might re-
member that the Syrian ready to perish was
their father, who was glad of booths; (Deut. 26:
5.) such was the rock whence they were hewn.
2. He comes to Shechem; we read it to Sha-
lem, a city of Shechem; the critics generally
incline to read it appellatively; he came 8afe, or,
in peace, to the city of Shechem: after a perilous
journey, he came safe at last to Canaan. Note,
Diseases and dangers should teach us how to
value health and safety, and should help to enlarge
our hearts in thankfulness, when our going out and
coming in have been signally preserved.
Here, (1.) He buys a field, v. 19. Though the
land of Canaan was his by promise, yet the time
for taking possession being not yet come, he is
content to pay for his own, to prevent disputes with
the present occupants. Note, Dominion is not
founded in grace. Those that have heaven on free-
cost, must not expect to have earth so.
(2.) He builds an altar, v. 20. [1..] In thank-
fulness to God, for the good hand of his providence
over him. He did not content himself with verbal
acknowledgments of God’s favor, but made real
ones. [2.] That he might keep up religion, and
the worship of God, in his family. Note, Where
we have a tent, God must have an altar; where
we have a house, He must have a church in it. He
dedicated this altar to the honor of El-elohe-
Israel, God, the God of Israel: to the honor of
God, in general, the only living and true God,
the Best of beings and First of causes; and to the
honor of the God of Israel, as a God in covenant
c 12.7,8. 1318. 27.
f That is, God, the God of Israel.
32:28, 35.7. 1,9. Matt. 528
a 30.21. 46.15. † Heb. humbled her.
b 26 34. 46. 28 6. c 33 19.
d 6 2. 39 6,7. 2 Sam. 112. Job 31:
with him. Note, in our worship of God, we must
be guided and governed by the joint discoveries,
both of natural and revealed religion. He calls
God the God of Israel. Our honors then become
honors indeed, when consecrated to God’s honor;
Israel’s God is Israel’s glory.
CHAP. XXXIV. V. 1–5. Here begins the
story of Jacob’s very great afflictions in his chil-
dren, recorded to show; 1. The vanity of this
world. That which is dearest to us, may prove
our greatest vexation, and we may meet with the
greatest crosses in those things of which we said,
The same shall comfort w8. 2. The common
griefs of good people. Jacob’s children were cir-
cumcised, well-taught, and prayed for, and had
very good examples set them; yet some of them
proved very untoward: The race is not to the
swift, nor the battle to the strong. Grace does
both un in the blood, and yet the interrupting of
the entail of grace does not cut off the entail of
profession and visible church-privileges; nay, Ja-
cob’s sons, though his grief in some things, yet
were all taken into covenant with God.
Dinah was, for ought that appears, Jacob’s only
daughter, and we may suppose her therefore the
mother’s fondling, and the darling of the family;
yet she proves neither a joy nor a credit to them;
for those children seldom prove either the best, or
the happiest, that are most indulged. She is
reckoned now but fifteen or sixteen years of age,
when she here occasioned so much mischief. Ob-
serve,
1. Her vain curiosity, which exposed her; she
went out, perhaps, unknown to her father, but by
the connivance of her mother, to see the daugh-
ters of the land, v. 1. Note, It is a very good
thing for children to love home; it is parents’
wisdom to make it easy to them, and children’s
duty then to be easy in it. Her pretence was, to
24,29. Judg. 19.24,25. Ez. 22.10, 11.
| Heb. to the heart of the damsel... 2
Sam. 19 7. 2 Chr. 3U:22. Is. 40.2.
Deut. 21 14, 22: Hos. 2. 14. marg.
PRACTICAL OBSERVATIONS.
When we have poured out our souls in ſervent prayer, we are
prepared to meet dangers and difficulties, and shall soon experi-
ence the mercy and faithfulness of God. He hath various methods
of ‘ making our enemies to be at peace with us:” He can either
bind their hands, awe their spirits, excite natural affection, or
plant supernatural grace in their hearts. Yet in all this the Lord
works by suitable means; and “ yielding often forms the wisest
method of ‘pacifying great offences.” But, in such circumstances,
we must be careful not to carry too far our desire of pleasing, or
our fear of offending, or profess more than consists with piety or
sincerity: nor may we conceal or be ashamed of our religion, when
in the company of those who fear not God. It is not therefore
desirable to be too intimate with superior ungodly relations, who
will expect us to join in their vanities, or at least to commive at
them, though they disapprove and perhaps deride our religion;
and thus they will either be a snare to us, or offended with our
conduct. It is more prudent to keep at a distance, and live among
such as have less ascendency over us, and where we can be more
at liberty.—Let us also observe, that we shall be least willing to
expose to hazard that which we value most and love best: we
shall therefore venture the loss of all things, rather than endan-
ger the loss of our souls, if we know their value; or than renounce
Christ, if we truly love Him. . And while we admire Jacob’s ten-
der care of his family and flocks, the good Shepherd of our souls,
who “ gathers the lambs in his bosom, and gently leads those that
are with young,” should not be forgotten; whose example we
should all unitate, whether as parents, teachers, or pastors. Bless-
ed be his name, lie is still ‘The mighty God, the God of Islael:”
may he who writes these reflections, and may all who read them,
be numbered among the true Islael of God; that we may recoid
his name, and rejoice in his love, through our pilgrimage here on
earth, and for ever in the Canaan above! A men. Scott.
have been thus denominated simply from its color and purity, which
would naturally suggest a name derived from an object so familiar
to the Patl archs, as the pure, white fleece of a lamb, of which indeed
it might be the average value.—Ed. ‘There is no mention in scrip-
ture of gold and silver as riches, before Abraham’s Journey to Egypt,
but only after his return, (13: 2.) when it frequently occurs. Metal-
lurgy was indeed very ancient with that people. The value of metals
in commerce was first determined by weight, (as 23: 16.) and some
regard was paid to its fineness. (Ibid.) So in China, says Martini,
they cut the silver into pieces, in proportion to the pince of the goods
they have purchased, and weigh each piece to ascertain its value. It
is the same in Abyssinia and Tonquin. [“The practice of weighing
money is general in Syria, Egypt and Turkey. No piece, however
effaced, is refused there.” GREEN FIELD.] To remedy this inconve-
nience of repeatedly weighing, it was only necessary for each nation
to fix a mark on each piece, signifying and ascertaining its weight
and finemess. At what time this happened is uncertain. I am per-
suaded that the art of impressing certain marks upon pieces of metal,
to point out and ascertain their value, pievalled in some countries in
the days of Jacob. This first money may be compared to that of
Japan, where ingots of gold and silver, very coarsely formed, ale in
use, and a mark struck on them with a hammer, expressing their stand-
ard and weight. The opinion of most commentators that the preces
mentioned, Gen. 33:19. had the impression of a lamb on them, appears
to me the more probable, as we know very well that the figures of
animals were the first impression upon the money of the ancient na-
tions. That of the Greeks and Romans bore an ox.” Pres. Go GUET.
Verse 2). *
El-Elohe-Israel.] The altar was erected and inscribed to Him,
O. T. VOI. I.
with whom Jacob had before wrestled and prevailed, and by whom
he had been surnamed Israel, as the very name indisputably proves:
and this is an additional discovery, who that JMan was ; and an Indl-
cation, what value Jacob put on the new name he had thus received.
(J\'otes, 32: 21—30.) Sco TT.
NOTES.
CHAP. XXXIV. V. 1. Jacob must have continued several years
near Shechem, before the events recorded in this chapter took place;
and this made way for too free an intercourse between his family
and the Shechemites. Dinah seems to have been about the age of
Joseph, or rather younger, and to have gone out probably on some
public occasion of murth and festivity. IDEM.
Verse 2.
There is mothing in the narrative, which implies that Shechem
committed a rape on Dinah ; may, the contrary is denoted, (v. 31.) for
force is not used with harlots. Shechein rather seems to have used
the common arts of seduction ; and to have detained Dinah with the
promise of marrying her, till she was afterwards taken away by her
brethren. Scott. “But may not the question merely refer to the
crime itself, and not to the manner of it * The Heb. is “ he hum-
bled her.” The word, says Bp. Kidder, intimates his violence, as
well as her dissent. And, most hkely [as the Jew ish expositors
think] this violence aggravated the case, and infuriated Dinah’s
brethren.” Ev ANGELICAL SYN opsis.
Verse 3.
Spake kindly to the damsel.] ..." Literally, spake to the heart of the dam-
sel ; endeavored to gain her affections, and to reconcile her to her dis-
grace.” Dr. A. CLARKE.
[153]
B, C, 1732,
Hamor asks Dinah of Jacob.
GENESIS, XXXIV.
4 And Shechem spake
unto his father Hamor,
saying, * Get me this
damsel to wife.
5 And Jacob heard
that he had defiled Dinah
his daughter: now his
sons were with his cattle
in the field; and Jacob
held his peace until they
Were COIYle.
6 And Hamor the fa-
ther of Shechem Went
out unto Jacob to com-
mune with him.
7 || And the sons of
Jacob came out of the
field when they heard it,
and the men were griev-
ed, and they were very
wroth : because he had
E wrought folly in Israel,
in lying with Jacob's
daughter; which "thing
ought not to be done.
8 And Hamor com-
muned with them, say-
ing, ‘The soul of my
son Shechem longeth for
your daughter: I pray
you give her him to wife.
9 And j make ye mar-
riages with us, and give
your daughters unto us,
and take our daughters
unto you.
10 And ye shall dwell
see the daughters of the land, but, it may be,
she had some thoughts too of the sons of the land,
I doubt she went to get acquaintance with those
Canaanites, and to learn their way. Note, The
pride and vanity of young people betray them into
many snares.
2. The loss of her honor by this, (v. 2.) it
should seem not so much by force, as by surprise.
Note, Great men think they may do any thing;
and what more mischievous than untaught and
ungoverned youth? See what came of Dinah’s
adding: young women must learn to be chaste,
eepers at home 3 these properties are put
together, Tit. 2: 5. for those that are not keep-
ers at home, expose their chastity. Dinah went
abroad to look about her; but had she looked
about her as she ought, she had not fallen into
this smare. Note, How great a matter does a
little fire kindle! We should carefully avoid all
occasions of sin, and approaches to it.
3. The court Shechem made to her, and made
the best of what was bad; he loved her, (not as
Ammon, 2 Sam. 13: 15.) and engaged his father
to make a match for him with her, v. 4. -
4. The tidings brought to poor Jacob, v. 5.
As soon as his children grew up, they began to
be a grief to him; let not godly parents, that
lament the miscarriages of their children, think
their case singular or unprecedented. The good
man held his peace, as one astonished; or, he
said nothing, for fear of saying amiss, as David;
(Ps. 39; 1, 2.) he smothered his resentments,
lest, if he had suffered them to break out, they
should have transported him into indecencies.
Or, it should seem, he had left the management
of his affairs, very much (too much I doubt) to
his sons, and he would do nothing without them:
or; at least, he knew they would make him uneasy,
if he did; they having showed themselves, of late,
Upon all occasions, bold, forward and assuming.
Note, Things never go well, when the authority.
of a parent runs low in a family. , Let every man
bear rule in his own house, and have his chil-
dren in subjection with all gravity.
V. 6–17. Jacob’s sons, when they heard of
the injury done to Dinah, showed a very great
resentment of it, influenced perhaps rather by
jealousy for the honor of their family, than a
sense of virtue. Many are concerned at the
shamefulness of sin, that never lay to heart the
sinfulness of it. -
It is here called folly in Israel, (v. 7.)
according to the language of after-times; for
Israel was not yet a people, but a family only.
Note, 1. Uncleanness is folly; for it sacrifices
the favor of God, peace of conscience, and all
with us: k and the land
shall be before you; dwell
and trade you therein,
and get you possessions
therein.
11 And Shechem said
unto her father, and unto
her brethren, Let me find
grace in your eyes, and
what ye shall say unto
me I will give.
12 Ask me never so
much dowry and gift,
and I will give according
as ye shall say unto me:
but give me the damsel
to wife.
£ Practical Observations.]
13 And the sons of
Jacob answered She-
chem and Hamor his
father * deceitfully, and
said, because he had de-
14 And they said UlntC
e 21:21. Judg. 14:2. 2 Sam. 13:13.
f 30:35. 37:13,14. 1 Sam. 16:11. 17.
15. Luke 15:25,29.
g Deut. 22:21. Josh. 7:15. Judg. 19:
22–25. 20:6. , 2 Sam. 13:12,13.
h 20:9. Lev. 4:2, 13,27. Deut. 23:17.
Eph. 5:3. 1 Tim. 5:13. Jam. 3:10.
i 3. 1 Kings 11:2. Ps. 68:1. 84:2.
j čº:3. 26:34,85. 27:46. Deut.
. 13:9. 20:15, 42:34, 47:27.
l 24:53. 29:18. Ex. 22:16,17. Deut.
22:28,29. 1 Sam. 18:25–27. 2 Sam.
3:14. Hos. 3:2.
m Judg. 15:3. 2 Sam. 13:23–29. Ps.
12:2. Prov. 12:18—20. 24:28,29. 26:
24–26. Rom. 12:19. 1 Thes. 5:15.
filed Dinah their sister:
PRACTICAL OBSERVATIONS. -
V. 1–12. Young persons, especially females, are never so safe
as under the inspection of prudent and pious parents: for their
own inexperience and credulity, and the intoxicating mature of
flattery, together with the artifice of those who are continually lay-
ing snares for them, expose them to imminent danger. They
are therefore their own enemies, if they desire to go from home
alone, especially among those who are strangers to God and true
religion: but those parents are much more inexcusable, who al-
low or encourage them in acting so imprudently; nay, who do not
interpose their authority to prevent them from heedlessly expos-
ing themselves to unseen and unsuspected danger.—Children who
are indulged, because beloved, too often become the shame and
grief of their relations. And indeed, large families, even when
trained up in the ſear of God, will frequently occasion many trials,
anxieties, and sorrows to their parents; and the grief of losing
them in inſancy is transient and tolerable, compared with that of
seeing them grow up and live in wickedness. Let parents them
rejoice as though they rejoiced not, and submit with resignation
if the Lord bereave them of their beloved offspring; and if their
children be spared, let them bring them up for the Lord, and com-
mend them to his gracious protection.—When young women lis-
ten to the vile proposals or flattering promises of seducers, they
not unfrequently seclude themselves from every prospect of form-
ing honorable connections; and voluntarily consign themselves
to a single life, if still worse consequences do not ensue: and
this consideration, combined with nobler motives, should induce
them to reject, with determined indigmation and disdain, every
dishonorable proposal.—No sin is made lighter of by multitudes
than lewdness: yet no crime is more injurious to the bodies and
souls of individuals, to the peace and comfort of families, and the
welfare of society; and no sin makes way for more horrible con-
sequences, as introductory to all other wickedness. But, how
will these heathens rise up in judgment against thousands, falsely
called Christians, and condemn them; who, having seduced and de-
filed the objects of their pretended affection, aſterwards treat them
with contempt and hatred; leave them to the infamy and misery of
prostitution, disease, and death; and, without the least compas-
sion for them or their broken-hearted parents, proceed to add new
trophies of their infamous success, and to multiply the victims of
their unbridled lust! Surely Shechem was in this more honor-
able, mot only than all the house of his father, but than all the rest
of his brethren, the whole tribe of seducers; who are in honor
and conscience bound to make this only, but inadequate repar-
ation, though very few of them are willing to do it! Scott.
Verse 7,
What follows seems to be the sentiment of the historian, who
spake according to the language of the times in which he wrote, to
intimate to the children of Israel, the inconsistency of such practices
with their name and profession : for it is not probable, that at this
Æarly period the name of Israel was so well known, and so much re-
garded in its genuine import, by the sons of Jacob. Scott.
Verse 8.
Your daughter.] ‘The Heb. word for daughter, seems to have been
used in a broader sense, like the French, fille.” Rosemon. As if IIa-
mor had said, ‘your girl.” , Ep.
Verses 11, 12.
Dowry.] See note, 29:18. “D’Arviewz says, “properly speaking,
a young man that would marry must purchase his wiſe ; and fathers
among the [Bedouin, Wandering, or Scenite] Arabs, are never more
Happy than when they have many daughters. This is the principal
part of the riches of a house. Accordingly a young man asks, “will
you give me your daughter for fifty sheep; six camels; a dozen
cows 2° If he is not rich enough to give so much he offers a mare or
foal.” The qualities of the young woman, the family, and fortune
of him that intends to marry her, are the principal considerations in
the bargain. So also Scetzen. JWiebuhr likewise found this custom
among the Curds and Turcomans, who lead a wandering, shepherd’s
life.” Ask me never so much, says Shechem.]. “It is said, that a Curd
of an ancient family asks 50 purses (above 165,000 dollars, º ?]
for his daughter), and gives her but a small dowry; (whereas the
considerable Arabs and Turks generally expend upon the dowry, not
only what they have received from the bridegroom, but a great deal
besides;) many daughters therefore, are to them a fortune, JNiebuhr.”
So among the Banians and Siberian Tartars, wives are bought, and
in Guinea.” BURDER. A custom so extended, must have been, as the
Scriptures here show us, a very ancient one. ED.
- "Verse 13.
Because, &c..] Perhaps at first most of them only intended to pro-
cure an opportunity of rescuing their sister, in case Shechem should
refuse to restore her peaceably : but Simeon and Levi formed and ex-
ecuted a far deeper scheme of revenge and plunder. (JM. R.)
Scott.
Verses 14–17.
Neither Abraham mor Isaac had daughters : both Isaac and Jacob
had married the daughters of uncircumcised persons; and we have
reason to conclude, that most of Jacob’s sons, if not all, did the same.
(Ez. 6: 15.) As far as we know, there was no law nor custom against
intermarriages with uncircumcised persons, at that time existing;
though the interimarriages of Abraham's family, with idolaters in
general, and with the inhabitants of the land, in particular, were in
B. c. 1732.
The Shechemites circumcised.
GENESIS, XXXIV.
them, We cannot do this
thing, to give our sister
to one that is "uncircum-
cised: for that were a
reproach unto us.
15 But in this will we
consent unto you: "If ye
will be as we be, that
every male of you be
circumcised ;
16 Then will we give
our daughters unto you,
and we will take your
daughters to us, and we
will dwell with you, and
we will become one peo-
ple. . . .
17 But if ye will not
hearken unto us to be
circumcised, then will
we take our daughter,
and we will be gone.
18 And their words
pleased Hamor, and She-
chem, Hamor's son.
19 And the young
man deferred not to do
the thing, P because he
had delight in Jacob's
daughter: and he was
more” honorable than all
the house of his father.
20 And Hamor and
Shechem his son came
aunto the gate of their
city, and communed with
the men of their city,
Sáying,
21 These men are
peaceable with us, there-
fore let them dwell in
the land, and trade there-
in ; for the land, behold,
it is large enough for
them; let us take their
daughters to us for wives,
and let us give them our
daughters.
22 Only herein - will
the men consent unto us,
for to dwell with us, to
be one people, if every
male among us be cir-
cumcised, as they are
circumcised.
that is sacred and honorable, to brutish lust, 2.
This folly is most shameful in Israel, in a family
in Israel, where God is known and worshipped,
as He was in Jacob’s tents, by the name of the
God of Israel. Folly in Israel is scandalous
indeed. 3. It is a good thing to have sin stamp-
ed with a bad name: uncleanness is here prover-
bially called folly in Israel, 2 Sam. I3: 12.
Dinah is here called Jacob’s daughter, for warn-
ing to all the daughters of Israel, that they betray
mot themselves to this folly.
Hamor came to treat with Jacob himself, but
he turns them over to his sons; and here we have
a particular account of the treaty, in which it is
a shame to say, the Canaanites were more homest
than the Israelites.
I. Hamor and Shechem fairly propose this
match, in order to a coalition in trade. Shechem
will have Dinah on any terms, v. 11, 12. Ha-
mor shows no jealousy of Jacob, though a stranger,
but makes him that generous offer, The land
shall be before you, trade ye therein.
II. Jacob’s sons basely pretend to insist on a
coalition in religion, when really they designed
nothing less. If Jacob had taken the manage-
ment of the affair into his own hands, probably
he and Hamor would soon have concluded it;
but Jacob’s sons meditate only revenge; and a
strange project they have to compass it—the
Shechemites must be circumcised; not to make
them holy, but only that they may become an easier
prey to their sword.
1. The pretence was specious; Jacob’s fami-
ly carry about with them the token of God’s cove-
mant with them; and it will be a reproach to
them, to enter into such a strict alliance with
them that are ancircumcised, v. 14. Had they
been sincere, their proposal, v. 15, 16. would
have had in it something commendable: for, (1.)
Israelites should not intermarry with Canaanites,
professors with profane; it is a great sin, or, at
least, the cause and inlet of a great deal, and has
often been of pernicious consequence. (2.) The
interest we have in any persons, and the hold we
have of them, should be wisely improved by us,
to bring them to the love and practice of religion;
(He, that winneth souls is wise;) yet we must
not, like Jacob’s sons, think it enough to per-
suade them to submit to the external rites of re-
ligion, but endeavor to convince them of its reason-
ableness, and to bring them acquainted with the
power of it.
2. The intention was malicious, as appears by
the sequel. Note, Bloody designs have often been
covered and carried on, with a pretence of reli-
gion; but dissembled piety is doubtless double
iniquity. Religion is never more injured, nor
God’s sacraments more profaned, than when they
are thus used for a cloak of maliciousness.
and they will dwell with .
UIS his city.
V. 18–24. Here, 1. Hamor and Shechem
consent to be circumcised, v. 18, 19. Moved,
perhaps, not only by the strong desire they had
to bring about the match, but by what they might
have heard of the sacred and honorable intentions
of this sign, in the family of Abraham, which,
probably, they had some confused notions of, and
of the promises confirmed by it; Zech. 8: 23.
Note, Many who know little of religion, yet know
so much of it as makes them willing to join
themselves with those that are religious. 2.
They gained the consent of the men of their city.
(1.) They themselves had great influence on them
by their conversation and example. , Note, Reli-
gion would greatly prevail, if those in authority,
who are more honorable than their neighbors,
would appear forward and zealous for it. (2.)
They urged a very cogent arguinent, v. 23.
They observed Jacob’s sons were industrious,
thriving people, and promised themselves and
their neighbors advantage by an alliance with
them. (It would improve ground and trade, and
bring money into their country.) Now, [1..] It
was bad enough to marry on this principle; yet
we see covetousness the greatest matchmaker in
the world. [2.] It was worse to be circumcised
on this principle. The Shechemites will embrace
the religion of Jacob’s family, only in hopes of
interesting themselves thereby in the riches of
that family. Thus there are many, with whom
gain is godliness, and who are more governed
and influenced by their secular interest, than any
principle of their religion. Indeed, many would
lay house to house, and field to field, without re-
gard to any other consideration.
V. 25–31. I. Here we have Simeon and Levi,
two of Jacob’s sons, young men not much above
twenty years old, cutting the throats of the She-
chemites, to break thereby the heart of their good
father.
1. They slay all the males of Shechem; Ha-
mor and Shechem particularly, with whom they
had been treating in a friendly manner but the
other day, yet with a design on their lives. Some
think that all Jacob’s sons, when they wheedled
the Shechemites to be circumcised, designed to
take advantage of their soreness, and to rescue
Dinah from among them; but that Simeon and
Levi, not content with that, would themselves
avenge the injury. Now, (1.) It cannot be de-
nied but that God was righteous in it. Had the
Shechemites been circumcised, in obedience to
any command of God, their circumcision would
have been their protection; but when they sub-
mitted to that sacred right, only to serve a turn,
to please their prince, and to enrich themselves,
it was just with God to bring this on them. Note,
As nothing secures us better than true religion,
went out of the gate of
so nothing exposes us more than religion only
24 And unto Hamor
25 | And it came t
o Gal. 4:12.
p 29:20. Cant. 8:6. Is. 62:4.
q Num. 22:15. 2 Kings 5:1. Is. 3:3—5.
5:13. 23:8,9. Acts 13:50. 17:12.
r 22:17. 23:10, Ruth. 4:1. Job 29:7.
and unto Shechem his
Son hearkened all that
23 Shall
cattle, and
* not their
their sub-
pass Oil the third day, ºy. 31:23. Am. 5:10,12,15. Zech.
6.
- X - s 16, 17.
when they Were Sore, t John 2:16. 6:26,27. Acts 19:24–26.
I
stance, and every beast went out of the gate of that two of the sons of ####-is. Mau. I.e. R.
of theirs be ours? Only his city: and "every male n #2,”; ; *...*.*. "jºgºi, Matt tº ºn.
* -- :- º :26,36. 2 Sam. 1:20. 9:4- - :
#et us consent unto them, was circumcised, all that #.i.g.” Nº. 2's 3. x Josh. 5:8.
many ways discountenanced. Indeed, this seems to have been merely Verse 24.
a pretence, as used by Jacob’s sons; though it might have become a
general opinion in his family, grounded on the covenant ratified with
Abraham by circumcision, and perhaps on tradition : but religion was
by no means their object in this transaction. Scott.
(17.) “It is natural to suppose, that the tribe of Hamor was very
inconsiderable; else they would not have sought an alliance with Ja-
cob, and have come so readily into a painful, disgraceful measure,
without having the sanction either of divine authority or of reason;
for it does not appear that the sons of Jacob urged either. And they
are threatened here, that if they do not agree to be circumcised, Di-
nah shall be taken from them and restored to her family ; and this is
probably what the Shechemites saw they had not power to prevent.”
r. A. CLARKE.
Verse 19.
- &c.] ‘ More honored by his father than
all his other children, i. e. in common phrase, made most of.” So
Rosenm. This seems to give the most natural sense: though it is
generally referred to his conduct in offering to marry Dinah. Ep.
•And he was more honorable,
Some have represented this consent of the Shechemites to undergo
this rite, as a specimen of blind obedience to ‘oriental despotism,” Öf
which they give instances; but the persuasion Hannor uses, does not
sound like the absolute decree of a despot. We must recollect too
that “there is scarce a form of government which has not existed o:
exists not even now,” says Balbi, ‘in Asia;’ though indolence ānā
passion have made despotism but too common in her sultry and lux.
urious climates. ED.
- Verses 25–28.
Simeon and Levi, sons of Leah, were Dinah’s brethren by the
whole blood–It has not improbably been conjectured, that they were
at that time hospitably entertained in Shechem’s house; which gave
them a fairer opportunity of coming upon the Shechemites, and of
effecting this dreadful execution. Though no more of Jacob's sons
were concerned in the massacre, perhaps some servants might assist;
and it seems that all the rest, without hesitation, concurred in thé
plunder. Scott.
(25.) “Circumcision in infants is easy and soon healed, and some
[155]
B. C. 1732.
Wengeance of Simeon and Levi,
GENESIS, XXXV.
Jacob, y Simeon and
Levi, Dinah’s brethren,
took each man his sword,
and came upon the city
boldly, and slew all the
males.
26 And they slew Ha-
mor and Shechem his
son with the * edge of
the sword, and took Di-
nah out of Shechem’s
house, and went out.
27 The sons of Jacob
came upon the slain, and
* spoiled the city; be-
cause * they had defiled
their sister.
28 They took their
sheep, and their oxen,
and their asses, and that
which was in the city,
and that which was in
the field.
29 And all their
wealth, and all their little
ones, and their wives
took they eaptive, and
spoiled even all that was
in the house.
30 || And Jacob said
to Simeon and Levi, "Ye
have troubled me, to
make me “to stink among
the inhabitants of the
land, amongst the Ca-
naanites, and the Periz-
zites; " and I being few
in number, they shall
gather themselves togeth-
er against me, and slay
me, * and I shall be de-
stroyed, I and my house.
31 And they said,
*
pretended to. (2.) But Simeon and Levi were
most unrighteous. [1..] True, Shechem had
wrought folly in Israel; but it ought to have
been considered how far Dinah herself had been
accessary to it. In her own mother’s tent, it
had been another matter; but she went on this
ground, and perhaps by her indecent carriage
struck the spark which began the fire: when we
are severe on the sinner, we ought to consider
who was the tempter. [2.] Shechem had done
i}], and he was endeavoring to atone for it, and
was as honest and honorable, after the deed, as
the case would admit. [3.] True, Shechem had
done ill; but what was that to all the Shechem-
ites? Must the innocent fall with the guilty? This
was barbarous indeed. [4.] But what above all
aggravated the cruelty, was, the most perfidious
treachery that was in it. The Shechemites had
dome that, on which they had promised to become
one people with them; (v. 16.) yet they act as
sworn enemies to them, making as Hight of their
late covenant, as they did of the laws of human-
ity. And are these the sons of Israel? Cursed be
their anger, for it was fierce. [5.] It added
to their crime, that they made a holy ordinance
of God subservient to their wicked design, so
making that odious; as if it were not enough to
shame themselves and their family, they bring a
reproach on that honorable badge of their religion;
justly would it be called a bloody ordinance.
2. They seize the prey of Shechem, and plun-
der the town; they rescued Dinah, (v. 26.) and
if that were all they came for, they might have
done it without blood, as appears by their own
showing, (v. 17.) but they aimed at the spoil;
and though Simeon and Levi only were the mur-
derers, yet it is intimated that others of the sons
of Jacob came on the slain, and spoiled the
city, (v. 27.) and so became accessary to the
murder.
II. Here is Jacob’s resentment of this bloody
deed, v. 30. Two things he bitterly complains
of, l. The reproach brought on him thereby, v.
30. that is,* Ye have rendered me and my family
odious. What will they say of us and our reli-
gion? We shall be looked upon as the most
perfidious, barbarous people in the world.” Note,
The gross misconduct of wicked children is the
grief and shame of their godly parents, Children
should be the joy of their parents; but wicked
children are their trouble, sadden their hearts,
break their spirits, and make them go mourning
from day to day. Children should be an orna.
ment to their parents; but wicked children are
their reproach, as dead flies in their pot of
ointment; but let such children know, that, if
they repent not, the grief they cause their parents,
and the damage they do religion, will come into
the account, and be reckoned for.
2. The ruin they had exposed him to. If all
the Shechemites must be destroyed for the offence
of one, why not all the Israelites for the offence
of two" Jacob knew indeed that God had pro-
pised to preserve and perpetuate his house; but
he might justly fear that these vile practices of
his children would amount to a forfeiture, and
cut off the entail. Note, When sin is in the
house, there is reason to fear ruin at the door.
Tender parents foresee those bad consequences
of sim, which wicked children have no dread of.
One would think this should have made them
relent, and humble themselves to their good father,
and beg his pardon; but they justify themselves,
and give him this insolent reply, Show.ld he deal
with our sister as with an harlot? No, he
should not; but if he do, must they be their own
avengers? Will nothing less than so many lives,
and the ruin of a whole city, serve to atone for
an abuse done to one foolish girl? By their ques-
tion they tacitly reflect on their father, as iſ he
would have been content to let them deal thus
with his daughter. Note, It is common for those
who run into one extreme, to reproach and cen-
sure those who keep the mean, as if they ran into
the other.
CHAP. XXXV. In this chapter, we have
three communions, and three funerals.
W. 1–5. I. God reminds Jacob of his vow at
Beth-el, and sends him thither to perform it, v. 1.
see ch. 28:23. Seven or eight years it was now,
since he came to Canaan; he had purchased
ground there, and built an altar in remembrance
of God’s last appearance to him when He called
Jacob worships, 9–15 Benjamin is g 2:26. Is. 31:8.
born, and Rºnel dies, 16–20. Reu- appeal ed Unto thee z Esth. 9, 10,16.
ben commits incest with Bilhah, 22. b when thou fleddest a 2,31. See on 13.
The names of Jacob's sons, 23–26.
* Should he deal with our
sister as with an harlot?
CHAP. XXXV.
God commands Jacob to go to Bethel,
and pay his vºws ; and he obeys,
1–7. The death of Deborah, Rebt .
kali’s nurse, 8. The Lord appeals to
Jacob, and encout ages him, and
Jacob visits Ibaac ; Isaac's age, death,
and bun lal, 27–29.
ND God said unto
Jacob, Arise, go up
to * Beth-el, and dwell
there : and make there
an altar unto God, that
from the face of Esau
thy brother.
2 Then Jacob said
b ; : 7:25. 1 Kings 18:18. 1 Chr.
:7
c ºx. 521. 1 Sam. 134. 27:12. 1
Chr. 19.6.
d Deut. 4:27. 7:7. Ps. 105:12.
e e 12:2, 12. 28:13, 14. 1 Sam. 16.2. 27:
° unto his household, and t; jº . g
º e €e O ge ſº
to all that were with him, ****** 13%. 28:16–22. 31.13.
Ec. 5.4–6. Hos. 12:4. Nah. 1:15,
y 29:33,34. 495–7. Num. 31:7,17. b 2741–45.
* Heb. mouth. Deut. 32.42. 2 Sam. c 18, 19. Josh. 24:15. Ps. 101:2–7.
PRACTICAL OBSERVATIONS.
W. 13–31. How lamentable is it, that children, who have pro-
fited little by the example and instructions of their godly parents,
should so often gain an undue ascendency over them! and uhat they,
who express great indignation at the crimes of others, and the
“folly wrought in Isracl,” should prove themselves so unacquaint-
ed with the character of a true Israelite, as far to exceed in their
own conduct those crimes which they punish in others! They,
who under the pretext of religion, and by profaning its sacred in-
stitutions, can conceal their designs, that they may, without being
suspected, execute atrocious wickedness, are the most dangerous
enemies of religion: for they cause both it, and its professors, to
be hated and execiated, expose them to inward anguish and out-
ward persecution, and open the mouths and harden the hearts of
multitudes to their destruction.—But they who are wicked enough
to perpetrate enormous crimes, will never fail to vindicate them;
nor can any thing, but the grace of God, or the discoveries which
will be made at the day of judginent, effectually stop men’s mouths.
and silence their excuses. Then, however, the impenitent sim-
ner will awſully learn, at length, that the crimes of others form
no excuse for his own ; and though God may justly punish those
who profane his ordinances, or transgress his laws, even by the
hands of their very tempters; yet the latter shall be punished with
still greater sevel ity.—The good Lord preserve our families ſrom
such crimes and miseries, and his church from such scandals, as
are recorded in this chapter! SCOTT.
have thought that in adults it was worst the third day; but Chardin
says, renegadoes, circumcised at thirty on forty years of age, told him,
they suffered much pain, and were obliged to keep their bed 20 or 22
days, during which time they could not walk without severe pain.”
BURDER.
(26.) This bloody-mindedness finds a parellel in the revengeſul
spirit cherished by the Arabs, &c. down to the plesent day. To have
left the blood of a relative unrevenged, is with them the highest re-
proach. “Among the Bedouins, a brother finds himself more dishon-
ored by the seduction of his sister, who can never cease to be a mem-
ber of the family, than a man by the infidelity of his wife—who can
be sent away. At Basra, though a man is not allowed to kill his
wife for adultery, yet her father, brother, or any of her relations, are
suffered to do it without being punished, at least, paying a small sum
only as an atonement.” After this “ satisfaction,” nobody is permit-
ted to reproach the family. See Rosenm. in BURDER. ED.
Verse 29.
We are not informed what became of these captives afterwards,
any more than of the servants of Jacob’s household ; whether they
were otherwise previously disposed of, or whether they went down
with Jacob’s ſamily into Egypt. Some think Jacob restoned both the
persons and the property, to their surviving relatives and county-
men ; and Indeed this is highly probable. Scott.
Verse 31.
Though Jacob said nothing more for the present, the conduct of his
sons made a deep and durable impression on his mind.—After this,
we read nothing more of Dinah, than her name; and it may be con-
cluded that she lived and died unmariled, but we hope not impeni-
tent. De
NOTES.
CHAP. XXXV. V. 2. The ‘strange gods’ were idols, worshipped
by those who were strangers to the true God and his covenant.—It
R. C. 1732. '
God changes Jacob's name.
GENESIS, xxxv.
Put away the "strange
gods that are amon
you, and be “clean, and
change your garments:
3 And let us arise, and
go up to Beth-el; and I
will make there an altar
unto God, who answer-
ed me in the day of my
distress, and 5 was with
me in the way which I
Went. -
4 And they gave unto
Jacob all the strange
gods which were in their
hand, and all their hear-
rings which were in their
ears; and Jacob hid
them under k the oak
which was by Shechem.
5 And they journeyed:
and 'the terror of God
was upon the cities that
were round about them,
and they did not pursue
after the sons of Jacob.
6 So Jacob came to
* Luz, which is in the
land of Canaan, (that is
Beth-el,) he and all the
people that were with
him.
7 And he n built there
an altar, and called the
place “El-beth-el: be-
cause there God appear-
ed unto him, when he
fled from the face of his
brother.
8 But Deborah 9 Re-
bekah’s nurse died, and
she was buried beneath
Beth-el, P under an oak :
and the name of it was
called + Allon-bachuth.
9 And 4 God appeared
unto Jacob again, when
he came out of Padan-
aram ; and blessed him.
10 And God said unto
him, Thy name is Jacob:
* thy name shall not be
him Israel; (ch. 33: 19, 20.) but Beth-el is
still forgotten. . Note, Time is apt to wear out
the sense of mercies; it should not be so, but so
it is. God had very sorely afflicted Jacob in his
family, (ch. 34.) to bring his vow to his remem-
brance, and put him on the performance of it,
but it had not the effect; therefore God comes
Himself and puts him in mind of it, Arise, go
to Beth-el. Note, 1. As many as God loves,
He will remind of neglected duties, one way or
other, by conscience or by providences. 2. When
we have vowed a vow to God, it is best not to
defer the payment of it, (Eccl. 5: 4.) yet better
late than never. God bade him go to Bethel and
dwell there, taking his family with him, that
they might join in his devotions. Note, In
Beth-el, the house of God, we should desire to
dwell, Ps. 27:4. That should be our home, not
our inn. God reminds him, not expressly of his
vow, but of the occasion of it, when thow fleddest
from the face of Esau. Note, The remembrance
of former afflictions should bring to mind the
workings of our souls under them, Ps. 66: 13,
II. Jacob commands his household to prepare
for this solemnity. v. 2, 3. Note, 1. Before
solemn ordinances, there must be solemn pre-
paration. Wash you, make yow clean, and
them come, and let us reason together. 2.
Masters of families should use their authority
to promote religion in their families. ... Observe
the commands he gives his household, like Abra-
ham, ch. 18; 19. (H.) They must put away the
strange gods. Note, Those that are good them-
selves, cannot have those about them so good as
they should be. Even in religious families many
times there is much amiss, and more strange gods
than one would suspect. Rachel, it is to be feared,
secretly made some superstitious use of her Tera-
phim. The captives of Shechem brought their
gods along with them, and perhaps Jacob’s sons
took some with the plunder. However they came
by them, now they must put them away. (2.)
They must be clean, and change their garments;
Simeon and Levi had their hands full of blood; it
concerned them particularly to wash, and to put off
their garments that were so stained. These were
but ceremonies, signifying the purification and
change of the heart. Lightfoot understands by
their being clean, or washing, Jacob’s admis-
his religion by baptism, because circumcision
was become odious, (3.) They must go with
him to Beth-el, v. 3. Note, Masters of families,
when they go up to the house of God, should bring
their ſamilies with them.
III. His ſamily surrendered all they had, that
was idolatrous or superstitious, v. 4. Note,
Sometimes attempts for reformation succeed bet-
ter than one could have expected, and people are
not so obstinate as we feared. They gave all,
Note, Reformation is not sincere, if it be not
universal, Jacob took care to bury their images,
we may suppose in some place unknown to them,
that they might not afterward find them, and re-
turn to them. Note, We must be wholly separat-
ed from our sins, as we are from those that are
dead and buried out of our sight; cast them to
the moles and the bats.
IV. He removes without molestation from
Shechem to Beth-el, v. 5, . The Canaanites were
much exasperated at Jacob’s sons for their bar-
barous usage of the Shechemites, yet they were
so restrained by a divine power, as not to take this
ſair opportunity, to avenge their neighbor’s quar-
rel. Note, The way of duty is the way of safety.
While there was sin in Jacob’s house, he was
afraid of his neighbours; but now that the strange
gods were put away, and they were all going to:
gether to Beth-el, his neighbors were afraid of
him. When we are about God’s work, we are
under special protection, God is with us, while
we are with Him; and if He be for us, who
can be against us? See Exod. 34: 24. No man
shall desire thy land, when thow goest up to
appear before the Lord. God governs the
world more by secret terrors on men’s minds than
we are aware of.
V.6—15. Jacob and his retinue being come safe
to Beth-el,
I. He built an altar there, (v. 7.) and, no
doubt, offered sacrifice, perhaps the tenth of his
cattle, according to his vow. With these sacri-
fices he joined praises for former mercies, par-
ticularly that which the sight of the place brought
fresh to his remembrance; adding prayers for the
continuance of God’s favor to him and his family.
And he called the place, that is, the altar, El-
beth-el, the God of Beth-el, because there God
appeared to him. Note, The coinfort saints have
in holy ordinances, is not so much from Beth-el,
sion of the proselytes of Shechem and Syria into the house of God, as from El-beth-el, the God
called any more Jacob,
but Israel shall be thy
name ; and he called his
name Israel.
16–18.
g 28:20. 31:3.
f 28:12,13. Ps. 46:1. 50:15. 66:13,14.
91:15. 103: 1-5. 8
9–22.
Prov, 3:6. Is. 43:2.
h #: 32:2—4. Judg. 8:24–27. Hos.
13.
i Ex. 32:20. Deut. 7:5,25. Is. 2:20.
l 34:30. Ex. 15:15,16. 23:27. 34:24.
Josh. 2:9–11. 5
14:15.
m 12:8. 28:19. Judg. 1:22–26.
n 1,3. Ec. 5:4,5.
* That is, The God of Beth-cl. Ex.
17:15. Judg. 6:24. Ez. 48:35.
o 24:59.
1 Sam. 31:13.
º º is, The oak of weeping. Judg.
q 20:13. 31:3,11—13. 32:24–30. 46:
2,3. 48:3,4.
r 17:5,15. 32:27,28. 1 Kings 18:31, 2
Kings 17:34.
107:8. 116:1,2,
Judg. 9:6.
:l. 1
2 Chr. 14:14. 17:
d 31:19,34. Josh. 24:2,28. Judg. 10:
16. 1 Sann. 7:3. 2 Cor. 6: 15–17.
e 22, 34:2,24,25. Ex. 19:10,14. Job
1:5. Ps. 51:2,7. Ec.
31. 36:25. 2 Cor. 7:1.
Jam. 4:8. 1 Pet, 2:1,2.
k josº. 24:25,26.
5:1. Ez. 18: Deut. 11:25.
Heb. 10:22. Sam. 11:7.
- - 10. Ps. 14:5.
is evident, that there existed rules for external purification, before
the promulgation of the Mosaic law, probably from traditional revela-
tion. The means of puriſying, thus appointed, were designed to rep-
resent the sanctification of the Spirit, as the sacrifices prefigured the
atonement of Christ’s death. - Scott.
Be clean.] ‘ Personal or outward purification, as emblematical of
the sanctification of the soul, has been in use among all the true wor-
shippers of God from the beginning of the world.”—A person being
reproved for his care of his person, answered, quoting 1 Cor. 3: 17.
and shall I not keep the temple of the Almighty in good order 2 It is
to be doubted if there is purity of mind where there is not personal
cleanliness. “In many cases, Moses more solemnly enjoined rites and
ceremonies which had been in use from the earliest ages.” Dr. Jì.
Clarke. Change your garments.] ‘A Hindoo considers those clothes
defiled in which he has been employed in business, and always
changes them before eating or worship.” WARD, in BURDER. ED.
Verse 4.
The ear-rings were probably worn as an amulet or charm, in token
of some dependence on the strange gods; and rather from supersti-
tion than for ornament. Sco TT.
Ear-rings . . in their ears..] : “Whether these rings were in the ears
of the gods, or of Jacob’s family, we may rest assured that they were
not mere ornaments, but served for superstitious purposes. Ear-rings
were certainly worn as amulets and charms, first consecrated to some
god, or formed under some constellation, [see note on Teraphim, 31:
19.] on which magical characters and images were drawn. [Maimo-
mides mentions such rings and jewels with the image of the sun,
moon, &c. impressed upon them. Grcenf.] A very ancient and beau-
tiful one of this kind, brought from Egypt, cut out of a solid piece of
cornelian, and evidently intended for the ear, now lies before me.
It is engraved all over with strange characters and images, which
prove that it was intended for a talisman or amulet. It seems to be
such an one as Augustin describes, which was suspended from the
tip of the ears both of men and women, not for the purpose of orna-
ment, but, through an execrable superstition, for the service of de-
mons.” Dr. A. CLARKE.
Verse 8.
As Jacob was 130 years old when Joseph was about 40; (compare 41:
46. 45: 6. with 47: 9.) he was about 90 when Joseph was born, who at
this time was 15 or 16. (Note, 34: 1.) Jacob was then about 106;
Isaac had been married 20 years when Jacob was born ; so that at
least 125 years had passed since Isaac’s marriage. Scott.
Rebekah’s nurse.] See note Gen. 24: 59. “When circumstances
compel the Egyptian women to have recourse to a nurse, she becomes
part of the family, and passes the rest of her life in the midst of the
children she has suckled. She is honored and cherished like a
second mother.” SAVARY. So it seems to have been here. Compare
also the Greek tragic writers, where this respect to nurses among the
ancients is indicated. ‘The writer seems to mention this,” says Ro-
sewn. “ for no other purpose than to give the origin of the name of the
oak, which existed in his day.” ED.
Verse 9. -
This appearance is thus distinguished from the Lord’s appearance
to him, before he went to Padam-aram, and when in that country.
Scott.
God appeared winto Jacob AGAIN.] ‘To Isaac and Jacob these fre-
quent appearances of God were necessary; not so to Abraham : for
him, one word was sufficient.—Abraham believed God.”
Dr. A. CLARKE.
[157]
B. C. 1733.
Death of Rachel.
GENESIS, xxxv.
*...*
11 And God said unto
him, I am "God Almigh-
ty. ,
ply: ‘a nation and a corn-
pany of nations shall be
of thee: and kings shall
come out of thy loins.
12. And "the land
which I gave Abraham
and Isaac, to thee will I
give it, and to thy seed
after thee will I give the
land.
13 And * God went
up from him, in the
place where he talked
with him.
14 And Jacob y set up
a pillar in the place
where he talked with
him, even a pillar of stone:
and he poured a drink-
offering thereon, and he
poured oil thereon.
15 And Jacob called
the name of the place,
where God spake with
him, Beth-el.
16 || And they jour-
meyed from Beth-el: and
there was but * a little
way to come to *Eph-
rath ; and Rachel travail-
ed, and she had a hard
labor.
17 And it came to pass
when she was in hard
labor, that the midwife
said unto her, "Fear not;
thou shalt have this son
also.
- 18 And it came to pass
as " her soul was in de-
parting, (for she died,)
that she called his name
+ Benoni: but his father
called him f Benjamin.
19 And Rachel died,
and was buried in the
way to Ephrath, which
is Bethlehem.
20 And Jacob set a
pillar upon her grave:
that is “the pillar of Ra-
e fruitful and multi-
of the house. Ordinances are empty things, if
we do not meet with God in them."
II. There he buried Deborah, Rebekah’s nurse,
v. S. We have reason to think that Jacob, aſter
he came to Canaan, while his family dwelt near
Shechem, went himself (it is likely often) to visit
his father Isaac at Hebron. Rebekah, probably,
was dead, but her old nurse (of whom mention is
made, ch. 24: 59.) survived her, and Jacob took
her to his family; while they were at Beth-el, she
died, and died so much lamented, that the oak
under which she was buried, was called Allon-
Bachuth, the oak of weeping. Note, 1. Old
servants in a family, that have been faithful and
useful, ought to be respected. This nurse was
honored at her death, by Jacob’s family, though
aged, and not related to them. Former services,
in such a case, must be remembered. 2. We do
not know where death may meet us; perhaps at
Beth-el, the house of God. Therefore let us be
always ready. 3. Family afflictions may come
even them, when family-reformation and religion
are on foot. Therefore, rejoice with trembling.
III. There God appeared to him, (v. 9.) to
own his altar, and to comfort him under his af.
fliction, v. 8. Note, God will appear to them in
a way of grace, that attend on Him in a way of
duty. Here, 1. He confirmed the change of his
name, v. 10. It is now ratified by the Divine
Majesty, or Shechinah, that appeared to him.
There, it was to encourage him against the fear
of Esau, here, against the fear of the Canaanites.
Who can be too hard for Israel, a prince with
God? It is below those who are thus dignified,
to droop and despond.
2. He renewed and ratified the covenant with
him, by the name El-shaddai. I am God al-
mighty; God all-sufficient, v. 11. Two things
are promised him, which we have met with often
before. (1.) That he should be the father of a
great nation; great in number, great in honor.
(2.) That he should be the master of a good land,
(v. 12.) described by the grantees, Abraham and
Isaac, to whom it was promised, not by the present
occupants, the Canaanites. The land given to
Abraham and Isaac, is here entailed on Jacob
and his seed. These two promises had a spiritual
signification, of which we may suppose Jacob
himself had some notion, though not so clear and
distinct as we now have: for, without doubt,
Christ is the promised Seed, and heaven the pro-
mised land; the former is the foundation, and the
latter the top-stone, of all God’s favors.
He then went up from him, or from over him,
in some visible display of glory, which had how-
ered over him while He talked with him, v. 13.
Note, The sweetest communion the saints have
with God in this world, is short and transient.
Our vision of God in heaven will be everlasting;
there we shall be ever with the Lord.
IV. There Jacob erected a memorial of this,
v. 14. 1. He set up a pillar; in token of intending
which for a sacred memorial of his communion
of a drink-offering upon it... Thus he performed
his vow, transferring the pillar to God by anoint-
ing it. 2. He confirmed the name he had formerly
given to the place, (v. 15.) Beth-el, the house of
God. Yet afterward it lost the honor of its
name, and, became Beth-aven, a house of ini-
quity; for here Jeroboam set up one of his calves.
It is impossible for the best men to entail on a
place so much as the profession and form of
religion. -
V; 16–20. We have here the story of the
death of Rachel, the beloved wife of Jacob.
1. She fell in travail by the way, not able to
reach Beth-lehem, the next town, though near it,
2. Her pains were violent. She had hard
labor; harder than usual: this was the effect of
sin, ch. 8: 16. Note, Human life begins with
sorrow, and the roses of its joy are surrounded
with thorns. . .
3. The midwife encouraged her, v. 17. Rachel
had said, when she bare Joseph, God shall add
another son; which now the midwife remembers.
Yet this did not avail to keep up her spirits; un-
less God command away fear, no one else can.
He only says, as one having authority, Fear not.
We are apt, in extreme perils, to comfort our-
selves and friends with hopes of temporal deliver-
ance, in which we may be disappointed; better
found our comforts on that which cannot fail us,
the hope of eternal life. .
4. Her travail was, to the life of the child, but
to her own death. Note, Though the pains and
perils of child-bearing were introduced by sin,
yet they have sometimes been fatal to very holy
women. Her dying is here called the departing
of her soul. Note, The death of the body is but
the departure of the soul to the world of spirits."
5. Her dying lips called her new-born son
Benoni, the son of my sorrow. Children are
enough the sorrow of their poor mothers, in the
breeding, bearing, and nursing, of them; they
should therefore, when they grow up, study to be
their joy, and so, if possible, to make them some
amends. But Jacob, because he would not renew
the sorrowful remembrance of the mother’s death,
every time he called his son by his mame, changed
his name, and called him Benjamin, The son of
my right hand, that is, ‘ very dear to me; set on
my right hand for a blessing; the support of my
age, like the staff in my right-hand.” -
6. Jacob buried her mear the place where she
died; it was convenient to bury her quickly;
therefore he did not bring her to the burying-place
of his family. If the soul be at rest after death,
it matters little where the body lies. In the
place where the tree falls, there let it be. No
mention is made of the mourning at her death,
because that might easily be taken for granted.
Jacob, no doubt, was a true mourner. Note,
Great afflictions sometimes befall us immediately
after great comforts, to humble us. Those that
enjoy the favors puculiar to the children of God,
must yet expect the troubles common to the child-
2 -
* º III th - º * - - - ** -
ilº s grave unto * with God, he poured oil and the other ingredients ren of men. Deborah, who, had she lived, would
s 17:1. 43:14. 48:3,4. Ex. 6:3. 2 x 11:5. 17:22, 18:33. a 3:16. , 1 Tim. 2:15. Chr. 4:9. -
Cor. 6: 18. - y 20. 28:18, 19. 1 Sam. 7:12, b l Sam. 4:19–21. f That is, The son of the right hand.
t See on 17:6,7,16. 28:3. * Heb. a little piece of ground. c Ps. 16:10. Ec. 12:7. Lam. 2; 12. 42:4,38, 43:14. 44:27–31.
u 12:7. 13:14–17. 15:18. 26:3,4. 28: z 48:7. Ruth 1:2. Ps. 132:6. Mic. Luke 12:20. 23:46. Acts 7:59. \ e 14. 1 Sam, 10:2. 2 Sam. 18:18,
3,4,13. 48:4. 5:2. .* f That is, The son of my sorrow. 1 - f -
Verse 14. in the centre : it is sufficiently large and high, and it struck me as by
.A drink-offering.] This is the first time a drink-offering is mention-
ed, though Jacob anointed this pillar (which probably in the lapse
of time, had fallen down) before, 28: 18. , Libations, it is well known;
were afterwards common, among all nations, and like Sacrifices, and
some other kindred rites, seemed to have belonged to the original re-
ligion, of those who worshipped the true God before the flood. Comp.
note, 11: 2. and on 50: at close: ED.
- Verse J8. -
Benjamin.] ‘The Sam. has Ben-yamim, son of days, i.e. of old
age, and Houbigant hence thinks Benjamin, a corrupt reading ; but,
if it be one, it is as old as Jerome, who renders it, “ son of the right
hand.” ” Dr. A. CLARKE.
Verse J9.
• The “tomb of Rachel,” which Moses, v. 20. Speaks of 300 years
after as still existing, is spoken of long after that, in the days of Saul,
1 Sam. 10: 2. and is still pointed out to the traveller, about a mile N.
of Bethlehem.” Bush. “The spot is now covered by a Mohammedan
building, resembling in its exterior the tombs of saints, and scheiks
(chiefs) in Arabia and Egypt, being small, square, and surmounted
by a dome; but differs from them in having a square mass of masonry
no means improbable, that its intention might have been to inclose-
either a pillar or fragment of one, which tradition had pointed out as
the pillar of Rachel’s grave, as the place is held in equal veneration
by Jews, Christians, and Mohammedans; the last of whom might
thus have built over it in their own style.” -
Buckingham, in BURDER.
Verse 20.
“Was not this act of Jacob, the origin of funeral monuments? In
ancient times, and among most nations, a heap of stones designated
a burial-place of the chief. [See Homer, who instances also the pil-
lar.] Many of these still remain in different countries. [Nor is the
custom yet extinct among such nations, as many accounts of the
North American Indians, and Siberians, &c. witness.]. Afterward a
rude stone with a simple inscription was used, containing only the
name of the deceased and that of his father. . When the arts four-
ished, pompous monuments succeeded.” Dr. A. Clarke. At the pres-
ent day, the most common monument in a Turkish burying-ground is
an inscribed column surmounted by a more, or less perfect repre-
sentation of a turban, carved in the stone. Those at the graves of
females have no turban. - - ED.
B. C. 1716, ,
Death of Isaac,
GENESIS, XXXVI.
21 || And Israel jour-
neyed, and spread his
tent beyond the tower of
Edar.
22 And it came to
pass when Israel dwelt
in that land, that Reuben
went and flay with Bil-
hah his father's concu-
bine : and Israel heard it.
& Now the sons of Jacob
were twelve.
23 The hsons of Leah;
Reuben, Jacob's first-
born, and Simeon, and
Levi, and Judah, and
-Issachar, and Zebulun.
24 The isons of Ra-
chel; Joseph and Benja-
min.
25 And k the sons of
Bilhah, Rachel's hand-
maid; Dan and Naph-
tali.
26 And the sons of
Zilpah, Leah's handmaid;
Gad and Asher. These
are the sons of Jacob,
which were born to him
in Padan-aram.
27 || And m Jacob
came unto Isaac his fa-
ther unto "Mamre, unto
the city of Arbah, (which
is Hebron,) where Abra-
ham and Isaac sojourned.
28 And the days of
Isaac were * an hun-
B.C.T dred and fourscore
1716.
years.
29 And Isaac P gave
up the ghost and died,
have been a comfort to Rachel in her extremity,
died but a little before. Note, When death comes
into a family, it often strikes double. God by it
speaks once, yea twice.
Lastly, Observe Jacob set up a pillar on her
#. so that it was known long after, to be
achel’s sepulchre, (1 Sam. 10: 2.) and Provi-
dence so ordered it, that this place afterward fell
in the lot of Benjamin. Jacob set up a pillar in
remembrance of his joy, (v. 14.) and here one in
remembrance of his sorrows; for, as it may be of
use to ourselves to keep both in mind, so it may
be of use to others to transmit the memorials of
both: the church, long afterward, owned that what
God said to Jacob at Beth-el, both by his word
and by his rod, He intended for their instruction,
(Hos. 12:4.) There He spake with us.
V. 21—29. Here is, 1. Jacob’s remove, v. 21.
He also, as his fathers, sojourned in the land of
promise as in a strange country, and was not
long in a place. Immediately after the story of
Rachel’s death, he is here called Israel, (v. 21,
22.) and not often so, afterward. Israel, a prince
with God, yet dwells in tents; the city is reserved
for him in the other world.
2. The sin of Reuben; a piece of abominable
wickedness; (v. 22.) that very sin which, the
apostle says, (1 Cor. 5: 1.) is not so much as
named among the Gentiles. It is said to be
when Israel dwelt in that land ; as iſ he were
then absent from his family, which might be the
unhappy occasion of these disorders. Though
perhaps Billiah was the greater criminal and, it
is probable, was abandoned by Jacob for it, yet
Reuben’s crime was so provoking, that, for it,
he lost his birth-right and blessing, ch. 49: 4.
The first-born is not always the best, nor the
most promising. This was Reuben’s sin, but
Jacob’s affliction; and what a sore affliction it
heard, it with the utmost grief, shame,
and displeasure. Reuben tº: to º
but those that promise themselves secrecy in sin,
are generally disappointed; a bird of the air
carries the voice.
3. A complete list of the sons of Jacob, now
that Benjamin the youngest was born. This is
the first time we have the names of these heads
of the twelve tribes together; afterward, we find
them very often, even to the end of the Bible,
Rev. 7: 4.—21: 12.
4. Jacob’s visit to his father Isaac at Hebron.
We may suppose he had visited him before, since
his return, for he sore longed after his father’s
house; but never, till now, brought his family
to settle with him, or near him, v. 27. Prob-
ably, he did this now on the death of Rebekah,
by which Isaac was left solitary.
5. The age and death of Isaac are here re-
corded, though it appears he died not till about
the time Joseph was preferred in Egypt. Isaac,
a mild, quiet man, lived the longest of all the
patriarchs; he was 180 years old; Abraham was
but 175. Isaac lived about 40 years after he
had made his will, ch. 27. 2. We shall not die
an hour the sooner, but abundantly the better,
for timely setting our heart and house in order.
Particular notice is taken of the amicable agree-
ment of Esau and Jacob, in solemnizing their
father’s funeral; (v. 29.) to show how wonder-
fully God had changed Esau’s mind, since he
vowed his brother’s murder, immu,..., , , y after
his father’s death, ch. 27: 41. Note, God has
many ways of preventing bad men from doing
the mischief they intended; he can either tie
their hands, or turn their hearts.
CHAP. XXXVI. V. I—8. In this chapter,
we have an account of Esau’s posterity, called
was, is intimated in a little compass, and Israel from him Edomités; that Esau, who sold his
heard it. No more is said, that is enough; he birth-right, and lost his blessing, and was not
- CHAP. XXXVI.
Esau’s wives and children; his removal
to mount Seir, and his descendants in
Selr, 1–19. The descendants of Seir
the Horite, gs and dukes
of Edom, 31–43.
OW these Cºre * the the Hivite:
daughter of Elon the
Hittite, and Aholibamah
the daughter of Anah,
the daughter of Zibeon
15,20, &c.
2.3—33. 7.12, &c.
—51,57–62.
34.14–28. Deut. 33:
Josh. 13–21: 1 Chr. 2.1,2. Ez. 48:
ev. 7:4–8
h 29.32—35, 30-18,20. 33:2, 46:8–15,
i 16–18. 30:22–24. 46:19–22.
k 30:4–8. 37:2 46:23–25.
l 30:9–13. 46 16–18.
m 2743–45. 28 5
and was gathered unto
his people, being old and
full of days: and a his
sons Esau and Jacob
buried him.
e And • Bashemath n 1318. 23:2, 19. Josh. 14:15. 15.13.
generations of Esau, 3 2 º o 25.7. 47:28 50.26.
who is Edom Ishmael's daughter, sister . #2, #7,817. 27.1.2, 1933.
º º Joh 5-26.
2 Esau b took his of Nebajoth. q 23.19. 25.9. 27.41. 49.31.
º f 49 4. Lev. 18.8. 2 Sam. 1621,22. a 25.24–34: , 27:35–41. 32:3—7.
wives of the daughters 20:3. I Chr. 5 1. 1 Cor. 5.1. Nuç, *śl. Deut. 23.7. 1s. 63:
of Canaan; Adah the 5 §1 *.*... .º.º.º.º. b 33.35 %46. c 25.13. 28:9.
PRACTICAL OBSERVATIONS.
Such scenes of domestic life as are here presented (v. 1–15.)
are far more beautiful and instructive, than the events which crowd
the pages of history, with splendid evidences of the folly and mad-
mess of mankind. We should be very cautious not to desire too
earnestly any temporal object, nor impatiently to complain of the
want of it; as the Lord may remember our unadvised expressions
long after, and rebuke them even in granting our desires, without
giving his blessing with them.—Even the most favored servants
of the Lord are frequently tried with afflictions, which quickly
succeed each other. Yet “all shall work together for their good.”
—While we live in this world, we must witness so much sin around
us, and mourn over so much in ourselves and our families, as well
as experience so many bodily infirmities and outward disappoint-
ments; that we may well congratulate, and almost envy, those who
have finished their measure of sufferings and services, and leave
the world full of days, and ripe for glory: for if we are fit for
heaven, ‘better is the day of our death, than the day of our birth.”
—They, who live the most peaceably and comfortably, are least
noticed in history: and it may be some consolation to reflect, that
while we read of scarcely any thing else than the vices and mis-
eries of mankind; very many, unnoticed by man, have ‘walked
with God, and are not, for God hath taken them.” Scott.
Verse 21.
Tower of #: The same original words are rendered ‘Tower
of the flock,” in Micah. (JMic. 4: 8. Heb.) Scott. “Supposed about
a mile from Bethlehem, where the angels appeared to the shepherds.
The Targ. of Jonathan expressly says, “ Hence King Messias shall
manifest Himself in the latter days.” ” Dr. A. CLARKE. Low TH.
Verse 26.
Born in º “Spoken by the figure Synechdoche, a part
being put for the whole, for Benjamin was born in Canaan, v. 18.
According to a common usage of the sacred writers, that is some-
times affirmed of a company or number taken collectively, which
though it holds good of the major part, cannot be predicated of each
individual separately. Thus when our Savior, Matt. 19: 28, said,
“Ye shall sit on twelve thrones,” &c. it is manifest that Judas, one of
the twelve, is to be excepted. So, John 20: 24. Thomas is called one
of the twelve, when, as Judas was dead, there were but eleven, and
Mark (16: 14.) accordingly mentions the latter number. So Paul,
Heb. 11:1–13, having recited a list of the ancient worthies, says, v.
13. “ these all died in the faith,” whereas it is expressly asserted, v. 5.
that one of them, Enoch, did not die, but was translated.” Bush.
Verse 28.
The age, death, and burial of Isaac, are here inserted by anticipa-
tion. , Isaac was about 150 years old when Joseph was born ; Joseph
therefore must have been 30, when Isaac was 180. (Note, 27: 1.)
Scott.
Verse 29.
Esau, instead of taking this oppoi tunity to murder Jacob, as he had
purposed, found his healt so influenced, that he amicably assisted at
Isaac’s funeral. IDEM.
NOTES.
CHAP. XXXVI. V. 2, 3. Esau married “Judith the daughter of
Beeri the Hattite, and Bashemath the daughter of Elon the Hitute.”
(26:34).And as these wives are mentioned many years after, in a
manner, which implies they were then living, (27 : 46. 28: 9.) we
can hardly suppose that they both died childless, and that after their
death Esau married the wives, by whom he had most of his children
and especially Eliphaz his eldest son.—Possibly his wives had differ.’
&nt names. Bashemath might also be called Adah. And if Aholi-
bamah were the same person as Judith, Beeri the Hittite might be
her father, and Anah, the daughter of Zibeon the Hivite, her mother.
–It is evident that Bashemath, the daughter of Ishmael, is also cal-
led Mahalath. (28; 9.) And indeed such variations in names are
very common in Scripture. -- ID.
(2.) Anah the daughter of Zibeon.] The Son of Zibeon. (v. 24.) so
[159]
• B. C. 1716.
Posterity of Esau.
GENESIS, XXXVI.
4 And 4 Adah bare to
Esau, Eliphaz; and
B. C. "I Bashemath bare
1760. J Reuel.
5 And Aholibamah
bare Jeush, and Jaalam,
and Korah: these are the
sons of Esau, which were
born unto him in the
land of Canaan.
6 And Esau took his
B. c. Twives, and his sons,
1716. Jand his daughters,
and all the * persons of
his house, and his cattle,
and all his beasts, and all
his substance which he
had got in the land of
Canaan; and * went into
the country, from the
face of his brother Jacob.
7 For f their riches
were more than that they
might dwell together:
and the land wherein
they were strangers could
not bear them, because
of their cattle.
8 Thus dwelt Esau in
& mount Seir : Esau is
Edom.
9 || And these are the
generations of Esau the
father of the # Edomites,
in mount Seir.
10 These are the
names of Esau’s sons,
Eliphaz the son of Adah
the wife of Esau, Reuel
the son of Bashemath the
wife of Esau.
11 And the sons of
Eliphaz were Teman,
Omar, "Zepho, and Ga-
tam, and Kenaz.
12 And Timna was
concubine to Eliphaz
Esau’s son ; and she bare
to Eliphaz, ‘Amalek:
these were the sons of
Adah Esau’s wife.
13 And these are the
sons of Reuel ; Nahath,
and Zerah, Shammah,
and Mizzah : these were
the sons of Bashemath
Esau’s wife.
14 And these were the
sons of k Aholibamah, the
daughter of Anah, the
daughter of
loved of God as Jacob was. Here is a brief
register of his family for some generations. 1.
Because he was the son of Isaac, for whose sake
he is thus honored. 2. Because the Edomites
were neighbors to Israel, and their genealogy
would be of use to give light to the following ac-
counts of what passed between them. 3. To show
the performance of the promise to Abraham, that
he should be the father of many nations, and
of that answer which Rebekah had from the
oracle she consulted, Two nations are in thy
womb; and of the blessing of Isaac, Thy dwel-
ling shall be of the fatness of the earth.
Observe here, Esau is called Edom, (and
again, v. 8.) that name by which he perpetuated
the remembrance of the foolish bargain he made,
when he sold his birth-right. The very mention
of that name is enough to intimate the reason
why his family is turned off with such a short
account. Note, If men do wrong, they must
thank themselves, when it is, long afterward,
remembered against them to their reproach.
His wives were three, his sons five. God had
given him Mount Seir, for a possession, when
He reserved Canaan for the seed of Jacob. God
owns it, long afterward, I gave to Esau Mount
Seir, (Deut. 2: 5. Josh. 24: 4.) which was the
reason why the Edomites must not be disturbed
in their possession. Esau had begun to settle
among his wives’ relations, in Seir, before Jacob
came from Padan-aram, ch. 32: 3. Isaac, it is
likely, had sent him thither, (as Abraham had
sent the sons of the concubines from Isaac into
the east-country, ch. 25: 6.) that Jacob might
have the clearer way made for him in the pos-
session of the promised land; yet, probably,
during the life of Isaac, Esau had still some ef-
ſects remaining in Canaam. But, after his death,
he wholly withdrew to mount Seir, took with
him what came to his share of his father’s per-
sonal estate, and left Canaan to Jacob ; not only
because he had the promise of it, but because he
saw that if they should both continue to thrive
as they had begun, there would not be room for
both. Thus dwelt Esaw in mount Seir, v. 8.
Note, Whatever opposition may be made, God’s
word will be accomplished, and even tliose that
Esau’s wife : and she duke
bare to Esau, Jeush, and
Jaalam, and Korah.
15 These were dukes
of the sons of Esau: the
Mizzah.
are the dukes that came
of Reuel, in the land of
Edom: these are the sons
of Bashemath Esau’s
have opposed it, will see themselves, some time
or other, under a necessity of yielding to it, and
acquiescing in it. -
V. 9–19. Observe here, 1. Only the names
of Esau’s sons and grandsons are recorded; not
their history; Moses preserves the records of the
church, not of those without. The elders onl
that lived by faith, obtained a good report, }.
is Zion that produces the men of renown, not
Seir, Ps, 87: 5. Only the pedigree of the isra-
elites, who were to be the heirs of Canaan, and
of whom were to come the promised Seed, and
the holy seed, is drawn out, as there was occa-
sion; even of all the tribes, till Canaan was di-
vided among them, and of the royal line, till
Christ came. , 2. These sons and grandsons of
Esau are called dukes, v. 15–19. , Probably,
they were military commanders, dukes, [the Latin
dual means a leader, or captains, that had sol-
diers under them; for Esau and his family lived
by the sword, ch. 27: 40. Note, Titles of
honor have been more ancient, out of the church,
than in it. Esau’s sons were dukes, when Ja-
cob’s were but plain shepherds, ch. 47: 3. This
is not a reason why such titles should not be used
among Christians; but it is a reason why mem
should not overvalue themselves, or others, for
the sake of them.
from God, and a mame in his house that is infi-
nitely more valuable. 3. God promised to mul-
tiply Jacob, and to enrich him; yet Esau in-
creases, and is enriched first. Note, It is no
mew thing for the men of this world to be full of
children, and to have their bellies filled with
hid treasure, Ps. 17: 14. God's promise to
Jacob began to work late, but the effect of it
remained longer, and it had its complete accom-
plishment in the spiritual Israel.
In the midst of this genealogy of the Edomites,
the genealogy of the Horites, those Canaanites,
or Hittites, (compare ch. 26: 34.) that were the
natives of mount Seir, comes in here, mot only
to give light to the story, but to be a standing
reflection on the Edomites for intermarrying with
them, by which, it is probable, they learned their
way, and corrupted themselves. Esau having
sold his birth-right, lost his blessing, and entered
These ited the land: Lotan, and
Shobal, and Zibeon, and
Anah,
21 And Dishon, and
Ezer, and Dishan : these
There is an honor that comes .
Zibeon
sons of Eliphaz the first- wife. are the dukes of the Ho-
born son of Esau; duke 18 And these are the rites, the children of Seir
Teman, duke Omar, Sons of "Aholibamah in the land of Edom.
duke Zepho, duke Ke- Esau’s wife: duke Jeush, a 1 car. Iss.
naZ, duke Jaalam, duke Ko- .##"ºs. 28.4.
16 Duke Korah, duke rah: these were the dukes fiº. . . .”.
Gatam, and duke Ama-
lek: These are the molukes
that came of Eliphaz, in
the land of Edom : these
were the sons of Adah.
17 And these are the
sons of " Reuel Esau’s
son ; duke Nahath, duke
Zerah, duke Shammah,
that came of Aholibamah
the daughter of Anah
13:6.
g i. Deut. 2:5. Josh. 24:4. Mal.
& phi.
Ex. 17:8–16.
the Samar. Sept. Syr. and Vulg. cited by De Rossi from his MS. of
14th cent. Houbigant, kennicott and Dr. A. Clarke, read here, and
in v. 14. Others say, that daughter should be referred to Aholibamah,
who was the daughter of Anah, and grandaughter of Zibeon. ED.
Verses 6–7.
Probably, Esau came frequently to Isaac during his life-time, and
had part of his family and property in Canaan, where his children
were born: He seems, also, to have inherited a large portion of Isaac’s
riches. Scott.
Verse 12.
.Amalek.] It has generally been taken for granted, that the Amalek-
ites descended from this grandson of Esau; but, as they were a power-
ful people when the Israelites came out of Egypt, and able to contend
with them in battle ; as they are always spoken of as a distinct
people from the Edomites; and as mention had before been made of
their country; this opinion is not very probable. The marginal re-
ferences may enable the reader to form a judgment on the subject.
Timna was sister to Lotan, a descendant of Seir. (20–22.) IDEM.
Esau’s wi # fº Num. 24:18–
S wife. 20. Deut. 23:7. 25:17–19.
19 These are the sons # ## 1 Chr. 1:36,45,51–54. Job 2
* ; * ~ * r. 1:30,45, • J 00 23:
of Esau, ( who is Edom,) 11. 4:1. Jer. 49:7,20. Ez. 25:13.
and these are their dukes. ...º. 99.9 hab.”
20 || These are the n § {{...};
& 0 0,14. Te
B. C.T. Sons of 9 Seir the . Sºon i.
l610. Horite, who inhab- q 14:6. Deut. 2:12,22. 1 Chr. 1:38–42.
* Verse 15.
Dukes.] ‘Leaders, Lat. Heb. Allooph, from the same root with Aleph,
ºr
the leading letter of the Alphabet, and signifies a chief leader, rector,
or guide ; also a chiliarch, or captain of a thousand.” Dr. A. CLARKE.
‘The original carries the import of ruling by means of teaching, and
more legitimately implies the relation of a master to his disciples, or
of a friendly leader to his devoted followers, than of a ruler to his
subjects; intimating that the government was mild and patriarchal,
rather than despotic. Ps. 55:13. Prov. 2: 16. Mic. 7: 5, &c.”
Bus H.
- Verse 16.
Korah is not mentioned before among the sons of Eliphaz: proba-
bly he was one of his grandsons. C OTT,
The words “ Duke Korah. ” are considered as interpolated by Kenni-
cott, Dr. A. Clarke, and Boothroyd, as neither the Samaritan text
nor version authorize them. Comp. v. 5 and 18. ED,
f Verses 20.
The sons of Seir the Horite.] These were the former inhabitants of
[160]
B. C. 1810.
JNames of the kings of Ed::...
GENESIS, XXXVI.
22 And the children
of Lotan were, Hori, and
*Heman: and - Lotan's
sister was Timna.
23 And the children
of Shobal were these;
into alliance with the Hittites, his posterity and,
the sons of Seir are here reckoned together.
ote, Those that treacherously desert God’s
church, are justly numbered with those that were
never in it. Notice. is taken of Anah who fed
the asses of Zibeon his fatlier, (v. 24.) called
duke Anah, v. 29. Note, Those that expect to
* Alvan, and Manahath, 'rise high, should begin low. An honorable de-
and Ebal, Shepho,
Onam. .
- 24 And these are the
, children of Zibeon : both
Ajah, and Anah: this.
was that Anah that" found
the mules in the wilder-
ness, as he, fed the asses.
of Zibeon.his father.
25 And the children
of . Anah were these :
Dishon, and Aholiba-
mah, the daughter of
Anah. -
26 And these are the
children of Dishon;
* Hemdan, and Eshban,
and Ithran, and Cheran...,
27. The children of
* Ezer are these; Bilhan,
and Zaavan, and *Achan.
28 The children of
Dishan are these; y Uz,
and Aran. -
29 These are the
B. C.T. dukes that came of
*śj the Horites; * duke
Lotan, duke Shobal,
duke Zibeon, duke Anah,
30 Duke Dishon, duke
Ezer, duke Dishan : these
are the dukes that came
of . Hori, among their .
and scent should not keep men from an honest em-
ployment, nor a mean employment hinder prefer-
ment. Anah was not only industrious, but inge-
nious, and successful; for he found mules, or, (as
some read it,) waters, hot-baths, in the wilder-
mess. Men diligent in business, sometimes find
more advantages than they expected. r
observes. These kings reigned in Edom before
there reigned any king over the children of
Israel, that is, before Moses’ time, for he was
king in Jeshurun, v. 3. [Deut. 33: 5.] God had
lately promised Jacob, that kings should come
out of his loins, (ch. 35: 11.) yet Esau’s blood
becomes royal long before any of Jacob’s did.
Note, In, external prosperity—and honor, those
that are out of covenant often get the start. But
the triumphing of the wicked is short; soon ripe,
and as soon rotten: while the productions of the
promise, though slow, are sure and lasting; at
the end it shall speak, and not lie. We may
suppose it a great trial to the faith of God’s Is-
rael, to hear of the pomp and power of the kings
V. 31–43. By degrees, it seems, the Edomites
ejected the Horites, got full possession of the
country, and had a government of their own. 1.
#. who governed the whole
country, and seem to have come to the throne b
election, not by lineal descent; so Bishop Patric
They were ruled by
3TT And these are
*the kings that reigned
in the land of Edom,
before there reigned any
king over the children of
Israel. ' - - -
32 And Bela the son of
Beor reigned in Edom,
and the name of his city
was Dinhabah.
33 And Bela died, and
Jobab the son of Zerah
of Bozrah reigned in his
stead. '. -
34 And Jobab died,
and Husham of the land
of “Tenani reigned in
his stead.
35. And Husham died,
and Hadad the son of
Bedad, who smote Mid-
the best time.
the name of his city was
Avith. - -
36 And Hadad died,
and Samlah of Masrekah
reigned in his stead.
37 And Samlah died,
and Saul of "Rehoboth
by the river reigned in
his stead. -
38. And Saul died, and
Baal-hanan the son of
Achbor reigned in his
stead. -
39 And Baal-hanan
the son of Achbor died,
and “Hadar reigned in
his stead: and the name.
of his city was Pau; and
his wife's name was Me-
hetabel, the daughter of
of Edom, while they were bond-slaves in E
but those that look for
must be content to wait for them; God’s time is
2. They were afterward governed
by dukes, again here named, who, I suppose,
ruled all at the same time in several places in the
a tºs,ig.
pt;
reat things from God,
B.C.T the names of the
1999. I f dukes that came
of Esau, according to
their families, after their
places, by their names;
duke Timnah, duke + Al-
vah, duke Jetheth,
41 Duke Aholibamah,
duke Elah, duke Pinon,
42 Duke Kenaz, duke
Teman, duke Mibzar,
* 1 Chr, 1:39. Homam.
r 1 Chr. 1:40. Alian.—Shephi.
s Lev. 19:19. 2 Sam. 13:29. 18:9. 1
Kings 1:38,44. 4:28. Zech. 14:15.
t 2,5,14,18. 1 Chr. 1:41.
u 1 Čiº. 1:41. Amram.
v 2E. 1 Chr. 1:38.
x 1. Chr. 1:42. Jakan.
y Job 1:1:... Jer. 25.20. Lam. 4:21.
z 20. 1 Chr. 1:38
25:23. Nun. 20:14. 24:17,
18. Deut. 17:14–20. 33:5. 1 Chr.
1:43—50.
b Is. 34:6. 63:1. Jer. 49.13,22. Mic.
2:12.
dukes in the land of
ian in the field of Moab,
Seir.
reigned in his stead; and
that country, with whom probably the descendants of Esau intermar-
ried, and were in a great measure incorporated. . Scott.
- *. - Verse 24. - - -
Found, &c.] This passage is particularly difficult, as the word
translated mules occurs in no other place : and many conjectures have
been formed concerning what it was that Anah found; among which
the more general has been, that in keeping asses he discovered the
method of breeding mules, either by accident or contrivance.—Anah
is the name both of a woman and a man, as Aholibamah likewise is.
(2,14,18,20,25,41.) - - IDEM.
ules.] ‘Heb. eth-ha-yemim. Jerome, who renders it warm springs,
says there are as many opinions concerning this word, as there are
commentators. [Kallirhöe, a warm medicinal spring, is mentioned by
Pliny and Josephus, on the S. of the Dead Sea, in this country of Edom.
Rosenm.] The Sept. differs in diff. MSS. The Syr. renders it waters.
Onkelos, giants, or strong or powerful men. The Sam. and Sam, ver-
Sion has, the Emim, a warlike people bordering upon the Horites.
The Targ. of Jon. ben. U. paraphrases, this is the Ånah who united
the onager [wild-ass, J with the tame ass, and in process of time he
found mules produced by them. Kimchi and Jarchi say, Zibeon was
both father and brother of Amah, and this Anah, intent on heteroge-
neous mixtures, caused asses with horses to produce mules. Bochart
believes the Emin are meant, with whom Anah fought ; and argues
ſorcibly that, l: JMatsa, he found, never signifies to invent, but rather
the meeting with, or happening on, a thing which already exists. 2.
That mules are never called yemim in the SS. but pheredim. 3. That
Anah fed asses only; not horses. 4. And that there is no mention of
mules in Palestine till David’s time. He adduces many places of
Scripture, where the same form of expression, he or they found, signi-
fies the onset to battle, Judg. 1:5. 1. Sam. 31: 3. 1 Kings 13:24, with
many others. My own opinion is, that mules were not-known before
the time of Anah, who probably first produced this mongrel ; or was
the first that met with them, in some very secluded part in the wil-
derness. Is it not probable that from this Anah, or as the Heb. may
as well be spelled, énah, the Enetae, famous in Homer for their wild
mules, derived at least their fabulous origin. The Enetae or Hemeta,
who were a "people contiguous to . Paphlagonia, Cappadocia, and
Galatia, might have sprung from this Anah, or Henah, out of which
the Enetoi of the ancient Greek writers might have been formed; and
according to Theophrastus, Strabo and Plutarch, the first mules were
seen among these people. See De Dieu, and Scheuchzer.” Dr. A.
CLARKE. These remarks thus extended are left to show, how large a
comment might be made from Scripture commentators on things of
but little, if any importance.—But, would that time and learning
were never worse employed, than when elucidating even the most
0. T. WOL, I.
Matred, the daughter of
c See or, 15.-Job 2:11. Jer. 49:7.
d 10:11. 1 Chr. 1:48.
e 1 Chr. 1:50. Hadad.—Pai.
f See on 15,16.—l Chr. 1:51—54.
i 1 Chr. 1:51. Aliah
Mezahab.
40 || And these 0.7°C
trifling points of this most ancient, and invaluable, as well as sacred
record, the Bible ! Ep.
Verses 31–39.
It is not agreed whether these kings were descendants of Esau, or
of Seir. C.O.T.T.
Verse 33.
Jollab.] ‘Many have supposed this to be Job, and Eliphaz, v. 10, &c.
one of his friends, spoken of in the book of Job. But there are no
proper proofs of this, and many reasons against it.” Dr. A. CLARKE.
(33, 34.) Bozrah..] ‘Bozrah, Bezer, or Bostra, was situated in Arabia
Deserta, and E. of Edom ; Eusebius says 24 miles from Edrei. It af-
terwards belonged to Moab, and was given by Moses to Reuben ; but
again reverted to Edom. It is now called Baszra; and is described
by Burckhardt as the largest town in the Haouran, including its ruins,
although inhabited only by twelve or fifteen families: it is oval,
and three quarters of an hour in circumference. It is in the open
plain, two hours distant from Aare, and at present the last inhabit-
ed, place in the S. E. extremity of the Haouran.’ Teman.] ‘Teman
or Thoeman in Arabia Petraea, five miles from Petra, probably gave
its name to the land of Temani. There was a Roman garrison
there.” - EU SEB I Us, GREEN FIELD.
- Verse 35.
Smote Jºſidian.] The son of Abraham by Keturall. Moses records
this, probably, because it was a calamity to the ancestor of Jethro,
Moses’s father-in-law.” ... Bp. Cumberland, by Dr. A. CLARKE.
Verses 31–39. . . . .
Dr. A. Clarke supposes these verses to have been transcribed into
the text from the margin of some authentic copy, (where they were
possibly inserted at a very early period from Chron. I : 43. &c. to
make out the regal succession in Edom, prior to the consecration of
Saul;) the copyist thinking they were omitted by mistake of the original
writer, and afterwards added to make up the deficiency. So Shuck-
ford, Kennicott &c. Boothroyd omits them. - ED.
- Verse 40.
Dukes.]...These were either eminent leaders under the kings before
mentioned ; or, as some suppose, succeeded them in authority, by a
revolution in the form of government.—It has been thought, that some
part of this chapter was written after the death of Moses, or added
from the first chapter of Chronicles; and perhaps it was: but all
these events might very well take place, while Israel was in Egypt
and in the wilderness. (Ex. 15: 15.) Eight successions are men-
tioned ; but it is uncertain when the period began, or how long it
continued.—Moses had before recorded the prediction, that kings
should descend from Jacob ; but these kings reigned before that pro-
phecy began to be fulfilled. (JM. R. on 31.) Scott.
[161]
B. C. 1729.
- Joseph hated of his brethren.
GENESIS, xxxvii.
43 Duke Magdiel, duke
Iran: these be 5the dukes
of Edom according to
their habitations, in the
land of their possession:
he is Esau the father of
* the Edomites:
CHAP. XXXVII.
Joseph is lowed by Jacob, but hated by
his brethren, 1–1. His dreams and
the interpretation, 5–11. Jacob sends
him to his brethren, who counsel to
slay him, 12–20. At Reuben’s desire
they cast him into a pit, 21–24, and
afterwards sell him to the Ishmaelites;
while Reuben grieves at not finding
him, 25–30. His coat, covered with
blood, is sent to Jacob, who mourns in-
ordinately, 31–35. Joseph is brought
to Egypt and sold to Potiphar, 36.
ND Jacob dwelt in
the land # wherein
his father was a stranger,
in the land of Canaan.
2 These are a the gen-
erations of Jacob: Joseph
being seventeen years
country. . Either they set up this form of govern-
ment in conformity, to the Horités, who had used
it, (v. 29.) or God’s providence-reduced them to
it, as some conjecture, to correct them for their
unkindness to Israel, in refusing them a passage
through their country; Numb. 20: 18. Note,
When power is abused, it is just with God to
weaken it, by turning it into divers channels.
For the transgression of a land, many are the
princes thereof. Sin brought Edom from kings
to dukes, from crowns to coronets. We read of
the dukes of Edom, (Exod; 15: 15.) yet, long
afterward, of their kings again. . . .
Lastly, Observe, Mount Seir is called the land
of their possession, v. 43. While the Israelites
dwell in the house of bondage, and their Canaan
was only the land of promise, the Edomites dwelt
in their own habitations, and Seir was in their
possession. But, all things considered, it is better
to have Canaan in promise, than mount Seir in.
possession. --
CHAP. XXXVII. V. 1–4. Here begins the
story of Joseph, who, from hence, in every chapter
but one to the end of this book, makes the greatest
figure. His story is so remarkably divided be-
tween his humiliation and his exaltation, that we
barrem genealogy as that of Esau, (ch. 36: 1,
but a memorable, useful history. Here is, 1. Ja-
cob a sojourner with his father Isaac, who was
yet living, v. 1. We shall never beat home, till
we come to beaven: -2, Joseph, a shepherd, feed-
ing the flock with his brethren, v. 2. Though
his father’s darling; he was not bred up in idle-
mess or delicacy. Those do not truly love their
children, who do not inure them to business, and
labor and mortification.
* * The fondling of children
is with good reason commonly called the spoiling
of them. Those that are trained up to do notſ.
ing, are likely to be good for mothing. , 3. Joseph
beloved by his father, (v. 3.) partly for his dear
mother’s sake now dead, and partly for his own
sake, because he was the greatest comfort of his
old age; probably, he waited on him, and was
Imore observant of him than the rest of his sons;
he was the son of the ancient, so some; that
is, when he was a child, he was as grave and dis-
creet as if he had been an old man: a child, but
**
| not childish. Jacob proclaimed his affection to
him by dressing him finer, than the rest of his
children; significant, probably, of further honors
intended him. Note. It is the prudence of pa:
rents not to make a difference between one child
old, was feeding the flock
with his brethren, and
the lad was with the sons
of Bilhah, and with the
sons of Zilpah, his fa-
ther's" wives: and Joseph
brought unto his father.
their “evil report.
3 Now Israel loved
Joseph more than all his
children, because he was
the "son of his old age:
and he made him “a coat
of many í colors. -
seph.
kingdom.
4 And when his breth-
ren saw that their father
loved him more than all
his brethren, they hated
him, and could not speak .
cannot avoid seeing something of Christ in it,
who was first humbled and then exalted, and, in
many instances, so as to answer the type of Jo-
It also shows the lot of Christians, who,
must through many tribulations enter into the
“Moses has no more to say of the Edomites, un-
less by the way; but now applies himself closely
to the story of Jacob’s family;—not to a bare,
and another, unless there be a great and manifest
cause given for it by the children’s dutifulness or
undutifulness; paternal government must be im-
partial, -and managed with a steady hand. 4.
Joseph hated by his brethren, (1.) Because his
father loved him; when parents make a difference,
children soon notice it, and it often occasions
feuds and quarrels in families. (2.) Because he
brought to his father their evil report. Jo-
! seph gave his father an account of their bad car-
c 1 Sam. 2:22–24. 1-Cor. 1:11, 5:1.
11:18. ' - .
* *
peaceably unto him.
g Ex. 15:15. Num. 20:14, d 44:20
e e 23
*
**Heb. Edom 2. ' -- & Jude 5:30. • lº: 15, tº 8s
f Heb. of hisgº; sojournings. 45:15 lº" É. 㺠Sam 18 18, P3
17:8. 23:4. :4. 36:7. Heb. 11:9 Or, 'ieces. " . , *
—16. - 11.18—20. 4:5, 27:41. 49.28. 1
a 2:4. 5:1. 6:9. 10:1. sºm.16:12,13, 1738. :3—5.
b 304,9. 35.22. . am. 16:1 ºl - * John 7: .
PRACTICAL OBSERVATIONS.
This chapter seems intended to evince the faithfulness of God
in performing his promise to Abraham, “Nations shall come of
thee;’ and to show the accomplishment of his prophetical informa-
tion to Rebekah, “Two nations are in thy womb;’ and of the bless-
ing pronounced on Esau, “By thy sword shalt thou live.’ It might
also be in many ways useful to the children of Israel.—However
men may struggle against the purpose of God, his counsel will
stand; they will finally be compelled to give place to it, and He
hath many ways of inducing them to do so. He often gives un-
godly people a large portion of this world; and, satisfied with
it, they leave others to possess and enjoy spiritual blessings un-
40. “These dukes did not govern the whole nation of the Idumeans,
but were chiefs in their respective families—in their places, the dis-
tricts they governed, and to which they gave their names.
thinks that those mentioned above were dukes in Edom, or Idumea,
at the -time of the exodus.” •. Dr. A. CLARICE.
f Verse 43. ~ ,
Their possession.] The descendants of Esau were settled in pos-
session of the land of Seir ; while Israel had his inheritance only in
reversion. - Scott.
NOTES.
CHAP. XXXVII. V. I. : Jacob continued to dwell in Canaan, “the
land of his father’s sojournings,” (marg.) after Esau had got posses-
sions and exercised lordship in Seir. (JVotes, 24: 2–9. *g. 13—
6. COT'T,
êthe date of this narrative is to be placed 12 years before Isaac’s
death, when he was 168 years old and Jacob 108; for if Joseph were
39 when Jacob was 130, (comp. 41: 4. with 45: 2. and 47: 9.) Joseph
was born when Jacob was 91; and consequently when he was 17,
his father was 108. But when Isaac died at the age of 180, Jacob was
120, as he was born when Isaac was 60; therefore Joseph’s age-of 17,
and Jacob’s of 108, will bring the date of his being sold into Egypt,
12 years prior to the death of Isaac.” - Bus H.
* Verse 2. • .
By the generations of Jacob,” we may understand the history of
him and of his family, (35: 23–26.) The inspired writer had done
with Esau, he having joined himself to the heathen, Joseph accom-
panied the sons of Biſhah and Zilpah ; his father thinking, perhaps,
that the sons of Bilhah, his mother’s handmaid, would favor him ;
and that those of Zilpah would be less disposed to emulation against
lim, than the sons of Leah. Scott.
‘Verse 3 +
Jacob had no son by his beloved Rachel, till about seven years after
his marriage, when he was far advanced in years. Benjamin was,
in the more strict sense, “the son of his old age ;' but he was at the
same time very young.—His other sons had in many things grieved
Calmet.
envied and unmolested. This is Esau; still the profane despiser
of heavenly things, as when he sold his birth-right; though not
the same malicious persecutor, as when he vowed Jacob’s destruc-
tion.—But soon the state of things will be reversed: the wicked
shall be cut down, and wither as the grass; while ‘ the righteous
shall flourish as the cedar in Libanus;’ and having their good
things, when those of the sinner are spent and gone, they shall
have them durably, yeaetermally. Let us them seek an interest in
these blessings; and not covet, envy, or glory in those fading dis-
tinctions, which are so often lavished upon the enemies of God,
SCOTT.
.*
and the vessels of wrath fitted for destruction.’
and disgraced him: but Joseph seems to have given early indications
of that wisdom and piety, which adorned his maturer age. He was
therefore the chief earthly comfort Jacob enjoyed after Rachel’s
death ; and, in token of special affection, he clothed him in ‘a coat
of colors,” or “of pieces;’ for there is nothing for many in the original.
* - , Scott.
.4 coat of many colors.] ‘ Here only; and 2 Sam. 13:18. Heb. coat
of pieces; Gr. party colored, or variegated coat; Vulg. embroidered
coat ; Syr. fringed tunic. Chal. tunic of strips or shreds.”-Bush ; who
thinks it ‘the badge of birthright,” comp. Gen. 27:16. with 1 Chron. 5:
2. “A coat made up of stripes of differently colored cloth.” Dr. Ja.
Clarke. ‘This we may suppose to have been a very ancient kind of
manufacture, as the first cloth was undoubtedly formed of ribands
or plats of some flexible material, and sometimes of different colors
sewed together, hence the striped garments of the most ancient na-
tions. This stripe was afterwards imitated in weaving; “whence
the plaid, &c.”’ O’Brien. Dr. A. Clarke compares Joseph’s coat to
the pretexta (worn by the Roman youth, till 17) of white, fringed or
striped with purple. : and adds, “such vestures, as clothing of distinc-
tion, are worn all over Persia, India, and China, to the present day.”
Brawnius, in Bush, says, it was a long fobe reaching to the ancles and
wrists, and that pieces means ornamental fringes of the skirts and
sleeves. . See note, 41; 42. . . . Ed.
. . Verse 4. -- -
Joseph was a type of Christ, the Beloved of the Father, who was
on that account envied and hated by the Jews and by the world ; not
only notwithstanding his excellency, but for it, as-it reproached and
exposed their hypocrisy and wickedness ; and because He also º tes-
tified of them, that their works were evil.” (John 7: 7.) This was
the effect of the old enmity, put between ‘the Seed of the woman
and the seed of the serpent.” - Scott.
Speak peaceably..] ‘ Rather, speak peace to him, or give him the
usual salam, peace be unto thee! To withhold this, signifies in the
east ill-will and ill-intent.” Dr. A. CLARKE.
.”
B. c. 1729.
Jacob sends Joseph to Shechem.
GENESIS, XXXVII.
*-
. . . 5 And Joseph & dream-
ed a dream: and he told
it his brethren: and they
hated him yet the more.
6 And, he said unto
them, "Hear, I pray you,
this dream which I have
dreamed. . .
7 For behold, we were
binding sheaves in the
field, and lo, my sheaf
arose, and also stood up-
right; and behold, ‘your
round.
sheaves stood.
about, and made obei-
sance to my sheaf.
8 And his brethren
said unto him, j Shalt
thou indeed reign over
us? or shalt thou indeed
have dominion over us?
and they hated him yet
the more for his dreams,
and for his words:
9 And he'dreamed yet
* another dream, and told
it his brethren, and said,
Behold, I have dreamed
a-dream more ; and be-
hold, the sun, and the
moon, and the eleven
stars, made obeisance to
me. - . . . . .
10 And he told it to
his father, and to his
brethren : and his father
rebuked him, and said
unto him, What is this
dream that thou hast
dreamed 2 m. Shall I and
thy mother and thy breth-
ren indeed come to bow
down ourselves to thee,
to the earth 2
11 And his brethren "
envied him; but his father
* observed the saying. .
12 || And his brethren
went to feed their father's
flock P in Shechem.
13 And Israel said unto
Joseph, Do not thy breth-
ren feed the flock in She-
chem?" Come, and I will
send thee unto them. And
he said unto him; * Here
am I. --
14 And he said to him,
have Christians.
riage, as a faithful brother, who, when he durst
not admonish them himself, represented their
faults to one that had authority to admonish them.
Note, It is common for friendly monitors to be
looked upon as enemies; for those that are beloved
of God, to be hated by the world. It is said here
of Joseph, the lad was with the sons of Bilhah;
some read it, and he was servant to them, they
made him their drudge. - * -- -
V. 5–11. Here, 1. Joseph relates the prophet-
ical dreams he had, v. 6, 7, 9, 10. He was now
about seventeen years old, pious, devout, and well-
inclined; and this fitted him for God’s gracious
discoveries of Himself to him. Joseph had a
great deal-of trouble before him, and therefore
God gave him betimes this prospect of his ad-
vancement, to support and comfort him under it.'
Thus Christ had a joy set before Him, and so
Note, God has ways of prepar-
ing his people beforéhand for the trials which
they cannot foresee, but which He has an eye to,
in the comforts. He ſurmishes them with. Observe,
Joseph dreamed of his preferment, but not of his
imprisonment. Thus many young people, when
they are setting out in the world; think of nothing
but prosperity and pleasure, and never dream of
trouble. - - ~ -
2. His brethren take it very ill, and are more
and more enraged at him, o. 8. See here, (1.)
How truly they interpreted his dream, that he
‘should reign over them. They become the
expositors of his dream, who were enemies to
the accomplishment of it, as in Gideon’s story;
(Judg. 7: 13, 14.) they perceived that he º
of them, Matt. 21:45. The event exactly an-
swered to this interpretatien, ch. 42: 6, &c.
(2.) How scornfully they resented it. Note, The
reign and dominion of Jesus Christ, are striven
against, by a carnal and unbelieving world, who
cannot endure to think that this man should reign
over them. The dominion also of the upright, in
the morning of the resurrection, is thought of
with the utmost disdain.
3. His father gently rebukes-him for it, yet ob-
serves the saying, v.10, 11. Probably, he check-
ed him for it, to lessen the offence his brethren
would be apt to take at it, yet he noticed it more
than he seemed to: he insinuated it was but an
idle dream, because his mother had been dead
some time since; whereas the sun, moon, and
eleven stars, signify no more than the whole
of God’s people in God's promises is often sorely
º: by their misunderstanding them, and then
suggesting the improbabilities that attend the
performance. But God is doing his own work,
and will do it, whether we understand Him aright.
or no. Jacob, like Mary, (Luke 2. 51.) kept
these sayings in his heart, and, no doubt, remem-
bered them long afterward, when the event an-
swered the prediction. -
W. 12–22. Here is, I. The kind visit Joseph
made his brethren, feeding the flocks at Shechem,
many miles off. See in Joseph an instance, 1.
Of dutifulness to his father; though he was his
father’s darling, yet he was made, and was wil-
ling to be, his father’s servant. How readily he
waits his father’s orders! v. 13. Note, Those
children that are best beloved by their parents,
should-be most obedient to them; then their love
is well-bestowed, and well-returned. 2. Of kind-
ness to his brethren ; though he knew they hated
and envied him, yet he made no objections against
his father’s commands, either from the distance
of the place, or the danger of the journey. Note,
It is a very good lesson, though hard to be learnt,
and rarely practised, to love those that hate us.
This is thank-worthy. Joseph was sent by his fa-
ther to Shechem, to see whether his brethren were
weſl there, and whether the country had not risen
on, and destroyed them, in revenge of their bar-
barous murder of the Shechemites, some years
before. But Joseph, not finding them there, went
to Dothan, which showed that he undertook this
journey, not only in obedience to his father, (for
then he might have returned, when he missed them
at Shechem, having done what his father bid,) but
out of love to his brethren; therefore he sought
diligently, till he ſound them. Thus let brotherly
love continue, and let us give proofs of it.
II. The bloody and malicious plot of his bre-
thren against him, who rendered good for evil, and,
for his love, were his adversaries. Observe, 1.
How deliberate they were, v. 18. It was not in
a heat, or on sudden provocation, but from malice
prepense, and in cold blood. Note, Whosoever
hateth his brother, is a murderer; for he will be
one, if he have an opportunity, 1 John, 3: 15.
Malice is a most mischievous thing, and is in dan-
ger of making bloody work where it is harbored
and indulged. The more there is of project and
contrivance in a sin, the worse it is ; it is bad to
do evil, but worse to devise it. 2. How cruel
family that should have a dependence on him, and they were in their design; nothing less than his
be glad to be beholden to him. Note, The faith blood would satisfy them, v. 20. Note, The old
Go, I pray thee, * see,
whether it be well with
thy brethren, and well
with the flocks; and bring
me word again. So he
sent him out of the vale
est thou?
field: and the man asked
him, saying, "What seek-
16 And he said, I seek
my brethren: * tell me, I
pray thee, where they
k 41:25,32.
1 10. 43:28. 46:29. 47:12, 50:15–21.
Acts 7:9–14.
m 27:29. Is. 60:14. Phil. 2:10, 11.
n Is. 26:11. Matt. 27:18. Mark 15:10.
Acts 7:9.
Dan. 7:28. Luke 2:19,51.
1. 33:18. 34:25–31
I
O
p - º
q 1 Sam. 17:17–20. Matt. 10:16. Luke
20:13
r
*
- - - - 23:1. 27:1,18, 1 Sam. 34,5,6,8,16.
of Hebron, and he came feed their flocks. fº.s.º.o.º.
to Shechem. . s?...º.º. iii. 49. Num, §, lººm, Iſiſ,is jer. *.
15 And a certain man h #3. "...# • # sº. Num, sº Josh. ii.
- te - t i 42:6,9. 43:26, 44:14. 1 * ~ *
found him, and behold, jº, º ż ż $3.42. John is ºr is,
he was wandering in the 3–6. 118:22. ** 19:14. 20:17. #"; ºn tº cº,”,
Acts 4:27,28. 7:35
- Verses 6–9. -
Some expositors consider.Joseph as faulty in disclosing his dreams,
Verse 10.
Bow down.] ..' The Heb. means that manner customary in all Asia
but probably he was led by a divine impulse on his mind to do so.
It was on many accounts proper they should be known, though other-
wise it would have been impolitic for him to declare them. His
brethren rightly interpreted the dream, though they abhorred the in-
terpretation; and while in endeavoring to defeat it, they spared no
pains, and ventured on the most atrocious crimes, they were them-
selves the instruments of its accomplishment.—Thus the Jews un-
derstood Christ’s parables, and the intimations He gave of his king-
dom; but, determining that. He should not reign over them, they
consulted to put Him to death, and by his crucifixion they actually
made way for the exaltation they intended to prevent.—‘Their ha-
tred” (that of Joseph’s brethren towards him,) had originated in
religion: and the thought of God having determined to honor him,
provoked them the more. Such were the operations of malice in .
Cain towards Abel, in Esau towards Jacob, and in Saul towards Da;
vid, and in the Scribes and Pharisees towards the Lord of glory.’
Fuller. - - - Scott º
(9.) Eleven stars..] ‘Is there a reference here to the twelve signs of
the zodiac, himself the twelfth 2 The zodiacal constellations have
been distinguished among the eastern nations from time immemorial.”
[See notes on ch. 49.] * Dr. A, CLARKE.
in search of his brethren.
of testifying respect to kings and princes, by falling on the knee and
stooping tilſ the forehead touches the ground. [See cut, 32: 3. and
note, Matt. 2: 9.] Ovington (Travels) says, “the mark of respect
paid to kings in the east approaches very near to adoration.” In
the history of Nadir Shah, it is said, “as Nadir approached, they
bowed their heads for shame, and touched the eartli with the fore-
head of humiliation.” " .' - Ros ENM.
- Verses 12–14.
Shechem was at least forty miles [60, Dr. A. Clarke..] northward
from Hebron, where Jacob then resided. Dothan was about eight
miles further (17).-Jacob had bought a piece of land there : but it is
probable his sons went thither, for the sake of better pasture for their
numerous flocks, than could be found in the region about Hº:
• , - - C.O.T.T.
§§ * Hebron was near the centre of the district of Judah, 20 miles
S. of Jerusalem, 8 or 10 W. of the Dead Sea.” Prof. STUART.
- Verse 15.
Wanderin ..] Either having lost his way, or traversing th; country
- COTT,
[163]
B. C. 1729; ---
Cruelty of Joseph's. brethren.
GENESIS, xxxvii.
17 And the man said,
They are departed hence:
for I heard them say, Let
us go to y Dothan. And
Joseph went after his
brethren, and found them
in Dothan.
18 And when they saw
him afar off, even before
he came near unto them,
they conspired against
him, to slay him. .
19 And they said one
to another, Behold, this *
dreamer cometh.
20 Come now therefore,
* and let us slay him, and
cast him into some pit:
and we will say, Some
evil beast hath devoured
him: b and we shall See
what will become of his
dreams. .
21 And e Reuben heard
it, and he delivered him
out of their hands; and
said, Let us not kill him.
22 And Reuben said
unto them, Shed no blood,
but cast him into this pit
enmity hunts for the precious life. They are the
blood-thirsty, that hate the upright, (Prov. 29:
10.) and it is the blood of the saints that the har-
lot is drunk with... 3. How scornfully they re-
proached him for his dreams. This dreamer
cometh, and again, PWe shall see what will be-
come of his dreams. This shows what fretted
and enraged them; they could not-think of obei-
sance to him, that was what they were plotting.
Note, Men that fret and,
to prevent by murder.
rage at God’s counsels, are impiously aiming to
defeat them; but they imagine a vain thing, Ps.
2: 1–3. 4. How they agreed to keep one-an-
other’s counsel, and to cover the murder with a
lie; We will say some evil beast hath devoured
him; whereas they were worse than the most evil
beasts, for they prey not on those of their own
kind. , - . . . - -
iii. Reuben's project to deliver him, v. 21, 22.
Note, God can raise up friends for his people,
even among their enemies: for He has all hearts
in his hands. ‘Reuben, of all the brothers, had
most reason to be jealous of Joseph, for He was
the first-born, and so entitled to the distinguish-
ing favors Jacob was conferring on Joseph; yet
he proves his best friend. Reuben’s temper seems
to have been soft and effeminate, which had betray-
ed him to the sin of uncleanness; while the tem-
per of the two next brothers, Simeon and Levi,
was fierce, which betrayed them to the sin of mur-
der, a sin which Reuben startled at the thought
of... Note, Our matural constitution should be
guarded against those sins to which it is most in-
climable, and improved (as Reuben’s here) against
those sins to which it is most averse. . . Reuben.
a wicked world, yet the Father sent Him out of
made a proposal which they thought would effec-
tually answer their intention of . Joseph,
and yet which he designed should answer his in-
tention of rescuing him out of their hands, and
restoring him to his father; hoping, probably, to
recover thereby his father’s favor, which he had
lately lost; but God, over-ruled all, to serve his
own purpose of making Joseph an instrument to
save much people alive. - ... • *
Joseph was here a type of Christ; though. He
was the beloved Son of his Father, and hated b
his bosom to visit us in great humility and love;
He came from heaven to earth, to seek and save
us, yet then malicious plots were laid against
Him; He came to his own, and his own not only
received Him not, but consulted, This is the heir,
come let us kill him; Crucify him, crucify him.
This He submitted to, in pursuance of his design
to redeem and save us.
W. 23—30. We have here the execution of
their plot. " . . . . . . ~ *
I. They strip him: each striving to seize the
envied coat of many colors, v. 23. Thus, in ima-
gination, they degraded him from the birth-right,
of which this was the badge perhaps, grieving .
him, affronting their father, and making them-
selves sport, while they insulted over him. Thus
our Lord Jesus was stripped of his seamless coat,
and thus his suffering saints have first been indus-
triously divested of their privileges' and honors,
and then inade the off-scouring of all things.
II. They went about to starve him, v. 24.
Note, Where envy reigns, pity is banished, and
that is in the wilderness,
and lay no hand upon
him; that he might rid
him out of their hands, to
deliver him to his father
again.
23 And it came to pass
when Joseph was come
unto his brethren, that
they "stript Joseph out
of his coat, his coat of
many i colors that was
on him.
24 And they took him,
and cast him into a pit:
and “the pit was empty,
there was no water in it.
25 And they sat down
to eat bread:- and they
lifted up their eyes and
looked, and behold, a
company of 5 Ishmaelites
came from * Gilead, with
their camels bearing spi-
cery, and balm, and
myrrh, going to carry it
down to Egypt. .
26 And Judah said
unto his brethren, What
humanity itself forgotten, Prov. 27:4. So full
53. Acts 23:12.
profit 2S ºf if We . slay OUIT * Heb. mastër of dreams. .
nt. –’ * k ics - a Ps. 64:5. Prov. 1:11,16. 6:17. 27:4.
ºntºlº tº:
* - º: 2. ". Mar : ſº Olly
27 Come, and let us ' ' , ;"|2;" “T” -
- 9 • , c 35:22. 42:22. ---
sell him to the Ishmael- . ; tºº.º.º. * -
ites, and m let not our hand e is.'403.38:58. 135i 2. Jer. 386.
i.am. 352-55. zech: šil. -
be upon him; for he is." f É. §. Tºgo:
:6.
16:11,12. 25:1–4,16–18. Ps.
Neh. 5:8, Matt. 26:15.
A8:13 -
our brother, and our flesh: sº
is hi- =z^*. h 43:11. Jer. 8:22. . .
.. brethren f Were l ; Ps. 30:9. Jer. 41:8... Rom.
c *~~~ k 4:10. Job 16:18. Ez.247.
28 Then there passed l Ex. 21:16. No
. “ - - | Tim. i.10. Rev. 18:13. - .
y 2 Kings 6:13. . . - m l Sám. 18:17. 2 Sam. 11:14–17. 12:9.
z 1 Sam. 19:1. Ps. 31:13. 37:12,32. m. 29:14. 42:21. -
94:21. Matt. 21:38. 27:1. Mark 12: † Heb. hearkened. - -
7. 14:1. Luke 20:14,15. John II: .
- Verse 17. . - . .
* Dotham, 11 Eng. miles (50. Eusebius and Jerome) N. of Sebaste,
(Samaria,) which was 6 N, of Shechem.” STUART.
r Verses 19, 20. • -
These unnatural children had no more compassion for their father
than for Joseph ; nay, perhaps they secretly enjoyed the pleasure of
disappointing and grieving him. Their proposal showed how dés-
perate their enmity was ; and the sarcasm concerning Joseph’s
dreams, intimated at least some misgivings, that they were divine
presages of his future pre-eminence.—‘Let us kill him,” say they,
* and then he cannot rule over us.” (JM. R.)—Their diabolical ma-
lignity rendered them prompt to invent a subtle plan of concealment.
None, I think, after consulting the marginal references, scan doubt,
that Joseph was, in the strictest sense, a type of Christ. And the
conduct of his brethren, on this occasion, calls to our recollection
those, of whom Christ said, ‘Now have they both seen and hated
both me and my Father.” John 15: 24. Scott.
Verse 2.I. **
Reuben had been guilty of ‘such fornication, as is not so much as
named among the Gentiles;” yet here he opposed the wickedness of .
his brethren, of another kind Human depravity runs in different
channels ; some are more prone to one sin, some to another. -
IDEM.
x - - Verse 22. -
Reuben’s purpose was disappointed, yet God by his means pre-
served the life of Joseph, on which consequences infinitely important
depended.—Thus Joseph, murdered in the intention of his brethren,
and, as it were, buried in the pit, yet preserved in order to his exal-
tation, was a type of Christ crucified, buried, risen, and glorified.
D.
. Verse 24. -
Pit.] ‘An empty cistern or reservoir dug in the ground, in which
the rain water is collected, of which there are many in the Arabian
2deserts. Rauwolf says, in his Journey through the Desert of JMesopota-
mia, “The camels were chiefly ladgn with water, as they do not
easily meet with springs or brooks in crossing the desert : though
they may by chance meet with pits or cisterns, which are for the most
part without water, which only runs into them from the rain.”
note, Ex. 21: 33.] . - - Rose NM.
Verse 25. -
The descendants of Ishmael, Midian, Medan, and the other sons
[See
of Abraham by Keturah, (who were grown into a multitude, while
the descendants of the promised Isaac were few in number,) uniting
together, engaged in this traffic. Scott.
A company of Ishmaelites.] ‘ Persian version, a caravan of Ishmael-
ites and Arabs.” Dr. JA. Clarke. ‘ Probably it is the same company of
men who are here called Ishmaelites; in v. 28. Midianites, and in v.
36. (Heb.) Medanites; this diversity of appellation being designed to
intimate that they were a mixed people, made up of different races,
and perhaps for that reason called in the Chal. Arabians, which sig-
nſfies mized.” ' . . . - BUs H.
Spicery.] : “JVechoth, is rendered by the Sept. incense; Syr. resin ;
Sam. balsam ; Aquila, storax; which is followed by Bochart. This
drug is abundant in Syria, according, to Pliny, and here Moses joins
it with resin, honey and myrrh ; which agrees with the nature of the,
storax, as it is the resin of a tree of the same name, of a reddish color,
and peculiarly pleasant fragrance.”. Balm..] ‘ Tzeri, which in Arabic,
as a verb, is to flow, seems to be a common name, as balm...or balsam
with us, for many of those oily, resinous substances, which flow
spontaneously, or by incision, from various trees or plants; accord-
ingly the ancients have generally interpreted it resin.” Greenfield.
‘The coinmon storax is mixed with sawdust, to reduce it to a con-
sistent mass. It is used as a perfume only. In Scripture, it is
usually called balm of Gilead, and is sometimes termed opobalsam,
i. e. the pitch of the balsam-bush, or tree. This, though not a na-
tive of Judea, was cultivated in great perfection on the plain of
Jericho, introduced, says Josephus, by the queen of Sheba from Arabia
Felix. The genuine balm, says Pliny, sold for double its weight in
silver. Buckingham says, since the Roman conquest the tree has en-
tirely disappeared. It is, chiefly used in the east as a cosmetic,
though occasionally as a medicine.’ JMyrrh..] ... Or, Ladanum; a
gum-resin which exudes from the Cistus Ladaniferus, abounding in
Arabia, Candia, and some parts of the Archipelago. The best is in
dark cºlored masses of the consistence of hard wax, which grows
softer when handled. It has an agreeble smell, and a light, pun-
gent, bitter taste, and is used both as an aromatic and a medicine. .
Cairo, in Egypt, is still the grand mart for the myrrh trade.” Bush.
Verse 26. #
What profit? &c.], Judah seems to have been naturally prone to
covetousness, as Jūdas afterwards was. The word rendered profit is
almost always used in a bad sense. y Scott,
B. C. 1729.
Jacob's grief for Joseph
GENESIS, xxxvii.
•by Midianites, merchant-
men; and they drew and
lifted up Joseph out of
the pit, and P sold Joseph
to the Ishmaelites, for
twenty pieces of silver:
and they brought Joseph
into Egypt. -
29 And Reuben return-
ed unto the pit; and be-
hold Joseph was not in
the pit: and 4 he rent his
clothes. . . .
30 And he returned
unto his brethren, and
said, "The child is not;
and I, whither shall I go?
[Practical Observations.]
31 T And they took"
Joseph's coat and killed
a kid of the goats, and
dipped the coat in the
blood. ... • •
32 And they sent the
coat of many colors, and
they brought it to their
father; and said, . This ed
have we found; know
now whether it be “thy
son's coat or no.
33 And he knew it, and
said, It is my son's coat;
an "evil beast hath de-
voured him: Joseph is
without doubt rent in
pieces.
of deadly poison is malice, that the more barba-
rous a thing is, the more grateful is it. . Now Jo-
seph begged for his life, in the anguish of his
soul, (ch. 42: 21) entreated by all imaginable
endearments, that they would be content with his
coat, and spåre his life; he pleads innocence,
relation, affection, submission; he weeps, and
makes supplication, but all in vain; Reuben only
relents and intercedes for him, ch. 42: 22. But
he cannot prevail to save Joseph from the hor-
rible pit, in which they resolve he shall die by
degrees, and be buried alive. Is this he to whom
his brethren must do obeisance? Note, God’s
providences often seem to contradict his purposes,
even then when working at a distance to accom-
plish them. 4.
III. They slighted him in distress, v. 25. , 1,
They felt no remorse of conscience for the sin;
if they had, it would have spoiled their appetite
for their meat, and the relish of it. Note, A
great force coinmonly stupifies conscience, and,
for the time, deprives it both of sense and speech,
Daring sinners are secure ones: but the con-
sciences of Joseph’s brethren, though asleep now,
were roused long afterward, ch. 42: 21. 2.
They made merry over him, as the persecutors
over the two witnesses that had torinented them,
Rev. 11: 10, Note, Those that oppose God’s
counsels, may possibly prevail so far, as to think
they have gained their point, and yet be deceiv-
IV. They sold him; a caravan of merchants
very opportunely passed by; Providence so or-
dering it; Judah made the motion, 1. In com-
passion to Joseph, “what profit is it, if we slay
our brother? It will be less guilt and more gain
to sell him.” Note, When we are tempted to sin,
we should consider the unprofitabléness of it. It
is what there is nothing to be got by. 2. They
acquiesced in it, because they thought that if he
were sold for a slave, he would never be a lord;
if sold into Egypt would never be their lord;
wrath of man shall praise God, and the remain
der of wrath He will restrain, Ps. 76: 10, jo
seph’s brethren were wonderfully restrained from
murdering him, and their selling him as wonder.
fully turned to God’s praise: as Joseph was sold,
by the contrivance of Judah, for twenty pieces of
silver, so was our Lord Jesus for thirty, and by
one of the same name too, Judas.
Reuben (it seems) was gone away from his bre-
thren, when they sold Joseph, intending to come
round some other way to the pit, help him out, and
return him safe to his father; this was a kind pro-
ject, but if it had taken effect, what had become
of God’s purpose concerning his preferment in
Egypt? Note, Many devices in man’s heart both
| to destroy, and to help, are disappointed, as these
here; but the counsel of the Lord, that shall stand,
Reuben thought himself undone, because the child
was sold; I, whither shall I go? He being the
eldest, his father would expect from him an ac-
count of Joseph; but it proved that they had all
been undone, if he had not been sold.
V. 31–36. Joseph would soon be missed,
and great inquiry be made for him, therefore his
brethren have a further design.
I. To clear themselves, and avoid being sus-
pected. Note, We have all learned of Adam to
cover our trangressions, Job. 31: 33. When
the devil has taught men to commit one sin, he
teaches them to conceal it with another; but he
that covers his sin, shall not prosper long. Jo-
seph’s brethren kept counsel for some time, but
their villany came to light at last, and it is here
published to the world, and the remembrance of
it transmitted to every age. -
II. To grieve their good father; it seems de-
signed by them on purpose to be avenged on him
for his distinguishing love of Joseph. See what
they did, v. 32. Love is always apt to fear the
worst concerning the person loved; there is a
love that casteth out fear, but that is a perfect
love. Now let those that know the heart of a
34 and Jacob v rent his yet all this was working towards it. Note, The
clothes, and put sack-
parent, suppose the agonies of poor Jacob, and
º - d o 25. Nº.17. 31:2. Judg. 6; r 42:13,32,36. Jer. 31:15, jºr, ;20 . * §. 4:1–
- |S - ., 1–3. Ps. 83:9. s 3:23, - . . Job 1:20: 2:12. s. 69:11. Is.
cloth upon his loins, alſ] p 45:4,5. Ps. 105:17. Zech. 11:12,13. t 3. 44:20–23. “Luke 15:30. 22:12,13. 36:22. 37:1,2. Jer. 36:24.
mourned for his son ma- Matt. 27:9. Acts 7:9. u 44:28. Joel 2:13. Jonah 3:5–8. Matt. 11:
d sº - q 34. 44:13. Num. 14:6. Júdg: 11: v 29. Josh. 7:6. 2 Sam. 1:11. 3:31. 21. 26:65. Acts 14:14. Rev. 11:3.
my days. • 35. Job 1:20. Joel 2:13. Acts 14:14. 1 Kings 20:31. 21:27. 1 Chr.21:16.
PRACTICAL OBSERVATIONS.
V. 1—30. We should never disclose the secret crimes men
commit, out of resentment, or without urgent occasion, but always
from hatred of the sin and love to the sinner, and with reluctance,
as expecting nothing but unpleasant consequences to ourselves.
That wisdom which is from above is greatly wanted, to avoid
sowing those seeds of discord, that will not speedily be eradicat-
ed. For when once malice and envy have got possession of the
heart, every circumstance inflames them: love shown to the per-
son envied is considered as hatred to the envious man; and com-
mendation and kindness bestowed on the one seem to reproach.
and-injure the other: yea, the very excellency of a person’s char-
ter and conduct makes him appear the more odious, in the distem-
pered judgment of his competitor.—But though the Lord knows,
that his favors, and the honor which comes from Him, will excite
these diabolical dispositions, and inflame them more and more;
yet He will not, on that acéount, withhold the marks of his ap-
probation: ilay, He will rather confer them, purposely to evidence
the force and tendency of these base passions, either for the sinner’s
future conviction and humiliation, or to manifest the justice of
his condemnation. For He can make ‘the wrath of man to praise
Him, and the remainder of it He will restrain;' He can check
and moderate the force of men’s passions, work on their humanity
or matural affection, excite horror or terror in their minds, or even
let loose selfishness, covetousness, or fear of man, to counter-
act the effects of malice and revenge: so that, in direct opposi-
tion to their own intentions, his enemies shall just go far enough
to accomplish his purposes, and to defeat their own; and to pro-
mote the benefit and advancement of believers, which they meant
to hinder. In whatever way He may give his servants any pre-
vious intimations of future honor and useſúlness, they may be
considered as assurances of many preparatory trials: for ‘before
honor is humility;’ and the human heart is seldom sufficiently
humbled, for suitably filling up important stations, without a pre-
vious course of painful discipline. SCOTT.
Verses 29, 30.
Though Reuben was absent when the plan of selling Joseph had
been proposed, agreed upon, and executed ; yet he never disclosed
this circumstance to his father, for fear, perhaps, of drawing down
the resentment of the rest on himself. Whether informed of the
transaction, or not, he-concurred in the plan of imposing on Jacob. ,
Scott.
Verse 32.
Thy son's coat.] Not our brother's coat, nor Joseph’s, but ‘thy
son's, as if, even in this cruel imposition, they would reproach their
father for his partiality to Joseph, and almost insinuate that he alone
was considered as a son 1 - ID.
Brought.] ‘Not in person, but “sent” the coat by a messenger.
The very ancient Gentoo law says, “when a cowherd hath led cat-
tle to a distant place to feed, if any die of some distemper,...the cow-
herd shall carry the head, the tail, the forefoot, or, some such con-
vincing proof taken from that animal’s body; to the owner of the
cattle; having done this he shall be no further answerable; if he
neglect to act thus, he shall make good, the loss.” Comp. Amos 3:
12. Did not Joseph’s brethren thus endeavor, after the manner of
shepherds, to send “convincing proof” to Jacob, of Joseph’s death P
Calm. by Rob, ED,
Verse 34. -
Rent his clothes, &c.] These were, in the earliest ages, the cus-
tomary indications of great sorrow ; and they seem also to have im–
plied abhorrence of sin, and humiliation before God on account of it
as the cause of affliction.—This is the first instance recorded in scrip.
ture of wearing, sackcloth; as that of Reuben (29) is of rending the
clothes. (J.M. R.) Scott. This very ancient custom is frequently
mentioned in Scripture. Levi says, this was thus performed : « They
(the Jews) take a knife and holding the blade downwards, give the
upper garment a cut on the right side and then rend it an hand’s
breadth. This is done for the five following relations, brother, sister
son, or daughter, or wife; but for the father or mother the rent is on thé
left side, and in all the garments.” Burder. In this early history of
our race, we see betrayed in violent acts the vehemence of the pas-
sions, under a warmer sun and a less artificial state of society, than
our own ; and it is not of course to be supposed that Reuben and Ja-
cob used the above, or any other set form of tearing their loose and
flowing garments, or waited for a knife to assist them in a natural
expression of their anguish, by this forcible language of passion. .
ED.
Sackcloth.] ‘A coarse, rough garment of camel's hair, Rev. 6: 12,
note 32: 15, in the form of a sack with arm-holes. Upon his loins.j
B. C. 1734,
The family of Judah.
GENESIS, xxxviii.
35 And all his sons and
all his daughters’ rose up
to comfort him; but he
refused to be comforted
and he said, y For I will
go down into the grave
unto my son, mourning.
Thus his father wept for
him. - º
36 And z the Midianites
sold him into Egypt unto
Potiphar, an * officer of
5
Pharaoh's and f captain.
of the guard. .
CHAP. XXXVIII.
Judah’s marriage and children, 1–5.
His son Er's marriage and death, 6,
7. Onan marries his brother's wid-
ow; is cut off for his sin; and Tamar.
his widow is reserved for Shelah, 8–
11. Judah’s wife dies; he is deceived
by Tamar and commits incest, with
her; his crime is detected, and Tamar
bears to bim Pharez and Zarah, 12
—30.
ND it came to pass
at that time, that Ju-
dah went down from his
brethren, and a turned in
to a certain "Adullamite,
whose name was Hirah.
2 And Judah • Saw
there a daughter of a
put their souls in his soul’s stead. How strongly
he represents to himself the direful idea of Joseph’s
misery! Sleeping or waking, he sees the wild
beasts setting on Joseph ; hears his piteous
shrieks; makes himself tremble and grow chill;
many a time, when he fancies how the beasts
sucked his blood, tore him limb from limb, and
left no remains of him, but the coat of many
colors, to carry the tidings. And, doubtless, it
added no little to the grief, that he had exposed
him, by sending him, alone, on this dangerous
journey, which proved so fatal. This cuts him
to the heart, and he is ready to look on himself
as accessory to the death of his son: . .
Now, 1. Endeavors, were used to comfort
him; his sons basely pretended it, (v. 35.) but
miserable, hypocritical comforters were they all.
Had they really desired to comfort him, they
might easily have done it, by telling him the truth,
‘Joseph is alive; he is indeed sold into Egypt,
but it will be easy-to send and ransom him.”
This would have loosed his sackcloth, and
girded him with gladness presently.
their hard-hearted cruelty could keep this com-
fort from him for 22 years of mental suffering.
45: 26. Bush.] I wonder their countenances did
not betray their guilt, and with what face they
could thus pretend to condole with Jacob. Note,
The heart is strangely hardened by the deceitful-
mess of sim. - r
But, 2. It was all in vain; Jacob refused to
be comforted, v. 35. He was an obstimate
mourner, resolved to go down to the grave mourm-
ing: it was not a sudden transport of passion,
like that of David, PWould God I had died for
[But no,'
| the greater affliction, when it is either removed
from us, or imbittered to us; inordinate love
commonly ends in immoderate grieſ; as much
as the sway of the pendulum throws one way, so
much will it, throw the other. (2.) Those con-
sult meither the comfort of their souls, nor credit
of their religion, that are determined to sorrow,
on any occasion whatsoever; we must never say,
‘We will go to our grave mourning,” because
we know not what joyful days Providence may
yet reserve for us, and it is our wisdom and duty
to accommodate ourselves to Providence. (3.)
We often perplex ourselves with imaginary trou-
bles; we fancy things worse than they are, and
then-afflict ourselves more than we need: some-
times there needs no more to comfort us, than to
undeceive us: it is good to hope the best. -.
Lastly. How soon was the land of Egypt made
a house of bondage to the seed of Jacob! v. 36.
Note, It is the wisdom of parents not to bring
up their children too delicately, because they
know not what hardships and mortifications Pro-
vidence may reduce them to.
CHAP. XXXVIII. This chapter gives us an
account of Judah and his family, such that one
would wonder that, of all Jacob’s sons, our
Lord should spring out of Judah, Heb. 7: 14.
If we were to form a character of him by this
story, we should not say, Judah, thou art he,
whom thy brethren shall praise, ch. 49: 8.
But God will show his choice to be of grace, and
not of merit, and that Christ came into the world
to save sinners, even the chief, and is not ashamed,
on their repentance, to be allied to them. Also,
certain Canaanite, whose
name was " Shuah : and
he took her and went in
unto her. .
3 And she conceived
and bare a son: and he
called his mame * Er.
thee, my son, my son 1
dened himself in sorrow.
x 2 Sam. 12:17. Ps, 77:2.
Joly 2:11.
Jer. 31:15.
y 42:38. 44:29–31. 45:28.
z 28, 39:1
* Heb. eunuch, chamberlain, or cour-
tier. Esth. 1:10.
- - PRACTICAL
V. 31–36. Scarcely any thing can be baser, than for children
to insult and torture a parent, whose chief fault consists in having
too much indulged them; yet, in this common case, though the
conduct of the child is vile, the appointment of God is wise and
righteous.-The more we love earthly objects, the greater afflic-
tion are we exposed to on their account; and impatient mourning,
when they are taken away, too plainly proves the need there was
of the salutary stroke. Yet our sorrow would often cease, and
be turned into joy, if we knew all the truth. We should there-
fore endeavor, in the exercise of faith, to rest satisfied, that, though
we know not mow what the Lord is doing, we shall know and
approve it hereafter; and thus to find comfort, instead of rashly,
and in general falsely, determining, under severe trials, to go
down mourning to the grave. (45:28. 48:11.)—As we know not
what we may come to before we die, it is good to habituate our-
selves to labor, self-denial, and submission.—When men are bent
But, like Job, he har-
Note, (1.) Great
affection to any creature but prepares for so much
sºmºsºme
that the worth and worthiness of Jesus Christ
are of Himself, and not derived from his ances-
tors; humbling Himself to be made in the like-
f. Or, chief marshal.—Heb. chief of
the slaughtermen, or eacecutioners.
- 40:4. 2 ingº. marg. -
8t É. Judg. 4:18. 2 Kings 4:8. Prov.
l $
b job. 15:35, 1 Sam. 21. 2 Sam.
33.13. Mic. 1:15. ** -
3:6. 6:2. 24:3. , 34:2. Judg. 14:2.
6:1. 2 Sam. I 1:2. - .2
l -
d I Chuº. 2:3. Shua.
e 46:12, Num. 26:19.
OBSERVATIONs. -
on wickedness, they will never want some stratagem to effect it,
and some pretext to conceal it; yet, however unanimous they may
be in hiding their sins, they will at last be discovered to their
confusion.—But let us in all this behold Jesus, hated, envied, per-
secuted, sold, and suffering for ws: yea, in some sense by w83 for
we are like-minded by nature with those who crucified Hum; and
our sins were the real causes of those sufferings, which made way
for his mediatorial exaltation. Thus, while we were enemies, pro-
vision was made for our extreme necessity, against the time when
we should become sensible of our real character and condition:
and then we find, that He was thus waiting his opportunity of
overcoming evil with good:—While we receive from his fulness
daily, let us not forget the anguish of his soul, when suffering
for our sins: that we may mourn for our crimes, and crucify his
crucifiers; that we may love and serve Him; and, through envy,
reproach, and tribulation, follow Him to glory. SCOTT.
& It was probably worn next the skin, both as a sign and an instru-
ment of humiliation.” [As in modern days by way of penance.]
- - Bus Fr.
Verse 35. -- -
Daughters.] Not only Dinah, but his sons' wives, (for many of
them were at that time married,) joined in endeavoring to comfort
Jacob.-His sons too seem to have rather relented, when they wit-
nessed his excessive sorrow : yet mot so far as to confess their evil
deeds; though Jacob’s grief might have been thus abated, and proba-
ble measures taken for recovering Joseph.-The word translated the
grave, is rendered elsewhere, hell; and means the unseen state, either
of the body in the grave, or of the soul in the world of departed spirits.
(Ps. 16: 10. Acts 2: 25–32.)—Joseph was not supposed to be buried
in the grave; but Jacob expected to meet him in another world. Yet
he wept for him immoderately, and without proper resignation to the
will of God. - - Scott.
Grave..] ‘The state of the dead, the invisible world; Gr. Hades.
Vulg. Hell. The word in the original is entirely different from that
usually rendered grave, which is Keber. Here the Heb, is Sheol, from
Shdal, to ask, having the import of craving, requiring, insatiably long-
ing, from its being one of the four things never satisfied: Prov. 30:
J5, 16. Though sometimes translated grave, sometimes pit, and some-
times hell, still it legitimately denotes the state of the dead in general,
without implying the place of torment or the place of bliss. [So Stu-
art.] Jacob surely did not suppose Joseph had gone to the abodes of
wo, or expect to follow him thither.’ - BUSH. .
- Verse 36. -
The word in this place signifies JMedanites, rather than JMidianites.
(25: 2.)—Pharaoh was the common name of the kings of Egypt. (12:
15–20.)—Potiphar seems to have been, according to our translation,
captain of the guard to Pharaoh ; and, in that capacity, to have had
the charge of the state-prisoners, and to have superintended the exe-
cution of criminals. (JMarg.) ' - - - Scott.,
Captain of the guard.] ‘ Å sort of provost marshal.’ Ainsworth, “Heb.
prince of the slaughter-men, or executioners, [or butchers. Dr. A.
Clarke..] i. e. the palace or body-guard of the king, who were always
ready to execute his commands, particularly in putting to death male-
factors, or others, upon whom the royal indignation might fall. Such
a guard is always in attendance upon oriental despots, and this is a
proper name for the head of them.’ See Bush. |ED.
- . S
CHAP. XXXVIII. V. 1, 2. Though Judah and his brethren so
strenuously opposed the marriage of Dinah with an uncircumcised
person; yet he, and probably all the rest, married the daughters Of
those who were not circumcised. (JNote, 34: 14—17.)—The mar-
riages of Israelitish women with uncircumcised'persons, were, by the
law, virtually forbidden ; for they were not allowed to marry Gen-
tiles, who had not fully embraced the religion of Israel, and who
were consequently uncircumcised. But if the daughters of uncir-
cumcised persons were converted to the worship of the true God,
they might become the wives of Israelites, without violating any
statute ; and indeed this seems to have been allowed in some other
cases. (Deut. 21; 10–14. Judg. 14: 1–4. Ruth 3: 9–13. 4: JMatt, l: 5.)
It does not however appear, that Judah was more careful in this re-
spect, than Esau had been. Adullam was not far from Ephrath, and,
it is generally supposed, to the north of Hebron. Shuah was the
name of Judah’s wife's father, and not that of his wife (12). -
-- * - - r Scott.
(1.) At that time.] Boothroyd translates, ‘ during this period;’ ſor
the events here recorded must have required a series of years. Ed,
[166] .
B. C. 1734.
•Account of Judah's family.
GENESIS, XXXVIII.
4.And she conceived
again, and bare a son;
and she called his name
Onan. - -
5 And she yet again
conceived, and bare a son;
and called his name "She-
lah: and he was at Che-
zib, when she bare him."
6 And Judah & took a
wife for Er his first-born,
whose name was Tamar.
7 And Er, Judah's first-
born, was h wicked in the
sight of the LoRD ; and
the Lord slew him.
8 And Judah said unto
Onan, Go in unto thy
brother's wife, and mar-
ry her, and raise up seed
---
accounted his brother’s, if he could have done it with impunity.
to thy brother.
9 And Onan knew that
the seed should not be
his: and it came to pass,
when he went in unto his
brother's wife, that he
spilled it on the ground,
jlest that he should give
seed to his brother.
10 And the thing which
he did .” displeased the
_LoRD : wherefore he slew
him also. .
11 Then said Judah to
Tamar his daughter-in-
law, Remain a widow.at
thy father's house, k till
Shelah my son be grown;
(for he said, Lest perad-
venture he die also as his
brethren did:) and Tamar
went and dwelt in her
father's house.
[Practical Observations.]
mess of sinful flesh, He was pleased to descend
from some that were infamous. How little rea-
son had the Jews, who were so called from this
Judah, to boast as they did, that they were not
born of fornication! John 8:41.
W. 1–11. Here is, I. Judah’s foolish friendship
with a Canaanite-man, v. 1. It is computed he
was not much above fifteen or sixteen years of age,
an easy prey to the tempter. Note, When young
people, that have been well educated, begin to
change their company, they soon change their
manners, and lose their good education. It is
of great consequence to young people to choose
proper associates; an error in this is often fatal.
II. His foolish marriage with a Canaanite-
woman; a match made, not by his father, who,
it should seem was not consulted, but by his new
friend Hirah, v. 2. Many have been drawn into
scandalous and pernicious marriages, by keeping
bad company, and growing familiar with bad peo-
ple: one wicked league entangles men in another.
Let young people take their good parents for
their best friends, and be advised by them, and
not by flatterers, who wheedle them to make them
a prey. - &
$ #. His children by this Canaanite, and his
disposal of them. Three sons he had by her, Er,
Onan, and Shelah. It is probable she embraced
the worship of the God of Israel, at least in pro-
fession, but, for aught that appears, there was
little of the fear of God in the family. Judah
married too young, and very rashly ; he also
married his sons too young, when they had nei-
ther wit nor grace to govern themselves, and the
consequences were very bad.
1. His first-born Er, was motoriously wicked,
was so in the sight of the Lord, that is, in defi-
ance of God and his law; or, if perhaps not in
the sight of the world, he was so in the sight of
God, to whom all men’s wickedness is open;
and what came of it? Why, God cut him off
presently, The Lord slew him. . Note, Some-
times God makes quick work with sinners, and
takes them away in his wrath, when they are but
just setting out in a wicked course of ..
2. The next son, Onan, according to the an-
cient usage, married the widow, to preserve the
name of his deceased brother that died childless.
God had taken away his life for his wickedness,
yet they were solicitous to preserve his memory;
and their disappointment in this, through Oman’s
sin, was a further punishment of his wickedness.
The custom of marrying the brother’s widow was
afterward made one of the laws of Moses, Deut. .
25: 5. Onan, though he consented to marry the
widow, yet, to the great abuse of his own body,
of the wife he had married, and of the memory
of his dead brother, refused to raise up seed to
his brother, as in duty bound. This was so much
the worse, because the Messiah was to descend
from Judah, and had he not been guilty of this
wickedness, he might have had the honor of being
one of his, ancestors. Note, Sins that dishonor
the body and defile it, are very displeasing to God,
and evidences of vile affections.
3. Shelah, the third son, was reserved for the
widow, (v. 11.) yet with a design that he should
not marry so young as his brothers, lest he die
also. Some think Judah never intended to
marry Shelah to Tamar, but unjustly suspected
her to have been the death of her two former
husbands, (whereas their own wickedness slew
them,) and then sent her to her father’s house,
with a charge to remain a widow. If so, he was
guilty of inexcusable prevarication ; however,
Tamar acquiesced for the present, and waited the
ISSUIC, - *.
W. 12—23. A very ill-favored story this of
Judah; one would not have suspected such folly
in Israel. Judah had buried his wife, and need-
ed to stand on his guard with caution and reso-
lution against fleshly lust. He was unjust to his
daughter-in-law, either through negligence or
design, in not giving her his surviving son, and
this exposed her to temptation.
I. Tamar wickedly prostituted herself as a
harlot to Judah. Some excuse this, by suggest-
ing, that, though a Canaanite, she had embraced
the true religion, and believed the promise made
to Abraham and his seed, particularly of the
Messiah, to descend from Judah, and that she
therefore thus earnestly desired a child by one
died : and Judah was
comforted, and went up
unto his "sheep-shearers
to Timnath, he and his
mar, saying, Behold, thy
father-in-law goeth up to
* Timnath, to shear his
sheep.
1:11. 4:5–11. Matt. 22:23–27.
j Jam. 4:5.
* Heb. was epil in the es of the
LORD. Nunn. 11:1. 2:#. 2 Sam.
11:27. 1 Chr. 21:7. Prov. 24:18.
Hab. 1:13.
k Ruth 1:13.
friend Hirah the Adulla-
mite.
13 And it was told Ta-
12 || And + in process
of time, the daughter
of Shuah, Judah's wife,
W. 1–11. What a melancholy view do these records give us
of Jacob’s family, and of the state of religion in the visible church
of God! The friendship of those, who flatter young persons, and
assist them in gratifying their licentious inclinations, is often much
valued, and their company courted and perferred: but it corrupts
good manners and principles, and makes bad ones worse. Though,
all things considered, it is best for most men to marry early in life;
yet surely not when they are incapable of judging for themselves,
and will not be counselled or directed by their parents and friends;
but are influenced by those who fear not God, to form connections
with others of the same character. Parents themselves frequently
lead their children into the mistakes and sins, of which they them-
f Heb. the days were multiplied.
l
f 11,26. 1 Chr. 4:21. 24:67. 2 Sam. 13:39.
21:21. 24:3. m 31:19. 1 Sam. 25:4–8,36. 2 Sam.
fišić ſig. 2 Chr. 33.6. 13:28–29. *
i Lev. 18:16. Deut. 25:5—10. Ruth n Josh. 15:10,57. Timnah. Judg. 14:1.
PRACTICAL OBSERVATIONS. -
selves have been guilty; and are instrumental in their ruin, tem-
poral and j."#. Scriptures sparingly hint at those vile
practices, which, being dome in secret, are a shame to be spoken
of: this suffices to show, that the Lord notices and abhors them,
and will bring to light all the lasciviousness, of which it is to be
feared multitudes are guilty in heart and liſe, who stand fair in
the world’s esteem. Then the secret history of every individual,
who hath not truly repented, and washed away his sins in the
blood of Christ, will be written with an impartial pen, and pub-
lished to the world of men and angels: every mouth will be stop-
ped; and God’s righteousness, in the condemnation of sinners,
manifested to the whole universe. SCOTT.
- Verse 7.
Many premature deaths might probably be accounted for in the
same manner as this of Er, had we as impartial and well informed
historians to record them. Scott.
Verses 9, 10.
Onan's habitual conduct, (for this is meant,) was not only unnatur-
al and detestable in itself, but [in this case] full of envy and malice,
and not without something of the nature of murder in it: for the same
principle would have induced him to murder a child born to him, but
It
implied also a contempt of the promise of a numerous posterity, made
to Abraham, Isaac, and Jacob, and of that Sced especially in whom
all mations * should be blessed.” - - IDEM.
(9.) ‘The sin of self pollution, which is generally considered to be
that of Oman, is one of the most destructive evils ever practised by
fallen man. In many respects it is far worse than common whore-
dom, and has in its train more awful consequences; though practised
by such as would shudder at the thought of criminal connection with
a prostitute. . It excites the powers of nature to undue action, and pro-
duces violent secretions, which necessarily and speedily exhaust the
vital principle and energy : hence the muscles become flaccid and
feeble, the tone and natural action of the nerves relaxed and im–
peded ; the understanding confused, the memory oblivious, the judg-
ment perverted, the will indeterminate and wholly without energy to
resist : the eyes appear languishing, and without expression, and the
countenance vacant. The appetite ceases; for the stomach is incapa-
ble of performing its proper office, nutrition fails, tremors, fears and
terrors are generated, and the wretched victim drags out a most mis-
erable existence, till, superannuated even before arriving at man’s es—
tate, with a mind often debilitated even to a state of idiotism, [often
lost in the horrors of insanity, his worthless body tumbles into the
grave, and his guilty soul (guiſty of self-murder) is hurried into the
awful presence of its Judge —Reader, this is no caricature : nor are
the colorings overcharged in this shocking picture. Worse woes than
my pen can relate, I have witnessed in this engrossing, unnatural,
and most destructive of crimes. If thou hast entered the snare, flee
from the destruction both of body and soul which awaits thee! God
alone can save thee. Advice, warnings, threatenings, increasing de-
bility of body, mental decay, checks #. expostulations of
judgment, and medical assistance, will all be lost on thee : God, and
God alone, can save thee from an evil which has in its issue the de-
struction of thy body, and the final percition of thy soul | Whether
[167]
B. C. 1717.
Judah's proftigacy.
GENESIS, XXXVIII.
14 And she put her
widow's garments off.
from her, and covered
her with a veil, and wrap-
ped herself, 9 and sat in *
an open place, which is
by the way to Timnath:
for she saw P that Shelah
was grown, and she was
not given unto him to
wife. -
15. When Judah saw
her, he thought her to be
an harlot: because she
had covered her face.
16 And he turned unto
her by the way, and said,
Go to, I pray thee, let me
come in unto thee (for he
knew not that she was
his daughter-in-law); and
she said, " What wilt thou
give me that thou mayest
come in unto me 2
17 And he said, "I will
send thee # a kid from the
flock: And she said, "
Wilt thou give me a
pledge, till thou send it?
18 And he said, What
pledge shall I give thee?
And she said, ‘Thy sig-
net, and thy bracelets, and
thy staff that is in thine
hand: and he "gave it
her, and came in unto
her, and she conceived
by him.
19 And she arose, and
went away, and v laid by
her veil from her, and put
on the garments of her
widowhood.
20 [ And Judah sent
the kid by the hand of x
his friend the Adullamite,
to receive his pledge from
the woman's hand: but
he found her not.
21 Then he asked the
men of that place, saying,
of that family, that she might have the honor, or,
at least, stand fair for the honor, of being the
mother of the Messiah. And if so, 1."
had its success; she is one of the four women
particularly named in the genealogy of Christ,
Matt. 1 : 3. Her sinful practice was pardoned,
and her good intention accepted; which magni-
fies the grace of God, though it by no means
justifies or encourages the like. Bishop Patrick
thinks it probable she hoped Shelah, who was
by right her husband, might come with his father,
and be allured to her embraces. There was a
great deal of plot and contrivance in Tamar’s
sin. 1. She took for it, a time of Judah’s mirth
and feasting with his sheep-shearers. .
When men are fed to the full, the reins are apt
to be let loose. 2. She exposed herself as a
harlot in an open place, v. 14. Those that are,
and would be claste, must be keepers at home,
Tit. 2: 5. Harlots, it should seem, in those
times covered their faces, that though not asham-
ed, yet they might seem to be so. The sin of
uncleanness did not them go so bare-faced as
In OVV. - -
II. Judah was taken in the snare, and though
ignorantly guilty of incest, yet was wilfully
guilty of fornication; nor was his sin capable, in
the least, of such a charitable excuse as some
make for Tamar. Observe, 1, Judah’s sin began
in the eye; (v. 15.) he saw her. Note, Those
have eyes and hearts full of adultery, (as it is, 2
Pet. 2: 14.) who catch at every bait that pre-
sents itself, and are as tinder to every spark.
We have need to make a covenant with our
eyes, and turn them from beholding vanity,
lest the eye infect the heart. 2. It is added to
the scandal, that the hire of a harlot (than which
nothing is more infamous) was demanded, offered,
and accepted; a kid from the flock, a goodly
price at which her chastity and honor were val-
ued! - Nay, had the consideration been thousands.
of rams, and ten thousand rivers of oil, it had not
been a valuable consideration. The favor of
God, the purity of the soul, peace of conscience,
and the hope of heaven, are too precious to be
exposed to sale at such rates; the topaz of Ethi-
opia cannot equal them: what are those profit-
ed, that lose their souls to gain the world? 3.
It turned to the reproach of Judah, that he left
his jewels in pawn for a kid. Note, Fleshly
side P And they said,
There was no harlot in
this place. -
22 And he returned to
Judah, and said, I cannot
esire
Note,
strumpet with his signet and his bracelets.
23And Judah said, Let .
her take it to her, y lest
we || be shamed: behold,
I sent this kid, and thou tº:
hast not found her. -
lusts are not only brutish, but sottish, and ruin
men’s secular interests. It is plain, that whore-
dom, as well as wine, and new wine, takes away
the heart first, else it would never take away the
signet and the bracelets.
III. He lost his jewels by the bargain, v.
20–23. It is a good account (if it be but true)
of any place, which they here gave, that there
is no harlot in this place; for such sinners are
the scandals and plagues of any place. Judah sits
down, content to lose his signet and his bracelets,
and forbids his friend to make any further inquiry
after them, giving this reason, lest we be sham.
ed., v. 28. Either, 1. Lest his sin, should be
known publicly, and talked of . Fornication and
all uncleanness have ever been looked on as scan-
dalous things, and the reproach and shame of per-
sons convicted of them. Nothing will make those
blush, that are not ashamed of these. Or, 2. Lest
he should be laughed at as a fool, for trusting a
He
expresses no concern to get the sin pardoned,
only about the shame, to prevent that. Note,
| Many are more solicitous to preserve their repu-
tation with men, than to secure the favor of God
and a good conscience; lest we be shamed, goes
further with them, than lest we be damned.
W. 24–30. Here is, I. Judah’s rigor against
Tamar, when he heard she was an adulteress;
she was, in the eye of the law, Shelah’s wife,
therefore, her being with child by another, wag
looked upon as an injury and reproach to Ju-
dah’s family; Bring her forth therefore, says
Judah, the master of the family, and let her be
burnt; not burnt to death, but burnt in the cheek
or forehead, stigmatized for a harlot. This seems
probable, v. 24. Note, It is a common thing for
men to be severe against those very sins in others,
which yet they allow themselves in ; and so in
judging others, they condemn themselves, Rom.
2: 1–14. 22. If he designed she should be
burnt to death, perhaps under pretence of zeal
against the sin, he was contriving to get rid, of
his daughter-in-law, being loath to marry Shelah
to her. Note, It is a common, but very bad thing,
to cover malice against men’s persons with a
show of zeal against their vices. • .
II. Judah’s shame, when made to appear the
adulterer; she produced the ring and the brace-
lets in court, which justified the fathering of the
* * door of eyes, or, of Enajim.
& * f
Matt. 26:15. 1 Tim. 6:10.
z. 16:33.
† Heb. a kid of the gº;
i 5 Luke 16:8.
Hos. 4:11
14. 2 Sam. 1
find her; and also the
men of the place said that
24 And it came to pass
about three months after,
f ºr, in Engjin. 14
V 4:2,5. •
**. 14:20. 2 Sam. 13:3. Luke 23;
there was no harlot in this
place.
Where is the harlot, that
was f openly by the way-
y Prov. 6:33. Rom. 6.21.
Eph. 5:12, Rev. 16:15.
| Heb. become a contempt. -
that it was told Judah,
O Prov. 7:12. Jer. 3:2. Ez, 16:25.
2 Cor. 4:2.
this may have been the sin of Onan, or not, is a matter at present of
small moment, it may be thy sin : therefore take heed, lest God slay
thee for it.” [See Tissor.] Dr. A. CLARICE.
. Verses 14, 16. -
It is supposed, that, according to the custom of the times, Tamar:
was considered as Shelah’s wife, and could not be married to another
in such circumstances. - Scott,
Verse 18.
Signet.] ‘ Properly a ring-scal, [see cut, with which impressions
were made to ascertain pro- 22N -
perty, &c.” Greenf. “The *
ancients seldom were with-
out this seal. Herodotus
says of the Babylonians,
“each one has a signet and
a staff.” ' Rosenm. “The ring
was used chiefly to seal
with, and Scripture general-
ly assigns it to princes and * * : *-* * -
great persons, as the king Yºº -
of Egypt, Joseph, Ahaz, Jezebel, Ahasuerus, Haman, Mordecai, Da-
rius, &c. The patents and orders of these princes were sealed with
their rings or signets, an impression from which was their confirma-
tion. There appear to have been three kinds of these rings.” Calm.
by Rob. “From Jer, 22: 24. we find that it is worn on the hand ;
though it might also have been suspended from the neck by a riband
as the Arabs still wear it.” Greenf. ‘..Morier says the Persians and
indeed almost all orientals, instead of signature by sign-manual, use
the impression of a seal, on which is engraved their name, and speaks
. _Christians.
of a Mehmander who was greatly agitated at the loss of one, as
among an intriguing people it is so easy to use it to disgrace and in-
jure the former owner; hence too, we may suppose, the anxiety of
Judah, which he expresses, v. 23. as we see his folly in thus placing
himself and his property entirely in another's power.” Burp ER.
Bracelets.] ‘ Petilim, from patal to twist, wreath, twine, probably
signifies a girdle, or a collar by which precedency, &c. might be indi-
cated ; not the muslim, silk, or linen wreath of his turban, as Harmer
and others have conjectured.” Dr. A. Clarke. “But,” says Greenf.
“it may denote either a wreath for the arm, or neck, a twisted collar,
or bracelet. The Vulg. renders armillam.” “It was probably a neck-
lace, by which the signet was suspended, as is the custom in that
country at the present day ;’ (Rosenm.) “ though its being used, in the
plural seems to favor the opinion of its being a bracelet.” Greenf. Ep.
-- Verse 21. - . .
Where is the harlot 3] By the answer returned to this question, we
learn that these practices were neither so common, nor so shameless,
among the Canaanites, as they are now in general amonsºnal
C O.T.T.
IHarlot.] ‘The Heb. kedeshah (from kadesh to consecrate,) properly
signifies, a person who makes a gain of her own body in honor of
a deity. From the money thus obtained, the service of the god was
kept up. Such was the worship of Mylitta, among the Babylonians,
(Herod.) and of Astarte among the Canaanites. (Hos. 4: 14.) Thus
any public prostitute came to be called Kedeshah.” Rosen M.
- Verse 24. *
Some suppose, Judah only meant to brand Tamar with a mark of
infamy. If he meant to burn her to death, though pregnant, it shows,
not only that he considered her as betrothed to Shelah, and an adul-

[168] -
B, C, y 1716.
Birth of Pharez and Zarah.
GENESIS, XXXIX.
…
saying, Tamarthy daugh-
ter-in-law hath º played
the harlot; and also be-
hold, she is with child by
whoredom: and Judah
said, Bring her forth, and
*let her be burnt.
25 When she was
brought forth, she sent to
her father-in-law, saying,
By the man whose these
are, am I with child: and
she said," Discern, I pray
thee, whose are these, the
signet, and bracelets, and
staff. •
26 And Judah acknow-
ledged them, and said, “
She hath been more righ-
teous than I; * because
that I gave her not to
Shelah my son; * and he
knew her again no more.
27 || And it came to
pass in the time of her
travail, that behold twins
were in her womb.
28 And it came to pass
when she travailed, that
the one put out his hand;
and the midwife took and
bound upon his hand a
Scarlet thread, saying,
This came out first.
29 And it came to pass
as he drew back his hand,
that behold his brother
came out; and she said,
*How hast thou broken
forth? this breach be upon
child on Judah, v. 25, 26. Note, Wickedness
most secretly committed, and most industriously
concealed, yet sometimes is strangely brought to
light, to the shame and confusion of those who
have said, No eye sees. A bird of the air may
carry the voice;—however, there is a discovering
day coming, when all will be laid open. Judah
being convicted by his own conscience, I. Con-
fesses his sin, She has been more righteous than
I. He owns that a perpetual mark of inſamy
should be fastened rather on him, who had been
so accessary to it. Note, Those offenders ought
to be treated with the greatest tenderness to whom
we have any way given occasion of offending.
2. He never returned to it again; he knew her
again no more. Note, Those do not truly re-
pent of their sins, that do not forsake them. .
III. The building up of Judah’s family, not-
withstanding, in the birth of Pharez and Zarah,
from whom descended the most considerable ſami-
lies of the illustrious tribe of Judah. It should
seem, the birth was hard to the mother, by which
she was corrected for her sin. The children also,
like Jacob and Esau, struggled for the birth-right,
and Pharez got it, who is ever named first, and
from him Christ descended. He had his name
from his breaking forth; This breach be upon
thee, which is appliacble to those that sow dis-
cord, and create distance between brethren. Both
these sons are named, in the genealogy of our
Savior, (Matt. 1: 3.) to perpetuate the story, as
an instance of the humiliation of our Lord Jesus.
Some observe, that the eldest four of the sons of
Jacob fell under very foul guilt: Reuben and Judah
thee: therefore f his name
was called + Pharez.
30 And afterward came
the history of Joseph.
temptation, 7–12; accused by her,
and imprisoned by Potiphar, 13–20;
favored by the Lord's presence, an
advanced by the keeper of the prison,
—23.
under that of incest, Simeon and Levi under that
of murder; yet they were patriarchs; of Levi
came the priests, of Judah the kings and Messiah;
thus they became examples of repentance, and
monuments of pardoning mercy.
CHAP. XXXIX. V. 1–6. Here we return to
We have, -
I. Joseph bought; (v. 1.) he that bought him,
whatever he gave, had a good bargain, better than
the merchandise of silver. The Jews have a
proverb, * if the world did but know the worth of
good men, they would hedge them about with
pearls.” His being sold to an officer of Pharaoh,
acquainted him with public persons and business,
and so fitted him for the preferment designed him.
Note, 1. What God intends men for, He will
some way or other qualify them for. 2. Provi-
dence is to be acknowledged in the disposal even
of poor servants, and therein may perhaps be
ºrking toward something great and considera-
l -
£. -
II. Joseph blessed, v.2, 3, 1. Perhaps the
affairs of Potiphar’s family had remarkably gone
backward before; but, on Joseph’s coming into
it, the face and posture of them discernibly altered
on a sudden. Though, at first, we may suppose
he was put to the meanest services, even in those
appeared his ingenuity and industry, and a par-
ticular blessing of Heaven attending him; and as
he rose in his employment, it became more and
more discernible. Note, (1.) Wisdom and grace
cannot be taken from us, whatever else we are
robbed of. Joseph’s brethren stripped him of his
2 Sam. 12:5,7. Jer. 29:22,23. Matt.
7:1–5. Rom. 2:1,2.
b 37:32. Ps. 59:21. Jer. 2:26. Rom.
2:16. 1 Cor. 4:5. Rev. 20:12.
c 1 Sam. 24:17. 2 Sam. 24:17. Ez. 16:
52. Hab. 1:13. John 8:9. Rom. 3 19.
out his brother, that had
the scarlet thread upon
his hand; $ and his name
was called Zarah.
CHAP. XXXIX.
Joseph is lº by Potiphar, and pre-
ferred in the family, 1–6; tempted
by his mistress, but overcomes the
21
ANP Joseph * was
brought down to
Egypt: and Potiphar an
officer of Pharaoh, cap-
tain of the guard, an
z 34:31. Judg. 19:2. Jer. 2:20. 3:1,6,
8. Ez. !ºl. 23:5,19,44. Hos.
:1
2:5. 3:3. 4:15.
a Lev. 20:10. 21:9. Deut. 22:21–27.
d 14.
e Job 34:31,32. 40.5. Mait. 3:8. 1
Pet. 4:2,3.
* Or, Wherefore hast thou made this
breach against thee ?
f 46:12. Num. 26:20. 1 Chr. 2:4. 9:
4.—Neh. 11:4,6, Perez. Matt. 1:3.
Luke 3:33. Phares.
f That is, a breach.
g 1 Chr. 9:6. Zerah. Matt. 1:3.
Zara.
h 37:36. 45:4. Ps. 105:17. Acts 7:9,
W. 12—30. Mirth, festivity, and vain company, furnish fuel
to licentious inclinations, and opportunity inflames the heart; then
interest, credit, and conscience are sacrificed, and the wisest of
men act as if bereft of common sense: for ‘wine and whoredom
take away the heart,” and stupify the conscience.—What need
have we then to ‘watch and pray, that we enter not into tempta-
tion!' Unthought-of consequences will soon prove the folly of
those, who give license to their lusts; and they, who fear shame
before men, more than condemnation before God, often find the
very thing come upon them which they feared, notwithstanding
all their care to prevent it.—Injurious suspicions and unjust treat-
ment frequently drive those to evil practices, who were not pre-
viously disposed to them; but miserable and infatuated beyond
expression are they, who barter chastity, reputation, and even
their souls, for the paltry reward of sin. Nor are any more hard-
PRACTICAL OBSERVATIONS.
ened against compassion, or more disposed to treat others with
unrelenting severity, than they who are most indulgent to them-
selves, and heedlessly continue in unrepented wickedness. Yet
it is hopeful, when being put to shame [. men produces con-
viction of guilt, humiliating confessions, and renunciation of the
sin thus exposed, never more to return to it.—But while we
compassionate pious Jacob, thus wounded on every side by the
misconduct of his family; let us admire the sovereign purpose and
race of God, who, by all these events, was preparing for the mani-
estation of his Son in human nature. Our Redeemer sprang
from Judah by Tamar, and from Pharez: for his excellency was
personal; and, though Himself sinless, it suited the end of his
appearance, for Him to be ‘made in the likeness of rigº flesh.”
COTT.
teress ; but also that he was actuated by excessive severity, and dis-
like to Tamar.—In those days, when a general civil government was
not established through the country, but different trifies and families
were ruled by their several heads ; the injured party, if a principal
person, seems to have been both accuser, judge, and frequently the
executioner ; as in the case of murder, the nearest relation was the
avenger of blood. . - Sco TT.
Burnt.] ‘This punishment was inflicted on harlots, Lev. 21:9.
An instance of it occurs also in Plutarch.” BURDER.
Let her be burnt.] How like to this of Judah is the conduct of
some, reckoned among “honorable men,” who will say of the miser-
able victim of their shameless lies and unprincipled selfishness, (for
when was there a case of seduction in which the most sacred prom-
ises were not broken 2) bring her forth and let her be burnt, consumed
by unhallowed fires, branded with infamy, never to be forgiven or
forgotten. Let her be cast forth from every mean of honest liveli-
hood, and starve, or prostitute her body, till sickness and misery carry
her to the grave, among millions swallowed up by the loathsome diº-
eases of lust. But where is he, on whom rests a double, Yea treble
guilt?. In the saloons of the gay, caressed by females who know his
character, and yet would be thought virtuous ! For such, it would
seem, that opportunity and concealment only, are wanting, tº make
them guilty of the sin, for which they so haughtily and hypocritically
scorn their sister, while they flutter round her tenfold more despica-
ble betrayer : virtuous women, show that mere appearange is not
all the virtue society can boast. Purge your social circle of this re-
proach ; Pity and restore, (while you abhor the cause of her misery,)
O. T. VOL. I.
the child and victim of sin ; yes, pity and save, before it be too late.
Prudes and hypocrites, male and female !—but, it may be, you will
not listen till the day when the thoughts of all hearts shall be disclos-
ed; when the God of Truth shall rend the veil that pride, affectation,
and “respectability,” have thrown over the deformity of your rotten
hearts, and the light of Eternity show them to the universe in all their
loathsomeness. - ED. .
Verse 26.
JMore righteous.] ‘ In failure of brothers, it is thought widows might
lawfully marry the father; and it has been rendered probable, that
Tamar only acted according to custom. We find such a custom,
however singular it may appear to us, yet obtain in the east.
“Among the Garrows, if her husband die, the widow would marry
one of his brothers; and if all his brothers were dead, she would
then marry the father; and if the father afterwards should prove too
ofd, she would put him aside, and take any one else she might
choose.” ” Asiatic Researches. BURDER.
- - Verse 28. -
Bound a scarlet thread, &c.] ‘This may serve to show us how so-
licitously the privileges of birth-right were preserved.” ..
. . -- - Dr. A. CLARKE.
NOTES.
CHAP. XXXIX. V. 1. Egypt...Pharaoh.] ‘The first mention of
Egypt and its Pharaoh we had in the history of Abraham, who, ac-
cording to Usher and the best chronologists, visited Egypt in igiš, B.
C. (See ch. 12.). This was about the time of the Hyksos, [see note
46:34.] or captive shepherds, but this just king [comp. 12; 18, 20.]
- [1
69]
B. C. 1725.
. The integrity of Joseph.
GENESIS, XXXIX.

Egyptian, bought him of
the hands of b the Ishma-
elites, which had brought
him down thither.
2 And “ the Lord was
with Joseph, and he was
a prosperous man: and
he was in the "house of
his master the Egyptian.
3 And his master *saw
that the LoRD was with
him, and that the LoRD
made all that he did to *
prosper in his hand.
4 And Joseph & found
grace in his sight, and he
served him: and he made
him h overseer over his
house, and all that he had
he put into his hand.
5 And it came to pass
from the time that he had
made him overseer in his
house, and over all that
he had, that the Lord
blessed, the Egyptian's
house for Joseph's sake:
and the blessing of the
LoRD was upon all that
he had, in the house, and
in the field.
6 And he j left all that
he had in Joseph's hand;
and he knew not aught
he had, save the bread
which he did eat: and
Joseph was k a goodly
person, and well favored.
7 || And it came to pass
after these things, that his
master's wife cast her
eyes upon Joseph; and
b 37:25,28.
c 21,22. 28:15. 1 Sam. 3:19. 16:18.
Ps. 46:7,11. Is. 8:9,10. 41:10. 43:2.
Jer. 15:20. Matt, 1:23. Acts 7:9,10.
m. 8:31. .
d 1 Cor. 7:20–24.
e 21:22. 26:24,28. 30:27,37. 1 Sam,
18:14.28. zéch. 8:23, #es. 3:9. "
f : Josh. 1:7. 2 Chr. 26:5. Neh. 2:
g l:3. 1 Cor. 16:2.
g:21. 18:3. 19:19. 32:5.
33:8,10.
coat of many colors, but could not strip him of his
virtue and prudence. (2.) We may be separated
from our friends, yet cannot be deprived of the
gracious presence of our God. ... (3.) It is God’s
presence with us that makes all we do prosper-
ous. Those that would prosper, must therefore
make God their friend, and those that do prosper
give God the praise. .2. His master, by degrees,
made him steward of his household, v. 4. Note,
(1.) Industry and honesty are the surest and
safest way both of rising and thrivings. Seest thou
a man prudent, and faithful, and diligent in his
business? He shall stand before kings at
length, and not always before mean men. (2.)
It is the wisdom of such as are in any authority,
to countenance and employ those with whom ap-
pears the presence of God. Ps. 101: 6. Potiphar
lomew what he did, when he put all into Joseph’s
hand; for he knew it would prosper better there
than in his own. (3.) He that is faithful in a
few things, stands fair for being made ruler over
many things, Matt. 25: 21. This is Christ’s
rule with his servants. -
to a master to have those under him, that are
trusty: Potiphar was so well satisfied with Jo-
seph’s conduct, that he knew not awght he had,
save the bread which he did eat, v. 6. The
servant had all the care and trouble of the estate,
the master only the enjoyment of it; an example
not to be imitated by any master, unless he could |
be sure he had a Joseph for a servant. 3. God
favored his master (v. 5.) though an Egyptian, a
stranger to the true God, for Joseph’s sake;
and he himself, like Laban, soon learned it by
eaperience, ch. 30: 27. Note, (1.) Good men
are the blessings of the places where they live;
even good servants may be so, though lightly es-
teemed. (2.) The prosperity of the wicked is,
one way or other, for the sake of the godly.
Here was a wicked family blessed for the sake
of one good servant. .
V. 7–12. Here is, . . - ---
I. A most shameful instance of impudence and
immodesty in Joseph’s mistress, the shame and
scandal of her sex, perfectly lost to all virtue and
honor, not to be mentioned or thought of, without
the utmost indignation. It was well she was an
Egyptian; for we must have shared in the con-
fusion, if such folly had been found in Israel.
Observe, 1. Her sin began in the eye, (v. 7.)
i.Joseph was well favored, v. 6. Note, (1.)
Beauty often proves a dangerous spare; which
forbids pride in it, and commands constant watch-
(4.) It is a great ease ||
favor is deceitful, that is, deceiving. (2.) We
need make a covenant with our eyes, (Job 31:
1.) lest the eye infect the heart. ś. mis-
tress had a husband that ought to have been to
her for a covering of the eyes from all others,
ch. 20: 16. 2. She was daring and shameless
in the sin; with a harlot’s forehead, she said,
Lie with mes having already committed adul.
tery with him in her heart. Note, When lust
prevails, it will blush at nothing; decency, and
reputation, and conscience, are all sacrificed. 3.
She was urgent and violent in the temptation;
often she was denied with the strongest reasons,
and yet renewed her vile solicitations. She spake
to him day by day, v. 10. Now this was, (1.)
Great wickedness in her, and showed her heart
fully set to do evil. (2.) A great temptation to
Joseph. Satan, no doubt, was in it, who, when
he found he could not overcome him with troubles
and the frowns of the world, assaulted him with
soft pleasures, which have ruined more than the
former, and slain their ten thousands. -
II. Here is a most illustrious instance of vir-
tue and resolved chastity in Joseph, who, by the
grace of God, was enabled to resist and overcome
this temptation; and, all things considered, his
escape was, for aught I know, as great an in-
stance of the divine power, as the deliverance of
the three children out of the fiery furnace.
1. The temptation was very strong; never
was a more violent onset. (1.) The sin he was
tempted to was, considering his youth, beauty,
single state, and plentiful living at the table of a
rulér, a sin which, one would think; might most
easily beset, and betray him. (2.) The tempter
was his mistress, a person of quality, whom it
was his place to obey, and his interest to oblige,
whose favor would contribute more than anything
to his preferment, and by whose means he might
arrive at the highest honors of the court. On
| the other hand, it was at his utmost peril, if he
slighted her, and made her his enemy, (3.) Op-
portunity makes a thief, makes an adulterer;
and that favored the temptation. The tempter
was in the house with him; his business led him
to be, without any suspicion, where she was:
none of the family were within, (v. 11.) there
appeared no danger of discovery, or, if suspected,
his mistress would protect him. (4.) To all this
was added importunity, frequent, constant, and,
to such a degree, that, at last she laid violent
hands on him. - * .
2. His resistance was very brave, his victory
fulness against the temptation that attends it; I truly honorable. The alihighty grace of God
Neb. 2:45. Prov. 16.7. * > Acts:27:24. - 1 6.2. Job 31:1. Ps. 119:37. Ez 23:
h 22, 15:2. 24:2. 41:40,41. Prov. | #. - 5,6,12–16. Matt. 5:28. 2 Pet. 2:14.
14:35. 17:2. 27:18. Acts 20:28. 12:14,15. 29:17. 1-Sam. 16:12. Acts 1.John 2:16. . -
i 12:2, 19:29, , 30:27. Dcut. 28:3–6. 7:20. - - -
does not seem to have been one of those tyrants—but rather a prince
of the 17th dynasty; or perhaps there were two dynasties at that time
ruling in Egypt. Eusebius expressly says, however, that Abraham
was contemporary with the 16th dynasty. In the absence of Phara-
onic monuments belonging to this epoch, we cannot venture an
opinion on this disputed point. About 200 years later, this other
Pharaoh appears. If we admit, with Usher, and many since, that
Joseph was sold into Egypt in 1727 B. C. this Pharaoh would be the
5th king of the 18th dynasty, to whom the Egyptian legends give the
name of Thoutmosis III. The ancient chronologists call him JMiphra,
or JMiphres, which the Champollions have discovered to be identical
with the Moeris of Greek historians, who excavated the famous lake
of that name, and was one of the greatest and best of Egyptian kings.
He reigned thirteen years. The most ancient manuscript known
(now in the Turin museum, and of papyrus) contains an act of the
fifth year of this Thoutmosis III. a triumphant confutation of those in-
fidels, whose shallow erudition has pretended that Moses, who was
learned in all the wisdom of the Egyptians of this dynasty, knew not
how to write, and that manuscripts were not employed till the foun-
dation of Alexandria, many years after him. Indeed the arts of
Egypt reached their highest perfection during the ages of a very re-
mote antiquity. The most brilliant epoch of their splendor and §,
in the whole series of Pharaonic ages, was beyond any doubt that
during which the Diospolitan family reigned over Egypt, in this 18th
epoch of Mametho, to which period we owe the temples and palaces
of Luzor, of Karnac, of Quornah, of JMedinet Aboou, the JMemnonium,
the nost beautiful obelisks of Egypt and Rome, most of the colossal
statues known, and a multitude of small and remarkable monuments
in the various collections of Europe, &c. This dynasty was contem-
porary with the sojourn in Egypt of the children of Israel, who came
there at latest under its sixth king, after the reign of Thoutmosis
Moeris, [see note 47: 1..] and who left that country in the reign of
Rameses V, its seventeenth and last king.” [See notes Ex. 1:8. and
5: 2. and chron, notes at end of Gen.] - GRE pro.
Brought down.] ‘From the earliest ages, as if by a common con-
sent of nations, northern regions are considered higher than south-
ern. [We have still the phrase in English, high and low latitudes, to
indicate regions far north and far south, and vulg. ‘up north,’ and
* down south.” . Ed.J. So here, Joseph is said to descend, as Egypt
was to the south of Palestine.” - - Rosen M.
• - . . . . Verses 3, 4. - - -
Potiphar, no doubt, would hear from Joseph, (who, it is evident,
avowed his religion, and refused to join in idolatry,) many things
concerning Jehov AH, the God whom he worshipped. Considering
Potiphar’s rank, it is not probable Joseph was preferred to so impor-
tant a station, till his ability and fidelity had been fully proved.
About thirteen years elapsed, from the time when he was sold into
Egypt, to that of his standing before Pharaoh. Some years he was
confined in prison: but probably more elapsed during his continu-
ance in Potiphar’s ſamily, before his imprisonment. Joseph’s come-
liness is spoken of, in the very terms before used in the original con-
cerning his mother. Rachel. (29: 17.) - Scott.
(4.)” In the east, as in the heroic ages of Greece, most rapid chan-
ges of fortune were not uncommon. They were natural at a time
when piracy, as well as war, exposed all to slavery; and a great dif-
ference was made between a slave captivated, and a born slave.
Even in our times, boys purchased abroad are brought to Egypt, nay,
such exclusively attain the highest power. They become the slaves
of a Mameluke, who was likewise sold to Egypt in his childhood :
for thus is the order recruited. From these are chosen the 24 heys,
who oppress and plunder Egypt.” Stollberg. These Mameluke beys
no longer exist, (1834.) but the present powerful ‘viceroy of Egypt,”
as he styles himself, Mehemet Ali, was once, but a body servant and
soldier of a pacha. Some give him a still meaner origin. The his-
tory and romances of the east º: full of these sudden reverses. Ed.
. . . . - Verse 6. -
Goodly, &c.], “Literally, beautiful in person, and beautiful in
countenance. Joseph is the Adonis of the east; his beauty being so
[170]
B. C. 1722.
Joseph tempted by his mistress
GENESIS, XXXIX.
she said, "Lie with me.
8 But he " refused, and
said unto his master's
wife, Behold, my master
wotteth not what is with
me in the house, and he
hath committed all that
he hath to my hand.
9 There is "none great-
er in this house than I;
neither hath he kept back
any thing from me, but
thee, because thou art his
wife: P how then can I
do this great wickedness,
and “sin against God?
10 And it came to pass
as she spake to Joseph
day by day, that he heark-
ened not unto her, to lie
by her," or to be with her.
. [Practical Observations.]
11 ºf And it came to
pass about this time, that
Joseph went into the
house to do his business;
and there was "none of
the men of the house
there within.
12 And she “caught
him by his garment, say-
ing, Lie with me: " and
he left his garment in her
hand, and fled, and got
enabled him to overcome this assault of the
enemy... (1.) By strength of reason; and where-
ever right reason may be heard, religion, no
doubt, will carry the day. He argues from the
respect he owed both to God and his master, v.
8, 9.. [1..] He abhorred the thought of making
such an ungrateful return for his master’s kind-
messes. Note, We are bound in honor, as well
as justice and gratitude, in no thing to injure those
that have a good opinion of us, and trust in us,
how secretly soever it may be done. See how
he argues, c. 9. Note, Those that are great,
instead of being proud of their greatness, should
use it as an argument against sin; ‘Is there none
greater than I? Then I will scorn to do a wicked
thing; it is below me to serve a base lust; I will
not disparage myself so much.” [2.] He would
not offend God. This is the chief argument. How
can I do this? not only, How shall I ? or How
dare I? but How can I? We can do that which
we can do lawfully. It is good to shut out sin
with the strongest bar, even that of an impossibili-
ty. He that is born of God cannot sin, 1 John 3:9.
Three arguments Joseph urges on himself., 1st.
He considers, who he was. “I, an Israelite in
covenant with God, and a professor of religion:
it is impossible for me to do so.” 2dly. What the
sin was; this great wickedness. Others might
look on it as a small matter, a trick of youth; but
Joseph had another idea of it. In general, when
at any time we are tempted to sin, we must con-
14 That she called unto
the men of her house, and
spake unto them, saying,
See, he hath brought in “a
Hebrew unto us to mock
with me, and fled, and
got him out.
16 And she * laid up
his garment by her until
his lord came home.
sider the great wickedness there is in it; let
sin appear sin, (Rom. 7: 13.) call it by its own
name, and never go about to lessen it. Particu-
larly, let the sin of uncleanness always be looked
on as great wickedness, as an exceeding sinful
sin, that wars against the soul. 3dly. Against
whom he was tempted to sin, against God; “ Not
only how shall I do it, and sin against my master,
my mistress, myself, my own body and soul; but
against God?” Note, Gracious souls look on this
as the worst thing in sin, that it is against God,
against his nature and his dominion, his love and
his design. They that love God, for this reason
hate sin.
(2.) By steadfastness of resolution. The grace
of God enabled him to overcome the temptation,
by avoiding the tempter. [1]. He hearkened
not to her, so much as to be with her, v. 10. Note,
Those that would be kept from harm, must keep
themselves out of harm’s way: Avoid it, pass not
by it. Nay, [2.] When she laid hold on him, he
left his garment in her hand, v. 12. He would
not stay so much as to parley with the temptation,
but flew from it with abhorrence; he left his gar-
ment, as one escaping for his life. Note, Better
lose a good coat than a good conscience.
W. 13–18. Joseph’s mistress, having tried in
vain to make him a criminal, endeavors to repre-
sent him as one; so to be avenged on him for his
virtue. Now was her love turned into the utmost
rage and malice, and she pretends she cannot en-
p 20:36. Lev. 20:10. , 2 Sam. 11:27.
3ob 31:9–12. Jer. 5:8,9. 1 Cor. 6:9,
10. Gal. 5:19–21. Heb. 13:4. Rev.
21:8. 22:15.
q Num- 32:23. 2 Sam. 12:13. Neh. 5:
15. Ps. 51:4. Jer. 28:16. 50:7.
r Prov. I?? 5. 5:8.
1 Thes, 5:22. 2 Tim. 2:22. 1 Pet. 2:11.
s Job 24:15. Jer. 23:24. Mal. 3:5.
us; y he came in unto me
to lie with me, and I cried
him out.
13 And it came to pass,
when she saw that he had
left his garment in her
hand, and was fled forth,
with a *loud voice.
15 And it came to pass,
when he heard that I lift-
ed up my voice and cried,
that he left his garment
3:5
17 And she spake unto fººts #. º:iá.
* e m. 15:27. OW. Q.9, tir :
him according to these "#. r 5
º x 17. 10:21. 14:13. 40:15.
words, saying, “The He- ; #sº .*.*.*.*.*;
- - - :2. - Jºe t. 2:20,
m 2 Sam. 13:11. Prov. 7:13. Jer. 8:8. #: 4.iº is e
n Prov. 1:10, 2:10,16–19. , 6:20–25, * Heb. great. z Jer. 4:22, 9:3—5.
33.33. 4-25–27. 9:18—18., 22:14. a 14. Ex. 20:16. 23:1. , 1 Kings 21:9–
- 13. Ps. 55:3. 120:3,4. Prov. 19:5,9.
23:26–28,
o Neh. 6:11. Luke 12:48. 1 Cor. 4:2.
Tit, 2:10. -
PRACTICAL OBSERVATIONS.
V. 1–10. The ordinances of God and the society of his peo-
le are very useful, and, in some sense, almost necessary, to the
#. of faith and growth of grace, especially in young converts;
so that parents and ministers are justly fearful lest their beloved
children or people should be secluded §º them: but if, contrary
to our inclination, we should be deprived of these advantages,
his gracious preseace can supply the deficiency, and even make
our souls like a watered garden, rendering us comfortable, re-
spectable, prosperous, and useful.—Had Potiphar purchased Jo-
seph with half the substance of his house, he would have made
an advantageous bargain; and, till imposed on, he learned his
value by experience, and treated him accordingly. Yet how
łittle do many Christians understand the worth of such servants
as fear God, who will always be most faithful, industrious, and
successful! But we must allow, on the other hand, that mere
pretenders to religion, of character and conduct exactly the re-
verse of Joseph, occasion this prejudice, among those who can-
hot, or will not, discriminate between the humble Christian, and
the noisy hypocrite.—When the Lord pleases, He can easily give
his servants favor, even among strangers, and no one was ever a
loser by being kind to them. In general, they who accommodate
themselves to a low and laborious situation, will get forward,
and acquire confidence. But alas! prosperity draws on tempta-
tion; and through the force of human depravity, those amiable
qualities, which should command esteem, attract the attention
celebrated, that a handsome man is frequently compared to him ; and
the Persian poets vie with each other in descriptions of his comeli-
ness. JMohammed spends the 12th chapter of the Koran entirely on
Joseph ; whom he represents [we know not on what traditions, be-
sides this record] as a perfect beauty, and the most accomplished of
mortals. Two of the finest poems in the Persian language were writ-
ten on the subject of Joseph and his mistress, [called Zuleika, by the
poets Jamy and JWizamy.” Greenfield, after Dr. A. CLARKE.
- Verses 8–10. - *
Considering the circumstances of the case, we cannot too much
admire this glorious victory of chastity, the power of divine grace
displayed in it, and the excellence of him who was hated of his
brethren. Comparing his conduct with that of Judah, Reuben, and
the other sons of Jacob, it must be allowed, that he had justly the
preference in his father’s esteem.--Nor was this refusal more worthy
of admiration, than the manner of it. The calmness of his spirit, the
force of his arguments, the generosity and delicacy, as well as piety,
of the licentious eye, and excite licentious passions; which, hav-
ing acquired the ascendency, scorn restraint and all regard to
modesty and decency. Thus * when lust hath conceived, it bring-
eth forth sin;’ and the infatuated wretch, rushing headlong to
destruction, turns seducer, and becomes the factor for Satan, in
tempting others to wickedness. Nor is any thing more to be
dreaded than such a tempter, or more to be shunned than such
teinptations. Let us not, however, rest satisfied with admiring
Joseph in the honorable victory he acquired, but consider him
as a bright example proposed to our imitation, and an illustrious
proof of the energy of divine grace. Trusting to that grace, we
may hope to be more than conquerors, not only if exposed to the
fiery trial of persecution, but even if assaulted in this far more
dangerous manner. But, would we stand steadfast in the day of
trial, we must have our minds armed with gratitude, justice, the
fear of God, faith, love, abhorrence of evil, contempt of worldly
pleasure or gain, and readiness for the cross: we must learn also
to judge of every sin, and of licentious indulgences especially, not
in the slight manner of the world; but as enormous crimes, “ ſor
the sake of which the wrath of God cometh on the children
of disobedience.’ And, that importunity may not prevail over
us, nor secrecy encourage us, we should endeavor to have our
minds habitually possessed, with a sense of our obligations unto
God, his all-seeing eye upon us, and the approaching discoveries
of the day of judgment. Scott.
of his sentiments, are most beautiful. And had not the vile passions
of this adulterous woman stupified and hardened her heart, surely
she must have been reclaimed, or even converted to his God, and in-
duced to embrace that religion, which he so adorned and recommend-
ed by his conduct : Scott.
- - Verse 12,
Left his garment.], ‘ If the custom, now general in Abyssinia, at
that time prevailed in Egypt, it will be seen that Potiphar, [who seems
to have been a good man and yet, would otherwise appear to have
acted with extreme injustice,) acted justly according to the established
rule of the country, it being always considered [in Abyssinia] as a
sure proof of guilt, which requires no further evidence, if a man, after
being laid hold of, runs away, and leaves his garment behind.”
Salt, in BURDER.
- Verses 13–16. * * * * -
She called Joseph a Hebrew, in contempt of his original anºn.
- COTT.
[171]
B. C. 1721.
Joseph imprisoned.
GENESIS, XL.
brew servant which thou
hastbrought untous,came
in unto me to mock me.
18 And it came to pass,
as I liſted up my voice
and cried, that he left his
garment with me, and
ed out. -
19 And it came to pass,
when his master heard
the words of his wife,
which she spake unto
him, saying, After this
manner did thy servant
to me, that “his wrath
was kindled.
20 And Joseph's mas-
ter took him, and put him
* into the prison, a place
where “the king's prison-
ers were bound: and he
was there in the prison.
21 | But the LORD was
with Joseph, and * show-
ed him mercy, and 5 gave
him favor in the sight of
the keeper of the prison.
22 And the keeper of
the prison h committed
to Joseph's hand all the
prisoners that were in the
prison: and whatsoever
they did there, he was the
doer of it.
23 The *keeper of the
prison looked not to any
thing that was under his
hand; * because the Lord
was with him: and that
which he did, the LorºD
made it to prosper.
CHAP. XL.
Pharaoh's chief butler and chief baker
being imprisoned, Joseph is charged
with them, 1–4. He interprets their
dreams, and offers a petition to the
chief butler, 5–19.
accomplished, and the chief butler
forgets Joseph, 20–23.
ND * it came to pass
after these things,
he dreams are
dure the sight of him, whomawhile ago she could
not endure out of her sight. Chaste and holy love
will continue, though slighted; but sinful love,
like Ammon's to Tamar, is easily changed into
sinful hatred. . . - s. -
1. She accused him to his fellow servants,
(v. 13–15.) and gave him a bad name among
them. Probably, they envied him his interest in
their master’s favor, and his authority in the house;
perhaps ſound themselves aggrieved, sometimes
by his fidelity, which prevented their purloining;
therefore they were glad to hear any thing to his
disgrace, and, if there was room for it, incensed
their mistress yet more against him. Observe,
When she speaks of her husband, she does not calí
him her husband, or her lord, but only he: for
she had forgotten the covenant of her God, that
was between them. . Thus the adulteress (Prov.
7: 19.) calls her husband the good man. Note,
Innocence itself-cannot secure reputation. Not
every one that keeps a good conscience, can keep
a good rame. -
2. She accused him to his master, in whom
was the power to punish him, v, 17, 18. Observe,
1: What an improbable story she tells; producing
his garments as evidence that he had offered vio-
lence to her, which was a plain indication that
she had offered violence to him. Note, No mar-
vel that she who had impudence enough to say,
J.te with me, had front enough to say, “He would
have lien with me.” Had the lie been told to
conceal her own crime, it had been bad enough;
but it was told, to be avenged on his virtue; a
most malicious lie. And yet, 2. She manages to
incense her husband against him; reflecting on
him for bringing this Hebrew servant among them,
perhaps, at first against her mind, because he was
a Hebrew. N
Imen to be falsely accused of the worst crimes by
the worst of criminals. As here represented, one
would have thought chaste Joseph a very bad man;
and his wanton mistress a virtuous woman; it
is well a day of discovery is coming, in which all
shall appear in their true characters.
not the first time Joseph’s coat was made use of
as a false witness concerning him.
V. 19–23. Here is, 1. Joseph wronged by
his master. He believed the accusation, and
that b the butler of the
king of Egypt and his
baker had offended their
lord the king of Egypt.
2 And Pharaoh was “
wroth against two of his
25:16.
c Prov. 6:34,
f See on 2.
Note, It is no new thing for the best
This was
officers, against "the chief
b Job 29:16. Prov. 18:17. 29:12. Acts
:16 35. - ,
d 40:15, 41;14. Ps. 105:18. 1 Pet. 2. i
• *-s as-is. P. saw.
* Heb. extended kindness unto him. -
either Joseph durst not tell the truth, in his de-
fence, as it would reflect too much on his mistress,
or, his master would not hear it, or believe it;
and there is no remedy, he is condemned to per-
petual imprisonment, v. 19, 20. God restrained
his wrath; else he had put him to death; and that
wrath which imprisoned him, God made to turn
tº his praise; in order to which, Providence so
disposed, that he should be shut up among the
king’s prisoners... Note, Many an action of raise
imprisonment will, in the great day, be found to
lie against the enemies ºf persecutors of God’s
people. Qur Lord Jesus, like Joseph here, was
bound, and numbered with the transgressors.
2. Joseph owned and righted by his God, who
is, and will be, the just and powerful Patrón of
oppressed innocence. Joseph was far from friends
to comfort him, to minister to him, or to mediate
for him; but the Lord was with him, v. 21.
Note, (1.) God despises not his prisoners, Ps. 69:
33. No gates or bars can shut out his gracious
| presence from his people; for He has promised;
that He will never leave them. (2.) Integrity and
uprightness qualify us for the divine favor, where-
ever we are. Joseph is not long a prisoner, be-
fore he becomes a little ruler even in the prison;
which is to be attributed, under God, [1..] To the
keeper’s favor. Note, God can raise up friends
for his people, where they little expect to find them,
and make them to be pitied even of those that
carry them captive, Ps. 106: 46. [2.] To Jo-
seph’s fitness for business. The keeper saw that
God was with him, and that everything prospered
under his hand; therefore he intrusted him with
the affairs of the prison, v. 22, 23. Note, Wis-
dom and virtue will shine in the narrowest spheres.
A good man will do good wherever he is, and be
a blessing even in bonds and banishments; for the
Spirit of the Lord is not bound or banished, wit-
ness Paul, Phil. 1: 12, 13, -
CHAP. XL. V. 1–4. In this chapter, things
are working, though slowly, toward Joseph’s ad-
Vancement. - w
We should not have had the story of Pharaoh’s
butler and baker, had it not been serviceable to
Joseph. The world stands for the sake of the
churely, and is governed for its good. Observe,
g Ex. 3:21. 11:3. 12:36., Ps. 105:19,
22. Prov. 16:7. Dan. 1:9. Acts 7:10.
n 4,9. -
1 40:3,4, - ".
k See on 2,3–49:23,24.
Ps. 37:3–11. Is. 43:2.
a 39:20–23. Esth, 6:1.
b 13. Neh. 1:11. 2:1,2.
. c. Ps.76:10. Prov. 16:14. Acts 12:20.
d Chr. 27:27. -
| Sam. 2:30.
IXun. 6:22.
PRACTICAL OBSERVATIONS.
W. 11—23. It is far ‘better, if the will of God be so, that we
suffer for well-doing, than for evil-doing:” a clear conscience
and the presence of a merciſul God, will support us, not only
under our trials, but under the most injurious calumnies: and we
need not use much labor to vindicate ourselves; for in due time,
the Lord will vindicate us, and clear off every aspersion.—The
more meekly and patiently we suffer, the less bitterness shall we
experienee in our trials, and the more consistent will our conduct
be with the Christian character. By all these things, the Lord
is training up his people for glory: perhaps for better scenes, and
important services, in this present world: and, if we are not in
Verse 17. -
To mock me.] To insult and treat me in a base, unworthy [inde-
cent] manner. - - Scott.
- Verses 19, 20. ". . . .
Potiphar was no doubt blamable, for so hastily crediting this aceusa-
tion against a person of approved excellence : yet, considering the
absolute authority masters possessed over the lives of their slaves, the
vehement rancor of his accuser, that accuser his master’s wife, and
the baseness of the crime very plausibly laid to his charge ; it inust
be ascribed to a special. interposition of God, that he was not imme-
diately put to death. Instead of this, he was cast into the prison
where the king’s prisoners were confined : in which circumstance.
the hand of the Lord should be noticed ; for in any other prison pro-
bably Pharaoh would never have heard of him. ID.
(20.) Prison.] ‘ LiteraFly, house of roundness ; a rotunda, arched,
or with a dome, or tower. So the Hebrews think." Rosenm. * Round
tower; so caiſed from the form in which their prisons were construct-
ed.” Bush. . - - Ed.
Verse 22. -
He was the doer of it..] No doubt, the prisoners were used by him
lated, Neh. 1: 11.
a wrong spirit, or out of the path of duty, we can never be out
of the way either of cemfort or usefulness.-But let us not forget,
through 3. , to look unto Jesus, who ‘suffered being tempted,”
yet without sin; who was calumniated and persecuted, but with-
out cause; “who was led as a lamb to the slaughter, and as a
sheep before her shearers is dumb, so He opened not his mouth”
to recriminate, or to vindicate Himself; and who by the cross
ascended to the throne. May we be enabled, and contented, to
follow in the same path of submissive suffering, to the same place
of glory. - - . . . Scott.
with singukar humanity, and probably benefited by his pious coun-
sels, excellent example, and winning benevolence. Scott.
- Verse 23. .. • *
Because the Lord, &c.], The keeper of the prison was influenced,
perhaps even converted, by what he observed. Thus, in all respects,
Joseph was a blessing. (12:2). . ID.
- x - NOTES.
CHAP. XL. V. 1–4. “Butler; i.e. cup-bearer, as the word is trans-
The Gr. renders, chief wine-pourer, implying him
the rest, as appears from v. 2. Baker.] Gr, chief
Stations and offices of similar kind exist at pres-
‘These nobles (purpurati) of Pharaoh
who had charge of
bread-baker.” Bush.
ent in Turkey, and the east.
are not to be confounded with menials; for such offices about kings
were wont to be discharged by freemen. Among the Persians, the
son of Proxaspis, whom the king held in especiak honor, was wine-
pourer to Cambyses, and it was no small honor, says Herodotus.”
Charged Joseph with them.]. “That is, that he might be with them;
nor did he charge him with them, as making him superior over them,
but required of him this duty, that he should assiduously be with
them and serve them, that is, supply them with all necessaries, and
172]
B. . C. 1720. -
Joseph interprets dreams
GENESIS, XL.
of the butlers, and against
the chief of the bakers.
3 And he put them in
ward in the house of the
captain of the guard, into
the prison, “ the place
where Joseph was bound.
4 And the captain of
the guard charged Joseph
with them, and he served
them; and they contin-
ued a season in ward.
| 5 || And 5 they dream-
edia dream both of them,
each man his dream in
one night, each man ac-
cording to the interpre-
tation of his dream; the
butler and the baker of
the king of Egypt, which
were bound in the prison.
6 And Joseph came in
unto them in the morn-
ing, and looked upon
them, and behold they
were sad.
7 And he asked Pha-
raoh's officers that were
with him in the ward of
his lord's house, saying, *
- Wherefore * look ye so
sadly to-day? . *
8 And they said unto
him, We have dreamed
a dream, and there is no
interpreter of it. And
Joseph said unto them,
Do not interpretations
belong to God? tell me .
them, I pray you.
9 And the chief butler
original, both in one night.
1. Two of the great officers of Pharaoh’s court
are committed to prison. Note, High places are
slippery; nothing more uncertain than the favor
of princes. Those that make God’s favor their
happiness, and his service their business, will find
him a better Master than Pharaoh, and not so
extreme to mark what they do amiss. Many con-
jectures there are concerning the offence of these
servants of Pharaoh ; some make it no less than
an attempt to take away his life, others no more
than the casual lighting of a fly in his cup, and a
little sand in his bread. Whatever it was, Pro-
vidence thus brought them into the prison where
Joseph was. 2. The captain of the guard him-
self, who was Potiphar, charged Joseph with
them, (v. 4.) which intimates that he began now
to be reconciled to him, and perhaps to be con-
vinced of his innocence, though he durst not re-
lease him, for fear of disobliging his wife. John
Baptist must lose his head, to please Herodias.
V. 5–19. Observe,
I. The special providence of God, towards
these two prisoners by way of unusual dreams,
such as carried with them evidences of a divine
Note, God has im-
mediate access to the spirits of men, which He
can make serviceable to his own purposes when-
ever He pleases, quite beyond their intention. To
Him all hearts are open, and anciently He spake
not only to his own people,but to otheſe, in dreams,
Job 33: 15.. Things to come were thus foretold
though obscurely. .
II. The impression made on these prisoners
by their dreams; v. 6. It was not the prison that
made them sad, but the dream. Note, God has
more ways than one to sadden those that are to
be made sad. Sinners who are hardy enough um.
jº
‘der outward troubles, and will not yield to them,
God can punish, by wounding their spirits.
III. Joseph inquired with tenderness and com
passion, Wherefore look ye sadly to-day? v.
7. Joseph was their keeper, and mild in his of
fice. Note, It becomes us to notice the sorrows
even of those that are under our check. Joseph
was their companion in tribulation, now a pri-
soner with them, and had been a dreamer too.
Note, Communion in sufferings works compassion
toward those that suffer. Let us learn hence, 1.
To concern ourselves in the sorrows and troubles
of others, and inquire the reason of their sadness;
we should often consider the tears of the oppress-
ed, Eccl. 4: 1. It is some relief to persons in
trouble, to be noticed. 2. To inquire into the
causes of our own sorrow. “Wherefore do I look
so sadly? Is there a good reason? Is there not a
reason for comfort sufficient to balance it, what-
ever it is? Why art thou cast down, O my soul?”
IV. The dreams themselves, and their inter-
told his dream to Joseph,
and said unto him, In my
dream, behold, "a vine
was before me. -
10 And in the vine were
three branches: and it
was as though it budded,
and her blossoms shot
forth ; and the clusters
thereof brought forth ripe
grapes. - *
11. And Pharaoh's cup
was in my hand: and I .
took the grapes, and
pressed them into Phara-
oh's cup, and I gave the
cup into Pharaoh's hand.
12 And Joseph said
unto him, "This is the
interpretation of it: "The
three branches are three
days.
13 Yet within three
days Pshall Pharaoh # liſt
up thine head, and restore
thee unto thy place: and
thou shalt deliver Phara-
oh's cup into his hand,
after the former manner
when thou wasthis butler.
14 But f think 4 on me
when it shall be well with
thee, and show kindness,
:20. f 39:1,21–23.
g 8. 20:3. 37:5,10. 41:1–7. Judg.
7:13. Dan. 2:1–3. 4:5,9,19.
i 8. Dan. 4:5. 5:6.
* Heh. are your faces evi
| 41:15, 16. Is. 8:19. Dan. 2:11,28,47.
5:11–15. 1 Cor. 12:10,11.
m 37:6–10. Judg. 7:13–15. Dan. 2:
31. 4:10,&c
... 4:19,8.c
Matt 23:36. 1
p 2 Kings 25:27.
tº Or, reckon. 19,20. marg.
f Heb. remember me with thee.
q 1 Sam. 25:31. Luke 23:42. 1 Cor.
7:21. -
r Josh. 2:12. 1 Sam. 20:14,15. 2 Sam.
9:1, 1 Kings 2:7.
thus take care of them.” Rosenm. This ministration is all excellently
expressed in our translation, “charged him with them, and he served
them.” - - Ep.
(3.) In ward in the house, &c.] ‘That is, in prison, which was
in the house of the prefect of the royal guards; nor are public
buildings, destined for the detention of prisoners, found at the pres-
ent day every, where in the east; but the prefect of the city has a
part of his own house fitted up for the reception and custody of crim-
inals. Comp. Jer. 37: 15.” Rosenm. Where Joseph was...] That is, in
the king’s prison. (39: 20.). Joseph’s master being of the kings house-
hold, his supposed crime might have been considered a domestic
offence, as it were, against the king himself. “All the officers in the
employment of the ancient kings of Egypt, according to Diodorus
Siculus, were taken from the most illustrious families of the priest-
hood; no [born ?] slave or common person being ever permitted to
serve in the presence of the king. As these persons, therefore, were
of the most noble families, it is natural to expect they should be put
into the state prison.” Greenfield, after Dr. A. CLARKE. ED.
(4.) “On how many little incidents of which the parties at the time
think nothing, do some of the greatest events depend ? If they [the
butler and baker] had gone to another prison, Joseph might have
died, where he was, and no provision been made for the seven years
of famine : and Jacob and his family, with millions of others, have
perished for want ; and so all the promises of their becoming a great
nation, and of the Messiah springing from among them, and all na-
tions being blessed in Him, would have been frustrated. But He that
appoints the end, appoints all the means which lead to it.”
Verse 6.
The prisoners, considering their dreams as supernatural, were mel-
ancholy-; for their situation, and perhaps conscious guilt, caused them
to forebode the worst. Indeed, it must have appeared very extraor-
dinary, that each of them should have so, significant a dream at the
same time. - - . Scott.
Sad.] ‘ Gr. troubled. The original implies both mental vexation
and irritation, and a sombre, lowering countenance. It occurs else-
where four times, and is rendered at Dan. 1: 10. worse-liking, i. e.
worse-looking; Prov. 10: 3. fretting; 2 Chron. 16:19. wroth. Super-
natural dreams: seem usually to have left an itnpression upon the
mind, amounting to a violent agitation. Thus Dan. 2: 1. Nebuchad-
nezzar, dreamed dreams where with his spirit was troubled, and his
sleep brake from him. So Pilate’s wife, Mat. 27: 19.” BUSH.
. . . . . . Verse 7. - -
This is a beautiful specimen of that attentive tenderness and sym-
pathy, by means of which God gave Joseph favor with every one
whom he approached. Scott.
FULLER.
- - Verse 8. -
Joseph’s apposite question intimates, that he had before discoursed
with them concerning the true God, and endeavored to draw them
off from those lying vanities to his worship and service. It also pre-
cluded them from giving him the honor of the interpretation.
Scott.
- Verses 9–13.
The rapid budding and blossoming of the vine, and ripening of the
grapes, seems to have fixed the interpretation to three days, rather
than weeks, nonths, or years : and the actual delivery of the cup into
Pharaoh’s hand obviously denoted a prosperous event.—“The three
branches are three days * (12). “This is my body.” I D.
(11.) I took the grapes, and pressed them into Pharaoh’s º * This
representation is conformable to the Egyptian customs. The Egyp-
tians drank no wine before the age of Psammetichus, nor offered it to
their gods, being taught by their priests that there was something
pestiferous in wine.” Rosenm. ... [And indeed the wine of Egypt was
never famous for its good qualities.] ‘ They considered it as an in-
vention of the evil genius Typhon [see Plutarch..] ; but they did not
object to drink the juice of the grape, provided it had not become
wine by being fermented. [* Like the Mohammedans at the present
day.” Rosenm.} Thus the chief butler, in this passage, does not pour
out wine for Pharaºh, but only mixes, the juice of ripe grapes with
water.” JMichaelis. - ED.
(12.) Are three days.] ‘That is, signify three days. The Heb. has
no word answering to our terms, ãenotes, signifies, represents; but
they say, such a thing is, for signifies or denotes. Hence the words of
our Lord are explained, This is my body ; this cup is the, &c. i. e.
represents, signifies." Boothroyd. [A death-blow to the doctrine of
ransubstantiation.] . ED.
(13.) Lift up thiné head.] ‘The ancients, in keeping their reckon-
ing or accounts of time, or their lists of officers or servants, used ta-
bles with holes bored in them, in which they put a sort of pegs, or
nails with broad heads, exhibiting the particulars, either number or
name, or whatever it was. , These nails or pegs, the Jews call heads,
and the sockets of the heads they call bases. The meaning thereforé
is, that Pharaoh would take out the peg, which had the cup-bearer's
name, to read it; i. e. would sit in judgment, and make examination
probably into his accounts'; and though Joseph uses the same expres-
Sions, in both cases, yet we may observe, that, speaking to the baker,
he adds, “liſt up thy head from off thee,” i.e. order thy name to be
struck out of the list of officers, by taking thy peg out of the socket.”
Bibliotheca Biblica, in STAcRHous E.
Verses 14, 15.
It seems that Abraham, Isaac, and Jacob, with large families and
in flourishing circumstances, had so long sojourned in the southern
B. C. 1717.
The interpretations fulfilled.
GENESIS, XL.
I pray thee, unto me; and
make mention of me unto
Pharaoh, and bring me
out of this house: -
15 For indeed I was
stolen away out of the
land oft the Hebrews: and
here also have I " done
nothing that they should
put me into the dungeon.
16 || When x the chief
baker saw that the inter-
pretation was good; he
said unto Joseph, I also
was in my dream, and be-
hold, I had three * white
baskets on my head.
17 And in the upper-
most basket there was of
all manner of f bake-
meats for Pharaoh ; and
the birds did eat thern
out of the basket upon
my head.
18 And Joseph an-
swered and said, This is
the interpretation there-
of : y The three baskets
are three days.
19 Yet z within three
days shall Pharaoh flift
up thy head from off thee,
and shall “hang thee on
a tree : b and the birds
shall eat thy flesh from
off thee.
20 || And it came to
pass the third day, which
was Pharaoh’s “birth-day,
that he made a feast unto
all his servants: and he
| lifted up the head of
pretation. What troubled these prisoners, was,
that being confined, they could not have recourse
to the diviners of Egypt who pretended to inter-
pret dreams, v. 8.
them which way to look,
belong to God? He means the God he worship-
ped, to the knowledge of whom he endeavors
hereby to lead them. Note, 1. It is God’s pre-
rogative to foretell things to come, Isa. 46; 10.
2. He must therefore have the praise of all the gifts
of foresight men have, ordinary or extraordinary.
Joseph premises a caveat against his own praise,
and is careful to transmit the glory to God, as
Daniel, ch. 2: 30. Joseph suggests, “if inter-
pretations belong to God, He may communi-
cate the power to whom He pleases, therefore tell
me your dreams.” -
Now, (1.) the chief butler’s dream was a hap-
py presage of his enlargement, and re-advance-
ment, within three days; so Joseph explained it,
v. 12, 13. Probably it had been usual with him
to press the full ripe grapes immediately into
Pharaoh’s cup, the simplicity of that age not being
acquainted with the modern arts of making the
wine fine.
butler’s deliverance, but foresaw not his own.
He had long before dreamt of his honor, and the
obeisance his brethren should do him, with the
remembrance of which he must now support
himself, without any new or fresh discoveries.
Visions for the comfort of God’s saints, are for a
great while to come, and relate to things far off,
while the foresights of others, like this here, look
but three days before them.
(2.) The chief baker’s dream portended his
ignominious death, v. 18, 19. The happy inter-
the chief butler, and of
oseph, hereupon, directed
o not interpretations
in your way.”
Observe, Joseph foretold the chief.
had interpreted to them.
pretation of the other’s dream encouraged him to
relate his. Thus hypocrites, when they hear good
things promised to Christians, would put in for a
share, though they have no part or lot in the mat-
ter. It was not Joseph's fault that he brought him
no better tidings: ministers are but interpreters;
if therefore they deal faithfully, and their message
prove unpleasing, it is not their fault. Bad dreams
cannot expect a good interpretation. Observe,
V. Joseph’s improvement of this opportunity,
to get a friend at court, v. 14, 15. See here, i.
What a modest representation he makes of his
own case, v. 15. He does not reflect on his
brethren, but only says, I was stolen out of the
land of the Hebrews, that is, unjustly sent away
thence, no matter where the fault was. Nor does
he reflect on the wrong done him by his mistress,
as his prosecutrix, ...; his master as his judge;
but mildly avers his own innocence. Note, When
called to vindicate ourselves, we should avoid, as
much as may be, speaking ill of others. 2. What
a modest request he makes to the chief butler:
“Only, think on me. Do me a kindness, if it lie
His particular petition is, Bring
me out of this house. He does not say, ‘Bring
me into Pharaoh’s house, get me a place at court.”
No, he begs for enlargement, not preferment.
Note, Providence sometimes designs the greatest
honors for those that least covet or expect them.
V, 20–23. Here is, 1. The verifying of Jo-
seph’s interpretation of the dreams, on the very
day prefixed. Note, Great changes, both for the
better, and worse, often happen in a little time.
The occasion of giving judgment on their case,
was, the solemnizing of Pharaoh’s birth-day, on
which, all his servants being obliged by custom
y §º on 12–41:26. 1 Cor. 104. 11;
the chief baker, among
his servants. *.
21 And he restored the -
chief butler unto his but-
Jership again; and he *
gave the cup into Phara-
oh’s hand:
22 But “he hanged the
chief baker: as Joseph
23 Yet did not the chief
butler remember Joseph,
* but forgat him.
a 37:28. Ex. 21:16. Deut. 24:7. 1
Tim. 1:10. -
t 14:13. .41:12.
u 39:20. 1 Sam. 24:11.
Dan. 6:22. John 10:32. 15:25. Acts
24:12–21. 25:10,11. 1 Pet. 3:17, 18.
x 1,2.
* Or, baskets full of holes.
f Heb. mcat of Pharaoh, the work of a
baker, or cook.
Pg. 59.84.
z 13, * -
f Qr, reckon thee and take thy office
from the
£,
a 22. 41:13. Deut. 21:22,23. Josh. 8:
, 29. , 10:26. 2 Sam. 21:6. Gal. 3:13.
b #; ºn. 17:44,46. 2 Sam: 21:10.
7, Sjö):*k,
c Matt, 14:6, Mark 6:21. . -
| Or, reckoned. 13,19. marg, Matt.
18:23–25. Luke 16:1,2.
d 13. Neh. 2:1.
e 8,19. 41:11—13,16. Dan. 2:19 23,
30. 5:12.
f Job 19:14. Ps. 31:12, Ec. 9:15,16.
Am, 6:6.
PRACTICAL OBSERVATIONS.
From the presence chamber to the dungeon is, in many earth-
ly courts, only a short step; but a place in the favor of God is
of unspeakable value.
dealings of the Lord towards his afflicted servant, let us mark
how he resembled Christ; and may we, through the grace of God
resemble and imitate him, in fidelity, humanity, compassion, un-
affected piety, and humility.—The foresight of sinners, however
attained, reaches but a few days forward; but, by faith, the be-
liever looks through the sufferings of time, and anticipates the
glories of eternity.—Though we ought not in general to expect
information from dreams, and need not regret the want of an in-
terpreter: yet, to be favored with a wise and faithful interpreter
of God’s providences and oracles, especially in seasons of afflic-
tion, is an inexpressible mercy. (Job 33: 19—26.) Here also
‘ interpretations belong to God;’ from Him we must seek them,
and to Him give the praise, whatever instruments. He employs.
But the same faithful interpretation, which encourages one man,
will contain an awful warning to another of a contrary charac-
ter: yet, even this is of salutary tendency; for, blessed be God,
part of Canaan, that it had become known in the adjacent countries
as ‘the land of the Hebrews.” - Scott.
(15.) Stolen.] ‘ Did not the Ishmaelites buy him 2 They did, but
it was of those who had no right to sell him, and therefore it was in
reality stealing him. Such would be the purchase of a child, by a
kidnapper, of an unprincipled nurse ; and such is the purchase of
slaves to this day on the coast of Africa.” [And nowhere else Pl
Fuller. - • . Ed.
From the land of the Hebrews.] ‘So called, as the patriarchs had fed
their cattle there so long a time. Joseph is careful not to say from
Canaan, lest he should seem to call himself a Canaanite, which na-
tion he abhorred.” Dungeon.] ‘ Joseph uses this term by synec-
doche for the whole prison ; it means a place in a prison similar to a
cistern, in which prisoners who were to be treated rigorously were
put. Comp.jer. 37; i3.33. 6." It is not credible (comp. 39; 2ſ.) that
Joseph was thus treated.” Ros ENM.
Verses 16–19.
The bake-meats eaten by the birds and not brought to Pharaoh,
was the unfavorable presage. The bad dream would not admit a
While we are encouraged by the gracious
the baskets.” Bush. Stuart.
if we discover our danger, we need not long seek in vain for a
refuge. The festive observation of birth-days, by men, who are
exceedingly desirous of living in this world, seems rather incon-
gruous: for, in fact, they thus celebrate, with joy and gladness,
the decease, as it were, of one year after another of their uncer-
tain span; nor are the two instances of this vanity, recorded in
Scripture, suited to recommend the practice. (Mark 6: 16–
29.) A Christian, however, may properly observe his birth-day,
with praise and thanksgiving to God for giving him life, and
with gladness of heart that he approaches the conclusion of sin
and sorrow, and the completion of his felicity. He may also
take occasion, at these returning seasons, to bless the Lord for
the mercies of the past year, to humble himself for the sins he
has committed, and to seek the divine assistance and blessing in
all he shall undertake during the year on which he enters.-In-
gratitude is, alas! the fault of our mature; and we, as well as
others, are guilty of it, especially in our base forgetfulness of
God. SCOTT.
good interpretation; nor could Joseph, without unfaithfulness, con-
ceal the truth, however it might pain him to speak it. The baker
might be benefited by the warning, if he prepared to meet the pre-
dicted event. - Scott.
(16–17.) White baskets.] : “White” refers rather to what was in
Boothroyd, after “our old version,” ren-
ders, wicker baskets. Bake-meats.] “..All kinds of pastry work.” Booth-
royd. “Lit. the work of the baker.” Stuart. On my head.]. ‘Herodo—
tus has observed, that in Egypt, the men carry burdens on their heads.
Olearius ſound in Persia, that it was the custom at grand entertain-
ments, for the servants to bring in the dishes on their heads.” [See
cut, 41; 57.] - .. - BURDER.
“Had the baker told his dream first, the butler might have been
discouraged, and have never told his ; nor in this case would Joseph
ever have been mentioned in the house of Pharaoh. Thus, without
destroying the freedom of human actions, does God control and dis-
pose them, for the accomplishment of his own wise and holy pur-
Boot H Roy D.
poses.” - - - -
* Joseph, by the figure of am-
(19.) Lift up thy head from off thee.]
[174]
B. C. 1715.
The dreams of Pharaoh.
GENESIS, XLI.
CHAP. XLI.
Pharaoh has two dreams, which the
magicians, cannot interpret, 1–8.
The chief butler recommenda Joseph,
who is sent for, and interprets the
dreams to foratell seven years of great
lenty, and seven 6f as great scarcity,
2, He §: counsel to Pharaoh;
and is highly preferred, 33–44; and
married, 45. The seven years of
plenty, and Joseph's wise manage-
ment, . The names of his two
sons, 50–52. The seven years of
scarcity begin, and the Egyptians are
relieved by Joseph, 53–57.
A P it came to pass
- at the end of two
full years, “that Pharaoh
dreamed, and behold he
stood by * the river. . . .
2 And behold, ° there
came up out of the river
seven, well-favored kine,
and fat-fleshed; and they
fed in a meadow.
3 And behold, seven
other kine came up after
them out of the river, ill-
favored, and lean-fleshed;
and stood by the other
kine, upon the brink of
the river.
4 And the ill-favored
and lean-fleshed kine did
eat up the seven well-
favored and fat kine. So
Pharaoh awoke.
5 And he slept and
dreamed the second time:
and behold, seven ears of
corn came up upon one
stalk, *rank and good.
6 And behold, seven
thin ears and "blasted
with the east-wind sprang
up after them.
7 And the seven thin
ears devoured the seven
rank and full ears: and
Pharaoh awoke, and be-
hold it was a dream.
8 And it came to pass
to attend him, these two came to be inquired after,
and the cause of their commitment looked into.
The solemnizing of the birth-days of princes was
an ancient piece of respect done them; and where
not abused, as Jeroboam’s was, (Hos. 7: 5.) and
Herod’s, (Mark 6: 21.) was a usage innocent
enough: we may all profitably notice our birth-
days, with thankfulness for the mercies of our
birth, sorrow for its sinfulness, and an expectation
of the day of our death, as better than that of our
birth. On Pharaoh’s birth-day, he lifted up the
head of those two prisoners, that is, arraigned
and tried them; when Naboth was tried, he was
set on high among the people, 1 Kings 21; 9.
If the butler was innocent, and the baker guilty,
we must own the equity of Providence in clearing
up the innocence of the innocent, and making the
sin of the guilty to find him out. If both were
equally innocent, or equally guilty, it is an in-
stance of the arbitrariness of such great princes
as pride themselves in the power Nebuchadnezzar
set up for, (Dan. 5: 19. whom he would, he
slew, and whom he would, he kept alive,) ſor-
getting that there is a higher than they, to
whom they are accountable. -
2. The disappointing of Joseph’s expectation
from the chief butler, v. 23. (1.) See here an
instance of base ingratitude; Joseph had deserved
well at his hands, iministered unto him, sympa-
thized with him, helped him to a favorable inter-
pretation of his dream, and recommended himself
to him as an extraordinary person on all accounts;
et he forgat him. We must not think it strange,
if in this world we have hatred shown us for our
love, and slights for our respects. (2.) See how
apt those at ease are, to forget others in distress.
Perhaps it is in allusion to this story, that the
prophet speaks of those that drink wine in
bowls, and are not grieved for the affliction of
Joseph, Amos 6:6. Let us learn hence to cease
from man. Joseph perhaps promised himself too
much from his interest in the chief butler; He
learned by his disappointment to trust in God only.
Some observe a resemblance in this story be-
tween Joseph and Christ. Joseph’s fellow-suf-
ferers, like the two thieves crucified with Christ,
were the one saved, the other condemned. One
of these, when Joseph said to him, Remember
me, when it shall be well with thee, forgat him;
ing, but waiting, patience.
but one of those, when he said to Christ, Remem-
ber me when thow comest into thy kingdom,
was not forgotten. We justly blame the chief
butler’s ingratitude, yet conduct ourselves much
more disingenuously toward the Lord Jesus.
Joseph had but foretold the chief butler's enlarge-
ment, Christ wrought out ours, mediated with
the King of kings for us; yet we forget Him,
though often reminded of Hiin, though we have
promised never to forget Him: thus ill do we re-
quite Him, like foolish people and unwise.
CHAP. XLI. V. 1–8. Two things Providence
is here bringing about; the advancement of Jo-
seph, and the maintenance of Jacob and his family
in a time of famine.
Observe, 1. The delay of Joseph’s enlargement,
two full years, (v. 1.) he waited, after entrust-
ing the chief butler with his case, with some
prospect of relief. Note, We need not only bear-
Joseph lay in prison
till the time his word came, Ps. 105: 19. There
is a time set for the deliverance of God’s people;
it will come, though it seem to tarry; and then
it will appear to have been the best time; there-
fore we ought to wait for it, Hab. 2: 3.
2. The means of Joseph’s enlargement, or
Pharaoh’s dreams. Were we to look on theim as
ordinary, we might observe the follies and absur-
dities of a roving, working fancy; representing
tame cows as beasts of prey, may, more ravenous,
eating up those of their own kind; and ears of
corn devouring one another. Surely in the mul-
titude of dreams, nay, cven in one dream, there
are divers vanities, Eccl. 5: 7. Foolish dreams
are no better than foolish talk, and had better not
be told, or heeded. But these dreams of Pharaoh
carried their own evidence with them, that they
were sent of God; therefore when he awoke, his
spirit was troubled, v. 8. It cannot but put us
in concern, to receive any extraordinary message
from heaven, for we are conscious that we have
no reason to expect any good tidings thence.
His magicians were puzzled, the rules of their art
failed them; they could notinterpret these dreams.
This was to make Joseph’s performance, by the
Spirit of God, the more admirable. , Human rea-
son must be non-plussed, that divine revelation
may appear the more glorious in the contrivance of
in the morning, that “his
spirit was troubled; and told them his dream; * : #:#.” * * *
ser º - - f Ex. 7:11,22. 8:7,18,19, 9:11. Lev.
he sent and called for all a 37:5—10. 40:5. Esth. 6:1. Dan. 2: iššíº. §§.'ísº, i.
the ‘magicians of Egypt, 1–3. 4:5,&c. Matt. 27:19. 19. 19:3. 47:12,13. Dan. 2:2. 4:7.
- - b Deut. 11:10. Ez. 29:3,9. 5:7, 11.
and all 5 the wise men & #sºu. Dat. 21. g Matt. 2:1. Acts 7:22. .
4- º” º * Heb. foºt. Deut. 32:14. -
thereof; and Pharaoh a £ižić. º.º. 13.15.
phibology, detorts the phrase, v. 13, and uses it here in a bad sense;
adding, from off thee, indicating a capital, or at least extreme punish-
ment. The Latins have a similar phrase.” Hang thee on a tree.]
* Crucify thee: suspend thee on a cross; which among the Latins
was called the tree, and the wretched tree.” [Comp. I Pet. 2: 24.]
- - - Rose NM.
- NOTES. -
CHAP: XLI. V. I. Joseph must have been a considerable time in
prison, before he would be so far trusted, as to have the two state-
prisoners under his charge ; they were coufined for some time, and
yet two years more elapsed without any tokens of approaching deliv-
erance : Surely he would often be ready to say, ‘Lord, how long 2"
—But it was the will of God, that his servant should receive liberty,
and preferment also, not as an obligation conferred on an indigent
person ; but for the benefit of others, and in the character of a bene-
factor to the king and people of Egypt. Scott.
* - - Verse 2.
Rine came up out of the ſ: The cattle (of the buffalo kind, which
alone are now used in agriculture, &c. in Egypt) spend much of the
day immersed all but the nostrils in the waters of the Nile, to escape
the heat, and insects, which swarm in that country. . A traveller
seeing them come up out of the river, is forcibly reminded of this an-
cient description. "See also Jolliffe. --- - D.
River, &c.] ‘The Heb. Icor, here translated (by Luther,) water,
is properly an Egyptian word, meaning, indeed, a river, but applied
exclusively to the only river that flows through Egypt, the Nile. The
images of the king's dream are by no means accidental and arbitrary.
The ox signifies in the sacred symbolical writings of the Egyptians,
(the hieroglyphics,) agriculture, and subsistence, as Clement of Alex-
andria assures us. Pharaoh saw the oxen, or kine [buffaloes per-
haps, see on v. 2..] come out of the Nile, because the ſertility of
Egypt (for want of a sufficiency of rain) entirely depends on the
overflowing of that river. . It begins to rise in the spring, and gradu-
ally increases, so that during the summer, the whole country looks
like a sea. . About the autumnal equinox, the Water begins to abate,
so that in October the river has returned into its regular channel.
When the water has retired, the land is covered with a thick, black
mud, which is called by Hasselquist, a sandy clay, and thus far ap-
proaches the nature of marl. This mud is so rich a manure, that be-
fore it is sowed, it must be mixed with sand, and yet, according to
JMaillet, it produces from 25 to 30 fold. “The whole physical and po-
litical existence of Egypt,” says Volney, “depends on the Nile.”
“If it rise only 12 cubits,” says Pliny, “a famine ensues; even at
13, hunger prevails: 14 cubits produces general rejoicing, 15 perfect
security; and 16, (the ordinary height), all the luxuries of life; low-
er than this, the waters do not flow the whole ground.” When the
Nile rises to 18 cubits, (the waters being too long in running off,) it
prevents the sowing of the land in due season, and as necessarily
produces a famine, as when it does not overflow its banks.”
BURDER.
In a meadow.] ‘ Heb. among the sedge; i. e. in the low, marshy pla-
ces by the river’s brink, where reeds and sedges grow. The original
Ahu, occurs only here and Job 8: 11. where it is translated flag. Je-
rome says, “I have heard that, by the Egyptians, every thing green
which grows in marshes or swamps is called, in their language, by
this name.” ” BUs H.
Verse 6. --
Blasted, &c.] ... The usual effects of an east wind [the samiel] in
Egypt and the adjacent countries, may be in some measure learned
from Ezek. 19 : 12, and Hos. 13: 15.. [where see the notes]; but re-
course must be had to the accounts of modern travellers to complete
the picture.” - - Bush.
Verse 8.
(JM. R.) It does not appear by what rules they interpreted dreams,
or why they declined giving any interpretation on this occasion.
- - - Scott.
JVone that could interpret, &c.] ‘Whatever information might be
supposed to be communicated by dreams, would be readily recorded
as supernatural, and deserving of confidence. But that confusion of
sentiments and images, which accompanies such visions, would pre-
vent a clear apprehension of their import. Recourse must, therefore,
necessarily be had to the interpretation of them, and this would mat.
urally engage the attention of designing and interested men. It
formed a considerable part of the ancient Pagan religion, and the
75]
B. C. 1715.
* but there was none that
could interpret them un-
to Pharaoh.
9 || Then spake the
chief butler unto Pha-
raoh, saying, ‘I do re-
member my faults this
day.
10 Pharaoh was wroth
with his servants, and
put me in ward in the
captain of the guard's
house, both me, and the
chief baker.
11 And we dreamed
a dream in one night, I
and he: we dreamed each
man according to the in-
terpretation of his dream.
12 And there was there
with us a young man,
an Hebrew, * servant to
the captain of the guard;
and we told him, and he
"interpreted to us our
dreams; to each man ac-
cording to his dream he
did interpret.
13 And it came to
pass, as he interpreted to
us, so it was: " me he re-
stored unto mine office,
and him he hanged.
14 Then Pharaoh n sent
and called Joseph, " and
they * brought him has-
tily out of the dungeon;
and P he shaved himself
and changed his raiment,
and came in unto Pha-
raoh.
15 And Pharaoh said
unto Joseph, I have
dreamed a dream, and
there is none that can in-
terpret it: and P I have
heard say of thee, t that
thou canst understand a
dream, to interpret it.
16 And Joseph an-
swered Pharaoh, saying,
* It is not in me : God
shall give Pharaoh an
answer of peace. ...
17 || And Pharaoh said
unto Joseph, "In my
dream, behold, I stood
upon the bank of the
I'l Wel’.
18 And behold, there
Egyptian priests were the first who professed this art. Their inter-
pretation was founded on the symbolic hieroglyphics, in which they
were deeply read, and which were generally believed to have been
This system of sacred learning was not only pre;
served by them in characters termed sacred, but likewise recorded
in a dialect of their own invention. e
erated into magic, they received the name of magicians; and being the
only repositories of Egyptian learning,are properly distinguished in the
ancient versions, either as learned, or masters, interpreters, or sooth;
sayers, who were generally consulted on occasions similar to those of
the text, as appears from Tacitus.’ ſ
Rosenīn. Inakes three ranks of priests in Egypt; Prophets, Hit
matists, skilled in their sacred writings, including hieroglyphic learn-
ing, in which was all their learning, theology and philosophy, whence
Pháraoh consults them ; JVeokoroi, keepers of the temples.
• Those who, according to Porphyry, addicted them-
seives to the worship of God, and the study of Wisdom, passing their
whole life in contemplating divine things. - -
stars, self-purification, arithmetic, and geometry, and singing hymns
given by the gods.
Mise men.]
GENESIS, XLI,
our redemption, I Cor. 2: 13, 14. Compare with
this story, Dan. 2: 27,-4; 7.—5: 8. Joseph’s
own dreams occasioned his troubles; Pharaoh’s,
his enlargement. . . *
V. 9–16. 1. Joseph is here recommended to
Pharaoh as an interpreter. The chief butler did
it more in compliment to Pharaoh, to oblige him,
than in gratitude to Joseph, or in compassion for
his case. He makes a fair confession, v. 9.
Note, It is best to remember and do our duty in
time; but if we neglect it, it is next best to re-
member our faults, repent of them, and do our
duty at last. Some think he means his faults
against Pharaoh, for which he was imprisoned;
and then he would insinuate that though Pharaoh
had forgiven him, he had not forgiven himself.
Had the chief butler used his interest for Joseph at
first, and obtained his release, probably he would |
have gone back to the land of the Hebrews
again, which he spake of so feelingly, (ch. 40:
15.) and then had neither been so blessed himself,
nor such a blessing to his family, as he proved.
But, staying two years longer, and coming out
on this occasion, at last, to interpret the king’s
dreams, way was made for his very great prefer-
ment. Those that patiently wait for God, shall
be paid for their waiting, not only principal but
interest, Lam. 3: 26. V
2. Joseph is introduced to Pharaoh. The
king can scarcely allow time, but that decency re-
quired it, for Joseph to shave himself, and change
his raiment, v. 14. It is done with all possible
expedition, and Joseph is brought in, perhaps al-
most as much surprised as Peter, Acts 12: 9. So
suddenly is his captivity brought back, that he is
as one that dreams, Ps. 126:1. Pharaoh imme-
diately, without inquiring who or whence he was,
tells him his business, v. 15. To which Joseph
makes him a very modest, decent reply, (v. 16.)
in which, (1.) He gives honor to God; Note,
Great gifts them appear most graceful and illus-
trious, when those that have them, use them hum-
bly, and take no praise to themselves, but give it.
to God. To such God gives more grace. (2.)
He shows respect to Pharaoh, and hearty good
will to him and his government, in supposing
came up out of the river
seven kine, “fat-fleshed,
and well-favored ; and
awoke.
at the beginning. So I
22 And.
Joseph interprets Pharaoh's dream.
that the interpretation would be an answer of
peace. Note, Those that consult God’s oracles,
may expect an answer of peace. If Joseph be
made the interpreter, hope the best. , '
W. 17–32. Here, t - -
I. Pharaoh relates his dream. Egypt had no
rain, as appears, Zech. 14: 18. but the plenty of
the year depended on the overflowing of the river
Nile, which was about one certain time of the
year. If it rose to fifteen or sixteen cubits, there
was plenty; if to twelve, or thirteen only, or
under, there was scarcity. See how many ways
Providence has of dispensing its gifts; yet, what-
ever the second causes, our dependence is still the
same on the First Cause, who makes every crea-
ture what it is to us, be it rain or river. . *
II. Joseph interprets his dream. -
1. The two dreams signify the same thing, but
the repetition denotes the certainty, nearness, and
importance, of the event, v. 32. n
2. Yet the two dreams had a distinct reference
to the two things wherein we most experience
plenty and scarcity, namely, grass and corn.
The plenty and scarcity of grass for the cattle were
signified by the fat kine and the lean ones; the
plenty and scarcity of herb for the service of man,
by the full ears and the thin ones. -
3. See what changes the comforts of life are
subject to, After great plenty, may come great
scarcity; how strong soever we may think our
mountain stands, if êod speak the word, it wiłł
soon be moved, Isa. 56: 12. We must learn how
to want, as well as how to abound. -
4. See the goodness of God, in sending the
seven years of plenty before those of famine.
Thus He sets the one over against the other,
Eccl. 7: 14. With what wonderful wisdom has
Providence ordered the affairs of this numerous
family from the beginning hitherto! Great variety
of seasons, and the produce of the earth, sometimes
more and sometimes less; yet, take one time
with another, what was miraculous concerning the
manna, is ordinarily verified in the common course
of Providence, He that gathers much, has no-
thing over, and he that gathers little, has no
lack, Exod. 16: 18. -
hath showed Pharaoh
what he is about to do.
they fed in a meadow.
19 And behold, seven
other kine came up after
them, poor and very ill-
favored, and lean-fleshed,
such as I never saw in
all the land of Egypt for
badness.
20 And the lean and
the ill-favored kine did
eat up the first seven fat
kine.
21 And when they had
featen them up, it could
not be known that they
had eaten them; but they
dream, and behold, seven
ears came up in one stalk,
full and good.
23 And behold, seven
ears Š withered, thin," and
blasted with the east-
wind, sprang up after
them. {
24 And the thin ears
devoured the seven good
ears: and I told this unto
the magicians; but there
was none that could de-
clare it unto me.
25 And Joseph said
unto Pharaoh, The dream
were still ill-favored, as
As their mysteries had degen-
Shaved.
BURd.
verogram-
But see note, 47; 22. &c.
ED.
Contemplation of the
of Pharaoh is one : * God
in honor of their gods, was their continual employment. . "
fore Greece became the nurse of arts, men came to Egypt from all
parts to learn wisdom of them.” Dodd. Probably among these, Py-
thagoras conversed, and from them borrowed that modest name, by
which he wished his countrymen to distinguish him, viz. philosopher,
which means simply, a lover of wisdom.”
The seven good kine and the seven good ears, “were seven years,”
or denoted seven years.-(See 40: 12.) -
• The Egyptians were not wont to let their beards grow
as the Hebrews did; but shaved them, except in mourning, or cap-
tivity.’ See Herodotus. -
Thus Joseph spake of the Lord and his ‘statutes before kings, and
was not ashamed.” By this modest and pious answer he tacitly con-
demned the pretended skill of the magicians, and endeavored to
draw the king himself “from lying vanities to the living God;’ at the
same time, renouncing all pretensions to superior sagacity. Scott.
I saw in my
h Job 5:12,13. Ps. 25:14. Is. 19:11–
- r 40:8
. 29:14. Dan. 2:4—11,27,28. 1
Cor. 3:18—20. -
i 40:1–3,14,23.
i 40:5–8. ,
ł żg. 39:1,20, w
l 40:12–19.
m 40:20–22. Jer. 1:10. Ez. 43:8.
m 1 Sam. 2:8. Ps. 105:19–22. 113:7,8.
o Ex. 10:16, Dan. 2:25. -
* Heb. ...” him run. Ex. 10:16,
&I) • : -
p 2 Sam. 19:24. 2 Kings 25:29. Esth.
4:1–4. 5:1. Is. 61:3,10. Jer. 52:
32,33.
q 9–13. Dan. 5:16.
f Or, when thou hearest a dream, thou
canst interpret it. -
. Dan. 2:18—23,28–30,47. Acts
3:12, 14:14,15, 2 Cor. 3:5.
8 l—7.
t Jer. 24:1–3,5,8. -
i Heb. corne to the intrard parts of
them. Ez. 3:3. Rev. 10:9,10. -
§ Or, small. •
u 6. 2 Kings 19:26. Ps, 129:6,7. Hos.
8:7. 9:16 -
x sº on 16—ſs. 41:22,23. 43.9. Mark
13:23. Rev. 4:1.
—º
{ { Be-
Dr. A. CLARKE.
Verses 14.
Rose NM.
Verse 16. }
Verses 25–27.
B. C. 1715.
The exaltation of Joseph.
GENESIS, XLI.
26 The seven good
kine are seven years; and
the seven good ears are
y seven years: ” the dream
is one.
27 And the seven thin
and ill-favored kine that
came up after them, are
seven years; and the
seven empty ears blast-
ed with the east-wind,
shall be seven years of
famine.
28 This is the thing
which I have spoken un-
to Pharaoh : a What God
is about to do, he show-
eth unto Pharaoh. -
29 Behold, there come
seven years of great plen-
ty, throughout all the
land of Egypt.
30 And there shall arise
after them "seven years
of famine, and all the
plenty " shall be forgotten
in the land of Egypt: and
the famine shall "con-
surne the land.
31 And the plenty
shall not be known in
the land, by reason of
that famine following:
for it shall be very “griev-
ous. f
32 And for that the
dream was 9 doubled un-
to Pharaoh twice; it is.
because the thing is #
established by God, and
God will shortly bring it
6: 27.
Luke, 16:25.
ſeed.
W. 33–45. Here is,
in the seven plentedus
years.
35 And let them k gath-
er all the food of those
good years that come,
and lay up corn under
the hand of Pharaoh, and
let them keep food in the
cities. .
36 And that food shall
6. Observe, God revealed this beforehand to
Pharaoh, who, as king of Egypt, was to be the
father of his country, and to make prudent provi-
sion for them. Magistrates are called shepherds,
whose care it must be, not only to rule, but to
I. The good advice Joseph gave Pharaoh ; 1.
That in the years of plenty he should lay up for
the years of famine; buy corn when cheap, and
so enrich himself, and supply the country, when it
would be dear and scarce. Note, (1.) Fair warm-
ing should be followed with good counsel. There-
fore the prudent man foresees the evil, that he
may hide himself. God has in his Word told us
of a day of trial and exigence beſore us, when we
shall need all the grace we can get, and all little
enough; “Now, therefore, provide accordingly.”
(2.) Times of gathering must be diligently in-
proved,because there will come a time of spending.
Let us go to the ant, and learn of her this wisdom,
Prov. 6: 6–8. 2. Because that which is every
body’s work, commonly proves nobody’s ; he ad-
vises Pharaoh to appoint officers who should make
5. See the perishing nature of our worldly en- it their business, and some one person to preside
joyments. The great increase of the years of
pſenty was quite lost in the years of famine; and advised this, it had not been done; Pharaoh’s
the overplus which seemed very much, but just | counsellors could no more improve the dream, than
kept men alive, v. 29–31. Meats for the belly,
and the belly for meats, but God shall destroy
both it and them, 1 Cor. 6: 13. Labor for the -
bread which endures to everlasting life, John Hmon, (Eccl. 4: 13.) Better is a poor and a wise
They that make the things of this world
their good things, will find but little pleasure
in remembering that they have received them,
in the affair, v. 33. Probably, if Joseph had not
his magicians interpret it; therefore, it is said of
him, (Ps. 105: 22.) that he taught the semators
wisdom. Hence, we may justly infer, with Solo-
child, than an old and foolish king.
II. The great honor Pharaoh did Joseph.
1. He gave him an honorable testimony; He is
a man in whom the Spirit of God is ; and that
puts a great excellency on any man; such men
ought to be valued, v. 38. He is a nonsuch for
prudence, v. 39. Now he is abundantly recom-
pensed for the disgrace done him; and his righte-
ousness is as the morning-light, Ps. 37: 6.
2. He put him into an honorable office; not
only employed him to buy up corn, but made him
prime-iminister of state, comptroller of the house-
hold, Thou shalt be over my house, Chief Jus-
tice of the kingdom; according to thy word
shall all my people be ruled, or armed, as some
read it, and then it bespeaks him General of the
forces. His commission was very ample, (v. 4l
—44.) all the affairs of the kingdom must pass
through his hand. Nay, (v. 40.) only in the
throne will I be greater than thou. Note, It
is the wisdom of princes to prefer those, and the
happiness of people to have those preferred, to
places of power and trust, in whom the Spirit of
God is. Probably there were those about the
court who opposed Joseph’s preferment, which
occasioned Pharaoh so often to repeat the grant,
and with that solemn sanction, (v. 44.) I am Pha-
raoh. When the proposal was made that there
38 And Pharaoh said
unto his servants, Can we
find such a one as this is,
y See on 40:12.
z 2:24. Ex. 26:6. 1 John 5:7.
a See on 16,25.
b 27. 2 Sam. 24:13. , 1 Kings 17:1. 2
Kings 8:1. Luke 4:25. Jam. 5:17.
1. Prov. 31:7. Is. 65:16.
a man "in whom the jº,
Spirit of God QS 2 . ###";6, hiºn. 5:6. Is. 24:20.
[Practical Obscrvations.] f Num. 23:15, is ii.24–27. 46:10,11.
Matt. 24:35.
39 And Pharaoh said
unto Joseph, Forasmuch
as P God hath showed
for, prepared. Is. 30:33. Matt. 25.
§: Mark 10:40. 1 Cor. 2:9. Rev.
:15.
g Dan. 4:27.
b Ex. 18:19–22. Deut. 1:13. Acts 6:3.
to pass. .
33 Now 5 therefore let
Pharaoh "look out a man
discreet and wise, and set
him over the land of
Egypt.
34 Let Pharaoh do
this, and let him appoint
Í officers over the land,
iand take up the fifth
be for store to the land,
against the seven years
of famine, which shall be
in the land of Egypt:
* that the land | perish not
through the famine.
37 And in the thing
was "good in the eyes of
Pharaoh, and in the eyes
thee all this, there is none
so discreet and wise as
thou art.
40 Thou 8 shalt be over
my house, and accord-
ing unto thy word shall
all my people S be ruled :
only in the throne will I
be greater than thou.
41 And Pharaoh said
I Or, overseers.
6
i Prov. 6:6–8. 22:3. 27:12.
k 48,49,56. 45:6,7.
1 47:13–25.
# Heb. be not cut off. 30.
nn Prov. 10:20. 25:11. Acts 7:10.
n Josh. 22:30. , 2 Sam. 3:36. 1 Kings
21:2. anargins.
o Nani. 27:18. Job 32:8. Dan. 4:8,18.
5:11, 14.
p See on 16,25,28,33.
39:4 Ps. 1U5:21,22. Prov. 22:29.
Dan. 2:48. 6:3.
§ Heb. be armed, or kiss. 1 Sam. 10:
1. Ps. 2:12.
r 44. Esth. 10:3. Dan. 4:2,3. Matt.
28:18. Phil. 2:9–11.
part of the land of Egypt of all his servants.
V. 1–38. The Lord in his appointed time will bring his
people out of trouble, purified as gold from the furnace; but sel-
dom according to their expectations, either as to the way or the
season of their deliverance; and not until He hath brought them
off from other dependences, to a simple trust in Him, and submis-
sion to Him.—We should not deem those expectations frustrated
which are not immediately answered; nor that seed of the Word
thrown away, which does not immediately spring up; as the most
negligent and forgetful may hereafter remember, and be humbled
for their present inattention.—Humility and a regard to the glo-
unto Joseph, See, I have
PRACTICAL OBSERVATIONS.
ry of God are requisite, in order to behave suitably in prosperous
circumstances; and an answer of peace may be expected, when
persons are consulted ‘in whom is the Spirit of God,” by those,
who sincerely desire to know his truth and will.—To honor those
who honor Him, the Lord frequently ‘confounds the wisdom of
the wise, and brings to nothing the understanding of the prudent; ’
and when He pleases to give wisdom and favor, He can conciliate
the affections of all, or overawe their spirits; and prevent oppo-
sition from the jarring counsels and selfish passions of the aim-
bitious and envious. Scott.
- Verses 28–32. . . * * *
Thus Joseph emphatically intimated to Pharaoh, that the fertility
of Egypt, on the contrary, was entirely the work of J.E. How AH 3 and
that the overflowing of the Nile, and its failure, were second causes,
entirely directed and ordered by the God of heaven. Scott.
Verse 34. $
Officers.] ‘ Literally, visiters, overseers; Ainsworth translates lish:
ops.” . A fifth.] ‘What is still called the meery (miri), or that part of
the produce claimed by the king, by way of tax.” Dr. A. CLARKE.
- Verse 35.
Cnder the hand.] ‘I. e., completely at the disposal of Pharaoh.' In.
- Verse 38. *
Spirit of God..] This conclusion probably sprang from the remain-
der of a traditional opinion, that the highest and noblest wisdom
was derived from the inspiration of the Spirit of God : and the judg-
ment of Pharaoh concerning Joseph was doubtless forme; not only
, O. T. VOL. I. fº
from the interpretation, as excelling all the skill of the magicians;
but also from his purposed plan, as equally superior to all the sagacity
of his counsellors. All parties were silent on the occasion, and it
may well be ascribed to God’s overawing their minds, that no oppo-
sition was made, when we consider how propense human nature is
to envy, and that Joseph was a stranger and a slave 1- Scott.
Verse 40.
Unto thy word.] ‘ Rather, at thy mouth, ... be ruled, Rather, kiss. In
the east, it is customary to kiss anything that comes from a superior,
by way of testifying respect and submission.” Dr. A. CLARRE.
--- Verses 41–43. -
Perhaps Joseph was modestly disposed to decline so weighty and
exalted a station, and intimidated at its difficulty and danger; and
therefore needed repeated assurances to encourage him.—By these
several tokens, the king publicly avowed his appointment, and show-
ed it would be at the peril of any who dared oppose. Scott.
|177]
B. C. 1715.
Joseph's marriage.
GENESIS, XLI.
set thee over all the lan
of Egypt. --
42 And Pharaoh took
off “his ring from his
hand, and put it upon
Joseph's hand, and array-
ed him in vestures of
*fine linen, and put ‘a
gold chain about his
neck.
43 And he made him
to ride in the Second
chariot which he had ;
and they cried before him,
+ Bow the knee; and he
made him " ruler over all
the land of Egypt.
44 And Pharaoh said
unto Joseph, I am Pha-
raoh, and without thee
shall no man *lift up his
hand or foot in all the
should be a corn-master-general nominated, it is
said, (v. 37. ) Pharaoh’s servants were all
pleased with the motion, each hoping for the
place; but when Pharaoh said to them, “Joseph
shall be the man,’ we do not read that they made
answer, being uneasy at it, and acquiescing,
3th
§ because they could not help it. Joseph had
enemies, no doubt, archers that shot at him, and
hated him, ch. 49: 23. as Damiel, ch. 6: 4.
3. He put on him all the marks of honor im-
aginable, to recommend him to the esteem and re-
spect of the people, as the king’s favorite, and one
whom he delighted to honor.
his own ring, as a ratification of his commission,
and in token of peculiar favor; like delivering
him the great seal. (2.) He put fine clothes on
him, instead of his prison-garments: they that are
in king’s palaces must wear soft clothing; he that
in the morning, was dragging his fetters of iron,
before might, was adorned with a chain of gold.
(3.) He made him ride in the second chariot,
called Joseph's name
(1.) He gave him,
On : and Joseph went out
next his own, and ordered all to do obeisance to
him: “Bow the knee, as to Pharaoh himself.”
(4.) He gave him a new name, to show his autho-
rity over him, and yet such a name as bespoke the
value he had for him, Zaphnath-paameah—A
nevealer of secrets, (5.) He married him hon-
orably to a prince’s daughter. Where God had
been liberal in giving wisdom and other merits,
Pharaoh was not sparing in conferring honors.
Now, this preferment of Joseph was, [1..] An
abundant recompense for his innocent and patient
suffering, a lasting instance of the equity and good-
mess of Providence, and an encouragement to all
the good to trust in God. [2.] It was typical of
the exaltation of Christ, that great Revealer of
secrets, (John 1: 18.) or, as some translate Jo-
seph’s mew name, the Savior of the world. The
brightest glories of the upper world are put on
Him, the highest trust lodged in his hand, and all
power given Him both in heaven and earth. He is
Gatherer, Keeper, and Disposer, of all the stores
* Or, silk.
t Prov. 1:9: Cant. I:IO. Ez. 16:11.
Zaphnath-paaneah ; and
he gave him to wife As-
over all the land of
Egypt. -
Dan, 5:7, 16
f % fºlder. father. 45:8. Heb.
enath the daughter- of
land of Egypt.
e Potipherah i priest of
45 || And Pharaoh
reck. .
u 42:6,30,33. 45:8,26. Acts 7:10.
x Ex. 11:7. _--"
s Fºsth. 3:10,12. 6:7–12. 8:2,8,10,15. *
10:3, Lan. 2:46,47. 5:7,29. Luke † Or, prince. Ex. 2:16. marg. 2
15:22. - Sam. 8:18. 20:26. Heb. -
(42, 43.) To illustrate these verses, a cut is given of a triumphal pro-
cession painted more than 3000 years ago, upon the ruins at JMedinet
..abou. (See note 39: J. and chron. note at the end of Gen.) The
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personage is of a brick-red complexion, his tunic of the same color,
of transparent stuff, probably byss, Heb. shesh, or muslin, with a nar-
row white stripe and black edge—his kirtle is striped purple and drab,
his chariot and bows are of bronze, indicated, says Champollion, by
the green color. The mitre is blue, with a green edging, and a dou-
ble, green plate directly over the forehead, where appears the hooded
serpent, so famous in Indian and Egyptian mythology, (see notes
Gen. 3: 15. Ex. 28: 36.) indicating wisdom, &c. The countenance
is pleasing, with a gentle and benign expression, found among the
Egyptians to the present day. . ED.
His ring.] ‘That is, signet. [See notes 38: 18.] “In the ring is
generally a seal, on which the name of the sovereign [of Turkey] is
engraved. This signet is dipped in a colored matter, and impressed
over the royal orders, instead of the king’s title. Whoever is in pos-
session of this seal, can issue commands in the name of the king.
What is said in this text would be expressed in modern language by ;
Pharaoh raised Joseph to the dignity of Grand Vizier. The sym-
bol of power and authority given to the Grand Vizier, is the seal of
the Sultan, with his cipher, which is entrusted to his care. 'The
signet was considered, in the east, from the most ancient times, as
the sign of delegated power. That given to the Grand Vizier is so
great, that no officer of state, no minister, dares to resist, or even to
contradict his orders, without risking his head, because every one
of his commands is obeyed, as if it had proceeded from the throne, or
from the mouth of the Sultan. He likewise receives almost royal
honors; all about him bears the stamp of the highest dignity, power
and splendor.” Von Hammer. So, “when Alexander, on his death-
bed, gave his ring to Perdiccas, it was concluded that lie had also
given to him his royal powers, and intended him for successor.”
Curtius.” Rose NM. And arraycd him in vestures of fine limen.] Linen,
lit. white stuff, whether cottom or linen. Cotton, of great fineness and
beauty, was then in use in Egypt. Ep. ‘ Probably a part of the cere-
mony of investing him with his high dignity. Thus the Grand Vizier,
on the day of his appointment, is invested with a double, golden caf-
tan, or robe of honor.” Burder. ‘This arraying in a rich dress, and
riding in pomp, as they were the ancient, so; with a small variation,
are the modern way of investing with the highest degrec of subordi-
nate power. “On the election of a new sheikh el belled, ſº the
country,) the pasha who approves of him, invests him with a valuable
fur, and gives him a richly caparisoned horse.” ” IIARMER.
(43.) Cried before him, &c.] ‘After describing the pomp, attend-
ance and equipage, of the eastern gurus, [a kind of governors] on a
visitation to their district, Dubois adds, “The custom of having cri-
ers on such solemnities, to make their proclamations of praise before
all great personages, when they appear in public, is common through
all India. They repeat with a loud voice, or sing, the renown of
their masters, with a long display of their illustrious birth, exalted
rank, unbounded power and high virtues. Such appears to have
been the honor required to be paid to Joseph.” ” BURDER.
Bow the knee.] ‘ Heb. Abrech. Our translators go on the supposi-
tion that the word is Coptic or Egyptian ; but those who take it to be
Hebrew, explain it “kind,” or “blessed father.” For the former
interpretation are Jablonski, Aquila, and the Vulg. Origen, Jerome,
&c. Geddes, Boothroyd, Clarke; for the latter, Parkhurst, and others.
But the Chal. explains it, “Father of the king;” which seems coun-
tenanced by ch. 45: 8.” [See Stuart's Chrestoni...] . . Cott, BIB.
Verse 44. - • -
I am Pharaoh.] ‘ As sure as I am king of Egypt, I will stand by
thee; so that no man shall' do any thing contrary to thy command
and allowance.” “The name is derived from the Egypt. or Coptic,
P’ or pl. signifying the, and ouro, king.”, Greppo. Stuart. Lift hand
or foot...] ‘ Chai. “without thy word shall not a man lift up his hand
to hold weapons, nor his foot to ride on a horse.” ” [A proverbial
expression.] \ AINSW or TH.
Verses 45, 46.
Some interpret Zaphnath-paameah to signify The preserver of the
land; but others suppose it to mean, in the Egyptian tongue, a reveal-
er of secrets : or “ the man to whom secrets are revealed.”—Poti-pherah is
a different name from Potiphar, and another person than Joseph’s
master is meant. As priest, or prince, of On or Heliopolis, he was
some great lord of the court, or at least had been ; for perhaps he was
dead, and his daughter a ward of Pharaoh.-Joseph immediately
went over all the land to take surveys, build granaries, and make
preparations for the execution of his grand design.—Thirty years old.]
JNotes, 27: 1. and 39: 2–6. . Scott. "
(45.) Asenath.] ‘ Egypt. “belonging [or addicted] to Neith,” a god-
dess like the Athenian Minerva.” Stuart, Greppo. I’oti Pherah..] ‘ In
some Gr. MSS. ...”. wººl Jºsky conjectures to be cor-
rupted or contracted from P-h CNT— A G).
PHRE, an Egyptian word, meaning pricst of [[I]/ Gº, [I]/
the Sun.” Rose NM. ‘Champollion discovered re
the name Petaphre, or ‘‘ one who belongs to G) U–A
the sun,” and supposed it the same.” GREPPo.
On..] . . In the E. part of Egypt, in the land of Goshen, one of the
oldest cities in the world, about 5 miles above modern Cairo. It was
called Heliopolis, city of the sum, by the Greeks, and by the Hebrews
(Jer. 43: 13.) Beth Shemesh, house of the sun. It was also called
Jāvcm, Ezek, 30: 17. Eighteen centuries ago this city was in ruins
when visited by Strabo. At present, the only monument of its form-
er grandeur, is a column of granite 70 feet high, and covered with
hieroglyphics, of which a particular description is given by Dr.
Clarke. Josephus says it was given to Jacob’s family.” Bush. An-
tiquity celebrates it as the nursery of the most learned and wise col-
leges of priests: famed for astronomy, and worshippers of the sun.”
Dodd. “The office of high priest in the chief cities of Egypt, was the
first and highest. The high priests were in some measure hereditary
princes, were next to the kings, and enjoyed almost similar privile.
ges. Their statues, like those of the kings, were placed in the tem-
ples. When they are mentioned in history, they appear as the first
persons in the state, even in the Mosaic times.” Heeren. Zaphnath-paa-
:* “Translated by Luther, “Privy Counsellor,” as it stands in
the Heb; text, is Egyptian, which in the Sept. is more accurately ex-
pressed by Psotomphaneh. It signifies, as Jerome observes, and as the
Coptic, or old Egyptian language shows, Savior of the world. [So also
Stuart, though Dr. A. Clarke thinks this translation worthy of no re-
gard. Ep.] This name was bestowed on Joseph, because by his wise
counsel Egypt was delivered from ruin. The title is quite conforma-
ble to the pompous, official style of the east, So a sovereign of India
of the Mongul tribe, for instance, in the middle of the 18th century.
styled himself, Schāh-Alem, king of the world; and an earlier one.
adopted the name of Dschehan-ghiri, conqueror of the world.” Rº
scnn. . - - BURDER.
- A wife.] ‘Not, apparently, after the custom of the Hebrews, who
were polygamists, but of the Egyptians, who, according to Hérodø.
tiº, confined themselves to one wife. So Potiphar’s one wife is spoken
of. LE CLERc.








[178]
B. C. 1711.
Joseph’s children.
GENESIS, XLI.
46 And Joseph was
& thirty years old when
* he stood before Pharaoh
king of Egypt. And Jo-
seph went out from the
presence of Pharaoh, and
went throughout all the
land of Egypt. .
47 And in the seven
lenteous years the earth
rought forth by * hand-
fuls. *
of God among men.
V. 46–57. Observe here,
was made to
them when past.
up all the food of the
seven years which were
in the land of Egypt, and
laid up the food in the
cities: the food of the
field which was round
about every city, laid he
up in the same.
49. And Joseph gath-
ered corn “as the sand
of the sea, very much,
until he left numbering:
for it was without num-
ber. -
father was still his affliction.
it, it will come up again.
saints promote their fruitfulness.
I. The building of Joseph’s family, v. 50–52.
In his sons’ names he owned the Divine Provi-
dence giving this happy turn to his affairs. 1. He
forget his misery, Job. 11: 16.
We should bear afflictions when present, as those
that know not but Próvidence may so outweigh
them by after-comforts, that we may even forget
But could he be so unnatural
as to forget all his father’s house 3
f the unkindness of his brethren, or perhaps the
48 And * he gathered wealth and honor he expected from his father,
with the birth-right. . The robes he now wore,
made him forget the coat of divers colors he wore
in his father’s house. 2. He was made fruitful
in the land of his affliction; such it had been,
and in some sense was still, for it was not Ca-
naam, the land of promise. His distance from his
Note, Light is
sometimes sowa for the righteous in a barren and
unlikely soil; and yet if God sow it, and water
The afflictions of the
Ephraim sig-
mifies Fruitfulness, and Manasseh, Forgetful-
ness, which too often go together; when Jeshurun
waxed fat, he forgat God his Maker.
II. The accomplishment of Joseph’s predic-
tions; Pharaoh had great confidence in them,
of divine grace, and Chief Ruler of the kingdom | perhaps finding in his own mind, beyond what
The work of ministers is to
cry before Him, “Bow the knee; kiss the Son.
another person could, an exact correspondence
between them and his dreams, as between the key
and the lock; and the event showed that he was
not deceived, v. 47–54. Note, we ought to
foresee the approaching period of the days both of
our prosperity and of our opportunity; and there-
fore must not be secure in the enjoyment of pros-
perity, nor slothful in the improvement of our
opportunity; years of plenty will end, therefore.
What thy hand finds to do, do it; and gather in
gathering time. See what changes we are liable
to in this world, and what need we have to be
joyful in a day of prosperity, and in a day of ad-
versity to consider, Eccl. 7: 14. This famine, it
seems, was not only in Egypt, but in other lands,
in all lands, that is, all the neighboring countries;
fruitful lands are soon turned into barrenness
for the iniquity of them that dwell therein,
Ps. 107: 34. It is here said, that in the land
of Egypt there was bread; meaning, probably,
not that only which Joseph had bought up, but
that which private persons, by his example, and
on the public notice of this prediction, as well as
by the rules of common prudence, had laid up.
III. The performance of Joseph’s trust; he was
found faithful, as a steward Gught to be. 1. He
was diligent in laying up, while the plenty lasted,
v. 48, 49. He that thus gathers, is a wise son.
2. He was prudent and careful in giving out, when
the ſalaine came, and kept the markets low by
He means
50 || And 4 unto. Jo
seph were born two sons
before the years of famine
came : which “Asenath
the daughter of Potipher-
ah * priest of On, bare
unto him.
51 And Joseph called
the name of the first-born
# Manasseh ; for God,
said he, hath made me
forget all my toil, and all
my father's house.
52 And the name of
the second 5 called he
caused me to be fruitful
in h the land of my afflic-
tion.
53 || And i the sevela
years of plenteousness,
that was in the land of
Egypt, were ended.
54 And k the seven
years of dearth began to
come, according as Jo-
seph had said: " and the
dearth was in all lands;
but in all the land of
Egypt there was bread.
55 And when all the
ished, the people cried to :*. Dan. 1:19. Luke 21:36. Jude
Pharaoh for bread : and a 26:12. PS-32:16.
Pharaoh said unto all the # #12. 1 Sam. 13:5. Ps.
Egyptians, 9 Go unto Jo- ſ: ; *.
seph ; what he saith to # *.
you, do.
56 And the famine was
over all P the face of the
earth : and Joseph open-
ed Sall the store-houses,
and 4 sold unto the Egyp-
tians: and the famine
waxed sore in the land
of Egypt.
48:5,13,14, 18–20. Deut. 33:17.
'That is, Forgetting. See on 30.-Ps.
45: 10
29:32–35. 30:6–13. 50:23.
That is, Fruitful. 48:16, 19. 49:22.
h Ps. 105:17, 18. Am. 6:6. Acts 7:1U.
i 29–31. Ps. 73:20. Luke 16:25.
k Ps. 105:16. Acts 7:11.
I 30
mº:2,5. 43:1. 45:11. 47:13.
n 2 Kings 6:25–29. Jer. 14:1–6. Lam.
4:3—10.
o 40,41. Matt. 3:17. 17:5.
p Is. 23:17. Zech. 5:3. Luke 21:35.
§ Hell. aii cherein was.
tºphraim : for God hath land of Egypt was fam-
y §. Num. 4:3. 2 Sam. 5:4. Izuke
3 q 42:6. 47:14–24.
z isºm. 16:21.
1 Kings 12:6. Prov.
(46.) Stood before. Pharaoh.] ‘This phrase always, means admis-
sion to the immediate presence of the sovereign, and having the hon-
or of his most unlimited confidence. Among the Asiatic princes, the
privilege of coming even to their seat, of standing before them, &c.
was granted only to the highest favorites.” Dr. A. Clarke. But, at an
interview with the present Viceroy of Egypt, Mielemet Ali, that ex-
traordinary person was seated on the divan, [see note, Mark 4: 21.]
in the corner of the hall for transacting business, his visiters being
arranged, in order of rank, on the divan extending along the two
sides of the apartment, and the officers of the Viceroy standing before
Rim, at the distance of ten or twelve feet, in a quarter of a circle :
His interpreter and confidential agent, prime minister, and secretary,
the Armenian, Boughos Jouksoff, stood directly before him, near enough
to whisper in his ear. ED.
Verse 47.
By handfuls.] An uncommon and vast increase. Scott.
Seven cars..] ‘In Barbary, one stalk of wheat, or barley, will some-
times bear two ears, whilst each of these ears will as often shoot out
into a number of less ones.” Burder. “A species of wheat which
grows in Egypt, actually bears,
when perfect, seven ears on one |
stalk, as its natural conformation.
It differs from on rs in having a
solid stem, or at least a stem full
of pith, to yield sufficient mour-
ishment and support to so great
a weight, as the ears it bears.”
Greenfield. A cut is given of this
species, from a stalk which grew
p
\ f º
§ §
on the island of Foulness, in En- §§ §§º
gland, in 1797. Ed. Handfuls.] Nº § º ſº
ºnºsº.º.º. §§ §É
when seven are said to come up §§§ %
on one stalk, explain the phrase, § § §
the earth brought forth by handfuls f ś 2×
This may indeed mean, handfuls §º
Sºyº º ºsº
of stalks, not of ears from single
stalks, as Dr. Shaw says, “In
Barbary it is common to see one
grain produce ten or fifteen stalks.
Even some grains of the miurwaany wheat, sowed in England, threw
out each of them fifty. A viceroy of Tlemsān brought to Algiers a root
that yielded fourscore, telling us of one sent to Cairo, that yielded
inent throug
preserved among other nations of antiquity.
man writer, of Gaul, who composed 44 books of history, and gives a
sixscore. Pliny mentions some that bore three or four hundred.” ”
[See note, 26: 12.] BURDER.
Verse 46–49.
A memorial of these remarkable events seems to
some, (not improbably,) to have been preserved in the
very ancient Egyptian coin, given in the cut. See
Truth of Revelation Demonstrated, &c. ED.
(49.) Perhaps the fifth before mentioned was im-
posed as a public tax.-Some think, that the grain, or
a considerable part of it, was preserved in the straw, 5-
in stacks; that so the straw might be food for the starving cattle, the
produce of the first years of pienty being used in the beginning of the
scarcity. ' Scott.
Verse 5 I.
Causing to forgot. Perhaps, when he sought enlarge-
n the chief butler, he had thoughts of returning home,
out of regard to his father and family : but, being now settled and
engaged otherwise in Providence, he had relinquished this design.
ID.
JMan #:
Verses 54, 55.
In all lands.]. In all the countries adjoining to Egypt. ID.
* Meaning neighboring lands, or Phoenicia, Palestine, Arabia, as less
fertile, of which Egypt is as it were the granary.” Rosenm. Perhaps
also, Nubia, Abyssinia, &c. where the rains which swell the Nile
must now have been wanting. Ed. ‘The reputation of Joseph is
Trogus Pompeius, a Ro-
sketch of the Jewish in his 38th book; (exhibited by Justin in the 2d
century, and originating, as is evident from its errors, in some other
source than the Holy Scriptures,) there speaks of Joseph, his private
history and public fame, as also of his saving Egypt from ruin by
famine.” DURDER.
- Verses 55, 57.
Joseph does not seem to have opened the public granaries, till the
private stock was nearly exhausted. This measure would tend to
frugality, and subserve his design both of enriching the public treas-
ure, and preventing the horrors of famine in that and the adjacent
countries.—‘Face of the earth (56.) Or, Of the land,” or, ‘the coun-
try.” COTT.
(56.) Store-houses.] ‘ Onkelos thinks this the same word as the
Chal. which means pits, understanding such pits or subterranean
cells (which the Arabs call a JMattamore) as are usual in the east for
storing grain.” Ros F. N \t.
















[179]
B. C. 1706.
Jacob sends into Egypt.
GENESIS, XLII.
57 And all countries
came into Egypt to Joseph
for to buy corn; because
that the famine was so sore
"in all lands.
CHAP. XLII.
Jacob sends ten of his sons to Egypt to
buy corn, 1–5. Joseph, who knows
them but is unknown to them, im-
º them as spies, 6–17. They
etray before Joseph remorse for their
cruelty to him; he, conceals his sym-
pathy; retains Simeon, and sends the
rest home, with provisions, requiring
them to bring their younger brother,
18–25. They find their money in their
sacks' mouths, and are alarmed: they
report the matter to Jacob, who com-
plains, laments, is affrighted, and re-
fuses to send Benjamin, 26–33.
OW a when Jacob
° saw that there was
corn in Egypt, Jacob said
unto his sons, “Why do
ye look one upon anoth-
er?
2 And he said, Behold,
I have heard that there is
corn in Egypt: " get you
down thither, and buy
for us from thence;" that
we may live, and not die.
3 And Joseph's ſten
brethren went down to
furnishing them at reasonable rates out of his
stores. Joseph, no doubt, with wisdom and jus-
tice fixed the price of the corn he sold, so that
Pharaoh, whose money bought it, might have a
reasonable profit, and yet the country not be op-
pressed, nor advantage taken of their prevailing
necessity; while he that withholdeth corn, when
it is dear, in hopes it will yet grow dearer, though
people perish for want of it, has many a curse,
(nor, a curse causeless,) blessings shall be on
the head of him that thus selleth it, Prov. 11:
26. And let the price be determined by that gold-
en rule of justice, to do as we would be done by.
CHAP: XLII. V. I–6. In the foregoing chap-
ter, we had the ſulfilling of the dreams Joseph
interpreted: in this and the following, we have
that of the dreams he himself dreamed, how his
father’s family should do obeisance to him. What
passed between him and his brethren, is very
largely and particularly related, not only because
it is entertaining, and, probably, was much talked
of, both among the Israelites and the Egyptians,
but because it is very instructive, and gave occa-
sion for the removal of Jacob’s family into Egypt,
. which so many great events aſterward depend-
C{l . .
Jacob’s sons all had families of their own, yet,
it should seem, were still incorporated in one soci-
ety, under their father. 1. All the three Patri-
archs, to whom Canaan was the land of promise,
met with famine in that land; not only to try their
faith, whether they could trust God, but to teach
them to seek the better country, that is, the heav-
neighbors bought there and brought home.
enly, Heb. 11: 14–16. We need something to
weam us from this world, and make us long for 3.
better. 2. Still, when there was famine in Ca-
naan, there was corn in Egypt. Thus Providence
orders, that one place should succor and supply
another; for we are all brethren. The Egyptians,
the seed of the accursed Ham, have plenty, when
God’s blessed Israel want. Thus God, in dispens-
ing common favors, often crosses hands; yet ob-
serve, this plenty in Egypt, was owing, under
God, to Joseph’s prudence and care: if his breth-
ren had not sold him into Egypt, who knows but
he might have dome for Jacob, what now he did for
Pharaoh ; but those who drive away from among
them wise and good men, know not what they do.
3. Jacob saw there was corn in Egypt; his
It is
a spur to exertion, to see where supplies are to
be had, and to see others supplied. 4. He re-
proved his sons for delaying to provide corn for
their families, Why do ye look one on another?
Note, When in trouble and want, it is folly to
stand looking on one another, desponding and
despairing, as if there were no hope, no help;
disputing either the honor of going first, or the
safety of coming last; deliberating and debating,
and doing nothing. Let it never be said, “We
Ieft that to be done to-morrow, which we could
as well have done to-day.’ 5. He quickened
them to go to Egypt, Get you down thither.
Masters of families must not only pray for daily
bread for their families, and food convenient, but
lay out themselves with care and industry to pro-
buy corn in Egypt.
4 But 5 Benjamin, Jo-
-Seph’s brother, Jacob sent
not with his brethren: for
he said, "Lest peradven-
ture mischief befall him.
5 iſ And the sons of
Israel came to buy corn
among those that came :
* for the famine was in
the land of Canaan. .
6 And Joseph was the
* governor over the land,
and * he it was that sold
to all the people of the
land: and Joseph’s breth-
ren came, and * bowed
V. 39–57. All worldly prosperity, like the ears of plenty, is
fleeting away, and will soon be forgotten and swallowed up, in the
afflictions which are coming on the wicked. In Joseph, however,
we still see a bright example of fidelity, activity, and equity; and
an instance of the extensive good, which in some circumstances
may be done by one man, who is called forth, qualified, and pros-
pered by the Lord.—The knowledge of future temporal events
might in some instances be useful, yet would seldom be pleasant;
but the knowledge of the ſuture state and etermal world will be
both useful and pleasant, if we do but “labor for that meat, which
endureth unto everlasting life, which the Son of inan shall give
PRACTICAL OBSERVATIONs.
vide it.
fs. 38:1. Matt.
down themselves before e º Pº. 118:17.
him, with their faces to ###–0 -
the earth. - fi 38. 33.12. 43:14,29. 44:20–22,27
tº a 34. * * -
* {}; i 12:10. 26:1. 41:57. Acts 7:11. II:
s 54,56. 12 28 •
a 41:54,57. Acts 7:12. : ..o oc .1s
b 2. i Kings 19:3. Hos. 5:13. Gal. k ;: #5. assºs. -Ps. 105:16–21.
%, 2. * 1 41:55,56. - &
c Josh. 7:10. 2 Kings 7:3,4. Ezra 10: m 37:7. 44:14. Rev. 3.9
4. Jer. 8:14. . “. ...--- ~~~~~
43:2, 4. . - - . .
us; for Him hath God the Father sealed.” He is the great An-
titype of Joseph.-Risen, ascended, and exalted on the throme of
glory, all power is vested in Him as Mediator: He is the Revealer
of secrets, and the Savior of the world. Through the whole
earth the souls of men are perishing without resource, save in
Him, ‘ the Bread of Life,” whose fulness is inexhaustible. But
they who slight this provision must starve; and they who bow
not the knee before Him, and * will not that He should reign over
them,’ will be inevitably destroyed, as enemies to Him and his
Cºll! SC. * † - - Scott.
(57.). And all countries came, &c.] The early civilization of Egypt
is traditional with most nations, and even the self-conceited and
vain Greeks acknowledge they borrowed much from them, and proba-
bly borrowed far more than they ever acknowledged ; this indeed
there is hope we shall one day ascertain, since modern discoveries
in Egypt give us an exalted idea of the wisdom of this people, who
appear indeed to have been instructers of all antiquity ; meanwhile,
it may not be uninteresting to one who would know every thing in
any way relating to the sacred records, to see some of the instru-
ments—given in the cut—of the agriculture of this nation, thus early
recorded to have supplied neighboring, and, perhaps, remote nations,
with food. Ed.
- NOTES. . .
CHAP. XLII. V. 1, 2. When he said, ‘Why do ye look one upon
another 3° it implied that already they were reduced to great distress,
and scarcely knew what to do : and if this was the case in Jacob’s
family, after the first or second year of the famine, how terrible must
have been the case of multitudes, before the seven years were ex-
pired • ‘ Scott.
Verse 3. -
Perhaps, the wealth of the family being divided, and by the bad-
ness of the times exceedingly diminished, they had parted with most
of those servants of whom we before read : and probably they dis-
posed of the rest, previously to their going to reside in Egypt; for no
further mention is made of servants, or of any that went down, be-
sides, Jacob and his descendants, with their wives.—Camels, of
which Jacob had formerly possessed very many, (31: 17. 32: 15.)
would have been more suited to fetch corn on, than asses: but all of
these seem to have been previously disposed of, probably to raise
money, with which to purchase food, in this emergency. (45: 11.)
For none are afterwards mentioned among his possessions, or those
of his sons. ; : ID.
Verse 4. -
JMischief.] ‘ Deadly accident.” Dutch Ann. ‘Failing of the body,’
Sept. “Death,” Onkelos and the Rabbins. “The Heb. seems a soſter
expression for death, as the French malheur is sometimes used.”
* Hie CLERC.
- Verse 6. -
Probably a peculiar vigilance was on this occasion exercised re-
specting foreigners, lest any should come for bad purposes; [though
it continued far later, an ancient name of Egypt being, say some,
Agupta, signifying in Sanscrit, “guarded on all sides.” Ed.] and all,
who were any way remarkable, were brought before Joseph in per-
son. Thus his brethren would be introduced to him ; for it must be
supposed, that he employed deputies in selling the corn in different
parts of the land. . . Scott.
Govermor.] 2 Heb. Shallit. ... “The root shalat, to govern with su-
preme authority, is rather Chal. than Heb.” Rosenm. * Hence the
Arabic sultan, a lord, and prince, or king. From this did not all the

[180]
B. C. 1706.
Joseph's severity to his brethren.
GENESIS, XLII.
7 And Joseph saw his
brethren, and he knew
them, but made him-
self strange unto them,
and spake * roughly unto
them; and he said unto
them, Whence come ye?
And they said, From the
land of Canaan to buy
food. - * -
8 And Joseph knew
his brethren, " but they
knew not him. ~
9 And Joseph” remem-
bered the dreams which
he dreamed of them, and
said unto them, P Ye are
spies; to see the 4 naked-
ness of the land ye are
COIN)62, - . . .
10 And they said unt
him, Nay, º my lord, but
to buy food are thy ser-
vants come. . . .
11 We are all one man’s
sons: we are “true men,
thy servants are no spies.
12 And he said unto
them, Nay, but to see
the nakedness of the land
ye are come.
13 And they said,
‘Thy servants are twelve
brethren, the sons of one
man in the land of Ca-
naan; and behold, the
youngest is this day with
our father, and * one is
In Ot. - -
14 And Joseph said
unto them, *That is it
that I spake unto you,
saying, Ye are spies.
Jacob’s sons obey these orders, v. 3. they did
not send their servants, but very prudently went
themselves to lay out their own money. Let none
think themselves too great or too good to take
pains. Masters of families should see with their
own-eyes, and take heed of leaving too much to
servants. Only Benjamin went not with them,
for he was his father’s darling. To Egypt they
came, among others, and having considerable of
corn to buy, they were brought before Joseph him-
self, who, probably, expected they would come;
and according to the laws of courtesy, they bowed
down themselves before him, v. 6. Now their
empty sheaves did obeisance to his full one.
Compare this with Isa. 60: 14. and Rev. 3: 9.
V. 7—20. We may well wonder that Joseph,
during the 20 years he had now been in Egypt,
especially the last 7 years he had been in power
there, never sent to acquaint his father with his
circumstances; may, that he who so often went
throughout all the land of Egypt, (ch. 41: 45,
46.) never made an excursion to Canaan, to visit
his aged father, when he was in the border of
Egypt, next to Canaan; perhaps it would not
have been above three or four days’ journey for
him in his chariot. It is probable, that his whole
management in this affair was by direction from
Heaven, that the purpose of God concerning Ja-
cob and his family might be accomplished. When
Joseph’s brethren came, he knew them by many
a satisfactory token, but they knew not him, little
thinking to find him there, v. 8. He remembered
the dreams, (v. 9.) but they had forgotten them.
To lay up God’s oracles in our hearts, will be of
excellent use in all our conduct. Joseph had an
eye to his dreams, which he knew to be divine,
in his carriage toward his brethren, and aimed to
accomplish them, and bring his brethren to re-
pentance for their former sins; both which were
gained. -
1. He showed himself very rigorous with them;
the manner of his speaking, considering the post
he was in, was enough to frighten them, v. 7. He
charged them with bad designs against the gov-
ernment, (v. 9.) and treated them as dangerous
persons, protesting by the life of Pharaoh that
they were so, v. 16. Some make it an oath,
others no more than a vehement asseveration, like
that, as thy soul liveth; however, it was more
than yea, yea, and may, nay, and therefore came
of evil. Note, Bad words are soon learned by
converse with those that use them, but not so soon
unlearned. Joseph, being much at court, got the
courtier’s oath, By the life of Pharaoh 3 per-
haps designing hereby to confirm his brethren in
their beſief that he was an Egyptian, and not an
Israelite; they knew this was not the language
of a son of Abraham; when Peter would prove
himself no disciple of Christ, he cursed and swore.
Now, why was Joseph thus harsh with his breth-
ren? We may be sure, not from a spirit of revenge,
that he might trample on them now, who had for-
merly transpled on him; he was not of that temper.
But, (1.) It was to complete the accomplishment
of his own dreams. (2.) To bring them to repent-
ance. (3.) To get from them an account of the
family, which he longed to know: they would have
discovered him, had he asked as a friend, there-
fore he asks as a judge. Not seeing Benjamin
with them, perhaps he suspected they had made
away with him too, therefore he gives them oc-
casion to speak of their father and brother. Note,
26:4. Luke 20:20. Heb. 11:31.
15 Hereby ye shall be
proved: y by the life of
Pharaoh ye shall not go
forth herice,” except your
youngest brother come
hither. -
16 Send one of you,
and let him fetch your
brother, and ye shall be
# kept in prison, “that
your words may be prov-
ed, whether there be any
truth in you: or else by
the life of Pharaoh surely
ye are spies.
17 And he i put them
all together into "ward,
three days.
*Heb. hard things with them. 14—17,
23–26
19,20. Matt. 15: *
n Luke 24:16. John 20:14. 21:4.
37:5–
o 37:5–9.
- p 9, 16,30,31,34.
Josh. 2:1. 6:23, Judg. 1:24.
Num. 13:2,16—20.
1 Sam.
q Ex. 32:25.
F 27:29,37. 37:8. 44:9, 1 Sam. 26:17.
1 Kings 18:7.
s is 33.34. John 7:18. 2 Cor. 6:8.
t 11,32. 43.7.
u 36,38. 37:30. 44:20,28. 45:26. Lam.
5.7. Mºtt. 2:18.
x 9–11. Job 13:24. 19:11. Matt. 15:
21–28.
y Deut. 6:13. 1 Sam. 1:26. 17:55.
}* 5:33–37. 23:16–22. Jam. 5:
z 20,34. 43:3. 44:20–34.
f Heb. bound
a 7,12,30.
I Heb. gathered. Is. 24:22. Acts 5:18.
b 40:4,7. 4.1:10. Lev. 24:Y2. Acts 4:3.
Heb. 12:10.
Mohammedan governors of Egypt,
wards Turkey, &c.] take this title 22
- Verses 7, 8. -
No doubt he was unwilling to augment his father’s grief, and would
rather have rejoiced to set his heart at ease by an immediate mes-
sage; yet his behavior had for a time a contrary tendency. Probably
the whole transaction, from Joseph’s first advancement to Jacob’s
descent into Egypt, was conducted by some intimations from God to
Joseph, in order to accomplish his purposes respecting Jacob and his
posterity.—It would not indeed have been proper for Joseph imme-
diately to receive his brethren into favor, till it appeared that they
were sensible of their guilt, and showed some symptoms of remorse.
Now, by being concealed, he had a fair opportunity of discovering the
real state of their mind, from time to time; and, by virtue of his au-
thority, was able not only to make strict trial of them, but to employ
nueums exactly suited to produce that state of mind which he wished
to see 3 by exciting a beneficial remorse of conscience, and repress-
ing their pride and stoutness of heart. By his own experience he
knew the good effects of severe and long continued troubles, and was
willing to try the same remedy on them.—Joseph was now about
thirty-eight ; and he might be more altered in the space of above
twenty years than his elder brethren. This would concur with his
rank and state, to prevent their knowing him. Scott.
- Verse 9. -
Spies.] ‘Explorers: Those who go about hither and thither on foot,
to explore.” JNakedness.] ‘l, e. those places by which a region may
be more easily approached, [by a hostile force, for instance,) places
destitute of the defences of art or nature. So the Latins say a naked
asks Dr. A. Clarke, [and after-
: ED.
camp, &c. The Egyptians were peculiarly jealous of foreigners.”
Rosenm. From the answer of Jacob’s sons, “we are all true, (i. e.
literally, peaceable) men, sons of one man,’ and therefore can have no
hostile views, for no man would thus risk all.his sons’ lives at once,
it is probablé they understood Joseph to suppose them spies, from
several tribes, now combining and ready to make a descent, if the sit-
uation of things were favorable. This the Arab tribes hovering on
the borders of Egypt often did, and still continue to do, retiring with
their plunder, on their swift horses to their deserts. This jealousy of
foreigners is common now among the Arabs, and other eastern na-
, tions also. See Rauwolf, Seetzen, Burckhardt, &c. “The Arabs,’ says
Shaw, take every stranger to be a spy, who comes to examine their
country, because they are taught from their youth, that it is one day
to come under the dominion of the Christians. But this excuse is not
seldom a mere pretence for extortion, so that travellers find them-
‘ly, a strong asseveration.” Boothroyd.
selves in exactly the same situation as Joseph’s brethren.” Burder.
ED.
- Verses 11–13.
Thus Joseph drew from them the information he wanted: but what
must have been his feelings when they said “One is not l’ Scott.
~. Verse 15.
It is painful to censure so high a character as Joseph. But the ex-
pression ‘ by the life of Pharaoh,” could be no other than a sort of
court-oath, and a profane flattery of the prince, which Joseph should
not have sanctioned by his example. It may be supposed, that he did
not customarily use it, but only now assumed it as a more effectual
blind ; but still it was, at best, “doing evil, that good might come.”
An oath by any creature is virtually an act of idolatry; and even the
outward concurrence, in such a case, should be strictly avoided.
D.
By the life of Pharaoh.j ‘Most [as Rosenm. Le Clerc, Assemb. Ann.
Poole, &c.] take this for an oath, the original of which is well ex-
plained by Selden, that the names of gods were given to kings very
early, from the excellence of their heroic virtues, which made them
anciently great benefactors to mankind. Thence arose the custom
of swearing by them, [the Greek oath ‘By Hercules,” the Latin, “By
Romulus,” are instances. The Romans afterwards swore by Caesar;]
which Aben Ezra says, continued in his time, (about 1170) when
Egypt was governed by Caliphs. If any man swore by the king’s
head, and was found to bave sworn falsely, he was punished capi-
tally.” Hewlett. “This oath, by the king's head,” says Hancay, “ is
the most sacred oath among the Persians.” So also Thevcnot and
others.’ Burder. “But Basil considers it as a solemn asseveration to
persuade belief, and compares 1 Cor. 15:31. And the truth is, Judah,
43: 3. seems to lave taken these words of Joseph only for a solemn
protestation. Comp, 1 Sam. 20:23.’ So Calixtus. Retrick, &c. ‘ On-
* This is no oath,” says Dr. A.
Clarke, ‘ and should not have been put in that form, as the Heb. is
absolutely repugnant to it.” ED.
. . . Verse 17.
Considering Joseph’s authority, the nature of the crime of which
he professed to suspect the strangers, and the roughness of his beha-`
vior, they perhaps expected little else during these three days, than
to be put to death.-They seem to have been unwilling to comply
with his requirement; or could not agree who should be the inessen-
ger of ill tidings to Jacob: and were therefore confined till they sub;
mitted, and came to a determination.—Three days.] ‘The third day ’
(18).-Compare JMatt. 20:19, 27: 63, 64. Scott.
[181]
B. c. 1706.
The brethren's remorse.
GENESIS, XLII.
18 And Joseph said
unto them the third day,
This do, and live : for & I
fear God.
19 If ye be true men let
one of your brethren be
bound in the 4 house of
your prison: go ye, * car-
ry corn for the ſamine
of your houses.
20 But f bring your
youngest brother unto
me: so shall your words
be verified, and ye shall
not die. 3 And they did
SO.
[Practical Observations.]
21 And h they said one
to another, We are verily
guilty concerning our
brother, in that we saw
the anguish of his soul,
when he besought us;
and we would not hear:
therefore is K this distress
come upon us.
22 And Reuben an-
swered them, saying,
| Spake I not unto you,
saying, Do not sin against
the child; and ye would
not hear P therefore be-
hold also, in his blood is
required.
23 And they knew not
that Joseph understood
them; for * he spake unto
them by an interpreter.
24 And he turned him-
Self about from them, and
*wept; and returned to
them again, and commu-
ned with them, and took
from them • Simeon, and
bound him before their
eyes.
God in his providence sometimes seems harsh
with those He loves, and speaks roughly to those
for whom He has yet great mercy in store.
2. They, hereupon, were very submissive; they
spake to him with all imaginable respect; Nay,
my lord; (v. 10.) a great change since they said,
Behold, this dreamer comes. They very mod-
estly deny the charge, We are no spies; they
tell him their business, to buy food, a justifiable
errand, the same that many strangers came to
Egypt on at this time; they give a particular ac-
count of themselves and the family; (v. 13.) that
was what he wanted. - - -
3. He put them all in prison for three days, v.
17. Thus God deals with the souls He designs
for special comfort and honor; He first humbles,
and terrifies, and brings them under a spirit of
bondage, and them binds up their wounds by the
spirit of adoption. - .
4. He concluded with them, at last, that one
should be left as an hostage, and the rest go home,"
and fetch Benjamin. A very encouraging word
he said to them, (v. 18.) I fear God; as if he
had said, ‘You may assure yourselves I will do
you no wrong; I dare not, for I know that, high
as I am, there is One higher than I.” Note, With
those that fear God, we have reason to expect
fair dealing. The fear of God will be a check on
persons in power, to restrain them from abusing
their power to oppression and tyranny; those that
have none else to stand in awe of, ought to stand
in awe of their own consciences. See Neh. 5:
15. So did not I, because of the fear of God.
Here is,
V. 21–28. I. The penitent reflection of Jo-
seph’s brethren on the wrong they had formerly
done him, v. 21. We do not read this of them,
during their three days’ imprisonment; but now,
when the matter was come to some issue, and
they saw themselves still embarrassed, they began
25 Then Joseph P.com-
manded to fill their sacks
27 And as one of them
to relent. Perhaps Joseph’s mention of the fear
of God, (v. 18,) put them on consideration, and
extorted this reflection. See here, 1. Conscience
is a remembrancer, to bring to mind things long
since said and done; to show us wherein we have
erred, though long ago, as here above twenty
years. As time will not wear out the guilt of sin,
so it will not blot out the records of conscience;
though, when the guilt of this sin of Joseph’s
brethren was fresh, they made light of it, and sat
down to eat bread. 2. Afflictions often prove the
happy and effectual means of awakening con-
science, and bringing sin to our remembrance,
Job 13:26. , 3. The evil of guilt concerning our
brethren; of all their sins, conscience now re-
proached them for that; whenever we think wrong
is done us, we ought to remember the wrong we
have done others, Ecc. 7: 21, 22. Reuben only
remembered with comfort, that he had done what
he could to prevent the mischief, v. 22. Note,
1. It aggravates sin, that it was committed against
admonitions, 2. When we come to share with
others in their calamities, it will comfortus, if our
consciences testify that we did not share in their
iniquities, but witnessed against them.
II. Joseph’s tenderness on this occasion. He
retired to weep, v. 24. Though his reason di-
rected that he should still carry himself as a
stranger to them, because they were not as yet
humbled enou h; yet matural affection could not
but work. This represents the tender mercies.
of our God toward repenting simmers. Jer. 31: 20.
Since I spake against him, I do earnestly re-
member him still. See Judg. 10: 16.
III. Simeon’s imprisonment, v. 24. He chose
him for the hostage, probably, because he remem-
bered him to have been his most bitter enemy, or
observed him now least humbled and concerned;
he bound him before their eyes, to affect them
all; or perhaps it is intimated that though he
5:15. Mark 9:44,46,48. Luke ;
with corn, and to restore
every man’s money into
his sack, and 9 to give
them provision for the
way: * and thus did he
unto them.
26 || And they laded
their asses with the corn,
and departed thence.
* g te i 37:23–28, Judg. 1:7. rov. 21:
opened his sack to give #nº, ºg jer. ** Matt.
his ass provender in “the #;35; Lºve asl. Rom
º g gº : * * : e In a
inn, he espied his money: ;ig--- * *
Farº he - & g g m 4:10. 9:5,6. 1 Kings 2:32. 2 Chr.
for behold it was in his § ºtg. "###" Lāj:
sack's mouth. 50,51. Acts 28:4. -
* Heb. an interpreter was between
20:11. Lev. 25:43. Neh. 5:9,15. them. - ,”
* ... is.’ * “” n 33:30. Luke 1941. Rom. 12:15. 1
d 40:3. Is. 42:7,22. Jer. 37:15. Cor. 12:26.
e 1,2,26. 43:1,2... . 45:23. o 34:25. 49:5–7.
f 15. 43:5. 44:23. p 44:1,2. Is. 55:1.
g 26. 6:22. John 2:5. q 45:21. Matt. 6:3
h 41:9. 2 Sam. 12:13. I Kings 17:18. F Matt. 5:44. Rom. 12:17–21.
Job 33:27,28. 34:31. 36:8,9. Hos. s' 43:21. Ex. 4:24, Luke 2:7. 10:34
PRACTICAL OPSERVATIONS. - º
may be a time even in this life, when conscience shall awake,
and inspire such terrors as cannot be described. Happy is it
when this is the case: otherwise the never-dying worm will cer-
V. 1–20. In the other world alone will happiness or misery
be unmixed; no scarcity in the Canaan above, no redress in hell
beneath.-There is provision in Christ, and to Him we must
come, and from Him must diligently seek it; even though in ob-
taining it we be called to * deny ourselves, take up our cross, and
forsake all that we have.”—Though God’s purposes slowly unfold,
yet they are certainly accomplished, often by the most improbable
means; nay, those enemies, who have set themselves to defeat
his designs, are made the instruments of their fulfilment!—There
tainly torment the soul for ever, in another world.
In some in-
stances, they who are of a very kind and tender disposition, if
they would do good, must disguise their feelings under an assumed
sternness; as the humane surgeon probes the wound, or cuts the
limb, with firmness and apparent unconcern, while his heart
bleeds for the anguish he occasions.
SCOTT.
Verse 18. - •
I fear God..] II is chief design seems to have been, by declaring
that he, a supposed Egyptian, feared God, and would not do injus-
tice, to awaken their remorse ; who, though educated in the true .
religion, had not been restrained by the fear of God from cruelly treat-
ing their brother. x Scot T.
- Verses 21, 22.
The anguish of Joseph, and his earnest and pathetic entreaties for
mercy, when his brethren were about to sell him for a slave, or kill
him, are not mentioned in the narrative, but are liere introduced with
great effect: and they were ready to conclude, that God was about
to take vengeance on them for that cruelty. Reuben had remon-
strated at the time with his brethren, but they would not hear, and
11ow he reproached them, and seeined to denounce their doom. Thus
will conscience atelength reproach and torture those, who at present
neglect its warnings. In this respect, Reuben could plead not guilty;
but his conscience would condemn him in another matter, respecting
which his brethren could plead not guilty. (35: 22, 49 : 3, 4. Rom. 2:
12–16.) ID.
Verse 23.
.An *:::..." * This shows, that the Egyptians then spoke a lan-
griage differing from that of the Hebrews ; which, although it has
been doubted, is now abundantly confirmed by inscriptions on monu-
ments of various kinds in Egypt, some of which are coeval with the
Pharaohs, and even antecedent to the time of Joseph. The power
of reading the hieroglyphical inscriptions on these monuments, has
*
guage of ancient Egypt.
been acquired by Champollion; and it appears that the Coptic lan-
guage, much in its later form as extant in many books, was the lan-
This is a discovery of the highest interest,
and not improbably will prove to be one of great importance. Thus
far all the discoveries that have been made, serve to confirm the
Scriptural histories, in regard to Egypt.”
Prof. STUARt. , -
Verse 25.
Sacks.]
“Heb. Reley, vessels, probably large woollen bags, or bas-
kets lined with leather, which, as Chardin says, are still in use through
all Asia, and called tambellit.
They are covered with leather, the
better to resist the wet, and to prevent the dirt and sand from mixing
with the grain ; these vessels must have differed from those called
sack (Heb. sak,) v. 27. and seqq. which was probably only a small bag,
in which each had reserved enough provender for they journey.”
[Sacks are represented on the earliest Egyptian monuments.]
Inn.]
Dr. A. CLARKE.
* Werse 27. - g
“Heb. malon, from lan, to lodge, stay, remain, &c. Travel-
Jers génerally endeavor to reach a well, [or spring which has given
growth to some sheltering trees,) where they fill their girbahs, or leath-
ern bottles, with fresh water, and having clogged their caméls, asses,
&c. permit them to crop any little verdure there may be in the place,
keeping watch over them by turns.
This is all we are to understand
by the word translated inn; for even caravan-serais were not then in
use, which are generally no more than four walls perfectly exposed,
the place being open at top.” [Note, Jer. 9:2.]
ID."
B. C. 1706.
The brethren's report to Israel.
GENESIS, XLII.
28 And he said unto
his brethren, My money
is restored; and lo it is
even in my sack; and
* their heart # failed
them, and they were
afraid, saying one to
another, "What is this
that God hath done un-
to us?
29 And they came
unto Jacob their father,
unto the land of Ca-
naan, and told him all
that befell unto them,
saying, -
30 The man who is the
lord of the land spake
f roughly to us, and took
us for spies of the coun-
try.
31 And we said unto
him, We are true men;
we are no spies.
32 We be twelve breth-
ren, sons of our father:
one is not, and the young-
est is this day with our
father in the land of Ca-
Iłaa Il.
33 And the man, the
lord of the country, said
unto us, Hereby shall I
know that ye are true men;
leave one of your breth-
ren here with me, and
take food for the famine
of your households, and
be gone.
34 And bring your
youngest brother unto
me: then shall I know
that ye are true men: so
will I deliver you your
brother, and ye shall
* traffic in the land.
35 And it came to pass
as they emptied their
sacks, that behold, y every
man's bundle of money
was in his sack: and
when both they and their
father saw the bundles
bound him before them, yet afterward, when they
were gone, he took off his bonds. r
IV. The dismission of the rest. They came
for corn, and corn they now had ; and every man
his money restored. Thus Christ gives supplies
without money and without price. Therefore the
poor are invited to buy, Rev. 3:17, 18. It put
them into great consternation, to find their money
in their sacks, v. 28. 1. It was really a merci-
ful event; they had no wrong done them, (when
their money was given them back,) but a kind-
ness; yet they were terrified. Note, (1.) Guilty
consciences are apt to take good providences in
a bad sense, and put wrong constructions even on
things that make for them. They flee when none
pursues. (2.) Wealth sometimes brings as much
care along with it as want does, and more. If
they had been robbed of their money, they could
not have been worse frightened than they were
now, when they found it in their sacks. 2. Yet,
in their circuinstances, it was very amazing.
They knew the Egyptians abhorred a Hebrew,
(ch. 43: 32.) therefore, since they could expect
no kindness from them, they sº this was
done to pick a quarrel with them; the rather, be-
cause the lord of the land had charged them as
spies. Their own consciences also were awake,
and their sins set in order before them; and this
puts them into confusion. Note, (1.) When men’s
spirits are sinking, every thing helps to sink them.
(2.) When the events of Providence concerning
us are surprising, it is good to inquire and con-
sider what God has done, and is doing with us.
Here is, -
W. 29–38. 1. The report of Jacob’s sons to
their father, of the distress they had been in.
Who would have thought this, when they left
home? When we go abroad, we should consider
that many accidents we little think of, may befall
us before we return. We know not what a day
ºnay bring forth, and ought therefore to be al-
ways ready for the worst.
2. The deep impression this made on the good
man. The bundles of money Joseph returned, in
of money, they were
kindness, to his father, frightened him; (v. 35.)
he concluded it was some mischievous design, or
perhaps suspected his sons of committing some
offence, and so of incurring a penalty, intimated
in what he says, (v. 36.) Me have ye bereaved.
He seems to lay the fault on them; knowing their
characters, he feared, they had provoked the
Egyptians, and perhaps forcibly, or fraudulently,
brought home their money. Jacob is here much
out of temper. (1.) He has very melancholy ap-
prehensions of the present state of his family;
Joseph is not, and Simeon is not; whereas Jo-
seph was in honor, and Simeon in the way to it.
Note, We often perplex ourselves with our own
mistakes, even in matters of fact. True grief
may arise from false intelligence and suppositions,
2 Sam. 13:31. Jacob gives up Joseph for gone,
and Simeon and Benjamin as in danger; and
concludes, All these things are against me. It
proved otherwise, that all these were for him,
working together for his good, and the good of
his family. Note, Through our ignorance, mis-
take, or weakness of faith, we often apprehend
that to be against, which is really for us. We
are afflicted in body, estate, name, and relations;
and think all these things against us, whereas
they are really working for us the weight of glory.
(2.) He is, at present, resolved that Benjamin
shall not go. Reuben will undertake to bring
him back safely; (v. 35.) not putting in, If the
Lord will, nor excepting the common disasters
of travellers, he foolishly bids Jacob slay his two
sons, (whom it is likely he was proud of,) if he
brought him not back; as if the death of two
grandsons could satisfy Jacob for the death of a
son! No, Jacob’s present thoughts are, My son
shall not go down with you. He intimates dis-
trust of them, remembering that he never saw
Joseph, since he had been with them; therefore,
* Benjamin shall not go by the way in which you
go; ſor ye will bring down my gray hairs with
sorrow to the grave.” Note, It is bad with a
family, when children conduct so ill, that their
parents know not how to trust them.
afraid.
36 And Jacob their
father said unto them,
* Me have ye bereaved
of my children. Joseph
is not, and Simeon is
not, and ye will take
Benjamin away : * all
these things are against
Iſle.
37 And Reuben spake
unto his father, saying,
* Slay my two sons, if I
bring him not to thee:
deliver him into my
hand, and I will bring
him to thee again.
38 And he said, My
son shall not go down
with you ; for “his broth-
er is dead, and he is left
alone: if mischief befall
him by the way in the
which ye go, then shall
ye "bring down my gray
hairs with sorrow to the
grave.
t Lev. 25:36. Deut. 28:65. 1 Kings
10:5. Cant. 5:6. Luke 21:26.
orth. -
am. 2:17. 3:37. Am. S:6.
f Heb. with us hard things. 7—20.
x 34:10,21. 1 Kings 10:15. Ez. 17:4.
y 27,28.
z 37:20–35.
a 45:28. 47:12. 1 Sam. 27:1. Job 7:
7. Ps. 34:19. Ec. 7:8. Is. 38:10.
Ronn. 8:28. 1 Cor. 10:13. 2 Cor. 4:
17. Jam. 5:7–11.
b 43:9. 44:3. . Mic. 6:7.
c 30:22–24, 35:16–18. 37:33. 44:20,
27–34.
d 44:29,31. 1 Kings 2:6. Ps. 71:18.
Is. 46:
*
I'RACTICAL OBSERVATIONS.
V. 21–38. Many are the troubles of the righteous: yet imagi-
mation and a mistaken judgment often magnify them; and many
things appear to be against them, which are most effectually
conducive to their good.—But in this narration let us look unto
Jesus. Thus does He conceal Himself and his favor: thus does
He rebuke and chasten those for whom He hath purposes of love;
and by sharp corrections, and humiliating conviction from the
spirit of bondage, He breaks the stoutness and subdues the pride
of their hearts, and brings them to true repentance: nor will He
disclose his reconciled countenance, till He has fully humbled
their hearts, perhaps by long continued discouragements; till He
has proved their sincerity, and led them to the simplicity of faith
and dependence on Him: and then by “the Spirit of adoption,”
He will manifest himself unto them as their Brother and their
Friend. Yet before they fully know Him, or taste that He is
gracious, He both consults their good and sustains their souls:
preserves them from despair, and strengthens them to wait on
Him, and wait for Him.—Thus may we do continually; never
yielding to discouragement, determining to seek no other refuge,
and humbling ourselves more and more under his mighty hand;
and them in due time He will answer our petitions, and far ex-
ceed our expectations. Scott.
Verse 28.
Heart failed.] ‘Literally, went out—this refers to that spasmodic
affection felt in the breast at any sudden alarm. We find a similar
expression among us : “My heart seemed to leap out at my mouth.” ”
Dr. A. CLARKE.
Verse 36.
Jacob made this lamentation, when, had he known all, his heart
would have exulted with joy.—JMe have ſº bereaved, &c.] . It is proba-
ble that concurring circumstances, and their conduct in other re-
spects, made him suspect the truth of their report concerning Joseph.
C.O.T.T.
Verse 37.
Reuben (as the first born) was the only one who brake silence on
this occasion ; and probably he intended, principally, to divert the
Jiscourse from Joseph : but his proposal was very rash and absurd .
What right had he over the lives of his children 2 Jacob, in other
respects, seems to have placed but little confidence in him. (43: S,
9. .49: 8, 9.) Scott.
This generous but foolish offer shows at least ‘the honesty and
affection of Reuben’s heart—he felt deeply his father's distress, and
was determined to hazard every thing to relieve and comfort him.”
Dr. J. Clarke. ED.
[183]
B. C. 1705.
Israel sends Benjamin.
GENESIS, XLIII.
CHAP. XLIII.
Jacob at length is persuaded to send
Benjamin, who goes with his brethren.
into Egypt, 1–15. They are brought
into Joseph’s bouse, and are greatly
alarmed, but are encouraged by Jo-
seph’s steward, 16–25. Joseph is
kind to then, inquires about their ſa-
ther, is affected at seeing Benjamin;
and they do obeisance to him, . 6–29.
Joseph retires to weep, and then hos-
pitably entertains them, 30–34.
ND a the famine was
sore in the land.
2 And it came to pass
when they had eaten up
the corn which they had
brought out of Egypt,
their father said unto
them, "Go again, buy us
a little food.
3 And Judah spake
unto him, saying, The
c man * did solemnly pro-
test unto us, saying, Ye
shall not "see my face,
except your brother be
with you.
4 If thou wilt send our
brother with us, we will
go down and buy thee
food.
5 But if thou wilt not
send him, we “will not
go down ; for the man
said unto us, Ye shall
not see my face, except
your brother be with
you.
6 And Israel said,
Wherefore dealt ye so ill
with me, as to tell the
man whether ye had yet
a brother ?
7 And they said, The
man f asked us straitly
of our state, and of our
kindred, saying, Is your
father yet alive? have ye
another brother? And
we told him according
to the i tenor of these .
words: || Could we cer-
tainly know that he would
say, Bring your brother
down P -
8 And Judah said unto
Israel his father, Send the
lad with me, and we will
urged by his inferiors.
CHAP. XLIII. V. 1–10. Here the story
of Joseph’s brethren is carried on, and very par-
ticularly related. x-
1. Jacob urges his sons to go and buy corn in
Egypt; (v. 1, 2.) he, as a ood master of a family,
is in care to provide for those of his own house;
and shall not God provide for his children, for
the household of faith? Jacob bids them go
buy a little food; now, in time of scarcity, a
little must suffice, for mature is content with a
little. 2. Judah urges him to consent to Benja-
min’s going with them, how much soever it went
against his feelings and previous determination.
Note, It is not at all inconsistent with the honor
and duty children owe their parents, humbly and
modestly to advise, and, as occasion is, to reason
with them: Pléad with your mother, plead,
Hos. 2: 2. (1.) He insists on the absolute ne-
cessity of bringing Benjamin with them; of which
he, as a witness to all that had passed in Egypt,
was a more competent judge than Jacob could be.
Joseph’s protestation (v. 3.) may be alluded to,
to show on what terms we must draw nigh to
God; unless we bring Christ with us in faith, we
cannot see the face of God with comfort. (2.)
He engages to take all possible care of him, and
do his utmost for his safety, v. 8, 9. Judah’s con-
science had lately smitten him for what he had
irretrievably done a great while ago, against Jo-
seph; (ch. 42: 21.) and, in evidence of repent-
ance, he is ready to undertake, as far as a man
could, for Benjamin’s security. This is restitu-
tion, as the case will admit.
W. 11–14. Observe here, I. Jacob’s persuad-
ableness. He would be ruled by reason, though
He saw the mecessity of
the case; and as there was no remedy, yielded,
v. 11. Skin for skin, and all that a man has,
even a Benjamin, the dearest of all, will he give
for his life. No death so dreadful as that by
famine, Lam. 4: 9. Jacob had said, (ch. 42:
38.) My son shall not go down; but now he is
sight is discovered, it is kept by deceit.
over-persuaded to consent. Note, It is no ſatilt,
but our wisdom and duty; to alter our purposes
and resolutions, when there is good reason. Con-
stancy is a virtue, but obstinacy is not. It is
God’s prerogative not to repent, and to make un-
changeable resolves.
II. Jacob’s prudence and justice, in three
things: 1. He sent back the money found in the
sack’s mouth, with this discreet construction,
Peradventure it was an oversight. Note, Hon.
esty obliges us to make restitution, not only of
what comes to us by our own fault, but of what
comes to us by the mistakes of others. Though
got by oversight, if we keep it, when the over-
stating accounts, errors must be excepted, those
that make for us, as well as those that make
against us. Jacob’s words furnish us a favor-
able comstruction to put on what we are tempted
to resent as an injury and affront; pass it by, and
say, Peradventure it was an oversight.
He sent double money, on supposition that the
price of corn might be risen; or, if insisted on,
that they might pay a ransom for Simeon, or his
prison-fees; or, to show a generous spirit, that
they might be more likely to find generous treat-
ment with the man, the lord of the land. 3.
He sent a present of such things as were scarce
in Egypt, the commodities Canaan exported, ch.
37; 25. Note, (1.) Providence dispenses its gifts
variously. Some countries produce one commo-
dity, others another, that commerce may be pre-
served. (2.) Honey and spice will never make up
the want of bread-corn. The famine was sore in
Canaan, and yet they had balm and myrrh, &c.
We may live well enough on plain food without
dainties, but not on dainties without .plain food.
Let us thank God, that what is most needful and
useful, is generally most cheap and common. (3.)
A gift in secret pacifies wrath. Jacob’s sons
were unjustly accused as spies, yet Jacob will be
at the expense of a present, to pacify the accuser.
In
2,
we, and thou, and 8 also
our little ones.
9 I h will be surety for
him; of my hand shalt
thou require him: If I
bring him not unto thee,
and set him before thee,
then let me bear the
blame for ever.
10 For except we had
*lingered, surely now we
had returned $this second
time. * , .
11 And their father Is-
rael said unto them, "If
it must be so now, do this;
take of the best fruits in
the land in your vessels,
and a little h9ney,"spices,
and myrrh, nuts, and al-
monds.
12 And take P double
money in your hand:
and the money that was
brought again in the
" mouth of your sacks,
carry it again in your
hand; peradventure it was
an oversight:
13 Take also your
brother, and arise, go
again unto the man.
14 Andº God Almighty
give you mercy before
the man, that he may send
h 42:1,2. 1 Tim. 5:8, 6.6–8.
_ c 42:15–20. 44:23.
* Heb, protesting, protested. Acts 7:
d à 2 Sam. 3:13, 14:32. Acts 20:25,
e 42:38. 44:26. Ex. 20:12.
t Heb. asking, asked us, 3. marg.
I Heb. mouth.
| Heb. knowing could we know. 3.
7m (tºg.
f 42:2: Deut. 33.6. 2 Kings 7:4,13.
Ps. 118:17. -
g 45:19. 50:8,21. Num, 14:31. Ezra
8:21. -- • .
h 42:37. 44:32,33, Ps. 119:122. Philem.
18,19. Heb. 7:22.
i 9:5, 31:39. Ez. 3:18,20, 33:6,8.
Luke 11:50. -
k 19:16
§ Ör, toice by this. • .
I 14. Esth. 4:16. Acts 21:
m 32:13–21.
m 37:25. Jer. 8:22. Ez. 27:17. -
o 1 Kings 10:15. 2 Chr. 32:27. Cant.
4:10,14–16. 5:1. 8:14.
p Rom. 12:17, 2 Cor. 8:21. Phil. 4:8.
1 Thes. 5:21. f
2
42: * -
§ ºliºs. Jezra 7:27. Neh. 1:
14.
1 Sam. 25:27. Prov. RS:
and "carry down the man
arise and go: ‘that we
a present, "a little balm,
may live and not die, both
away your other brother,
- 11. Ps. 37:5. Prov, 16:7, 21:1.
a 41.54–57. 425. Lam. 5:10. Acts Acts 7:10. .
7:11–13. - t
NOTES.
CHAP. XLIII. V. 1–7. JM. R. Scott.
(2.) Had eaten..] ‘That is, had nearly consumed. Comp. 1 Kings
6 : 1. He built, for he began to build, and Luke 5: 6. Their met brake;
i.e. began to break, was on the point of breaking.” BUSH.
~- Verses 8, 9.
Probably Judah had acquired more of the confidence of Jacob, than
either Reuben or Levi: and he seems to have been sincerely desir-
ous of the welfare of Benjamin, as well as of the family; remember-
ing perhaps with inward anguish his former treatment of Joseph,
His arguments were very ſorcible.—Judah’s engagement meant, that
he would venture or endure any thing to preserve Benjamin ; which
he fulfilled by the most heroic and generous proposal imaginable.
(JVote, 44; 33, 34.) Sco TT
(8.). Zad.] ‘ ‘S6 called as being the youngest, though he had now
ten children: 46: 21. So Shadrach, Meshach, and Abednego, though
old enough to be “set over the affairs of the province,” yet are spoken
of as the three children who were cast into the fiery furnace.”
- BUSH,
Verses 11, 12. *
The dry seasons, which caused a famine, might, not prevent the
increase of the things here mentioned; and no doubt. Jacob selected
what he knew was likely to be most acceptable to an Egyptian prince.
Spices.] (37:25.) Some think, that these were brought ſrom India.
JM. R. O. - - Scott.
(11.) Honey..] ‘So most translate, others, date-juice ; but neither
of these can be meant, as Egypt abounds in the best honey, and is
rich in palm dates. The opinion of Shaw is most probable, that the
Heb. Debash means a juice, of the consistency of honey, prepared from
dried grapes, and called by the Arabs dibs, the same name. This, in
our day, is produced only in a tract of land about Hebron, and yearly
sent to Egypt, to the amount of 300 camel loads. Kampfer describes
a similar juice. A great part of the grapes is reduced, by, boiling, to
a syrup, which upon the tables of the poor supplies the place of but-
ter, and, with abstemious persons, of wine, being mixed with water.
Now Egypt had not [generally] the vine, so that this gift would be
acceptable.” Muts.] ‘ Pistachio nuts: a production of Palestine which
grew not in Egypt, and spoken of, as peculiar to Syria, by Pliny; “the
best in the world,” says Chardin. They are eaten as well dry, with
salt, as preserved; and are never wanting at a collation. Canaan also
produced the best almonds in the east.” Dr. Jºl. Clarke.
(12.) Double money..] : “The original does not imply a double amount
of money to that first taken, but may be understood as merely another
or second sum in respect to the first.” Bush. “Money of iteration,
i.e. other money.” Rosenm. - - Ep.
^.
[184].
B. C. 1705.
The brethren come again to Joseph.
GENESIS, XLIII.
have we brought down in
and Benjamin: "If I be
bereaved of my children, I
and bereaved.
2 [Practical Observations.]
15 || And the men took
that present, and they
took double money in
their hand, and Benja-
min; and rose up, and
went down to Egypt, and
stood before Joseph."
16 And when Joseph
saw Benjamin, with them,
he said to * the ruler of his
house, Bring these men
home, and f slay and
make ready: for these men
shall, f dine with me at
noon. -
17 And the man did as
Joseph bade: and the man
brought the men into
Joseph’s house.
18 And: the men were
afraid, because they were
brought , into Joseph's
house, and they said, Be-
cause of the money that
was returned in our sacks
at the first time, are we
brought in ; that he may
| seek occasion against
us, and fall upon us, and
take us for bond-men, and
our asses. - *
19 And they came near
to the steward of Joseph's
house, and they commun-
ed with him at the door
of the house;
20 And said, O sir,
§ we came indeed down
the first time to buy food.
21 And it came to pass,
when Y we came to the
inn, that we opened our
sacks, and behold, every
man's money was in the
mouth of his sack, our
Sometimes we must not think it much to buy
peace, even there where we may justly insist on
it as our right.
III. Jacob’s piety, appearing in his prayer,
God Almighty give you mercy before the man!
Jacob had formerly turned an angry brother into
a kind one with a present and a prayer; here he
betakes himself to the same tried method, and it
sped well. Note, Those that would find mercy
with men, must seek it of God, who has all hearts
in his hands, and turns them as He pleases.
IV. Jacob’s patience; he concludes all with
this, “If I be bereaved of my children, I am
bereaved; , If I must part with them thus one
after another, I must acquiesce, and say, The
will of the Lord be dome.” Note, It is our wis-
dom to reconcile ourselves to the sorest afflictions,
and make the best of them; nothing is got by
striving with our Maker, 2 Sam. 15: 25, 26.
V. 15–25. If we should ever have a famine
of the Word, let us not think it much to travel
as far for spiritual food, as Jacob’s sons did here
for corporal food. Some conjecture Joseph’s
steward was in the secret, knew them to be Jo-
seph’s brethren, and helped to humor the thing;
I rather think not, because no man must be pres-
ent when Joseph afterward makes himself known
to them, ch. 45: 1.
I. Joseph’s steward has orders from his master,
(who was busy selling corn, and receiving money,)
to take them to his house, and make ready for
their entertainment. Though Joseph saw Ben-
jamin there, he would not leave his work at
working-time, nor trust another with it. Note,
Business in its season must take place of civility.
Our needful employments must not be neglected,
no, not to pay respects to our friends.
II. Even this frightened them, v. 18. The just
challenges of their own consciences, and Joseph’s
violent suspicions of them, forbade them to expect
every thing.. . Now they thought they should be
reckoned with about the money in the sacks'
mouths, and charged as cheats, who had taken ad-
vantage of the hurry of the market, to carry off
their corn unpaid for. They therefore laid the case
before the steward, that he might stand between
them and danger. Hérein they gave substantial
proof of honesty, that, beſore they were charged
with taking back their money, they produced it.
Note, Integrity and uprightmess will preserve
us, and will clear themselves as the light of the
morning.
III. The steward encouraged them, v. 23.
Though he knew not his master’s aim, yet, he was
aware, these were men whom he meant no harm
to, therefore he directs them to look at the Di-
vine Providence in the return of their money;
Your God, and the God of your father, has
given you treasure in your sacks. Observe,
1. Hereby he shows he had no suspicion of dis-
honesty in them: for, of what we get by deceit,
we cannot say, ‘God gives it us.” 2. Hereby
he silences further inquiry; “Ask not how it
came thither, Providence brought it you, and let
that satisfy.’ 3. It appears by what he said, he
was brought, by his good master’s instructions,
to the knowledge of the God of the Hebrews.
It may justly be expected, that servants in re-
ligious families should take all fit occasions to
speak of God and his providence with reverence
and seriousness. 4. He directs them to look up
to God, and acknowledge his providence in their
good bargain. We must own ourselves indebted
to God, for all successes and advantages, and
kindnesses of friends; for every creature is that
to us, and no more, that God makes it to be.
W. 26–34. Here is, I. The great respect Jo-
seph’s brethren paid him, when they brought him
the present, (v. 26.) and again, when they gave
him an account of their father’s health, they called
favor, and suggested to them, that this was done him, Thy servant our father, v. 28. Thus were
with a bad design on them. Note, Those that are Joseph’s dreams fulfilled more and more: and even
guilty and timorous, are apt to make the worst of the father, by the sons, bowed before him, ac-
cannot tell who put our
money in our sacks.
23 And he said, “Peace
be to you, fear not: your
God, and the God of your
father, hath given you
treasure in your sacks:
iſ I had your money.
* And he brought Simeon
out unto them,
24And the man brought
the men into Joseph's
ready the present against
Joseph came at noon:
for they heard that they
should eat bread there.
26 || And when Joseph
came home, they brought
him the present which
was in their hand into the
house, and “bowed then-
selves to him to the earth.
27 And he asked them
of their * welfare, and
* Or, And I, as I have been, &c. See
on 11.
s 15:2. 24:2,10. 39:4,5.
i Heb. kill a killing.
f #cb. eat.
x 42:21,28,35. Job 15:21. Ps. 53:5.
73:16. Is. 7:2. Matt. 14:26,27. Mark
44:l.
1 Sam. 25:11.
: 16.
| Heb. roll himself upon us. Job 30:
14
§ Heb. coming down we came down.
y 42:27,35.
z Sec on 12.—Heb. 13:18.
a Judg. 6:23. 19:20. 1 Sam. 25:6. 1
Chr. 12:18. Ezra 4:17. Luke 24:36.
John 14:27. 20:19,21,26.
Heb. Your money came to me.
b 14. 42:24,36.
c 18:4. 19:2. 24:32. Luke 7:44. John
money in full weight: and
*we have brought it again
in our hand. -
22 And other money
house, and * gave them.
water, and they washed
their feet, and he gave
their asses provender.
our hands to buy food: we 25 And " they mad
•
said, # Is your father well, d #7. -
* the old man of whom ye € # sº ...it Ps. 72:
e * DI}}. i*i; : 1 1. nil. 2:10, 11.
spake? Is he yet alive P -- i.e.:*::::::"...ºft. Judg.
- irr, as IS: 15. 1 Sam. 17:22. 25:5.
28 And they all SWVel ed, Fº there peace to your father?
2:11,13.
Thy servant our father is
PRACTICAL OBSERVATIONS.
W. 1–14. . We should use great caution in forming resola-
tions, concerning our future measures in things indifferent; where
duty is not concerned, we are best ruled by circumstances as they
arise.—There may be cases, in which we must refuse obedience
to an earthly superior; because it is superseded by a higher ob-
ligation: but this should never be done without necessity; and
should always be grounded on cogent arguments, and expressed
in gentle and respectful language; and even when a refusal is un-
exceptionable, an impartial judge can seldom approve the man-
mer in which it is given.—We often rebelliously murmur against
the Author of our troubles, by quarreling with the instruments.
—But when all our contrivances are over-ruled, and necessity
compels us to say, ‘It must be so now; them submission to the
- Verses 16–23. , - • •
Joseph seems especially to have sought time to compose his mind,
that his tender feelings respecting Benjamin might not defeat his
designs. * º * * * * * Scott,
(2i.) Judah, in telling his story, does not think it negessary,as in-
deed it was not, to state particularly at what exact time and place
each found his money in his sack. . This manner of relating the thing
compendiously is very natural, and consequently the * be-
O. T. W. O.L. I.
will of the all-wise Disposer, and a believing dependence on the
almighty Lord, who hath all hearts in his hands, will yield us a
seasonable support--Though ºen value very highly their gold
and silver, and the luxuries which are accounted the best fruits
of every land; yet, in a time of famine, they willingly barter them
away for bread: how little then will they stand us in stead in the
day of wrath! and how ready shall we be, if truly wise, to re-
nounce them all as loss, for the excellency of the knowledge of
Jesus Clirist!’—They who mean sincerely, are apt to engage for
more than they can perform: and, if we feel our passions greatly
moved, our tongue should be held in as with a bridle; or it may
afterwards occasion us much trouble. Scott,
tween this verse and 42: 27 and 35. is only imaginary. Such varia-
s
tions need embarrass no honest reader of the Scriptures. ED.
- - Verse 25.
Eat bread.]. A phrase here, as often elsewhere, signifying to dine,
or eat of all kinds of provision. Comp. v. 16. and Ex. 2:20. Ep.
Verse 27. -
Joseph’s inquiry was aptly introduced by the present brought to
him ; and while he, with wonderful propriety, acted in his assumed
[185]
B. C. 1705.
Joseph's brethren eat with him.
GENESIS, XLIV.
in good health, he is yet
alive: 5 and they bowed
down their heads, and
* made obeisance.
29 And he lifted up his
eyes, and saw his brother
Benjamin, his mother's
son, and said, Is this your
younger brother, * of
whom ye spake unto me?
And he said, God be gra-
cious unto thee, my Son.
30 And Joseph made
haste; for "his bowels did
yearn upon his brother:
and he sought where to
weep, and he entered into
his chamber, and "wept
there. . - -
31 And he washed his
face, and went out, and
° refrained himself, and
said, Set on bread.
.32 And they set on for
him by himself, and for
them by themselves, and
for the Egyptians, which
did eat with him, by
themselves; because the
Egyptians might not eat
bread with the Hebrews,
for that is Pan abounina-
tion unto the Egyptians.
33And they "sat before
him, the first-born accord-
ing to his birth-right, and
the youngest according to
his youth: and the men
cording to the dream, ch. 37: 10, . Probably,
Jacob directed them, if they had occasion to speak
of him to the lord of the land, to call him his
servant. - . -
II. Joseph’s great kindness to them, while they
little thought it a brotherly kindness. 1. His
kind inquiry concerning Jacob, Is he yet alive?
A very fit question to be asked concerning amy,
especially old people; for we are dying daily; it
is strange, that we are yet alive. Jacob had
said, many years before, I will go to the grave
to my son; but he is yet alive; we must not
die when we will. - * - -, -
2. His kind notice of Benjamin, his own broth-
er; praying and weeping for him, v. 29, 30. His
natural affection to his brother, his joy to see him,
his concern to see him and the rest in distress ſor
bread, and the remembrance of his own griefs.
since he last saw him, produced a great agitation,
perhaps the more, because he endeavored to stifle
and suppress it; but he was forced to retire into
his closet, there to vent his feelings, by tears.
Note, Tears of tenderness and affection are no
disparagement, even to great and wise men; yet
gracious weepers should not proclaim their tears;.
secret, says the prophet,
My Soul shall weep in
Jer. 13: 17. . - – ?
3. His kind entertainment of them all, when
his weeping had subsided so that he could refrain
himself; he sat down to dine with them, treated
them nobly, yet contrived. every thing to amuse
them. (1.) He ordered three tables, v. 22. See
here an instance, [1..] Of hospitality and good
house-keeping, a very commendable thing, ac-
cording as the ability is... [2.] Of compliance with
people’s humors, though whimsical, as Bishop
Patrick calls this of the Egyptians not eating with.
the Hebrews. Though the lord of the land, he
would not force the Egyptians, to eat with the
five times so much as
any of theirs. And they
drank, and * were merry
with him. -
searched; the cup is found; and, in
deep distress they return to Joseph;
7–13. They humble themselves be-
fore him, 14-17; and Judah makes a
most pathetic speech, concluding with
a most generous request, 1 -
Hebrews, against their minds, but let them en-
joy their humors; spirits truly generous hate to
impose. [3.J Of the early distance between Jews
and Gentiles; one table would not hold them.
(2.) He placed his brethren according to their
seniority, (v. 33.) as if he could certainly di-
vine. Some think they placed themselves so,
according to their custom; but if so, I see not
why such notice is taken of it, as a thing they
marvelled at. (3.) He gave them a very plenti-
ful entertainment, v. 34. This was the more
generous; and obliging, because of the present
scarcity. In a day of famine, it is enough to be
fed; but they here were feasted. Perhaps they
It is said, They drank and were merry; their
cares and fears were now over, and they ate their
bread with joy, concluding they were now on
oseph gave them to understand that Benjamin
was his favorite; for his mess was five times as
much as any of theirs, not as if he would have
him eat so much more than the rest, for then he
must eat more than would do him good; (and it
is moſriendship, but injury and unkindness rather,
to press any to eat or drink to excess;) but thus
he would testify his particular respect for him;
that he might try whether his brethren would
envy Benjamin his larger messes, as formerly they
had envied him his finer coat.
And it must be.
our rule, in such cases, to be content with what
we have, and not to grieve at what others have.
#. terms with the man, the lord of the land.
had not had such a good dinner for many months.
CHAP. XLIV. Joseph having entertained his
brethren, dismissed them; but here we have them.
brought back in a greater fright than any they
had been in yet. - ". . . . º
V. 1–17. Joseph heaps further kindnesses on
them, fills their sacks, returns their money, and
| 45:8.
- Matt. 9:2,22. Mark 10:24. .
m 1 Kings 3:26. Jer. 31:20. Phil. 1:8.
2:1. Col. 3:12. 1:John 3:17.
n 42:24. John 11:33–38. Acts 20:19,
31,87. 2 Tim. 1: * . . .
Josh. 7:19. , 2 Chr. 29.11. -
marvelled one at another.
34 And he took and
sent *messes unto them,
CHAP. XLIV.
Joseph directs his steward to put the
money into the mouths of his breth-
4. - - - -
o 45'i. Is. iśń, Jer: 31:16. 1 Pet. .
3:10. - - -
p 46:34. Ex. 8:26. q 44:12.
r 2 Sam. 11:8. - - -
- 1 Sam. 1:5. 9:22–24. ,
* Heb. drank largely. Cant. 5:1. Hag.
ND he commanded
# the steward of his
house, saying, "Fill the
º } - - - 1:6. John 2:10. - -
from before him. But ren's sacks, and his silver cup into g 26. 37:9,10. . . • f Heb. him, that was over the house.
- : ~~7 s that of Benjamin, 1, 2; and atter- h Ex. T8:7. 2 Sam. 1:2. 14:4. 1 Kings . :2. 43:16. ' ' ' ' ' ' '
Benjamin S meSS WaS wards to pursue them and accuse 1:16. 2 Chr. 24:17. . . . . a 42:25. -
- them of theſt, 3–6. Their sacks are i 30:22–24. 35:17, 18. k 42:13, - * * *
- PRACTICAL OBSERVATIONS, - -- . " ... •.
V. 15–34. Terror once excited is increased by every event:
yet innocence gives confidence, and supplies eloquence.—The
good and pious words of Joseph’s steward, show us that a godly
man’s conversation is never useless; and teach us to abound in that
speech, which is good for the use of edifying.—The Lord’s pur-
poses are continually advancing to their full accomplishment: but
they who would have his special blessings, must wait for them;
and they who desire to do special good, must learn to bridle and
conceal their tenderest passions.—In Joseph’s conduct, we see
that of Jesus, who shows those whom He loves more and more.
character, his question expressed the most benevolent and attentive
disposition. - Scot T.
- Verses 29–31. - – ,
This union in Joseph of exquisite sensibility, with firmness and
entire command of his passions, in every circumstance which re-
quired it, is a decided indication of a very superior character. ID.
(29.) God be gracious unto thee..] ‘This would be called, through-
out all Europe, a benediction ; but it is a simple salutation in Asia,
and is there used instead of those offers and assurances of servicë
customary in the west, in first addressing or taking leave of an
acquaintance.” Chardin. ‘This account explains the ground of the
Scriptures’ so often calling the salutations and farewells of the east
blessings.” HARM ER. J.My som.] A kind appellation simply, as Joseph
was but 7 or 8 years older than Benjamin. See note v. 8. ED.
(30.) IIis bowels did yearm.] ‘Literally, his bowels were warmed.
The ancients considered the bowels as the seat of the affections,
especially those of pity and love, whence these affections got that
name.” IRos E. N.M.
- Verse 32. - - -
Probably Joseph, as known to be a Hebrew, connived at the super-
stitious prejudices of the Egyptians; but he would not sit with his
brethren, lest it should excite suspicion. The abomination, in which
the Egyptians held eating with the Hebrews, has generally been
ascribed to the latter eating the flesh of those animals which the
former held sacred : therefore shepherds also were an abomination to
the ſºgyptians, though they likewise had flocks and herds. This
however is very doubtful; as we have no intimation of the kind in
the history. Indeed national, and even religious antipathies are so
[186
of their extreme necessity; makes them perceive that He is their
only Refuge from destruction; and, consulting their future good
more than their present comfort, by salutary terrors and troubles,
overcomes their reluctance, and brings them to Himself. Then,
in his wise and holy sovereignty, according to that proportion
which He sees good, He gives them some taste of his exhilarating
love, and welcomes them to the provisions of his house, as earnests
of what He further intends for them; yet so as still to prove and try
them, with a view to their more complete humiliation. Scott.
common, and so unreasonable, that it is not greatly worth while, to
inqirire particularly into the occasion of them. . . . Scott. .
An abomination, jºb “Because, says Onkelos, the cattle, which
the Hebrews eat, the Egyptians worship. All Egyptians, says Hero-
dotus, pay a high degree of divine honor to the cow; and hence, will
not kiss a Greek on the mouth, nor make use of his knife, spit, or
dishes. This is also the case among the Hindoos, who hold the cow
sacred. They see with horror Christian Europeans kill and eat the
cow ; and therefore consider every.utensil touched by them, as de-
filed. [The different Hindoo castes, even, will not eat food cooked
in the same earthen vessel, which is thrown away iſ touched by one
of another caste. Wurd.]”. Hosenn. 18tut Warburton thinks this abhor-
rence arose from the Hebrews being shepherds. See note, 46:34. Ed.
º *- - Verse 34. .
Five times, &c..] . A token of respect customary in those days,
which should not be judged of by modern manners. Scott. A
very great and peculiar honor. Chardin says, “In Persia, Arabia,
and the Indies, there are many houses where they place several
plates in large salvers, and set one of these before each person, or
two or three, according to the magnificence of the house. The
great men of the state are always served by themselves, in feasts
made for them ; and their part of each kind of provision is always
double, treble, or a larger proportion.”’ See Harmer. Dr. A. CLARKE,
The original word rendered, were merry, sometimes means, were in-
tozicated ; but it, seems to be properly translated ; for we cannot
suppose, either that in such circumstances they would drink to ex-
ºcess, or that Joseph would have countenanced them in so doing.
Scott.
B. W. C. 1705, , ,
Joseph's policy.
GENESIS, XLIV.
men's sacks with food,
as much as they can
carry, and put every
'man's money in his sack's
mouth.
2 And put my "cup, the
silver cup, in the sack's
mouth of the youngest,
and his corn-money; and
he did according to the
word that Joseph had
spoken.
3 ſ As soon as the
morning was light, the
pmen were sent away,
they and their asses.
4.And when they were
gone out of the city, and
not yet far off, Joseph
said unto his steward, Up,
follow after the men; and
when thou dost overtake
them, say, unto them,
*Wherefore have ye re-
warded evil for good? .
5 Is not this it, in which
my lord drinketh? and
whereby indeed he * divi-
neth? ye have done evil
in so doing.’
6 And he overtook
them, and he spake unto
them these same words.
7 And they said unto
him, "Wherefore saith
my lord these words?
God forbid that thy ser-
vants should do accord-
ing to this thing. - .
sends them away full of gladness. But, he exer-
cises them with further trials. God thus humbles
those whom he loves, and loads with benefits. Jo-
seph ordered his steward to put a fine silver cup
(used it is likely, at his table when they dined with
him,) into Benjamin’s sack’s mouth; that it might
seem as if he had stolen it. If Benjamin had
stolen it, it had been the basest dishonesty and
ingratitide; or if Joseph, by ordering it to be put
there, had designed really to take advantage
#. him, it had been in him most horrid cru-
elty-and oppression; but it proved, that there was
no harm dome, or designed, on either side. Ob-
serve, * .
1. How the pretended criminals were pursued
and arrested, on suspicion of having stolen a
silver cup. The steward charged them with in-
gratitude, rewarding evil for good; with folly,
in taking away a cup of daily use, and which
therefore would soon be missed, and diligent
search made for it; for so it may be read, (r. 5.)
Is not this it in which my lord drinketh, (as
having a particular fondness for it,) and for
which he would search thoroughly? Or, “by
which, leaving it carelessly at your table, he
would make trial whether you were honest men
or no? ' . - -
2. How they pleaded for themselves; they sol-
emnly protested their innocence, and detestation
of so base a thing; (v. 7.) urged it as an instance
of their homesty, that they had brought their money
of thy lord's house silver 12 And
or gold? .
9 With whom soever of
thy servants it be found,
# both let him die, " and
we also will be my lord’s
boñd-men. -
10. And he said, Now
also let it be according
unto your words: the
with whom it is found
shall be my servant; and
H3
and * began at the eldest,
and left at the youngest :
and the cup was found
in Benjamin’s sack.
Then
every man his ass, and
returned to the city.
14 || And Judah and
his brethren came to Jo-
seph’s house, (for "he was
back; (v. 8.) and offered to submit to the severest
punishment, if they should be found guilty, v.
9, 10. " -
3. How the theſt was fastened on Benjamin;
in his sack the cup was found, to whom Joseph
had been particularly kind. Benjamin, no doubt,
was ready to deny on oath, the taking of the cup,
and we may suppose him as little liable to suspi-
cion as any of them; but it is in vain to confront
such notorious evidence, the cup is found in his
custody; they dare not arraign Joseph’s justice,
nor so much as suggest, that perhaps he that had
put their money in their sacks’ mouths, had put
the cup there; but they throw themselves on
Joseph’s mercy. And, --
4. Here is their humble submission, v. 16. (1.)
They acknowledge the righteousness of God, God
hath found out the iniquity of thy servants;
perhaps referring to the injury they had formerly
dome to Joseph, for which they º God was
now reckoning with them. Note, Even in the
afflictions wherein we apprehendoturselves wrong-
ed by men, we must own God is righteous, and
finds out our iniquity. (2.) They surrender them-
selves prisoners to Joseph, We are my lord’s
servants. Now his dreams were accomplished
to the utinost; their so often doing obeisance,
might be looked on as a compliment, and no more
than other strangers did; but the construction they
themselves, in their pride, had put on his dreams,
was, Shalt thou have dominion over us? ch.
he searched, man as I can certainly
+ divine 2
16 And "Judah said,
b 12:15,16,20. Deut. 8:2,16. 13.3. 2
Cor, *::vy.
i e- c 1 Sam. 24:17. 2 Chr. 20:11. Ps. 35:
they "rent 12. 109:5. Prov. 17:13. John IU:32.
* * * * Ur maketh trial. 15. Afarg.
their clothes, and laded ºši‘. .is"; as is
—18 Josh. 22:22–29. 2 Sam. 20:
20. 2 Kings 8:13.
e 42:27,35. 43:12,21,22.
f See on 7.—Jam. 2:10, 11. &
g 31:32. Job 31:38–40. Ps. 7:3—5.
Acts 25:1 l. *
b. 43:18, -
i 17,33. Ex. 22:3. Matt. 18:24,25.
3:33
ye shall be blameless. .
1] Then they speedily
took down every man his
sack to the ground, and
opened every man his
sack.
8 Behold, * the money
which we found in our -
sacks' mouths we brought
again unto thee out of the
land of Canaan: ‘ how
k 43:33.
l 26–32. 42:36–33. 43:14.
}{j ;34. Num. 14:6. 2 Sam. 1:2,11.
13:19.
yet there,) and they • fell
before him on the ground.
- .* S snº n 43:16,25.
15 And Jo eph said o 37:7–9. , 50:1S. Pilil. 2:10,11.
unto them, P What deed is 3.5.3.13. 4:10,
q 21:26. 39.8. Ex. 32:1
this that ye have done 2
4 wot ye not, that such a
f Or, make ºrial, 3.
r $2. 43:8,9. -
* *
then should we steal out
- NOTES.
CHAP. XLIV. V. 2–5. Cup ... whereby he divineth.] ‘ If this be
made one period, without a point after divineth, [which is not in the
Heb.] the imputation of Joseph’s using unwarrantable practices will
be taken off.” Bp. Wilson. Divineth.] * Literally, trying, would make
trial, [so the Arabic] i.e. of your truth, &c. The Heb. nahash, from
which serpent in that tongue is called, signifies primarily a close,
scrutinizing search, and secondarily the practice of divination or
augury.’ Bush, and Dutch Ann. ‘Make inquiry.” Boothroyd. So
Onkelos. But the Sept. Vulg. Sam. and Syr. translate divingth. So
also Rosenm. “Julius Serenws tells us that the method of divining by
the cup, among the Abyssinians, Chaldees, and Egyptians, was to
fill it first with water, then to throw into it thin plates of gold and
silver, and some precious stones, on which were engraven certain
characters. After that, the persons who consulted the oracle, used
certain forms of incantation, and, calling upon the devil, received
their answers several ways; sometimes by articulate sounds, some-
times by the characters in the cup, rising to the surface of the water,
and by this arrangement forming the answer; and often by the visi-
ble appearance of the persons themselves about whom the oracle was
consulted. Cornelius Agrippa says that some pour melted wax in the
water, which would so range itself as to answer.” SAURIs, ‘Divina-
tion hy cups, has been from time immemorial prevalent among the
Asiatics; and for want of knowing this, commentators have spent a
profusion of learned labor to reduce these words to that kind of
meaning, which would at once be consistent with the scope and de-
sign of the history, and save Joseph from the impeachment of sorcery
and divination. I take the word Wachash here in its general accepta-
tion, to view attentively, to inquire. Now there has been in the east a
tradition, the commencement of which is lost in immemorial time,
that there was a cup, which had passed successively into the hands
of different potentates, which possessed the strange property of rep-
resenting in it the whole world, and all things then doing in it. The
cup is called Jami Jemsheed, the cup of Jemsheed, a very ancient king
of Persia, whom late historians and poets have confounded with
Bacchus, Solomon, Alexander, &c. This cup, filled with the clixir of
immortality, they say was discovered when digging to lay the foun-
dation of Persepolis. The Persian poets call this Jam Jehan Nima,
“ the cup showing the universe;” and are full of allusions to it.
They attribute to it the great prosperity of their ancient monarchs,
as by it they understood all events, past, present, and to come. Many
thoughts turn on another event.—“It is the Los D.”
of the Mohammedan princes and governors affect still to have in-
formation of ſuturity by means of a cup. When Mr. Norden was at
Derri, in the farthest part of Egypt, in a very dangerous situation,
an ill-natured and powerful Arab, in a threatening way, told one of
their people whom they sent to him, that “ He knew what sort of
people they were, for he had consulted his cup, and found by it, that
they were those of whicna one of their prophets had said that Franks
(Europeans) would come as spies, &c. and after, bring over those
who would conquer the country, &c.” Though it is not at all likely
that Joseph practised any kind of dicination, yet probably, according
to the superstition of those times, (for I suppose the tradition to be
even older than the times of Joseph,) supernatural influence might
be attributed to his cup ; and as the whole transaction related here,
was merely intended to deceive his brethren for a short time, he might
as well affect divination by his cup, as he affected to believe they had
stolen it. The steward therefore uses the word machash in its proper
meaning, inspecteth accurately, c. 5. and hence Joseph says, v. 15.
PWot ye not that such a person as I (having such a cup) would accurately
and attentively look into it 3’ Dr. A. CLARKE. “Gesenius understands
it, he has a secret apprehension in regard to it; which, on the whole, I
should rather prefer.’ Prof. STU ART.
--- Verses -— 6. -
The abruptness of this unexpected address was well suited to sur-
prise and confuse, and to favor the design.—Joseph probably meant
that by divination he had discovered who had stolen his cup (15);
which he could not have done, had he divined by means of the cup :
and the words might be rendered, ‘ that about which he hath used
divination.”—It is not however certain, that dicination is meant; as
the original word is used sometimes for accurate investigation or
diligent observation. (30: 27. 1 Kings 20:33. Heb.) Scott.
Verse 9.
Probably Joseph expected that his brethren, conscious of their inno-
cence, would make use of such language as this ; which favored his
design of proving how they stood affected toward Benjamin. Their
money had before been put into their sacks, they knew not how,
and they might have suspected somewhat similar on this occasion :
their confidence therefore was very-imprudent. ID.
Verses 12, 13.
*In very agony they rend their clothes.—As they walk along, their
We are mur-
FULLER.
derers:—divine vengeance suffers us not to live.”
[187
B. C. 1705.
Judah's relation.
GENESIS, XLIV.
*What shall we say unto
my lord? what shall we
speak? or how shall we
clear ourselves? t God
hath found out the injqui-
ty of thy servants: behold,
we are my lord’s servants,
both we, and he also with
whom the cup is found. ,
I7 And he said, “God
forbid that I should do
so: but the man in whose
hand the cup is found,
* he shall be my servant;
and as for you, get you
up yin peace unto your
father. - -
[Practical Observations.]
18 || Then Judah came
near unto him, and said,
O my lord, 4 let thy ser-
vant, I pray thee, speak a
word in my lord's ears,
and let not thine “anger
burn against thy servant:
for thou art even" as Pha-
raoh.
19 My lord “asked his
servants, saying, Have ye
a father or a brother ?
20 And we said unto my
lord, We have a father, an
old man, and " a child of
his old age, a little one :
* and his brother is dead,
and ſhe alone is left of
his mother, and his father
loveth him. -
21 And thou saidst unto
thy servants, é Bring him
down unto me, that I may
set mine eyes upon him.
22 And we said unto
my lord, The lad cannot
leave his father; for if he
should leave his father,
h his father would die.
23 And thou saidst un-
37: 8. And in that sense it is at length fulfilled,
they own themselves his vassals; since they in:
vidiously so understood it, so it shall be ſulfilled
in them. . . . . . . . . . .
5. Joseph, with an air of justice, gives sen-
tence, that Benjamin only should be kept in bon-
dage, and the rest dismissed; for why should any
suffer but the guilty? Perhaps Joseph intended
to try Benjamin’s temper, whether he could bear
such a hardship, with the calmness and composure
of a wise and good man; in short, whether he,
was indeed his own brother, in spirit, as well as
blood; for Joseph had been falsely accused, and
suffered hard things, yet kept possession of his
own soul: however, it is plain, he intended hereby
to try the affection of his brethren to him, and to
their father. Had they gone away contentedly,
and left Benjamin in bonds, no doubt.Joseph would
soon have released and promoted him, and moti-
fied Jacob, and would have left the rest of his
brethren justly to suffer for their hard-hearted-
ness; but they proved better affected to Benjamin
than be feared. Note, We cannot judge what
men are, by what they have been formerly; nor
what they will do, by what they have dome: age
and experience may make men wiser and better.
They that had sold Joseph, yet would not now
abandon Benjamin. - - -
V. 18–34. We have here a most ingenious
and pathetic speech, made by Judah to Joseph
on Benjamin’s behalf, to obtain his discharge:
either Judah was a better friend to Benjamin than
the rest, and more solicitous to bring him off; or,
- g - * *
he thought himself under greater obligations than
the rest, to endeavor it, because he had passed his
word to his father for his safe return; or, the rest
chose him for their spokesman, because he was
a man of better sense and spirit, and had greater
command of language than any of them. . .His
address, here recorded, is so very natural, so ex-
pressive of his feelings, that we cannot but suppose
Moses, who wrote it so long after, to have written
it under the special, direction of Him that made
man’s mouth. A great deal of unaffected art,
and unstudied, unforced rhetoric, there is in this
speech.
I. He addresses himself to Joseph with great
respect and deference; calls him his lord, himself
Pharaoh’s.’ It is prudence to spea
hearing, and ascribes sovereign authority to him,
* Thow art even as Pharaoh, whose favor we
desire, and whose wrath we dread, as we do'
- - - - # obligingly
to those at whose mercy we lie: titles of honor to
those that are entitled to them, are not flattering
titles. * * . . . . . . . . . .
II. He represented Benjamin as one worthy
of his compassionate consideration: (v. 20.) he
was a little one, compared with the rest; the
youngest, not acquainted with the world, nor ever
inured to hardship, having always been brought
up tenderly with his father; it made the case inore
pitiable, that he alone was left of his mother, and
his brother was dead, namely, Joseph; little did,
Judah think, what a tender point he touched on
now. Judah knew Joseph was sold, and there-
fore had reason enough to think he was alive:
however, he could not be sure he was dead, but
they had made their father believe he was dead;
and now they had told that lie so long, that they
had forgotten the truth; and began to believe the
lie themselves. * . . . . . . .
III. He urged closely, that Joseph had himself
constrained them to bring Benjamin, had express-
ed a desire to see him, (v. 21.) and forbidden
them his presence, unless they brought him with
them, (v. 23, 26.) all which intimated that:he
designed him some kindness; and must he be
brought with so much diſficulty to the preferment
of a perpetual slavery? Was he not brought to
Egypt, in obedience purely to the command, of
Joseph; and would he not show him mercy?
Some observe, that Jacob's sons, in reasoning
with their father, had said, We will not go
down, whless Benjamin go with us, (eh. 43: .
5.) but that when Judah comes here to relate the
story, he expresses it more decently, “We cannot
go down, with any expectation to speed well.”
Indecent words spoken in haste to our superiors,
should be recalled and amended. . . . . . . .
IV. The great argument he insists on, is, the
insupportable, grief it would be to his aged
father, iſ Benjamin be left behind in servitude;
His father loveth him, v. 20. This they had
pleaded against Joseph’s insisting on his coming
down, v. 22. This the old man, of whom they
spake, had pleaded against his going down, v.
and his brethren his servants, begs his patient i 29. This therefore J udah presses with great
thy servant my father,
*we told him the words.
of my lord. - -
25 And our father said,
! Go again, and buy us a
little food.
26 And we said, "W
cannot go down : if our
youngest brother be with
us, then will we go down:
for we may not see the
to thy servants, ‘Except
your youngest brother
come down with you, ye
shall see my face no more.
24 And it came to pass,
when we came up unto
2 s' y 37:32,33. . - -
man's face, except our ; 18:30,32. 2 Sam. 14:12, Job 33:31,
youngest brother be with Acts 2:29- -
- a Esth. 1:12. Ps. 79.5.
UłS. - b 41:40,44, Prov. 19:12.
27 And thy servant my g
ſather said unto us, Ye
know that "my wife bare 43
l]]é tWO SO??.S. . . .”939. -
- - - i 42:15–20, 43:3:
k 42:29–34.
1. 43:2. . . . .
in 43:4.5. Luke 11:7.
39.18-213. 30.22–25. 35:16–18.
46:19. -
Dan. 3:15,19
:3. • *s S.
e 37:33–35. 42:36,38.
.# :* Luke 7:12.
s Ezra 9:10,15. Job 40:4. Acis 2:37. W
t 37:18–28. 42:21,22. Nam. 32:23.
Josh. 7:1,18. Prov. 28:17. Luke lz:2.
u 18:25. 42:18. 2 Sam. 23:3. Prov.
17:15. -
x 10.
PRACTICAL observations.
V. 1–17. They who have been guilty of deceit and injustice,
must blame themselves when aſterwards suspected without cause;
but, if sincere, the event will make amends for the severest scru-
tiny.—In some cases, stratagems are lawful; as when they tend to.
the benefit of the persons for whom they are laid, in order that they
may remember and repent of their own treacherous deali ngs.--
To reward evil for good is so evidently base, that nothing can
be urged in excuse of it; how then shall we stand in judgment
before that God, whom we have so ungratefully requited for his
multiplied benefits"—Men think it hard to be suspected of crimes,
contrary to a few of their outward actions; though inwardly con-
, Verse 17. -
Get you up, &c.], At this time the experiment was at the crisis,
and no doubt Joseph anxiously expected the event. Scott.
- Verse, 18. . -
As Pharaoh.] That is, equally to be respected and feared. The
reader should keep the dreams still in mind : Joseph’s brethrén soon
learned what was become of them. (37:20.) p Ip.
* In Asiatic countries the reigning monarch is always considered
to be the pattern of all perfection, and the highest honor that can be
conferred on a person is to resemble him to the monarch ; as the
& all who would approach Him with acceptance. ,
scious of much worse, which they conceal from their fellow. - . . . ... *
creatures! Conscious innocence has no occasion to fear a fair
trial; but, as all hearts aré totally concealed from us, except our
own, we should be cautious in answering for others: and they,
who are most confident in self-justification, may soon have their
mouths stopped, and not know-what to say.—If, before the pow-
erful of the earth, it is sometimes prudent to wave the question
of right, and to appeal to their compassion and generosity; much
more should we submit to the righteousness of God, and, renoun-
cing all other pleas, cast ourselves on his infinite compassion; for
He is perfectly righteous, and will be acknowledged to be so, by.
SCOTT.
t
angri of God. See 2 Sam, 14: 17, 18.” [Comp. Gen.33:10.j
- - – - . . . Dr. A, CLARKE.
* ~ Verse 20. y
Joseph had been long dead to his father, and his brethren had been
long accustomed to speak of him as dead.—Every word in this verse
is simplicity and -pathos itself. No man of the least taste or sensi-
bility can read it without emotion, Indeed the whole speech is ex-
quisitely beautiful, and perhaps the most complete pattern of genuiné .
natural eloquence, extant in any language. . . 'Scott.
monarch himself is likened, in the same complimentary way, to an
[188]
B. C. 1705.
Joseph discloses himself to his brethren.
GENESIS, XLV.
28 And 9 the one went
out from me, and I said, P
Surely he is torn in pieces;
and I saw him not since.
29 And if "ye take this
also from me, and mis-
chief befall him, ye shall
bring down my gray hairs
with sorrow to the grave.
30 Now therefore
* when I come to thy ser-
vant my father, and the lad
be not with us; (seeing
that "his life is bound up
in the lad's life:) . .
31 It shall come to
pass, “when he seeth that
the lad is not with us, that
he will die: and thy ser-
vants " shall bring down
the gray hairs of thy ser-
vant our father with sor-
row to the grave.
32 For thy servant be-
came *surety for the lad
unto my father, saying, If
Ibring him not unto thee,
then I shall bear the
blame to my father for
ever.
33. Now therefore, y'ſ
pray thee, let thy servant
abide, instead of the lad,
a bond-man to my lord;
and let the lad go up with
his brethren. -
34 For how shall I go
up to my father, and the
lad be not with me?” lest
peradventure I see the . .
evil that shall ” come on
my father. -
CHAP. XLV.
Joseph makes himself known to his
brethren, 1–3, encourages them by
showing them the Lord’s merciful
earnestness, His life is bound up in the lad’s
life; (v. 30.) when he sees the lad is not with
us, he will ſaint, and die immediately, (v. 31.)
or abandom himself to such sorrow, as will, in a
few days, end his life.’ And lastly, Judah pleads,
that, for his part, he could not bear to see this,
v. 34. Note, It is the duty of children to be very
tender of their parents’ comfort, and to be afraid
of every thing that may occasion them grief.
Thus the love that descended first, must again
ascend, and something be done towards a recom-
pense for their care. -
V. Judah, in honor of Joseph’s sentence, and
to show his sincerity in his plea, offers himself to
become a bondman instead of Benjamin, v. 33.
Thus the law would be satisfied; Joseph would be
no loser; (for we may suppose Judah more able-
bodied than Benjamin, and fitter for service;) and
Jacob would better bear the loss of him than of
Benjamin. . So far was he from grieving at his
father’s fondness for Benjamin, that he is himself
willing to be a bondman, to indulge it.
Now, had Joseph been, as Judah supposed him,
an utter stranger to the family, yet common hu-
manity could not but be wrought on by such rea-
sonings as these; for nothing could be said more
moving, more tender; it was enough to melt a
heart of stone: but to Joseph, who was nearer
akin to Benjamin than Judah himself, and who,
at this time, felt a greater affection both for him
and his aged father, than Judah did, nothing could
be more happily said. Neither Jacob nor Ben-
jamin needed an intercessor with Joseph; for he
himself loved them.
On the whole matter, let us notice, 1. How
prudently Judah suppressed all mention of the
crime charged on Benjamin. Had he said any
thing by way of acknowledgment of it, he had
reflected on Benjamin’s homesty, and seemed too
forward to suspect that; had he said any thing
purposes in these transactions, 4–S;
orders them to fetch his father and
family into Egypt; and cordially en-
braces them, 9–15. Fharaoh con-
firms the invitation, 16–20. Joseph
furnishes his brethren for their jour-
meys, and exhorts them to concord,
21–24. They report the whole to Ja-
* Cause every man to go
out from me: and there
stood no man with him,
while Joseph made him-
self known unto his breth-
by way of denial, he had reflected on Joseph’s
justice, and the sentence he lºad passed: therefore
he wholly waves that head, and appeals to Jo-
seph’s pity. Compare with this that of Job, in
humbling himself before God, Job 9:15. Though
I were ºrighteous, yet would I not answer, I
would not argue, but petition; I would make
supplication to my judge. 2. What good reason
dying Jacob had to say, Judah, thou art he whom
thy brethren shall praise, (ch. 49: 8.) for he
excelled them all in boldness, wisdom, eloquence,
and especially tenderness for their ſather and
family. 3. Judah’s faithful adherence to Benja-
min, now in his distress, was recompensed long
aſter by the constant adherence of the tribe of
Benjamin to the tribe of Judah, when all the other
ten tribes had deserted it. 4. How fitly does the
apostle, when discoursing of the mediation of
Christ, observe, that our Lord sprang out of
Jadah; (Heb. 7: 14.) for, like his father Judah,
he not only made intercession for the trans-
gressors, but became a Surety for them, as it
follows there, (v. 22.) testiſying therein a very
tender concern, both for his Father and ſor his
brethren.
CHAP. XLV. It is a pity this chapter and the
foregoing should be parted, and read asunder.
There we had Judah’s intercession for Benjamin,
with which, we may suppose, the rest of his
brethren signified their concurrence; Joseph let
him go on without interruption, heard all he had
to say, and then answered it all in one word, I
am Joseph. He found his brethren humbled for
their sins, mindful of himself, (for Judah had
mentioned him twice in his speech,) respectful to
their father, and very tender of their brother
Benjamin; now, they were ripe for the comfort
lie designed them, by making himself known to
them, the story of which we have in this chapter:
q 42:36,38. 43:14. Ps. 88:3,4.
* 17,31,34.
S 1 Sana. 18:1. 2 Sam. 18:33.
t iºn. 4:17, 18. 2 Cor. 7:10. 1 Thes.
u 39. 37:26,27,35. 13:21,23,36–38. 1
. 22:22. -
4
l
43:8,9.
y Ex. 32:32. Roun. 5:7–10.
cob, who hardly believes the tidings, - e 9:3.
*s is at-lergth revived by them, 25 FeIO. * -. z º; :*:::: i Chr. 34:28. Esth.
*Aºye + - - - :0, tr. 52:10.11.
- - - - 2 And he # wept aloud: , śb. †a. Ps. 116:3. 119:143.
r | WHEN Joseph could and the Egyptians and , śa, jºgs. º
not refrain himself the house of Pharaoh bisai tºo. Matt is 15. Act 10.
before all them that stood
heard.
o 37:13,14. p 37:33.
f Heb. gave forth his voice in treeping.
Num. 14:1. 2 Kings 20:3.
by him; and he cried,
~
V. 18–34. In many cases, undissembled narrations form the
most conclusive and affecting arguments. (Acts 11: 1–18.)
Such addresses to the tender passions, as are grounded on evident
reason, truth, and fact, and carry with them internal testimony
of disinterestedness, generosity, and relative affection, are almost
irresistible: and the glow of filial love, through manly sense and
fortitude, has a peculiar beauty and energy.—How careful should
children be not to grieve their parents, lest, by imbittering their
infirm age, they shorten their days, and be indicted now at the
bar of their own consciences, or hereafter at the judgment-seat.
of God, for the horrible crime of parricide; which many are
guilty of who never suspect themselves, or are suspected by oth-
ers!—True penitents will show, that a total revolution has taken
PRACTICAL OBSERVATIONS.
place in their principles and practice: were it possible, they
would undo their former misconduct; and therefore they will en-
deavor to make amends for it, and prevent any further ill effects,
though in the most self-denying manner: and this will evidence that
their sins are pardoned, and prepare the way for their receiving
the comfort of forgiveness.--Thus Jesus, the Antitype, proceeds
to humble and prove his people, even aſter they have had some
tastes of his loving-kindness: He brings their sins renewedly to
remembrance, that they may renew and evince their repentance;
He tries, that He may manifest, their graces: his bowels yearn
over them, while his face wears a frown, and his hand holds the
rod of correction; and thus by rebukes and chastenings, He pre-
pares them for comfort here, and for glory hereafter. Scott.
- . . . , Verse 28. . .
Judah touched on this subject with a kind of trembling hesitation.
As a part of his plea it must not be omitted ; yet his conscience seems
to have made him falter in reporting Jacob’s language, which he
knew resulted from a deception.—It is surprising that Joseph could
refrain on hearing this. - . Scott.
. . - - Verses 30, 31. - wº
Nothing can exceed the tender affection expressed for Jacob in this
speech; which confirms the sentiment, that, from the discovery of
Judah’s incest with Tamar, he had been a true penitent, and conse-
quently a more dutiful son than before. It might be feared, that the
sad tidings of Benjamin’s hopeless bondage would quite overwhelm
Jacob, and cause his death. Perhaps Judah considered the former
guilt of himself and brethren respecting Joseph, as the cause of this
severe visitation ; and as the means of rendering it insupportable to
Jacob. In deep anguish of conscience, he seems to have apprehend-
ed, that he and his brethren would actually be chargeable in the sight
of God, with the guilt of murdering their father; as well as of the
death or slavery of Joseph and Benjamin. - . ID.
Verses 33, 34. -
What must Benjamin have felt, when he heard his brother con-
clude his speech with a proposal, which could never have been
thought of, if it had not been actually inade –Perhaps the annals of
the whole world do not produce an instance of so heroic and disin-
terested affection in any mere man. Some would even dare to die
for a beloved or honored friend, who nevertheless would not wil-
lingly submit to be a slave for life to ransom him. Without excep-
tion, this may be considered as by far the most affecting speech that
was ever recorded. ... Either the speakers and writers, in this sacred
volume, excelled all other men in native genius and simple elo-
quence, or they were divinely inspired ; for surely, no man ever spake
and wrote as they did. Sco TT.
NOTES.
CHAP. XI.V., V. 1, 2: . It is a remarkable proof of the strength of
mind, which united with exquisite sensibility in Joseph’s character,
that he could so long repress his emotions, and conceal them from
all parties; but Judah’s most affecting speech and generous proposal
entirely overcame him. - D
(2.) The house of Pharaoh heard.] ‘The sentiments of joy or grief [in
Asia] are properly transports, and their transports are ungovernèd,
excessive and outrageous. [Comp. notes, 50: 10.] When any one
returns from a long journey, or dies, his family burst into cries that
[189]
B. C. 1705.
Joseph sends for his father.
GENESIS, XLV.
3.And Joseph said unto
his brethren, “I am Jo-
seph ; doth my father yet
live? And his brethren
could not answer him ;
d for they were * troubled
at his presence. -
4 And Joseph said unto
his brethren, Come near
to me, I pray you : and
they came near: and he
said, “I am Joseph your
brother, whom ye sold
into Egypt.
5 Now therefore f be
not grieved, # nor angry
with yourselves, that ye ºf
sold me hither; for É God
did send me before you
to preserve life.
6 For these "two years
hath the famine been in
the land ; and yet there are
five years, in the which
there shall neither be ear-
ing nor harvest.
7 And God sent me be-
fore you, I to preserve
you a posterity in the
earth, and * to save your
lives by a great deliver-
all CC, 6
8 So now it was not
you that sent me hither,
but God: and he hath
made me a "father to
Pharaoh, and lord of all
V. 1–8.
In endeavoring to render men sensible of their
it was to Joseph’s brethren as clear shining after
rain, nay, as life from the dead. . . . . *
V: 1–15. Judah and his brethren were amazed
to discover, instead of the gravity of a judge, the
natural affection of a father or brother.
draw, v. 1. Private conversations of friends are
most free: when Joseph would put on love, he
puts off state; which it was not fit his servants
should witness. Thus Christ graciously manifests
Himself and his loving kindness to his people,
out of the sight and hearing of the world.”
II. Tears were the preface to his discourse, v.
2. He had refrained a great while, with much
ado; but now could no longer contain, but wept
aloud, so that those whom he had forbidden to
see him, could not but hear: and with these tears
of tenderness and strong affection, he threw off
that austerity which he could bear no longer.
his represents the divine compassion toward
returning penitents, as much as that of the father
of the prodigal, Luke 15:20. Hos. 11: 8, 9.
III. He very abruptly (as one uneasy till it was
out), tells them, I am Joseph. They knew him
only by his Egyptian name, his Hebrew name be-
ing lost and forgotten in Egypt; but now he teach-
es them to call him by that: may that they might
not suspect he was another of the same name, he
explains himself, (v. 4.) I am Joseph, your
brother. This would both humble them yet more
for their sin in selling him, and encourage them.
his house; and a ruler
throughout all the land
of Egypt.
{ Practical Observations.]
9 Haste you, and go
up to my father, and say T
unto him, "Thus saith
thy son Joseph, God hath
made me lord of all
10. And
dwell P in
~
d Job 4:5.
1:7.
* “Or, terriſted.
37: #
PRACTICAL OBSERVATIONS. - " -
pardon and peace—It is very profitable for us to study the his-
Egypt;" come down unto
me, tarry not.
Goshen, 8 and thou shalt
c Matt. 14:27. Acts 7:13 -
23:15.
#9. Luke 5.8. 24:37,38. Rev.
e ºf ºº, :18. Acts 9:5.
f Is. 40:1,2. 2 Cor. 2:7.
to hºpe for kind treatment. Thus when Christ
would convince Paul, He said, I am Jesus; and
When He would comfort his disciples, He said,
It is I, be not afraid. This word, at first,
...] startled Joseph’s brethren, but Joseph called kind.
I. Joseph ordered all his attendants to with- p 3. Oseph called kun
ly and familiarly to them, Come near, I pray
you. Thus when Christ manifests' Himself to
his people, He encourages them to draw near to
Him with a true heart. - , ' ' ' . .
IV. He endeavors to soften their grief for the
. they had done him, by showing them, that
whatever they designed, God meant it for good,
and had brought much good out , of it, v. 5.
Though we must not with this consideration ex-
tenuate owr own sins, and so take off the edge
of our repentance; yet we may thus extenuate the
sins of others, and so takeoff the edge of our
angry resentments. Thus Joseph does here; his
brethren need not fear his avenging on them an
injury God’s providence had made to turn, so
much to his advantage, and that of his family.
Now he tells them how long the famine was likely
to last, yet what a capacity he was in of being
kind to his relations and friends; the greatest sat-
isfaction wealth and power can give a good man.
See what a favorable color he puts on the injury
they had-dome him, God sent me before you, v.
5, 7, Note, - . . . . . . . -
1. God’s Israel is the particular care of God’s
providence. Joseph reckoned his advancement
designed, not so much to save a kingdom of
i Heb. neither let there be anger in
your eyes. ~. -
g 7,8. 47:25.- 50:20. 2 Sam. 16:10–
~ * * iá, 17:14. Job 1:21. TFs, ºffié, ii.
thou ... shalt Acts 2:23. 4:24–28, '7:9–15. .
h 41:29–31,54–56, 47:18. , -
i -Ex. 34:21. Deut. 21:4. 1 Sam, 8:12,
Is. 30:24.
i Heb. ‘īgī; for you a remnant.
35
the land of
k Judg. 15:18. I Chr. [1:14. Ps. 44:4.
Acts 7:35.
1 John 15:16. Rom. 9:16. . .
m 41:39–48. Judg. 17:10. Job 29:16.
. . n 26–28. . . ~ o 13,19,20.
- p 46:34, 47:1–6, Ex; 8:22. 5:26.
q John 14:2,3, 17:24,
Zech. 12:10. . Mark
-
faults, we should be careful lest we needlessly expose them.—
True excellence does not consist in being devoid of passions, but
in having them all under the government of reason and com-
science; and true wisdom discovers itself, in being able to suit
our conduct and conversation to the persons with whom we have
to do, and to the circumstances in which they are placed.—In
speaking to men about the concerns of their souls, two grand
objects should always be kept in view; namely, to awaken the
careless conscience to an adequate sense of guilt and danger, and
to inspire the burdened and desponding heart with the hope of
tory of our own lives; and we shall not then want proof, that
the only wise God hath over-ruled many of our mistakes and sins
to our important good; thus we may also perceive some of the
outlines of his plan, “who worketh all things after the counsel of
his own will.” It will convince us the more ...} of our own
ignorance and folly, and render us more ashamed of offending
against so kind a Benefactor. Yet, it will prevent our despairing
of forgiveness; check that sorrow, which unfits the mind for
duty, and damps our gratitude; and excite that admiration, love,
...} confidence, which produce cheerful obedience. Scott.
may be heard twenty doors off.” Chardim, in HARMER. But some
think the house of Pharaoh means only the servants of Pharaoh, i. e.
those of Joseph’s house ; others that it means (comp. v. 16.) only that
* the report was brought to Pharaoh’s house.” liſ).
Verse 3.
Joseph had doubtless all along been addressed and spoken of, by
his Egyptian name, or by his titles of office : so that, though the his-
torian calls him Joseph, probably his brethren had never heard that
name before, from any person in Egypt.—It is impossible that the
tongue, the pen, or the pencil, can ever do justice to the mixed emo-
tions of surprise, fear, grief, remorse, hope, natural affection, and
Joy, which must alternately, yet almost at the same instant, have
seized on their minds at this unexpected discovery.—But Joseph evi-
dently perceived, that confusion and terror were likely to predomi-
mate, and to fill them with apprehensions, that he would now avenge
the injustice and cruelty, of which they had been guilty. Scott.
Verse 5. - { •
Joseph had designed to humble and to reprove his brethren, to
bring their sin to remembrance, to fill them with remorse for it, and
to evince that they really repented, and were not disposed to repeat
the crime. But he now perceived, they were in danger of being over-
whelmed by over-much sorrow, and of sinking under despondency :
Jhe therefore endeavored to comfort and encourage them. (JM. R.)—
Not only would the authority of one, whom they had so grossly in-
jured, affright them ; but the excellence of his character, the reputa-
tion he had acquired, and the accomplishment of those dreams, as
divine predictions, which they had contemptuously opposed, would
make their crime appear more horrid than before ; and all together
Inight induce them to conclude, that they had sinned beyond, the
reach of ſorgiveness.--Though the merciful purpose of God, in send-
ing liim into Egypt, in no degree excused their sin, and therefore
ought not to prevent their humiliation and repentance; yet, it might
very properly abate their anguish of spirit, and encourage their hope
of pardon from so gracious a God: and it º: assure them of Jo-
seph's forgiveness, who clearly saw the wisdom of God, and richly
experienced his goodness, in that event. ID.
* Verse 6. -
Earing.] That is, ploughing, or preparing the ground and sowing it.
It appears by this, that the Egyptians, finding Joseph’s predictions
exactly accomplished thus far, followed his counsel, and wasted no
corn in sowing the land. The entire failure of the accustomed over-
flowing of the Nile, which probably took place, would in general ren-
der agriculture impracticable, yet where it might have been attempt-
ed, it was not. (47: 23.) Scott. The word means ploughing or
seed time; from the Anglo-Saxon erian, probably from the Latin aro,
I plough. [whence arable, &c.] The passage, 47: 19. which seems
at least to qualify this, may refer to the last year of the famine.” Dr.
.#. Clarke. . [Or this may signify no general earing. For implements
of their husbandry, see note, 42: #f - ED.
** - - Verse 8.
Thus Joseph, by repeatedly pointing out the wisdom and mercy of
God in these dispensations, both, obviated, the desponding, conclu-
sions, which his brethren might have been tempted to deduce, and
assured them of his cordial forgiveness.-He was made a father to
Pharaoh, as the instrument of God in preserving him and his king-
dom. * Scott.
A father to Pharaoh.J. ‘It has already been conjectured that father
was a name of officer in Egypt, and that father of Pharaoh might,
among them, signify the same as prime minister, or the king’s minis-
ter does among us. Calmet has remarked, that, among the Phoeni-
cians, Persians, Arabians, and Romans, the title of father was given
to certain officers of state. The Roman emperors gave the name of
father, to the prefects of the praetorium, as appears by Constantine's
letters to Ablavius. The caliphs gave the same name to their prime
ministers. . [The Turkish Sultan usually calls his Grand Vizier by
the name of Lala, foster-father.] In Judg. 17: 10. Micah says to the
Levite, Bé unto me a father, and a priest. And Diod. Sic, remarks, that
the teachers and counsellors of the kings of Egypt were chosen from
the priesthood.” ' ' , - f Dr. A. CLARKE.
- - Verses 10,18. -
Iland of Goshen....The best of the land of Egypt.... The land of Ram-
eses, 47: 11.] ‘ Goshen and Rameses are the same territory, the west-
[190]
B. c. 1705.
- Kindness of Pharaoh to Joseph.
GENESIS, XLV.
be near unto me, thou,
and thy children, and thy
children's children, and
thy flocks, and thy herds,
and all that thou hast.
11 And there * will I
nourish thee; (for yet
there are five years of fa-
mine;) lest thou, and thy
household, and all that
thou hast, come to pov-
erty.
12 And behold, "your
eyes see, and the eyes of
my brother Benjamin,
that it is my mouth that
speaketh unto you. . . .
13 And ye shall tell my
father of all ‘my glory in
Egypt, and of all that ye.
have seen; and ye shall
haste, and “bring down
my father hither.
14. And he *fell upon
his brother Benjamin's
neck, and wept; and
Benjamin wept upon his
neck. . .
15 Moreovery he kissed
all his brethren, and wept
upon them: and after that
his brethren talked with
him. , - . -
16 || And the fame
thereof was heard in Pha-
raoh’s house, saying, Jo-
seph's brethren are come:
and *it pleased Pharaoh
well, and his servants. .
17 And Pharaoh said
unto Joseph, Say unto
thy brethren, This do ye;
*lade your beasts, and go,
get you unto the land of
Canaan. -
18 And take your fath-
Egyptians, as to preserve a family of Israelites:
for the Lord’s portion is his people; whatever
goes with others, they shall be secured. º:
2. Providence looks a great way forward; even
long before the years of plenty, Providence was
preparing for the supply of Jacob’s house in the
years of famiñe. The Psalmist praises God for
this, (Ps. 105: 17.) He sent a man before them,
even Joseph. God sees his work from the be-
inning to the end, but we do not, Eccl. 3: 11.
#. are the projects of Providence!
How remote its tendencies!
there within wheels, and yet all directed by the
eyes in the wheels, and the spirit of the living crea-
ture!. Let us judge nothing before the time.
3. God often works by contraries; the conten-
tion of brethren threatens the ruin of families,
yet, in this instance, proves the occasion of pre-
serving Jacob’s. Joseph had never been the
shepherd, and stone of Israel, if his brethren
had not shot at him, and hated him; even those
that had wickedly sold Joseph into Egypt, yet
themselves reaped the benefit God brought out of
it; as those that put Christ to death, were many
of them saved by his death.
4. God must have all the glory of the season-
able preservations of his people, whatever way
effected, (v. 8.) It was not you that sent me:
hither, but God. As, on the one hand, they must
not fret at it, because it ended so well; so, on the
other hand, they inust not be proud of it, because
it was God’s doing, and not theirs. See Isa.
10: 7. - -
V. He promises to take care of his father, and
all the family, during the rest of the years of
famine. . . - - -
I. He desires his father might speedily be made
glad with tidings of his life and dignity. His
brethren must hasten to Canaan, and acquaint Ja-
cob that his son Joseph was lord of all Egypt;
(v. 9.) they must tell him of all his glory there,
v. 13. He knew it would be a refreshing oil to
his hoary head, a sovereign cordial to his spirits.
If any thing would make him young again, this
would. He desires them to give themselves, and
take to their father, all possible satisfaction of the
truth of these surprising tidings, (v. 12.) Your
eyes see that it is my mouth.
What wheels are
11.
him and his brethren.
thing of his features, speech, &c. and be satis-
fied.
2, His father and all his family must come to
him to Egypt; Come down unto me, tarry not,
v. 9. He allots his dwelling in Goshen, which
lay toward Canaan, that they might be mindful
of the country from which they were to come out,
v. 10. He promises to provide for him, v. 11.
Note, It is the duty of children, if the necessity
of their parents at any time requires it, to support
and supply them to the utmost of their ability;
and Corban will never excuse them, Mark 7:
This is showing piety at home, 1 Tim. 5:
4. Our Lord Jesus being, like Joseph, exalted
to the highest honors and powers, it is his will
that all his be with Him where He is, John 17:
24. This is his commandment, that we be with
Him now in faith and hope, and a heavenly con-
versation; and his promise is, that we shall be
for ever with Him. - -
VI. Endearments were interchanged between
He began with the young-
est, his own brother Benjamin, who was but about
a year old when he was separated from his breth-
ren; they wept on each other’s neck, (v. 14.)
perhaps to think of their mother Rachel, who
died in travail of Benjamin. After embracing
Benjamin, he, in like manner, caressed them all;
(v. 15.) and then, his brethren talked with him
freely and familiarly. After tokens of true recon-
ciliation, follow instances of sweet cominunion.
V, 16–24. Here is,
I. Pharaoh’s kindness to Joseph, and to his
relations, for his sake; he bade his brethren wel-
come,(v. 16.) though likely to be a charge to him.
Nay, because it pleased Pharaoh, it pleased his
servants too, at least they pretended to be pleas-
ed, because Pharaoh was. He engaged Joseph
to send for his father, and promised to furnish
conveniences for his removal to Egypt, and settle-
ment there. If the good of all the land of
Egypt (now better stocked than any other land,
thanks to Joseph, under God,) would suffice him,
he was welcome, it was all his own, even the
fat of the land, (v. 18.) so that they need not
regard their stuff, v. 20. Thus those for
whom Christ intends shares in his heavenly glory,
If they would ought not to regard the stuff of this world; the
recollect themselves, they might remember some- best of its enjoyments are but lumber; we cannot
er, and your households,
and come unto me: and
I will give you the good
t John 17:24.
21:23:
u Acts 7:14.
r 47:12. Matt. 15:5,6.
s 42:23. Luke 24:39. John 20:27.
1 Pet. 1:10–12.
Mark 7:9–12,
Rev.
x 29:11. 33:4- Rom. 1:31.
y 2 Sana. 14:33. Luke 15:20.
* Heb. was good in the eyes of Pha-
ºft. 16:3. 20:15. Ai:37. Margins.
z 42:25,26. 44; 1,2.
ern boundary of which is in a good degree settled, as near the JWile, by
Ex. 2: 5, 8, 20, &c. Its eastern boundary cannot perhaps be cer-
tainly determined. The Sept. Gen. 46: 28. aver that Joseph met Ja-
cob at Heroopolis in the land of Rameses, i. e. Goshen. This was near
the N. extremity of the Red Sea, and probably the frontier town.
[Champollion, in his Egypt winder the Pharaohs, speaks of a town of
amsis and Egyptian ruins there, in lower Egypt, in the province of
Bohaireh.] If it embraced this city, and was near unto the capital
of lower Egypt, [see note on ...], its extent was 80 or 90 miles
from E. to W. and about the same in breadth, if it reached the Medi-
terranean on the N. and the Mokattam, or, Akatta Mts. (which turn
E. a little above Cairo) on the S. A wide range for pasturage, with
large tracts [now] strictly desert, but many parts, especially the wadys,
[valleys, with or without water, which afford low bushes and sand.
grass, such as Nomades seek, besides others, which being watered
by the Nile, were exceedingly fertile. [What it was in the time of
Jacob we can hardly tell, but that bad government, it is well known,
has so discouraged cultivation, that much land in Egypt, heretoforé
most productive, is now covered with the sand of the desert, which
has so continually encroached, that at and above Rosetta, on the W.
bank of the Nile, palm trees are standing 15 or 20 feet high, wholly
or mostly covered.] The Wady Saba Byar, (or 7 wells) is an inter-
val of about 39 miles in length, (extending from the head of the Bit-
ter Lakes,) through which the canal, connecting the Pelusiac branch
of the Nile with the Red Sea, once ran. All this is overflowed by
the Nile. This valley was probably the central region of Goshen,
[see note Ex. 1 : º: the best of the land. The French deputation
state, that in this valley (taken in a general sense) there are now
some 20,00) arpens (Fr. acres, equal to about 4–5ths Eng.) capable of
high cultivation, and loaded with the deposit of the Nile : water can
be had always by-digging a few feet; so that it might be abundantly
watered by wells, if a supply from the Nile should fail. That it was
larger anciently, the continual augmentation of the drift sand hills
about it evinces.
rection to Abasseh where the canal ends, is a country overflowed of
course by the Nile, and rich as any in Egypt : here would seem to
have been Jacob’s first residence. Roziere describes other valleys
and ravines in this isthmus, in which, especially in the rainy sea-
son, is abundance of grass, bushes, &c., These statements Mr. Smith
From Bubastis on the Nile, 12 miles in an E. di-
missionary) confirms, and describes the remarkable verdure here in-
uced by artificial irrigation, which served to make the land capable
of the largest crops, and the eruberant fertility of the valley of the
Nile on his left, as he travelled to the E. with the hills [see above]
stretching in a N. E. direction, on his right: both the hills and val-
ley disappeared gradually as he struck into the desert, and after pass-
ing for a day [25 miles º over a vast plain of coarse sand, al-
most destitute of vegetation, the desert became uneven and hilly,
with several species of bushes scattered among fine, drifting sand ; on
the fiſth day and after, he met many flocks of goats and sheep. He de-
scended thirty miles from Bilveis into a large and extensive valley,
with a soil of dark mould, [of course the alluvion of the Nile, ascend-
ing to the S.E. where it widens into an extensive plain; all might once
have been in the highest state of cultivation. Here then were Phara-
oh’s pasture grounds, Gen. 47: 6. fully capable of supporting [as these
and other facts prove] the multitudes of the Hebrews. This prov-
ince, (Sharqiyeh, Eastern Tarabia, Goshen,) in 1376, had 380 towns
and villages; its valuation for taxation was 1,411,875 dinars; higher
than that of any of the 13 other provinces of lower, or 7 of upper
Egypt.” Stuart. See De Sacy’s admirable Relation d’Egypte par Jab-
dolatif.; also note, Ex. 12; 37. and Stuart’s Ercurs. - ED.
‘The metropolis of Egypt while the Israelites dwelt there, was
either Memphis or Tanis. [“Heb. Tsoam, Coptic Sjane; Gr. Tanis;
Jīrab. Sam. Cellarius, Rosenm. Gesenius, and many other critics of
the first eminence, agree that Zoan must have been a royal residence;
and Ps. 78: 12, 43. seems to make it clear that it was so in the time
of Moses. On the whole, we may with great probability conclude,
that Zoan (or Tamis) was the capital of the Pharaohs in Joseph's
time.” Prof. Stuart.] Both cities were near winto the country we have
described as Goshen.” • . - Ros ENM.
(15.) Kissed.] As a token of entire reconciliation, and endeared
affection. This seems to have been the first thing which encouraged
them to speak to him. - Scott.
(16.) It pleased.]. This is a conclusive testimony how highly Joseph
was esteemed, and how little he was envied. - ID.
(17.) Pharaoh left all other concerns to Joseph ; but here he gen-
erously interposed, and gave most liberal orders, about Jacob and his
family; which would be very agreeable to the feelings of all parties.
ID.
[191]
B. C. 1705.
Israel informed respecting Joseph. -
GENESIS, XLV.
of the land of Egypt, and
ye shall eat a the fat of the
land. -
19 Now thou art com-
manded, this do ye; take
you wagons out of the
land of Egypt" for your
little ones, and for your
wives, and bring your
father and come.
20 Also “regard not
your s stuff: for the good
of all the land of Egypt is
OUITS,
21 And the children of
Israel did so : and Joseph
gave them *wagons, ac-
cording to the # com-
mandment of Pharaoh,
and gave them provision
for the way.
22 To all of them he
gave feach man changes
of raiment: but 5 to Ben-
jamin he gave three hun-
dred pieces of silver, and
five changes of rainment.
23 And to his father
He sent after this manner;
ven asses fladen with the
good things of Egypt, and
ten she-asses laden with
corn and bread and meat
for his father by the way.
24 So he sent his breth-
ren away, and they de-
parted: and he said unto
them, "See that ye fall
not out by the way.
make sure of it while here, much less carry it
away with us; let us not therefore be solicitous
about it: there are better things' reserved for us
in that blessed land, whither Jesus is gone to pre-
pare a place. “ . . . . . . . ... . . . ~
II. The kindness of Joseph to his father and
brethren. Pharaoh was respectful to Joseph, in
gratitude, because he had been an instrument of
much good to him and his kingdom, not only pre-
serving it from the common calamity, but helping
to make it considerable among the nations. For
this reason, Pharaoh never thought he could do
too much for Joseph.
showed us kindness, we should study to requite
it, not only to them, but to their relations. Jo-
seph likewise was respectful to his father and
brethren in duty, as near relations, though his
brethren had been his enemies, and his father
long a stranger. ~
1. He ſurnished them for necessity, v. 21. He
gave them wagons and provisions for the way,
- both going and coming; for we never find Jacob
very rich, and at this time, when the famine pre-"
vailed, we may suppose him rather poor.
2. He furnished them for ornament and delight,
v. 22. To his father he gave a very handsome
present of the varieties of Egypt, v. 23. Note,
Those that are wealthy, should be generous; and
‘devise liberal things; what is abundance good for,
but to do good with? .
* 8. He dismissed them with a seasonable cau-
25 || And they went up
out of Egypt, and came
into the land of Canaan
unto Jacob their father;
Note, "When any have.
all the words of Joseph,
which he had said unto
them: and when he saw
the wagons which Jo-
tion, (v. 24.) See that ye fall not out by the
way. He knew they were but too apt to quarrel;
and what häd lately passed, reviving the remem-
brance of what they had done formerly against
their brother, might give them occasion. Joseph
had observed them contend about it, ch. 42: 22.
To one they would say, ‘You first upbraided him
with his dreams;’ to another;-- - t
kill him;’ to another, ‘You’ stript him of his
fine coat;’ to another, “You threw him into the
ou said, Let us,
pit,’ &c. Now Joseph, having forgiven them all,
lays this obligation on them, not to upbraid one
another. This charge our lord Jesus has given
us, that we love one another; that we live in
peace, that, whatever occurs; or whatever former
occurrences are remembered, we fall not owt.
For, (1.) We are brethren, we have all one fath-
er, (2.) We are his brethren, and we shame our
relation to Him who is own Peace, if we fall out.
(8.) We are guilty, verily guilty, and, instead
of quarrelling with one another, have great reason
to fall out with ourselves. (4.) We are, or hope
to be, forgiven of God whom we have all offend-
ed, and therefore should be ready to forgive one.
another; (5.) We are by the way, a way through
the land of Egypt, where we have many eyes on
us, that seek occasion and advantage against us;
a way that leads to Canaan, where we hope to
be for ever in perfect peace. . . .
, V. 25–28. We have here the good news
brought to Jacob. t . . . . . .
i4. Is. 28:1,4. b 31:17,18.
* Heb, let not your eyes spare,’ &c.
Is...13:18. Ez. 9:5. 20:17. " .
c Matt. 24; 17. Luke 17:31, . . .”,
d 18. , 20:15. Ezra 9:12. Is: 1:19.
e 19,27. 46:5. Num. 7:3–9. Ez. 23:24.
- f' Heb. mouth.
t
* "e - - lºn,' ' to carrv - C. §." Lam făş.” Maº.
, 26 And told him, say seph had sent tº carry ſºft"}{...ºft.
ing, "Joseph is yet alive, him, "the spirit of Jacob ºf ## 19.2, p. ii.";&#.
3 and he is governor over their father revived. . . . jºiáš. i.º.º.
all the land of Egypt. 28 And Israel said, "It ###s.”* , so
*And || Jacob's heart is enough : . Joseph my kºś 44%. , Heb; his;
e i’ſ, - - º • * *- - º • * : * . 1 Job 9:16. 29:24. Ps. 126:1:. Luke
fainted, for he believed son is yet alive: I will go *19. P. s.s. i. sſis
them not. arid see him before I die. mºś” * * * *
27 And they told him
& 27.28. 476, Deut. 32:14. Ps. 147:
Hos. 6:2. . .”
n 46:30. Luke 2.28–30, John 16:21;22.
*\
PRACTICAL OBSERVATIONs.
*
V. 9–28. We should ever manifest brotherly love, and show
a readiness to forgive, and an earnest desire to disperse those
fears and jealousies, which the recollection of past offences may
excite; by uniting the most compassionate affection, with our
faithful attempts to make men sensible that they have offended.
—But what haste ought children to make, and what gratifica-
tion should they account it, to contribute to the comfort of their
tender parents! How shamefully unlike Joseph are they, who,
in comparative affluence, through pride, covetousness, or self-
indulgence, neglect, and leave to languish in indigence, such
near relations! —Oh! bow it adorns the doctrine of God our
Savior, when believers, by a blameless, useful, and prudent
conduct, conciliate the good will of many, and silence the re-
- º
proaches of all.—If men may without injustice conſer unmerited
favors on whom, and in what proportion, they please; who shall
dare find fault, if our righteous God, punishing none above
their deservings, ‘has mercy on whom he will have mercy?’—
When the reasons of the divine appointinents are made, known
to us, we shall clearly perceive the Lord’s wisdom, love, and
faithfulness; and therefore, in the exercise of faith, we should
endeavor to anticipate that discovery.—Here also we behold
Verse 19. - - -
Wagons.] No mention has hitherto been made of horses, among
the possessions of the patriarchs, or of wheel-carriages, both of which
abounded in Egypt at that time. It is probable these wagons were
drawn by horses. (47: 17. Deut. 17: 16.) Scott.
“Heb. agaloth, from the root agal, which, though not used as a
verb in the Heb. Bible,
evidently Imeans to
turn round, roll round,
be circular, &c. and
hence very properly
applied to wheel car-
+iages.” Dr. A. Clarke.
* These seem not yet
to have been in tisé
in Palestine ; but in
Egypt, which is a lev-
el country, and first
- - - employed horses, they
were now in common use.” “After the formation of Canals,’ says
Taylor, these went out of use.” The drawing is taken from the Ram-
Jesus, manifesting Himself as a Brother and Friend to those,
who once were his despisers, his enemies, and, in some sense,
his murderers, having previously humbled them in true repent-
ance; preventing most kindly their dismay and confusion; as-
suring them of his love, and of the provisions of his grace; ex-
plaining to them the mysteries of his cross, and the designs of
the Father in his sufferings and glory; admitting them into
sweet fellowship with Himself; bidding them go, and inform
others of his love and grace, that they may come and share it
also; commanding them to lay aside envy, anger, malice, and
contention, and live in peace’ with each other; teaching them
willingly to renounce the world for Him and his fulness; giving
them earnests of his love, and supplying all that is needful to
them home to Hinmself, that ‘ where He is, there they may
be also.” And though, when He sends for his people by death
as his messenger, they may at first feel some discouraging ap-
prehensions; yet the thoughts of seeing his glory, and being with
Him, will enable them at length to say, ‘It is enough; ?–I am
willing to die, and go to see, ‘ and be with, the Beloved of my
soul.” 'Scott.
f .*
*
esseian, (Ex. 14; 6... note,) an Egyptian monument of an agé imme-
diately subsequent to the times of Joseph. - ICD.
* ; : Verše 20.
Your stuff..] Such furniture, or other property, as could not be
conveniently removed so far, should be left behind without concern.
- - • , * - ... ' Scott.
Verse 22. - -
t Changes of rainent.] Many passages from the works of travellers
are adduced to show; that this presenting of garments is still one of
the modes of complimenting in the east, ‘Asiatic sovereigns,’ says
Dr. A. Clarke, ‘keep in their wardrobes several hundred changes, of
raiment, for presents to ambassadors and persons of distinction.”
- Ep.
Verse 23, ... *
JMeat..] ‘Heb. mazon, from zan to prepare, &c.
meat : some delicagy.
- - - Hence, prepared
In Asia they have several curious methods
of preserving flesh by potting, by which it may be kept for any length
of time, sweet and wholesome.: comp. 27: 4.
Isaac’s herds and flocks would supply him.”
. . , Verse 27. •
This must have been attended by a confession of their own base
With other meat
Dr. A. CLARRE.

B. C. 1705.
Jacob Sacrifices at Beersheba.
GENESIS, XLVI.
CHAP. XLVI.
Jacob offers sacrifices, and has an cm-
couraging vision, 1–4. He goes with
his ; into Egypt, 5–7. The
names and the number of his descend-
ant?,
with Joseph, who instructs his breth-
ren how to answer Pharaoh, 28–34.
ND Israel took his
journey with all that
he had, and came to
* Beersheba, b and offered
Sacrifices • unto the God
of his father Isaac.
2 And God spake un-
to Israel 4 in the visions
of the night, and said,
* Jacob, Jacob: and he
said, Here am I.
3 And he said, I am
God, the God of thy fa-
ther: fear not to go
down into Egypt; for 5 I
will there make of thee
a great nation.
4 I h will go down with
thee into Egypt; and I
will also surely bring thee
Aup again ; and * Joseph
shall put his hand upon
thine eyes.
a 21:14,31. 26:23.
b 4:4. . 12:8
h I Sam. 3:20.
8:20
. 22:13. 33:20. 35:
& - º . 31:42,53.
:1. Num. 12:6. Job 4:13. 33:14,
e #1. Ex. 3:34. 1sum. 34,10. Acts
9:4. 10:13
e meets and confers
1. The relation, at first, sunk his spirits: when,
without preamble, his sons came in, crying,
Joseph is yet alive, each striving which should
first proclaim it, perhaps he thought they bantered,
and the affront grieved him; or, the very mention
of Joseph revived his sorrow, so that his heart
fainted; (v. 26.) it was long before he came to
himself. It would have been joy enough, to hear
that Simeon is released, and Benjamin come safe
home; (for he had been ready to despair concern-
ing both these;) but to hear that Joseph is yet
alive, is too good news to be true; he faints, for
he believes it not. Note, We faint, because we
do not believe; David himself had ſainted, if he
had not believed, Ps. 27: 13. -
2. The confirmation, by degrees, revived his
spirit; Jacob had easily believed his sons former-
ly, when they told him, Joseph is dead; but can
hardly believe them now they tell him, Joseph is
alive. Weak and tender spirits are influenced
more by fear than hope. But, at length, Jacob
is convinced, especially when he sees the wagons
sent to carry him; for seeing is believing; then
his spirit revived. Death is as the wagons sent
to fetch us to Christ: the very sight of it approach-
ing should revive us. Now }acob is called Israel,
(v. 28.) for he begins to recover his wonted vigor.
(1.) It pleases him to think that Joseph is alive.
He says nothing of Joseph’s glory, which they
told him of; it was enough to him that Joseph
was alive. Note, Those that would be content
with less degrees of comfort, are best prepared
for greater. (2.) It pleases him to think of going
to see Joseph. Though he was old, and the jour-
mey long, yet he would go, because Joseph’s busi-
ness would not permit his coming to see him.
Observe, He says, “I will go and see him,” not,
* I will go and live with him; ” Jacob was old,
and did not expect to live long: “But I will go
f is is. 362,3. Is. 41:10. Jer. 40.9, g - e
ºº:: * * ** and see him before I die, then let me depart in
g 12:2, 35:11. Ex. 1:7–10. Deut. 1: s * - tº . as
10. 10:22. 26:5. Acts 7:17. peace; I need no more to make me happy in this
h 23.15. is 43.13
tº a º "w a world.” Note, It is good for us all to make death
; :-13. 50:13,24,25. Ex. 3.8.
familiar, and speak of it as near; that we may
think how little we have to do before we die, may
do it with our might, and enjoy our comforts, as those that must quickly leave
them.
CHAP. XLVI. V. 1–4. Jacob is here removing to Egypt in his old age,
forced thither by a famine, and invited thither by a son.
The divine precept is, In all thy ways acknowledge God; and the promise
annexed is, He shall direct thy-paths. Jacob has here a very great concern
before him, to settle in another country; a change very surprising to him, (who
thought to live and die in Canaan,) and of great consequence to his family for a
long time to come; now here we are told, -
I. How he acknowledged God in this way. He came to Beer-sheba, from
Hebron, where he mow dwelt, and there he offered sacrifices to the God of
his father Isaac, v. 1. He chose that place, in remembrance of the communion
his father and grandfather had there with God. Abraham called on God there,
(ch. 21: 33.) so did Isaac; (ch. 26: 25,) therefore Jacob made it the place of
his devotion; in which, 1. He had an eye to God as the God of his father,
that is, a God in covenant with him; for by Isaac the covemant was entailed
on him. God had forbidden Isaac to go down to Egypt, when there was a
famine in Canaan, (ch. 26: 2.) which perhaps Jacob calls to mind, now ; ‘Lord,
though I am very desirous to see Joseph, yet if thou forbid me to go down to
Egypt, as thou didst my father Isaac, I will contentedly stay where I am.”
He offered sacrifices, sacrifices beside those at his stated times; (1.) By way
of thanksgiving for the late blessed change of the face of his family, the good
news concerning Joseph, and his hope of seeing him. Note, We should thank
God for the beginnings of mercy; and this is a decent way of begging further
mercy. (2.) By way of petition for God’s presence with him in his intended
journey; he desired thus to make his peace with God, to obtain the forgiveness
of sin, that he might take no guilt, that bad companion, along with him. By
Christ, the great Sacrifice, we must reconcile ourselves to God, and offer our
requests. (3.) By way of consultation; the Heathen consulted their oracles
by sacrifice. Jacob would not go till he had asked God’s leave. Such must
be our inquiries in doubtful cases; and though we cannot expect immediate an-
swers from Heaven, yet if we diligently attend to the directions of the Word,
conscience, and providence, we shall find it is not in vain to ask counsel of
God.
conduct respecting, Joseph ; but Jacob had no heart now for re-
proaches or complaints. Scott.
- ... NOTES.
CHAP. XLVI. V. 1. Perhaps Jacob chose Beer-sheba for his sol-
emn sacrifices, because it was the last place in Canaan, which he
was now leaving never to see again. Nothing is recorded concern-
O. T. VOL. I. 5
II. How God directed his paths. In the vis-
ions of the night, (probably, the very next night
after his sacrifice, as 2 Chron. 1: 7.) God spºke
wnto him, v. 2. Note, Those who desire to keep
up communion with God, shall never find it fail
on his side. If we speak to Him as we ought,
He will not fail to speak to us. God called him
by his old name, Jacob, to remind him of his
low estate; his present fears scarcely became an
Israel. Jacob, like one well acquainted with the
visions of the Almighty, and ready to obey them,
answers, “ Here am I, to receive orders: ” and
what has God to say to him? .
1. He renews the covenant with him; I am
God, the God of thy father, v. 3.
2. He encourages him to remove, v. 3. It
seems, though Jacob, on the first intelligence of
Joseph’s life and glory in Egypt, resolved, with-
out any hesitation, I will go and see him; yet,
on second thoughts, he saw difficulties, which he
knew not well how to get over. Note, Even
those changes which seem to have in them the
greatest joys and hopes, yet have an allay of cares
and fears. There is no unming led pleasure.
We must always rejoice with trembling. Jacob
had many careful thoughts about this journey,
which God noticed. (1.) He was old, 130 years
old; and it is mentioned as one of the infirmities
of old people, that they are afraid of that which
is high, and fears are in the way, Eccl. 12: 5.
It was a long journey, Jacob was unfit for travel,
and perhaps remembered how his beloved Rachel
died in a journey. (2.) He feared lest his sons
should be tainted with the idolatry of Egypt, and
forget the God of their fathers, and the land of
promise. (3.) Probably, he thought of what God
had said to Abraham concerning the bondage and
affliction of his seed, (ch. 15: 13.) and was ap-
prehensive his remove to Egypt would issue in
that. Present satisfactions should not take us off
from the consideration of future inconveniences,
which possibly may arise from what mow appears
most promising. (4.) He could not think of lay-
ing his bones in Egypt. But whatever his dis-
couragements were, this was enough to answer
them all, Fear not to go down into Egypt.
3. He promises him comfort in the remove.
(1.) “I will there, where thou fearest thy family
will sink, and be lost, make it a great nation.
That is the place Infinite Wisdom has chosen for
the accomplishment of that promise.” (2.) God’s
presence with him; I will go down with thee into
Egypt. Note, Those that go whither God sends
them, shall certainly have God with them; and
that is enough to secure them, and silence their
fears; we may safely venture into Egypt, if God
go down with us. (3.) That meither he nor his
should be lost in Egypt; I will surely bring thee
“p again. Though Jacob died in Egypt, yet
this promise was fulfilled, [1..] In the bringing
of his body, to be buried in Canaan, about which
it appears he was very solicitous, ch. 49: 29–32.
[2.] In the bringing of his seed to settle in Ca-
maan. Whatever low or darksome valley we are
called into at any time, we may be confident, if
God go down with us into it, He will surely
bring us wy again. . If He go with us down
to death, He will surely bring us up again to
glory. (4.) That, living and dying, his beloved
Joseph should be a comfort to him; Joseph shall
put his hand upon thine eyes. This is a prom.
ise that Joseph should live as long as he lived,
be with him at his death, close his eyes with all
tenderness and respect, as the dearest relations
used to do. Probably Jacob, in the multitude of
his thoughts within him, had been wishing that
Joseph might do this last office of love for him;
and God thus answered him in the letter of his
desire. Thus God sometimes gratifies the inno-
ing sacrifices, from this time till Israel's deliverance from Egypt.
Scott.
Verse 4.
Shall put his hand won thine eyes.] ‘This appears to have been a
Very ancient and general custom, as there are evidences of its exist-
ênce among the Jews, (Tobit 14: 15. JMaimonides.) Greeks, (Homer
Furipides,) and Romans. 3.
(Virg. Ovid.)” BURDER.
[193]
B. C. 1705.
Jacob comes into Egypt.
GENESIS, XLVI.
º
5 And Jacob rose up cent wishes of his people, and makes not only
and their death happy, but its very
from Beer-sheba :
d agº;
the sons of Israel carrie
wives, in the wagons otherwise.
to carry him.
6 And they took their
cattle, and their goods
which they had gotten
in the land of Canaan,
and came * into Egypt,
Jacob and all his seed
with him :
7 His sons and his
sons' sons with him, his
daughters, and his sons'
may happen betwixt us an
a wagon would serve him.
14 And the sons of
º –27. Old Jacob expected, no doubt, to
J acob their father, and die in his nest, and to leave his seed in possess-
their little ones, and their ion of the promised land: but Providence orders
Note, Even i. people, who .
e º sent of no other remove than that to the grave, (which
which Pharaoh had Jacob had much on his heart, º 35.-42:
• 38.) sometimes see great changes.
be ready, not only for the grave, but for whatever
ă the grave.
How Jacob was conveyed; mot in a chariot,
though chariots were then used, but in a wagon,
v. 5. Jacob had the character of a plain man,
who did not affect any thing stately or magnifi-
cent; his son rode in a chariot, (ch. 41: 43.) but
He takes, 1. His effects, (v. 6.) cattle and
goods; these he took with him, that he might
not wholly be beholden to Pharaoh for a liveli-
hood, and that it might not afterwards be said
of them, that they came beggars to Egypt.” 2.
IHis family, all his seed, v. 7. They had prob-
ably continued to live together in common with
their father; and therefore, when he went, all
went; which perhaps they were the more willing
to do, because, though the land of Canaan was
promised them, yet they had mone of it in posses-
sion. We have here the names of Jacob’s family;
his sons’ sons, most of which are afterward men-
tioned as heads of houses in the several tribes.
See Numb. 26: 5. &c. Bishop Patrick observes,
that Issachar called his eldest son, Tola, a worm,
probably, because, when born, he was a very :
little, weak child, not likely to live; and yet there
sprang from him a numerous offspring, 1 Chron.
| 7: 2. Note, Living and dying do not go by prob-
ability. The whole number that went down into
Egypt were sixty-six, (v. 26.) to which add Jo-
circumstances
It is good to
Observe,
daughters, and all his seed
brought he with him into
Egypt.
8 || And these are n the
names of the children of
Israel, which came into
Egypt, Jacob and his
sons: • Reuben, Jacob's
first-born. -
9 And the sons of
Reuben : Hanoch, and
Phallu, and Hezron, and
Carmi.
10 And the sons of
P Simeon; * Jemuel, and
Jamin, and Ohad, and
# Jachin, and I Zohar,
and Shaul the son of a
Canaanitish woman,
11 And the sons of
* Levi ; Ś Gershon, Ko-
hath, and Merari.
12 And the sons of
* Judah ; Er, and Onan,
and Shelah, and Pharez,
and Zarah : But Er and
Onan died in the land of
Canaan. And the sons
of Pharez were Hezron,
and Hamul.
13 And the sons of
* Issachar ; Tola, and
| Phuvah, and "I Job, and
Shimron.
* Zebulun ; Sered, and
Elon, and Jahleel.
15 These be the sons
of "Leah, which she bare
unto Jacob in Padan-
aram, * with his daughter
-Dinah : all the souls of .
his sons and his daughters
were thirty and three.
16 And the y Sons of
Gad ; * Ziphion, and
Haggai, Shuni, and # Ez-
bon, Eri, and if Arodi,
and Areli.
17 And the sons of
* Asher ; Jimnah, and
Ishuah, and Isui, and Be-
riah, and Serah their sis-
ter: And the sons of Be-
riah ; Heber, and Mal-
chiel.
18 These are the sons
of * Zilpah, whom Laban
gave to Leah his daugh-
ter: and these she bare
unto Jacob, even sixteen
Souls.
19 The sons of " Ra-
chel, Jacob's wife; * Jo-
seph, and Benjamin.
20 And unto Joseph
in the land of Fgypt were
born 4 Manasseh
and
Ephraim, which Asenath
the daughter of Potipher-
ah SS priest of On bare
unto him.
21 And * the sons of
Benjamin were Belah, and
Becher, and Ashbel, Ge-
ra, and Naaman, ‘Ehi,
and Rosh, & Muppim, and
"Huppim, and Ard.
22 These are the sons
of Rachel, which were
born to Jacob : all the
souls were fourteen.
23 And the sons of
i Dan ; k Hushim.
24 And the sons of
| Naphtali; " Jahzeel, and
Guni, and Jezer, and
Shillem. -
25 These are the sons
of a Bilhah, which Laban
gave unto Rachel his
daughter, and she bare
these unto Jacob: all the
souls were seven.
26 All the souls that
came with Jacob into
Egypt, which came out
of his "I"ſ loins, besides Ja-
cob's sons' wives, all the
souls were threeScore and
SIX.
27 And the sons of
Joseph which were born
him in Egypt, were two
1 31:17. 45:19,27. -
m Num. 20:15. Deut. 10:22. Josh. 24:
4. 1 Sam. 12:8. Ps. 105:23. Is. 52;
4. Acts 7:15.
n Ex. 1:1–5. 1 Chr. 2:1.2
o 23:33. 433,4. Ex. 6:14. Num, 1:
20,21. 2:10–13. 26:5. Deut. 33:6.
I Chr. 5:1,3
p 29.33, 34:35,80. 495–7. Ex. 6:15.
Num, 1:22,23. 2:12,13. 26:12,13.
§ Or, Gershom, 1 Chr. 6:16.
r 38:1–3,24–30. 49.8–12. Num. 1:
26,27. 26:19–21.
Deut. 33:7, Judg.
1:2. 1 Chr. 2:3—5. 4:1. 5:2. Ps.
78:68. Matt. 1:1–3. Heb. 7:14.
Rev. 5:5.
s 49:14,15. Num. 1:28,29, 26:23–25.
Deut. 33:18. 1 Chr, 12:32.
ah.
. 1 Chr. 7:1.
t 49:13. Num. 1:30,31. 26:26,27. Deut.
33:18,19.
u 29:32–35. 30:17–21. 35:23.
x 30:21. 34:1,&c. -
y 30:11. 49:19. Num. 1:24,25. Deut.
33:20,21.
** Or, Zephon.
ft Or, Ozni.
fj. Or, Arod. Num. 26:15–17.
ź 49:20. . . Num. 1:40,41. , 26:44–46.
Deut. 33:24. 1 Chr. 7:30,31.
a 29:24, 30:10
b 29:18. 30:24. 35:16–18,24. 44:27.
c 37: 39: 40:–45: 47: 49:22–27. 50:
1,&c. Num. 1:36,37. 26: 1.
Deut. 33:12–17. -
a #5 52, 48:4,13,14. Num, 1:32–
Or, prince. 41:45,50. Marg.
§, §§§ 12.*.*.*. 8.
f Num. 26:38. Ahiram
Sºupham. I Chr. 7: .
- - pham.
i 49:16,17. Num. 1:38,39. Deut. 33:22.
k Num. 26:42,43. Shuham.
l 49:21. Num. 1:42,43. 26:48–50.
m 1 Chr. 7:13. Jahziel.
in 29:29. 30:4–8. 35:25.
TITI Heb. thigh. 35:11. Ex. 1:5. marg.
Verse 7.
His daughters, &c.] Jacob had but one daughter (15); but perhaps
his sons' wives were intended. His sons’ daughters are also men-
tioned ; yet only one of them is named (17); and it does not appear
on what account she was distinguished from the rest. C O.T.T.
* In these cases the pl., is for the sing. Comp. v. 23. and the sons
of Dan were Hushim, and so in Latin.” STU ART.
Verse 12.
Judah was the fourth son of Leah, and Joseph was born when Ja-
cob had been married about seven years: (29: 35. 30: 24, 25.) conse.
quently Judah might be about three or four years older than Joseph ;
yet he could not be above forty-four at this time, for Joseph was only
forty.—His two sons Er and Onan had been married to Tamar, and
a considerable time after their death had elapsed before Pharez was
born. (38:) It can then hardly be conceived, that this event took
place much before Judah was forty years old. So that Pharez could
not be more than four or five years old at this time. The heads of
families, therefore, which were born in Egypt during Jacob’s life,
seem to have been included. Scott.
Verse 15.
Thirty and three..] . When Er and Onan are deducted, the whole
number amounts only to thirty-two ; Jacob himself must be added
to complete the number. ID.
Verse 21.
The marginal references show, that several of these were Benja-
min's grand-children. . It is evident that Benjamin was born after
Dinah had been defiled, and she was about Joseph’s age : supposing
her therefore but in her fourteenth year at that time, Benjamin could
not now be more than twenty-five or twenty-six years old : we can
then scarcely conceive, that he could have several grand-children.—
It is therefore most probable, that the historian mentions some born
in Egypt during Jacob’s liſe-time, who afterwards became heads of
families in Israel, as intimated before. (JVote, 12.) Scott.
Verse 26. -
Sixty souls.] ‘From the seventy-two names recorded in verses 8–
25, we must subtract 3, because Joseph and his two sons were al-
ready in Egypt; 2 more (Er and Oman) as dead; and Jacob himself;
the remainder, 66 in number, the writer asserts, went to Egypt with
Jacob, or, on account of him, i.e. in consequence of his removal.”
Proſ. STUART.
Verse 27.
' Threescore and six were before mentioned (26); so that Joseph and
his two sons, together with Jacob himself, complete the seventy per-
Sons here enumerated ; and the numbers stated in verses 15, 18, 22,
25. amount to seventy.—The Septuagint, adding some of the descend-
ants of Ephraim and Manasseh, who became heads of families in
these tribes, makes the number seventy-five ; and perhaps Luke took
the number as it stood in this version, in recording the speech of
Stephen before the council. Other methods, however, have been
devised for reconciling the sacred historians. (JVote, Acts 7: 14.)
Scott.
Threescore and tem.] ‘The 66 (note v. 26.) with Jacob, and Joseph,
and his two sons, make 70. But the Sept. here, and Ex. 1 : 5. re.
counts 75; as does Stephen, Acts 7: 14. and Josephus; and it is thus
clear, that this was the customary mode of reckoning, on the cor-
rectness of which we cannot decide, as that depends on the data (to us
unknown,) from which it was made. Among the conjectural meth-
ods of reconciling this discrepancy, none seems so probable, on the
whole, as that of Cappell, Hammond, Wetstein, Michaelis, Kraus,
Rosenm. &c. that the five sons of Manasseh and Ephraim (named i
Qhron. 7: 14–23.) are here reckoned. To this it may be objected,
that these five can hardly be supposed born when Jacob went to
...”
B. c. 1705.
souls: all the souls of the
house of Jacob, which
came into Egypt, were
° threescore and ten.
28 ºf And he sent P Ju-
dah before him unto Jo-
seph, 4 to direct his face
unto " Goshen; and they
came into the land of
Goshen. . .
29 And Joseph made
ready “his chariot, and
went up to meet Israel
his father to Goshen ;
and presented himself
unto him: and he ‘fell
on his neck, and wept on
his neck a good while.
30 And Israel said un-
to Joseph, “Now let me
die, since I have seen thy
face, because thou art yet
alive.
31 And Joseph said
unto his brethren, and to
his father’s house, * I will
go up and show Pharaoh,
and say unto him, My
brethren, and my father's
house, which were in the
land of Canaan, are come
UInto me :
32 And the men are
y shepherds, for * their
trade hath been to feed
cattle ; * and they have
brought their flocks, and
their herds, and all that
they have.
33 And it shall come
to pass when Pharaoh
shall call you, and shall
GENESIS, XLVI.
seph and his two sons, who were there before,
and Jacob himself, the head of the family, and
you have seventy, v. 27. The LXX. makes them
seventy-five, and Stephen follows it, Acts 7: 14.
The reason of which we leave to the conjecture
of critics; but let us observe, (1.) Masters of
families ought to take care of all under their
charge, and to provide for those of their own
house, food convenient both ſor body and soul.
2. Though the accomplishment of promises is sure,
it is oſten slow. It was now 215 years since
God had promised Abraham to make of him a
great nation; (ch. 12: 2.) and still that branch on
which the promise was entailed, had yet increased
but to seventy, of which this account is kept, that
the power of God in multiplying these seventy to
so vast a multitude, even in Egypt, may appear
the more illustrious; Isa. 60: 22.
W. 28–34. I. We have here the joyful meeting
between Jacob and his son Joseph; in which
observe,
1. Jacob’s prudence in sending Judah before
him to notify Joseph of his arrival in Goshen.
This respect was due to the government, under
the protection of which these strangers were come
to put themselves, v. 28. We should be careful
not to give offence to any, especially the higher
powers.
2. Joseph’s filial respect. He went in his
chariot to meet him, and, in the interview show-
ed, (1.) How much he honored him; he pre-
sented himself to him. Note, It is the duty of
children to reverence their parents, yea, though
Providence, as to outward condition, has advan-
ced them, above their parents. (2.) How much
he loved him; time did not wear out the sense
of his obligations, but the tears of joy, he shed
abundantly on his father’s neck, were real indi-
cations of sincere and strong affection. How
near are sorrow and joy; tears serve for the
say, “What is your occu- fathers:
pation ?
34 That ye shall say,
*Thy servants’ trade hath
been about cattle, from
our youth even until now, o Deut. 10:22.
that
dwell in the land of Go-
shen ; * for every shep-
herd is an abomination
unto the Egyptians.
Acts 7:14.
p 43.8. 44:16–34. 49:8.
Jacob and Joseph meet.
expressions of both ! In the other world, weeping
will be restricted to sorrow; in heaven is perfect
joy, but no tears of joy; because there only joys
are without any allay. When Joseph embraced
Benjamin, he twept, but when he embraced his
father, he wept a good while; his brother was
dear, but his father must be dearer.
3. Jacob’s great satisfaction; (v. 30.). Now
let me die. Not but that it was further desira-
ble to live with Joseph, and see his honor and
usefulness; but he had so much satisfaction in
this first meeting, that he thought it too much to
desire or expect inore in this world, where our
comforts must always be imperfect. Jacob wished
to die immediately, and yet lived seventeen years
longer, which, as our lives go now, is a conside-
rable part of a man’s age. Note, Death will
come not always when we call for it, whether in
a passion of sorrow, or of joy. Our times are
in God’s hand; we die just when God pleases,
not either just when we are surfeited with the
pleasures of life, or overwhelmed with its griefs.
II. We have here Joseph’s prudent care con-
cerning his brethren’s settlement. It was justice
to Pharaoh, to ſet him know that such a colony
was come to settle in his dominions. Note, If
others repose confidence in us, we must not be so
base as to abuse it, by imposing on them. If
Jacob and his family should become a charge to
the Egyptians, yet it should never be said, that
they came among them clandestinely. Thus Jo-
seph paid respect to Pharaoh, v. 31. But how
shall he dispose of his brethren? Time was,
when they were contriving to be rid of him; now
he is contriving to settle them to their satisfac-
tion and advantage; this is rendering good for
evil. Now, I. He would have them live by
| themselves, separate, as much as might be, from
he Egyptians, in the land of Goshen, which
| lay nearest to Canaan, was more thinly peopled
- s 41:43. 45:19.21.
ye may 33.4. 45:ii. Luke 15:20. Acts 20:37.
u 45:28. ****
y 4:2. 31:18. 37:2. 47:3.
1 Sam. 16:11. 17:15. Ps.
Hs. 40:11. Zech. 13:5.
* Heb. they are men of cattle. 34.
z 45:10.
Ex. 3:1.
78:70–72.
both we and also our q 31:21. r 34. See on 45:10. & 13:32. Ex. 8:26.
- PRACTICAL OBSERVATIONS.
In those events and undertakings, which appear most joyful,
there are probable consequences involved, which may remind us
to “rejoice with trembling;’ and warn us not to proceed with-
out seeking counsel, assistance, and a blessing from the Lord.
Attending on his ordinances, and receiving the pledges of his
covenant-love, we may expect his presence and that peace which
it confers: and when we are satisfied that we are his people, and
in the path which He marks out to us, being assured of his sup-
ports and consolations, we may not only enter into the iron
ſurnace of bondage and oppression, but the fiery furnace of
persecution.—In all our removals, we need to be reminded of
our removal out of this world: and though it is desirable to be
surrounded at the eve of life with our beloved friends and child-
ren; yet nothing can encourage us to fear no evil, when * pas-
sing through the valley of the shadow of death,” but the presence
of Jesus Christ to receive our souls.-Be our families never so
large, God’s providence can with perfect ease support them: and
be repenting sinners never so numerous, ‘the unsearchable rich-
es of Christ’ are sufficient, and in heaven there is room enough,
for them all.—However generous our friends be, it is prudent to
be modest, and not give them ground to suspect us of encroach-
ing, or to complain that we are burdensome. In general, the
further from courts, the nearer to Canaan; and however ob-
scure and despised our lot be, if it prove advantageous to our
souls, and favorable to communion with God, we ought to be
thankful for it. Our lives are in the Lord’s hands, whatever
we wish and desire; and though we should be willing to die, yet
we should be also willing to wait his time. In the mean while,
if even the abborrence of the world keep us separate from it, we
have cause to rejoice. SCOTT.
Jºgypt; and we know not why these should be reckoned rather than
others afterwards born. [Possibly, as Hammond suggests, ‘since the
greater part came down, they gave denomination to the whole.’ See
5: 15.] . The fact, however, that Ephraim and Manasseh, were ac-
counted separate tribes, [Jacob having adopted them for sons, 48: 5,
6.] may serve to lessen the difficulty.” Prof. STUART.
Verse 28.
Judah seems to have been selected on this occasion, as having
- acted nobly in Joseph’s presence before. Scott.
Goshen..] A city of this name, probably, after which the surround-
ing country was called. See note 45: 10, 18. ED.
Verse 29.
“ The following remarkable incident is so illustrative of the man-
ners described in Joseph’s story, as to deserve an insertion here.
“The plains of Syria,” says Savary, “were ravaged by locusts, and
a famine ensued. A farmer near Damascus suffered so severely, as
to be obliged to sell all that he had to support his family. In the
midst of his distress, bargaining for some corn from Egypt, he heard
of the victories of Mourad Bey. The description of the warrior
agreed with that of a son stolen from him at twelve years of age. He
instantly set out amidst the prayers and tears of his family, for Grand
Cairo; arrived there and was introduced. . The Bey proved to be his
son, who sent him back with large sums of money, and a vessel load-
ed with corn.” Incidents very similar took place in the life of Ali
Bey." See HARMER. BURDER.
Verse 34.
Every shepherd is an abomination.j ‘Foreign shepherd, it would
seem, from 47: 6.’ Stuart. This might arise from the fact, that Egypt
had been invaded about the time of Abraham [see note 39: 1.] by some
fierce, nomadic shepherds, from Arabia, or that quarter. ‘These,”
says a late writer, ‘were of Scythian origin, had red hair, blue eyes,
and were covered only with an undressed hide wrapped loosely about
them. ...Under the name of hyksos, (king shepherds, armed shepherds,
or, as Manetho, captive shepherds) they established a tyrannical dy.
nasty of six kings, which oppressed a good part of lower Egypt, some
say 260 years, others longer. They were at last driven by one of the
native kings from the western part of this, but still continued to hold
Tarabia (Goshen), the capital of which then was Aouari, probably
Heroopolis. Here, says Manetho, they ſortified themselves : but
were attacked by Thummosis, and driven into Syria, where Mane-
tho says, they founded Jerusalem. Some find the figures of these
shepherds on the bottoms of mummy coffins, and on ancient monu-
ments, prostrate under the footstool of the Pharaohs, to indicate con-
tempt. There is now a mummy at Paris, having a shepherd bound
with cords painted beneath its buskins. So great was their bitter-
mess, that these figures were wrought into the soles of their sandals, .
that they might tread, at least, upon their effigies.” . Truth of Rev.
demonstrated. Stuart. Greppo, &c. But Hales, in his Analysis 9ſ
Chronology, says, “In the reign of Timaus, or Thamuz, about B.C.
2159, [1918, Usher.] Egypt had been invaded and * iès,
B. C. 1705.
Jacob's interview with Pharaoh.
GENESIS, XLVII.
CHAP. XLVII.
Joseph presents, first his brethuen, and
then his father, to Pharaoh; with the
conference between them, lº-I2. The
terms on which Joseph dealt out corn
to the Egyptians: and the compact
which he finally settled between Pha-
raoh and his subjects; with their
5. acknowledgements, 13–26.
acob on the approach of death calls
Joseph, and
his burial,
HEN a Joseph came
and told Pharaoh,
and said, My father and
my brethren, and their
flocks, and their herds,
and all that they have,
are come out of the land
of Canaan; and behold
they are * in the land of
Goshen.
2 And he took some
of his brethren, even five
men, “ and presented
them unto Pharaoh.
3 And Pharaoh said
unto his brethren, "What
is your occupation ? And
they said unto Pharaoh,
Thy servants are shep-
herds, both we and also
our fathers.
4 They said moreover
unto Pharaoh, “For to
sojourn in the land are
we come; for thy servants
have no pasture for their
flocks, f for the famine
is sore in the land of Ca-
naan : now therefore, we
gives on ders concerning
1.
perhaps by the Egyptians, and well furnished
with pastures for cattle. He desired they might
live separately, that they might be in less danger,
either of being infected by the vices, or insulted
by the malice, of the Egyptians. . Shepherds, it
seems, were an abomination to the Egyptians,
that is, they contemned them, and scorned to con-
verse with them; and he would not send for his
brethren to Egypt, to be trampled on. And yet,
2. He would have them continue shepherds, nor
be ashamed to own their occupation before Pha-
raoh. He could have employed them under him-
selſ in the corm-trade, or perhaps, by his interest
in the king, procure places for them at court, or
in the army, and some of them, at least, were
deserving enough; but such preferments would
have exposed them to the envy of the Egyptians,
and tempt them to forget Canaan, and the pro-
mise to their fathers; therefore he contrives to
continue them in their old employment. Note,
(1.) An honest calling is no disparagement, nor
ought we to account it so, either in ourselves, or
our relations, but rather reckon it a shame to be
idle, or have nothing to do. (2.) It is generally
best for people to abide in the callings they have
been bred and used to, 1 Cor. 7: 24. What em-
ployment and condition God, in his providence,
pray thee, & let thy Ser- and if thou
vants dwell in the land
of Goshen.
men of activity amongst
them, then make them
**.
has allotted us, let us adaommodate ourselves to,
and º, ourselves with, and not mind high
things. Better be the credit of a mean post,
than shame of a high one.
CHAP. XLVII. V. 1–12. Here is, I. Joseph's
respect as a subject to his prince, in that he would
not suffer his father to settle, till he had notified
Pharaoh, v. 1. Thus Christ disposes of his follow-
ers in his kingdom, as it is prepared of his Father,
saying, It is not mine to give, Matt. 20:23.
II. Joseph’s respect, as a brother, to his breth-
ren, notwithstanding all their unkindness.
1. Though a great man, and they comparative-
ly mean and despicable, especially in Egypt, yet
he owned them. Our Lord Jesus, like Joseph
here, is not ashamed to call us brethren.
2. They being strangers and no courtiers, he
introduced some of them to Pharaoh, intending
thereby to honor them among the Egyptians.
Thus Christ presents his brethren in the court of
heaven, and improves his interest for them,
though in themselves unworthy. Being presented
to Pharaoh, according to instructions Joseph
gave them, they tell him, (1.) Their business;
that they were shepherds, v. 3. Pharaoh took
it for granted they had something to do; Egypt
Pharaoh, The days of
the years of my pilgrim-
a 45:16, 46 31.
h 45:10, 46:28 Ex. 8:22. 9:26.
knowest any
5 And Pharaoh spake
unto Joseph, saying, Thy
father and thy brethren
are come unto thee :
6 The land of Egypt
* is before thee; in the
best of the land make thy
father and thy brethren
to dwell, in the land of
Goshen let them dwell :
‘rulers over my cattle.
7 || And Joseph
brought in Jacob his fa-
ther, and set him before
Pharaoh : k and Jacob
blessed Pharaoh.
8 And Pharaoh said
unto Jacob, *How old
art thou ?
9 And Jacob said unto
c 2 Cor. 4, 14. Col. 1:28. Jude 24.
d 46:33,34. Am. 7:14,15. Jon. 1.8,
Thes. 3.10.
, 15-13. Deut. 26:5. Ps. 105:
Is, 52:4. Acts 7:6.
. Acts 7.11.
* 34:10. 45:18—20.
i 1 Sam. 21,7. 1 Chr. 27:29–31.
Chr. 26 10. Phov. 22:29,
k See on 10.
* Heb. How many an e the days of the
ears of thy life? 9.
l {{.. 39 15. "Ps. 39:12, 119:19,54.
Heb. 11:9–16. 13-14, 1 Pet, 2.11.
tribe of Cushnte shepherds ſlom Arabia, who cruelly enslaved the
whole country, [Manetho expressly says Upper and Lower Egypt.]
under a dynasty of six kings, until at length the native princes, wea.
ry of their tyranny, rebelled, and after a long wal of 30 years, shook
off the yoke, and expelled the shepherds to Palestine, where they be-
came the Philistines; (ſrom Pallisthan, “the shepheid-land” in the
Sanscrlt, or primitive Syriac,) about B. C. 1899, or 27 years before Jo-
seph’s administration.” Another heason, which Prof. Stuart thinks
the most probable, to this abhorrence, ‘is, that the custom of foreign
shepherds led them to kill and eat more or iess of the animals deemed
sacred by the Egyptians.” Ep.
NOTES.
CHAP. XLVII. V. 1. Pharaoh.] ‘This Pharaoh was the son and
successor of Thoutmosis Moells, [see note 39: 1.] (JMuphra on JMuphres
king in 1727, B.C. when, according to many, after Usher, Joseph
came to Egypt,), who is called Muphia Thoutmosis, and, by the
legends, Amenophis (second of the name). He was the 6th king of
the 18th dynasty, and his 1 eign of more than 25 years was fºom the
year 1723 B. C. to 1697. For the facts which we atti ibute to his
reign could not, according to the most generally admitted dates of
sacred chronology, have transpired anterior to 1714, nor posterior to
1705, B. C. following always the generally received chronology of
Usher. The hieroglyphic names of this Pharaoh ale read upon many
edifices of Egypt and Nubia, especially upon a part of the temple of
.Amada, beyond the first catal act. The Tiu in museum contains a
beautiful colossal statue of this prince in led granite, and upon the
waist is a royal cartouche enclosing his sli name as hele , the museum
of Charles X. also contains many small monuments which bear his
name.” CRD PPo, after the
Tºl CHAMP or Lions. The cut (from
S Champollion) represents the
\ Sº name of one of the early Pha-
raohs, (6th kHug of the 18th
CY t a dynasty. Champº) supposed by
Greppo to be the one to whom
- Joseph Interprets his dreams.
The hieroglyphics above the
light hand can touche stand
for the Coptic letters, s. t. n.
(king). The bee, whose ad-
milable instinct gives the ap-
pearance of civilization, is the
Striking symbol of a people
submitting to a fixed social or-
der, and a legulating power.
The whole then means, king
or director of an obedient peo-
ple.” The semi-circle marks
the fem. gender, for the name
of the bee in Coptic is ſemi-
This and the two figures above the leſt cartouche, si (son)
nine.
re (sun) i.e. son of the sun, were the common title of several dy-
masties. The first name is ‘great sun of worlds” (upper, middle and
lower Egypt)—the three parallelograms indicating the plural, the bee-
tle and sceptre symbolizing world and great. On the left cartoucher
are read a. m. m. tph (or f.) The two figures below are an honorary
title yet (1828), unknown. See CHAMPollion. ED.
“It appears from Usher’s chronology, that Joseph governed Egypt
under four kings: Mephramuthosis, Thmosis, Amenophis and Orus,
eighty years.” Tſ But see chron, note at the end of Gen.]
Dr. A. CLARKE.
Verse 3,
Though a shepheld was had in abomination among the Egyptians,
Jacob’s sons did not attempt to conceal their employment. Thus
they showed a hearty concurrence with Joseph, in choosing to re-
main in their obscure, but mole safe and advantageous mode of life.
Scott.
Verse 4.
Probably, Jacob and his sons only meant to continue in Egypt till
the famine was over; but, being kindly treated, lemained there : at
length another king alose ; and they were detained in bondage, con-
trary to their intention, but according to the purpose and prediction of
God. ID.
Verse 6.
It does not seem to líave been the custom at that time, for lºings to
prefer the dependents of great statesmen, out of compliment to them,
whethel fit for preſel ment or not. It is at least evident, that Joseph
did not require, and Phalaoh did not propose, neither did the sons of
Jacob expect, such advancement: they only desired pastulage for
their flocks. If the rich and great are disposed to overlook and neg.
lect their poor relatives; these, on the other hand, ale often equally
culpable, in expecting such things from them, as it would be very
improper to conſer. The cattle of the Egyptians, as it appears from
the subsequent history, were vely numerous, and highly valued ;
(16. Ez. 9: 3–6, 19–21.) nor is there any Intimation, that they dié
not use them for the same purposes as other nations did ; or that at so
early a period they worshipped them. ID.
Velse 7.
Jacob pronounced a blessing on Pharaoh : that is, he solemnly sup-
plicated the Lord to bestow his blessing on him. Thus he acted in
character, as not ashamed of his religion, and desirous of expressing
his gratitude to the benefactor of himself and family, and recompens-
ing him in the only way in which he was able. And though Jacob
thus in some sense assumed the superiority, Pharaoh seems pleased:
with this token of regard; having, in the character and usefulness of
Joseph, abundantly experienced the value of the blessing of Jacob's
God, and perhaps being himself favorably disposed to his woº.
D.
Verse 9.
We have here an uncommon answer to a very common question;
but an answer full of pertinent instruction and admonition. Jacob:
calls his life a pilgrimage ; intimating that he was not at home on


[196
º
º,
B, C, 1705.
age are man hundred and
thirty years: few and evil
have the days of the years
of my life been, and
"have not attained unto
the days of the years of
the life of my fathers, in
the days of their pilgrim-
age.
10 And Jacob "blessed
Pharaoh, and went out
from before Pharaoh.
[Practical Observations.]
11 And Joseph placed
his father and his breth-
ren, and gave them a
possession in the land of
Egypt, in the best of the
land, in the land of PRam-
eses, as Pharaoh had
commanded.
12 And Joseph nour-
ished 4 his father and his
brethren, and all his fa-
ther's household with
bread “according to their
families. .*
13 || And there was no
bread in all the land: for
the famine was very sore,
"so that the land of Egypt
and all the land of Ca-
naan "ſainted by reason
of the famine.
m Job 14:1. Ps. 395. 89.47,48. 90.3
—12. Jam. 4: 14.
n 28. 5:27. 11:11,24,25. 25.7. 35-28.
50.26. Ex. 7:7. Deut. 34:7. Josh.
24.29. 2 Sam. 19.32—35. Job 42:
16, 17.
o 14:19. Num. 6 23–27.
Deut. 33 1.
Ruth 24. 2 Sam. 8-10. 19.39. Ps.
119,46. 129:8. Heb. 7.7.
p Ex. 1:11, 12.37.
q Matt. 15:4–6. Mark 7,10–13. 1
Tim. 5:4,8.
* Or, as a little chuld as nourished.
Heb. arcording to the little oncs. 50:
24. 1 Thes. 2-7.
r 41:30. 1 Kungs 18:5. Jel. 14.1–6.
Lam, 2:19,20 49.
s Jel. 9:12. Joel 1 10–12.
GENESIS, XLVII.
should be no place for idle vagrants. . If they
would not work, they should not eat of his bread
in this time of scarcity. Note, [1..] All that
have a place in the world, should, according to
their capacity, have an employment in it, mental
or manual. Those that need not work, yet must
keep themselves from idleness. [2.] Magistrates
should inquire into the occupation of their sub-
jects, as those that have the care of the public
welſare; for the idle are as drones, unprofitable
burdens. (2.) Their business in Egypt; only to
sojourn there while the famine prevailed.
3. He obtained for them a grant of a settlement
in the land of Goshen, (v. 5, 6.) an instance of
-Pharaoh’s gratitude to Joseph, and because he
had been such a blessing to him and his kingdom.
He offered them preferment as shepherds over
his cattle, if they were men of activity; for it is
the man who is ãº. in his business, that shall
stand before kings. And whatever our profes-
sion or employment is, we should aim to be ex-
cellent in it, and to prove ourselves ingenious and
industrious.
III. Joseph’s respect as a son, to his father.
1. He presented him to Pharaoh, v. 7. And
here, (1.) Pharaoh asks Jacob a common ques-
tion; v. 8. A question usually put to old men,
for it is natural to us to admire old age, and to
reverence it, (Lev. 19: 32.) as it is very unnat-
ural and unbecoming to despise it, Isa. 3: 5.
Jacob’s countenance, no doubt, showed him to be
very old; for he had been a man of labor and sor-
row: in Egypt, people were not so long-lived as
in Canaan, therefore Pharaoh looks upon Jacob
with wonder. When we reflect on ourselves,
this should come into the account; ‘How old are
We? "
(2.) Jacob gives Pharaoh an uncommon an-
swer, v. 9. He speaks as became a patriarch,
with an air of seriousness, for the instruction of
Pharaoh. Observe here, [1..] He calls his life
a pilgrimage, looking on himself as a stranger
here, and a traveller to another world. To this
the apostle refers: (Heb. 11: 13.) They con-
fessed that they were strangers and pilgrims.
He not only reckoned himself a pilgrim, but his
life a pilgrimage, and those who so reckon it,
can the better bear the inconvenience of banish-
ment from their native soil; they are but pilgrims
still, and so were always. [2.] He reckons his
life by days; for even so, it is soon reckoned,
and we may be turned out of this our tabernacle
ed
The predicted famine.
at less than an hour’s warming. Let us therefore
number our days, (Ps. 90: 12.) and measure
them, Ps. 39: 4. [3.] The character he gives of
them was, 1st. They were few. Though he had
now lived one hº and thirty years, the
seemed to him but a few days, in comparison wit
the days of eternity, the eternal God, and the
etermal state, in which a thousand years are but
as one day. 2dly. They were evil; this is true
concerning man in general; (Job 14: 1.) he is
of few days, and full of trouble; since his
days are evil, it is well they are few; Jacob’s
life, particularly, had been made up of evil days;
and the pleasantest days were yet before him.
3dly. They were short of the days of his fathers;
not so many, not so pleasant, as their days. Old
age came on him sooner than on some of his an-
cestors. As the young man should not be proud
of his strength or beauty, so the old man should
not be proud of his age, and the crown of his
hoary hairs, though others justly reverence it; for
those who are accounted very old, attain not to
the years of the patriarchs. The hoary head is
then only a crown of glory, when found in the
way of righteousness.
(3.) Jacob takes leave of Pharaoh with a bles-
sing, v. 7, 10. which was not only an act of
civility, but of piety; he prayed for him, as one
having the authority of a prophet and a patriarch.
Though, in worldly wealth, Pharaoh was the
greater, yet, in interest with God, Jacob was: he
was God’s anointed, Ps. 105: 15. And a pa-
triarch’s blessing was not a thing to be despised,
no, not by a potent prince. Darius valued the
prayers of the church for himself and for his sons,
Ezra 6: 10. Pharaoh kindly received Jacob,
and, whether in the name of a prophet or no, he
| thus had a prophet’s reward, which sufficiently
recompensed him, for all the kindnesses he show-
him and his.
2. Joseph provided well for him and his, v.
11, 12. This bespeaks, not only Joseph a good
man, who took tender care of his poor relations,
but God a good God, who raised him up for this
purpose, and put him into a capacity of doing
it, as Esther came to the kingdom for such a
time as this. What God here did for Jacob,
He has, in effect, promised to do for all his, that
serve and trust in Him, Ps. 37; 19. In the days
of famine they shall be satisfied.
W. 13–26. Care being taken of Jacob and his
family, the preservation of which was especially
PRACTICAL OBSERVATIONS.
V. 1–10. When Joseph selected five from his eleven breth-
ren to present before Pharaoh, he doubtless had good reasons
for his conduct, though not made known to us, nor probably to
them. Thus the Lond Jesus, in dispensing his special benefits
as He sees good, acts in perfect wisdom, though we are not ac-
quainted with the grounds of his distinguishing grace: and thus,
neither despising our meanness, nor ashamed even in his highest
exaltation ‘to call us brethren,” nor resenting our past miscon-
duct, however base, He presents us, when we submit and be-
lieve in Him, for acceptance before his Father’s throne.—In-
dustry in any honest employment, is always creditable; and
indeed all, who are not in some way diligent, are worthless en-
cumbrances on the community. Norought a man, in compliance
with fashion or prevalent notions, to be ashamed of the lowest
useful occupations; for nothing that is not sinful is disgraceful,
in the sight either of God, or of wise and good men.—What the
world calls mending ourselves, is frequently little better than
renouncing peace, content, and a situation favorable to the pros-
perity of our souls, for gilded cares, encumbrances, and manifold
temptations.—When on a journey, if our heart is at home, the
conveniences or inconveniences, we meet with, but little affect
us to retard our progress; we do not want to erect stately man-
sions, or to lay up wealth, in a country which we are leaving,
and to which we shall return no more; nor do we encumber our-
selves with those things which we are not in need of, and which
must be left behind when we embark for our native county.—
“Godliness with contentment is great gain: for we brought no-
thing into this world; and it is centain we can can ry nothing out;
and having food and raiment, let us be there with content.” But
oh! how miserable are they, who have all their good things du -
ing the few and evil days of this present life, and whose last
comfort must expire with their dying breath!—Let us then “give
diligence to make our calling and election sure; * and, as our
days are likely to be so much ſewer than Jacob’s, let us often
ask ourselves seriously, how old we are: that our life may not
vanish unimproved, nor death approach while we are unprepar-
ed for it. SCOTT.
earth, and that his habitation, inheritance, and treasures were in
heaven, whither he was daily journeying, in the bent and desires of
his heart, and tenor of his conduct.—Such an answer, from a person
so venerable, could not ſail to impless the mind of Phatnoh, and
almost to extort the reluctant sigh, by reminding him of the insuffi-
ciency and short continuance of all human prosperity and felicity;
and that, after a life of vanity and vexation, man goes down into the
grave, from the throne as well as from the cottage; and that nothing
can make him happy, but the prospect of an everlasting home in
heaven, after his short, weary pilgrimage on earth. Scott.
One hund, cd and thirty years..] ‘This settles several important
points of chronology. It being now the third year of the famine, and
Joseph being 30 years old 7 years before the famine commenced, this
will make his age 39, when his father was 130; consequen, Iy Jo-
seph was born when his father was 91. Again, if, as is generally
supposed, Joseph was born in the 11th year of Jacob’s service to La-
ban, this will make Jacob to have been 77, at the time of his going to
Mesopotamia. If Joseph moreover was now 39, then Reuben, who
was born 7 years before Joseph, was 46, Simeon 45, Levi 44, judah
43, or thereabouts.” Bus H.
Verse 11.
Those parts of Egypt which lay low, might perhaps afford good pas-
turage, especially in the plains near the Nile; though the upland
countries, and most parts of Canaan especially, were totally burnt up
uring the years of famine.—“The e was more grass in the marshes
and ſenny pants of Egypt, when [and where] the Nile did not over-
ſlow enough to make plenty of corn.” Augustine. Scot T.
Raneses.] ‘The city of this name was 40 miles W. of the Red
Sea, at Abou Keyshid, and perhaps a district so named surrounded
it.” Stuart. See note, Ex. I : 11. ED.
Verse 13.
Fainted.] A strong metaphor, taken from the fainting or languor
B. C. 1701.
Extremity of the famine,
GENESIS, XLVII.
14 And Joseph gather-
ed up all ‘the money that
designed by Providence in Joseph’s advancement,
an account is now given of the saving of the
was found in the land of kingdom of Egypt too; for, God is, King.9f nå-
Egypt, and in the land
of Canaan, for the corn
which they bought: and
* Joseph brought the
money into Pharaoh’s
house.
15 And when money
failed in the land of
Egypt, and in the land of
Canaan, all the Egyptians
came unto Joseph, and
said, v Give us bread: for
why should we die in thy
presence? for the money
faileth.
I6 And Joseph Said,
Give your cattle; and I
will give you for your
cattle, if money fail.
17 And they brought
their cattle unto Joseph :
and Joseph gave them
bread in exchange * for
horses, and for the flocks,
and for the cattle of the
herds, and for the asses;
and he *fed them with
bread, for all the cattle,
for that year.
18 . When that year
was ended, they came
unto him the second year,
and said unto him, y We
will not hide it from my
lord, how that our money
is spent, my lord also
hath our herds of cattle ;
there is not ought left in
the sight of my lord, but
our bodies and our lands.
19 Wherefore shall we
die before thine eyes,
both we and our land P
* Buy us and our land for
bread, and we and our
land will be servants unto
Pharaoh: * and give us
seed, that we may live
and not die, that the land
be not desolate.
20 And Joseph bought
all the land of Egypt for
Pharaoh ; for the Egyp-
tions, as of saints, and provideth food for all flesh,
Joseph now returns to manage the great trust
Pharaoh had lodged in his hand. It would have
been pleasing to . to live with his father and
brethren in Goshen; but his employment would
not permit it. When he had seen his father, and
seen him well-settled, he applied, as closely as
ever, to the execution of his office. Note, Even
natural affection must give way to necessary busi-
mess. Parents and children must be content to
be absent one from another, when it is necessary,
on either side, for the service of God, or their
generation. In Joseph’s transactions with the
Egyptians, observe,
}. The great extremity Egypt, and the parts
adjacent, were reduced to by the famine, v. 13.
they were ready to die, v. 15, 19. 1. See here
our dependence on God’s providence; if that sus-
pend its usual favors but for a while, we die, we
all perish. All our wealth would not keep us
from starving, if the rain of heaven were but
withheld for two or three years. See how much
we lie at God’s mercy, and let us keep ourselves
always in his love. 2. See how much we smart
by our own improvidence; if all the Egyptians
had done for themselves in the seven years of
plenty, as Joseph did for Pharaoh, they had not
been now in these straits; but they regarded not
the warning they had of the years of famine,
concluding that to-morrow shall be as this day,
and more abundant. Note, Because man knows
not his time, (of gathering when he has it,)
therefore his misery is great upon him, when the
spending time comes, Eccl. 8: 6, 7, 3. See how
early God put a difference between the Egyptians
and the Israelites, as afterwards in the plagues,
Exod. 8: 22.-9: 4, 26.-10: 23. Jacob and
his family, though strangers, were plentifully fed
on free cost, while the Egyptians were dying for
want. See Isa. 65: 13. My servants shall eat,
but ye shall be hungry. Happy art thou, O
Israel. Whoever wants, God’s children shall
mot, Ps. 34: 10.
II. The price they were come up to, for their
supply, in this exigence. 1. They parted with
all their money, v. 14. 2. With all their cattle,
v. 17. By this it should seem, that we may
better live on bread without flesh, than on flesh
withoutbread. 3. They sold their land; then, 4.
They sold themselves, that they might live purely
on their labor, and hold their lands by the base
tenure of villamage, at the courtesy of the crown.
Note: Skin for skin, and all that a man hath,
even liberty and property, will he give for his
life. There are few, (though perhaps there are
some.) who would even dare to die, rather-than
live in slavery, , and dependence on arbitrary
power. And perhaps there are those who, in that
case, could die by the sword, in a heat, who yet
could not deliberately die by famine, which is
much worse, Lam. 4: 9. It was a great mercy
to the Egyptians, that, in this distress, they coulá
have corn at any rate; if they had all died for
hunger, their lands perhaps would have escheated
to the crown of course, for want of heirs; they
therefore resolved to make the best of bad.
III. The method Joseph took to accommodate
the matter between prince and people, so that
the prince might have his just advantage, and the
people not be ruined.
1. For their lands; he agreed that the people
should occupy and enjoy their lands, when the
years of famine were over, as he thought fit to
assign them, and should have seed to sow them
with, out of the king’s stores, yielding and pay-
ing only a fifth part of the yearly profits as a
chief rent to the crown. This became a standing
law, v. 26. And it was a very good bargain, to
have food for their lands, when otherwise they
and theirs must have starved, and then to have
lands again on such easy terms. Note, Those
ministers of state are worthy of double honor
both for wisdom and integrity, that keep the
balance even between prince and people, so that
liberty and property may not intrench on prerog-
‘ative nor the prerogative bear hard on liberty
and property: in the multitude of such counsellors
there is safety. If afterward the Egyptians
thought it hard to pay so great a duty to the king
out of their lands, they must remember, not only
how just, but how kind, the first imposing of it
was. They might thankfully pay a fifth, when
[by their own consent, v. 19.] all was due. It
is observable, how faithful Joseph was to him
that appointed him; he did not put the money in
his own pocket, nor entail the lands on his own
family; but converted both entirely to Pharaoh’s
use; and therefore we do not find that his pos-
terity went out of Egypt richer than the rest of
their poor brethren. Persons in public trusts, if
they raise great estates, must take heed that it
be not at the expense of a good conscience, which
is much more valuable.
2. For their persons; he removed them to
cities, v. 21. This was to show Pharaoh’s sove-
reign power over them, and that they might, in
time, forget their titles to their lands, and be the
t 41:56
tians' sold every man his
field, because the famine
prevailed over them: so
the land became Pha-
raoh's.
21 And as for the peo-
ple he removed them "to
cities, from one end of the
borders of Egypt, even to
the other end thereof.
22 Only the land of
the fpriests bought he
not: * for the priests had
a portion assigned them
of Pharaoh, and did eat
their portion which Pha-
u fluke 16:1,2,10–12. 1 Cor. 42. 1
Pet. 4:10 -
v is #3.37.3. Is. 33:16. Matt. 6:11.
x Ex. 9:3, 1 Kings 10:28, Is. 31:l.
* Heb. led them.
gs 6:26.
:2,3. Job 2:4. , Lam. 5:6,9.
Matt. 16:26. Phil. 3:8,9.
a See on 23. • *
** 41:45,50
f Or, princes. :4b,bu. 7marg.
C .#7:24.
of an individual for want of sustenance, and applied, in a manner
emphatically descriptive, to the distress of the whole nation. This
was about the end of the third year of the famine. Scott.
Verse 14.
Into Pharaoh’s house.] None of it being appropriated to Joseph’s
own use, or given in presents or pensions to his family.—Thus the
people were sustained during the fourth and fifth years. ID.
Verse 17.
Horses.) This is the first time horses are mentioned in scripture.
The patriarchs, as far as we can learn, had no horses, nor are any
mentioned annong the possessions of Israel when they left Egypt.
(Ez. 12: 38.) ID.
Verse 19.
Give us seed.] As this was the seventh year of the famine, and as
every particular had hitherto accorded to Joseph’s prediction, the
people fully expected an end to the calamity. Probably, the Nile
had begun again to overflow; therefore they wanted corn for seed,
as well as for bread. ID.
Verse 21.
This verse may only mean, that Joseph removed the people from
the distant villages to the cities, where the corn was stored up, in all
parts of the land, for the convenience of supplying them with food :
hut, if the common interpretation be adhered to, the state of affairs in
Egypt might require this regulation, as conducive to public tranquil-
lity, and to the more equitable distribution of property. Id.
Verse 22. - -
Priests.] This word is sometimes translated princes; and seems
here used, not only for the ministers of the superstitious worship of
the Egyptians, but for the officers of state, and their wise men and
diviners, who, having their maintenance from Pharaoh, were not
necessitated to sell their lands. Scott.
(22.) ‘The Egyptian priests, [see notes, v. 19–26. ch.,41 : 8.] ac-
cording to the constitution of the kingdom, were obliged to provide
all sacrifices, and to bear all the charges of the national religion,
which in those days was not a little expensive. . Add to this, that the
priests of Egypt were the whole body of the nobility of the land, that
they were the king’s counsellors and assistants in all the affairs that
concerned the public ; were joint agents with him in some things,
and in others, his directors and instructers. Add again, that they
were the professors and cultivators of astronomy, geometry, [medi-
cine,) and other useful sciences; that they were the keepers of the
public registers, memoirs and chronicles of the kingdoin ; and, in a
word, that, under the king they were the Supreme magistrates, and
filled all the prime offices of honor and trust: and considering them
under these views, we may possibly admit that Pharaoh might justly
suppose that their allowance was not disproportioned to their station,
and consequently that they might properly be exempted from, the
burdens imposed upon the mass of the people.”
BUSH. See also M. SPINETo.
[198
B. c. 1689.
Jacob’s last illness.
GENESIS, XLVII.
.*
raoh gave them; where-
fore they sold not their
lands. º
23 Then Joseph said
unto the people, Behold,
I have "bought you this
day, and your land, for
Pharaoh: lo, *here is seed
for you, and ye shall sow
the land.
24 And it shall come
to pass in the increase,
that you shall #. f the
fifth part unto Pharaoh,
and four parts shall be
your own, for seed of the
field, and for your food,
and for them of your
households, and for food
for your little ones.
25 And they said,
& Thou hast saved our
lives: h let us find grace
in the sight of my lord,
and we will be Pharaoh’s
servants.
26 And Joseph made
it a law over the land of
Egypt unto this day, that
Pharaoh should have the
fifth part; except the
land of the * priests only,
more easily reconciled to their new condition of
servitude. See what changes a little time may
make with a people, and how soon God can
empty those from vessel to vessel, who were settled
on their lees. How hard soever this seems to
have been on them, they themselves were at this
time sensible of it as a very great kindness, and
thankful they were not worse used, v. 25. Note,
The Savior of our lives, may well be Master of
our lives. ‘Thou hast saved us, do what thou
wilt with us.”
IV. The reservation he made in favor of the
priests. They were inaintained on free cost, so
they needed not sell their lands, v. 22. All
people will thus walk in the name of their
god; they will be kind to those that attend the
public service of their god, and that minister to
them in holy things; and we should, in like man-
ner, honor our God, by esteeming his ministers
highly in love for their work’s sake.
W. 27–31. Observe, 1. The comfort Jacob
lived in; (v. 27, 28.) while the Egyptians were
impoverished in their own land, he was replen-
ished in a strange land. He lived, after he came
into Egypt, far beyond his own expectation;
seventeen years he had mourished Joseph, (for
so old he was when sold, ch. 37: 2.) and now,
by way of requital, seventeen years Joseph nour-
ished him. Observe, how kindly Providence
ordered Jacob’s affairs; when he was old, and
least able to bear care and fatigue, he had least
occasion for it, being well-provided for by his
son, without his own forecast. Thus God con-
siders the frame of his people.
whole age of Jacob was
2. The care Jacob died in. At last, The time
drew nigh that Israel must die. He died by
degrees; his candle was not blown out, but grad-
ually burnt down to the socket, so that he saw,
at some distance, the time drawing nigh. Note,
It is an improvable advantage, to see the ap-
proach of death, before we feel its arrests, that
we may be quickened to what our hand finds to
do, with our might; however, it is not far from
any of us. Now Jacob’s care, as he saw the
day approaching, was about his burial, not the
pomp of it, (he was not solicitous for that,) but
the place of it. tº *
(i.) He would be buried in Canaan; this he
resolved on, in faith, because it was the land of
promise, and a type of heaven, that better coun:
try, which he that said these things, declared
plainly he was in expectation of, Heb; 11: 14.
He aimed at a good land, which would be his
rest and bliss on the other side death.
(2.) He would have Joseph sworn to bring him
thither to be buried, (v. 29, 31.) that Joseph
might have that to answer, to the objections
which otherwise might have been made against
it, and for the greater satisfaction of dying Jacob.
Nothing will better help to make death easy,
than the certain prospect of rest in Canaan after
death.
(3.) When this was done, Israel bowed him-
self on the bed’s-head, yielding, as it were, to
death; (‘Now let it come, and it shall be wel-
come;’) or worshipping God, as it is explained,
Heb. 11:21. giving God thanks for all his favors,
30 But I will alie with
particularly this, that Joseph was ready, not only
13:23. Is. 28:24,25. 55:10.
2 Cor. 9:10
an hundred forty and
seven years.
my fathers, and thou shalt
carry me out of Egypt,
which became not Pha-
raoh's. *
27 || And Israel dwelt
in the land of Egypt, in
the country of Goshen:
and they had possessions
therein, and *grew, and
multiplied exceedingly.
28 And Jacob lived in
the land of Egypt 'sev-
enteen years: so t the
29 And the time drew
nigh that Israel " must
die : and he called his
son Joseph, and said un-
to him, If... now I have
found grace in thy sight,
"put, I pray thee, thy
hand under my thigh,
and 9 deal kindly and tru-
ly with me; P bury me
not, I pray thee, in Egypt.
and bury me in their
burying-place. And he
said, I will do as thou
hast said.
31 And he said, Swear
f 4134. Léº. 27:32. 1 Sam. 8:15–17.
Ps. 112:5.
8. #4;. marg. 45:6–8. Prov. 11:
,27.
h 33:15. Ruth 2:13.
i 22
* Or, princes.—See on 22.
k ºš 26:4. 28:14. 46:3. Ex. 1:7.
Ps. 107:38. Zech. 10:8. Acts 7:17.
| 37:2.
f Heb. the days of the years of his life.
8. marg. 9. Ps. 90:10,12. 119:84.
tº 4. mig. 303. Dest. 31.13.’ 2 Sam, 7.
unto me: And he sware 12. 14:14. 1 Kings 2:1. Job 7:1. 14:
unto him. And Israel gº, Hebº.
g rºl e Oſt
bowed himself upon the º 6. Heb, 11:22
2- 50:25. Acts 7:15,16. tº O s ] lºº.
bed's head. §§§ 3;"º 3.5:14.
2 Sam. 19:37. 1 Kings 13:22. Neh.
d 19. 2:3.5. . . .
e 41:27. 45:6. Ps. 107:36,37. Prov. r 482. 1 Kings 1:47. Heb. 1121.
Verses 23–26.
Adverting to the words of the people, Joseph says, “I have bought
you:” but it is evident he took no advantage of this part of the agree-
ment. It does not appear, that even their political liberty was mate-
rially abridged in consequence: but they held their lands, either their
former estates, or others assigned to them, by a new tenure ; and this
was made a law, which remained in force when Moses wrote, proba-
bly above two hundred years after. This reserve seems to have been
made instead of all other taxes.—The absurd opinion, that Joseph
reduced the Egyptians to personal slavery, is contrary to the whole
tenor of the narration, and not the least trace of it can be discerned
in the subsequent history. It seems to have originated with those,
who are glad of any pretext to criminate approved characters of
Scripture, as their only way of answering the arguments which de-
monstrate it to be divinely inspired.—Joseph was raised up for this
very service, and is every where commended in it, and nowhere
censured : the friends of revealed truth should, therefore, be very
cautious, how they start objections to his conduct, of which at this
distance of time and place they cannot be competent judges. The
customs and maxims of different regions and ages are exceedingly
dissimilar. No doubt, the government of Egypt, both before and
after this transaction, was far more arbitrary than modern freemen
would approve. It is manifest, however, that the Egyptians were
satisfied with Joseph’s management, both at the time and long after;
and regarded him with warm gratitude as a public benefactor. And
though we may not perceive the reason of some arrangements, yet
the whole transaction is marked with such equity, benevolence, dis-
interestedness, and impartiality, as have seldom, if ever, been equal-
ed. Joseph acted between Pharaoh and his subjects in the fear of
God, and without any undue attachment to the interests of his breth-
ren, or even of his own children.—It was also mecessary that the corn
should be sold, not given; nay, that it should be sold at a high price:
otherwise it would have been improvidently used ; and in that case
a destructive famine must have followed, before the end of the seven
years; and, to complete the misery, the seed to sow the land Inight
not have been reserved. Raising the price of corn, in a real scarcity,
by increasing the difficulty of obtaining it, reduces a nation to short
allowance, and so preserves the inhabitants from destruction.-Jo-
seph, by giving the Egyptians seed, encouraged them to cultivate
their land, and sanctioned, in his prophetical character, their expec-
tation of a crop.–In Egypt the harvest follows the seed-time much
more closely than in this country; so that hope now dawned on the
afflicted inhabitants. Scott.
Verses 19—26.
* Diodorus Siculus gives the same account of the ancient constitu-
tion of Egypt. “The land,” says he, “was divided into three parts.
One belonged to the priests, with which they provided all sacrifices,
and maintained all the ministers of religion. A second part was the
king’s, to support his court and family; and to supply expenses for
wars. Hence there were no taxes, the king having so ample an
estate. The remainder of the land belonged to the subjects ; who ap-
pear, from Diodorus, to have been all soldiers, a kind of standing
militia, liable, at the king’s expense, to serve in all wars for the pres-
ervation of the state. It does not appear that any improper use was
made of Joseph’s purchase, as in much later times we find it still a
comparatively limited monarchy.” Dr. A. CLARKE.
Verses 29, 30.
Jacob’s dying request, “not to be buried in Egypt,” evidenced his
belief of the Lord’s promise concerning Canaan, of which land he
would thus take and keep possession. It also intimated, that he de-
sired to have his lot after death, not with the Egyptians, but with his
fathers Abraham and Isaac, in that heavenly rest which Canaan
typified. - - Sco TT.
Verse 31.
Israel bowed, &c.] In an act of solemn worship, yet in feebleness
thus supporting himself, and expressing his full satisfaction, and
willingness to leave the world. ID.
Bowed himself.] That is, worshipped, upon the bed's head..] Rather,
upon the staff’s head, i.e. upon the top of his staff, so the Sept. fol'.
lowed by the author of the epistle to the Hebrews; 11:21. Without
yowel-points, the word for bed is the same with that for staff. This
last meaning Prof. Stuart prefers, ‘especially because [as far as we
know] there was no such part of an eastern bed as the 'bed's head ; it
is not once mentioned in Scripture, and an infirm person sitting up (to
“bow himself”) on the bed common in the east, (a piece of carpeting
$pread on the floor, [the bed of the monarch of Persia himself) would
be likely to sit on the middle of it, &c.” If we suppose Jacob'to have
been reclining on a bed like the divan or duan (described in the note,
Mark 4; 21:) and, which was of the height of a chair, and used to
Sleep as Well as sit upon, nothing will appear more natural than that
he should, after raising himself up, support his venerable head upon
the top ºf his staff, as he bowed in worship. This simplicity of the
dignified patriarch in worship, may teach us not to make a particu-
lar attitude necessary, especially if it tend rather to distract, than
elevate and engage the thoughts. Ep.
[199]
B. C. 1689.
Jacob adopts Joseph's sons.
--- GENESIS, XLVIII.
CHAP. XLVIII.
Jacob, being sick is visited by Joseph
with his two sons, 1, 2. e adopts
Joseph's sons as his own children;
with an affectionate mention of Ra.
chel's death, He blesses Jo-
seph and them, prophetically prefer-
ring the younger to the elder, 9–20.
He predicts the return of his family to
Canaan, and assigns a portion there
to Joseph, 21, 22. -
A ND it came to pass
after these things,
that one told Joseph, Be-
hold, a thy father is sick:
and he took with him
b his two sons, Manasseh
and Ephraim. -
2 And one told Jacob,
and said, Behold, thy Son
Joseph cometh unto thee:
and Israel “strengthened
himself, and sat upon the
bed.
3 And Jacob said unto
Joseph, "God Almighty
*appeared to me at Luz
in the land of Canaan,
and blessed me,
4 And said unto me,
Behold, 5 I will make thee
fruitful, and multiply
thee, and I will make of
thee a multitude of peo-
ple; and will give this
land to thy seed after thee
jor an "everlasting pos-
SCSSIOI].
5 And now thy two
sons, Ephraim and Ma-
nasseh, which were born
unto thee in the land of
Egypt, before I came un-
to thee into Egypt, * are
mine ; as Reuben and
Simeon, they shall be
mine.
6 And thy issue which
thou begettest after them,
shall be thine, and shall
W. 11–31.
They who have been exalted, cannot too careful-
ly avoid the appearance of despising their former equals; and
to put his hand on his eyes to close them, but
under his thigh to give him satisfaction concern-
ing his burial. Thus they that go down to the
dust, should with humble thankfulness, bow before
God, the God of their mercies, Ps. 22:29.
CHAP, XLVIII. V. 1–7. Jacob’s dying
words are recorded, because spoken by a spirit
of prophecy; Abraham’s and Isaac’s are not.
God’s gifts and graces shine forth much more in
some saints than in others on their death-beds.
The Spirit, like the wind, blows where it listeth.
Here, I. Joseph, on notice of his father’s ill-
mess, goes to see him; though a man of honor
and business, yet he will not fail in respect to his
aged father, v. 1. Visiting the sick, to whom
we lie under obligations, or may have opportunity
of doing good, either for body or soul, is our
duty. The sick bed is proper both for giving
comfort and counsel to others, and receiving in-
struction ourselves. Joseph took his two sons
with him, that they might have their dying grand-
father’s blessing, and, that what they might see
in him, and hear from him, might make an abid-
ing impression on them. Note, 1. It is good to
acquaint young people with the aged servants
of God, whose dying testimony to the goodness
of God, and the pleasantness of wisdom’s ways,
may greatly encourage the rising generation.
Manasseh and Ephraim (I dare say) would never
forget what passed at this time. 2. Pious parents
desire a blessing, not only for themselves, but
their children. ‘ O that they may live before
God!’ Joseph had been, above all his brethren,
kind to his father, and therefore had reason to
expect particular favor from him.
II. Jacob, on notice of his son’s visit, prepared
himself, as well as he could, to entertain him, v.
2. He did what he might to rouse his spirits,
and sat upon the bed. Note, It is good for sick
and aged people to be as cheerful as they can,
that they faint not in the day of adversity.
Strengthen thyself, as Jacob here, and God
will strengthen thee; help thyself, and God will
be called after the name but a little
of their brethren in their
inheritance.
7 And as for me, when
I came from Padan, m Ra-
chel died by me in the
land of Canaan, in the
way: when yet there was
a John ll:3.
unto * Ephrath ; and I
is Beth-lehem.
Ps. 41:3. Prov. 23:15. Eph. 6:10.
help and hearten thee. Let the spirit sustain the
infirmity:
Il I. In recompense to J oseph for all his attem-
tions to him, he adopted his two sons. In this
charter of adoption, there is, -
1. A particular recital of God’s promise to him,
to which this had reference, v. 3, 4, . Joseph’s
sons, pursuant hereunto, should each of them
multiply into a tribe, and each have a distinct
lot in Canaan, equal with Jacob’s own sons.
See how he blessed them, by faith in that which
God had said to him, Heb. 11:21. Note, in all
our prayers, both for ourselves and our children,
we ought to have a particular remembrance of
God’s promises. -
2. An express reception of Joseph’s sons into
his family, “ Thy sons are mine, (v. 5.) motº
only my grand-children, but as my own children.”
He explains it, v. 16. as if he had said, ‘Let
them not succeed their father in his power and
grandeur here in Egypt; but let them succeed
me in the inheritance of the promise made to
Abraham.” Jacob looked upon this as much more
valuable and honorable, and would have them to
prize and covet accordingly. Thus the aged, dy-
ing patriarch teaches these young persons, now
about twenty-one years old, not to incorporate
themselves with the Egyptians, but to take their
lot with the people of God, as Moses afterward
in the like temptation, Heb. 11: 24–26. And
because it would be self-denial in them, who stood
so fair for-preferment in Egypt, to adhere to the
despised Hebrews; to encourage then, he con-
stitutes each of them the head of a tribe. Note,
Those are worthy of double honor, who, by the
grace of God, break through the temptations of
worldly wealth and preferment, to embrace re-
ligion in disgrace and poverty. Jacob will have
Ephraim and Manasseh believe, it is better to be
low, in the church, than high owt of it; to be
called by the name of poor Jacob, than of rich
Joseph. - -
3. A proviso inserted concerning the children
he might afterward have; they should not be ac-
a lºg 23.8, sil. Ex. 5:3. Rev.
way to COme 21:22. -
e 28:12–19. 35:6,7,12. Hos. 12:4
º e f Judg. 1:23. -
buried her there in the f : 1315.1% air. 24 als.
l : º,
way of Ephrath, the same : {{# 52.46:20. Josh. 144. 16, 17,
k Lev. 20:26. Is. 43:1. Ez. 16:8. Mal.
3:17. 2 Cor. 6:18. Eph. 1:5.
- 1 1 Chr. 5:1,2.
U 41:50–52. 46:20, 50:23. Job 42:16. m 35:9,16–19.
Ps. 128:6. n Ruth 1:2. 1 Sann. 1:1. 17:12. Mic.
c Deut. 3:28. 1 Sam. 23:16. Neh. 2:18. 5:2. . . .
PRACTICAL OBSERVATIONS.
solute must our dependence be on Him, whom we so often wan-
tomly offend and foolishly forget!
And if Joseph extorted this
they who have been injured, the appearance of resenting former
ill treatment: and when we receive kindness from men, we should
acknowledge the kindness of God in raising up such friends.--
A useful life consists in a constant succession of duties: exalted
stations, properly filled, call for unremitting labor and attention;
and they who occupy them need great wisdom, firmness, disin-
terestedness, and impartiality, to render to God, to the prince,
and to the people, their respective dues. . But if Providence calls
a man to such a station, he ought to seek grace sufficient for it,
and expect that God will bestow it on him.—If withholding the
rain from heaven, or other customary advantages, so soon re-
duces the most opulent nations to poverty and distress; how ab-
confession from the Egyptians, ‘Thou hast saved our lives; ”
what multitudes will gratefully say to Jesus at last, ‘Thou hast
saved our souls from the most tremendous destruction, and in.
the season of uttermost distress!” They who lived on Joseph’s
provision, and even Jacob who was so dear to him, must die;
but Jesus gives us the true Bread, that we may eat and live for ever.
To Him them let us apply, and devote ourselves to his service;
and when we draw near to death, He who supported us through
life, will meet us, and assure us of an everlasting inheritance.
Then, on the very bed of death, we may bow down and worship
with joyful hearts, and breathe out our spirits into his faithful
hands, with the most entire composure and satisfaction. Scott.
NOTES. -
CHAP. XLVIII. V. I. As Jacob did not appear to be immediately
in the state of a dying person, Joseph had returned to his important
employments : but being informed by a messenger of his relapse or
increasing sickness, and expecting his death, he revisits him.
Scott.
Verse 2.
Strengthened himself, &c.] Jacob was endued with inward strength,
and raised above himself by the Holy Spirit, that he might utter those
prophecies with which he was inspired. ID.
Verses 3, 4.
Jacob had called Luz by the name of Beth-el. (28: 19.) The Lord
had twice appeared to him there ; but he especially referred to the
time when he fled ſrom Esau. That unexpected visit of a gracious
God, in his extreme distress, could never be erased from his memo-
ry: and, as he had already experienced, in a great degree, the ſulfil-
ment of the promises then made to him, he mentioned them with
much thankfulness, before he pronounced the subsequent blessings
on his posterity. - Id.
Verse 5. -
Considering Joseph’s rank and prospects in Egypt, a carnal mind
would have regarded this remote inheritance, with the rest of Jacob’s
sons, as a very inconsiderable matter. But Jacob wished them to
know, that to be numbered with his sons, who was the heir of the
promises made to Abraham and Isaac, and who had been named Is-
rael, because he prevailed with God, and would certainly prevail with
man, was far more honorable and desirable, than to be the richest of
Pharaoh’s courtiers. Probably, this led them to unite interests with
the Israelites, and to adhere to the worship of God, in preference to
the Egyptians and their superstitions, with which, in their station,
they were peculiarly in danger of being infected. Scort.
Verse 7. -
The manner, in which this is introduced, intimates how much Ja-
cob laid that stroke to heart. He seemed still to feel the anguish of
it, and to assign it as a reason of his peculiar attachment to Rachel’s
posterity. This tender mention to Joseph of his beloved parent must
have been peculiarly affecting.—The circumstance of Rachel’s dying
in child-birth, while on a journey, explained the reason, why she
[200]
B. C. 1689.
Jacob blesses Joseph and his sons.
GENESIS, XLVIII.
*
place :
8 || And Israel beheld
Joseph's sons, and said,
Who are these ?
[Practical Observations.]
9 And Joseph said un-
to his father, They are
° my sons, whom God
hath given me in this
And he said,
Bring them, I pray thee,
unto me, and I will P bless
them.
10 (Now q the eyes of
Israel were * dinn for
age, so that he could not
see.) : And he brought
them near unto him; and.
he kissed them, and em-
braced them.
. .11 And Israel said un-
to Joseph, "I had not
thought to see thy face;
and lo, God hath showed
me also thy seed.
12 And Joseph brought
them out from between
his knees, and he “bowed
himself with his face to
the earth. -
13 And Joseph took
them both, Ephraim in
his right hand toward .
Israel’s left hand, and
Manasseh in his left hand.
towards Israel's right
hand, and brought them
near unto him.
14 And Israel stretch-
ed out his right hand, and
“laid it upon Ephraim's
head, who was the young-
counted heads of tribes, but fall in with the one
or the other of their brethren, v. 6. It does not
appear that Joseph had any more children; how-
ever, it was Jacob’s prudence to give this direc-
tion, to prevent contest and mismanagement.
Note, In making settlements, it is good to take
advice, and to provide for what may happen,
while we cannot foresee what will happen. Our
prudence must attend God’s providence. . ... •
4. Mention is made of the death and burial of
Rachel, Joseph’s mother, and Jacob’s best-below-
ed wife, (v. 7.) referring to ch. 35; 19. Note,
(1.) When we come to die, it is good to call to
mind the death of dear relations and ſciends, to
make death and the grave more familiar to us.
See Numb. 27: 13. Those that were to us as
our own souls, are dead and buried; and shall we
think it much to follow them in the same path?
(2.) The removal of dear relations from us is an
affliction, the remembrance of which cannot but
abide with us a great while. Strong affections
in the enjoyment, cause long afflictions in the loss.
W. 8–22. Here we have, I. Jacob's blessing
on the two sons of Joseph, which is the more re-
markable, as the apostle makes particular men-
tion of it, (Heb. 11:21.) when he says nothing of
acob’s blessing on the rest of his sons, though
that also was pronounced in faith.
1. Jacob was blind för age, v. 10. It is one
of the common infirmities of old age; They that
look out of the windows are darkened. It is
folly to walk in the sight of our eyes, and to
suffer our hearts to go after them, while we
know death will shortly close them, and we do
not know but some accident between us and death
‘may darken them. Note, (1.) Those that, have
the honor of age, must there with be content to
take the burden of it. (2.) The eye of faith may
prevents our ſears, but exceeds our hopes.
2. Jacob was very fond of Joseph’s sons, v.
10. It is common for old people to have partic-
ular affection for their grand-children, perhaps
more than for-their own when little; which Sol-
omon gives a reason for, Children’s children
are the crown of old men. With what satis-
faction does Jacob say here, (v. 11.) I had not
thought to see thy face, (having, many years,
given him up for lost,) and, lo, God hath showed
me also thy seed! See here, (1.) How these
two good men own God in their comforts. Jo-
seph says, (v. 9.) They are my sons whom God
has given me, and, to magnify the favor, he
adds, “ In this place of my banishment, slavery,
and imprisonment.’ Jacob says here, God hath
showed me thy seed. Our comforts are then
doubly sweet, when we see them corning ſrom
God’s hand. (2.) How often God, in his mer-
ciful providences, outdoes our expectations, and
thus greatly magnifies his favors! He not only
We
may apply this to the promise made us and our
children. We could not have thought that we
should have been taken into covenant with God
ourselves, considering how guilty and corrupt we
are; and yet, lo, He has showed us our seed also
in covenant with Him.
3. Before he entails his blessing, he recounts
his experiences of God’s goodness to him. He
mentions the constant care which the Divine
Providence had taken of him all his days. (1.)
God had fed him all his life long wnto this day,
v. 15. As long as we have lived in this world,
we have had continual experience of God’s good-
mess, in providing for the support of our matural
life. Our bodies have called for daily food, yet
we hare not wanted food convenient. He that
has fed us all our life long, surely will not fail
be very clear, even when the eye of the body is
very much clouded.
15 And he 5 blessed
Joseph, and said, God,
before whom my fathers
Abraham and Isaac * did
walk, the God which “fed
me all my life long unto
us at last.
on them, and the name
o 30:
(2.) He had by his angel redeemed
him from all evil, v. 16. Great hardship he had
19:13,15. Mark 6:5. 6 º, 1ſº
4:40. 13:13. Acts 6:6. :17–19.
of my fathers Abraham º, Tim at #2.
x 15.
and Isaac ; and let them : Hºb. 11:21. ,
w z 5:22–24. 6:9. 17:1. 24:40. Jer.
*_ - 8:2. Col. 2:6. 1 Thes. 2:12.
2. .33:5. Ruth 4:11–14. 1 Sam. a 28:20. Ps. 37:3. Ec. 2:24,25. 5:12,
Ps. 127:3. Is. 8: 18, 6:7. Is. 33:16. Matt. 6:25–34.
1 Tim. 6:6–10
13027. 3:20.2i.
18. 56:3—5.
p 27:4,28,29,34–40. 28:3,4. 49:28.
b isºlºiá. 23:15. 31:11—13.24. Ex.
er, and his left hand upon
Manasseh's head, * guid-
ing his hands wittingly;
for Manasseh was the
first-born.
this day, -
16 The b Angel which
* redeemed me from all
evil, bless: the lads; and
let "my name be named
Deut. 33:1. Heb. 11:21. j 3:2–6. 23:20. Judg. 2: 1–4. 6:21–
q 27:1. 1 Sam. 3:2. 4:15. 24. 13:21,22. Ps. 34:7. Hos. 12:4,
* Heb. heavy. Is. 6:10. 59:1. - 5. Mal. 3:1. Acts 7:30–35.
r 27:27. 31:55. 45:15. 1 Kings 19:20. c Matt. 6:13. John 17:15. Rom. 8:23.
s 37:33. 42:36. 45:26. 2 Tim. 4:18. Tit. 2:14.
t º: 19:1. 23:7. 33:3. 42:6. Ex. d 5. 32:: Deut. 28:10. Jer. 14:9.
20:12. - Am. 9:12. Acts 15:17.
u Num. 8:10, 18. Deut. 34:9. Matt. -
PRACTICAL OBSERVATIONS.
V. 1–8. The death-beds of eminent believers often afford
most instructive lessons, and such scenes are so suited to make
serious impressions on the young, the gay, and the prosperous,
that we do well in taking our children with us on these occa-
sions, when it can be done with propriety.—All true believers
are blessed at their death; but all do not depart equally full of
spiritual consolation, nor do all alike edify others.-The best
expression of particular affection for our children and rela-
tives consists in recommending to them our God and our reli-
gion; and in seeking for them his grace by earnest prayers, that
they may be his adopted children and heirs, according to the
promise. Though we cannot bless them in Jacob’s spirit of
prophecy, yet we may with his spirit of faith; and humbly hope
that our prayers for them will be answered, and our exhorta-
tions followed, even after we are dead. But alas! too many
parents, who profess themselves Christians, act in direct oppo-
sition to the example of Joseph, by anxiously and covetously,
if not dishomestly, heaping up wealth for their children; as if
they meant to teach them to forget the promised land, or to pre-
fer a plenteous portion of this present world! SCOTT.
was not buried in the cave. of Machpelah, where Jacob, desired to be
buried with the rest of his family; and it was introduced no doubt
for that purpose. - Sco TT.
- Verse 8. -
Jacob could discern two persons besides Joseph ; but was so dim-
sighted, that he could not certainly tell who they were (10). ID.
- * x Verse 12. -
He bowed, &c.] Joseph, thus showed, that his external greatness
did not render him forgetful of the respect due to his father, or of the
veneration to which his age and piety entitled him ; and evinced the
high value he put on the adoption of his children, to be partakers of
the promised blessings. - ** - {d.
With his face to the earth.] ‘The Egyptians were particularly re-
markable (so Herodotus) for the reverence they paid to old age. “If
a young person meet his senior, he instantly turns aside to make Way
for him ; if an aged person enter an apartment, the youth always rise
from their seats;” Savary observes, that this revereuce is yet paid to
old age on every occasion, in Egypt. In Mohammedan countries,
the children sit as if dumb, in the presence of their parents, never
attempting to speak unless spoken to Aunong the ancient Romans,
it was considered a crime worthy of death, not to rise up in the pres-
ence of an aged person ; and acting a contrary part was deemed (by
Juvenal) an awful mark of the deep degeneracy of the times.” Dr.
.a. Clarke. Youth are so soon called upon the stage of life in our own
busy country, that a shrewd observer of men, who for more than, half
O. T. VOL. I.
a century has filled some of the highest stations in his native land,
has renmarked, “there are no boys in the United States, all are infants
and grown men º’ and foreigners pretend to discover a marked want
of respect in children to their parents, in this country, compared with
others. It becomes us as a nation, jealous of its virtue, to beware
lest the satiric lash of the caustic Roman fall also upon us. Comp.
Lev. 19: 32. Job 29 : 8. contrasted with 30 : 12. ED.
Verses 12–14.
From this circumstance, Bush supposes “the imposition of hands
became afterwards common. 1. In blessings, as Mark 19: 15. 2. In
sacrifices, Lev. 1: 4. 3. In judging, condemning, and punishing, Lev.
24: 14. 4. In consecrating and ordaining to office, Num. 8:20. Deut.
34: 93. Acts 6: 6. 5. In working iniracles, Mark 6: 5. Acts 28:8.”
• In the ancient church it was even practised on persons when they
married, which custom the Abyssinians still observe.” Burder.
ED.
Verse 14.
Laying on of hands is here first mentioned in Scripture. (JM. R.)
: - C OTT.
Verse 16.
Jacob here called ‘ God, before whom Abraham and Isaac had
walked,” and who had ‘ſed him all his life long,” “the Angel." As
God does not give his glory to the creatures, we may be sure that
such things were not spoken of a created angel. This is one proof
therefore annong many, that He, who is by Malachi called ‘the Mes-
(201]
B. C. 1689.
The blessing of Ephraimand Manasseh.
GENESIS, XLVIII.
* grow into “a multitude
in the midst of the earth.
17 And when Joseph
saw that his father laid
his right hand upon the
head of Ephraim, it f dis-
pleased him: and he held
up his father's hand to
remove it from Ephraim's
head unto Manasseh's
head.
18 And Joseph Said
unto his father, ‘Not so,
my father: 3 for this is
the first-born ; put thy
right hand upon his
head.
19 And his father re-
fused, and said, "I know
it, my son, I know it : he
also shall become a peo-
ple, and he also shall be
great : but truly ... his
younger brother shall be
greater than he, and his
seed shall become Í a
multitude of nations.
20 And he blessed
them that day, saying, In
thee shall Israel bless,
saying, God make thee
as Ephraim, and as Ma-
11asseh : * and he set
Ephraim before Manas-
Seh.
21 And Israel said un-
to Joseph,” Behold, I die:
but in God shall be with
you, and bring you again
into the land of your fa-
thers. -
22 Moreover, I have
"given to thee one por-
tion above thy brethren,
which I took out of the
hand of 9 the Amorite
with my sword and with
my bow.
V. 9–22. There is nothing more comfortable to the dying
known in his time, but God had graciously kept
him from the evil of his troubles. Now that he
was dying, he looked on himself as redeemed
from all evil, and bidding an everlasting fare-
well to sin, and sorrow. , Christ, the Angel of the
covenant, is He that redeems us from all evil, 2
Tim. 4: 18. It becomes God’s servants, when
old and dying, to witness for God that they have
found Him gracious. Our experiences of God’s
goodness are improvable, both for the encourage-
ment of others and ourselves in God’s service.
4. When he conſers the blessing and name of
Abraham and Isaac, he recommends their pattern
and example, v. 15. He calls God, the God be-
fore whom my fathers Abraham and Isaac
walked, that is, in whom they believed, whom
they observed and obeyed, and with whom they
kept up communion in instituted ordinances, ac-
cording to the condition of the covenant. PValk
before Me, ch. 17: 1. Note, Those that would
inherit the blessing of their godly ancestors, and
have the benefit of God’s covemant with them,
must tread in the steps of their piety. It should
recommend religion and the service of God to us,
that God was the God of our fathers, and that
they had satisfaction in walking before Him. '
5. In blessing them, he crossed hands, v. 12,
13, 14: ... Joseph, willing to support the reputa-
tion of his first-born, would liave removed his
father’s hands, v. 17, 18. But Jacob gave him.
to-understand that he knew what he did, and did
it neither by mistake, nor humor, nor from par-
tial affection; but from a spirit of prophecy, and
in compliance with the divine counsels. Manas-
seh should be great, but Ephraim greater. In
the wilderness, Ephraim was more numerous than
Manasseh, had the standard of that squadron,
(Numb. 1; 32,33, 35–2: 18, 20.) and is named.
first, Ps. 80: 2. Joshua was of that tribe, so was
Jeroboam. The tribé of Manasseh was divided,
which made it the less powerful and considerable.
In the foresight of this; Jacob crossed hands.
Note, God gives more to some of his people than
to others, more gifts, graces, and comforts, and
more of the good things of this life. He often
gives most to the least likely. He chooses the
weak things of the world; raises the poor out.
of the dust. Grace observes not the order of
nature, nor does God prefer those whom we think
fittest to be preferred, but as it pleases Him. It
is observable; how often God, by the distinguish-
ing favºrs of his covenant, advanced the younger
above the elder; Abel above Cain, Shem above
Japheth, Abraham above Nahor and Haran,
Isaac above Ishmael, Jacob above Esau; Judah
and Joseph before Reuben; Moses before Aaron;
David and Solomon before their elder brethren.
See 1 Sam. 16: 7. He tied the Jews to observe.
the birth-right, (see Deut. 21:17.) but never Him-
self. Some make this typical of the preference.
given to the Gentiles above the Jews; the Gentile
converts were much more numerous than those of
the Jews. See Gal. 4:27. Thus free grace be:
comes more illustrious. *
II. The particular tokens of his favor to Jo-
seph. . . - -
1. He left with him the promise of their return
out of Egypt, as a sacred trust,-v. 21. Accord-
ingly, Joseph; when he died, left it with his breth-
rem, ch. 50: 24. This assurance was given, and
carefully preserved among them, that they might
neither love Egypt too much when it favored
them, nor fear it too much when it frowned on
them. These words of Jacob may comfort us in
reference to the death of our friends; they die.
But, (1.) God shall be with us, and his gra-
cious presence is sufficient to make up the loss.
(2.) He will bring ws to the land of our fa-
thers, the heavenly Canaan, whither our godly
fathers are gone. before us. If God-be with us
while here, and will receive us shortly to be with
them that are gone to a better world; we ought
not to sorrow as those that have no hope. .
2. He bestowed one portion on him above-his
brethren, v. 22. The lands bequeathed are de-
scribed to be those which he took out of the hand
of the Amorite, with his sword, and with his
bow. He purchased them first, (Josh. 24:32.)
and it seems, was afterward dispossessed of them
by the Amorites, but retook them by the swórd,
repelling force by force, and recovering his right,
by violence, when he could not otherwise recover
it. These lands he settled on Joseph; mention
is made of this grant, John 4: 5. Pursuant to.
it, this parcel of ground was given to the tribe
of Ephraim, as their right, and the lot was never,
cast on it; and in it Joseph’s bones were buried,
which perhaps Jacobeyed, as much as any thing,
in this settlement. Note, It may sometimes be
both just and prudent to give some children por-
* Heb. as fishes increase. 1:21,22. g 27:15, 29:26, 43.33. 49:3. - l 50:24. Ps. 146:3,4. : Zech. 1:5,6. Acts
e Ex. 1:7. Num. 26:28–37, Deut. 33: h 17:20:21.25:23. Num. 1:33–35. 2:19. 13:36. Heb. 7:3,8,23–25.
17. Josh. 17:17. - —21. Deut. 33:17. Is. 7:17. Ez. 37:10. m 28:15, 46:4. Deut. 31:8. Josh. 1:5,
f Heb. was evil in his eyes. 28:8. i Heb. fulness. * ... " 9. 3:7. Ps. 18:46. -
Num. 22:34 g. I Kings 16:25. - i. 24:60. Ruth 4:11,12 Il #9. Josh. 24:32, 1Chr. 5:2. John
12.
7:48,54. 10:22,23. * -- e. -
- o 15:16. 34:28, Josh. 17:14–18,
PRACTICAL OBSERVATIONS. . . . . . --
death!”—But would we
thus die the death of the righteous, wé
believer, himself, or more ediſying and affecting to those around
him, than to reflect upon and speak of the promises of God, and
his experience of their faithful accomplishment; and to ac-
knowledge that, notwithstanding his trials and troubles, all hath
been done wisely and graciously. In this view, even temporal
mercies and deliverances, yea, our daily bread, when considered
as the gift of the great ‘Angel of the covenant,’ the purchase of
his redemption, and earnests of better things reserved for us,
become most precious blessings. -And when a dying man can
consider himself with conſidence as ‘redeemed from all evil; ” .
as pardoned and sanctified, and about to have done with con-
flict, labor, sin, temptation, darkness, sorrow, and the danger
of any more offending or dishonoring God; and having good,
and nothing but good, before him to all etermity; with what
comfort may he ‘walk through the valley of the shadow of
must “walk before God in the land of the living;' and, in the
exercise and obedience of faith, bear the name and tread in the
steps of these ancient believers: then, though our comforts are
dying all around us, 'our Heavenly Father will be with us, to
countervail all losses, and to fulfil his largest promises.—How
miserable then is a death-bed to those, who have no well-ground-
ed hope of good, but dreadful apprehensions of evil, and nothing
but evil for ever! Let us fear being put off with a portion in
this world, or with a hypocritical religion, and a presumptuous
hope, which will at last leave us in despair. Rather, whatever
we lose or go without, let us “choose that good part, which shall
never be taken from us;’ and then poverty, pain, reproach, and
death itself, will be as so many favorable gales, to waft us to the
haven of eternal bliss. , Scott. .
v.
senger,” or Angel, “of the Covenant,” even Jesus Christ, was known
by the Patriarchs to be distinct from the Father, yet One with Him;
and that as such. He maniſested Himself to them, and was worship:
ped by them. (JNotes, 32; 30. Hos. 12: 3–6;) The deliverances
from misery and danger of sinſul men, who believe in Him, accord-
ing to his word, by the interposition of God, coming through the ran-
soin of the blood of Christ, are frequently in Scripture entitled re-
demptions. Jacob, now closing his eyes in death, joyfully considered
himself as ‘redeemed from all evil 5’ and therefore expected hence-
forth good, and nothing but good.-He prayed for his grandsons, that
they might stand in the place, inherit the privileges, and walk in the
steps, of their progenitors; but especially, that this new name, Israel,
• might be named on them.” (Rev. 2; 17.3 : 12.) This would be a
NAME of nobler import than Egypt oould afford. Scott.
Verses, 17–20. > -
The law teaches us what is just and proper for us to do; but a
sovereign. God, in conferring unnierited favor, claims an indisputable
right of ‘doing what He will with his own.” He however, always
exercisés it in perfect equity, faithfulness, and wisdom.–Jacobbless-
ed the sons of Joseph in faith, and in consequence of an immediate
revelation; and the prediction was fully accomplished in their sub-
uent history. . • - cott.
seq y Verse 22.
sword and bow.] For an idea of some of the most ancient forms of
these implements, which so early occupied the malicious ingenuity
of man, see the cut, Ex. 17: 10. Prof. Bush says “sword and bow of .
Ed.
t
. 77tatº"
f 19:18. Ex. 10:11. Matt. 25:9. Acts
10:14. 11:8. - 13:8,11,16
*
k Num. 2: 18–21.
my captivity.” . . . . ~~ -
w
[202
-
* , 2V. 4: 1. .
b Num. 24:14.
2.
B. c. 1688.
Jacob calls his sons together to receive.
might, and the beginning
CHAP. XLIX.
, his prophetical benediction, 1, 2. He
addresses each of them by name, and
, utters, predictions concerning their
posterity, 3–28. e givee them a
ND Jacob called unto
you that which shall be-
fall you in,” the last days.
2 Gather yourselves
weakness.
sons of Jacob ;
hearken unto Israel your
father. . .
3 || Reuben, thou art
* my first-born, º my phecy, in which,
excellency of power.
4. Unstable as water,
* thou shalt not excel,
# he went up to my
couch. - -
5 ſ h Simeon and Levi
are brethren: , t instru-
their habitations.
*Pºº *. 33:1. Am. 3:7;
Deut. 4:30. Is. 2:2.
, Jer. 23:20. an. 2:28, . Acts 2: I7.
. 1 Tim. 4:1. .2 Tim. 3:1. Heb. 1:2.
c Ps. 34:11. Prov. 1:8,9. 4:1–4. 23:22.
d #º. 48:18. Num. 1:20. I Chr.
e Deut. 21:17. Ps. 78:51. 105:36.
f Jam. 1:6–8. 2 Pet. 2: 14- 3:16.
* Heb. do-not thow croel.
ment there.
fº, ºft.**i. rents say, particularly when dying; Hear, ye
§§"#### prov. 18.9. children, the instruction of a father, which
† Or, their swords are weapons of vio-
- 34:25,
lence. !
GENESIS, XLIX.
tions above the rest; but what we are most to
count upon as our own at last, is a grave.
CHAP. XLIX. This chapter is a prophecy:
the likest to it we have yet met with, was Noah's,
ºhargº respecting hié burial, and dies, ch, 9: 25, &c. Jacob is here on his death-bed,
#"#. z - ~~ 3 - * * º
making his will: he put it off till now, because
s to dying men’s words are apt to make deep impres-
his sons, and said, sions, and to be remembered long: what he said
* Gather yourselves to-, here, he could not say when he would, but as the
gether, that I may tell Spirit gave him utterance, who chose this time,
that divine strength might be perfected in his
The twelve sons of Jacob were, in
their day, men of renown, but the twelve tribes of
* * Israel, which descended and were denominated
together, and hear, ye from them, were much more renowned; we find
and • their mainés on the gates of the new Jerusalem,
Rev. 21:12. in the prospect of which, their dy-
ing father says something remarkable of each
son, or of the tribe that bore his name.
W. 1–4. Here is, I. The preface to the pro-
- '1. The congregation is called together, v. 2.
of my strength, the excel- It was a comfort to Jacob, now dying, to see all
lency of dignity, and the his children about him, and none missing,
he had sometimes thought himself bereaved.
was of use to them, to attend him in his last mo-
ments, that they might learn of him how to die,
- as well as how to live: what he said to each, he
* because thou wentest said in the hearing of all the rest; for we may
up to thy father's bed; profit by reproofs, counsels, and comforts, princi-
then defiledst thou it : pally intended for others. His calling on them
- once and again, to gather together, intimated
that they should not be separated from each other,
as Abraham’s sons and Isaac’s were, but be in-
corporated, and all make one people.
|- eral idea is given of the intended discourse, v. 1.
ments of cruelty are in . This prediction would be of use to those that
came after them, to confirm their faith, and guide
their way, on their return to Canaan, and settle-
- We cannot tell our children what
shall befall them, or their families, in this world;
but we can tell them, from the Word of God,
what will befall them in the last day of all, ac-
cording as they conduct themselves in this world.
3. Attention is demanded, v. 2. Note, Children
must diligently hearken to what their godly pai
carries with it authority and affection.
- II. The prophecy concerning Reuben, v. 3, 4.
He was the first-born, but forfeited the prerogatives of the birth-right; and
his dying father here solemnly degrades him, though he does not disown or dis-
inherit him: he shall have all the privileges of a son, but not of a first-born.
We have reason to think Reuben had repented of his sin, and it was pardon-
ed; yet it was necessary, in detestation of the villamy, and for warning to oth-
Jacob blesses his sons.
ers, to disgrace him. . According to the method
of degrading, 1. Jacob here puts upon him the
ornaments of the birth-right, (v. 3.) that he and
all his brethren might see what he had forfeited,
and, in that, the evil of the sin: as the first-born,
he was his father’s joy, almost his pride. How
welcome he was to his parents, his name be-
speaks, Reuben, See a son. To him belonged
the excellency of dignity above his brethren, and
some power over them. Christ Jesus is the
First-born among many brethren, and, to Him,
of right, belong the most excellent power and
dignity: his church also, through Him, is a church
of the first-born. 2. He then strips him of these
ornaments; (v. 4.) “ Thou shalt not earcel; a
being thou shalt have as a tribe, but not an ex-
cellency:’ no judge, prophet, or prince, is found
of that tribe, nor any person of renown, only
Dathaa and Abiram, who were noted for their
impious rebellion against Moses. [And Adina,
one of David’s captains, I Chron. 11: 42. Scott].
That tribe, as not aiming to excel, ineanly chose
a settlement on the other side Jordan. Reuben
himself seems to have lost all that influence on
his brethren, which his birth-right entitled him
to; for when he spake unto them, they would
not hear, ch. 42: 22. Those that have not un--
derstanding and spirit to support the honors and
privileges of their birth, soon lose them, and re-
tain only the name. The character fastened on
Reuben, for which he is laid under this mark of
infamy, is, that he was unstable as water.
(I.) His virtue was unstable; he had not the
government of himself and his own appetites.
Note, Instability is the ruin of men’s excellency.
Men do not thrive, because they do not fix. (2.)
His honor consequently was unstable; it depart-
ed from him. Note, Those that throw away
virtue, must not expect to save reputation. Jacob
charges him particularly with the sin for which
he was thus disgraced. It was forty years ago
that he had been guilty of this sin, yet now it is
remembered against him. Note, As time will
not of itself wear off the guilt of any sin from the
conscience, so there are sins whose stains it will
not wipe from the good name, especially seventh-
commandment-sins. Reuben’s sin left an indel-
ible mark of infamy on his family; a dishonor,
not to be healed without a scar, Prov. 6: 32, 33.
Let us never do evil, and then we meed not fear
being told of it.
V. 5–7. Children should be afraid of incur-
ring their parents’ just displeasure, lest they fare
the worse for it long afterward, and, when they
would inherit the blessing, be rejected. Observe,
I. The character of Simeon and Levi; they
though
It
2. A gen-
- NOTES. - .* -
CHAP. XLIX. W. 1, 2. This dying address should not at all be
considered as the expression of Jacob’s private affection, or resent-
ment, or partiality; but as the language of the Holy Spirit, declaring
the purpose of God, respecting the character; circumstances, and situ-
ation of the several tribes descended from them, in the last times, or
in after ages : for the prophecy evidently looks forward beyond the
coming of Christ, and some of it seems to be yet unaccomplished.
In this and in some other passages, such as Noah’s prophecy, (9:24
—27.) and Moses’ blessing the tribes, (Deut. 33:) there is so large an
extent of prediction comprised in a few words, that brevity will
allow us to adduce but a small part of what might properly be said,
by way of elucidating them. In many instances, we have only the
scriptural history to proceed upon, if we attempt to illustrate the
prophecy by its accomplishment: and this mentions but little con-
cerning several of the tribes. Had we a more particular account of
the distinguishing character, situation, and success of each tribe, we
should probably perceive a more striking exactness in all these pre-
dictions, than we now discern in any of them. Scott.
- - Verses 3, 4.
The word rendered unstable, seems to denote especially a haughty,
arrogant disposition, which, like swelling waters; overflows orbreaks
through all restraints, and renders a man altogether unworthy of confi-
dence, and unfit for useful services. Or it may mean an inconstant
spirit, which turns this way, or the other, at the impulse of every
temptation, as water driven by the wind.—(JM. R.)—Some think the
word means licentious, but that is not clear. It is used in the follow-
ing passages; and not elsewhere: Judg. 9: 4. Jer. 23: 32. Zeph. 3, 4–
Children actually do suffer for their parents’ crimes in this world :
[as Reuben’s posterity for his :] but this is for wise, equitable, and
merciful reasons; namely, to warn them not to imitate their sins,
lest they both be punished themselves, and entail misery on their be-
loved offspring. - ID. ^
JMight.] ‘ Heb. coah ; it denotes bodily vigor resulting from the
full proportion and healthy state of the fluids of the system. [So also
4insworth.] “JMy might,” then, means “the first effect of my physical
‘Ps. 99: 4, &c.” Bush.
strength,” or the child begotten in the flower and prime of his man-
hood.” Beginning of my strength.] ‘ Or, first fruits of my potency.
Comp. Deut. 21:17. Gr. “beginning of my children.”’ Bush. So
Rosenm. Poole. “ The excellency of dignity,” (was to thee, or thou
wast, must be understood. Rosenm.) in allusion to the honor of the
priesthood involved in the birthright ; as the excellency of power has
respect to the right of dominion, another branch of the same distinc-
tion. The term is the same, Gen. 4: 7. where “shalt thou not be ac-
cepted 7” is rather, “is there not elevation ?” alluding to birthright
prerogatives. The Chal. translates: “Thou wert to have received
three portions, the birthright,” (i. e. the double portion,) “the priest-
hood, and the kingdom ; but because,” &c. Jerus. Targ. “And for
the sin of my son Reuben the birthright is given to Joseph, the king-
doin to Judah, and the priesthood to the tribe of Levi.” This inter-
pretation is so fully confirmed by 1 Chron. 5: 1, 2. that we cannot
doubt of its correctness.’ [So also Poole and Ainsworth.] Power.]
“The root of the original signifies strong, firm, hard, valid ; and is re.
peatedly applied to kings and kingdoms, as characteristic of that pre-
vailing strength, by which dominion is usually obtained and upheld.
So Omkelos, Jerome. Unstable as water.] ‘Lit-
erally, lasciviousness like overflowing water, scil. was to thee. Since
derivatives of the word translated winstable are joined, Judg. 9:4. Jer.
33: 32. and Zeph: 3: 4. with words indicating vanity and lying, they
give this word the signification nearly of levity. Equally well agrees
the idea of temcrity, petulance and wantonness. Here the incontinence
of lust is compared to waters rushing forth over their broken dams.
Jerome translates, Thou art poured out like water; the Sept. Thou
hast carried thyselfinsolently as waters, i.e. overflowing their proper
channels.” Rosenm. “The term,” says Bush, “is well adapted to ex-
press both the unbridled lawlessness of Reuben’s conduct in the in-
dulgence of his passions, and the effect of it, in suddenly and irre-
trievably casting him down from his birthright.” ED.
Verses 5–7.
Instruments of cruelty, (5) or rather, ‘Their compacts are the $...
struments of cruelty:’ for thus the clause may be rendered, perhaps
more properly than it is either in the text, or in the margin of our
(203\
B. C. I688.
Jacob blesses his sons.
GENESIS, XLIX.
6 ‘O my soul, k come
Inot thou into their 1 se-
cret; unto their assembly,
mine * honor, be not thou
united : for in their anger
they slew "a man, and in
their self-will they * dig-
ged down a wall.
7. Cursed o be their an-
ger, for it was fierce; and
their wrath, for it was
cruel: P I will divide them
in Jacob, and scatter them
in Israel. *
[Practical Observations.]
8 || Judah, thou art he
whom thy brethren'ſ shall
praise; ºthy hand shall
be in sthe neck of thine
enemies: ‘thy father's
children shall how down
before thee. -
i Judg. 5:21. Ps. 42:5,11. 43:5. 103:
1. Jer. 4:19. Luke 12:19.
k 34:30. Ps. 26:4,5. 28:3. 94:20,21.
139:19. Prov. 1:11.
I Deut. 27:24. Ps. 64:2.
m Ps. 16:9. 30:12, 57;8.
n 34:25,26.
* Or, houghed oven.
o 2 sºm. 13:22–23. Prov. 26:24,25.
27:3.
p Josh. 19:1–9. 21: 1 Chr. 4:24–31.
q 29:35. 44:18–34. Deut. 33.7. 1
Chr. 5:2. He
r Nunn. 1:27.
1,2. 20:18. 2 Sam. 24:9. 2 Chr. 11:
12–17. 14:8. 15:9. , 17:2,14–16.
30:11. Ps. 18:40. 78;68–70. Is. 9
7. Phil. 3:10, ii. Hº. 7:14, 10:13.
Rev. 5:5, 11:15.
I
were brethren in disposition; unlike their father,
passionate and revengeful, fierce and uncontrol-
lable; their swords, which should have been only
weapons of defence, were (as the margin, reads
it, v. 5.) weapons of violence, to do wrong to
others, not to save themselves from wrong. Note,
It is no new thing for the temper of children to
differ very much from that of their parents; it
was so in Jacob’s family. It is not in the power
of parents, to form the dispositions of their chil-
dren; Jacob bred his sons to every thing mild
and quiet, yet they proved thus furious.
II. A proof of this is the murder of the She-
chemites, which Jacob deeply resented at the time,
(ch. 34: 30.) and still continued to resent, v, 5.
They slew a man, Shechem himself, and many
others; and, to eſtect that, digged down a wall,
broke the houses, to plumder them, and murder
the inhabitants. Note, The best governors can-
not always restrain their charge from committing
the worst villanies. And when two in a family
are mischievous, they commonly make one an-
other so much the worse, and it were wisdom to
part them. Simeon and Levi, it is probable,
were most active in the wrong dome Joseph,
which some think Jacob here refers to; for in
their anger they would have slain that man.
Observe what a mischievous thing self-will is in
young people: Simeon and Levi would not be
advised by their aged and experienced father;
mo, they would be governed by their own passion,
rather than his prudence. Young people would
better consult their own interest, if they would
less indulge their own will. - &
III. Jacob’s protestation against this barbarous
act of theirs, v. 6. Hereby he professes not
only his abhorrence of such practices in general,
but his innocence particularly in that mattér.
Perhaps he had been suspected as aiding and
his detestation of the fact, that he might not die
under that suspicion. Note, 1. Our soul is our
honor: . by its powers and faculties we are dis-
tinguished from, and dignified above, the beasts
that perish. . 2. We ought, from our hearts, to
detest all society and confederacy with bloody and
mischievous men. We must not be ambitious
of coming into their secret, or knowing the depths
of Satam. - - - -
IV. His abhorrence of those brutish lusts that
led them to this wickedness; Cwrsed be their
ange". . He does not curse, their persons, but
their lusts. Note, 1. Anger is the cause and ori-
gin of a great deal of sin, and exposes us to the
curse of God, and his judgment, Matt. 5: 22. 2.
We ought always, in the expressions of our zeal,
carefully to distinguish between the sinner and
the sin, so as not to love or bless, the sin for the
sake of the person, mor to hate or curse the per-
som for the sake of the sin. -
V. A token of displeasure which he foretells
their posterity should lie under for this; I will
divide them: The Levites were scattered through-
out all the tribes, and Simeon’s lot lay not to-
gether, and was so strait, that many of the tribe
were forced to disperse themselves in quest of.
settlements and subsistence. This curse was af.
terwards turned into a blessing to the Levites;
but the Simeomites, for Zimri's sin, (Numb. 25:
14.) had it bound on. Note, Shameful disper-
sions are the just punishment of sinful confedera-
cies. - - w
V. 8–12. Glorious things are here said of
Judah. Judah’s name signifies praise, in allusion
to which, he says, Thou art he whom thy breth-
rem shall praise, v. 8. God was praised for
him, (ch. 29: 35.) praised by him, and praised
in him; therefore his brethren shall praise him.
Note, Those that are to God for a praise, shall
s Josh. 10:24, 2 Sam. 22:41. Ez. 21:29.
t 27:29. 37:7–10. 42:6. 2 Sam. 5:3.
PRACTICAL OBSERVATIONs. .
V., 1–7. The gracious consolations and aids of the Holy
Spirit can make men forget pain, raise them above the ſeeling
of an exhausted frame, and enable them to speak on a death-bed,
with pleasure to themselves and profit to others. But views in-
to futurity, except as they respect the felicity of heaven, would
afford us little satisfaction. Had not Jacob looked forward to
the coming of SHILoH, and ‘waited for his salvation,’ he could
have rejoiced but little in these prophetical benedictions of his
family, with respect merely to this present world: so vain is the
best state of earthly bliss!—Whatever therefore tends to draw
off our affections from things below, and raise them to things
above; whatever tends to cement our union with the people of
God, and to disunite us from the world; must be good for us.
And such in general is the tendency of the admonitions, and even
abetting; he therefore thus solemnly expresses
be the praise of their brethren.
rebukes, of pious parents, especially at the close of life, and
when mixed with prayers for their children’s welfare.—Those
who are of cninence in the profession of religion, should be
peculiarly steadfast in protesting against the wickedness of other
professors; and in wiping away every suspicion of conniving at
their sins, though it should leave infamy upon their nearest rela-
tions: for it is far better they should bear the reproach, than
that it should rest on the Gospel.—Revenge or sensual pleasure
may be sweet at the time, but will leave a lasting sting behind:
such men as are unstable, insolent, and arrogant, will never be
eminent, either in the world, or in the church: and they who are
self-willed, commonly make themselves and other's miserable.
SCOTT.
version. They made a treacherous agreement with the Shechemites,
in order to execute their fierce and bloody revenge. (JVotes, 34: 14–
28.) Jacob execrated, and called on all men to detest, their fierce
anger and cruel wrath. He did not, however, curse them ; nay, he
is said to have blessed all his sons, but he pronounced a prophetic
sentence on them in the maine of God, that they should be divided
from each other, and one part of their descendants from the rest, in
Jacob and Israel: for, though degraded from the pre-eminence, they
would share in the land promised to his posterity, in the ordinances
of God, and in the benefits of the covenant made with their fathers.
Scott.
(5.). Instruments of cruelty are in their habitations.] JMarg. Their
swords are weapons of violence. ‘So rendered only because the
Heb. JMecharah, is so much like the Gr. JMachaira, which means a
sword, and the interpreters thought this a clue to the meaning. [This
translation Rosenm. sº But in no other instance has the word
such a sense. . Neither is there authority for rendering it habitation.
The weight of evidence is in favor of its derivation from JMachar, to
sell, a term which easily yields the sense of bartering, bargaining,
compact. [So Poole.] Thus the Gr. translates it: “they finished the
iniquity of their chosen counsel.”. Sam. “ They consummated the
wickedness of their conventions,” i.e. compacts. Jer. Targ. “Their
counsel.” The correct rendering of the sentence, probably, is; “In-
struments of violence are their bargainings, or covenants;” in allu-
sion to the treacherous [nuptial] compact with the Shechemites, and
the cruel bargain with the Midianites. Gen. 37:27. “Let us sell him,”
Heb. JMachar. the very word.” Bush, also Poole. The Jews uniformly
consider Simeon and Levi, as the chief agents in the wrong done to
Joseph. Ed.
Verse 6.
Self-will.] ‘ Rather pleasure; they took delight in their wicked-
ness : comp. Rom. 1 : 32. Acts 8: 1. Gr.” Dr. A. Clarke. , Digged
down a wall.] ‘ Shur, the Heb. for wall, is written with the same
consonants as Shor, an ox, but they differ in their vowel points in the
Hebrew, and as the word here has unequivocally the vowel points of
the latter, it ought doubtless to be so rendered, [thus Ainsworth;) as
it is by the Gr. “they cut the hamstrings of the bull;” Sam. “ they
houghed the ox.” [Rosemm, translates, ‘houghed the bulls,” making
them unfit for labor, a cruelty he supposes practised against the
Shechemites.] We are disposed to consider ox in this place as a
symbolical term for Joseph. Comp. Deut. 33: 17. Thus the Jerus.
Targ. “In their wilfulness they sold Joseph their brother, who is
likened to an ox.” [See note 41: 2.] Several learned commentators
maintain that the Egyptian Apis, or Serapis, who was worshipped
under the form of an oz, was no other than Joseph. Connecting the
circumstances of his saving Egypt, by interpreting Pharaoh’s dream of
the kine, with the fact, that this animal is so serviceable in preparing
the earth for the corn, [which is ever the main staff of life, and
treading it out, &c. we have many plausible reasons for 'considering
the or a very apt emblem of one, who, like Joseph, had been a pro-
vider of food. The Scriptures also compare nobles, potentates, and
great men to bulls, Ps. 22: 12.68: 30.’ - BUSH.
- -Verse 7. ... — $
I will divide.] ‘ Prophets are sometimes said to do what they ſore-
tell God will do: comp. Jer, I : 10. Ezek. 43: 3. &c.” PoolE.
*. Verses 8, 9.
Jacob alluded to the name, with reference to Judah himself. (29:
35.) Yet Judah personally was not so much intended as his de-
scendants, especially Christ, whom all his brethren shall praise for
ever.—Had Jacob been influenced by human pássions, he would pro-
bably have set Judah aside, as he had his elder brethren ; in order
to confer the privileges of primogeniture exclusively on his beloved
Joseph, the son of his beloved Rachel, to whom, as the single wiſe
whom he intended to marry, this precedency might be supposed due:
but he spake by the Spirit of prophecy, as the events predicted com-
pletely demonstrate. The [original] word rendered old lion may sig-
nify lioness, who is still fiercer when enraged.—Now all this [that is
here predicted] has certainly been fulfilled in the most circumstantial
manner, even to this present day.—In every age the tribe of Judah
was more honored than any of the other tribes; unless, perhaps, some
may think a few years of Saul’s reign an exception. The Lord as-
signed it the precedency in the encampments of Israel in the wilder-
[204
B. C. 1688.
Jacob blesses his sons,
GENESIS, XLIX.
9 Judah is " a lion's
whelp; from the prey,
my Son, thou art gone
up; he stooped down, he
couched as a lion, and as
an old lion; who shall
rouse him up 2
10 The *sceptre shall
not depart from Judah,
nor a y lawgiverſrom *be-
tween his feet, a until Shi-
loh come, and unto him
shall " the gathering of
the people be.
u Num. 23:24. 24:9, Hos. 5:14. Rev.
x Niim. 24:17, Jer, 30.21. E., 19:11,
14. Zech. 10:11.
y Num. 21:18. Ps. 60:7. 108:8.
z Deut. 28:57.
à is 3:6. "ii;1, 62:11. Jer. 23.6.
Dan. 9:25. Matt. 1:21. 21:9. Luke
1:32,33. John 9:7. 18:31. 19:12,15.
b 1s. 2:2, 11:10. 42:3,4. 49:6,7,22,23.
55:4;5. 60: , Ez. 21:27. Hag. 2:7.
Zech, 2:11, S 8:20–23. Matt, 25:32.
Rom. 15:12, 2 Cor. 5:10.
sake of war, but for the sake of peace.
Judah was the lawgiver, Ps. 60:7.
It is prophesied, 1. That the tribe of Judah
should be victorious and successful in war. Thy
hand shall be in the neck of thine enemies.
This was fulfilled in David, Ps. 18: 40. --
2. That it should be superior to the rest of the
tribes; not only in itself more numerous and il-
lustrious, but having a dominion over them, v. 8.
That tribe
led the van through the wilderneš, and in the
conquest of Canaan, Judg. 1:2. The preroga-
tives of the birth-right which Reuben had forfeit-
ed, the excellency of dignity and power, were
thus conferred on Judah, Observe, ‘Thy breth-
ren shall bow down before thee, and yet shall
praise thee, reckoning themselves happy in having
so wise and bold a commander.” Note, Honor.
and power are then a blessing, when those that
have them are not grudged and envied, but ap-
plauded, and cheerfully submitted to.
3. That it should be a strong and courageous
tribe, and so qualified for command and conquest;
Judah is a lion’s whelp: the lion is the king of
beasts. By this it is foretold that the tribe of
Judah should become very formidable, obtain
great victories, and quietly enjoy what was got
by them; that they should make war, not for the
Judah is compared, not to a lion ram-
4. That it should be the royal tribe, from which
should come Messiah the Prince, v. 10. Jacob
here foretells, (1.) That the sceptre should come
out of the tribe of Judah, which was fulfilled in
David, on whose family the crown was entailed,
(2.) That Shiloh should be of this tribe; his seed,
that promised Seed, in whom the earth should
be blessed; that peaceable and prosperous
One, or the Savior, so others translate it, He
shall come of Judah. Thus dying Jacob, at a
great distance, saw Christ’s day, and it was his
comfort and support on his death-bed. (3.) That
after the coming of the sceptre into the tribe of
Judah, it should continue in that tribe, at least,
a government of their own, till the coming of the
Messiah, in whom, as the King of the church,
and the great High-Priest, it was fit that both
the priesthood and the royalty should deterinine.
Till the captivity, all along from David’s time,
the sceptre was in Judah; and, from thence, gov-
ernors of that tribe, or of the Levites that adſhered
to it, (which was equivalent,) till Judea became
a province of the Roman empire, just at the time
of our Savior’s birth, and was then taxed as one
of the provinces, Luke 2: 1. At his death
the Jews expressly owned, We have no king
but Casar. Hence it is undeniably inferred
pantt, always tearing, always ranging; but to a lion couchant, enjoying the
satisfaction of his power and success, without creating vexation to others: this
is to be truly great. -
against the Jews, that our Lord Jesus is He that
should come, and we are to look for no other;
for He came exactly at the time appointed.
ness; (JWum, 2:3.) and in presenting the oblations at the sanctuary. critics think, produced the very soul of poetry. To a people who had
(Num. 7: 12.) It had the first lot in Canaan, even in preference to already learned to subject animals to the yoke, tile neck would natu-
Ephraim, Joshua’s own tribe. (Josh. 15:) After Joshua’s death, “the rally be considered the seat of strength : [' the Egyptian hieroglyphic
children of Israel asked the LoRD, saying, Who shall go up ſor us for strength and power was the forepart of a lion.” Horapollo.] and
against the Canaanites first, to fight against them 2 And the LoRo placing the hand upon it, would as naturally imply subjugation ;
said, Judah shall go up.” (Judg. 1: 1, 2.) Othniel, the first judge, accordingly we find Job speaks of the neck clothed with thunder, and
was of this tribe; and Caleb also, who almost equaled Joshua in rep- Joshua of treading on the necks of kings, &c. A trace of these very
utation.—At length the Lord chose David, of the tribe of Judah, to ancient ideas is seen annong the Franks. “When Chrodin, declin-
rule over his people; and made a covenant with him concerning the ing the office of mayor of the palace, chose a young nobleman, to fili
perpetuity of the kingdom in his family, which evidently prefigured that place, he immediately took the arm of that young man, and put
the everlasting kingdom of Christ. Accordingly, David and his son it round his own neck, as a mark of his dependence on him, anu that
Solomon ruled over all Israel, with great prosperity and renown : he acknowledged him for his general and chief.” ‘So Stockdale re-
Judah was praised and had in honor; and v. S. and 9. had their full marks was the custom of an insolvent debtor, when he made himself
accomplishment.—After Solomon’s death, this glory was in some de- the slave of his creditor, till the debt was paid.’ See Burder. Comp.
gree eclipsed by the revolt of the ten tribes. Yet the kingdom of Ju- Gen. 27:40, &c. T ...
dah, for above 400 years, was governed by his descendants in lineal (9.) Gone up.] ‘That is, from the plaim to a den in the mountains.”
succession. The tribe of Benjamin and that of Levi, with numbers - - .* Pool E.
from the other tribes, united themselves to Judah, from whom the
whole kingdom was called Judah, and the land distinguished as the
land of Judah. This kingdom was far more prosperous than that of staff; though sometimes it is rendered a tribe , and it simply denotes
the ten tribes. Above half of their kings were pious men, many very the exercise of dominion or authority, of which the rod or sceptre was
zealous in the cause of God; their reigns were remarkably long in the badge. Judah was at this time merely the head of a family; for
proportion ; and consequently religion prospered much more in Judah Israel, properly speaking, was no more divided into tribes, than gov-
than in Israel. While their pious princes adhered to the worship of erned by kings; but it was thus prophetically intimated, that Judah
God, their most powerful and haughty foes were intimidated, or sub- would shortly acquire authority, not only as a distinct tribe, but like-
dued : and even when the nation, for idolatry, was given up for a wise over his brethren.—The word rendered ‘lawgiver,’ in general
time into the hands of their assailants, they soon returned to the signifies a ruler or judge ; and implies, that rulers and magistrates,
Lord, were restored and prospered. During the last contest with the descended from Judah, or called by his name, would succeed each
Chaldeans, their power and courage were very conspicuous, in the other, till SHILoh came, by whom would be exercised the regal do-
long struggle they made against the victorious and potent Nebuchad- minion however previously interrupted : the meaning, evidently is,
nezzar.—After the captivity, the Jews alone, as a nation, returned ; that the authority would remain with Judah, till He came, whose
while the Israelites were either finally scattered, or incorporated with right it was, and with Him it would thenceſorth remain for ever.
them. Since this period all the remainder of Jacob’s descendants “As to the time of his coming, it is ſoretold clearly, that it should be
have been called from Judah, Jews or Judeans, and the distinction before the sceptre and lawgiver should depart from Judah, or about
of tribes gradually fell into disuse ; and this is the name by which that time. And it is at least hinted, that it would not be long before
they are at this day known all over the earth : a most remarkable that departing of civil policy from Judah ; and that it would be after
event, that the people should neither be called after Abraham, nor its departure from the other tribes : for if it was to continue with
Isaac, nor Jacob, nor one of his three elder sons; but from Judah, his them, as well as with Judah, till Shiloh came, the patriarch’s words
fourth son. Thus it is manifest, that Judah has been incomparably would not be suitable to the obvious design of them.” JMaclaurin.—
more known and celebrated than any other of Jacob’s sons; his The word SHILo H may mean, He who is sent, or, The Secd, or the
brethren having praised and honored him, have bowed down to him, Peaceable, or Prosperous One ; but all allow that the Messiah was in ,
and preserved their most valued distinctions, by standing, related to tended, who was sent into the world, as the promised Seed, to be
him and bºaring his name.—His has been, in all respects, the con- ‘the Prince of peace.” Till his coming, Judah possessed conside: a-
quering and ruling tribe, though especially distinguished by giving ble authority : , but shortly aſter his crucifixion, this authority was
birth to Christ, the Lord of all, and King of glory.—Indeed, the pow- vastly abridged ; and within that generation, according to his express
er and reputation of the Jews after the captivity, nevor equaled their predictions, Jerusalem was destroyed, the whole civil and ecclesias-
preceding eminence : yet the stand they made against the Syrian tical state subverted, and all distinctions among the poor, harassed
kings, especially the successes of the Maccabees, (who, though Le- rein nant confounded ; they were scattered abroad over the face of
vites, were closely united with Judah,) against Antiochus Epiphanes, the earth ; and to this day, aſter almost 1800 years, they have been
and afterwards against the Roman generals, peculiarly before the more destitute of sceptre and lawgiver, than even during the Baby-
last destruction of Jerusalem, proves that they were very powerful lonish captivity. This consideration so perplexed a learned Jew,
and formidable. Many of the other tribes joined with them, and fre- above 700 years ago, that he wrote thus to his friend : “ U would fain
quently possessed authority, and headed their armies; but the body learn from thee, out of the testimonies of the law, and the prophets,
of the people descended from Judah, and the whole was called by and other Scriptures, why the Jews are thus smitten in this captivity
his name. And though Jerusalem was in the lot of Benjamin, yet wherein we are ; which may be properly called, the PERPETUAL AN-
the tribe of Judah inhabited part of that city: the throne of David GER of God, because it hath no end. For it is now above 1000 years
and his descendants was placed in Jerusalem ; there the family of since. We were carried captive by Titus ; and yet our fathers who
Judah ruled over their brethren ; and thither the other tribes resorted worshipped idols, killed the prophets, and cast the law behind their
to the courts of justice, as well as for the worship of God. It is there- back, were only punished with a seventy years’ captivity, and then
fore undeniable that events, even to this day, during more than brought home again ; but now there is no end of our calamities, nor
3,000 years, have, with astonishing exactness, corresponded to this do the prophets promise any.” R. Sam. JMoroccanus, in Bp. Patrick.
ancient prediction, in a manner which no human sagacity could have —This inquiry must press the Jews, if they duly consider it, more
foreseen or conjectured. - Scott. and more every century. Compared with the astonishing prophecy
(8.) In the neck.] This and many more, indeed all the similes and before us, it undeniably shows that Shiloh is come; that Jesús the
imagery of these strains, bear the most evident marks of that early Son of Mary was. He ; and that the Jews filled up the measure of
age, when free thoughts were not frittered down by the belittling their national guilt by crucifying Him, and have ever since been left,
subtilties of an artificial state of society; and which, as many modern as wretched outcasts dispersed through the nations, to be a living
Verse 10.
The word here translated sceptre,” properly signifies a rod or
(205)
B, C, 1688, GENESIS, XLIX.
Jacob blesses his sons.
*
11 Binding “his foal Many excellent pens have been well employed in
unto the vine, and his º and illustrating this famous prophecy
s? e OI UIll ISU. -- -
ass's colt unto the choice 5. That it should be a very fruitful tribe, es-
Vine ; he washed his §º pecially that it should abound with milk for babes,
ments in wine, and his and wine to make glad the heart of strong men,
clothes in the blood of v. 11, 12, Vines, so common in the hedge-
grapes. - rows, and so strong, that hey, should tie their
12 a His eyes shall be assºs to them, and so fruitful that they should
red with wine, and his load their asses from them, Wine, plentiful as
I witn wine, ana. water, so that the men of that tribe should be
teeth white with milk. lively, their eyes sparkling, their teeth white.
13 * * Zebulun shall Much of what is here said concerning Judah, is
dwell at the haven of the to be applied to our Lord Jesus. (1.) He is the
sea: and he shall be for º ; ". i. Father's º the º
iDs ; and of all his Father’s enemies; He it is, that is the
i. "...º. 'unto praise of all the saints. (2.) He is the Lion of
the tribe of Judah, called so with reference to
Zidon. i • * this here, (Rev. 5: 5.) who, having spoiled prin-
14 " 'Issachar is a cipalities and powers, went up a Cºnqueror, and
strong ass, couching couched, so as none can stir Him up, when He
down between two bur- sat down on the right hand of the Father. (3.)
dens. To Him belongs the sceptre; He is the Law-
15 And he saw that ; º to #in B. º º % the
9 people be, as the Desire of all mations, 39.
k rest was. good, º the 2: 7.) who, being lifted up from the earth, should
land that it 10& Pleasant; draw all men unto Him, (John 12:32.) and in
and "bowed his shoulder whom the children of God, that are scattered
to bear, and became a abroad, should meet, as the Centre of their unity,
servant unto tribute. John 11: 52. (4.) In Him there is plenty of
y all that nourishes and refreshes the soul, and
c 1 Kings 4:20,25. 2 Kings 18:32. Joel maintains and cheers the divine life in it; in
#18, 4.4.4. Rev. 7:14 Him we may have wi d milk, the riches of
d Prov. 23:29. y wine and milk, the riches o
• *. Deu, alsº on 1910 Judah’s tribe, without money, and without
i 30:18. Deut. 33:18. Josh. 19:17–23. Prº86. t -
Judg. 5:15. 10:1. 1 Chr. 12:32. W. 13—21. Here we have Jacob’s prophecy
k Josh. 14:15. Judg. 3:11. 2 Sam. 7:1. •v, g :-
| Ps. 81:6. Ez. 29:18. Matt. 23:4. concerning six of his sons.
I. Zebulun, (v. 13.) his posterity should have
their lot on the sea-coast, and be merchants and mariners. This was fulfilled,
whom, two or three hundred years after, the land of Canaan was divided by lot,
and the border of Zebulun went up towards the sea, Josh. 19: 11. Had they
chosen their lot themselves, or Joshua appointed it, we might have supposed it
done with design to make Jacob’s words good; but, being done by lot, it ap-
| and to improve it. If Zebulun dwell at the
haven of the sea, let him be for a haven of ships.
II. Issachar, v. 14, 15. 1. The men of that
tribe should be strong and industrious, fit for
labor, and inclined particularly to husbandry, like
the ass, that patiently carries his burden, and,
by using himself to it, makes it the easier. Is-
sachar submitted to two burdens, tillage, and
tribute. It was a tribe that took pains, and,
thriving thereby, was called on for rent and taxes.
2. They should be encouraged in their labor by
the goodness of their allotted land. (1.) He saw
that rest at home was good. Note, The labor
of the husbandman is really rest, in comparison
with that of some others, as soldiers and seamen.
(2.) He saw that the land was pleasant,
yielding not only pleasant prospects to charm the
eye of the curious, but pleasant fruits to recom-
pense his toils. Many are the pleasures of a
country life, abundaútly sufficient to balance its
inconveniences, if we can but so think. Issachar,
in prospect of advantage, bowed his showlder
to bear: let us, with an eye of faith, see the
heavenly rest to be good, and that land of promise
pleasant; that will make present services easy,
and encourage us to bow our shoulder to them. .
III. Dan, 'v. 16, 17. What is said of Dan,
has reference either, 1. To that tribe in general;
that though Dam was one of the sons of the con-
cubines, yet he should be a tribe governed by
judges of his own, as well as other tribes; and
should, by art, and policy, and surprise, gain ad-
vantages against his enemies, like a serpent
suddenly biting the heel of the traveller. Or, it
may refer, 2. To Samson, who was of that tribe,
and judged Israel, that is, delivered them out of
the hands of the Philistines, not, as the other
judges, by fighting them in the field, but by vex-
ations and annoyances, as when he pulled the
house down under the Philistines that were on
the roof.
Jacob was going on with his discourse; but
being almost spent, and ready to ſaint, he relieves
ſº. that that was divinely disposed, and Jacob divinely iuspired. Note, The
ot of God’s providence exactly agrees with the plan of God’s counsel, like a
If prophecy says, Zebulum shall be a haven of
Note, 1. God appoints the bounds of our
2. It is our wisdom and duty to accommodate ourselves to our lot,
true copy with the original.
ships, Providence will so plant him.
habitation.
himself with a parenthesis, (v. 18.) I have
waited for thy salvation, O Lord; or, if he
must break off here, and his breath will not serve
to finish what he intended, w th these words he
pours out his soul into the bosom of his God.
demonstration, that ‘ the Scriptures cannot be broken.”—The in-
spired Patriarch added, ‘To him shall the gathering of the people be.”
—If we understand this of Judah, its exact accomplishment has been
already shown. But the clause seems more immediately to refer to
SHILoH. After his coming, when the sceptre departed from Judah,
the gathering both of Jews and Gentiles was to Him, as their Princé
and Savior. It has so continued even to this present timé ; and we
are taught to expect that this will be the case, more and more, till
‘the earth shall be filled with his glory;' and that the very Jews, now
without prince or sceptre, will ere long be gathered to Him as his
willing people. (Hos. 3: 4, 5.) But, “when the Son of Man shall
come, before Him shall be gathered all nations.” And, finally, the
unnumbered millions of the redeemed shall be gathered to Him, to
behold his glory, and rejoice in his love for ever.—Some render the
clause, ‘To him shall the obedience of the people be :” and iſ this
translation should be preſerred, it may easily be seen, that the accom-
plishment in all respects has answered the prediction in this sense,
as well as in the other. Indeed, for what purpose did the people
gather either to Judah, to David and his royal race, or to Jesus Christ,
but in order to submit to them, and render them loyal, and cordial
obedience 2–Beſore the coming of Christ, the Jews, under their great-
est difficulties, had a government of their own : but since that time,
they have had none ; except as Christ, of the tribe of Judah, is the
Prince of peace and the King of glory, to whom both.Jews and Gen-
tiles are required to yield obedience. The actual success of the Gos-
pel, and the vast multitudes who have, through revolving centuries,
bowed in willing subjection to the Savior's authority, is as striking
an accomplishment of this part of the prophecy, as the present state
of the Jews is of the other. SCOTT.
Sceptre.] ‘Government.' Rºsenm, Tribeship. [So Clarke..] ‘The
original signifies a rod or staff; as these were borne by magistrates
[&c. Cuts, 41; 42, and Ex. 1: 8.] they came to represent official aw-
thority. Amos 1: 5, &c. The most usual import is a tribe ; Num. 18 :
22. Ex. 24: 4, &c. The prophecy means that Judah should continue
as a tribe, in the exercise of tribual authority, or constitution. So we
learn that, however it was with regard to the others, Judah never lost
his tribe, till Christ came.’ See Bush. From between his feet.] An
euphemistic expression, for begotten as in various texts of Scripture.
So Jerome, Sept. Rosenm. Poole, Dr. A. Clarke. Ed.
- Verses 11, 12.
These verses relate to the lot of Judah in Canaan, and the advan-
tages which they would enjoy, along with the other tribes, until the
coming of SH 1 Loh, . We have seen much of the preceding prophecy
applied to Christ, the “Lion of the tribe of Judah,’ terrible to his ob-
stinate foes, but merciful to those who submit: and we may also
observe that He is “the true Wine ;’ that wine is the appointed
symbol of ‘his blood, which is drink indeed,” as shed fu "sinners and
applied in faith ; and that all the blessings of his Gospel, are * wine
and milk, without money and without price,” to which every thirsty
soul is welcome. - Scott.
g Verses 8–12. -
‘The Targums, Jon, and Jer. apply the whole of this prophecy, in a
variety of minute particulars, to the JMessiah; and give no counte-
nance to the fictions of the modern Jews.” Dr. A. CLARKE.
Verse 13.
The portion of Zebulun extended nearly, if not entirely, from the
sea of Galilee to the Mediterranean sea, on which somethink, it had
seaports. The maritime situation in which this tribe was placed,
tended greatly to enrich it, both by fisheries and commerce; (Deut.
33: 18, 19.) and its inheritance reached to the borders of that country,
of which Zidon was the 'capital.—Zebulun was younger than Issa-
char, yet Jacob mentions him first ; and accordingly his inheritance
was first allotted to him. (Josh. 19:10–17.) - Scott.
*~ * Verses 14, 15. -
The expression, couching down between two burdens,’ is vari-
ously interpreted; but it certainly denotes a quiet, persevering in-
dustry. This tribe is seldom mentioned in the subsequent history.
There is, however, one remarkable exception. (1 Chr. 12: 38%.
(14.) Burdens.] Jer. Targ. borders,” and Rosenm. “ limits,” “land.
marks.’. ‘ Rather, sides of the stall, or the bars and timbers of which
they were made. So, after careful investigation, it is believed the
word means. Applied to a region, this expression may imply two
remarkable ranges of mountains inclosing a valley. Thus, lay ºn:
bosomed between ranges of hills, the most fertile and delightful
vale of Esdraelon, & which, though a solitude, we, found,” say;
Clarke, “like a vast meadow, covered with the richest pasture: 3
This Issachar received, and in the peaceful and industrious occu-
pancy of it, he might very justly be likened to an ass reposing be-
tween the sides of his stail.” Bush. Anciently there was nothing
ignominious in the comparison. See Homer, &c., Princes, even, of
former times bore the name, as Hamor, literally, the ass. Gen. 34; 2.
and in modern times a governor of Mesopotamia was called, as a title
of honor, the Ass of JMesopotamia. See note, Job 39: 5–8. Servant
into tribute.] ‘ Heb. to the drudgery of a slave. It does not imply the
payment of tribute money, but the yielding up the body to hard ser-
vice.” Bush ; who, with Targ. Jon. understands it of a more familiar
and assiduous study of the law, and supposes a superior degree of
iritual mindedness to be indicated. Comp. 1 Chron. 12:32, Deut.
| * * * tº º g e
§: 19. Rosenm.’ refers it to a servile spirit, most inclined to rustic
labor, and carrying burdens, as exporting goods wilrough Nuprºali's
portion. So Jerome, #2D,
B. C. 1688.
sf Jacob blesses his song.
... GENESIS, XLIX,
16 T Dan "shall judge
his people, as one of the
tribes of Israel.
17 Dan n shall be a
serpent by the way, “an
adder in the path; that
biteth the horse-heels, so
that his rider shall fall.
backward.
18 I have o waited for
thy salvation, O Lord.
19 || P Gad, a troop
shall overcome him : but
he shall overcome at the
last. . . . - -
20 | Out of q Asher his
bread shall be fat, and he
shall yield royal dainties.
21 T Naphtali is a
hind let loose : he giveth
goodly words. - -
22 || Joseph is "a fruit-
ful bough, even a fruitful
bough by a well; whose
+ branches run over the
wall.
23 The ‘archers have
Sorely grieved him, and
shot at him, and hate
him. - -
24 But whis bow abode
m 30:6. Num. 10:25. Deut. 33:22.
Judg. 13:2,24,25. 15:20. 18:1,2.
n Judg. 14: 15: 16:22–30. 18:22–31.
- 12:35.,
* Heb. an arrow-snake.
o Ps. 119:166,174. 130:5. Is. 25:9.
26:8. Luke 2:25,30. Rom. 8:25. Gal.
5:5. 1 Thes. 1:10. .
p 30:11. Deut. 33:20,21. 1 Chr. 5:11–
22,26.
q 30:13. Deut. 33:24,25.
r 30:8. Deut. 33:23. Judg. 4:6,10. 5:
18. Matt. 4:15,16. Nephthalim.
8 30:24. 41:52. 48:16. T Deut. 33:17.
Heb. • *- -
t 37: 39: :21. Ps. 64:3. 118:13.
u Neh. 6:9. Ps. 27:14. Col. 1:11, 2
Tim. 4:17. • * * , -
Note, The pious ejaculations of a warm and lively
devotion, though sometimes incoherent, yet are
not therefore to be censured as impertinent; that
may be uttered affectionately, , which does not
come in methodically. It is no absurdity, when
we are speaking to men, to liſt up our hearts to
God. The salvation he waited for, was, [1..]
Christ, the promised Seed, whom he had spoken
of, v. 10. He is about to be gathered to his
people, and breathes after Him to whom the gath-
ering of the people shall be. [2.] Heaven, the
better country, which he declared plainly that he
- sought, (Heb. 11: 13, 14.) and now he comforts
himself that he had waited for the salvation.
Note, 1st. It is the character of a living saint,
that he waits for the salvation of the Lord.
2dly. It is the comfort of a dying saint thus to
have waited for the salvation of the Lord ; for
then he shall have what he has been waiting for.
W. Gad, v.-19. He alludes to his name,
which signifies a troop, foresees the character of
that tribe, that it should be warlike, and so we
find, 1 Chron. 12; 8. the Gadites were men of
war fit for the battle: and that they might not
be proud of their strength and valor, he foretells
that the troops of their enemies should in many
‘skirmishes, overcome them; yet, that they might
not be discouraged by their defeats, he assures
tlem they should overcome at the last, which
was fulfilled, when, in Saul’s time and David’s,
the Moabites and Ammonites were wholly sub-
dued; see 1 Chron. 5: 18, &c. Note, The
cause of God and his people, though it may seem
for a time to be run down, yet will be victorious
at last. Grace in the soul is often foiled in its
conflicts, but the cause is God’s, and grace will
in the issue come off conqueror, yea, more than
conqueror, Rom. 8:37.
V. Asher, v. 20. It should be a very rich
tribe, replenished not only with bread for neces-
sity, but with fatness, with dainties, royal
dainties, (the king himself is served of the
jield,) and these exported out of Asher, to other
tribes, perhaps to other lands. Note, The God
of nature has provided for us, not only necessaries
but dainties, that we might call Him a bountiful
Benefactor; yet, whereas all places are com-
petently furnished with necessaries, only some
afford dainties. Corn is more common than
spices. , Were the supports of luxury as univer-
sal- as the supports of life, the world would be
worse than it is, and that it needs not be.
VI. Naphtali, v. 21. A tribe that carries
struggles in its name; it signifies wrestling, and
the blessing entailed on it signifies prevailing;
it is a hind let loose. Though we find not this
prediction so fully answered in the event as some
of the rest, yet, no doubt, it proved true, that
those of this tribe were, 1. As the loving hind,
(Prov. 5; 19.) remarkably kind and endearing.
2. As the loosened hind, zealous for liberty. 3.
As the swift hind, (Ps. 18: 83.) quick in des-
patch of business; and perhaps, 4. As the trem-
bling hind, timorous in times of public danger.
It is rare that those who are most amiable to
their friends, are most formidable to their ene-
mies. 5. They should be affable and courteous,
their language refined, and they complaisant,
giving goodly words. Note, Among God’s
Israel is a great variety of dispositions, contrary
to each other, yet all contributing to the beauty and
strength of the body; Judah like a lion, Issachar
like an ass, Dan like a serpent, Naphtali like
a hind. Let not those of different tempers and
gifts censure or envy one another, any more than
those of different statures and complexions.
W. 22—27. He closes with the blessings of
his best beloved sons, Joseph and Benjamin;
with these he will breathe his last.
I. The blessing of Joseph, very large and full.
He is compared (v. 22.) to a fruitful bough, or
young tree; for God had made him fruitful in the
land of his aſſliction; he owned it, ch. 41 : 52.
His two sons were as branches of a vine, or
other spreading plant, running over the wall.
Note, God can make those fruitful, great com-
forts to themselves and others, who have been
looked upon as dry and withered. More is re-
corded in the history concerning Joseph, than
any other of Jacob’s sons; therefore what Jacob
says of him, is as well historical as prophetic.
Observe,
1. The providences of God concerning Joseph,
(v. 23, 24.) are mentioned, to the glory of God,
and encouragement of faith and hope, that God
had blessings in store. Here observe, (1.) Jo-
seph’s straits and troubles, v. 23. Though he
now lived at ease, and in honor, Jacob reminds
Dan signifies judgment.
Verses 16, 17. º
What ſollows is a sketch of the character
troop shall-with-troop-overcome him ; a possible allusion to the name
given to Gad at his birth, Gen. 30: II.” h
Bush. ED.
of the Danites, as subtle and mischievous, like serpents and vipers; ,
and of their success in stratagems: and the propriety of these em-
blems would probably appear to us far more striking, if we knew
their history. The tribe of Dan, in general, seems to have excelled
more in stratagems than in open war. - - Sco TT.
(16.) As one of the tribes.]. “Hereby all difference between the sons
of the wives and the sons of the concubines is taken away. It is said
of Dan, because he is the first son of a concubine mentioned.”
l Pool, E.
(17.) Path.] ‘ Rather, cart-rut.” Dr. A. Clarke. Adder.] _ ‘Liter-
ally, the cerastes, or serpens jaculus. So the Vulg. Jerome, Rosenm.
&c. This has been proved by Bochart. This creature conceals it-
self in the ruts of the road, (its color preventing it from being easily
seen,) whence it attacks the heel of the traveller; or springs from a
Well chosen covert to ‘bite the sides of cattle, and the legs of horses,”
as says an ancient poet: sometimes it hides itself in the sand, leav-
ing only its two horn-like protuberances moving above the surface;
these resembling worms attract birds towards them, which thus be:
come the prey of their decoyer. The cunning of this serpent, (form-
erly called the basilisk,) well characterises the tribe of Dan, ever more
noted for craft than courage. Ed.
Verse 18. w
Many expositors imagine, that Jacob here meant to offer up his
prayers, with reference to the conflicts and victories which he had
predicted. ‘ Old age is the time for “the patience of hope” to bear
its richest fruits: and a pleasant thing it is to see this and other gra-
ces in full bloom, while the powers of nature are falling into decay.”
Fuller. - - - - - Scot'T.
The Targums, Jer. and Jon, both understand this ejaculation thus.
Jacob foresees the acts of Gideon and Samson, and rests not in these
temporal salvations, but breathes after the spiritual salvation wrought
by the Messiah. - ^. e
Verse 19.
The Gadites were renowned for valor: (1 Chron. 12:8.) and, hav-
ing their inheritance beyond Jordan eastward, lay open to incursions
from troops of Ammonites, Moabites, Syrians, and others; but they
maintained their ground, gained decisive victories, and, under David
and his posterity, subjugated their enemies.—This blessing aptly de-
scribes a Christian’s conflict: he is overcome in many combats, but
is more than conqueror in the final event of the war. Scott.
Piere, as in several of these prophecies, is a play wbon words, or
paronomasia. ‘The original is, Gad, godwd, yegudanu, the troop; a
Verse 20.
Asher signifies blessed ; and Jacob, by the Spirit of prophecy, as-
signed him a plentiful country, yielding abundance for himself and
others. His inheritance bordered on Carmel, which was fruitful to
a proverb. (Josh. 19: 24–26. Is. 35: 2.) Scott.
Out of Asher.] ‘ Rather, as for Asher.” Poole. “From, or out of
Asher, shall be the best food, or bread.” Rosenm. Ed.
- Verse 21.
Barak and many of his soldiers were of this tribe, and, though at
last they fought successfully, at first they were very timorous.
recollect no other warriors of the tribe. (Judg. 4: 5:) Scott.
Let loose.] ‘ Properly, sent forth, as a messenger; see Judg. 4: 6.
This tribe was not distinguished for heroic achievement, till roused
by the masculine promptings of Deborah ; when, with noble intre-
pidity and alacrity, Barak and ten thousand of Naphtali “ at his feet”
descended from Mt. Tabor, like a deer leaping down the declivities,
and met and discomfited the hosts of Sisera.” Goodly words J ‘Al-
luding to the triumphal song of Deborah and Barak, perhaps.” Bush.
So Ainsworth. Others differently. “A loosened hind, free in words
and deeds.” Le Clerc. Rosenm. is inclined to the Syr. translation, “a
swift messenger of good news.” Dr. A. Clarke and many more pre-
fer Bochart’s, * A spreading oak, of beautiful branches.” ED.
- Verses 22–26.
The archers, &c. (23.) This may likewise be considered as pro-
phetical of the terrible wars, which his descendants waged, especially
with the kingdom of Judah.-The shepherd, the stone of Ísrael, (24.)
The foundation and strong support of their interests. In these
respects, as in many other things, he was a remarkable type of the
good Shepherd, and tried Corner-Stone, of the whole church of God.
Indeed, Joseph was the especial type of the Savior among Jacob's
sons, and all that is here spoken of him ought to be considered as
descriptive of the great Antitype.—Separate from his brethren, (26.)
The words may be rendered, a Nazarite from among his brethren,”
one devoted unto God ; and the expression, on the crown of the head.”
may refer to the Nazarite’s vow, which séems to have subsisted be-
fore the giving of the law, and only to have been regulated by it.
(Won: 63) [But see 41: 14.] In this also, he was a type of Him, who
‘...was holy, undefiled, and separate from sinners.”—if we compare
this prophecy with that in the preceding chapter, we shall perceive,
that, according to the dying patriarch, Ephraim and Manasseh would
be heads of two distinct tribes in Israel, and that the descendants of
Dphraim would be more numerous, powerful, and renowned, than
B. C. 1688.
Jacob blesses his sons.
GENESIS, XLIX.
*
in strength, and the arms
of his hands “were made
strong, by the hands of
& the mighty God of Ja-
cob: (from thence is "the
shepherd, a the stone of
Israel:) .
25 Even by " the God
of thy father, who shall
help thee, and by “the
Almighty, who shall bless
thee, with 4 blessings of
heaven above, blessings
of the deep that lieth
under, blessings of the
breasts and of the womb:
26 The blessings of
thy father “ have prevail-
ed above the blessings of
my progenitors, unto the
utmost bound of the
* everlasting hills: they
shall be on the head of
Joseph, and on the crown
of the head of him that
é was separate from his
brethren.
27 || || Benjamin shall
ravin as * a wolf: in the
morning he shall devour
the prey, and at night he
shall divide the spoil.
28 ſ All these are in the
twelve tribes of Israel:
and this is it that their
father spake unto them,
x Job 29:20. Ps. 37:15
y 35:10,11. Ex. 3:6.
z 45:7, 47: 12, 50:21.
Deut. 34:9. Josh. 1:1–9. Ps. 80:1.
a Ps. 11° 22. Is. 28:16. Zech. 3:9. 1
Pet. 2:4–8.
#3. 43:23. Deut. 33:13,17. -
c : 1.
d Deut. 28:2–12. Ps, 84:11. Fph. 1:
3. 1 Tim. 4:8.
e 27:27–29,39,40, 28:3,4.
f Deut. 33:15. Jon. 2:6. Hab. 3:6.
g 37:28. Ps. 105:17–22.
h 35:18. Deut. 33:12.
i Judg. 3:15–29. 20: 1 Sam. 11:4–
11. 14: 15: Acts 8:3, 9:1. Phil. 3:5.
Ez. 22:25,27. g
10:16. Acts 20:29,
, Bath. 8:11. Ez. 39:10.
mºx. 28.2i i Kings 18:31. Acts 26:
7. Jam. 1:1. Rev. 7:4.
i’s. 1322,5.
Nunn. 27:16–18.
him of the difficulties he had formerly met with ;
of many enemies he had had, here called archers,
meaning his brethren, in his ſather’s house, and his
mistress in the house of Potiphar, who sorely
grieved him, and shot at him. Doubtless he
had enemies too in the court of Pharaoh, that
envied his preferment, and sought to undermine
him. (2.) Joseph’s strength and support under
all these troubles; (v. 24.) His bow abode in
strength, that is, his faith did not fail; and the
arms of his hands were made strong, that is,
his other graces did their part, his wisdom, cour-
age, and patience. In short, he maintained both
his integrity and his comfort through all his trials,
and did nothing unbecoming. (3.) The spring
and fountain of this strength; the hands of the
mighty God, who was therefore able to strength-
en him, amid the God of Jacob, a God in cove-
nant with him, and therefore engaged to help him.
All our strength to resist temptations, and bear
afflictions, comes from God: his grace is suff-
cient, and his strength is perſected in our weak-
mess. (4.) The state of honor and usefulness he
was advanced to after this; from thence, ſrom
this strange method of Providence, he became the
shepherd and stone, the ſeeder and supporter,
of God’s Israel, Jacob and his family. Herein
Joseph was a type, [1..] Of Christ; He was shot
at and hated, but borne up under his sufferings,
(Isa. 50: 7–9.) and afterward advanced to be
the Shepherd and Stone... [2.] Of the church
in general, and particular believers; hell shoots
its arrows against the saints, but Heaven pro-
tects and strengthens, and will crown them.
2. The promises of God to Joseph. See how
these are connected with the former, v. 25.
Note, Our experiences of God’s power and good-
mess in strengthèning us hitherto, are our encour-
agements still to hope for help from Him; we .
may build much on our Eben-Ezers. See what
Joseph may expect from the Almighty, even the
God of his father. (1.) He shall help thee in
difficulties and dangers yet before thee, help thy
seed in their wars. Joshua came from him, who
commanded in chief in the wars of Canaan. (2.)
He shall bless thee; and He only blesses indeed.
Jacob prays for a blessing on Joseph, but the
God of Jacob commands the blessing. Observe
the blessings conferred; [1..] Various and abwn-
dant blessings. Blessings of heaven above,
and blessings of the deep that lieth winder—
blessings spiritual, which we ought to desire and
seek in the first place, and blessºngs temporal,
which must lie under in our esteem.
of the womb and the breasts, are children safe-
ly born, and comfortably nursed. In the Word
of God, by which we are born again, and mour-
Blessings
ished up, (1 Pet. I; 23.—2: 2;) there are to the
new man such blessings. [2.]. Eminent and
transcendent blessings, which prevail above the
blessings of thy progenitors, v. 26. His father
Isaac had but one blessing, and that being given
to Jacob, he was at loss for a blessing to bestow
on Esau; but Jacob had a blessing for each of
his twelve sons, and mow, at the latter end, a
copious one for Joseph. The great blessing en-
tailed on that family was increase, which did
not so immediately and signally follow the bless-
ings of Abraham and Isaac on their sons, as it
followed the blessing of Jacob on his; for, soon
after his death, they multiplied exceedingly.
[3.] Durable and eactensive blessings; unto #.
wtmost bound of the everlasting hills, includ:
ing all productions of the most fruitful hills, and
lasting as long as they, Isa. 54: 10. Of these
blessings it is here said, They shall be, so it is
a promise, or, Let them be, so it is a prayer,
on the head of Joseph; that is, as a crown to
adorn it, and a helmet to protect it. Joseph was
separated from his brethren, (so we read it,)
for a time; yet, as others read it, he was a Naz-
arite among his brethren, better and more ex-
cellent than they. Note, It is no new thing for
the best men to meet the worst usage; for Naz-
arites among thcir brethren to be cast out and
separated from them; but the blessing of God will
make compensation.
II. The blessing of Benjamin; (v. 27.). He
shall ravin as a wolf; it is plain by this, that
Jacob was guided in what he said, by a spirit of
prophecy, and not by natural affection; else he
would have spoken with more tenderness of his
beloved son Benjamin, concerning whom he but
foresecs and foretells, that his posterity should
be warlike, strong and daring, and should enrich
themselves with the spoils of their enemies. Or,
in the first times of Israel, they shall be moted
for activity, though many of them left-handed,
Judg. 8: 15.-20: 16. Ehud, the second judge,
and Saul, the first king, were of this tribe; so
also, in the last times, Esther and Mordecai, by
whom the enemies of the Jews were destroyed.
The Benjamites ravimed like wolves, when they
desperately espoused the cause of the men of Gib-
eah, those men of Belial, Judg. 20: 14. Blessed
Paul was of this tribe, (Rom. II: 1. Phil. 3: 5.)
and he did, in the morning of that day, devour
the prey, as a persecutor, but, in the evening,
divide the spoil as a preacher. Note, God
can serve his own purposes by the different tem-
pers of men; the deceived and the deceiver are
illS., 4
V. 28–33. Here is, 1. The summing up of
the blessings of Jacob’s sons, v. 28. Though
those of Manasseh. This accordingly took place in aſter ages. ... No
one of Jacob’s other sons was the progenitor of two distinct tribes ; ,
yet each of these was as numerous and illustrious as auy of the other
tribes of Israel, Judah excepted.—When the Israelites were first num-
bered in the wilderness, the descendants of Joseph announted to
72,200, and those of Judah to 74,600, which was a vast proportion out
of 600,000.--At the second numbering, they amounted to 85,900,or 9,400
more than Judah. At this period, Ephraim was so decreased, as to
be above 20,000 less than Manasseh : yet, when Moses blessed them
just afterwards, he confirmed Jacob’s prophecy, saying, “They are
the ten thousands of Ephrain, and they are the thousands of Manas-
seh;’ and it is evident from the whole history, that the Ephraimites
were shortly increased to an immense multitude, and in all respects
exceeded the Manassites. For while the two divisions of Manasseh,
on each side Jordan, belonged to the kingdom of Israel, the political
influence of Ephraim so vastly preponderated, that the whole king-
dom was called Ephraim, as distinguished from Judah, during the
whole term of its continuance.—Joshua, the conqueror of Canaan,
was an Ephraimite ; but, instead of taking measures to advance his
own tribe, he rejected the application of both Ephraim and Manas-
seh, when they requested a larger inheritance, because they “were
a great people, and the Lond had blessed them hitherto.” (Josh. 17:
14–18.) . In the days of Jephthah, the Gileadites slew 42,000 Ephra-
imites at once, which might have been supposed sufficient to anni.
hilate their political importance ; yet they were so increased, that it
seems to have had no effect in that sense; and the prophecy was
evidently and undeniably ſulfilled. In short, through revolving cen-
turies to this day, the names of Judah and Joseph have been far more
celebrated, than those of Jacob’s other sons; which in the history, as
well as in this prophecy, are comparatively obscure. The tribes of
Judah and Ephraim have eclipsed all the other tribes, by giving
names to the two grand divisions of the nation ; and Ephraim has
been far more illustrious than Manasseh. This is precisely what
might have been supposed, even on a cursory reading of these chap-
ters as prophecy and how can it be accounted for, that events,
through remote futurity, should so accord to this anciënt book, if it
had not been divinely inspired 2 Let those who deny or doubt its
divine inspiration, solve this difficulty if they are able. Scott.
(22.) Whose branches hang over the wall.] ‘The Persian vine-
dressers do all in "their power to make the vine run up the wall, and
curl over on the other side, which they do by tying stones to the ex-
tremity of the tendril. The vine, particularly in Turkey and Greece,
is frequently made to entwine on trellises, around a wall, where, in the
heat of the day, whole families collect themselves, and sit under the
shade.” - - - MoRIER.
(24.) Arms...strong.] Two arms were the ancient hieroglyphic of
prayer. ‘ Strong ; gilded, or firm as gold.” So Bush, and Ainsworth.
Possibly Jacob may have alluded to ornaments Joseph wore on his
arms, (see cut, 41:42.) as the Chald. explains it. Ed.
- Verse 27. -
According to the emblem here used, the character of this tribe
would be fierceness and cruelty; which especially appears in the his-
w
tory of the Levite’s concubine; when, after the wickedness was com-
mitted, the Benjamites singly withstood all the other tribes, and had
the advantage in two battles; nor did they yield till almost entirely
destroyed. (Judg. 19:20.)—In the former part of the history, we
read frequently of the Benjamites as a warlike people ; and in the
latter times they joined themselves to the tribe "of Judah, and thus
divided the 'spoil, and shared with them in their privileges.—Benja-
min was peculiarly dear to Jacob, yet little is spoken of him in this
blessing; and there is nothing of the tender and feryent affection,
which marks the blessing pronounced on Joseph : for Jacob spake by
the Spirit of prophecy.—The tribe of Benjamin did not join itself t
the descendants of his brother Joseph ; but to those of Judah.
- - Scott.
Vērse 28.
Every one, : That is, according to the blessing God intended
in after times to bestow on them.—Though some of Jacob’s sons were
[208
B. C. 1688.
Death of Jacob.
GENESIS, L.
and blessed them ; eve-
ry one according to his
blessing he blessed them.
29 And he charged
them, and said unto them,
I am to be "gathered un-
to my people; "bury me
with my fathers, in the
cave that is in the field
of Ephron the Hittite,
30 In the cave that is
in the field of Machpelah,
which is before Mamre
in the land of Canaan,
P which Abraham bought
with the field of Ephron
the Hittite, for a posses-
sion of a burying-place.
31 There q they buried
Abraham and Sarah his
wife; there they buried
Isaac and Rebekah his
wife: and there I buried
Leah. . . .
32 The purchase of the
field, and of the cave that
is therein, was from the
children of Heth.
33 And when Jacob
had made- an end of
commanding his sons, he
gathered up his feet into
the bed, ° and yielded up
the ghost, and was gath-
ered unto his people. ,
CHAP. L.
Jacob mourned for, and embalmed, 1–
Joseph requests, Pharaoh that he
may go and bury his futher, and ob-
{...}. 4–6. Jacob is buried in
Machpelah, 7–13. Joseph and his
brethren return to Egypt; their sus-
**
V. 8–33. Though all are not of the same disposition or alike
Reuben, Simeon, and Levi, were put under marks
of their father’s displeasure, yet he is said to bless
them every one according to his blessing; for
none of them were rejected as Esau. Note,
Whatever rebukes of God’s word or providence
we are under at any time, yet, as long as we have
an interest in God’s covenant, a place and name
among his people, and good hope of the heavenly |
Canaan, we must account ourselves blessed.
2. The solemn charge Jacob gave them con-
cerning his burial, a repetition of what he had
before given to Joseph. See how he speaks of
death, now he is dying, v. 29. Note, It is good
to represent death under the most desirable ima-
ges, to take off the terror of it. Though it sep-
arate us from our children and people in this, it
gathers us to our fathers and people in the other
world. Perhaps Jacob uses this expression, as a
reason why his sons should bury him in Canaan;
for, says he, ‘ I am to be gathered unto my
people, my soul must be gone to the spirits-of
just men made perfect: therefore bury me-with
my fathers, Abrahain and Isaac, and their wives,”
v. 31. Observe, *
(1.) His heart was very much upon it, not so
much from natural affection to his native soil, as
from faith in the promise of God, that Canaan
should be the inheritance of his seed in due time.
Thus he would keep up in his sons a remem-
brance of the promised land, and not only have
their acquaintance with it renewed by a journey
thither on that occasion, but their desire toward
it, and their expectation of it preserved.
(2.) He is very particular in describing the
place, both by the situation of it, and by the pur-
chase Abraham had made of it, for a burying-
place, v. 30, 32. He was afraid lest his sons,
after seventeen years sojourning in Egypt, had
ſorgotten Canaan, and even the burying-place of
their ancestors there, or lest the Canaanités should
dispute his title to it; and therefore specifies it
thus largely, and the purchase of it, even when
he lies dying, not only to prevent mistakes, but
to slow how mindful he was of that country.
Note, It is, and should be, a great pleasure to
dying saints, to fix their thoughts on the heavenly
Canaan, and the rest they hope for there after
death.
3. The death of Jacob, v. 33. When he had
finished his blessing and his charge, (both which
are included in the commanding of his sons,)
and so his testimony, he prepared to die. (1.)
He put himself in a posture for dying; having,
before, seated himself on the bed-side, to bless
his sons; (the spirit of prophecy bringing fresh
oil to his expiring lamp, Dam. 10: 19.) when
that work was done, he gathered up his feet into
the bed, that he might lie along, not only as one
patiently submitting to the stroke, but cheerſully
composing himself to rest. I will lay me down,
and sleep. (2.) He freely resigned his spirit
into the hand of God, the Father of spirits; he
yielded up the ghost. (3.) His separated soul
went to the assembly of the souls of the faithful,
which, after they are delivered from the bur-
den of the flesh, are in joy and felicity; he
was gathered to his people. Note, If God’s
people be our people, death will gather us to
thein.
CHAP. L. V. 1.-6. Joseph here pays his
last respects to his deceased father.
1. With tears and kisses, the tender expres-
sions of filial affection, he takes leave of the de-
serted body, v. 1. Though Jacob was old and
decrepit, and must needs die, in the course of
rººt 2 And Joseph com- ; ; ; *...** 25. Hº.
tº manded his servants the , ; sº, sº sº, ana.
ment, 22—26. physicians to embalm his Luke 2:29. Heb. 11:13–16.
ANº Joseph “fell upon father and the physi- $# 9 king, 1814. Mºssa).
-IM. his father's face, and cians • embalmed Israel. # miss. Aa, sº I Thº.
° wept upon him, and
kissed him. o 47:30.
n 15:15. 25:8,17.
2 Sam. 19:37
c 23, 2Ghr. 16:14. Matt. 26:12. Luke
35:29. Heb. 12:23.
He John 19:39,40.
24:1.
*
*
p 23:16–20. 50:13. Acts 7:16.
PRACTICAL OBSERVATIONS.
gained by commerce, or seized by conquest; blessings more
prosperous, yet God blesses all with many unmerited mercies,
and especially those who live under his ordinances, and enjoy
the means of grace.—But praise is chiefly due to Him who
sprang from Judah, in whom the most opposite excellences har-
monize. As ‘the Lion of the tribe of Judah,” He will terribly
avenge upon his enemies his slighted love; and, as ‘the Lamb
of God,” “by the sacrifice of Himself,” “He taketh away the sin
of the world.” He stretches forth his sceptre of grace from the
mercy-seat, and invites us perishing sinners to draw near, and
accept his salvation, that we may not feel the stroke of his iron
rod: and * if his wrath be kindled, yea, but a little, blessed are
all they who trust in Him.’ Assuredly, the Messenger of peace
is come, and unbelieving Jews, without sceptre or governor, are
his unwilling witnesses.—But may they and the fulness of the
Gentiles be gathered unto Him, and with us enjoy blessings, in-
comparably better than the richest fruit of the vine and the corn-
field; and all royal dainties; than treasures dug from mines,
firmly secured, than the foundations of the hills, and more dura-
ble than creation itself; even everlasting felicity. With the
earnests of this happiness comforting our hearts, ‘ his yoke will
be easy, and his burden light;” nor will the hardest service, or the
heaviest tribute, which He imposes, preventour finding rest for our
souls; his grace will be sufficient for us; so that we shall conquer
our most powerful, and supplant our most subtle foes. We may
indeed be grieved and galled by the arrows of temptation and
slander, but “no weapon formed against us shall prosper, and
every tongue that ariseth against us in judgment, we shall con-
demn; * because Jacob's God will be on our side.—Under the
care of the Shepherd of Israel, we shall lack nothing: built upon
the Rock of salvation, we shall abide immovable, until our work
be finished; and then, breathing out our souls into his hands, for
whose salvation we have waited, we shall depart in peace, and
leave a blessing on our children after us. Scott.
reproved and disgraced ; yet, when we compare their situation with
the Gentile nations, it clearly appears, that they were all indeed bless-
ed with most invaluable blessings. Scott.
Verse 31. - -
Of Leah’s death and burial, nothing further is recorded. Lo.
Verse 33.
Gathered up his feet.] “Probably, while delivering these prophetic
blessings, Jacob sat on the side of his bed, [note, 47: 31.] leaning on
his staff; and having finished, he lifted up his feet into the bed,
stretched himself upon it, and expired l? Dr. A. CLARKE.
Co Ncluding Note. * 1. The various difficulties of this chapter
arise from its high antiquity, its symbolical language, and its poetical
forms. 2: Some further light will be thrown on it, by the blessing
pronounced by Moses on the tribes. 3. The high regard of the an-
cients to emblems of this kind, may be seem in their application of
the like images, astronomically, to the signs of the zodiac, in which
they might possibly have someº allusion to these poetic images.” Wil-
liams. “Origen considered Gen. 37: 11. an allusion to the celestial
tables or zodiac, and Gen. Vallancy has endeavored to trace the anal-
ogy; his scheme I have taken with some alteration. 1. Reuben—
unstable as waters, Aquarius. 2. Simeon and Levy—brethren, Ge-
ºlini. 3. Judah—a lion,-Leo. 4. Asher—his bread shall be fat-
Pirgo and her ears of corn. 5. Issachar—a strong ass,§ or, both
O. , T. WOL. I.
used in husbandry, -Taurus. 6, 7. Dan—an adder biting the horses”
heels, Scorpio. (N. B. on the celestial sphere the Scorpion is rep-
resented as biting the heel of the horse of the archer Sagittarius, and
Chelte, his claws, originally occupied the place of Libra.) 8. Joséph—
His bow remained in strength,-Sagittarius. 9. Naphtali—By a play
upon his name, teleh, the latter part of it, signifies the constellation
ºries. See Burtof's Rabbinisms. 10. Zebulun-a haven for ships,
Cancer. 11. Gad—a troop. The name also reversed, dag, signifies
a fish,_Pisces. 12. Benjamin—a ravining wolf—Capricornus—rep.
resented on the Egyptian sphere by a goat led by Pan, with a poiſºs
head, &c.” HALEs.
NOTES.
CHAP. L. V. 2,3. The Egyptians were eminent for the art of pre-
serving dead bodies from putrefaction, by the skilful use of spices
and drugs. Several of these bodies remain to this day, and are call-
ed Egyptian Mummies, being preserved as great curiosities, and
Some of them have probably continued in this state above 2000 years.
—The Same persons, Who Were consulted as physicians for the liv.
ing, embalmed the dead bodies ; and at least forty days were requi-
Site to complete the process. These physicians were generally re-
tained as servants, in the courts of princes, and in the families of
great men; and Joseph, in his high station, had several of them in
his household. As therefore the custom was not Sinful, and as in
[209]
B. C. 1688,
Burial of Jacob.
GENESIS, L.
3.And forty days were
fulfilled for him, (for so
are fulfilled the days of
those which are embalm-
ed;) and the Egyptians
*mourned for him "three-
score and ten days.
4 And when * the days
of his mourning were
past, "Joseph spake unto
the house of Pharaoh,
saying, If now I have
found grace in your eyes,
speak, I pray you, in the
ears of Pharaoh, saying,
5 My father 5 made me
swear, saying, "Lo, I die:
in my grave which ‘I
have digged for me in the
land of Canaan, there
shalt thou k bury me.
Now therefore let me
go up, I pray thee, and
bury my father, and I
will come again.
6 And Pharaoh said,
Go up, and bury thy
father, according as he
made thee swear.
7 And Joseph went up
to bury his father: " and
with him went up all the
servants of Pharaoh, the
elders of his house, and
all the elders of the land
of Egypt.
8 And all the house of
Joseph and his brethren,
and his father's house :
* only their little ones,
and their flocks, and their
herds, they left in the land
of Goshen.
9 And there went up
with him both 9 chariots
and horsemen : and it
mature; though comparatively poor, and a con-
stant charge to his son Joseph, yet such an affec-
tion had he for a loving father, and was so sensi-
ble of the loss of a prudent, pious, praying father,
that he could not part with him without floods
of tears. Note, It is an honor to die lamented,
and the duty of survivors to lament the death of
those who have been useful in their day, though
they may have survived their usefulness. The
departed soul is out of the reach of our tears and
kisses, but with them it is proper to show respect
to the body, of which we look for a glorious
and joyful resurrection. Thus Joseph showed
his faith in God, and love to his father, by kiss-
ing his pale and cold lips, and so giving an affec-
tionate farewell. Probably, the rest of Jacob’s
sons did the same, much moved, no doubt, with
his dying words. -
2. He ordered the body to be embalumed, (v. 2.)
not only because that was the manner of the Egyp-
tians, but because it was to be carried to Canaan,
which would be a work of time, and therefore it
was necessary to preserve it from putrefaction.
See how vile our bodies are, when the soul has
forsaken them; without great pains, and care,
in a very little time they become moisome.
3. He observed the ceremony of solemn mourn-
ing for him, v. 3. . Forty days were taken up
in embalming the body, which the Egyptians
(they say) had an art of doing so curiously, as to
preserve the very features of the face unchanged;
all this time, and thirty days more, they either
confined themselves and sat solitary, or when they
went out, appeared in the habit of close mourners,
according to the decent custom of the country.
Even many of the Egyptians, out of their great re-
spect for Joseph, put themselves into mourning for
his father. About ten weeks was the court of Egypt
in mourning for Jacob. Note, What they did in
state, we should do in sincerity, weep with them
that weep, as being ourselves also in the body.
was a very great com-
11 And when the in-
4. He asked and obtained leave of Pharaoh to
go to Canaan, and attend the funeral of his father,
v. 4–6. (1.) It was a necessary respect to
Pharaoh, that he would not go without leave; for
we may suppose, he continued prime-minister of
state, and therefore would not be long absent
from business without license. (2.) He observed
decorum, in employing some of the royal family,
or officers of the household, to intercede for this
license; either because it was not proper for him,
in the days of his mourning, to enter the presence-
chamber, or because he would not presume too
much on his own interest. Nöte, Modesty is a
great ornament to dignity. (3.) He pleaded the
obligation his father laid on him, by an oath, to
bury him in Canaan, v. 5. It was not from
i. or humor, but from regard to an indispen-
sable duty that he desired it. All nations reckon
that oaths must be performed, and the will of the
dead observed. (4.) He promised to return.
When we return to our own houses from burying
the bodies of our relations, we say, ‘We have
left them, behind;’ but if their souls be gone to
our heavenly Father’s house, we may say, with
more reason, “They have left us behind.” (5.)
He obtained leave, v. 6. Pharaoh is willing his
business should stand still so long; but the service
of Christ is more meedful, and therefore He would
mot allow one that had work to do for Him, to
go first and bury his father, Matt. 8:22.
V. 7–14. We have here an account of Jacob’s
funeral. Of the funerals of the kings of Judah,
usually, no more is said than this, They were
buried with their fathers in the city of David;
but that of the patriarch Jacob is more largely
described. 1. To show how much better God
was to him than he expected; he had spoken
more than once of dying for grief, and going to
the grave bereaved of his children, but, behold,
he dies in honor, and is followed to the grave by
all his children. 2. Because his orders concern-
* Heb. wept.
pany.
10 And they came to
the threshing-floor of
Atad, which is beyond
Jordan, and there they
mourned with a great and
very sore lamentation :
and he made a mourning
for his father Pseven days.
habitants of the land,
4 the Canaanites, saw the
mourning in the floor
of Atad, they said, This
is a grievous mourning
to the Egyptians; where-
fore the name of it was
called + Abel-mizraim,
which is beyond Jordan.
#ibiš º
t
d Nunn. 20:29. Deut. 34:8.
e 10. f Est. 4:2.
47:29–31. &
É. 48:21. Deut. 4:22, 1 Sam; 14:43.
i 2 Chr. 16:14. Is. 22:16. Matt. 27:60.
k 3:19. Job 30:23. Ec. 12:7.
l *# 8:21,22. Luke 9:59,60.
m 14:16.
f That is, The mourning of the Egypt-
26:7, 8,
r Deut. 3:25,27. 11:30.
the case of Jacob’s body, which was to be buried at a distance, it was
very expedient ; Joseph complied with it on this occasion : and for
similar reasons the survivors afterwards embalmed his body (26).
.3 Scott.
Physicians,] ‘ Heb, healers. Gr. embalmers. ... [The Egyptians, it
seems from Herodotus, had become so far civilized, that “each dis-
temper had its physician ;’ there were oculists, dentists, &c. Comp.
Jer. 46: 11. This may account for Joseph’s having a number in his
establishment.] The business of embalming was performed by those
who were physicians by profession. The process among the Egyp-
tians is thus described by Herodotus. The embalmers first took out
the brains and entrails, and washed them in palm-wine, impregnated
with strong, astringent drugs; after which they began to anoint the
body with the oil of cedar, myrrh, cinnamon and cassia; and this
lasted thirty days. They next put it into a solution of saltpetre
for forty days longer, after which they bound it up in swathes of
linen, besmeared with gum ; [these 70 days were the time of mourm-
ing, v. 3. So Herod. and Diod.] Being then able to resist putrefac-
tion, it was delivered to the relatives, enclosed in a wooden or paper
case, somewhat resembling a coffin, and laid in the catacomb, or grave
belonging to the family, where it was placed in an upright posture
against the wall. The custom of embalming arose probably from
some notions of the doctrine of a meterm psychosis, or of the resurrec-
tion.” Bush. For the Jewish method of embalming, not much dis-
similar, see note, Acts 9 : 37. ED.
Verse 4.
Dr. A. Clarke suggests, that “Joseph could not approach Pharaoh
in mourning habits, as none must appear thus before Eastern mom-
archs. (Esth. 4: 2.) He therefore requests the nobles about Phara-
oh's person to speak,’ &c. Ed.
Verse 5.
The cave at Machpelah seems to have been large, [lit. double cave,
so some,) with many separate burying places in it; so that Jacob, in
addition to those before prepared, had previously formed one for the re-
ception of his body at his deceas. ſº note, and cut, 23:9.] Scott.
CrSe 0.
The king would not have Joseph violate, an oath for his sake.—
• Such heathen kings will rise up in judgment against those Christian
princes, who make a jest of their oaths.” Bp. Patrick. ID.
Verses 7–9. S.
Perhaps it would be difficult to find any funeral, either in ancient
or modern times, more distinguished by the numerous attendance of
great and eminent persons than this of Jacob : yet he was neither
monarch, nor conqueror, nor lawgiver; but a plain shepherd to the
end of his days l—As this distinguished honor was conferred on
Jacob, principally for the sake of his son, it shows in what esteem
Joseph was held in Egypt: and serves to prove that, whatever modern
adversaries may say of his conduct, he was considered at the time,
as the great benefactor and deliverer of the country. Scott.
(7,8.) All.] The whole, put for the greater part, as Matt. 3: 5, &c.
Verses 10, 11. - -
Moses wrote or revised his history on the east side of Jordan ; there-
fore in his five-books, beyond Jordan means west-ward of Jordan : in
other parts of Scripture it generally means east-ward.—During seven
days Jacob’s sons performed solemn funeral obsequies, as it seems,
before they came to the cave of Machpelah'; perhaps because thé
place which they chose was more convenient for the encampment of
so large a company. . The inhabitants of Canaan naturally called
them all Egyptians, as coming out of Egypt; though some of them
must know to whom the sepulchre belonged. Scott.
(10.) Threshing floor.] . This was often but a level, open piece of
ground, prepared by beating down the earth : for ſurther illustration
see notes, Chron. 16:23. and Is. 41 : 15. - - ED.
Jātad.]. “Situated, says Jerome, between the Jordan and Jericho,
2 miles from the former and 3 from the latter; where Bethogla was
afterwards built. So also Procopius of Gaza.” GREEN F.
They mourned with a great and very sore lamentation.]. See note, 45:
2. “Especially are the cries (of the Asiatics) long in the case of
death, and frightful, for their mourning is downright despair, and an
image of hell. The mistress of the next house to mine (in Ispahan)
died ; the moment she expired, all the family, (25 or 30 people) set
up such a furious cry, that I was startled, and long in recovering my-
self. These cries continued a long time, then ceased all at once; they
began again as suddenly at day-break, and in concert. It is this sud.
denness which is so terrifying, together with a greater shrillness and
loudness than one would easily imagine. This enraged kind of
mourning continued forty days, not equally violent, but with diminu-
[210
t
B, C, 1688.
•Antiety of Joseph’s brethren.
GENESIS, L.
12 And his sons did
unto him "according as
he commanded them.
13 For his sons carried
him into the land of Ca-
naan, and buried him in
‘the cave of the field of
Machpelah; which Abra-
ham bought with the field
for a possession of a bury-
ing-place, of Ephron the
Hittite, before Mamre.
14 And Joseph return-
ed into Egypt, he and
his brethren, and all that
went up with him to bury
his father, after he had
buried his father.
, [Practical Observations.]
15 T And when Jo-
seph's brethren saw that
u their father was dead,
they said, “Joseph, will.
peradventure hate us, and
will certainly requite us
all the evil which we did
unto him.
16 And they *sent a
messenger unto Joseph,
saying, Thy father did
command before he died,
saying,
17 So shall ye say un-
to Joseph, y Forgive, I
pray thee now, the tres-
pass of thy brethren, and
their sin; for * they did
unto thee evil: and now
we pray thee forgive the
trespass of the *servants
of the God of thy father.
And Joseph *wept when
they spake unto him.
18 And his brethren
also went and • fell down
before his face: and they
said, Behold, we be thy
ServantS. *
s 47.29–31. 4929–32. Acts 7:16.
t 23:16–18. 2 Kings 21:18.
u?731,42. ºff. Lev. 26:36.
* Heb. charged.
y Matt. 6:12,14,15, 18:35. Luke 17:3,
4. Eph. 4:32, Col. 3:13
3. #, jöß23:37.28. *Prov. 28:13. Jam.
a 3.42. 49.25. Matt. 25.40. Philem.
8–20.
b 42:21–24. 45:4,5,8. c 37:7–11.
ing his burial were given and observed in faith,
and in expectation both of the earthly and heav-
enly Canaan. - -
Now, 1. It was a stately funeral: he was at-
tended, not only by his own family, but by the
courtiers, and all the great men of the kingdom,
who in token of gratitude to Joseph, showed this
respect to his father. Though the Egyptians
had had an antipathy to the Hebrews, and had
looked on them with disdain, (ch. 43: 32.) yet
now that they were better acquainted, they began
to respect them. Good old Jacob had conducted
himself so well among them, as to gain universal
esteem. Note, Professors of religion should en-
deavor, by wisdom and Jove, to remove the pre-
judices which many may have conceived against
them, because they do not know them. There
went abundance of chariots and horsemen, not
only to attend them a little way, but to go through
with them. Note, The decent solemnities of
funerals, according to a man’s situation, are com-
-mendable; and we must not say of them, To
what purpose is this waste? See Acts 8: 2.
Luke 7: 12. . .
2. It was a sorrowful funeral; (v. 19, 11.)
standers-by noticed it as a grievous mourning.
Note, The death of good men is a great loss to
any place, and ought to be greatly lamented.
Stephen dies a martyr, and yet devout men make
great lamentations for him. The solemn mourn-
ing for Jacob gave a mame to the place, Abel-
mizraim, The mourning of the Egyptians;
which served for a testimony against the next
generation of Egyptians, who oppressed the pos-
terity of this Jacob, to whom their ancestors
showed such respect.
W. 15–21. We have here the settling of a
good correspondence between Joseph and his
brethren, now their father was dead. Note,
When Providence has removed the parents by
death, the best methods ought to be taken, not
only to prevent quarrels among the children,
(which often happen in dividing the estate,) but
to preserve acquaintance and love, that unity may
continue, even when that centre of unity is taken
away. --
I. Joseph’s brethren humbly make court to him
for his favor. 1. They began to be jealous of
Joseph; not that he had given them cause to be
so, but consciousness of guilt, and of their own
inability in such a case to forgive and forget,
made them suspicious of the sincerity and con-
stancy of Joseph’s favor, c. 15. While their
father lived, they thought themselves safe under
his shadow; but now, they feared the worst.
Note, A guilty conscience exposes men to contin-
ual frights, even where no fear is, and makes
them suspicious of every body, as Cain, ch. 4:
14. Those that would be fearless, must keep
themselves guiltless. If our heart reproach us
not, then have we confidence both toward God
and man. 2. They humbled themselves before
him, confessed their fault, and begged his pardon.
They did it by proacy, and in person, v.17, 18.
PRACTICAL OBSERVATIONS.
Now that the sun and moon were set, the eleven
stars did obeisance. They speak of their former
offence with fresh regret; Forgive the trespass:
they throw themselves at Joseph’s mercy; We
be thy servants. Thus we Inust bewail sins
committed long ago, even those which we hope
through grace are forgiven; and praying to God
for pardon, must promise to be his servants. 3.
They pleaded their relation to Jacob, and Ja-
cob’s God. (1.) To Jacob; urging, that he
directed them to make this submission, v. 16.
In humbling ourselves to Christ by faith and re-
pentance, we may plead that it is the cominand
of his Father, and our Father. (2.) To Jacob’s
God. They plead, (v. 17.) We are the ser-
vants of the God of thy father; not only chil-
dren of the same Jacob, but worshippers of the
same Jehovah. Note, Though we must forgive
all that injure us, yet we must especially take
heed of bearing malice toward any that are ser-
vants of the God of our father: such we should
treat with peculiar tenderness; for we and they
have the same Master.
II. Joseph, with great compassion, confirms
his reconciliation and affection to them; (v. 17.)
He wept when they spake to him. These were
tears of sorrow for their suspicion of him, and of
tenderness on their submission. In his reply,
1. He directs them to look up to God in their
repentance; (v. 19.) Am I in the place of God?
He, in his great humility, thought they showed
him too much respect, as if all their happiness
were bound up in his favor; and said to them, in
effect, as Peter to Cornelius, ‘Stand up, I my-
self also am a man. Make your peace with
God, and then you will find it easy to make your
peace with me.” Note, When we ask forgive-
ness of those we have offended, we must not put
them in the place of God, by dreading their
wrath, and soliciting their favor more than God’s.
‘Am I in the place of God, to whom alone ven-
geance belongs? No, I will leave you to his
mercy.” Those that avenge themselves, step into
the place of God, Rom. 12: 19.
2. He extenuates their fault, from the conside-
ration of the great good God wonderfully brought
out of it; which, though it should not make them
less sorry for their sin, yet might make him more
willing to forgive it, v. 20. Ye thought evil,
to disappoint the dreams, but God meant it
wnto good, to fulfil them, and make Joseph a
greater blessing to his family than otherwise he
could have been. Note, (1,) When God uses
men’s agency for the performance of his counsels,
it is common for Him to mean one thing, and
them another, even the contrary; but God’s coun-
sels shall stand. See Isa. 10: 7. (2.) God often
brings good out of evil, and serves the designs
of his providence, even by the sins of men; not
that he is the Author of sin, far be it from us
to think so; but his infinite wisdom so overrules
events and directs the chain of them, that, in the
issue, that ends in his praise, which in its own
nature had a direct tendency to his dishonor; as
and we
V. 1–14. Though our pious friends have lived to a good old
age, and we are confident they are gone to glory, we may well
regret our own loss, and should pay respect to their memory by
lamenting them: for grace does not destroy matural affection;
but purifies, moderates, and regulates, all our passions.—Others,
besides relatives, have cause to mourn the death of eminent be-
lievers: for as their prayers, example, and influence were a
public benefit, so is their death a public loss. But alas! such
mournings in general are a mere compliment; and men are,
scarcely in earnest about any thing, but the pursuits of ambition,
wealth, or pleasure.—The attention paid the dead, though com-
monly the effect of custom or superstition, should result from
faith in the doctrine of the immortality of the soul, and the re-
surrection of the body. Our deceased friends still live,
shall meet again; though separated from the body, a re-union
shall certainly take place. Therefore we commit the body, with
decent respect, to the ground, in sure and certain hope of the
resurrection to etermal life' of all true believers; and whatever
our hopes or fears may be, God is the only inſallible Judge who
are, and who are not, true believers.-We ought scrupulously
to observe the last will and dying requests of deceased friends;
much more should we most religiously reverence the oath of God.
But, in the most exact attention to necessary affairs, we should
consult in what manner to do them; that we may give as little
umbrage as possible, and interfere with other duties no more
than cannot be avoided.
tion from day to day. The greatest part of them did not shed a tear
through the whole tragedy.” [Comp. Matt. 9; 23. and note, Gen. 31:
27.] Chardin in HARMER.
... " - Verse 14.
Various motives concurred to induce the descendants of Jacob to
continue in Egypt, notwithstanding Abraham's prophetical vision of
their bondage there. Some might forget it, or disregard it if remem-
bered; others might submit, and not deem themselves allowed to
move without command from God; while fear, interest, love of ease
and plenty, and similar inducements, would concur in detaining
them, and effecting the purpose of God. At this time, however, Jo-
seph had engaged to return; he could not have done otherwise with-
out the greatest impropriety and ingratitude ; and both he and his
brethren had left their families and possessions in Egypt, to which
they must return. (Ec. 10: 9–11, 24.) Scott.
[211]
B. C. I688.
Joseph's address to his brethren,
GENESIS, L.
19 And Joseph said
unto them, " Fear not:
* for am I in the place of
God P
20 But as for you, ſye
thought evil against me;
but É God meant it unto
good, to bring to pass, as
it is this day, to save
much people alive.
21 Now therefore fear
ye not: "I will nourish
you, and your little ones.
And he comforted them,
and spake * kindly unto
them.
22 || And Joseph dwelt
in Egypt, he, and his fa-
ther's house: and Joseph
lived an hundred and ten
years.
23 And Joseph saw
Ephraim's children, of
the third generation: the
children also of Machir,
the son of Manasseh,
were f brought up upon
* Joseph's knees.
24 And Joseph said
unto his brethren, I die:
and God will surely visit
you, and bring "you out
of this land, unto the land
which he sware to Abra-
ham, to Isaac, and to
Jacob.
25 And Joseph " took
an oath of the children
of Israel, saying, God
will surely visit you, o and
ye shall carry up my
bones from hence.
the putting of Christ to death, Acts 2:23. This
does not make sin the less sinful, nor sinners the
less punishable, but redounds greatly to the glory
of God’s wisdom.
3. He assures, them of the continuance of his
kindness to them, v. 21. See of what am excel-
lent spirit Joseph was, and learn of him to render
good for evil. He did not tell them, they were
on their good behavior, and he would be kind to
them, if he saw they conducted themselves well;
mo, he would not thus hold them in suspense, nor
seem jealous of them, though they had been sus-
picious of him; he comforted them, and, to ban-
ish all their fears, spake kindly to them. Note,
Broken spirits must be bound up and encouraged.
Those we love and ſorgive, we must not only do
well for, but speak kindly to.
W. 22–26. Here is, 1. The prolonging of Jo-
seph’s life in Egypt, v. 22. Having honored his
father, his days were long in the land, which, for
the present, God had given him; and it was a
great mercy to his relations. •.
2. The building up of Joseph’s family; he lived
to see his great-grand-children by both his sons,
(v. 23.) and, probably, his two sons, solemnly
owned as heads of distinct tribes, equal to any
of his brethren. It contributes much to the com-
fort of aged parents, to see their posterity flourish,
especially if with it they see peace upon Israel,
Ps. 128: 6. - -
3. The will of Joseph published in the presence
of his brethren, those of them who yet survived,
and the sons of those who were gone, who stood
up in their fathers’ stead, (1.) He comforted
them with the assurance of their return to Canaan
in due time, v. 24: to this purport Jacob had
spoken to him, ch. 48: 21. Thus must we com-
fort others with the same comforts with which
we have been comforted of God, and encourage
them to rest on those promises which have been
our support. Joseph was, under God, both the
26 So Joseph died,
P being an hundred and
ten years old : and 4 they
embalmed him, and he
was put in a coffin in
Egypt.
f 37:4, 18–20.
12:20,21
7narg.
PRACTICAL OBSERVATIONS.
a Matt. 1427. Luke 24:37,38.
e 30:2. Deut. 32:35. Job 34:29, Rom. . Ps. 128:6
12:19. Heb. 10:30. - -
g 45.5–8. Ps. 76:10.
§ Acts 2:23. 3:13–15,26. Rom.
h is 10,11. 47:12. Matt. 5:44. Rom.
iſºto their hearts. 34:3. Is. 402.
protector and the benefactor of his brethren; and
now that he was dying, let this be their comfort,
God will surely visit you. Note, God’s gra-
cious visits will make up the loss of our best
friends. They die; but we may live, and live
comfortably; if we have the favor and presence of
God. He bids them be confident; God will
bring you out of this land, and therefore, [1..]
They must not look upon it as their rest for ever;
but call the land of promise their home. [2.j
They must mot fear ruin there; probably he fore.
saw the ill usage they would meet with there, after
his death, and therefore thus encourages them;
* God will bring you in triumph out of this
land at last.” He eyes the promise, ch. 15:
13, 14. and, in God’s name, assures them of its
performance. (2.) For a confession of his own
faith, and a confirmation of theirs, he charges
them to keep him unburied till that glorious day
should come, when they should be settled in the
land of promise, v. 25. He makes them promise
with an oath, to bury him in Canaan. In Egypt
they buried their great men with abundance of
pomp ; but Joseph prefers a significant burial in
Canaan, and that deferred too almost two hundred
years, before a magnificent one in Egypt. Thus
Joseph, by faith in the doctrine of the resurrec-
tion, and the promise of Canaan, gave command-
ment concerning his bones; Heb. 11, 22. .
4. Joseph, was put in a coffin in Jºgypt, v.
26, but not buried till his children had received
their inheritance in Canaan, Josh. 24:32. Note,
(1.) If the separate soul, at death, do but rest
with God, the matter is not great, though the
deserted body find not at all, or not quickly, its
rest in the grave. (2.) Yet care ought to be taken
of the dead bodies of the saints, in the belief of
their resurrection; for there is a covenant with
the dust, which shall be remembered, and a com-
mandment is given concerning the bones.
i Nºum. 32:33, Josh. 17:1. Job 42:16.
t Heb. born. * k 30:3.
- | 21: I. Ex. 4:31.
105:16,17. Is. m 15:14–16. 26:3. 35:12. 46:4, Ek,
3:16, 17.
m 47:29–31.
o Ex. 13:19. Josh. 24:32. Acts 7:16.
Heb. 11:22. -
p #. 47:9,28. Josh. 24:29.
q 3.
V. 15–26. “There are many devices in the heart of man,
but the counsel of the Lo RD, that shall stand:” and while men
are often influenced by the worst of motives, God, by means of
them, effects his own most righteous purposes.—How guilt dis-
mays the heart in times of danger! It would however, be well,
if it excited us to as diligent and humble endeavors to obtain
forgiveness from God, as it often does to appease the displeasure
of man, and to avert temporal calamities.—True religion will
teach us, not only to forgive those who are conscious of having
injured us, and whom we have in our power; but effectually, by
kind actions as well as words, to obviate their fears, assure
them of our forgiveness, and exhort them to seek pardon from
him to whom vengeance belongs.-But the kindest friends, and
the most durable of our earthly comforts must die: let us then
look off even from Joseph, that we may look unto Jesus, who
ever liveth to bless those who trust in Him. Notwithstanding
former crimes, and present unbelieving, injurious suspicions, He
acknowledges for his brother every humble sinner, who suppli-
cates his mercy; and as such He will comfort his heart, pro-
vide for his wants, and receive him to glory. Let us, them, seek
his ſavor, rely on his mercy, and submit to his will; and when
we come to die, give Him charge of both soul and body: so shall
we find Him faithful and ‘able to keep that which we have com-
mitted to IHim,” until the great decisive day, so that ‘ when
Christ, who is our Life, shall appear, we shall also appear with
Him in glory.” -
- Verse 19.
It belongs to God to execute vengeance, and Joseph did not intend
to usurp his prerogative. Thus he instructed his brethren, not to
fear him, but to fear God; to humble themselves before God, and to
seek his forgiveness. Scott.
Verse 20.
Joseph’s brethren, in selling him to the Ishmaelites, had acted with
extreme malice and wickedness; and intended he should live and
die a destitute slave. But God, in permitting it, ‘meant, it unto good’
to Joseph, to Jacob, to his brethren, to their families, to Jºgypt, to
Canaan, and to the neighboring nations; nor can we number up all
the important purposes answered by it, to the church and to the
world ; or, calculate how many important events depended on it,
through all succeeding generations.—The same is observable in many
other instances in Scripture ; and we cannot possibly account for the
dispensations of Providence, without admitting, that God leaves evil
men and evil spirits to themselves to commit wickedness, as far as IIe
intends to over-rule it for good, but no further. They are influenced
only by a desire of gratifying their own wicked and hateful passions
and are therefore justly condemned ; but He, in omniscience and in:
finite wisdom, purposing most extensive and durable good, is, on that
very account, worthy of all adoration and praise. C OTT.
erse 22.
An hundred and ten years..] Joseph, survived Jacob about fifty-four
years, and probably continued in authority to the last. ID.
Verse 23. - -
Thus he expressed his affection, and the
D.
Upon Joseph’s knees.]
pleasure he took in them.
Verses 24–26. - -
‘By faith Joseph, when he died, made mention of the departing of
the children of Israel; and gave commandment concerning his
bones.” He fully expected the promise of God to be verified, and
desired to have his lot beyond the grave with Israelites, and not
with Egyptians. Probably, he required, not only his brethren, but
the chief persons in their families, to take this oath; yet did not order
his body to be carried directly to Canaan for burial, but to remain in
Egypt until God should visit them. It was therefore embalmed, and
kept in a coffin in Egypt, most likely by the Israelites; and, this cir-
cumstance would keep alive the expectation of a speedy departure
from Egypt, and preserve Canaan continually in their mind. . It
would also tend to attach Joseph’s posterity to their brethren, and to
prevent them from incorporating with the Egyptians.—It is not ex-
pressly said, how long each of the other sons of Jacob lived, or where
they were buried ; but generally thought, that their bones likewise.
were carried to Canaan by the Israelites. (Acts 7: 15, 16.) Scott.
(26.) A coffin.] See note, v. 2, 3. ‘Antique coffins of stone and
[of] sycamore wood, are still to be seen in Egypt. It is said that some
were formerly made of a kind of pasteboard, formed by folding and
gluiñg-cloth together a great number of times; these were curiously.
plastered, and painted with hieroglyphics.” Thevenot. 'ſ Coffins of
wood, containing mummies, have reached America.] URPER.
(24, 26.) Compared with 49: 1. ‘It is an opinion of great antiquity,
that the nearer men approach to death, their souls grow more divine
and discern more of futurity. Homer represents the dying Patroclus
foretelling Hector's fate, and Hector, Achilles’ death. Socrates, a
little before his death, says to the Athenians, I desire to prophecy to
B. C. 1634.
Religion of the Patriarchs.
GENESIS, L.
ou what will happen hereafter ; for now F an arrived at that state
n which men prophesy most, when they are about to die. His scholar
Xenophon, introduces the dying Cyrus as saying, “ that the soul of
man at the hour of death appears most divine, and then foresees
something of future events.” Dwod. Sic. allegeth great authorities
on the subject. “Pythagoras the Samian, and some others of the
ancient naturalists, have demonstrated that the souls of men are im-
mortal, and in consequence of this opinion, that they also foreknow
ſuture events, at the time they are making separation from the body
by death.” $o also Aristoile, guoted by sºcius Empiricus, we might
produce more testimonies to this purpose from Cicero, Eustathius,
and other authors; [the northern nations of Europe had their seers,
bards, and aged prophets;] but these are sufficient to show the great
antiquity of the opinion. And it is possible that old experience may
in some cases attain to something like prophecy and divination. In
some instances also, God may have been pleased to comfort and en-
lighten departing souls with a prescience of future events. But I
conceive that the tradition of some of the patriarchs being divinely
inspired in their last moments, to foretell the future condition of
their posterity, might principally give rise to this opinion.”
-- Bp. Newton.
f THE RELIGION OF THE PATRI ARCHS,
The book of Genesis exhibits a clear idea of the patriarchal theolo-
gy. That God is the Creator of all things, ch, 1.; as well as the Gov-
ernor of all things by his general and particular providence, 14: 19.
45: 5, 7, 8.50: 20. 22:8, 13, 14.; everlasting, 21:33.; omniscient, 3: 8–
10. 15: 3–16. 18: 18. comp. with Exod. 1: 7.; true, Gen. 6: 7. comp.
with 7: 17, 20, comp. with 25: 16. 28: 15. comp. with 32: 10. ; al-
mighty, 17: 1. 18: 14. 35: 11.; holy and just, 18: 25. with 19:; kind,
24; 12.; supreme, 14: 19.; merciful, 32: 10.; and long-suffering, 6: 3.;
gracious-towards those who fear Him, 6:8.; and that, though He some-
times tries them, 22: 1. yet He is always with them, 26: 3. 28: 15.
: 2, 3, 21, 22. and has an especial regard for them, 15: 1. 18: 17,
§§ 3%. 19:3, 30. 6. 35.21." 26, 12, 33: 15, 29.33, 3i: 42, we
learn further that God is not the author of sin, 1: 31. and that, since
the fall, man is born prone to evil, 6: 5. 8:21. The patriarchs cher-
ished a hope of the pardoning mercy of God to penitent sinners, 4:7.;
and confided in Him as the judge of all the earth, 18: 25. and the
great rewarder of them that diligently seek Him ; which reward they
expected, not merely in this world, but in a future state ; for we are
told that they sought a better country, that is, an heavenly, 5:22, 24.
comp. with Heb. 11 : 5. 28: 13. comp. with Matt. 22:31, 32. and 25:
8. comp. with Heb. 11 : 10, 14–16. A hope also was cherished from
the beginning, originally founded on a divine promise, of a great Sa-
vior, who was to deliver mankind from the miseries and ruin to
which they were exposed, and through whom God was to make the
fullest discoveries of his grace and mercy towards man, and to raise
him to a high degree of glory and felicity,3: 15. 12: 3. 17:19. 22: 18.
26:4. 49: 10.—[See on Job.] HoRNE.
CHRON OBLOGICAL N OTE,
Without assuming to decide between the comparative accuracy
of the Sept. Sam. and Heb. chronology, it is thought best to give a
popular view of this most extensive subject, according to Spineto, and
this is done the more readily, as a clear view, though in some res-
pects erroneous, will be of service to those whose leisure and learn-
ing may allow them to pursue the interesting investigation.
* As the Christians were wont to produce the testimonies of Scrip-
ture against the Jews out of the Septuagint, the Jews were obliged to
appeal from that Greek version, which alone the Christians under-
stood, to the Hebrew text, which they understood not ; and in order
to avoid the arguments of the Christians [concerning the Messiah,
&c.] they not only translated their original Scriptures in a different
manner, but altered the dates. [See Hales’ Analysts.] About A. D.
130, the learned Aquila, a pagan priest, who, after having embraced
Christianity, being, for heretical opinions, expelled from the church,
attached himself to the Jews, to injure and calumniate the Christians
and was set to work, by the leading rabbis, upon a new translation of
the Old Testament into Greek, to bring the Sept. into discredit. Al-
though the liberties used with the original were soon exposed, yet two
years after appeared the Seder Olam Rabba, i.e. The Great Chronicle of the
World, put forth under the name of Rabbi Josi, and countenanced by
Akiba [who had his 40,000 º the supporter of the rebel and
false Christ, Barchocab. [Note, Mark 13: 22.] For five or six centu-
ries, this flágrant treachery was at different times exposed, and con-
sequently their new chronology never adopted by Christian writers.
But, about 720, Bede (De Temporum Ratione, &c.) endeavored to in-
troduce it. His reasoning was, however, ill received and neglected.
On the revival of learning the controversy was renewed with vigor
and freedom, and called forth Scaliger, Petavius, Vossius, Perron,
and Usher. By their powerful efforts the Sept. reckoning was again
established. But the sternest Reformers, finding the Samaritan com—
putation wrong, and wishing to oppose, in anything, and every thing,
the doctrine of the church of Rome, decided that the Sept. chronolo-
gy must be equally wrong; and, without analysing the grounds of
their decision, they threw the weight of their authority In favor of
the Hebrew, though corrupted.” Spuncto. See his Lectures for argu-
ments in favor of the Sept. chron: ‘which,” says he, “the concurrent
testimony of all ages, and the unimpeachable monuments of Egypt
confirm.” But, observes Prof. Stuart, ‘the credit of the Sept. chron.
has been irretrievably shaken to its foundation by J. D. Michaelis in
the Comment. Soc. Gotting. and Gesenius has utterly overthrown all
claims of the Sam. to be placed by the side of the Heb. with which
mature criticism will hardly agree that the Sam, or Sept. can com-
pete. The whole subject also of Egyptian chronology, is yet mani-
festly too much in its Infancy, to entitle us to be confident as to any
conclusions or difficulties respecting it. Fuller knowledge we may
well expect, will eventually chase away most of the darkness that
yet covers any part of the subject.” With these prefatory remarks,
the list of Egyptian kings is given, according to the opinions of the
Champollions, and a general chronological table of the first ages of
the world. A discussion of the dates will not be expected here.
The Egyptians, who seem very early to have arrived at a high
degree of civilization under native kings, had first a government of
priests, or a Theocracy, and a religion once perhaps pure, for as yet
we know little-of their studiously concealed theology. They loved
to assimilate their sovereigns to Ptha, first born of Amon-ra, [the Sun,
representing the Creator, afterwards worshipped as God. See notes
Job 31: 26–28.] and first of their dynasties, as well as Institutor of
overnments. In the 6th year of the last prince of the 10th dynasty,
082 B. C. the Hycshos, a savage race of shepherds, already men-
tioned, invaded them from the east, and acquiling possession of all
Egypt, committed every outrage, imprisoned the magistrates, en-
slaved the women and children, and strangled the males, annihi-
lating nearly every vestige of ancient civilization. No monuments
indeed are spared to us of ages previous to 1822, B. C. except the
foundation of a temple at Thebes, and fragments used in the most
ancient structures there ; and no name except that of Osymandias—
(Mandouei). After various struggles, the native Egyptians, under
Misphrathoutmosis, drove the shepherds into Avaris, [in the land of
Goshen,) where they fortified themselves. Thoutmosis, son of this
king, besieging them here with 480,000 men, finally allowed them by
treaty to retire into Syria, and he founded the 18th dynasty [below]
of Egyptian kings, which could not have commenced later than the
18th century before our era.” See Champollion.
“. EG Y PTI A N KINGS OF THE X W II. I. D Y NASTY.
- - Length | Com. in
JMonumental names. JNames according º ancient chronolo- of reign. Jul. style.
gists. |yls. mo, B. C.
1 Amenoftep, . . . . . . . . . . . . . . . . . . . . . . Amosis Thoutmosis,* son of
- Misphrathoutmosis, ..........] 30 7 | 1822 *
2 Thoutmosis I. . . . . . . . . . . . . . . . . . . . . Chebron, (his son) ................| 13 7 || 1791 i. . º ...” º yº
3 Thoutmosis II. (or Ammon-Malf). |Amenophis I. ....................| 20 7 || 1778 hº lºš, ...
- - - - - y - ...W.M.A.'s (
4 Amense, (his sister) : . . . . . . . . . . . . . [Amenses, (his sister) ............| 21 9 || 1757 his “5th wear, of the month of Thoth, the first ''
5 Thoutmosis III. (or IIP) . . . . . . . . . . . Miphres, Misphra, Moeris, (her son) | 12 9 1736% day, 1732 B.C. now exists at Tun in.
6 Amenophis L__. . . . . . . . . . . . . . . . . . . . |Miphra Thoutmosis, (his son) .... 25 10 1723f f His name is read on the friezes and bas reliefs of the
7 Thoutmosis IV. (or III?) . . . . . . . . . . Thoutmosis, (his son) ... . . . . . . . . . .9 8 1697 temple of Amada or Amadon, beyond the first cat-
§ Amenophis II. (Memnon) ........ [Amenophis fſ. ....................] 30 5 1687 f | \racts and ºn the 3d prºpyle of Kºº Palace, and
9 Hor * 38 - the enormous colossals before it, of fine workman-
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . |IIorus, (his son) . . . . . . . . . . . . . . . * - - 7 1657 ship, proving the advancement of al t in Egypt,
10 Tmauhmot, (his daughter) ........ Akencherses, (his daughter 2) ....| 12 1 1618 p > * gy |
!! Ramses I. . . . . . . . . . . . ............. [Rathotis, Athoris, (her brother) ....| 9 0 | 1606 † The ſamous musical stattle beats his name.
12 Qusirei, . . . . . . . . . . . . . . . . . . . . . . . . . . Achencheres, (his son) 12 5 1597
- 2 e - - - e s is e - tº
13 Mandouei, . . . . . . . . . . . . . . . . . . . . . . . . Achencheres, (his brother 2) ...... 20 3 | 1585
14 Ramses II. . . . . . . . . . . . . . . . . . . . . . . Armais, Armes, (his son) . . . . . . . . . 4 1 1565& $ Erected superb obelisks at Luxor, and Nubia.
15 Ramses III. . . . . . . . . . . . . . . . . . . . . . . [Ramesses, (his son) . . . . . . . . . . . . ...] 1 4 1561|| | | Decorated the ancestral palace of Kanac.
16 Ramses IV. Meramoun, . . . . . . . . . . [Ramesses Meïamoun. (h is Son) . . . . 66 2 J559T TI MI in y º MISS of his reign exist. He built
17 Ramses V. . . . . . . . . . . . . . . . . . . . . . . Amenophis Ramesses III. (his son) 19 6 1493 the ſº il vee of Medal, et Abou, and parts of Karnac,
** Under Ramses º: Great, Egypt had its greatest
power, (hom the Indus to the Niger,) and splend
XIX. DYNASTY. e - 348 7 rºw and its best gover nment. ger,) Splendor,
1 Ramses VI. (son of R. V.) (Sesostris) [Sethos, Ramesses, (Sesostris) ......! 55 1473**
* The difference between the monumental names, and those given by Manetho, (gi and pliest and scribe in Fgypt under Ptolemy Philadelphus, who wrote from the archives
of the temples,) is striking, and Champollion thinks that the Pharaohs, like the Chunese, eithel had, at the same time, a proper name and a legal name, (nom de regne,) and
that Manetho's names are those which were common in Egypt, but nevel inscribed in Sached characters on public edifices, on perhaps he uses them rather as sm names. Ed.,
In addition to the hint given in the note at Gen. 1: 10. before pre-
senting the chronological tables below, the following remarks are
quoted from the Marquis SPIN Eto, Dep. Prof. of JMod. Hist. Camb.
Eng. on the boasted antiquity of some nations.
“From Macrobius, Diodorus, Varro, Augustine, Plutarch and oth-
ers, it seems proved, that the primitive nations gave the name of a
gear to a revolution of a planet, without however confining them-
Selves at all times to the same planet, or the same position of its revo-
lution. When this planet was the moon, or its phases, the year was
one, two, or four weeks, or a month. So of the sun, which made the
year twelve months, or six months, (from solstice to solstice) or
three months; (from solstice to equinox;) and, say Palaphatus and
Sundas, they sometimes called year, the time from sun-rising to sun-
rising, and not seldom from sun-rising to sun-setting. Thus the
473,000 years (days) of the Chaldean empire, divided by 365, give
nearly 1296 v ears: the very period Eusebius makes between the first
astronomical discoveries of Atlas and the invasion of Asia by Alex-
ander, 1682, after Ablaham’s death. (Sept.) And Eusebius, follow ing
the same chronology, puts the discoveiles of Atlas 384 years after
Abraham’s death. Deducting this ſiom 1682, we have 1998, very
nearly the sum total above. -
‘Again, Callisthenes, calculating the antiquity of the Raby Ionian
astronomical observations, puts them 1903 years before that empire
Was taken by Alexander: but Epigenes asserts it to be 720,000.
*
\ [213]
B. C. 1722.
Chronology.
GENESIS, L.
difference between the calculations may be explained, if we con-
sider that Epigenes brought his calculation down to his own time,
(he lived under Ptol. Philad.) while Callisthenes’ calculation ends
with the taking of Babylon. So that evidently the astronomical ob-
Servations of Babylon do not reach higher than 2285, B. C. Further,
Berosus asserts; that Babylon preserved historical memoirs of 150,000
years; now Nabomassar, 410 or 411 years before Alexander, had de-
stroyed every possible historical monument he could find ; reducing
150,000 days to years, we have 410 years 11 months, precisely the above
period between. Thus the 30,000 years the Egyptians gave to the
reign of the sun, under which appellation, according to the best crit-
ics, they symbolized Joseph, produce no more than the 82 years of Jo-
seph’s ministry according to Scripture : and so of other periods' of
Egyptian history, of different writers. Gibert, proves, that the first
astronomical observations of the Chinese were made 150 years before
the emperor Yao, who, says Freret, lived 2145 B.C. which added to
150 gives 2295 B. C. for their first observations ; an epoch agreeing
Now calling these days, they give 1972 of our years, and the 68 years .
No Ammon, or Thebts, built about ....... 2600*.
Nimrod or Ninus reigns in Shinaar ...... 2554* (Babel)..... 2247.
Babylon built . . . . . . . . . • . . . . . . . . . . . . . . . . 2547 4
Nineveh, about . . . . . . . . . . . . . . . . . . . . . . . . . 2500*
First king of Egypt (Menes) ............... 24.12%
Memphis built about . . . . . . . . . . . . . . . . . . . . 2400*
Iao reigns in China. . . . . . . . . . . . . . . . . . . . . . 2357
Jobs trial in Arabia. . . . . . . . . . . . . . . . 2337*
Chinese era of the Tcheou . . . . . . . . . . . . . . . 2277
(Misraim) 2188.
© tº a tº gº tº
* * >
* *........... 1990;
Tyre built . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2267
Kaiumarath, 1st. king of Persia or Elam... 2190%
Arabian shepherds subdue Egypt . . . . . . . . 2159
Abraham born . . . . . . . . . . . . . . . . . . . . . . . . . . 2153 ).
— according to the Chinese Jews ........ 2131 \,
Kiriath Arba or Hebron built about . . . . . . . 2153
Zoan or Tanis in Egypt about... . . . . . . . . . 2146*
The first Egyptian pyramid begun ........ 2095* w
Abraham migrates to Charran ............ 2093*
............ i*i.
nearly with that of the Babylonians above : about 900 years after the — to Canaan . . . . . . . . . . . . . . . . . . . ... 2078.* ....... s.... 1920.
deluge, more than 500 after Nimrod, but not quite 200 before Ninus — visits Egypt ... . . . . . . . . . . . . . . . . . . 2077* . . . . . . . . . . . . 1921.
and Abraham ; consequently much posterior to the first establish- — defeats Cherdorl. or Hushang ... 2070* ............ 1912.
ment of the Egyptian monarchy under Misraim, brother of Cush, the Ishmael born.............. © tº tº gº tº e º 'º º ºs º 'º - tº 2067* ........ . . . . . 1910.
father of Nimrod. See Gibert.” Destruction of Sodom'. . . . . . . . . . . . . . . . . . . . 2054* ........... 97.
- Isaac born intended sacrifice........... §: . . . . . . . . . . . . 1896
NES tº — his intended sacrifice............ 2028* ............ 1871
CHRO NOLOGY OF GENESIS AND EXOD US Esau and Jacob born . . . . . . . . . . . . . . . . . . . . 1993* ........ . . . . 1836.
Płales. . Usher. Shepherds exp. from Egypt set. in Pal.... 1899* ............ 1825.
* B. C. * 9. Joseph governor of Egypt ....... e tº e s p → • ... 1872* . . . . . . . . . . . . 1715.
Sreation, . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5411" . . . . . . . . . . . . 4004. Jacob's family settle in Goshen..... ‘. . . . . . 1863* . . . . . . . . . . . . 1706.
Julian period of 7980 years, ...... . e s tº - - e. g. 47 14 -- Ogyges flood in Attica . . . . . . . . . . . . . . . . . . 1796 . . . . . . . . . . . . 1785.
Chaldean emp. of Berosus began . . . . . . . . 4355 Moses born ......... e tº a tº e º 'º º * * * * > * > * > * ... 1728 *
Persian emp. according to Pers. History .. 4334 — according to the Chinese Jews ... 1664 e e e º sº e º 'º e º & 1571.
*reſſ tº e - - - - tº Caliyuga. § *............ 2348. Exode of Israelites from Egypt ........... 1648* ............ 1491.
*- ersian and Indian era, gall-yuga ... 340: Note. For the chief discrepancies in the Sept. and Sam. chron
Separation of the fam. of Noah’s sons . . . . 26.14% & p pt. º e
§. ſam settle in Egypt . . . . . . . . . . . 26.13% :* note, ch. 5: 3. and for the Heb. observe the head of ºn
* Determined anew. * *
| years before T3T3T3, T3T3TTETTETETTETT sº TETTETETTETTETTETTETTET's TETTETETTETETTETTET
tº "|#|ā ālā ālā ālā ālā ālā ālā ālā |#|ālā |##|#|#|#|3|#
|Adam........H004 --|-- — | – | – | – || – || – |3074 #3 .
Seth. . . . . . . . . . . . . . . . . 3874 — | – | – | – || – | – | – | – 12962 §§
Enos. . . . . . . . . . . . . . . .i.... 3769 – — | – || – | — — | – || – |2864! . go
Cainan ... . . . . . . • • . . . . . . . . . . . . . 3679| – || – || – | – | – | – || – || – |2769 Égi |
Mahalaleel . . . . . . . . . . . . . . . . . . 3609| – || – || – || – || – || – || – || – |2714 ... ?
Jared ... . . . . . . . . . . . . . . . . . . . . . . . . .3544 – | – | – | – | – | – | – | – | – |2582 ă ă -
Enoch. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ..]3382| – | – |3017 - E .*
METHUSE LAH!... • e i e s a e i s e ... [....]3317| – | – | – || – | – | – | – | – || – |2348
Lamech . . . . . . . . . . . . . • * * r s e s sº i s e º e i º e º g ..]....]. ...|3130 — — | – | – | – | – | — 2353
NoAH... . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ...]. ...!....l....!2948] – | – | – | – | – | – || – | – | – |1998
SHEM... . . . . . . . . º e - I - - - e. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .2446| – | – | – | – | – |1846
Arphaxad....]. ...|.. º º e e is a s a s. ...!....l....l.. . . . . . . . . . . . . . . . . . . . . . . . . . .2346 – | – | – |1908).
Salah ... . . . . . - * tº º e ſº tº º & tº º tº e - $ tº º 'º e - * : * ºr - tº e º – e e -> tº - © ...|2311 -*- -> - - 1878
Eber tº e º ºs e º e s - e. e. • * I & © - e - - - º - e - e e i e º 'º e - e. • a e 6 e - e tº * e º e s 1 - ºr e & © tº a . . . . .2281 – - - 1817
Peleg ... . . . . . . . . . . . . . . . e e e i s m e º • e e = i e s e º f * * * * 1 s e º e i º e º e i e a a e i a º . . . . . . . . . . . .22471 — 2008
Reu . . . . . . . . . * * * * | * * * * I e º e - I & & © e I e º e º I º 'º e e - tº t e - e - " - tº º ºs e º - || - e - - - • | * * * * •,• . (2217|*— - 1978
Serug ... . . . . . . . . . . . . . . . . . . . . • - - - - - 1 - - - - - - - • * | * * * * | * * * * | * * * * | * * * * | * * * * * * ...l....l....l....[21851 — 1955
. tº e º e º e º I - - - e - - - - * I e g tº e e i e º e º i s m e º i º e º e i s e º e i t < * • * : * > - © e º 'º - I tº & & © e º tº & tº c \! tº |:#;" 929
A BRAHAM . . . . . . . . . . . - I e º 'º e I e s = <! I - * * * | * * - e e º º - I e º ºs e : « º & e i s - e. e e i tº e º e .l....l....l....l....l....!....|1996/1821||
TsAAc . . . . . . . . . e s : * * * * * I e e a e i s is a e i tº * * * I e º e º He e º e i e º ºs e a s & * I e º 'º e i s º e I e º 'º º ...]. . . . . . . . . . . . . . . . . . . . . . . . [18961716
Jacob . . . . . . .l. g 1 & © tº e * I e º e º I tº ſº e º tº º ºs e & e - I e º e º I & 4 & . . . . . . . . . . . . . . ....l....I....l........l....|1836 — 1689
Levi . . . . . . . . . . . . . . . . - I e º 'º - I - e. e. e. i - - - e. - - - I'. . . . . . a 6 - e i e º e - I e s e - e i º e e g : - . . . . . . . . [...'. . . . . . . . . . . . . 1750;1613
Kohath. . . . . . . . . e i tº e º e * * * * * * I gº e * - e e º ſº tº a • * * * * * * * - .l....!. . . . . . . . . . . . . . . . . . . . . . . . . . . . [1716 – 11583
Amram . . . . . . . . . . . . . . - - - - - -, * * - tº - - . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .[1637|1500
Mos Es.......l. • * e i º tº e * e e tº e • - to s & • * | * * * * I e s e e i e º a s e e º e e º e . . . . . [1571
* - died
Years from -> c | <=> | c | < | <-> | c | c. c \, c || C C I Gº | c. c || C C | Gº || c | c. dº | c. I c | c.
ºil ||= | 3 || 3 || |#| 3 || || 3 || 3 || 3 |: lälä l; ; lilä li ſã |3|#| || 3 |# Rºll

* This Table exhibits the years of the birth and death of the Patriarchs, whose names are in the first column. It shows the comparative
length of their lives, which of them were alive at the same period, and the rapid decrease of life after the flood. Thus, Seth was born B.
C. 3874; he died 2962. Methuselah was born 3317; he died 2348. Shem born 2446; died 1846. Abraham born 1996; died 1821.
Levi born 1750; died about 1613. Kohath born about 1716; died about
born 1896; died 1716. Jacob born 1836; died 1689.
born about 1637; died about 1500. Moses born 1571; died 1451.”
§ seem best qualified to judge,) on the interesting subject of Egy
5.
Isaac
1583. Amram
HENRY, abr.
The following Table gives the present state of opinions, (of those w ptian
Chronology: it is taken from the Londom Quarterly Review, for Feb. 18 ED.
- XV III TH DYNASTY ACCORD ING TO -
Manctho. Champollion, cººfton. JRosellini. Wilkinson.
1. Thetmosis Amenoftep Amenof Amºnoſtep (or Amenophis) -
2. Chebron, or Amoses Chebron (his Thoutmosis I. ſhutmes I. (his son) . |Ames
3. A menophis I. Amnion-Mai Thutmes II. (his son) - Amunoph I. e -
4. Amenses (sister of Amenophis) Amense |Amense, ſº sister, Thutmes III, her first (Included in the reign of Thothmes I.)
- a husband, Amenophis her second) f -
5. Miphres (her son) Thoutmosis II. Tºº, Yv. (son of Amense and Thut-|Thothmes I. (her husband)
mes I I I,
6. Misphra Thoutmosis (his son) Amenophis I. \, Amenof Iſ. Thothmes II. r • , , ºn
7. Thoutmosis 11, Thoutmosis III. Thutmes V. Thothmes III. [contemporary with Moses J .
8. Amenophis II. (his son) A menophis II. Aºi. | Amenof I1ſ. (his son) |Amunoph II. (his son) .
enlinoiſ) -
9. Horus (his son) Hor Orli 8 Hor Thothmes IV.(his son) -
10. Akenchres (daughter of Horus) |Tmauhmot Tnnauhmot Maut-ni-shoi (regency) Memnon)
11. Rathotis (brother of Akenchres) ||Ramses I. Ramses I, , | Ramses I. (her brother) Amunoph III. (son of Thothmes IV, the supposed
12, Akenchres (son of Rathotis) Ousirei Mº. Menepthah I. (his son) Amun-mem (his son)
U181 rel v.
13. Akenchres (son 2 of the latter) Mandouei Ramses II. (bis son) - Remeses or Ramesso 1.
14. Armais (his son), Ramses II. Rhamses the Grt. Ramses III. (his brother Sesostris,) [Ex-|Ousirei ? I, (his son)
- Ramses III, (Sesostris) odus at the end of his reign s, or Sesostris)
15. Ramesses (his son) * , Menepthah II. Menepthah II. (his son), -..." Remeses II., or Remeses the Great (his son; Sesoosis
16. Ramesses Meiamotun (his son) Rº: IV. ) Menepthah Il I. |Menepthah III. (Tāosra and Sipthah,) -
IVTelarn Out) - -- 1
17. A menophis Iſ I. (his son) R!. yº” Rhamerve Werri 7 Pthahmen Thimeioſtep for Thrmeio-ften-ho, J

[214]
A N
Exposition of THE SECOND BOOK OF MOSES,
N.
CALL ED
E X 0 D U S,
W IT H
P R A CT1 CAL o B's E R v A T Lons, AND NOT Es.
Moses having, in the first book of his history given us an account of the church, while it existed in private families,
comes, in this second book, to give us an account of its growth into a great nation; and as the former furnishes us with
the best oeconomics, so this with the best politics. The beginning of the former shows us how God formed the world for
Himself; the beginning of this shows us how He formed Israel for Himself, and both to show forth his praise, Isa. 43:
21. There we have the creation of the world in history, here the redemption of the world in type. The Greek trans-
lators called this book Exodus, a departure, because it begins with the story of the going out of the children of Israel from
Egypt. Thus, we have no sooner made our entrance into the world, than we must think of making our exit out of it.
§. we begin to live, we begin to die. This book gives us,
I. The accomplishment of the promises to Abraham; ch. 1. to 19. And them,
II. The establishment of the ordinances afterward observed by Israel; ch. 20. to 40. Moses now begins, like Caesar,
to write his own Commentaries; nay a far greater than Caesar is here. But henceforward the penman gives us the
history of those things of which he was himself an eye and an ear witness. There are more types of Christ in this book,
than perhaps in any other book of the Old Testament; for Moses wrote of Him, John 5:46. The way of man's recon-
ciliation to God, and coming into covenant and communion with Him by a Mediator, is here variously represented;
and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the expli-
cation of the Old. HENRY.
In the Hebrew Bible this book is called SHEMOTH, or, JNames, from the clause with which it begins; but the grand
subject recorded in it being the departure of Israel out of Egypt, it thence has its Greek name. A general view is indeed
given of the circumstances of the Israelites, from the death of Joseph to their departure out of Egypt, about a hundred
and forty-four years after; but the sacred historian dwells on the particulars, which made way for this grand catastrophe,
and attended or immediately followed it. The subject is introduced by Moses with an account of his own parentage,
birth, perilous exposure, marvellous preservation, education in Pharaoh’s court, espousing the cause of his enslaved
brethren, fleeing into Midian, living there as a shepherd, and at length being expressly commissioned and instructed by
JEHow AH, to lead Israel out of Egypt. He then records the miraculous plagues, by which Pharaoh was compelled to
liberate the enslaved Israelites, the manner in which the Red Sea was divided, and they led through it as on dry land ;
while Pharaoh and his army were overwhelmed by its waters, and perished. We are next informed, how JEHow AH
miraculously conducted his people in the wilderness, spake the moral law to them from Sinai, and delivered many parts
of the judicial and ceremonial law to Moses; entered into covenant with the nation, appointed the Aaronic priesthood,
commanded the erection of a Tabernacle, and instituted his worship among them.—It is worthy of peculiar notice, that
the events recorded in this book, are constantly referred to both in the Old and New Testament, as matters of undoubted
certainty and notoriety, and with many express quotations from it, both by the sacred historians, in the Psalms, by the
prophets, and by our Lord and his apostles: and this, in such language, as implies most evidently, not only that they re-
garded this narrative as the genuine work of ‘Moses, the servant of the LoRD,' but as divinely inspired; so that the mira-
cles recorded are constantly referred to, as actually wrought by a divine power, to prove the laws promulgated and the
doctrines established, to be the oracles of God Himself. The marginal references will show that this remark is well
grounded.—This book likewise contains some prophecies, which were fulfilled before or soon after the death of Moses,
and also others which were verified in after ages: especially that which is given in these words, “Neither shall any man
desire thy land, when thou shalt go up to appear before the LORD thy God, thrice every year;' which the whole his-
tory shows to have been exactly accomplished. (Note, 34:24.) Indeed the Types, with which it abounds more than any
book in Scripture, were real prophecies; the exact accomplishment of which after 1490 years, in the great Antitype, is
a divine attestation that this book was written under the inspiration of the Holy Spirit.—Learned men have also suffi-
ciently shown, that many of those fables, with which ancient profane history uniformly begins, were but distorted
traditions of those events which Moses plainly relates, blended with various imaginations suited to the corrupt taste of
mankind; and that pagan writers had heard some reports of the transactions, of which we have here an authentic history.
—Having therefore so firm ground for our confidence, that the narrative before us is the infallible Word of God; let us
read it with reverence and attention, and we shall find it replete with most important instruction, as to the real nature
and effect of true religion. . 4. - Scott.
‘That this book was written by Moses, he himself testifies, Ex. 24; 4. where he says, he “wrote all the words of the
Lord,” commanded him on a certain occasion, which words are contained in this book. Christ also, when citing (Mark
12: 26) a certain passage from this book, calls it “the Book of Moses,” and again, (Luke 20:37.) He says “Even Moses
showed at the bush.” The books of the Old Testament are spoken of in the New (Luke 15: 31) as divided into two
grand classes, “Moses and the prophets;” and v. 16. “the law and the prophets;” so that all the Scriptures, besides the
prophets [in the Jewish sense] were written by Moses; in other words the books of the law were written by him. Out
of this book twenty-five passages are quoted by Christ and his apostles in express words, and nineteen as to the
sense.” BUs H.
‘It may throw light on this book, as well as contribute to our general admiration of Scripture, if we observe, that
events under the old dispensation are often strikingly prefigurative of those which occur under the new ; and that the
temporal circumstances of the Israelites seem designedly to shadow out the spiritual condition of the Christian church.
The connection is ever obvious, and points out the consistency of the divine purpose, and the harmony deliberately con-
trived to subsist between both dispensations. Thus, in the servitude of Israel are described the sufferings of the church
In the deliverance from Egypt is foreshown its redemption, (see Luke, 1:68–79) and the journey through the wilder.
ness is a lively representation of a Christian's pilgrimage through life, to his inheritance in everlasting bliss,
‘It is necessary further to remark, that, if we would understand the reason and intention of many injunctions con-
tained in the book, we must recollect, that their great design was, to preserve the Israelites a distinct. independent
people, and prevent their communications with other nations; lest they, who were to be intrusted with the sacred dº.
posit of the inspired writings, and from whom, as the seed of Abraham, the Messiah was to arise , should catch the in-
fection of Idolatry, or, by mingling with the Gentiles, render the accomplishment of the promises doubtful.” GRAY.
[215]
B. C. 1634.
Death of Joseph and his brethren.
EXODUS, I.
CHAP. I.
The names of Jacob’s sons, 1–5. The
death of that generation, and the vast
increase of their posterity, 6, 7. The
politic, but vain attempts of the king
of Egypt to check their-increase, 8–
14. His cruel orders to the midwives
and their pious disobedience accepted
by the Lord, 15–21. Pharaoh com-
mands his subjects to destroy the male
infants, 22. -
TOW a these are the
names of the chil-
dren of Israel, which
came into Egypt, every
man and his household
came with Jacob.
2 Reuben, Simeon,
Levi, and Judah,
3 Issachar, Zebulun,
and Benjamin, *
4 Dan, and Naphtali,
Gad, and Asher.
5 And all the souls
that came out of the
* loins of Jacob, were
* seventy souls: for Jo-
seph was in Egypt al-
ready.
6 And “Joseph died,
and all his brethren, and
all that generation.
7 And the children of
Israel were "fruitful, and
increased abundantly,and
multiplied, and waxed
CHAP. I. V. 1–7. In these verses we have,
1. A recital of the names of the twelve patri-
archs, as they are called, Acts 7: 8.
2. The account kept of the number of Jacob’s
family, when they went down into Egypt, which
was just the number of the nations by which the
earth was peopled, according to the account giv-
en, ch. 10. For when the Most High separat-
ed the sons of Adam, he set the bounds of the
people according to the number of the child-
ren of Israel, as Moses observes, Deut. 32: 8.
This is noticed here, that their increase in Egypt
might appear the more wonderful. Note, It is
good for those whose latter end greatly increases,
often to remember how small their beginning was,
Job 8: 7. - -
3. The death of Joseph, v. 6. All that gen
eration by degrees wore off; when death comes.
into a family, sometimes it makes a full end in a
little time; when Joseph, the stay of the ſamily,
died, the rest went apace. Note, We must look
on ourselves and our brethren, and all we con-
verse with, as dying, and hastening out of the
world. This generation passeth away, as that
which went before.
. 4. The strange increase of Israel in Egypt, v.
7. Here are four words to express it; they began
almost to outnumber the natives, for the land was
in all places filled with them, at least, Goshen,
their own allotment. Observe, (1.) Though, no
doubt, they increased considerably before, yet,
it should seem, it was not till after the death of
Joseph, that it began to be moticed as extraor-
dimary. Thus, when they lost the benefit of his
protection, God made their numbers their de-
fence. If God continue our friends and rela-
tions to us while we most need-them, and remove.
them when they can be better spared, let us own
our affliction.
that He is wise, and not, hard upon us. After
the death of Christ, his Gospel-Israel began
most remarkably to increase; John 12: 24. (2.)
This wonderful increase was the fulfilment of the
promise long before made unto the fathers: from
the call of Abraham, when God first told him. He
would make of him a greatºnation, to the deliv-
erance of his seed out of Egypt, it was 430 years,
during the first 215 of which, they were increased
but to 70, but, in the latter half, those 70 multi-
plied to 600,000 fighting-men. Note, [1..] Some-
times God’s providences may seem for a great
while to thwart his promises, that his people’s
faith may be tried, and his own power the more
magnified. - - . . . .
V. 8–14. Egypt here, at length, becomes to
Israel a house of bondage, though, hitherto, a
happy shelter and settlement. Note, The place
of our satisfaction may soon become the place of
Observe here,
I. Their obligations to Israel on Joseph’s ac-
count were forgotten, v. 8. All that knew Jo-
seph loved him, and were kind to his relations
for his sake; but, when he was dead, he was soon
forgotten, and the remembrance of the good offices
he had done, was either not retained, or not re-
garded, nor had it any influence on their councils.
Note, The best, most useful, and acceptable ser-
vices done to men, are seldom remembered, so as
to be recompensed to those that did them, in the
notice, taken either of their memory, or of their
posterity, after their death, Eccl. 9: 5, 15
Therefore our great care should be to serve God,
and please Him, who is not unrighteous, to forget
our work and labor of love, Heb. 6: 10. If we -
work for men only, our works, at furthest, will
die with us; if for God, they will follow us, Rev.
14: 13. This king of Egypt knew not Joseph;
exceeding mighty; and
the land was filled with
them.
[Practical Observations.]
8 || Now there arose
up “a new king over
Egypt, which knew not
Joseph.
cºgen. 50:26, Acts 7.14–16.
a 6:14–16. Gen. 29:32–35, 30:1–21.
35:18,23–26. 46:8–26. 49:3–27. d Gen. 1:20,28. 9:1. 12:2. 13:16.
1 Chr. 2:1,2. Rev. 7:4–8 15:5. 17:16. 22:17, 26:4. 28:14.
* Heb. thigh. 35:11. 46:3. Deut. 26:5.
30. marg. e Ec. 2:18, 19. 9:15. Acts 7:18,
b Gen. 46:26,27. Deut. 10:22. - -
Gen. 46.26. Judg. 8:
-*.
PRACTICAL OBSERVATIONS. -
V, 1–7. How soon may the sum of prosperity be darkened,
by the deepest cloud of adversity; and the place of our refuge
become the scene of our misery! our best friends succeeded by
enemies, and our best services repaid with ingratitude! We
should then trust the Lord alone: for as nothing can hasten the
accomplishment of his purpose, before the appointed time; so
nothing can retard it, when that season arrives.—Scott.
* Learn hence how wisely God permits his churches to be af-
flicted. He did thus to Israel, as a punishment for their idolatry,
and to excite their desires to depart from Egypt. Thus God
afflicts his people still, to punish them for sin, and to wean them
from this world of distress; and makes it a house of bondage,
that they may long to go free, and not desire to live here always.
NOTES. -
CHAP. I. V. 5. JVotes, Gen. 46: 27. Acts 7: 14.
Verse 7
The energetic expressions of this verse, being varied and accumu-
lated, and some of them taken from the immensely rapid increase of
insects, and of fishes, or other aquatic animals, are admirably suited
to excite the reader’s attention, to the unparalleled multiplication of
the Israelites in Egypt, according to the repeated promises of God to
their ancestors; and also to show that they were as remarkably strong
and healthy. It is computed, that the number of the Israelites was
doubled every fourteen years, from the going down of Jacob and his
family into Egypt, until the Exodus. Scott.
(7, 9, 12.) See notes 12:37. ED.
Verse 8. -
This must have been some years after Joseph’s death, perhaps not
less than sixty. Whether this king sprang from another family, or
was a descendant of Joseph's patron, is not certain ; but having no
personal knowledge of Joseph, he had no regard to his memory,
esteem for his excellency, or sense of the benefits which Egypt had
received from him ; therefore he preferred his own supposed political
interests to the claims of honor and gratitude, after the too general
maxims of kings and rulers. - - Scott.
Arose a new king.] ‘ New—of a new dynasty.” “Arose—indicating,
it may be, usurped authority.”. Bush: , ‘Many historians and critics,
ancient and modern, have believed this Pharaoh to be the celebrated
Scott.
Rameses, or Ramses (IV.) Meïamoun, the [sixteenth] and last king,
but one, of the 18th dynasty. But Moses was 80 years old at the
Exodus, and died at 120, when the wanderings in the desert were
ended, (Deut. 24; 7.). So that all the events [here spoken of this
Pharaoh] cannot in this view be reconciled with the dates generally
adopted. In fact, Moses was born near the year 1570 B.C. and
Rameses Me?'amoun mounted the throne in 1559, B. C. The Pha-
raoh, then, who murdered the male children of the Hebrews, (being
Be our afflictions ever so long, or bitter, they are appointed for
some wise purpose.—See how powerfully He can preserve them
in their afflictions, and by it even strengthen them. Their ene-
mies thought to weaken them thus, and lessen their numbers;
but God increased them. Enemies of the church do but, like the
Egyptians, increase their own grief. In times of persecution the
church has flourished most; ordinances have been attended on
more conscientiously, and watchfulness and prayer more seri-
ously regarded, and the faith and patience of God’s servants have
brought in others. To persecute the church, is like casting ma- .
mure on the ground; for awhile it covers the plants, and seems
to destroy them, but the earth becomes more fertile, and the plants
more numerous and strong.” - OR Ton.
,”
anterior to 1570,) appears to us to be the 13th king of the 18th dynasty
the 2d. of the two Achencheres described by historians, (brother an
successor to Ousirei, whose admirable tomb, found at Thebes by
Belzoni, and its many funereal figures, with his name upon them,
make that name so common in cabinets,) the king to whom the many
monuments, covered with his hieroglyphic legends, give the name
of JMandouei (II.), and whose reign of 20 years (JManetho) commenced
1585, and ended 1565, B. C.’. Champollion attributes to him the
obelisk found at Heliopolis by Augustus, and now in the square Del
Popolo at Rome. We are very far from rejecting the opinion which
makes Ramses JMetamoun one of the oppressors of the Hebrews; we
believe, that most of the facts related in Ex. J. may be attributed to
him. Indeed the Scriptures authorize the belief, that the system of
precaution adopted against the people of God, continued until the
period of their departure from Egypt, and consequently existed under
many successors of Achencheres Mandouei, and especially during the
long reign of Rameses IV. surnamed Meïamoun, (i.e. friend of Am-
mon,) who, next after the chief of the 19th dynasty, (variously called
Sethos, Sesostris, Rameses, Sethon,) has perhaps built the most nu-
merous and magnificent edifices; and we easily recognise in him the
Pharaoh who subjected the Hebrews to heavy labors, though he ap-
pears to us to be innocent of the death of their children. An analogy
of names authorizes us also to attribute specially to him one, at least,
of the treasure cities, v. 11. The scripture seems to make the build-
ing of these precede the orders against the male infants; but it is law-
fuí to consider the description as anticipating the labors imposed, or
indeed as uniting in one account cities built at different epochs, with-
out being confined to the order of dates. The royal names of this
Ramses cover a large number of Egyptian edifices, as at Karnac, Luz:
or, and JMedinet Abou. The colossal red granite cover of his sarco.
phagus, from his tomb in the valley of Biban-el-Molook, near Thebes,
was given by Belzoni to the University of Cambridge, (Eng.) The
sarcophagus is now in Paris.” Greppo. The cut from Champolliol
B. C. 1588.
The Israelites oppressed by the Egyptians
EXODUS, I.
set over them task-mas- .
9 And he said unto his
people, Behold, ‘the peo-
ple of the children of Is-
rael are more and mighti-
er than we. -
10 * Come on, let u
deal h wisely with them:
lest they multiply, and it
come to pass, that when
there falleth out any war,
they join also unto our
enemies and fight against
us, and so get them up
out of the land.
11 Therefore they did
ters, to afflict them with
their * burdens. And
they built for Pharaoh
Pithom.
treasure-cities,
and "Raamses.
12 *But the more they
afflicted them, the more
they multiplied and grew.
And they were "grieved
in their lives bitter with -
hard bondage; * in mor-
the field; all their service
with the sign of divine life, a
because of the children.
of Israel. . .
13 And the Egyptians
made the children of Is-
rael to serve with rigor.
14 And they made
and after him arose one that had the impudence to
say, Iknow not the Lord, ch. 5:2. Note, Those
that are unmindful of their other benefactors, it
is to be feared, will forget the Supreme Benefac-
tor, 1 John 4: 20. - . .
II. Reasons of state were suggested for their
dealing hardly with Israel, v. 9, 10. I. They
are represented as more and mightier than the
Egyptians; that is, the king, when he resolved
to oppress them, would have them thought so, and
looked on as formidable. 2. Hence it is inferred,
that if care were not taken to keep them under,
they would become dangerous to the government,
side with their enemies, and revolt from their al-
legiance. Note, It has been the policy of perse-
- cutors to represent God’s Israel as a dangerous
people, that they may have some pretence for
their treatment of them, Ezra 4: 12, &c. Esth.
3: 8, Observe, The thing they feared was, lest
they should get them wo out of the land; prob-
ably, having heard them speak of the promise
made to their fathers, that they should settle in
Canaan. Note, The policies of the church’s
enemies aim to defeat the promises of the church’s
God, but in vain; God’s counsels shall stand.
3. It is therefore proposed that a course be taken
to prevent their increase; Come on, let us deal
wisely with them, lest they multiply. Note,
(1.) The growth of Israel is the grief of Egypt,
and that against which the powers and policies
of hell are levelled. (2.) When men deal wicked-
ly, it is common for them to imagine they deal
wisely; but the folly of sin will, at last, be mani-
fested before all. - •
III. The method they took to suppress them,
and check their growth, v. 11, 13, 14. The
Israelites were so peaceable and inoffensive, that
they could find no occasion of war upon them, to
weaken them by that mean: therefore, 1. The
took care to keep them poor, by charging them
with heavy taxes, which, some think, is included
| in the burdens with which they afflicted them.
2. Thus they took an effectual course to make
them slaves; the Israelites, it should seem, were
much more industrious and laborious than the
Egyptians; therefore Pharaoh took care to find
them work, both in building, and in husbandry:
and this was exacted from them with the utmost
severity. Here are many expressions used, to
affect us with their condition. Task-masters
not only made them serve, but serve with rigor,
so that their lives became bitter to them; intend-
ing thereby, (1.) To break their spirits, and rob
them of everything ingenuous and generous. (2.)
To ruin their health, and shorten their days, and
so diminish their numbers. (3.) To discourage
them from imarrying, since their children would
be born to slavery, (4.) To oblige them to desert
the Hebrews, and incorporate themselves with the
Egyptians. Thus he hoped to cut off the name of
Israel, that it might be no more in remembrance.
And it is to be feared, the oppression had this
bad effect, to bring over many to join the Egypt-
ians in their idolatrous worship; for we read,
(Josh. 24: 14.) that they served other gods in
Egypt; and though it is not mentioned here, yet
we find, (Ezek. 20:8.) that God threatened to .
destroy them for it, even while in the land of
Egypt; however, they were kept a distinct body,
unmingled with the Egyptians, and by their other
customs separated from them, which was the
Lord’s doing, and marvellows.
Acts 4:2—4. 5:
wherein they made them
tar, and in brick, and in
all manner of service in
h Job 5:13. Prov. 16:25. 21:30. Acts
7:19. 1 Cor. 3:18—20. Jain. 3:15–18.
:28–33.
i 3:7. Gen. 15:13. Deut. 26:6. in 2:23. 6:9, Nunn. 20:15. Deut. 4:20.
Ruth 1:20
s p. • k 2:11. 5:4.5. Ps. 81:6. th 1:20. -
erve, "was with rigor. f Gen. 47.17. - o Ps. 68:13. Nah. 3:14.
f Ps. 105:24,25. Prov. 14:28. * Heb. And as they afflicted them, so p 18. , 5:7–21. Lev. 25:43,46,53. Is.
g Ps. 10:2. 83:3,4. Proy. 1:11. they multiplied. - 14:6. 51:23. 52:5. 58:6. Jer. 50:
m Job 5:2. T Prov. 27:4. Jobn 12:19. 33,34. Mic. 3:3.
is one of the names of this Ramses; father of Amenophis III. and
grandfather of Sesostris. See note, 5:2. . These cartouches, (which,
it is curious to remark, are also used by the Chinese to designate
proper names,)-have the same - -
figures over them as are seen
at note 47: 1. The ‘prenom’
on the right is “ The Sun. ”
guardian, (a common assump- .
tion by these kings of the name
of Phre, or ‘the sun' God), a
“sceptre,’ indicating rule, and
a ‘ jackal's head,” watching
over. The sign of a goddess
which the feather on the head
shows to be Tma or Tmai, the .
goddess of truth or justice,
kind of cross, upon her knees.
The phonetic sign for the Cop.
tic m, standing for mai,(friend):
other phonetic signs a, m, n. º -
So that, the right cartouch means ‘The Sun, guardian of truth, (meſſa-
mon), friend of the god Amon,' (their great démiurge). On the left is
read, ra, (the sun, God, represented by the disk and hawk’s head), m.
s.s. (sprung from) forming the name Ramses. The last three figures
form an honorary title, the full meaning of which is not yet (1828)
ºw
known. Thus we have a visible witness to some of the truths of
Scripture. Sesostris, or Ramses the great, the grandson of this Pha-
raoh, made his conquests of Syria, &c. Greppo thinks, while the Israel-
ites were in the wilderness; who thus, by the providence of God, es-
caped the yoke of that conqueror, and found perhaps the conquest of
Canaan easier, from its tribes being already weakened by his power :
and hence, perhaps, his name is not found in Scripture. D.
Knew not..] ‘ It is a peculiarity of words of knowledge, in the Heb.
that they imply also the exercise of the affections. Thus Ps. 1: 6.31:
7. and Prov. 24; 23. Ex. 2: 25. have respect of, or to, is in the Heb
know. Job 3: 19, regardeth is in Heb. knoweth.’ USH.
- . . Verse 11. *
The task-masters were Egyptians, appointed over them by public
authority. The cities they builded were either intended (after the
pattern Joseph had set them) for granaries, to lay up corn in store
against a year of scarcity, or fortified places. They were however
useful works, and as Israel’s toil saved both the labor and the purses
of the Egyptians, we may be sure these would favor the ongººn.
* - - - - - Scott.
Treasure-cities.] “ Not so much for riches, as for granaries and ar-
senals. Gr, fortified cities. 2 Chron. 17: 12. cities of store. Chald.
cities of the treasure-house.” Bush. Pithom.] : “There is scarcely
room to doubt, that this was the Patoumos of the Greeks. Herodo-
tus, describing the canal which led from the E. arm of the Nile to
the Red Sea, says, “it commences a little above Bubastis, at Patou-
mos, a city of Arabia, [i. e., of the Nome or district Tarabia, the mod-
ern Sharqiyeh, and extends to the Red Sea.” Bubastis is § Pibe.
O. T. VoI. I.
part of the Delta.
ses in Genesis 47: 11.
seth of Ezek. 30: 17. the ruins of which arz still visible between Cairo
and Sin, or Pelusium. Nothing can be more natural than the suppo-
sition, that Pharaoh had a place of deposit at the debouchement of the
valley of Saba Byar. [See note, Gen. 45: 10 and 18.] The waters of
the Nile, flowing into this valley, would of course afford the means
of transporting the productions ºf this fruitful tract of land down to
the Nile ; and in order to facilitate the collection of the royal reve-
nue from these, there must, almost of course, have been such a trea-
sure-city as Pithom built there. It is remarkable, that the Scriptures,
Herodotus, and the natural condition of the country, should thus cast
mutual light on each other.” Raamses.] ‘There can be, as it seems
to me after much examination, but little ground to doubt, that it was
at Aboukeyshid, about the centre of the proper valley of Saba Byar (in
its most confined sense). Here Du Bois Jāymé tells us is a large mass
of ruins: and here there may have been a central deposit for the whole
country of Goshen, i. e. all the E. part. . Its position, half way be-
tween the enlarged portion of the Red Sea, which commences at
Suez, where it was navigable for large vessels, and the Nile, made
it easy to convey hence the tribute up or down the Nile, or to any
Rosenm. makes Raamses to be in the neighbor-
hood of Rosetta, W. of that arm of the Nile : thus making a differ-
ence between Raamses, Ex. 1: 11. 12; 37. Num, 33: 3, 5. and Raam-
But that these are one and the same, is mani-
fest from comparing the passages. Accordingly, Gesenius in his
lexicon has represented them as one. Rameses was doubtless the
metropolis, from which the surrounding district took its name.
Hence it sometimes means a district, as in Gen. 47: 11. and some-
times a town, as in the other passages.” Prof. Stuart. ‘The Jerus.
Targ. makes these places to be Tanis and Pelusium ; but nothing
certain can be determined of their site.” U 8 He
- . Verse 12.
It exceedingly chagrined the Egyptians to find their schemes prove
abortive ; and excited alarm, lest in process of time the Israelites
should resent and revenge the inhuman treatment which they had
received, Scott.
- ‘Verse 13.
Rigor.] ‘ Gr. with force; Chald. with hardness; Heb. pherek,
whence the Lat. feroz, and the Eng: fierce, force.’ Ainsworth. . . Their
hardships, however, are on the whole to be regarded as disciplinary,
rather than penal, to disgust them with Egypt; so that they should
not desire to return to it and to bondage again from Canaan.' Bºº.
- • Verse 14. -
In the field.] That is, in cultivating the ground, digging trenches
to convey the waters of the Nile, carrying out the dung to manure the
land, and other mean and laborious services. Many have supposed,
that, besides the useful works here mentioned, the Israelites were
employed in building those enormous piles calléd the pyramids, [as
Josephus. indeed asserts,) which remain to this day, and probably
will continue till the end of the world ; monuments, not so much of
the greatness and wisdom, as of the foily, caprice, exorbitant power,
and cruel tyranny, of the monarchs who projected them. It cannºt
in fact be denied, that the skill, by which they were planned, equals
the vastness of the labor with which they were completed : "#
- × 4

B. C. 1576. .
JMurderous edicts of Pharaoh.
EXODUS, I.
15 T And the king of
Egypt spake to the He-
brew midwives,(of which
the name of one was
Shiphrah, and the name
of the other Puah :)
16 And he said, When
ye do the office of a mid-
wife to the Hebrew Wo-
men, and see them upon
the stools; if it be a son,
q then ye shall kill him,
but if it be a daughter,
then she shall live.
17 But the midwives
r feared God, and did not
as the king of Egypt
commanded them, but
saved the men-children
alive.
18 And the king of
Egypt called for the
midwives, and said unto
them, "Why have ye
done this thing, and have
saved the men-children
alive 2
19 And the midwives
‘said unto Pharaoh, Be-
cause the Hebrew wo-
men are not as the Egyp-
tian women: for they are
lively, and are delivered
ere the midwives come
in unto them.
20 Therefore u God
dealt well with the mid-
wives: and the people
multiplied and waxed
very mighty.
21 And it came to
pass, because the mid-
wives feared God, that
he * made them houses.
22 And Pharaoh
charged all his people,
saying, y Every son that
is born ye shall cast in-
IV. The wonderſul increase of the Israelites,
notwithstanding this oppression. (v. 12.) The
more they afflicted them, the more they mul-
tiplied. Note, 1. Times of affliction have often
been the growing times of the church. Christi-
amity spread most when it was persecuted. 2.
They that take counsel against the Lord and his
Israel, do but imagine a vain thing, and create
so much the greater vexation to themselves: hell
and earth cannot diminish those whom Heaven
will increase.
W. 15–22. The Egyptians’ indignation at
Israel’s increase, notwithstanding the many hard-
ships they put on them, drove them, at length, to
the most inhuman methods of suppressing them,
by the murder of their innocent children. Note,
1. The cruelty in the corrupt heart of man; Rom.
3: 15, 16. The enmity in the seed of the serpent
against the seed of the woman, divests men of
humanity itself, and makes them forget all pity.
One would not think it possible man should ever
be so barbarous and blood-thirsty, as the perse-
cutors of God’s people have been, Rev. 17: 6.
2. Even confessed innocence is no defence against
the old enmity. Pharaoh and Herod sufficiently
proved themselves agents for that dragon, who
stood to devour the man-child as soon as born,
Rev. 12: 3, 4. Pilate delivered Christ to be cru-
cified, after he had confessed that he ſound no
ſault in Him. . , * }
Two bloody edicts are here-signed for the des-
truction of all male-children born to the Hebrews.
Observe, - *
I. The orders given to the midwives, v. 15, 16;
which added much to the barbarity of the intend-
ed executions, for it was to make them not only
bloody, but perfidious, and oblige them to betray
a trust, and destroy those they undertook to save
and help. Could he think their sex would admit
such cruelty, and their employment such base
treachery? Note, Those who are themselves bar- |.
barous, think to find, or make, others as barba-
rous. Pharaoh’s project was, secretly to engage
the midwives to stifle the men-children as soon as
born, and then lay it upon some inischance in the
case, Job 3: 11. The two midwives he tampered
with, in order hereunto, are named; and per-
haps, at this time, which was above eighty years
before their going out of Egypt, those two might
suffice for all the Hebrew women, at least so many.
as lay near the court, as is plain, by ch. 2: 5, 6.
many of them did, and of them he was most
jealous. They are called Hebrew midwives,
probably, not because they were Hebrews, (for
surely Pharaoh could never expect such to be so
barbarous to those of their own nation,) but be-
cause generally made use of by the Hebrews ; and
being Egyptians, he hoped to prevail with them.
2. Their pious disobedience to this impious
command, v. 17. Note, (1.) If men’s commands
be contrary to the commands of God, we must
obey God and not man, Acts 4: 19.—5; 29.
No power on earth can warrant us, much less
oblige us, to sin against God, our chief Lord.
(2.) Where the fear of God rules in the heart; it
will preserve it from the snare the inordinate fear
of man brings.
3. Their justifying of themselves in this dis-
obedience, when charged with it as a crime, v.
18. They gave a reason for it, which, it seems,
God’s gracious providence had furnished them
with—that, generally, the children were born be-
fore they came, v. 19. I see no reason to doubt
the truth, of this; it is plain the Hebrews were
now under an extraordinary blessing of increase;
so it may well be supposed the women had quick
and easy labor, and the mothers and children
being both lively, they seldom needed the help
of midwives: this, these midwives moticed, and,
concluding it to be the finger of God, were there-
by emboldened to disobey the king, in favor of
those whom Heaven thus favored, and with this
justified themselves before Pharaoh. Some of
the ancient Jews expound it thus, Ere the mid-
wife comes, they pray to their Father in hea-
ven, and He answereth them, and they bring
forth. Note, God is a readier help to his people
in distress than any other helpers are, and often
prevents them with the blessings of his goodness;
such deliverances lay them under peculiarly strong
obligations. - S
4. The recompense God gave them for their
tenderness toward his people, v. 20. Note, God
will be behind-hand with none for any kindness
done his people, taking it as done to Himself.
In particular, He made them houses, (v. 21.)
built them up into families, blessed their children,
and prospered them in all they did. Note, Ser-
vices done for God’s Israel are often repaid in
kind. The midwives kept up the Israelites’
houses, and, in recompense for it, God made
them houses. Observe, It was because they
sº º g - 22. Rev. 12:4. t Josh. 2-4. 2 Sam. 17:19,20. -
to the river, and every $6.5 i. 42:18. Neh. 5:15. Plov. u Ps. 4 I:1, ºv. iiić. Eo. 8:12.
daughter ye shall save 16:6. Dan. 3:16–18. 6:13. Hos. Is. 3:10. Heb. 6:10.
li - 5:11. Mic. 6:16. Matt. 10:28. Acts x 1 San, 2:35. 2 Sam. 7:11–13,27–
all Ve. - 4:19. 5:29. - 29. 1 Kings 2:24. 11:38. Ps. 127:1.
s Ec. 8:4. y 7:19–21. Acts 7:19. Rev. 16:4–6.
it is evident they never could be useful, in any degree adequate to
the toil and expense of erecting them. The supposition, however, is
groundless : for the Israelites were employed in making bricks, while
it is well known that the pyramids were built of hewn stone. [Sel-
dom of brick, or of any other stone than limestone.—Encyc. Am..] But
whatever were the works, in which the Israelites were compelled to
serve, the Egyptians could give as good reasons for thus cruelly op-
pressing them, as any at this day can urge in favor of the detestable
slave-trade : for all the arguments adduced on the subject, when fairly
weighed, mean nothing more, than that, without this oppression,
men could not amass so large estates, nor gratify their sensual appe-
tites with such refined excess. Scott.
Verses 15–17.
These midwives, who feared God, seem to have been Hebrew wo-
men, and not Egyptians, appointed to this office, as some have con-
jectured.—Pharaoh might think that he could awe or bribe them into
compliance, even to so inhuman and treacherous a conduct towards
their own nation : for princes are not often refused in such cases.
We may consider these two as the chief of the midwives, whose con-
duct would influence that of the others; for there must have been
many more.—Pharaoh and his servants did not fear female slaves,
however numerous, but accounted them their riches. lo.
(15.) JMidwives.] ‘Literally, the phrase is, spake to those who
made, or aided, the Hebrew women to bring forth. Thus it is doubt-
ful if these were Egyptian or Hebrew. Josephus says Egyptians:
which from the circumstances, as Pharaoh’s believing them, : is .
6 S-
probable. Shiphrah and Puah, were probably the chief of the pro
sion, [comp. note, Gen. 50: 2.] having direction of the rest. Plutarch
says that some of the nations of antiquity had schools, where females
were taught the obstetric art.” [The French government wisely
supports such schools at the present day, Bush.
(16.) Stools.] ‘ Heb. abenayim. A difficult word, occurring only
here and Jer. 18; 3. As aben signifies a stone, these have been sup-
posed to signify stone troughs, in which they received and washed the
infant as soon as born.” TOthers regard it as the seat, on which the
patient sits. So Poole.] Dr. A. CLARKE.
‘come.” - -
among the laboring poor.”
- Verse 19. - - - -
Through the peculiar blessing of God, we may suppose, this was
generally the case ; yet not so but that the midwives might have had
many opportunities of murdering the infants, had they been so dis-
posed.—Provided we do not speak falsehood, the strictest veracity
does not at all times require us to speak all that we know, though
our silence should lead men into error; provided such error be no
injury to them, or to others: and silence must still more evidently be
allowable, when it prevents the coin mission of sin.—When, how-
ever, a measure of infirmity, or error undesignedly attends the con-
duct of those, who uprightly fear God, and aim to do his will ; He
graciously pardons what is defective, and recompenses what is good :
for in this case, there is no intention of ‘doing evil that gº. may
- C OTT.
Lively..] ‘Heb, Strong, hale and vigorous. Commentators, pressed
with imaginary difficulties, have sought for examples of easy parturi-
tion in Ethiopia, Persia, India, [Sicily, and warm climates in gen-
eral, as parallel ; but the case is common in all parts of the globe where
the women labor hard, and especially in the open air : as did these
Hebrew women, v. 14 : but the Egyptian women were very differ-
ently nurtured. I have known several instances of the kind myself,
r. A. CLARKE.
Verse 20. -
Them.] As this word is masculine in the original, Shuckford un-
derstands, that Pharaoh compelled the Israelites, who hitherto had
dwelt in tents, to dwell in houses. But others say that the masculine
and-feminine pronouns are often used interchangeably. It probably
refers to the building up of the Israelites houses, i. e. an Heb. idiom
for the increase of their families. So Dr. A. Clarke. Ed.
- Verse 21. - *
God rewarded the midwives, for their concurrence in the increase
and prosperity of Israel, by the increase and prosperity of their own.
families. - Scott. .
Verse 22.
Probably Pharaoh proposed considerable rewards for these servi-
ces.—Thus the land would be filled with mercenary informers and
B. C. 1573.
JMoses born, hidden, and exposed.
EXODUS, II,
CHAP. II.
Moses is born, and exposed in an ark
Äng lºt." He is found
among the flags, 1
by Pharaoh's daughter, 5, 6; who
employs his own mother to nurse
him; and brings him up as her son, 7
an Egyptian who had injured one of
them, and flees into Midian, 11-15.
The priest of Midian entertains him,
and gives him his daughter, of whom
; Gershom is born, 16–22. The king
of Egypt dies, and, the Lord regards
the cry of the Msraelites, 23–25.
ND there went a man
* of the house of
Levi, and took to wife a
daughter of Levi.
2 And the woman
conceived, and bare a
son: and wheri” she saw
him that he was a goodly
child, she hid him three
months. - • *
3. And when * she
could not longer hide
him, she took for him
"an ark of bulrushes, and
daubed it “with slime
and with pitch, and put
the child ºtherein; and
she laid it in the flags by
the river's brink.
4 And this sister stood
afar off, to wit what
would be done to him.
a 6:16–20. Num. 26:59. 1 Chr. 6:1–
3. 23:12–14. -
b Acts 7:20. Heb. 11:23.
c 1:22. Matt. 2:13,16. Acts 7:19.
d Is. 18:2.” ..
e Gen. 6:14. 11:3. 14:10.
f 15:20. Num. 12:1–15. 20:1. 26:
. 59. Mic. 6:4.
0. He visits his brethren, slays
feared God. Note, Religion and piety are
friends to outward prosperity: the fear of God
in a house will help to build up and establish it.
Lightfoot's notion of it is, That, for their piety,
they were married to Israelites, and Hebrew
families were built up by them.
II. When this project failed, Pharaoh gave
public orders to all his people to drown all the
male-children of the Hebrews, v. 22. We may
suppose it was made highly penal for any to know
of the birth of a son to an Israelite, and not to
give information to persons appointed to throw
him into the river. Note, The enemies of the
church have been restless in their endeavors to
wear out the saints of the Most High, Dam.
7:25. But He that sits in heaven shall laugh
at them. See Ps. 2:4.
CHAP. II. This chapter begins the story of
Moses, that man of renown, famed for his inti-
mate acquaintance with Heaven, and his eminent
usefulness on earth; and the most remarkable
Type of Christ, as Prophet, Savior, Lawgiver,
and Mediator, in all the Old Testament. What
he has recorded concerning himself, we may rely.
on, for we know that his record is true; and be
satisfied with, for it is what Infinite Wisdom
thought fit to preserve and transmit to us.
V. 1–4. Jacob left Levi under marks of dis-
grace; (Gen. 49: 5.) and yet, soon after, Moses
appears descended from him, to typify Christ,
who came in the likeness of sinful flesh, and was
made a curse for us. Observe,
I. How the inſant was hidden. It seems that
the cruel law was made for the murder of all the
male-children of the Hebrews just at the time of
his birth; and many, no doubt, perished by the
execution of it. Moses’ parents had Miriam and
Aaron, before that edict came out, and had nursed
them, without that peril; but those that begin
the world in peace, know not what troubles they
may meet before they get through. Probably,
Moses’ mother was full of anxiety in the expec-
tation of his birth, and ready to say, Blessed are the barren that never bare,
Luke 23:29. Better so, than bring forth. children to the murderer, Hos. 9:
our fear, often proves, in the issue, most our joy.
Observe the beauty of Providence: just when
Pharaoh’s cruelty rose to this height, the deliv-
erer was born, though he did not appear for many
years after. Note, When men are projecting the
church’s ruin, God is preparing for its salvation.
I. His parents observed him to be a goodly
child, more than ordinarily beautiful; he was
fair to God, Acts 7:20. Note, God sometimes
gives early earnests of his gifts, and manifests
Himself betimes in those for whom, and by whom,
be designs great things. Thus He put early
strength into Samson, (Judg. 13: 24, 25.) an
early forwardness into Samuel, (1 Sam. 2: 18.)
wrought an early deliverance for David, (1 Sam.
17: 37.) and began betimes with Timothy, 2
Tim. 3: 15. . - -
2. They were the more solicitous for his pres-
ervation, because they looked upon this as an
indication of some kind purpose of God concern-
ing him, and a happy omen of something great.
Note, A lively, active faith can take encourage-
ment from the least intimation of the divine favor;
a merciful hint of Providence animates those
whose spirits make diligent search. Three
months they hid him in some private apartment
of their own house, though, probably, with the
hazard of their lives, had he been discovered.
Herein Moses was a type of Christ, who, in his
infancy, was forced to abscond, and in Egypt
too, (Matt. 2: 13.) and was wonderfully preserv-
ed, when many innocents were butchered. It is
said, (Heb. 11; 23.) that Moses’ parents hid
him by faith; some think they had a special
revelation, that the deliverer should spring from
their loins; however, they had the general pro-
mise of Israel’s preservation, which they acted
faith upon. Note, (1.) Faith in God’s promise
is so far from superseding, that it rather excites
and quickens to, the use of lawful means for ob-
taining mercy. Duty is ours, events are God’s.
(2.) Faith in God will set us above the insmaring
fear of man.
II. How he was exposed. At three months’
end, probably, when a search was making, (their
13. Yet this child proves the glory of his father’s house.
t --
Thus, what is most
faith perhaps beginning to fail,) they put him in
PRACTICAL OBSERVATIONS. -
...”
V. 8–22. It is an old practice of ‘the accuser of the breth-
ren’ and his servants, to vindicate their cruel treatment of God’s
people, by aspersing their characters, pretending to suspect them
of bad designs, or averring that their increase would be danger-
ous to the state: they therefore should endeavor, by well-doing
and patient suffering, to confute such calumnies, and prove them-
selves quiet and useful members of society. But though we may
suffer unjustly from men, God is just in all that He inflicts on
us by their hands: and it is a singular favor to be kept from sin-
ful compliances, or conformity to the world, even by severe cor-
rections.—The Word of God frequently calls that deceit, injus-
tice, cruelty, yea folly, which men account acting “wisely;’ for
such “wisdom is earthly, sensual, devilish,” and such politicians
are eventually * taken in their own craftiness.”—There is no
degree of treachery and inhumanity, to which the spirit of per-
secution will not prompt; and they who are actuated by it, sel-
dom fail of finding instruments as destitute of honor and con-
science as themselves. ... But if they meet with those who truly
fear God, neither bribes nor terrors will prevail on them to
sin against Him; and He will plead their cause, and recompense
their conscientious disobedience to the unlawful commands of
men.—But as we see, in this history, the church of God groan-
ing under persecution; so we may, by viewing the object in
another light, see the miserable condition of Satan’s wretched
bond-slaves, who are so enslaved to their lusts that they never
can deliver themselves, however miserable or affrighted, until the
Lord sends them redemption by his Word and powerful grace
Nor should we here forget, that this enemy, who by Pharaoh
aimed to destroy the church in its very infancy, is equally busy
to stifle the first risings of serious reflection in the heart of man;
and thence to * take away the seed of the Word, lest we should
believe and be saved;’ and lest these feeble beginnings should
increase, and we grow strong enough to renounce his service.
Let them therefore who would escape, ‘give more earnest heed
to the things which they hear;' be afraid of sinning against the
testimony of their consciences; and without delay cry fervently
to the Lord for deliverance, and continue to pray with persever-
ing constancy. Scott.
murderers : numbers of infants would doubtless be slain in the arms,
and before the eyes, of their distressed and almost distracted moth-
ers; and had not He, who says to the swelling ocean, “Hitherto shalt
thou come and no further,’ undertaken for the increase of Israel, they
must have been desolated. • . 3. Scott.
** • . ." - NOTES.
CHAP. II. V. 2. Miriam, Moses’ sister, must have been at least
ten years older than he, as is evident from the history in this chap-
ter: and Aaron was three years older than Moses. , Aaron was born
eighty-three years before the Exodus, and Joseph died about a hun-
dred and forty-five years before that event; the edict therefore could
not be passed less than sixty-two years after the death of Joseph:
But it is not known, how long that prince, “who knew not Joseph,”
had reigned before the edict was made. ID.
- Verses 3, 4.
Probably, the mother of Moses had received some intimation, that
she was discovered, and expected that the executioners would come
and murder the child in the house before her eyes. She took, &c. (3,
4.) Expecting some providential interposition in his behalf. The
expedient did not seein likely to answer long; as the infant must at
length have perished, had not Pharaoh’s servants found him. But
she acted in faith, and the Lord answered her expectation. Id.
(3.) Bulrushes...flags.] , ‘The famous-papyrus, which grows in
marshy grounds to the height of 6 or 7 cubits. [Now rarely found more
than 10 feet long...] Its stalk is triangular, and ends in a crown of
small filaments, [about a foot long,) resembling hair. The pith of
this served for food, [paper was
made of the plant,) and of the
Woody part vessels were made.
Shaw says, these were no other
than large fabrics of the same
kind as this ark. Thus Pliny
notices “ships made of papyrus
N ...of the Nile;” [“a piece of the
acacia-tree being put in the bot-
== #E: É tom, to serve as a keel, to which
F. # § the plants were joined length-
ES ÉÉ 5 wise, being first sewed togeth-
=\sº # er, then gathered up at stern
# =##### and stern, and made fast by a
=f ligature ; as is seen on several
relics of Egyptian art. ºl
same fact. [Comp. Is. 18: 2.
-
r. A. CLARKE.
Herodot. Diod, and Lucan, record the
See Parkhurst.” -
*


*.
EXODUs, II.
Moses found by Pharaoh's daughter. * -
5 And the daughter of an ark of bulrushes by the river's brink, (v. 8)
Pharaoh came down to
wash herself at the river,
and her maidens walked
along by the river's side:
and 8 when she saw the
ark among the flags, she
sent her maid to fetch it.
6 And when she had
opened it she saw the
child : and behold the
babe wept. And "she
had compassion on him,
and said, This is one of
the Hebrews’ children.
7 Then said his sister
to Pharaoh's daughter,
Shall I go, and call to
thee a nurse of the He-
brew women, that she
may nurse the child for
thee ? t .
8 And Pharaoh’s
daughter said unto her,
* Go. And the maid
went and called the
child’s mother.
9 And Pharaoh’s
daughter said unto her,
Take this child away
and nurse it for me, and
I will give thee thy wages.
And the woman took the
child, and nursed it.
10 And the child grew,
and she brought him un-
to Pharaoh's daughter,
* and he became her son.
And she called his name
* Moses: and she said,
*Because I drew him out
of the water.
[Practical Observations.]
11 || And it came to
E. c. I pass in those days,
1533. when m Moses was
grown, that he went out
unto his brethren, and
looked on their "burdens:
and he spied an Egyptian
and set his sister at some distance to watch, v.
4. God put it into their hearts to do this, to
bring about his own purposes; that Moses might
thus be, brought into the hands of Pharaoh’s
daughter, and, by his deliverance, a specimen
might be given of the deliverance of God’s church,
which mow-lay so exposed. Note, 1. God takes
special caré of the outcasts of Israel, (Ps. 147:
2.) they are his outcasts, Isa. 16: 4. Moses
seemed quite abandoned, but now the Lord took
him up and protected him, Ps. 27: 10. 2. In
times of extreme difficulty, it is good to venture
on the providence of God. Thus to have exposed
their child while they might have preserved it, had
been to tempt Providence; but when they could
mot, it was bravely to trust to Providence. “Noth-
ing venture, nothing win;' If I perish, I perish.
V. 5–10. Here is, 1. Moses surrounded by
dangers, but saved from perishing. Providence
brings no less a person thither than Pharaoh’s
daughter, just at that juncture, guides her to the
place where this fork)rn infant lay, and inclines
her heart to pity it, which, she dares do, when
none else durst.
seasonably, so happily, as this; the babe wept,
which moved the compassion of the princess, as,
no doubt, his beauty did, v. 5, 6, Note, (1.)
Those are hard-hearted indeed, that have not
tender, compassion for helpless infancy. How
pathetically does God represent his compassion
for the Israelites in general, considered in this
pitiable state. Ezek. 16: 5, 6., (2.) It is very
commendable in persons of quality, to notice the
distresses of the meanest, and to be helpful and
charitable to them. (3.) God’s care of us in our
infancy ought to be often mentioned by us to his
praise. Though we were not thus exposed, (that
we were not, was God’s mercy,) yet many were
our perils in infancy, out of which the Lord deliv-
ered us, Ps. 22:9, 10. (4.) God often raises up
friends for his people, even among their enemies.
Pharaoh cruelly seeks Israel’s destruction, but
his own daughter charitably compassionates a
Hebrew child, and not only so, but, beyond her
intention, preserves Israel’s deliverer. O Lord,
how wonderful are thy cowmsels? -
2. Moses well provided with a good murse, no
worse than his own dear mother, v. 7–9. Pha-
raoh’s daughter thinks it convenient he should
have a Hebrew nurse, and the sister of Moses,
smiting an Hebrew, one
of his brethren.
12 And 9 he looked
this way and that way,
and when he saw that
there was
46. Acts 7:21
Never did poor child cry so
g 1 Kings 17:6. ps. 45:1. 1610. Prov.
21:1. Jon. 1:17. 2:10. -
h 1 Kings 8:50. Neh. 1:11. Ps. 106: .
i Pº. 27.10. is 46:34, Ez. 16:8.
PRACTICAL, OBSERVATIONS. -
with art and good management, introduces the
mother into the place of a nurse, to the great ad-
vantage of the child; for mothers are the best
nurses, and are not just if they give not the -
blessings of the breasts to those, for whose sake
they received them; it was also an unspeakable
satisfaction to the mother, who received her son
as life from the dead, and now could enjoy him.
without fear. . . . .
° 3. Moses preferred to be the son of Pharaoh’s -
º: v. 10. His parents herein perhaps not
only
her; but too much pleased with the honor there-
by done their son; for the smiles of the world are
stronger temptations than its frowns, and more
hardly resisted. However, he stood fair for the
best preferments of the court, had the advantage
of the best education, and having a great genius,
he became master of all the lawful learning of the
Egyptians, Acts 7: 22. Note, (1.) Providence
sometimes raises the poor out of the dust, to set
them among princés, Ps. 118; 7,8. to make men
know that the Heavens do rule. (2.) Those
whom God designs for great services, He finds.
ways to qualify and prepare beforehand. Moses,
by having his education in a court, is the fitter
to be a prince and king in Jeshurung by having
it in a learned court, (for such the Egyptian
then was,) is the fitter to be an historian; and
by having it in the court of Egypt, is the fitter to
be employed, in the name of God, as an ambas-
sador to that court.
4. Moses mamed. Moses signifies, in the
Egyptian º: Prawn out of the water.
The calling of a Jewish lawgiver by an Egyptian
name, is a happy omen to the Gentile world, and
gives hopes of that day when it shall be said,
Blessed be Egypt my people, Isa. 19: 25.
And his tuition at court was an earnest of the
performance of that promise, (Isa. 49; 23.)
Rings shall be thy nursing fathers, and queens
thy nursing-mothers. - . . . *
W. 11—I5. Moses had passed the first forty
years of his life in the court of Pharaoh, prepar-
ing himself for business; and now it was time
for him to act, and, .
I. He boldly owns and espouses the cause of
God’s people, v. 11. The best exposition of
these words we have from an inspired pen, Heb.
11: 24–26. where we are told that it bespeaks,
1. His holy contempt of the honors and pleasures
* Gen. 485. Acts 7:21.2. Gal. 45.
no man, he 1 John 3:1 3 .
* That is, Drawn out. '
l Gen. 4:25. 16:11. I Sam. 1:20,
Matt. 1:21.
m Acts 7:23. Heb. 11:24–26.
n 1:11. 3:7. 5:9–14. Is, 58:6. Matt.
11:28. Luke 4:18.
o Acts 7:24–26.
i. to necessity, having mursed him for
W. 1–10. We should take occasion from reading of the cruel
scenes, these Hebrew parents witnessed, and the bitter sorrows
they felt, to be thankful that we can bring up our children.
with security and comfort. Still however they are exposed to
so many perils, that the heart of a tender parent must often
heave with anxious sighs about them: except as enabled, by the
prayer of faith, to commit them to the eare of the Almighty;
and to use all means for their welfare, temporal and spiritual,
in dependence on his providence and grace. Then, indeed, we
are prepared for every event: for if the Lord have any service
for them to perform, He will preserve their lives, though in the
- * Verses 5–9. -
Bathing was customary, not only for refreshment, but as a religious
observance.—The manner in which the great Ruler of the world
accomplishes his secret purposes, without at all interfering with the
free agency of his rational creatures, by imperceptibly leading them,
in following their own inclinations and judgments, to such measures
as coincide with his plans, is very observable in all these circumstan-
ces.—With what admiring joy and gratitude must Moses’ mother
have engaged in her delightful office : And how must she have
adored the hand of God, in so marvellously answering, and far ex-
ceeding, her, believing expectations !—A great variety of traditions
are handed down to us concerning these events: but as there is no
certainty in any of them, and they are neither interesting nor edify-
ing, they may properly be omitted. The narration, as we have it, is
beautifully simple and concise. Scott.
(5.). To wash..] The word herself is not in the Heb. Some sup.
pose that the princess came, as is still the custom, at the first rising
of the river, to bathe, in honor of the gods, as a religious rite. So
midst of dangers; and surely every Christian parent would rather
resign the dearest infant to death, than wish it to live wicked,
mischievous, and miserable. And methinks our gracious God.
says to the believer, when presenting his infant-offspring to him
in baptism, or pouring out his prayers in its behalf: “ Take
home this child, and bring it up for Me, and F will pay thee thy
wages.” In obedience then to his command, and in expectation
of his blessing, let us bring up our children ‘in the nurture and
admonition of the Lord,” and cheerfully leave the event with:
Him. & “ - Scott.
s
Harmer; but Dr. A. Clarke thinks she came with her maidens, like
the princess Nausicaa in Hömer’s Odyssey, to wash clothes. ED. .
Verse 10. - . , *
After Moses had continued a proper time with his mother, (from
whom he no doubt learnt whose son he was, and received the gen-
eral principles of true religion,) he was educated and provided for, as
the adopted son of Pharaoh’s daughter. Scott.
- Verses 11, 12. w
In this he seems to have acted rather prematurely; for the spirits
of the Israelites were sunk, their dispositions become servile, and
faith and hope were almost extinguished among them. ID.
(11.) Smiting.]. The Heb. is in v. 12, translated, slew : comp.
also Ps. 136:17. The Egyptian was probably attempting to kill the
Hebrew.” Bush. And Moses only acted agreeably to the divine law,
Gen. 9; 6. The Egyptian law, too, was, says Diod. Sic. “He who,
saw a man killed, or violently assaulted on the highway, and did not
attempt to rescue him, if he could, was punished with death.” Mo-
ses then acted as a brave and good man. Nor is his fear, v. 12, an
2
[220]
B. c. 1533. .
Moses' flight from Egypt.
EXODUS, II.
slew the Egyptian, and
hid him in the sand.
13 And when he went
out the second day, be-
hold, two men of the
Hebrews strove together:
P and he said to him. that
did the wrong, Where-
fore smitest thou thy fel-
low 2 -
14 And he said, "Who
made thee * a prince and
a judge over us?
tendest thou to kill me,
as thou killedst the Egyp-
tian 2 And "Moses fear-
ed, and said, Surely this
thing is known.
15. Now when Pha-
raoh heard this thing, he
sought to slay Moses.
But Moses *fled from the
face of Pharaoh ; and
dwelt in the land of
‘Midian; and "sat down
by a well." * ,
p 1 Cor. 6,7,8. - •
q Gen. 19:9. 37:8–11,1920. Num.
16:3,13. Ps. 2:2–6. Matt. 21:23.
Luke 12:14. 19:14,27. Acts 7:25–
28,35 -
jº
* Heb. a man, a prince.
r Prov. 19:12, 29:25.
s 4:19. I Kings 19:1–3,13,14. Jer.
26:21–23. Matt. 10:23. Acts 7:29.
t Gen. 25:2,4.
u Gen. 24:11. 29:2. John 4:6.
when no man saw, was a needful prudence and caution, it being but an assay,
and perhaps his faith was yet weak, and what he did was with hesitation.
Those who come to be of great faith, yet began with a little, and at first spake
trembling.
2. Moses was afterward to be employed in governing Israel; and, as a speci-
men of that, we have him here trying to end a controversy between two He-
brews, in which he is forced (as he did afterward for forty years) to suffer their
manners. Observe here,
In-
little instances, related particularly by Stephen,
of the Egyptian court; he refused to be called
the son of Pharaoh’s daughter, for he went
out. The temptation was indeed very strong;
he had a ſair opportunity (as we say) to make
his fortune, and to have been serviceable to Israel
too, with his interest at court; and yet he obtain-
ed a glorious victory by faith. He reckoned it
much more his honor and advantage to be a son
of Abraham, than the son of Pharaoh’s daughter.
2. His tender concern for his poor brethren in
bondage, with whom (though he might, easily
have avoided it) he chose to suffer affliction;
he looked on their burdens, as one that not only
pitied them, but was resolved to venture with
them, and, if occasion were, to venture for them.
II. He gives a specimen of the great things he
was afterward to do for God and his Israel, in two
(Acts 7: 23, &c.) with design to show how their
fathers had always resisted the Holy Ghost,
(v. 51.) even in Moscs himself, when he first ap-
peared as their deliverer, wilfully shutting their
eyes against this day-break of their enlargement.
#. found himself, no doubt, under a divine direc-
tion and impulse in what he did, and that he was
in an extraordinary manner called of God to it.
Now, observe,
1. Moses was aſterward to be employed in
plaguing the Egyptians for the wrongs they had
done to God’s Israel; and, as a specimen of that,
he killed the Egyptian who smote the Hebrew;
(v. 11, 12.) probably, it was one of the Egyp-
tian task-masters, whom he found abusing his
Hebrew slave, a relation (as some think) of
Moses, a man of the same tribe. It was by
special warrant from Heaven, (which makes not
a precedent in ordinary cases,) that Moses slew
the Egyptian, and rescued his oppressed brother.
His taking care to execute this justice privately,
(1.) The unhappy quarrel Moses noticed between two Hebrews, v. 13. The
occasion does not appear; but, whatever it was, it was certainly very unseason-
able for Hebrews to strive with one another, when they were all oppressed by
the Egyptians.
another?
Had they not beating enough from them, but must beat one
Note, [1..] Even sufferings in common do not always unite God’s pro-
fessing people, so much as one might reasonably expect. [2.] When God raises
up instruments of salvation for the church, they will find enough to do, not only
to restrain oppressing Egyptians, but to reconcile quarrelsome Israelites.
(2.) The way he took : he mildly reasoned with him that caused the division.
Wherefore smitest thow thy fellow? The injurious Egyptian was killed, the
injurious Hebrew only reprimanded; for, what the former did was from a rooted
malice; what the latter did, we may suppose, was only on a sudden provocation.
The wise God makes, and, according to his example, all wise governors make,
a difference between offenders, according to the qualities of the offence. Moses
endeavored to make them friends; a good office; thus we find Christ often re-
proving his disciples’ strife; (Luke 9: 46, &c.—22: 24, &c.) for He was a
Prophet like unto Moses, a healing Prophet, a Peace-Maker, who visited his
brethren with a design to slay all enmities. The reproof Moses gave, may
still be of use, Wherefore smitest thou thy fellow 2 Note, Smiting is bad in
any, especially in Hebrews; smiting with tongue or hand, either in a way of
persecution, or in a way of strife. Consider the person thou smitest; it is thy
fellow, thy fellow-creature, thy fellow-christian, it is thy fellow-servant, thy ſellow-
sufferer. Consider the cause. Perhaps it was for no cause, or no just cause, or
none worth speaking of. -
. (3.) The ill success of his attempt, v. 14. The injured, it should seem, was
inclinable enough to peace, but the wrong-doer quarreled with Moses. Note, It
is a sign of guilt to be impatient of reproof, and it is often easier to persuade
the injured to bear the trouble of taking wrong, than the injurious to bear the
conviction of having done wrong, 1 Cor. 6: 6–8, [1..] He challenges his
authority; Who made thee a prince? A man needs no great authority for
terpret it an act of dominion, and represent
his reprover as imperious and assuming. Thus
when people dislike good discourse, or a sea-
sonable admonition, they will call it preaching,
as if a man could not speak a word for God,
and against sin, but he took too much on him.
Yet Moses was indeed a prince and a judge, and
knew it, and thought the Hebrews would have
understood it, and struck in with him, but they
stood in their own light, and thrust him away,
Acts 7: 25, 27... [2.] He upbraids him with
what he had done in killing the Egyptian; In-
tendest thow to kill me? See what base con-
structions malice puts on the best words and
actions. Moses, for reproving him, is immedi-
ately charged with a design to kill him. An
attempt on his sin was interpreted an attempt
on his life; and his having killed the Egyptian
was thought sufficient to justify the suspicion; as
if Moses made no difference between an Egyp-
tian and a Hebrew. If Moses, to right an in-
jured Hebrew, had put his life in his hand, and
slain an Egyptian, he ought therefore to have
been submitted to, not only as a friend to the
Hebrews, but as a friend of more than ordinary
power and zeal. But the Hebrew throws that in
his teeth as a crime, which was bravely dome,
and intended as a specimen of the promised de-
liverance; had the Hebrews taken the hint, and
come in to Moses as their captain, possibly they
would have been delivered now; but, despising
their deliverer, their bondage was justly prolong-
ed forty years; as, afterward, their despising of
• *
Canaan kept them out of it forty years more.
would, and ye wowld not. Note, Men know
not what enemies they are to their own interests,
when they resist and despise faithful reproofs
and reprovers. When the Hebrews strove with
Moses, God sent him away into Midian, and they
never heard of him for forty years; thus the things
that belonged to their peace, were hidden ſtom
their eyes, because they knew not the day of their
visitation. As to Moses, we may look on it as
a great damp and discouragement to him. He
was now choosing to suffer affliction with the
people of God, and embracing the reproach
of Christ; and, to meet with this affliction and
reproach at his first setting out, was a sore trial
of his resolution. He might have said, ‘If this
be the spirit of the Hebrews, I will go to court
again, and be the son of Pharaoh’s daughter.”
Note, We must take heed of being prejudiced
against the ways and people of God, by the follies
and peevishness of particular persons that profess
religion. It is no new thing for the church’s best
friends to meet great opposition and discourage-
ment in their healing, saving attempts, even from
their own mother’s children; Christ Himself was
set at naught by the builders, and is still rejected
by those He would save.
(4.) The flight of Moses to Midian, in conse-
quence. The affront thus far proved a kindness;
it gave him to understand that his killing of the
Egyptian was discovered, and so he had time to
make his escape, otherwise the wrath of Pharaoh
might have surprised him, and taken him off.
Note, God can over-rule even the strife of tongues,
so as to bring good to his people out of it. [1..]
Moses did this, out of a prudent care of his own
life. If this be his forsaking of Egypt, which
the apostle refers to, as done by faith, (Heb. 11:
27.) it teaches us, that when we are at any time
in trouble and danger for doing our duty, the
grace of faith will be of good use to us, in taking
proper methods for our own preservation. Yet
there, it is said, He feared not the wrath of
the king; here, he feared, v. 14. He did not
the giving of a friendly reproof, it is an act of kindness; yet this man must in-
argument against this: for even though it were law; he might well
doubt if, in this case, between the oppressor and oppressed he should king’s wrath.
be held guiltless. - Ep.
* > * , - Verses 13–15.
In this forty years’ delay of the deliverance of Israel, Egypt filled
up, and Canaan was filling up, the measure of their iniquities; the
, Israelites were rapidly incréasing; and Moses was learning to en-
dure hardship, to exercise faith, patience, and meekness; and to
walk with God in the lowly and retired life of a shepherd. Šoort.
Jºſidian.] ‘Generally supposed to have been in Arabia Petrae
the eastern coast of the Re
Arabs still call it the land of JMidian, or land of Jethro.”
fear with a fear of diffidence and amazement,
|
(15.) JMoses fled.] But Heb. 11; 27. it is said Moses feared not the
The apostle speaks not of this first forsaking Egypt,
but of that afterwards, when Moses braved the w - -
led Israel forth in the face of their enemies.
rath of Pharaoh, and
See Dr. A. Clarke
ED.
a, on
The
Dr. A. CLARRE.
Sea, not far from mount Sinai.
[221]
13. C. 1533.
The marriage of Moses.
ExoDUs, II.
16 Now the * priest of
Midian had seven daugh-
ters: and “they came
and drew water, and fill-
ed the troughs to-water
their father's flock.
17 Andy the shepherds
came and
away : but Moses stood
up and helped them, and
watered their flock.
18 And when they
came to * Reuel their
father, he said, How is it
that ye are come so soon
to-day ? -
19 And they said, “An
Egyptian delivered us
out of the hand of the
shepherds, " and , also
drew water enough for us,
and watered the flock.
20 And he said unto
his daughters, And
where is he 2 Why is
it that ye have left the
man 2 °Call him that he
may eat bread. .
21 And Moses was
* content to dwell with
the man: and he gave
Moses * Zipporah his
daughter.
22 And she bare him
a son, and he called his
name Gershom : [for he
said, I have been a stran-
ger in a strange land.
23 And it came to
pass 5 in process of time,
that "the king of Egypt
died ; and the children
of Israeli sighed by rea-
son of the bondage, and
they cried; and their
* cry came up unto God,
by reason of the bondage.
Gen. 14:18. 41:45.
marg.
× §. 24:14–20. 29:6–10. 1 Sam.
y Gen. 21:25, 26:15–22.
18:1–12. Jethro. Num.
* Or, prince.
z 3:1. 4:18.
10:29. Raguel.
a Gen. 50:11. b Gen. 29:10.
c Gen. 24:31–33. 29:13. 31:54. 43:25.
d 10. Gen. 31:38–40. Phil. 4:11,12.
łłº.º.º. Heb. 11:25. I3:5. Jam.
:10. -
e 4:20–25. 18:2–6. Num. 12:1.
f 10. 18:3, Acts 7:29. Heb. 11:13,
7:7. Acts 7:30.
4:19. Matt. 2:19,20. Acts 12:23,24.
i Gen. 16:11. Num. 20:16. Deut. 26:
7. PS. 12:5
s S • tº ºw' -
k 3:7–9. 22:22–27. Gen. 4:10, 18;
20,21. Deut. 24:15. Is. 5:7. Jam. 5:4.
drove them
which weakens, and has torment, but with a fear
of diligence, which quickened him to take the
way Providence opened to him for his own pres-
ervation. [2.] God ordered it for wise and holy
ends. Things were not yet ripe for Israel’s de-
liverance. The measure of Egypt’s imiquity was
not yet full; the Hebrews not sufficiently humbled,
nor as yet increased to 'such a multitude as God
designed; Moses is to be further fitted for the
service, and therefore is directed to withdraw for
the present, till the time to favor Israel, even
the set time, came. God guided Moses to Mi-
dian, because the Midianites were of the seed of
Abraham, and retained the worship of the true
God, so that he might have not only a safe, but
a comfortable settlement among them. And
through this country he was afterward to lead
Israel, with which (that he might do it the bet-
ter) he now had opportunity of making himself
acquainted. Hither he came, and sat down by
a well, tired and thoughtful, at a loss, and wait-
ing to see, which way Providence would direct
him. It was a great change with him, since he
was but the other day at ease in Pharaoh’s court:
thus God, tried his faith, and it was found to
praise and honor. - . - - - -
V: 16–22. Moses here gains a settlement in
Midian, just as his father Jacob had gained one in
Syria, Gen. 29: 2, &c. And both these instances
should encourage us to trust Providence, and fol-
low it. A casual, transient occurrence has some-
times occasioned the greatest and happiest turns
of a man’s life. Observe, -
I. The seven daughters of Reuel were humble
and industrious, as the employment of the country
was, v. 16. If their father was a prince, it
teaches us that even those who are honorably
born, and are of distinction in their country, yet
should apply themselves to some useful business,
and what their hand finds to do, do it with their
might. Idleness can be no one’s honor. If
their father was a priest, it teaches us that
ministers’ children should, in a special manner, be
examples of humility and industry. They were
modest, and would not ask this strange Egyptian
to come home with them, (though handsome and
a great courtier,) till their father sent for him.
Modesty is the ornament of that sex.
II. How ready Moses was to help Reuel’s
daughters water their flocks. Note, Those that
have had a liberal education, yet should not be
strangers to servile work, because they know not
what necessity they may be in of working for ||
themselves, or what opportunity they may have
of being serviceable to others. These young
women, it seems, met with opposition in their
employment, more than they and their servants
could conquer; the shepherds of some neighbor-
ing prince, as some think, or some idle fellows
that called themselves shepherds, drove away
their flocks; but Moses, though melancholy and
in distress, stood up and helped them, not only
to get clear of the shepherds, but when that was
done, to water the flocks. This he did, not only
in complaisance to the daughters of Reuel,
(though that also very well became him,) but
because, wherever he was, as occasion offered,
(1.) He loved to do justice, and appear in the
man Qught to do, as far as it is in his power.
(2.) He loved to be doing good; wherever the
providence of God casts us, we should desire and
endeavor to be useful; and when we cannot do
the good, we would, must do the good we can.
And he that is faithful in a little shall be en-
trusted with more. ſº -
III. How well he was paid for his service-
ableness, v. 20. Thus God will recompense the
kindnesses at º time shown his children; they
shall in no wise lose their reward. Moses soon
recommended himself to the esteem and affection
of this priest or prince of Midian, who married
his daughter to him, (v. 21.) by whom he had a
son, whom he called Gershom, a stranger there,
(v. 22.) that if ever God should give him a home,
'he .* in remembrance the land in which
he ha
Moses in Midian, was designed by Providence,
(1.) To shelter him, for the present. God will
find hiding-places for his people in the day of
their distress; nay, He will Himself be to them
a little sanctuary. But, (2.) It was also to pre-
pare him for the great services he was further
designed for. His manner of life would be of
use, [1..] To inure him to hardship and poverty,
that he might learn how to want, as well as how
to abouñd. God first humbles those whom He
intends to exalt. [2.] To inure him to contem-
plation and devotion. Egypt accomplished him
for a scholar, a courtier, a statesman, a soldier,
all which accomplishments would be afterward
of use to him; but yet lacked he one thing, in
which the court of Egypt could not befriend him.
He that was to do all by divine revelation, must
know, by a long experience, what it was to live
a life of communion with God; which would be
greatly furthered by the solitude and retirement.
of a shepherd’s life in Midian. He was prepared.
by the former to rule in Jeshurun, by the latter to
converse with God in Horeb, near which mount
he had spent much of his time.' Those that know
what it is to be alone with God in holy exercises,
are acquainted with better delights than ever
Moses tasted in the court of Pharaoh.
been a stranger. Now this settlement of .
W. 23–25. Here is, 1. The continuance of the
Israelites’ bondage in Egypt, v. 23. Probably,
the murdering of their infants did not continue;
this part of their affliction attended only the period
immediately connected with the birth of Moses,
and served to signalize it. The Egyptians now
were content with their increase, finding that
Egypt was enriched by their labor; might they
have them for slaves, they cared not how many
they were. On this therefore they were intent,
to keep them all at work, and make the most
they could of their labór. When one Pharaoh
died, another rose up in his place, governed by
his predecessors. If there was sometimes a little
relaxation, yet their rigor presently revived again
as much as ever; and probably, as the more
Israel were oppressed, the more they multiplied,
so the more they multiplied, the more they were
oppressed. Note, Sometimes God suffers the rod
of the wicked to lie very long and very heavy on
the lot even of the righteous.
diam, began to think how much better his condi-
tion might have been, had he staid among the
defence of such as he saw injured; which every
- Verse 16. - * *
Pricst.] . Or prince. (JMarg.) Probably Reuel (18) was prince of a
small district on the eastern shore of the Red Sea; and, still retain-
ing almong his people some knowledge of the true God, and regard to
his worship, he acted also as a priest over them. The Midianites
were the descendants of Abraham by Keturah. (Gen. 25: *}. -
. - - a - SCOTT.
“To this simplicity of ancient manners, and that observed in the
note at v. 5. we may take occasion, and cannot do it too pointedly,
to call the attention of modern delicate females, who are not only.”
above serving their own parents, and family, but even their own
selves: the consequence of which is, they have neither vigor nor
health ; their growth, for want of healthy exercise, is generally
cramped, their natural powers are prematurely developed, [excited
and exhausted,] and their whole course is rather an apology for liv-
ing, than a state of effective life. Many of these live not out half
their days, and their offspring, when they have any, is more feeble
than themselves; so that the race of man, where such preposterous
conduct is followed, and where is it not followed f is in a state of
gradual deterioration... [Our schools, where so many contract de-
formity for life, may also share in the blame.] Parents, who wish to
fulfil the intention of God and nature, will doubtless see it their duty
to bring up their children on a different plan. A worse than the
present cum scarcely be found out.” Dr. A. CLARKE.
- Verse 17. - .
The scarcity of water, in those hot and sandy regions, gave occa-
sion to these contentions. - - Sco TT. .
Them.]. As this word and ‘their 'below, are masg. in Heb. Dr. 4.
the same maxims, and was as cruel to Israel as
If Moses, in Mi-
Clarke refers the driving away to the flocks, supposing the shepherds
rudely profiting of the young women’s labor to water their owth. So
Prof. Bush considers the daughters of Reuel as having men- '
Poole.
servants under their direction, and that perhaps Moses also had simi-
lar attendants. So Assemb. Ann. - Ed.
Verse 21. -
Content.] This was a singular example of one, brought up as Mo-
be a servant also in that employment....Yet without doubt these forty
years were the happiest of his life:-The events of a long period aro
here very briefly touched on:—Probably Moses had lived a consider.
able time with Reuel, before he gave him his daughter; or else was
long married before Zipporah had children; for after forty years one
of his sons seems to have been very young. -(4; 25.) Scott.
*
ses had been, submitting cheerfully to so laborious a business, and to .
B. c. 1491.
God appears to Moses.
ExoDUs, III.
24 And God heard
their groaning, and God
* remembered his cove-
nant with Abraham, with
Isaac, and with Jacob: .
- 25 And God n looked
upon the children of Is-
rael, and God “ had re-
spect unto them.
CHAP. III.
H
Moses feeds the flock of Jethro, 1. God
appears to him in a flame of fire in a
bush; and sends him to deliver Israel,
. Moses inquires, and is, told,
e Jº in-
structed what to speak to Israel, and
to Pharaoh, whose decided opposition
; and is assured
that at last the people shall leave
20–22. .
the name of God, 13; 14.
is foretold, 15–19
Egypt greatly enriched,
OW Moses a kept the
flock of Jethrob his
father-in-law, the priest
of Midian : and he led
the flock to the backside
of the desert, and came
to “the mountain of God
even to d’Horeb.
2 And the “Angel of
the LoRD appeared unto
him in a flame of fire out
of the midst of a bush :
and he looked, and be-
, Israel.
courtiers; he must-think also, how much worse
it would have been, if his lot had been with
his brethren. The consideration of our breth-
ren’s affliction should help to reconcile us to our
OWI), - ? -
2. The preface to their deliverance at last.
(1.) They cried, v. 23. Now, at last, they
began to think of God under their troubles, and
to return to Him from the idols they had served,
Ezek. 20:8. Hitherto they had ſretted at the
instruments of their trouble, but God was not in
all their thoughts. Thus hypocrites in heart
heap up wrath, they cry not when He binds
them, Job 36: 13. But before God unbound
them, He put it into their hearts to cry unto Him,
as it is explained, Num. 20: 16. N. It is a
#. sign that God is coming toward us with
eliverance, when He inclines and enables us to
cry to Him for it. .
(2.) God heard, v. 24, 25. The name of
Göd is here emphatically prefixed to four diffe-
rent expressions of a ...} intention toward them.
[1..] God heard their groaning; that is, He
made it appear that He noticed their complaints.
The groans of the oppressed cry loud in the ears
of the righteous God, to whom vengeance be-
longs; especially the groans of God’s spiritual
[2.] God remembered his covenant,
which He seemed to have forgotten, but of which
He is ever mindful. This, God had an eye to,
and not to any merit of theirs, in what He did
for them. See Lev. 26: 42. [3.] God had re-
spect, a favorable respect unto them as his own.
The frequent repetition of the name of God here,
hold, the bush ‘ burned worthy of God. His eyes, which run to and
with fire, and the bush fro through the earth, are now fixed on Israel, to
was not consumed.
show Himself strong, to show Himself a God in
their behalf.
3. And Moses said, I -
will now turn aside, 8 and
see this great sight, why
the bush is not burnt.
1 6.5. Judg. 2:18. Ps. 79.11. 102.20.
m Gen. 15:14–18. 26:3. 46:4. Néh.
- 9:8,9. Ps. 105:8–11,42. 106:45.
Luke 1:72,73. - -
ºn 4:31. 1, Sam. 1:11., 2 Sam. 16:12.
Job 33:27. Luke 1:25.
º #; knew. 3:7. Ps. 1:6. Matt.
a Pºs:70–72. Am; 1:1. 7:14. Matt.
4:18,19. Luke 2:8. . .
*.
CHAP. III. As prophecy had ceased for
many ages before the coming of Christ, that the
revival and perſection of it in the Great Prophet
might be the more remarkable; so vision had
ceased (for aught that appears) among the patri-
archs, for some ages before the coming of Moses,
d 17:6. Deut. 1:6. 4:10. Ps. 106:19.
intimates that now we are to expect, a work
4,5. Mal. 3:1. Acts 7:30–35.
tion might be the more welcome; and, in this chap-
ter, we have God’s first appearance to him in the
bush, and the conference between God and Moses
in that vision. -
V. 1–6. The years of the life of Moses are
remarkably divided into three forties; the first
forty he was a prince, in Pharaoh’s court, the
second a shepherd in Midian, the third a king in
Jeshurun; so changeable is the life of men, es-
pecially of good men. He had now finished the
second forty, when he received his commission to
bring Israel out of Egypt. Note, Sometimes it
is long before God calls his servants to that work
for which of old He designed them, and has been
graciously preparing them. Observe,
I. How this appearance of God to him found
him employed. He was keeping the flock, that .
is, tending sheep, near mount Horeb, v. 1. This
was a poor employment for a man of his parts and
education, yet he rests satisfied with it, and thus
learns meekness and contentment to a high degree,
for which he is most celebrated in sacred writ.
Note, 1. In the calling to which we are called,
we should abide, and not be given to change. 2.
Even persons qualified for great employments and
services, must not think it strange if they be con-
fined to obscurity; it was the lot of Moses before
them, who saw not but that he should die, as he
had lived a great while, a poor shepherd. Let
those that think themselves buried alive, be con-
tent to shine like lamps in their sepulchres,and wait
till God’s time come to set them in a candlestick.
Note, (1.) God will encourage industry. The
shepherds were keeping their flocks, when they
received the tidings of our Savior’s birth, Luke 2:
| 8. Satan loves to find us idle; God is well pleas-
ed to find us employed. (2.) Retirement is a good
friend to our communion with God. When we
are alone, the Father is with us. Moses saw
more of God in a desert, than in Pharaoh’s
COURrt. * -
II. It was an angel of the Lord that appeared
to him, v. 2. some think, a created angel, who
speaks in the language of Him that sent him;
others, the second Person, the Angel of the cove-
mant, who is Himself Jehovah. It was an extra-
that God’s appearances to him for Israel’s salva-l ordinary manifestation of the divine presence and
b 2:16, 18.1–6. Num. 1029. Judg. Mal, 4:4. . . - ſ Gen. 15:13–17. Deut. 4:20. Ps. 66:
. 4:11. - - - e 4,6. Gen. 16:7–13. 22:15,16. 48: 12. Is. 43:2. Dan. 3:27. 2 Cor. 1:
c 5. 18:5. 19:3,11. 1 Kings 19:8. 16. Deut. 33:16. Is. 63:9. Hos. 12: 8–
10.
g Ps. 111:2–4. Acts 7:31.
w PRACTICAL OBSERVATIONS.
true faith ! How
W. 11—25. How powerful a principle is
it overcomes the love of the world and the fear of the cross, even
when they oppose it with their utmost force!—But they, who
boldly enter on services for God, must not only expect fierce op-
position from his avowed enemies; but great discouragement
from the lukewarmness, contempt, cowardice, and ingratitude
of his professed servants. And while contentions among breth-
ren disgrace, and weaken, the common cause of religion; he
that would “set them at one again,” however gently, must ex-
pect to be reproached, as taking too much on him: and this per-
haps by both parties, but assuredly by the party which is most
in the wrong, and which is always the most-impatient of con-
trol. These disappointments, however, help to correct the for-
wardness and self-sufficiency of hasty zeal, and to prepare men
for their work in its due season.—Perhaps it requires stronger
faith, to be contented in obscurity and neglect, cheerfully to la-
bor without any prospect of applause, and patiently to prepare
and wait for future opportunities of service, without despondency;
than to face danger, out-brave reproach, and suffer persecution
in some eminent sphere of usefulness.--To assist the weak, and
vindicate the oppressed, to show kindness and use hospitality,
and requite those who have been serviceable to us, are always
becoming; nor is modest diligence, in any business useful or
lawful, a disgrace to the daughters either of a prince or priest.
—When assistance appears to us most distant, and deliverance
most improbable, they are often near at hand. To God all
things are easy, and his whole plan lies before Him; He remem-
bers his holy covenant; and, for purposes of his own glory, will
appear for his people, notwithstanding their sins. Their groans,
extorted by oppression, share his compassionate attention; and
in the darkest night of affliction, when they begin to cry to Him,
the day of deliverance will speedily dawn. Scot T.
NOTES.
CHAP. III. V. l.
Raquel, was grandfather to Zipporah, that Jethro was her father, and
that Hobab, afterwards mentioned, was her brother ; others suppose
that Reuel was her father; and that Jethro was her brother, and broth-
er-in-law to Moses, which the word may signify : but the Septuagint
use the names Reuel and Jethro,indiscriminately, for the father-in-law
of Moses. (2: 18. JN'um. 10 : 29.)—Horeb was called ‘the mountain
of God’ by way of anticipation ; as Moses wrote for those, who knew
it by that title after the law had there been, given.—Sinai and Horeb
are supposed to be two summits of a mountain, which had the same
base. It was situated in the interior parts of the desert, at some con:
siderable distance from Jethro’s habitation ; and probably Moses led
the flock thither for better pasturage. * - Scott.
JMountain of God..] ‘For here (1.) God appeared in the bush; (2) de-
livered the law ; (3.) Moses here brought water from the rock; and (4.)
by lifting up his hands made Joshua to prevail against Amalek ; (5.)
fasted twice 40 days and nights; (6.) hence he brought the two tables;
(7.) here Elijah saw a vision.” Horeb.] ‘Lit. dryness, barrenness.” Bush.
. . • Verse, 2. - -
This Angel is afterwards called JEHow AH, and God (4, 6).—“God
Some expositors are of opinion, that Reuel, or
called to him out of the midst of the bush ;’ and He said, ‘ I AM THAT
I AM.” With what propriety can this language be used, in a revela-
tion expressly intended to instruct men in the knowledge and wor-
ship of the true God, and to withdraw them from idolatry of every
kind ; if we do not allow the doctrine of the coequality and deity of
the Son of God, and that He is the Speaker in this place 2–Fire is a
scriptural emblem of the divine holiness and justice; of that ven-
geance which, in his righteous indignation, God inflicts on sinners; of
the afflictions and trials by which He proves and purifies his people,
whether immediately, or by instruments; and even of that baptism
of the Holy Ghost, by which the dross of sinful affections is consum-
ed, and the soul transformed into its own nature and image. (Jvote,
JMatt. 3; 11, 12.) , Israel was in this a type of the Church, exposed to
persecution ; and of a believer, grievously harassed by temptations
and afflictions. It has also been thought, that the fire in the bush
represented the manner in which the law would be given from the
adjacent mountain ; the nature of that law as given to sinners; and
the deliverance of the people from the destruction to which they were
thus exposed.—The name Sinai seems derived from a word rendered
a bush, either with reference to this bush, or to the bushes which
grew upon it.' Scott.
(223)
B. C. 1491.
God's remembrance of his people.
ExoDUS, III.
4 And when the Lord
saw that he turned aside
to see, God called unto
him out of the midst of
the bush, and said, h Mo-
ses, Moses. And he said,
Here am I.
5 And he said, 'Draw -
fºllis enemies, light and heat to his people, and
not nigh hither:* put off
thy shoes from off thy
feet, for the place where-
on thou standest is holy
ground. . .
6 Moreover he said,
1 I am the God of thy
father, the God of Abra-
ham, the God of Isaac,
and the God of Jacob.
And Moses " hid his
face; for he was afraid
to look upon God.
[Practical Observations.]
7 And the Lord said,
* I have surely seen the
affliction of my people
which are in Egypt, and
h Gen. 22:1,11. 48:2. 1 Sam. 3:10.
Acts 9:4. 10:3, 13. .
i 19:12,21. Lev. 10:3. Heb. 12:20.
k Gen. 28:16,17. Josh. 5:15. Ec. 5:1.
Auts 7:33.
l 15. Gen. 17:7,8. 28:13.
18:36. Matt. 22:32. Acts 7:32.
m Gen. 17:3. 1 Kings 19:13. Job 42:
. Is. 6:1–5. Dan. 10:7,8. Matt.
17:6. Heb. 12:21. Rev. 1:17.
n 2:25. Gen. 29:32. 1 Sam. 9:16. Ps.
106:44. Is. 63:9. Heb. 4:15.
1 Kings
glory; what was visible, was produced by the min-
istry of an angel, but he heard God in it speaking
to him. 1. He saw a flâme of fire; for our God
is a consuming fire. When Israel’s deliverance
out of Egypt was promised to Abraham; he saw
a burning lamp, which signified the light of joy
that deliverance should cause; (Gen. 15; 17.) but
now it shines brighter as a flame of fire, for God.
in that deliverance brought terror and destruction
displayed his glory before all. See Isa. 10:17.
2. This fire was not in a tall and stately cedar,
but a bush, in a thorny bush, so the word
signifies; for God chooses the weak and despised
things of the world, such as Moses, now a poor
shepherd, with them to confound the wise: He
delights to beautify and crown the humble. 3.,
The bush burned, and yet was not consumed;
an emblem of the church now in bondage in Egypt,
burning, in the brick-kilns, yet not consumed;
perplexed, but not in-despair; cast down, but not
destroyed. - .*
III. The curiosity Moses had, v. 3. . . Note,
Things revealed belong to us, and we ought dili- |
gently to inquire into them.
V. The invitation he had
with a caution. -
1. God gave him a gracious call, to which he
returned a ready answer, v. 4. . If he had care-
lessly neglected the burning bush, as an ignis
fatuus, probably God would have departed; but
when he turned aside, God called to him. Note,
Those that would have communion with God, must
attend on Him, and approach to Him, in those
to draw near, yet
ordinances wherein He is pleased to manifest Hum-
self. Those that seek God diligently shall find
Him, and find Him their bountiful Rewarder.
Draw migh to God, and He will draw migh
to you. God called him by name, 1% oses, Mo-
him.
now about to appear.
readiness to obey; Put off thy shoes from off
thy feet, as a servant; putting off the shoe was
then what putting off the hat is now, a token
of respect and submission. ‘The ground, for the
present, is holy ground, made so by this special
manifestation of the divine presence. Keep thy
foot, Eccl. 5: 1. Note, We ought to approach to
God with a solemn pause and preparation; and,
though bodily exercise alone |. little, yet we
should gloriſy God with our bodies, and express
our inward reverence by a grave and reverent be-
havior in the worship of God, carefully avoiding
every thing light and rude, and unbecoming the
awfulness of the service. . . . . . .
V. The solemn declaration God made of his
name, v. 6. -
1. He lets him know it is God that speaks to
2. He will be known as the God of his
father, his pious father Amram, and the God of
Abraham, Isaac, and Jacob, his ancestors, and
the ancestors of all Israel, for whom God was
By this, God designed,
(1.) To instruct Moses in the knowledge of
another world, and strengthen his belief of a
future state. Thus it is interpreted by our Lord
Jesus, the best Expositor of Scripture, who hence
proves that the dead are raised, against the Sad-
ducees, Matt. 22:31, &c., This promise, made
unto the fathers, that God would be their God,
must include a future happiness; for He never
did anything for them in this world sufficient to
answer the extent and compass of that great word;
but having prepared for them a city, He is not
ashamed to be called their God; (Heb. 11: 16.)
and see Acts 26: 6, 7.-24:15. (2.) To assure
Moses of the performance of all those particular
promises made to the fathers: for by these words
it appears God remembered his covenant, ch. 2
24. Note, [1..] God’s covenant-relation to us as
ses. This could not but surprise him much more than what he saw. The word
of the Lord always went with the glory of the Lord; for every divine vision was
designed for divine revelation, Job 4:16, &c.—33: 14–16. Divine calls are then
effectual, (1.) When the Spirit of God makes them particular, and calls us by
(2.) When we return an obedient answer, as Moses here, * Here am I,
D3 (118.
not only to hear what is said, but to do what I am bidden.”
2. God gave him a meedful caution against rashness and irreverence in his ap-
proach. (1.) He must draw so near as to hear, but not so near as to pry; his con-
science must be satisfied, but mothis curiosity. Note, In all our approaches to God,
we ought to be deeply affected with the infinite distance between us and God, Eccl.
5: 2. Or, this may be taken as proper to the Old Testament dispensation, which
was a dispensation of darkness, bondage, and terror, which the gospel happily
frees us from, giving us boldness. (2.) He must express his reverence, and his
PRACTICAL OBSERVATIONs.
V. 1–6. When the Lord exercises the faith and patience of
his servants, they should rest assured, that He acts in wisdom,
faithfulness, and mercy; and that when the best time is come,
their expectation shall be abundantly answered: but such is the
human heart, that the best of men generally need preparing, by
a long course of humiliating discipline, for behaving, when
greatly prospered, in a manner honorable to God and religion.—
A decent exterior behavior indeed may be hypocritical; but the
neglect of it betrays a heart, not properly impressed with awe
of the majesty and purity of God, nor suitably humbled under
the sense of its own meanness and unworthiness: and the conde-
scending kindness of the Lord should not abate, but increase,
this holy awe.—In accommodation to our infirmities, God very
gra giously condescends to address our senses, as well as under-
standings: and by the burning bush He teaches us many useful
our God, is the best support in the worst times,
and a great encouragement to our faith in par-
ticular promises. [2.] When conscious of our
own great unworthiness, we may take comfort
from God’s relation to our fathers, 2 Chron.
- 20: 6. - - . . . . -
VI. The solemn impression this made on Mo-
ses: he hid his face. Yea, though God called
Himself the God of his father, and a God in
covenant with him, yet he was afraid. Note, 1.
The more we see of God, the more cause we shall
see to worship Him with reverence and godly fear.
[See Job 42: 5, 6.] 2. Even the manifestations
lessons. We need not tremble for the Church of God in its low-
est estate, though it appear contemptible to the carnal eye, and
seem ready to be consumed by the flames of persecution; for the
Lord is in the bush, and it cannot be injured.—While men are
strengthened to maintain the conflict, and to persevere in the
path of duty, they are not deserted by God, whatever their fears
or feelings may be ; nor can the fire, however hot, consume any
thing but the dross of remaining sinful inclimations.—But let the
mere professor of the Gospel tremble; even when exempt from
temptation, opposition, or conflict; these he escapes because he
“walks according to the cóurse of this world,” with which he
will be condemned. And let the careless and presumptuous sin-
mer also take warning; for he is proper fuel for the fire of God’s
vengeance, which will burn for ever, but mevèr consume those
who ſinally sink under it. Scott.
Verses 4, 5. º
Probably, this was, at that time and in those countries, a custom-
ary expression of reverence and veneration. (JVote, Josh. 5: 13–15.)
It is supposed by many learned men, that the priests officiated bare-
foot in the tabernacle and temple: but we meet with no express com-
mand enjoining it. . - Scott.
(5.) Shoes.] Heb. maal, calceamentum ; sandals. The Egyptians '
of those days, and probably - l
...- ..
Moses, wore such as are rep-
resented in the annexed cut,
which appear carved on con-
temporary monuments of
Egypt. ED.
Tºut off thy shoes...] ‘ It is
likely that from this circum-
stance, all the eastern nations
have agreed to perform all the
acts of their religion bargfooted. ---
[At least the extent of its observance proves it to be of such high an-
tiquity.] All the Mohammedans, Brahmins and Parsees, do so still.
The jews, says Juvenal, did so. The ancient Greeks did also. Jam-
in the way of sin.
blichus says, it was a maxim of Pythagoras. Solimus says, mo one was
permitted to enter Diana’s temple in Crete, unless with the shoes oſt.
Tertullian says, the worshippers of Jupiter, in time of drought, prayed
for rain, walking barefooted. . As the feet contracted much dirt, in
travelling, being protected only by a sole strapped about them, this
was an emblem of laying aside the pollutions contracted by walking
- - Let those who name the Lord Jesus Christ depart
from iniquity ſ” . . . . . . . . Dr. A. CLARKE.
- . . . Verse 6. . . . * . . . .
JEHow AH was the God of Abraham, Isaac, and Jacob, being the
Object of their worship, confidence, love, and obedience; and their
Saivation, Portion, and everlasting Felicity in body and soul. But
this declaration was intended, to remind the Israelites of the promises
made to their fathers, especially with reference to the land of Ca-
naan : for 'JEHow AH was the God of Israel, as a nation; and not
thus] the God of the Ishmaelites and Midianites, though descended
rom Abraham, or of the Edomites, thougli descended from Isaac.
Amram, Moses’ father, is also supposed to be personally included,
as a believing descendant of Abraham. Scott.
- Verse 7.
Notwithstanding the ignorånce, idolatry, and wickedness of tho

[224]
B. C. 1491.
God’s remembrance of his people.
ExoDUs, III.
have heard their cry, by
reason of their task-mas-
ters : for I know their
SOrro WS. * .
8 And * I am come
down to P deliver them
out of the hand of the
Egyptians, and to bring
them up out of that land,
4 unto a good land, and a
large, unto a land flowing
with milk and honey ;
unto the place of the "Ca-
naarites, and the Hittites,
and the Amorites, and
the Perizzites, and the
Hivites, and the Jebusites.
9 Now therefore be-
hold, the cry of the chil-
dren of Israel is come
unto me: * and I have
also seen. the oppression
wherewith the Egyptians
oppress them.
10 Corne now there-
fore, ‘and I will send thee
unto Pharaoh, that thou
mayest bring forth m
people the children of
Israel out of Egypt.
11 And Moses said un-
to God, “Who am I, that
I should go unto Pharaoh,
and that I should bring
forth the children of Is-
rael out of Egypt? .
12 And he said, W Cer-
tainly I will be with thee;
and this shall be a *token
unto thee, that I have sent
thee; when thou hast
brought forth the people
out of Egypt, yye shall
serve God upon this
mountain.
, 13 || And Moses said
unto God, Behold, when
‘o Gen. 11:5. 18:21. Ps. 18:9. Is. 64:
1. John 3:13, 6:38. , -
p 6:6–8. Gen. 15:14. 50:24. -
q 13:5, 33:2,3. Gen.-15:18. Num.
13:27. , 14:7,8. Deut. 1:7,25. 8:7–
‘9. 11:9. 26:9–15. Neh. 9:25. Jer.
l1:5. 32:22. Ez. 20:6.
r Gen. 15:18—21. Deut. 7:1. Josh. 9:
1. Neh. 9:8
ten, 5:3. . -
s T. Prox. 22:22,23., Ec; 4:1. 5.8
Jer. 50:33,34. Am.4:1. Mić. 2:1-3.
t ºf. 105:26. Mic. 6:4. Acts
7:35.
u 4:13. 6:12. 1 Sam. 18:18. , Is. 6:5–
8. Jer. 1:6. Acts 7:23–35.
w 4:12,15. Deut. 31:23. Josh. 1:5. Is.
41:10. 43:2. Ma
tt. 28:20. Mark
16:2). Acts 11:21. Ronn. 8:31.
x Is. 7:14. 37:30. Jer. 43:9,10. 51:
63,64. y 19:1, &c.
of God’s grace and covenant-loye, should increase
our humble reverence of Him.
W. 7–10. Now, after forty years, when we
may suppose both Israel and Moses began to de-
spair, they of being delivered, and he of delivering
them; at length the time is come, even the year
of the redeemed. Note, God often comes for
the salvation of his people then when they have
done looking for Him; Shall He find faith?
Here is, I. Thé notice God takes of the afflic-
tions of Israel; (v. 7, 9.) IHeb. Seeing, I have
seen, I have strictly observed and considered the
matter. Thrce things God took cognizance of,
1. Their sorrows; it is likely they were not
permitted to remonstrate to Pharaoh, nor to seek
relief against their task-masters in any of his
courts, nor scarcely durst complain to one anoth-
er; but God observed their tears. Note, Even the
secret sorrows of God’s people are known to Him.
2. Their cry; I have heard it, v. 7, 9. Note,
God is not deaf to the cries of his afflicted people.
3. The tyranny of their persecutors; I have seen
the oppression. Note, As the poorest of the
oppressed are not below God’s cognizance, so the
highest and greatest of their oppressors are not
above his check, but He will surely visit all these
things. - *
2. The promise God makes of their speedy de-
liverance and enlargement, v. 8. (1.) When God
does something very extraordinary, out of the com-
mon road of providence, He is said to come down
to do it, as Isa. 64: 1. (2.) This deliverance
was typical of our redemption by Christ, and in
that the eternal Word did indeed come down from
heaven to deliver us. It was his errand into the
world. He promises also their happy settlement
in the land of Canaan, that they should exchange
bondage for liberty, poverty for plenty, labor for
rest, and the precarious condition of tenants at
will, for the ease and honor of lords proprietors.
Note, Whom God by his grace delivers out of a
spiritual Egypt, He will bring to a heavenly Ca-
Iłażll].
3. The commission to Moses, v. 10. He is not
only sent as a prophet to Israel, to assure them
that they should speedily be delivered, but as an
ambassador to Pharaoh, to treat with him, or
rather as an herald at arms, to demand their dis-
charge, and to denounce war in case of refusal;
and he is sent as a prince to conduct and command
Israel: thus is he taken from following the eves,
to a pastoral office unuch more noble, as David,
Ps. 78: 71. Note, God is the Fountain of pow-
er; and the powers that be, are ordained of Him,
as He pleases. The same hand that now fetched
a shepherd out of a desert, to be the planter of a
Jewish church, afterwards fetched fishermen from
their ships, to be planters of the Christian Church,
That the earcellency of the power might be of
God. - -
W. 11—15. God, having spoken to Moses, al-
lows him also a liberty of speech, which he here
- improves: and -
I. He objects his own insufficiency for the ser-
vice he was called to, v. II. He thinks himself
unworthy the honor, and not equal to the task.
He thinks he wants courage, and therefore cannot
go to Pharaoh, to demand what might cost him
his head: he thinks he wants conduct, and there-
fore cannot bring forth the children of Israel out
of Egypt; they are unarmed, undisciplined, dis-
pirited, unable to help themselves; it is morally
impossible to bring them out. 1, Moses was in-
comparably the fittest man living for this work,
eminent for learning, wisdom, experience, valor,
faith, holiness; and yet, he says, Who am I?
Note, The more fit any person is for service, com-
monly the less opinion has he of himself; see Judg.
9:8. &c. 2. The difficulties of the work were
indeed very great, enough to startle the courage,
and stagger the faith, of Moses himself. Note,
Even wise and faithful instruments may be much
discouraged at the difficulties that lie in the way
of the church’s salvation. 3. Moses had formerly
been very courageous when he slew the Egyptian,
but now his heart failed him; good men are not
always alike bold and zealous. . 4. Yet Moses
is the man that does it at last: for God gives grace
to the lowly. Modest beginnings are good pres-
ages.
II. God answers this objection, v. 12. 1. He
promises him his presence, Certainly I will be
with thee, and that is enough. Note, Those
that are weak in themselves, may yet do wonders,
being strong in the Lord, and in the power
of his might; and those that are most diffident
in themselves, may be most confident in God.
God’s presence honors the worthless, gives wisdom
and strength to the weak and foolish, makes the
greatest difficulties dwindle to nothing, and is
enough to answer all objections. 2. He assures
him of stiecess, and particularly that the Israelites
should serve God on this mountain. Note, (1.)
Those deliverances are inost valuable, which open
a door of liberty to serve God. (2.) If God give
us opportunity and a heart to serve Him, it is a
happy and encouraging earnest of further favors
designed us. -
III. He begs instructions, v. 13. and has them,
v. 14, 15. IHe desires to know by what name
God would at this time make Himself known,
v. 13. - -
1. He supposes the children of Israel would
ask, PWhat is his name? either, (1.) To perplex
Moses: he foresaw difficulty, not only in dealing
with Pharaoh, to make him willing to part with
them, but in dealing with them, to make them
willing to move. They would be scrupulous and
apt to cavil. (2.) For their own information.
It is to be feared they were grown very ignorant,
by reason of hard bondage, want of teachers, and
loss of the Sabbath, so that they needed to be
told the first principles of the Oracles of God.
2. He desires full instructions, that he may not
run in vain. Note, (1.) It highly concerns those
who speak to people in the name of God, to be
well prepared before-hand. (2.) Those who
would know what to say, must go to God, to the
word of his grace, and to the throne of his grace,
for instructions, Ezek 2: 7.—3: 4, 10, 17.
IV. God readily gives him full instructions:
two names God would now be known by.
1. A name that denotes what He is in Him-
self; (v. 14.) I am that I am: this explains his
name Jehovah; and signifies, (1.) That He is
self-existent; He alone has his being of Himself,
Israelites, the Lord acknowledged them as his people, because of
their relation to Abraham, because they constituted the visible
Church, and because there was a remnant of true believers among
them.—The severity of the task-masters extorted their bitter cries,
which in most of them were merely the expression of distress, not of
faith ; the prayer of nature, not of grace : yet the Lord noticed and
pitied their sorrows. - Scott.
(9.) The bitter cry of enslaved Israel came up for vengeance, be-
fore the throne of Eternal Justice, and it was answered upon the
heads of their oppressors. May the oppressors of their race in our
land, and in every land, listen in mercy to the cry of enslaved mil-
lions, before God listens in justice; lest they themselves cry for
mercy, when there is mone to help ? ED.
- Verse 11. - -
Moses had before deemed himselſ in a measure competent to this
service, which he had some intimations he was to perſorm ; and he
set about it probably with undue haste, and not without some im-
roper dependence on his rank, influence, and reputation annong the
Sgyptians: but now, when he was unspeakably better qualified, and
was, without competition, the most proper person for it, he was be-
come conscious of his insufficiency . This was in a great measure
the effect of increasing knowledge of God and of himself; but there
O. T. W.O.L. I. 9 *
was also a deep sense of the vast difficulty of the business, not with.
out some culpable fear of Pharaoh and the Egyptians, and of con-
tempt and opposition from Israel. Before, self-confidence mingled
with, and assumed the appearance of, strong faith and great zeal :
but now, some degree of sinful distrust of God was associated with
deep humility; and induced him timidſy to shift, as well as humbly
to decline, the important service.—So very defective are the strong-
est graces, and the best duties, of the most eminent saints : Scott.
Verse 12. -
Certainly I, &c.] All objections, expressed or implied, were thus
answered at once. The token annexed was made not to sense, but
to faith : therefore the sign was consequent to the event confirmed by
it: as if God had said, ‘I promise to meet thee and Israel at this
mountain ; this promise is thy assurance of success: depend on my
power and faithfulness, and go fetch them forth, nothing doubting.”
(JH. R.)—It was also a private token to Moses, and not intended as a
sign to Israel or to Pharaoh. ID.
- - Verse 13.
The patriarchs had received revelations from God ; but Moses
seems to have been the first, after the deluge, who was expressly sent
to Speak to others in his name. ID.
[225]
B. C. 1491.
God's commission to JMoses,
ExoDUS, III.
I come unto the children
and has no dependence ou any other. Being
of Israel, and shall say self-existent, He cannot but be self-sufficient,
unto them, The
your fathers hath sent me
unto you; and they shall
say to me, * What is
his name P what shall I
Say unto them P
14 And God said unto
Moses, I AM THAT I
- AM : And he said, Thus
shalt thou say unto the
children of Israel, "I AM
hath sent me unto you.
15 And God said
moreover unto Moses,
Thus shalt thou Say unto
the children of Israel,
b The Lord God of your
fathers, the God of Abra-
ham, the God of Isaac,
and the God of Jacob,
hath sent me unto you :
* this is my name forever,
and this is my "memorial
unto all generations.
16 Go and gather the
* elders of Israel together,
and say unto them, The
LoRD God of your fa-
thers, the God of Abra-
ham, of Isaac, and of Ja-
cob, appeared unto me,
saying, I have surely vis-
ited you, and seen that
which is done to you in
Egypt.
17 And I have said,
*I will bring you up out
of the affliction of Egypt,
* unto the land of the Ca-
naanites, and the Hittites,
and the Amorites, and
the Perizzites, and the
Hivites, and the Jebusites,
unto a land flowing with
God of and therefore all-sufficient, and the inexhaustible
Fountain of being and bliss. (2.) That He is
etermal and unchangeable, in word and mature,
true to his promises, and always the same, yes-
terday, to-day, and for ever; see Rev. 1: 8. Let
this suffice us. (3.) That we cannot by search-
ing find Him out; this name checks all bold and
curious inquiries concerning God, and, in effect,
says, Ask not after my name, seeing it is
secret, Judg. 13:18: Prov. 30: 4.
2. A mame that denotes what He is to his peo-
ple; lest that name, I AM, show.ld amuse and
puzzle, he is further directed to use another
name of God, more familiar and intelligible, v.
15. Thus God had made Himself known to him,
v. 6. (1.) To revive among them the religion of
their fathers, which, it is to be feared, was much
decayed, and almost lost. This was necessary,
to prepare them for deliverance, Ps. 80: 19. (2.)
To raise their expectations of the speedy perfor-
mance of the promises made to their fathers:
Abraham, Isaac, and Jacob, are particularly
named, because with Abraham the covenant was
first made, and with Isaac and Jacob often ex-
pressly renewed. God will have this to be his
naume for ever, and it has been, is, and will be,
his name, by which his worshippers know Him,
and distinguish Him from all false gods: see 1
Kings 18:36. Note, God’s covenant-relation to
his people is what He will be ever mindful of,
what He glories in, and will have us never forget,
but give Him the glory of: if He will have this
milk and honey. -
to be his memorial unto all generations, we have
all the reason in the world to make it so with us,
for it is a precious memorial: - -
V. 16–22. Moses is here more particularly
instructed in his work, and informed beforehand
of his success. . . . - . -
l. He must deal with the elders of Israel, and
raise their expectations of a speedy remove to
Canaan, v. 16, 17. He must repeat to them
what God had said to him, as a faithful ambas-
sador. Note, That which ministers have received
of the Lord, they must deliver to his people, and
keep back nothing profitable. Lay an emphasis
on that, (v. 17.) I have said, I will bring you
wp; that is enough to satisfy them: hath He
spoken, and will He mot make it good? He is
told, (v. 18.) . They shall hearken to thy voice,
and not thrust thee away, as they did forty years
ago: He who, by his grace, inclines the heart,
and opens the ear, could say this beforehand,
having determined to make them willing in this
day of power. -
2. He must deal with the king, v. 18. (1.)
They must not begin with a demand, but with a
humble petition; that gentle and submissive meth-
od must.be first tried, even with one who, it was
certain, would not be wrought upon by it; We
beseech thee, let ws go. (2.) They must only
beg to go as far as Sinai to worship God, and
say nothing to Pharaoh of going quite to Canaan;
that would have been immediately rejected, but
this was a very modest and reasonable request,
and his denying of it utterly inexcusable, justiſy-
ing them in totally deserting his kingdom. Note,
18 And they shall
hearken to thy voice:
* and thou shalt come,
thou and the elders of
Israel, unto the king of .
Egypt, and ye shall say
unto him, 'The LoRD
God of the Hebrews hath
* met with us; and now
let us go, we beseech
thee," three days’ journey
into the wilderness, " that
we may sacrifice to the
LoRD Our God.
the king of Egypt will # *chr.” Matt.” Act.
not let you go, * no, not
by a mighty hand.
20 And I will P stretch
out my hand, and 4 smite
Egypt with all my won-
ders which I will do in
the midst thereof; and af.
ter that he will let you go.
21 And I "will give
this people favor in the
z 14. 15:3. Gen. 32:29.
17. Prov. 30:4. Is. 7:14.
23:6. Matt. 1:21,23.
a 6:3. Ps. 68:4.90:2. Is. 44:6. Matt.
- . John 8:58. Heb. 13:
- . 1:4,8,17.
b 6. 4:5. Gen. 17:7,8. Deut. 1:11,85.
Judg. 13:6,
9:6. Jer.
c Ps. 135:13. - -
d Ps. 102:12. Hos. 12:5. {
c 4:29. 18:12. 24:11, Gen. 50:7.
Matt. 26:3. Acus 11:30. 20:17. 1 ,
Pet. 5:1. - - -
f 4:31. Gen. 21:1. 50:24. Luke 1:68.
19:44. Acts 15:14. I Pet. 2:12.
g Gen. 15:13–21. 46:4,
- on 8.
i 4:31, 2 Chr. 30:12. Ps. 110:3.
k 5:1–3. -
l 7:16, 9:1,13.
5:
10:3.
m 4:24. Num. 23:3,4,15,16. Is.
64:5. -
... 10:24–26.
* Or, but by a strong hand.- 6:1. Ps.
Is. 63:12.
136:11,12.
p 6:6. 7:5, 9:15. Ez.20
q 7:3. 11:9. Deut. 4:34. 6:22. Neh.
9:10. 1 s. 105:27. , 106.22. 135:8,9.
Is. 19:22. Jer. 32:20,21. Acts 7:36.
r 11:8. 12:31,39 t
38. Gen. 39.21. Neh. 1,
Prov. 16:7. Acts 7:10.
19 And I am sure that
Verse 14.
I AM THAT I AM, (or, I w ILL BE THAT I will BE,) signifies, I am. He
that ecists ; and implies, self-existence, independence, unchangeable-
mess, incomprehensibility, eternity, and consummate perfection.—
There is a majestic simplicity and an expressive dignity in this lan-
guage, which disgraces beneath contempt the high-sounding, pom-
pous titles, which mortals have been proud to arrogate to themselves.
—JE How a H, (a name of similar signification,) thus distinguished
Himself from the idols of the nations, which are nothing in the
world ; and from all creatures, which have only a derived, depend-
ent, mutable existence, in Him and from Him. Thus He proposed
Himself as the only Object of his people’s worship, the sure Founda-
tion of their hopes, and the all-sufficient Fountain of their felicity.
I AM THAT I AM. Not I was, but I am, and will be. With Him the
past, the present, and the future are all one, as alike open to the view
of his omniscience.—Let us here also think of Him, whom the apos-
tle declares to be “The same yesterday, to-day; and for ever:” whom
another apostle introduces saying, ‘ I am Alpha, and Omega, the
first, and the last ;’ and who, dwelling in human flesh, said, ‘Before
Abraham was I AM.” This evident assumption of the title, I AM THAT
I AM, the unbelieving Jews at that day fully understood, and for it
attempted to Stone Him ; though modern unbelievers cannot or will
not perceive it ! There is no doubt, however, but the Speaker is the
Saine in both places; for “no man hath seen God, at any time ; the
only-begotten Son, who is in the bosom of the Father, he hath de-
clared Him.”—When the Lord subjoined ‘ I AM,” or HE THAT ex-
Ists, (Sept.) ‘hath sent me unto you,” it was intended to give author-
ity to the Inessage, and to ensure thé accomplishment of his purpose,
by his incomprehensible power and perfection. Scot T.
I AM THAT I AM.] ‘ Heb. EHE YEH asher EHE YET1. Vulg. I am who
am. Sept. I am, He who exists. The Syr. Persic and Chai. preserve
the original words without any gloss. Ar. The Eternal, who passes not
away. The Targ. Jon; and Jer, Targ. paraphrase, He who spake and
the world was -who spake, and all things existed. As the original words
literally signify, I will be what I will be, some suppose God simply de-
signed to inform Moses that He would be to him what He had been to
his fathers, &c. It is difficult to put a meaning on the words. To
this divine discovery the Greeks owed the inscription over the door
of the temple of Apollo at Delphos, ei, thou art. The second person
of the Gr. verb eimii, I am. Of this, Plutarch, who travelled in Egypt
400 years after the Sept. version for the Egyptians had been made,
wrote a treatise. What beautiful things have the ancient Greek phi-
losophers stolen from the testimonies of God, to enrich their own
works, without any kind of acknowledgment! And, strange per-
versity of man, these are the very things which we so highly applaud
in the heathem copies, while we neglect or pass them by in the divine
originals | - - - Dr. A. CLARKE.
Verse 15.
The title of JEHow AH, the God of Abraham, &c. would remind the
Israelites of his relations and engagements to them, as descendants
of these illustrious patriarchs.-The Lord had before declared his
name, as signifying eternal self-existence; and He here adds his cove-
mant-relation to the seed of Abraham, as the perpetual memorial of
his former mercies, and security of future blessings to his Church.
The title, “The God and Father of our Lord Jesus Christ,” is the
same to us, under the Christian dispensation, as the Name here ex-
pressed was to Israel. * * - - Scott.
-- Verse 18. - ,-- -
Such a willingness to be delivered, as would induce the Israelites
to use the means, encounter the difficulties, and face, the dangers
requisite for that purpose, was so contrary to their dispirited and
desponding frame of mind, that it could be effected only by the pow-
erful influence of God upon their hearts : but He here engaged to
Moses, that He would this prepare -them in due time, to concur de-
cidedly in his efforts for their deliverance.—The Elders seem to have
been the more aged and distinguished persons in the several tribes
and families; but it does not appear that they were invested with any
authority. . . . - - •- ID.
- . Verses 21, 22. - - -
The great Proprietor of all things, who giveth to all as He pleaseth,
seeing the Egyptians enriched by oppressing the Israelites, thus con-
strained them to refund, and to pay them the wages which their labor
justly deserved. (JVotes, II: 2, 3, 12:35, 36. Gen. 31: 10–16.)—The
word borrow suggests the idea of fraud in the transaction ; which the
original word does not imply. It means to ask, whether as a gift, or
a löän.—A great part of this gold and silver was afterwards used in
building and furnishing the tabernacle. Scott.
B. c. 1491.
God’s commission to Moses.
Exodus, iv.
sight of the Egyptians:
and it shall come to pass,
that when ye go, ye shall
not go empty. -
22 But “every woman
shall borrow of her
neighbor, and of her that
sojourneth in her house,
jewels of silver, and jew-
els of gold, and raiment:
and ye shall put them up-
on your sons, and upon
your daughters; and ye
shall “spoil “the Egyp-
tians. "
CHAP. IV.
The Lord assures Moses of his effectual
assistance, by miraculous signs and
gracious promises, 1-12; and is an-
gry at his backwardness to the ser:
vice; yet ºppº. Aaron to assist
him, [3–17. Moses, leaves Jethro,
and sets out on his journey; and is
charged with a message to Pharaoh,
Yi He is rebuked by the way;
Zipporah circumcises her son : Aaron
meets Moses, and they are welcomed
by the Israelites, 24–31. .*
A ND Moses answered,
and said, But be-
hold, “they will not be-
lieve me, nor hearken
unto my voice: for they
will say, The Lord hath
not appeared unto thee.
2 And the Lord said
unto him, What is that
in thine hand? And he
said, "A rod.
3 And he said, Cast it
on the ground; and he
cast it on the ground, and
*it became a serpent:
God’s calls and commands to sinners, are so
highly reasonable in themselves, and delivered in
such a gentle, winning way, that the mouth of
the disobedient must needs be for ever stopped.
As to his success with Pharaoh, he is here told,
[1..] That petitions, and persuasions, and hum-
ble remonstrances, would not prevail with him,
no, nor a mighty hand stretched out in signs and
wonders; v. 19. Note, God sends his messen-
gers to those whose hardness and obstinacy He
certainly knows and foresees, that it may appear
He would have them turn and live. [2.] That
plagues should compel him to it, v. 20. Note,
Those will certainly be broken, that will not bow;
we may be sure that when God judges, He will
overcome. [3.] That his people should be more
kind to them; and furnish them at their depart-
ure with abundance of plate, and jewels, to their
great enriching, v. 21, 22. . Note, God some-
times makes the enemies of his people, not only
to be at peace with them, but kind to them. God
has many ways of balancing accounts, between
the injured and the injurious, of righting the op-
pressed, and compelling those that have done
wrong, to make restitution; for He sits in the
throne judging right.
CHAP. IV. V. 1–9. Moses accepts the com-
mission, with great reluctance, which we should
rather impute to a humble diffidence of himself
than to any unbelieving distrust of God and his
word and power. Note, Those whom God de-
signs for preferment, He clothes with humility:
the most fit for service are the least forward,
I. Moses objects, that, in all probability, the
people would not hearken to his voice, (v. 1.)
that is, would not take his bare word, unless he
showed them some sign, which he had not yet
been instructed to do. This objection cannot
be justified, because it contradicts what God had
said, (ch. 3: 18.) They shall hearken to thy
voice. He means, they will not at ſirst, or, some
of them will not. Should there be some gain-
sayers among them, who would question his com-
mission, how shall he deal with them? And
what course should he take to convince thein'?
He feared they would reject him again. Note,
1. Present discouragements often arise frºm for-
mer disappointinents. 2. Wise and good men
have sometimes a worse opinion of people than
they deserve.
II. God empowers him to work miracles, di-
rects him to three particularly, two of which
were now immediately wrought for his own sat-
isfaction. Note, True miracles are the most
convincing external proofs of a divine mission
attested by them. Therefore our Savior often
appealed to his works, as John 5: 36. and Nic-
and Moses fled from be-
fore it. -
4 And the Lord said
unto Moses, *Put forth
thine hand, and take it by
the tail. “And he put
forth his hand and caught
it, and it became a rod in
his hand.
5 That f they may be-
lieve that 5 the Lord God
of their fathers, the God
of Abraham, the God of
Isaac, and the God of
Jacob, hath appeared un-
to thee. -
6 And the LoRD said
furthermore unto him,
Put now thy hand into
thy bosom; and he put
his hand into his bosom ;
and when he took it out,
behold, his hand was
* leprous as snow.
7 And he said, Put
thine hand into thy bosom
again: and he put his
hand into his bosom
again, and plucked it out
of his bosom, and behold,
it was turned again as
his other flesh.
t 11:2. I2:35. Gen. 15:14.
u Job 27:16, 17. Prov. 13:22. Is. 33:1.
E7. 39:10.
* Or, Egypt.
a 31. 2:14, 3:18. Acts 7:25.
b 17.20. Lev. 27:32. Ps. 110:2. Is.
II:4. MI1c. 7:14.
c 7:10–15. Ann. 5:19.
d Ps. 91: 13. Mark 16:18. Luke 10:19.
Acts 28:3–6.
e John 2:5.
f 8. 3:18. 19:9. John 5:36, 11:15,42.
20:31.
3:15.
; Num. 12:10. 2 Kings 5:27.
i 2 Kings 5:14. Matt, 8:3.
PRACTICAL OBSERVATIONs.
V. 7—22. Oppressors and prosperous tyrants should re-
member, that, however they may elude or outbrave human jus-
tiée, and however God may defer to take vengeance, yet all their
crimes are noted in his book; that their measure of iniquity is
filling up; and they will speedily be made to disgorge the prey
which they have ravenously devoured, and to experience the
vengeance of the Almighty; unless repentance and fruits meet
for repentance prevent their doom. (Luke 19: 8, 9.)—Let us
be careful not to distrust and dishonor the power, faithfulness,
and love of God. He is the great I AM ; ‘a, thousand years
with Him are but as one day:” He remembers his holy covenant;
He deals with his people according to the abundance of his mer-
cies; He forgives the multitude of their transgressions; and
sends deliverance in its appointed season.—When God employs
any one in his service, He will certainly go with him: but ‘be-
fore honor is humility;” and success is frequently delayed or
denied, to instruments otherwise qualified, because they do not
possess a humble spirit.—Yet nothing good is unalloyed in man,
and the most unaffected bumility may prove an -occasion to
irresolution, or reluctance to the work the Lord requires of us.-
They who would be useful, must depend on God to make their
endeavors acceptable to their brethren; especially where such
benefits are intended, as require men to exert themselves, to en-
dure hardship, and to face danger: and, if we go in this depen-
dence, He will secure our success with some; while we deliver
our message to all, “whether they will hear, or whether they
will forbear.”—But in Pharaoh’s tyranny, and Israel’s oppres-
sion, we see a picture of the sinner’s miserable and abject sub-
mission: however galled with the yoke of Satan, he still drudges
on, till the Lord sends redemption. With the invitations of his
Gospel, He communicates the life-giving, drawing, and teaching
influences of his Spirit; and thus men are made willing to seek
and strive for deliverance: then Satan loses his power to retain
them; they come forth with all they have and are, and con-
secrate the whole to the glory of God, and the service of his
Church. Scot T.
(22.) Borrow.] ‘ Rather request.’ Jewels.] ‘Literally, all kinds of ves-
sels, instruments, weapons, &c. The Heb. is well translated by ar-
ticles, or goods. The Israelites probably obtained coin, plate, rainent,
&c.” Spoil.] The Heb. has not here the meaning of taking by
rapine, or violence. It is used, 1 Sam. 30: 22. to signify the recovery
of property taken away by violence. So we should understand it
here. The Israelites recovered a part of their property, their wages, of
which they had been most unjustly deprived by the Egyptians.”
- - Dr. A. CLARKE.
Her that sojourneth.] ‘ Heb. “The hostess’ of her
w NOTES. -
CHAP. IV. V. 1–5. Moses’ objection was unreasonable, and a
roof that his faith was wavering. Yet it was proper he should be
informed, that the Lord would authenticate his commission by mira-
cles, both to Israel and to Pharaoh.-The rod in his hand was proba;
bly a common staff, or shepherd's crook; but it was now consecrated
to God, to be the token of his presence and operation, and was there:
fore afterwards called “the rod of God.” When waved by the hand
of Moses or Aaron, it was a token to Israel of guidance, encourage;
ment, and protection; but to Egypt, it was the appointed token of
desolating judgments, like the mortal bite of the most poisonous ser-
pent.—In this it was also a type of the Gospel, “ the rod of the Re-
deemer's strength,” (Ps. 1.10: 2.) which is a savor of life to some, and
house.”
Utch ANN's
of death to others.-Though Moses was greatly affrighted at the ser-
pent thus miraculously produced, which seems to have been very
formidable ; yet his faith was so far strengthened by the sign; that
he ventured, at God’s command, to seize it by the tail, and it again
became a harmless rod. Scott.
(2.) A rod...] ‘ Heb. matteh, a staff, probably his shepherd's crook.
See Lev. 27: 32.” Dr. A. CLARRE.
(5.) That they, &c.] ‘ An imperfect form of speech, several ex-
amples of Which occur in Scripture. It may be supplied, Do this
before them, that they, &c.” - ID.
It i bable that ti Verses 6, 7. Y-
is very probable that the absurd story, mentioned by Josephu
from Manetho,.] of Moses, and the Israélites being hº . ;
Egypt, because infected with leprosy, was derived from some dis-
torted tradition of this miraculous sign. Scott.
(6.), Leprows.]. “A word derived from the Gr. lepra, a scale, be-
cause the disease [see note Lev. 13:2,&c.) spread itself over the whole
body in thin, white scales. Dr. JMead says, “I have seen a remarka-
ble case, where the whole skin was shining as if covered with snow ;
and as the furfuraceous scales were daily rubbed off, the flesh ap-
peared raw underneath.” Among the Jews, the leprosy was a most
inveterate, contagidus, and, as they deemed, incurable disorder.
The heathens considered it as inflicted by their gods, who alone
could remove it. A similar belief prevailed among the Israelites.
[227]
B. C. 1491.
JMoses objects his incapacity.
EXODUS, IV.
8 And it shall come to
pass, * if they will not be-
lieve thee, neither hear-
ken to the voice of the
first sign, that they will
believe the voice of the
latter sign.
9 And it shall come to
pass, if they will not be-
lieve also these two signs,
neither hearken unto thy
voice, that thou shalt take
of the water of the river,
and pour it upon the dry
land : and the water
which thou takest out of
the river, * shall become
m blood upon the dry
land.
10 And Moses said un-
to the Lord, O my Lord,
I am not + eloquent, nei-
ther f heretofore, nor
since thou hast spoken
unto thy servant: but I
am n slow of speech, and
of a slow tongue. .
11 And the LoRD said
unto him, "Who hath
made man's mouth P or
who maketh the dumb,
or deaf, or the seeing, or
the blind? have not I the
LoRD P
I2 Now therefore go,
and PI will be with thy
mouth, and teach thee
what thou shalt say.
13 And he said, O my
LoRD, 4 send I pray thee,
by the hand of him whom
thou ş wilt send. -
14 And the anger of
the Lord was kindled
against Moses; and he
said, Is not Aaron the Le-
vite thy brother? I know
that he can speak well.
And also behold, 5 he
cometh forth to meet
thee: and when he seeth
thee, he will be glad in
his heart.
k 30,81. Is. 28.10. John 12:37.
1 Deut. 32:39. 2 Kings 5:7. Job 5:18.
* Heb. shall be, and shall be.
m 1:22. 7:19–25. Matt. 7:2. John
God, v. 5. Miracles were for signs to them that
odemus owns himself convinced by them, John
3: 2. And here Moses, having a special com-
mission given him as a judge and lawgiver to
Israel, has this seal, and these credentials. :
1. The rod is made the subject of a double
miracle, v. 2–4. Here was an honor put on
Moses; his being empowered thus to act under
• God; out of the common course of mature and
providence, was a demonstration of his authority,
under God, to settle a new dispensation of the
kingdom of grace. We cannot imagine that the
God of truth would delegate such a power as this
to an impostor. This had a direct tendency to
convince Israel that Moses was indeed sent of
believed not, 1 Cor. 14: 22. ^-
2. His hand is next the subject of a double
miracle; v. 6, 7. This signified, that Moses
was not to work miracles by his own power, nor
for his own praise, but by the power of God, and
for his glory; the leprous hand of Möses for ever
excludes boasting. If the former sign did not
convince, this latter would. Note, God is wil-
ling more abundantly to show the truth of his
Word, and is not sparing in his prooſs; the mul-
titude and variety of the miracles corroborate
the evidence. - -
3. He is directed, to turn some of the water
of the Nile into blood, v. 9. This sign not gain-
ing due credit with Pharaoh, the whole river was
afterward turned into blood, and then it became
a plague. He is ordered to work this miracle,
in case they would not be convinced by the other
two. Note, Unbelief shall be left inexcusable,
and convicted of wilful obstimacy. God had said,
(ch. 3: 18.) Israel shall hearken; yet He ap-
points these miracles for their conviction; He
that has ordained the end, has ordained the
means. - - -
V. 10–17. Moses still continues backward,
even to a fault; for now we can no longer im-
pute it to humility and modesty, but must own
there was too much of cowardice, slothfulness,
and unbelief, in it. Observe here,
I. How he endeavors to excuse himself. 1. He
pleads that he is no good spokesman, v. 10. he
was a great philosopher, statesman, and divine,
and yet no orator; a man of a clear head, great
thought, and solid judgment, but not of a voluble
tongue, or ready utterance; therefore thought
himself unfit to speak before great men about
great affairs, and in danger of being run down
by the Egyptians. Observe, (1.) We must not
judge of men by the readiness and fluency of their
discourse; Moses was mighty in word, (Acts 7:
22.) and yet not eloquent: what he said, was
strong and nervous, and to the purpose, and dis-
tilled as the dew, (Deut. 32: 2.) but he did not
deliver himself with the readiness, ease, and ele-
gance, of some, who have not the tenth part of
Nº.
his sense; Paul’s speech was contemptible, 2
Cor. 10; 10. Much wisdom and true worth are
concealed by a slow tongue. (2.) God sometimes
chooses those as his messeñgers, who have least
of the advantages of art or nature, that his grace
in them may appear the more glorious; Christ’s
disciples were no orators, till the Spirit made
them such. . . . k - -
2. When the plea was over-ruled, and all his
excuses were answered, he begged God would
send some one else on this errand, and leave him
to keep sheep in Midian, v. 13. Note, An un-
willing mind will take up with a sorry excuse
rather than noné, and is willing to devolve those
->
services on others, that have anything of difficulty
or danger in them.
How God condescends to answer, and
reason, though his anger was kindled, v. H.
Note, I. Even self-diffidence, when it grows in-
to an extreme, hinders duty, or clogs us, or dis-
courages our dependence on the grace of God, is
yery displeasing to Him. God justly resents our
backwardness to serve Him, for as a Benefactor
He is beforehand, and as a Rewarder will not be
behindhand with us. 2. God is justly displeased
with those whom yet. He does not reject: He
vouchsafes to reason the case even with his fro-
ward children, and overcomes them, as Moses
here, with grace and kindness. s . "
(1.) To balance the weakness of Moses, He
here reminds him of his own power, v. II. [1...}
In that, concerning which Moses made the ob-
jection. . Moses knew God made man, but he
must be reminded now, that God made man’s
mouth. An eye to God as Creator would help
us over a great many difficulties which lie in the
way of our duty, Ps. 124:8. God, as the Author
of mature, has given us the power and faculty of
speaking; and from II im, as the Fountain of
gifts and graces, comes the faculty of speaking
well, the mouth and wisdom, the tongue of
-the learned: He powrs grace, into the lips.
[2.] In general over the other faculties. . Their
perfections are his work, He makes the seeing:
He formed the eye, (Ps. 94; 9.) He opens the
understanding, the eye of the mind, Luke 24:45.
Their imperfections are from Him too; He
makes the dumb, and deaf, and blind. Is there
any evil of this kind, and the Lord has not dome
it? No doubt, He has, and always in wisdom.
and righteousness, and for his own glory, John
9: 3. Pharaoh and the Egyptians were made
deaf and blind spiritually, as Isa. 6: 9, 10. But .
God knew how to get Himself honor upon them.
(2.) To encourage him in this great undertak-
ing, God repeats the promise of his presence, not.
only in general, I will be with thee, (ch. 3: s
12.) but in particular, ‘ I will be with thy mouth;
the imperfection in thy speech shall be no preju-
dice to thy message.” God appears not imme-
2:8—hl. Rev. 16:3–6. o Ps. 51:15. 94.9. Is, 35:5,6. Ez. 3. Jon. 1:3. . . . -
f Heb. a man of words. 1 Cor. 2: l— 26,27, 33:22. - § Or, shouldst. - *
4. 2 Cor, 10:10. 11:6. p 15. 49:2. 50:4. Jer. 1:9. Matt. 10; r Luke 9:59,60. Acts 15:38. Phil. 2:21. ".
f Heb. since yesterday, nor since the 19,20. Mark 13:11. Luke 12:11,12. ' 8 27, 1 Sam. 10:1–7. Mark 14:13–
third day. - - 21:14,15. Fph. 6:19. - 15. 2 Cor. 2:13. 7:6,7, 1 Thes. 3:
11 6:12. Jer. 1:6. Acts 7:22. q. 1 Kings 19:4. Jer. 20:9. Ez. 3:14,15, 37.
2 Kings 5: 7.
sen.”
and interruptions of voice.
Verses 11, 12. *
It may be useful to compare JEHow AH’s promise to Moses, with
our Lord’s words to his disciples, ‘ I will give you a ſhouth and wis:
dom, which all your adversarics shall not be able to gainsay, or resist.’
Can any but God “give a mouth and wisdom P (Eulae 2!: 12--19.) ID.
(Compared with v. 3, &c.) Who hath made man’s mouth, &c.]
The following judicious remarks of the eminent historian of the
Saxons, and of England, will be acceptable to the intelligent lover
of Scripture. ‘Theoretical prejudices against miracles must be avoid-
ed. They are inseparable from cristence.
Nature is never deserted by its Maker.
Instead, then, of considering supernatural agency as an unnecessary.
or obsolete idea, it is to be regarded as the primal law of nature—the
ever-dominating law—companion of cwery other—the superintend-
ing sovereignty, which never abandons its creation, but is always
ready, and resolved to interpose its assisting operations, wherever
the additional interference becomes needful. This is the true phi-
losophy of nature; and without a due recollection of this, great errors
in reasoning, and much...imperfection and incompleteness of mind
cannot but take place. The true idea of a miraclo is, that it is an act.
(11.)
Its subsistence is not less so.
This appears to be the reason why t
- Verse. I 0. t
Slow of speech..] Sept.—Of a slender voice, or speaking with hesitation
his sign was cho-
Dr. A. CE ARKE. out the greater
- . Scribe a miracle
Scort. tinual violation
solid, and heat,
Creation was a miracle.
do: Authentic.
We are not in
but he seems to
bly by means of
course of nature.
impossible ; but,
efficient cause, are always probable. - º
not interfere miraculously without an adequate reason, is the deduc-
tion of our judgment. [See note, 18: 14.] But that He will, on suffi-
cient occasion, our sam& judgment will as correctly infer; because
intelligence will always act like itself, and hence intelligently, and
therefore at every period do what it is proper and right that it should
of divine power—an event which the material ſaws of nature, with-
law of the divine agency, could not effect. . To de-
as a violation of the laws of naturé, is an incorrect
and an inapplicable definition; for all the laws of nature are in con-
and counteraction by each other. Fire burns, but
water extinguishes it. Water is fluid, but cold converts it into a
into air. ... This mutual violation, is the established
As God has no controller, miracles are at no time
on the contrary, from the constant presence of the
* That the Divine Being would
history declares that it has thus interposed, but on
rare, and always on great occasions, and from sufficient reasons.
This special interference then is the suggestion of our past experi-
ence, and the true philosophical
probability.” SH. Turn ER.
- Verse 14 } . . -
formed, in what station Aaron had hitherto lived :
have enjoyed many advantages of education, proba-
Moses; and had become remarkable for eloquence:
Pérhaps this might occasion his being called ‘Aaron the Levite,’ as a
person of eminence among the descendants of Levi.
Scott.
&
$
ºf
B. C. 1491. \.
Moses returns into Egypt.
FXODUS, IV.
15 And thou shalt
speak unto him ; * and
put words in his mouth :
* and I will be with thy
mouth and with his
mouth, and * will teach
you what ye shall do.
16 And he shall be thy
spokesman unto the peo-
ple: and he shall be,
even y he shall be to thee
instead of a mouth, and
thou shalt be to him in-
stead of God.
17 And thou shalt tak
*this rod in thine hand,
where with thou shalt do
signs.
[Practical Observations.]
18 ºf And Moses went
and returned to * Jethro
- *.
his father-in-law, and said
unto him, * Let me go, I
pray thee, and return
unto my brethren, which
are in Egypt, " and see
whether they be yet alive.
diately to have removed the infirmity, whatever
it was; but He did what was equivalent, He
taught him what to say, and then let the matter
recommend itself; if others spake more gracefully,
none spake more powerfully. Note, Those whom
God employs to speak for Him, ought to depend
on Him for instructions, and it shall be given
them what they shall speak. e
(3.) He joins Aaron in commission as spokes:
man; Aaron should mect him opportunely, and
would be glad to see him, they having not seen
one another, perhaps, for many years, v. 14.
God might have laid Moses wholly aside, for his
backwardness; but He considered his frame, and
ordered him an assistant. Observe, [1..] Two
are better than one, Eccl. 4: 9. God will have
his two witnesses, (Rev. 11: 3.) that out of
their mouths every word may be established.
[2.] Aaron was the brother of Moses, divine
wisdom so ordering it, that their natural affection
might strengthen their union in the joint execu-
tion of their commission, Christ sent his disci-
ples two and two, and some of the couples were
brothers. [3.] Aaron was the elder, and yet wil-
ling to be employed under Moses, because God
would have it so. [4.] Aaron could speak well,
and yet was far inferior to Moses in wisdom.
God dispenses his gifts variously, that we may
see our need one of another, and each contribute
something to the good of the body, 1 Cor. 12:
21. The tongue of Aaron, with the head, and
heart of Moses, would make one completely fit
with thy mouth, and with his mouth. Even
Aaron could not otherwise speak to purpose;
without the constant aids of divine grace, the
best gifts fail.
. (4.) He bids him take the rod (v. 17.) to in-
timate that he must bring about his undertaking,
rather by acting, than speaking; one miracle
with it would do him better service, than all the
rhetoric in the world. Take this rod; the rod
he carried as a shepherd, that he might not be
ashamed of that condition out of which God cal-
led him. This rod must be his staff of authority,
both sword and sceptre.
V. 18–23. Here, I. Moses obtains leave of
his father-in-law to return into Egypt, v. 18. His
father-in-law bad been kind to him when a stran-
ger, and therefore he would not uncivilly leave his
family, nor service, without notice. Note, The
honor of being admitted into communion with
God, and of being employed for Him, does not
discharge us from the duties of our relations and
callings. Moses said nothing (for aught that ap-
pears) of the glorious manifestation of God to
him; such favors we are to be thankful for, but
not to boast of.
II. He receives further encouragements and
directions. After God had appeared to him in
the bush, it should seem, He often spake to him,
as there was occasion, with less overwhelming
solemnity; and,
1. He assures Moscs, that, whatever new ene-
mies he might make, his old enemies were all
And Jethro said to Mo-
ses, “Go in peace. .
19 And the Lord said
unto Moses in Midian,
Go, return into Egypt:
d for all the men are dead
which sought thy life.
20 And Moses took his
wife, and his sons, and
set them upon an ass,
for this embassy.
and he returned to the
land of Egypt. And Mo-
ses took “the rod of God
in his hand. ... -
21 And the LoRD said
unto Moses, When thou
goest to return into
Egypt, see that thou do
[5.] God promises, I will be
dead, v. 19. Perhaps some secret fear of falling
all those wonders befóre
Pharaoh, which I have
put in thine hand: but ‘I ºn.'";
• • e 11 ºn }: -
will harden his heart, ; 7:3,73. gig,35. 'ió:1.20. 14:8. Gen.
6:3. Deut. 2:30–33,36. Josh. 11:20.
t 7:1,2. 2 Sam. 14:3. Is. 51:16. 50:21. 1 IXings :2:22. Is. 6: 10. 63:17. John
u Nun. 22:38. 23:5,12,16. Deut. 18: 12:40. Horn. 1:23. 9:18. 11:8–10.
18. Matt. 28:20. 1 Col. 11:23. 15:1. 2 Cor. 2: 16. 2 Thes. 2:10–12. 1 Pet.
x TXeut. 5:31. 2:8. -
y 7:1,2. John 10:34,35.
z 7:9,19.
*
PRACTIGAL OBSERVATIONS.
V. 1–17. How indisposed are men to believe the testimony
of God! Whether He denounce vengeance on obstimate offend-
ers, or promise acceptance, assistance, and salvation to the re-
turning sinner, they are always prone to question his veracity;
and to act as if his word could not absolutely be depended on, or
was not likely to be accomplished! Thus some are hardened in
presumption, others sink into despondency, and others are dis-
couraged and faint-hearted in all their endeavors. When we
shrink from any service, self-love soon suggests some excuse, and
it is no uncommon case for those, who have been rebuked for
rashness and precipitation, afterwards to become timidly negli-
gent of their evident duty. But let ever so many objections be
started against our doing the duty of our station, the Word of
God answers them all: and the assurance of his assistance and
protection should in every case fully satisfy our minds.--When
God reveals new truths, or introduces new dispensations, He
always sets his seal to them, and enables his servants to authen-
ticate their mission by some conclusive sign: but they, who are
employed to enforce the old authenticated revelation, need not
such testimonials; as both their character and doctrines must be
tried by the oracles of God, to which they appeal.—The mira-
cles He enabled his servants of old to perform, were not doubtful
and equivocal, nor merely effects of power to excite wonder; but
expressive, instructive tokens of his favor to his people, and ven-
geance on his enemies.—He does not always make it appear,
that He hath furnished men for services, till they are actually
called to engage in them; but we may depend on Him to qualify
us for whatever He commands us to do. All knowledge, wis-
dom, and utterance, with every good gift, are derived from Him:
but many endowments are supposed needful or useful in the pub-
lic service of God and his church, which He pours contempt
upon, as mere tinsel; worthless, if not permicious. Such are all
the studied and affected arts of human oratory, which the great
apostle would not condescend to employ, ‘ that the faith of the
people * should not stand in the wisdom of men, but in the pow-
er of God.” Yet to this day they are highly valued by most pro-
ſessed Christians, and many true Christians; and many seem to
think that little or nothing can be done without them. (Notes,
I Cor. 2: 1–5.)—Even when the Lord is displeased with the
sins of lais servants, He condescends to their infirmities; and, in
arduous undertakings, it is a great favor to have helpers, who
cordially unite with us; though they share, or even eclipse, our
reputation. But while we censure Moses for shrinking from this
dangerous service, let us ask our own hearts, whether we are
not neglecting such duties, as are unspeakably more easy and
less perilous. • - Scott.
Verse 17.
* From the account of Moses’ rod, the heathens invented the fable
of the thyrsus (of Bacchus) and the caduceus, (of Mercury,) rods
wreathed with serpents, with which miracles were said to be wrought.
Cicero reckons five Bacchuses, one of whom, according to Orpheus, was
born of the Nile, but according to the common opinion, on its banks.
He is expressly said to have been exposed on it; hence he is called
Nilus, by Diod. and JMacrobius; and in the hyms of Orpheus, JMises,
because drawn out of the water. The poets represent him as very beau-
tiful, and an illustrious warrior, and report him to have overrun all
Arabia with an army of men and women. He is said also to have
been an eminent lawgiver, and to have written his laws on two tables:
and to have always carried a thyrsus in his hand, by which he
wrought many miracles. . Any person. acquainted with the birth and
exploits of the poetic Bacchus, will at once perceive them to be all
borrowed from the life and acts of Moses, as recorded in the Penta-
teuch; and it would be losing time to show the parallel by quoting
passages from Exodus.” [See Gale's Court of Gent. Bryant’s Jºſythol.
- ^ - - - Dr. A. CLARRE.
- - Verse 18. -
Thus Moses parted amicably from Jethro, and the mutual affection
between them was not interrupted,—The intercourse between na-
tions was at that time very difficult; and the peculiar circumstances
in which Moses was placed, might preclude him from inquiring after,
or learning, the condition of his brethren. Scott.
Verse 19.
This revelation to Moses in J}ſidian seems to have been distingt from
that at Horeb.-It does not appear that the Lord informed him that
his enemies were dead, till he had first set about obeying his com-
mand. - ID.
Verse 20.
Jān ass.] ‘The Sept. reads, upon asses.”
- Verse 21.
Harden.] , God never communicates “hardness,” or wickedness, to
the heart of man, by a positive act; ‘for He cannot be tempted of
eyil, neither tempteth He any man.” But, when provoked by atro-
ciºus crimes, He gives a person up to his own heart’s lusts; He per-
Dr. A. CLARRE.
mits Satan to entice, deceive, and blind him ; and IIe takes off those
providential restraints, by which many are kept from wickedness,
because they have not opportunity or power to commit it, or dare not
through fear or shame. When a man is thus left, commands, warn-
ings, judgments, and deliverances, every truth in Scripture, and every
dispensation of Providence, prove the occasion of increasing obdu-
racy and insensibility, pride and presumption.—By this general decla-
[229]
B. C. 1491,
JMoses and Aaron meet.
- ExoDUs, Iv.
that he shall not ſet the
people go. -
22 And thou shalt say
unto Pharaoh, Thus saith
the LoRD, $ Israel is my
son, even my first-born.
23 And I say unto
thee, Let my son go, that
he may serve me: and if
thou refuse to let him go,
behold, #I will slay thy
son, even thy first-born.
24 || And it came to
pass by the way in the
inn, that ‘the LoRD met
him, and * sought to kill
him. -
25 Then Zipporah
took a sharp *stone, and
cut off the fore-skin of
her son, and f cast it at
his feet, and said, Surely
a bloody husband art
thou to me.
26 So he let him go :
then she said, A bloody
husband thow art, because
of the circumcision.
27 || And the Lord
said to Aaron, in Go into
the wilderness to meet
Moses. And he went
and met him in " the
mount of God, and kissed
him. -
28 And Moses o told
Aaron all the words, of
the LoRD, who had sent
him, and all the signs
which he had command-
ed him. -
29 And Moses and
Aaron went, and P gath-
ered together all the el-
ders of the children of
Israel.
30 And Aaron spake
all the words which the
LoRD had spoken unto
g 19:5,6. Deut. 14:1. Jer. 31:9. Hos.
11:1. Rom. 9:4. Heh. 12:23.
1. 105:36,
h 11:5. Ps. 78;51.
135
i 3:18. Num. 22:22,23. 1 Chr. 21:16.
Hos. 13:8. r
k Gen. 17:14. Lev. 10:3. 1 Kings 13:24.
l Josh. 5:2,3.
* Or, knife.
f l!eb. made it touch.
m 14–16. Acts 10:5,6,20. -
n 3:1. 19:3, 20; 18. 24:15–17. 1
Kings 19:8.
o Jon. 3:2. Matt. 21:29.
p 3:16. 24:1,11. -
into their hands, was at the bottom of Moses’
backwardness, though he was not willing to own
it, but pleaded unworthiness, insufficiency, want
of elocution, &c. Note, God knows all the
temptations of his people, and how to arm them
against their secret fears, Ps. 142: 3. . . .
2. He orders him to do the miracles, not only
before the elders of Israel, but before Pharaoh,
v. 21. Some were alive perhaps in the court of
Pharaoh, who remembered Moses when the son
of Pharaoh’s daughter, and had many a time
called him a fool for deserting the honors of that
relation; but now it might appear he was no loser
by his choice: this wonder-working rod more
adorned the hand of Moses, than would the scep-
tre of Egypt. Note, Those that contemm world-
ly homors, shall be recompensed with the honor
that cometh from God, the true honor.
3. That Pharaoh’s obstimacy might not sur-
prise or discourage him, God tells him before, He
would harden his heart. Pharaoh had harden-
ed his own heart against the oppressed Israelites,
and shut up the bowels of his compassion; and
now God, in a way of righteous judgment, hard-
ems his heart against conviction, and the terror
of the plagues. Note, Ministers must expect
with many to labor in vain: we must not think
it strange, if we meet with those who will not be
wrotight upon by the strongest arguments and
fairest reasonings; our judgment is with the
Lord. -
4. Words are put into his mouth with which
to address Pharaoh, v. 22, 23. So God had
promised him, v. 12. (1.) He must deliver his
message in the name of the great Jehovah, Thus
saith the Lord; this is the first time that pre-
face is used by any man, which afterward is used
so frequently by all the prophets. (2.) He must
let Pharaoh know Israel’s relation to God, and
God’s concern for Israel. (3.) He must demand
a discharge for them. ‘Let my son go; not
only my servant, whom thou hast no right to de-
tain, but my son, whose liberty and honor I am
very jealous for. It is "my son that serves Me,
and therefore must be spared, must be pleaded
for,” Mal. 3:17. (4.) He must threaten Pha-
raoh, v. 23. As men deal with God’s people,
let them expect so to be dealt with ; with the
froward He will strive.
III. When God had assured Moses, (v. 19.)
that the men were dead who sought his life, im-
mediately it follows, (v. 20.), he took his wife
and his gons, and set out for Egypt. Note,
Though corruption may object much against the
services God calls us to, yet grace will be obe-
dient to the heavenly vision. .
W. 24–31. Moses is here going to Egypt, and
we are told,
I. How God met him in anger, v. 24–26.
This is a very difficult passage; much has been
excellently written to make it intelligible; we will
try to make it improving. Here is, -
1. Moses’ sin; it was, neglecting to circumcise
his son, the effect perhaps of His being unequally
yoked with a Midianite, who was too indulgent
of her child, while Moses was too indulgent of
her. Note, (1.) We need watch carefully our
hearts, lest fondness for any relation prevailabove
love to God, and take us off from duty to Him.
It is charged on Eli, that he honored his sons
more than Gods (1 Sam. 2: 29.) and see Matt.
10: 37. (2) Even good men are apt to cool in
zeal for God and duty, when long deprived of
the society of the faithful; solitude has its advan-
tages, but they seldom balance the loss of Chris-
tlan Commun) On. - -
2. God’s displeasure: He met him, and
by a sword in an angel’s hand, sought to
#. was a great change; very lately, God was
conversing with him; and lodging a trust in him,
as a friend; now He is coming forth against him
as an enemy. Note, (1.) Omissions are sins,
and must come into judgment, and particularly
the contempt and neglect of the seals of the cov-
enant; for it is a sign we undervalue its promises,
and are displeased with its conditions. He that
has made a bargain, and is not willing to seal
and ratify it, one may justly suspect neither likes
it, nor designs to stand to it. (2.) God notices,
and is much displeased with, the sins of his own
people; if they neglect their duty, let them expect
to hear of it by their consciences, and perhaps to
many are sick and weak; so some
was here. - .* W. - .
3. The speedy performance of the duty, for the
neglect of which God had now a controversy with
him. . His son must be circumcised; he is disa-
bled to do it; therefore Zipporah does it, whether
with passionate words, expressing her dislike of
the ordinance itself, or, at least, the administra-
tion of it to so young a child, and in a journe
(as to me it seems); or, with proper 'words, .
emnly expressing thereby the espousal of the child
to God, as some read it; or her thankfulness to
God for sparing her husband, as others read it;
I cannot determine: . but we learn, (1.) That
when God discovers to us what is amiss in our
lives, we must amend it speedily, and particularly
return to meglected duties. (2.) The putting
away of our sins is indispensably necessary to
the removal of God’s judgments: this is the voice
of every rod, it calls us to return to Him that
Smites us.
think Moses
him go; the distemper went off, the destroying
angel withdrew, and all was well: only Zipporah
cannot forget her fright, but will unreasonably
her to circumcise the child; and, on this occasion,
(probably,) he sent them back to his father-in-
law, that they might not create him any further
in a way of duty, He will return to us in a way
of mercy; take away the cause, and the effect
will cease. (2.) We must resolve to bear it
patiently, if our zeal for God and his institutions
be misinterpreted and discouraged by some that
should understand themselves, and us, and their
duty better, as David’s zeal was misinterpreted
by Michal; but if this be to be vile, if this be to
be bloody, we must be yet more so. (3.) When
we have any special service to do for God, we
! should remove that as far from us as we can,
º:
ill him.
call Moses a bloody husband, because he obliged
uneasiness. Note, (1.) When we return to God.
ration, Moses was taught to expect and prepare for difficulty and
opposition ; and the subsequent history will give an abundant oppor-
tunity of stating the several stages by which Pharaoh’s obduracy was
induced, and the import of the several words made use of, in this
relnarkable instance and illustration of the Lord's dealing with obsti-
nate sinners. - Scott.
Verses 22, 23.
True believers are ‘the church of the first-born, whose names are
written in heaven :” and though rulers are entitled to honor and civil
obedience from them, they have no right to prohibit them from serv.
ing God, according to the dictates of their conscience; and they may
expect severe rebukes if they attempt it. - HD.
Verses 24–26.
It is supposed that circumcision was in use among the Midianites,
as descended from Abraham ; and that Zipporah had merely induced
Moses to deſer the performance of it beyond the appointed time, on
account of the journey, or on some other pretence. But he was rais-
ed up for an extraordinary service, and it was proper he should set
an example of exact obedience in his own conduct, therefore he was
thus sharply rebuked.—Zipporah’s words to Moses, are differently
understood: some think she rashly reproached both him and his re-
ligion, which required this bloody ordinance ; others, that she spake
in great affection, as having anew espoused him, by circumcising her
son ; seeing the blood shed in that rite had been the means of restor-
ing him to her again. Some render the clause, “So he let him go,”
so she left him, as referring to this [her return to Jethro] : but the trans-
lation cannot be supported, as the Hebrew text now stands; both
words being masculine. - Scott.
(24.) Inm.
• Probably a knife made of flint, for such were anciently used, even
when knives of metal might be had, for every kind of operation about
the human body. [See note, Gen. 50: 2.] Ancient authors are full
of proofs of this fact.”
Heb. knives of stones.]
(26.) Let him go.] * Ceased from him.”
- z Verse 27. -
Moses seems to have been retarded by his family concerns, while
Aaron made great haste; thus he met Moses almost as soon as he had
set out on his journey, which would be a great encouragement to
Dr. A. CLARRE. .
DUTCH AN No.T.
him. - t . Scott.
- - Verse 30. -
...} Moses gave the people this proof of his divine mission, to
ensure their concurrence, before he applied to Pharaoh in their behalf. :
—It is supposed that Moses performed the miraculous signs, while
Aaron delivered the message of God to the people (15–17)- And
he did the signs, &c.” *- ID.
See notes, Gen. 42: 27 and Jer, 9; 2. Sharp stone.].
[Comp. Josh. 5: 2. where ‘sharp knives,’ is in .
feel from it by cross providences; for this cause
4. The release of Moses thereupon; so He let
[2:30]
B. C. 1491.
Pharaoh refuses to let Israel go.
EXODUS, V
Moses, and 9 did the signs
in the sight of the people.
31
* believed: and when they
heard that the LoRD had
• visited the children of
Israel, and that he had
“looked upon their afflic-
tion, then they "bowed
their heads and worship-
ped. *
CHAP. V.
Moses and Aaron deliver, their message
to Pharaoh, who disdainfully rejects
it, 1–5. He increases the tasks of the
Israelites, allows them no straw, and
silences their complaints, 6–19. They
despond and murmur, and Moses
complains, to the Lord, 20–23.
ND afterwards Moses
and Aaron went in,
* and told Pharaoh, Thus
saith the LoRD God of
Israel, Let my people go,
that they may hold * a
feast unto me in the wil-
derness. - -
2 And Pharaoh said,
“Who is the Lord that I
should obey his voice to
let Israel go? "I know
not the Lord, ° neither
will I let Israel go. *
3 And they said, The
God of the Hebrews hath
met with us: let us go,
q 2–9. -
r 3:18. Ps. 106:12,13. Luke 8:13.
s See on 3:16. *
t 2:25. 3:7. - t
u 12:27. -Gen. 17:3. 1 Chr. 29:20. 2
Chr. 20:18. t
a 1 Kings 21:20.2 Ps. 119:46. Ez. 2:6.
Jon. 3:3,4. Matt. 10:18,28. Acts 4:
29.
b 10:9. Is. 25:6. I Cor. 5:8.
. . 2 Chr. 32:15, 19. Job 21:15.
Ps. 10:4. 12:4. 14:1.
d 1 Sam...2:12. John 16:3. Rom. 1:28.
2 Thes. 1:8. . . -
a 3:19. Jer. 44:16,17.
And the people'
which is likely to be our hinderance; Let the
dead bury their dead, but follow thou Me.
II. How Aaron met him in love, v. 27, 28.
1. God sent Aaron to meet him, in the wilder-
ness, toward Midian. Note, The providence of
God is to be acknowledged in the comfortable
meeting of relations and ſriends. 2. The more they
saw of God’s immediate direction in it, the more
pleasant their interview was: they kissed, not
only in token of brotherly aſſection, and in re-
membrance of ancient acquaintance, bnt as a
pledge of hearty concurrence in their work.
3. Moses informs his brother of all, v. 28. Note,
What we know of God, we should communicate
for the benefit of others; and those that are ſel-
low servants to God in the same work, should
use a mutual freedom, and endeavor rightly and
fully to understand one another.
III. How the elders of Israel met him in
faith, and obedience: when Moses and Aaron
first opened their commission, they met a better
reception than they promised themselves, v. 29–
31. 1. The people believed, as God had fore-
told, (ch. 3: 18.) knowing that no man could do
the works they did, unless God were with him.
2. They gave glory to God, bowed their heads,
and worshipped; therein expressing not only
humble thankfulness to God, who had raised them
up and sent them a deliverer, but also their cheer-
ful readiness to observe orders. -
CHAP. W. W. 1–2. Moses and Aaron are
here dealing with Pharaoh, for leave to go and
worship in the wilderness. They peril their lives;
Moses particularly, who perhaps was outlawed
for killing the Egyptian forty years before, so that
if any of the old courtiers should remember that
against him now, it might cost him his head;
and the message itself was displeasing, it touched
Pharaoh, both in his honor and profit, two tender
points; yet these faithful ambassadors boldly deliv-
er their errand, whether he will hear, or forbear.
1. Their demand is piously bold, v. 1. Moses,
in treating with the elders of Israel, is directed
to call God the God of their fathers; but, in
treating with Pharaoh, they call Him the God
of Israel, (the people,) and it is the first time
we find Him called so in Scripture. They are
just beginning to be formed into a people, when
God is called their God. Moses, it is likely,
PRACTICAL OBSERVATIONS.
was directed to call Him so, at least, it might be
inferred from ch. 4: 22. Israel is my son. In
this great name they deliver their message, Let
my people go. (1.) They were God’s people,
therefore Pharaoh ought not to detain them in
bondage. Note, God will own his people, though
ever so poor and despicable, and will plead their
cause. “Though slaves in Egypt, they are my
people,’ says God, and I will not suffer them
to be always trampled upon.’ See Isa. 52; 4,
5. (2.) He expected services and sacrifices from
them, therefore they must go where they could
freely exercise their religion, without offence to,
or from, the Egyptians. Note, God delivers his
people, that they may serve Him cheerfully; may
hold a feast to Him; which they may do, while
they have his favor and presence, even in a wil-
derness, a dry and barren land.
2. Pharaoh’s answer is impiously bold, v. 2.
Being summoned to surrender, he thus hangs out
the flag of defiance, hectors Moses and the God
that sends him, and peremptorily refuses to let
Israel go'; he will not treat about it, nor so much
as bear the mention of it.
Observe, (1.) How scornfully he speaks;
‘Who is Jehovah? Israel was now a despised, op-
pressed people, and Pharaoh concludes this of their
God. Hardened persecutors are more malicious
against God Himself, than against his people.
See Isa. 37: 23. Ignorance and contempt of
God are at the bottom of all the wickedness in
the world. Men know not the Lord, or have very
low and mean thoughts of Him, therefore they obey
not his voice, nor will let any thing go for Him.
(2.) How proudly he speaks of himself; * That
I should obey his voice; I, the king of Egypt, a
great people, obey the God of Israel, a poor, en-
slaved people? No, it is below me, I scorn to
answer his summons.” Note, The children of
disobedience, are the children of pride, Job
41: 34. Eph. 5: 6. Proud men think themselves
too good to stoop even to God, and would not be
under control, Jer. 43: 2. Here is the core of
the controversy, God must rule, but man will not
be ruled: ‘I will do my own will,’ says the sinner.
(3.) How resolute he is, Neither will I let
Israel go. Note, Of all sinners none are so ob-
| stinate, nor so hardly persuaded to leave their sin,
as persecutors.
V. 3–9. Finding Pharaoh had no veneration
V. 18–31. Simful omissions will draw on us severe rebukes:
and to neglect the seals and pledges of the new covenant, is a
sin of no small aggravation; being more replete with contempt
of God, and ingratitude for his distinguished mercies, than pro-
fessed Christians generally suppose.—They, who are employed
in calling others to trust and obey God, should be careful them-
selves to set an example of implicit confidence and obedience;
and if they, in any remarkable instance, fail of this, they will
surely experience some very painful effects from their miscon-
duct. Yet when they are zealous and repent, and attend to their
duty, the Lord will return to them in mercy.—The reproaches
cast on religion and its conscientious professors, redound to the
lasting disgrace of those who vented them: none can provoke
God more, than those, who by terrors or temptations deter or
entice his children from his service; nor are scarcely any more
in danger of being given up to judicial hardness of heart, than
cruel tyrants and persecuting oppressors.--It frequently hap-
pens that less difficulty is found, than was expected, in such
undertakings as are according to the will of God, and for his
glory; and that many are inclined to concur in them, from whom
we looked for opposition. Let us then arise and attempt our
proper work, and the Lord will be with us and prosper us.-But
if Israel welcomed the tidings of temporal deliverance, and wor-
shipped the Lord; how should we welcome the glad tidings of
eternal redemption, embrace it in faith, and adore the Redeemer!
And “how shall we escape, if we neglect so great salvation?”
Sco TT.
Verse 3!.
Thus the Elders of Israel acknowledged Jehov AH as the true God,
and the God of their fathers, and Moses as his messenger for their
deliverance; and testified their gratitude and expectation, in solemn
worship. - - Scott.
Bowed their heads and worshipped.] ‘The Jewish custom, as
Maimonides states, was so to bend the body, that every joint in the
back was incurvated, and the head bent toward the knees. See a
similar act mentioned, Gen. 24; 26. It probably refers to the general
practice in the east, of bowing the head to the knees, then kneeling
down, and touching the earth with the forehead. Those who in their
acts of worship keep themselves in a careless ease, whether of stand-
ing.or sitting, cannot have a due sense of the majesty of God, or of
their own sinſulness and unworthiness.” So Dr. A. Clarke, who com-
mends kneeling, as the fittest posture for prayer. But see note, Gen.
47: 31. . Experience must teach that mode, in things not essential,
which is best adapted to impress the mind and heart suitably, and
assist the individual’s edification; yet, if holiness becomes the house
of God, reverence should characterize our worship of Him. Ed.
tº fºr S
CHAP. V. V. 2. Pharaoh.] ‘This presumptuous and impious mon-
arch is recognised by many chronologists in the Pharaoh Amenophis
(3d of the nāine), 17th and last king of the 18th dynasty; and this
identity is indisputable. It was already established, in our view, by
Manetho, in a fragment which Josephus cites, where he relates this
remarkable circumstance, that the king feared to contend against
God, or against the gods. Comp. Ex. 8: 9. But this opinion is farther
proved by the Egyptian chronology, established by Champollion
Figeac, from the monuments, and the lists of Manetho. This Phara-
oh, son and successor of Ramses Mežamoun, [see note, 1:8..] reigned
19 years and 6 months, and the known date of the reign of Meno-
phres, fixes this period between 1493 and 1473, B. C. About this
time it is agreed to place the departure from Egypt. Usher fixes it in
the year 1491, B. C. The monuments of this Pharaoh, less numerous
than those of most of his predecessors, give him the name of Ramses
(the V.). They are found upon some portions of the palaces of Kar-
ºnac in Thebes ; and the museum of Charles X. contains a funereal
figure in , alabaster, which is the image of this prince, and also a
scarabee bearing his surname. . [See note, Gen. 39: 1.] The sojourn
in Egypt of the Israelites for two centuries, under this 18th dynasty,
of the Diospolitan family, (i.e. 17th, 18th, and 19th dynasties,) which
produced the greatest princes, under which the government of Egypt
most prospered, which built the most beautiful and vast edifices, and
which carried the arts to their highest perfection, renders them worthy
of being studied with all the interest sacred criticism insp;|
- RE PPC).
Verse 3.
It may be supposed, that Moses and Aaron declared to Pharaoh
B. C. 1491.
The Israelites’ oppression increased.
ExoDUs, V.
we pray thee, three days'
journey into the desert,
and sacrifice unto the
LoRD our God; flest he
fall upon us with pesti-
lence, or with the sword.
And the king of
Egypt said unto them,
* Wherefore doye, Moses
and Aaron, let the people
from their works? get
you unto your burdens.
5 And Pharaoh said,
Behold, the people of the
land now are * many, and
ye make them rest from
their burdens.
6 And Pharaoh com-
manded the same day
i the task-masters of the
people, and their officers;
Saying,
7 Ye shall no more
give the people straw to
make brick, as heretofore:
let them go and gather
straw for themselves.
8 And the tale of the
bricks which they did
make heretofore, ye shall
lay upon them; ye shall
not diminish ought there-
of: for they be idle;
therefore they cry, saying,
Let us go and sacrifice to
our God.
9 * Let there more
work be laid upon the
for God, Moses and Aaron mext try if he had any
compassion for Israel, -
1. Their request is very humble, and modest,
v. 3. They make no complaint of rigor; and
plead that the journey designed, was no project
of theirs, but that their God had called them to
it; they beg with all submission, We pray thee:
the poor useth.entreaties. What they ask is very
reasonable, only a short vacation, for a three
days’ journey, and that on a good errand, and
unexceptionable; * We will sacrifice, unto the
Lord our God, as other people do to theirs;’
and (lastly) they give a very good reason, “Lest
if we quite cast off his worship, He fall on us,
and then Pharaoh will lose his vassals.” -
2. Pharaoh’s denial and suggestións are very
barbarous and unreasonable, v.4—9. The cities
built for Pharaoh, and the other fruit of their
labors, witnessed, that they were not idle; yet
he thus basely misrepresents them, that he might
have a pretence to increase their burdens. He
says, Moses and Aaron made them idle with vain
words, v. 9. God’s words are here called vain
words; those that called them to the best and
most needful business, are accused of making
them idle. Note, Satan has often represented
the service and worship of God as fit only for the
idle, that have nothing else to do, whereas indeed
it is the indispensable duty of the most busy in
the world. He resolvés that Moses and Aaron
themselves must get to their burdens; (v. 4.)
however God had distinguished them, Pharaoh
makes no difference; Persecutors have always
taken a particular pleasure in putting contempt
and hardship on the ministers of the churches. The
usual tale of bricks must be exacted, without the
usual, allowance of straw to mix with the clay,
or to burn them with; that thus more work might
be laid on the men, which if they performed, they
would be broken with labor; and if not, exposed
to punishment. * . . . . . . .
V. 10–14. Pharaoh’s orders are here put in
execution. 1. The Egyptian taskmasters were
very severe. Cruel princes will never want cruel
instruments, who will justify them in that which
is most unreasonable. These taskmasters insisted
on the daily tasks, as when there was straw,
v. 13. See what need we have to pray that
we may be delivered from whºreasonable and
wicked men, 2 Thess. 3: 2. The enmity of the
serpent’s seed against the seed of the woman, is
such as breaks through all the laws of reason,
honor, humanity and common justice. 2. The
people hereby were dispersed throughout all the
land of Egypt, to gather stubble, v. 12. Thus
Pharaoh’s unjust and barbarous usage of them
came to be known to all the kingdom, and per-
haps caused them to be pitied by their neighbors,
men, that they may labor
therein; and let them not
regard * vain words.
[Practical Observations.]
, 10 || And the task-
masters of the people
went out, and their offi-
cers, and they spake to
the people, saying, Thus,
saith Pharaoh, I will not
give you straw.
11 Go ye, get you
straw where ye can find
it: yet not ought of your
work shall be diminished.
12 So the people were
scattered abroad through-
out all the land of Egypt,
to gather stubble instead
of straw.
13 And the task-mas-
ters hasted them, saying,
Fulfil your works, your
there was straw. .
I4 And the officers of
the children of Israel,
which Pharaoh’s task-
masters had set over
f 2 Kings 17:25. 2 Chr. 30.8. Ezra 7.
23, Zech. 14:16–19 -
g Jer. 38:4. . . Am. 7:io. Luke 23:2.
Acts.ló:20,21. 24:5.
h 1:9–11. Prov. 14:28.
i 10,13,15, 19. Prov. 12:10.
* Heb. Let the work be heavy upon the
??? 677. W
k 2 Kings 18:20. Job 16:3. Zech. 1:6.
Eph. 5:6 *
Mal. 3:14. h. 5:6.
| 1:11. Prov. 29:12,
f Héb. a matter of a day in his day.
+ daily tasks, as when
*ºsºmsº
-- PRACTICAL OBSERVATIONS.
V. 1–9. The servants of God may be called into very peril-
ous situations: but while they adhere to their instructions, they
may “set their faces as a ſlint; ” for He will bear them out
against their most haughty and imperious enemies.—The reason-
ableness of the divine commands always leaves the disobedient
without excuse. If we decline from the path of duty when com-
paratively easy, we shall never confine ourselves to it when great-
er self-denial is requisite; and if we refuse to devote a portion
of our time and substance to the service of God, how shall we
obey, should Hé call us to leave all, to take up our cross, endure
persecution, and lay down our lives for his sake! Yet unless
we are prepared for this, we cannot be Christ’s disciples. But
sinners are afraid of losing the pleasure or profit they derive or
expect from transgression; not knowing that ‘ the service of
God is perfect freedom,’ a continual feast, and an enduring in-
heritance.—Without that knowledge of God, which is derived
from faith and experience, there is no true fear or love of Him:
and therefore, they who know Him not, habitually disobey Him;
and often presumptuously set Him at defiance, when his precepts
and denunciations interfere with their ambitious and worldly
projects. But this ignorance of God is no excuse; as it arises
not so much from want of information, as from men ‘ not liking
to retain God in their knowledge.’—It is common ſor the irre-
ligious to treat the fears, hopes, conscientious scruples, and ex-
periences of true believers, as superstition and enthusiasm; and
to censure them as vain words and foolish ſancies. It must in-
deed be allowed that there is much superstition and enthusiasm
in the world: yet true religion cannot but be experimental; for
it must produce its effects on the judgment, heart, and con-
science, before they can appear in the life and conversation.
We should therefore learn to distinguish between ‘the precious
and the vile,” according to the standard of the Holy Scriptures.
—It is common for worldly people to condemn an attention to
the ordinances of God, as idleness; and yet they do not censure,
or only with great lenity, those who allot twice the time to dis-
sipation and intemperance! Thus is God despised among men,
as if nothing could be so misemployed, as that which is devoted
to Him! * x Scott.
some of the grand, distinguishing particulars of their religion, and
spake in general terms of the perfections and works of JEHow AH.
But it does not appear that, on this occasion, they either wrought any
miracle, or threatened any punishment. Scott.
Verses 4, 5. r
Pharaoh seems entirely to have disregarded all that had been said,
concerning the appearance and commandment of the Lord to Moses
and Aaron ; supposing the whole plan to originate from ambitious,
interested views, and that they abused the people’s superstition to
promote their own selfish designs.—He therefore ordered them to their
burdens, as well as the elders who attended them ; and it must be
ascribed to a divine interposition, that he did not send them to a dun-
geon, or to execution ; considering his character, and the natüre of
their message.—He also represented them as doing a public injury to
Egypt, and endangering the peace of the community, by taking so
large a multitude off from their work, and putting thoughts of another
kind into their minds. * ' ID.
(4.) Let.] ‘That is, hinder, from the Anglo-Saxon, lettan, to hinder.”
r. A. CLARKE.
Verse 6. -
Task-masters...officers.] The following from Niebuhr may perhaps
serve to illustrate the government over the Israelites. At Cairo, and
all the other cities in the east, every trade has a head, entrusted with
authority over them, to preserve order ; to whom each individual
artisan is known, and who is in Some measure answerable for them
to government. At Tripoli, the black slaves choose a chief, who is
acknowledged by the regency; and is a mean by which elopement
or revolt is often prevented.” - JED.
Verse 7. -
Some suppose the straw was cut short, and mingled with the clay
in making bricks ; the nature of the clay, and the imperfection of
their skill, requiring it others that they burnt the brigks wº it.
- - - COTT,
Straw to make brick.] ‘Not to buyn them. The eastern bricks are
often made of clay and strap, kneaded together, and then thoroughly
dried in the sun. Thus Philo says, straw is the bond by which the brick
is held together. Shaw says, the straw in the brick still preserves its
original color, a proof they were not burned.” Dr. A. Clarke, ‘Mr.
Smith [the missionary] saw bricks made in Egypt in the manner
here described.” - , Prof. STUART.
- Verses 8; 9. - -
Though the fruits of Israel’s industry were many and great, Pha-
raoh took it for granted, without examining, that the people were not
fully employed ; and too many of the rich and powerful imitate his
example, and act in such matters on report or conjecture, without in-
quiry. He therefore determined to fill their hands with work, that
they might have somewhat else to think on, than such vain or lying
words, as he supposed those of Moses and Aaron to be. Scott.
(8.) Tale.] ‘That is, the number, ſrom the Anglo-Saxon tallan, to
number, to count.’ s - JDr. A. CLARKE.
Verses 12–14.
A large proportion of the people being employed in gathering stub-
**
... B. C. 1491.
JMoses complains to God.
EXODUS, V.
them, were beaten, and
demanded, . Wherefore
have ye not fulfilled your
task in making brick,
both yesterday and to-
day, as heretofore ?, ?
15 [ Then the officers
of the children of Israel
came and cried unto Pha-
raoh, saying, Wherefore
dealest thou thus with thy
servants? . . .
16 There is no straw
given unto thy servants,
and they say to us, Make
brick: and behold, thy
servants are beaten; but
the fault is in thine own
people. . . . . .
17 But he said, "Ye
are idle, ye are idle: there-
fore ye say, Let us go,
and do sacrifice to the
LoRD. . . . .
18 Go therefore now,
and work: for there shall
no straw be given you,
* yet shall ye deliver the
tale of bricks. -
19 And the officers of
the children of Israel did
see that they were in "evil
case, after it was said, Ye
shall not minish ought
from your bricks of your
daily task. -
20 And they met Mo-
ses and Aaron, who stood
in the way, as they came
forth from Pharaoh:
21 And they said unto
them, P.The LoRD look
upon you, and judge; be-
cause ye have made 4 our
savor to * be abhorred in
the eyes of Pharaoh, and
in the eyes of his servants,
to put a sword in their
hand to slay us.
22 And Moses "return-
V. 10–23. The yoke of Satan and of sim is in itself im-
greater distresses.
and made Pharaoh’s government less acceptable
even to his own subjects: good-will is never got
by persecution. , 3. The Israelite-officers were
used with particular harshness, v. 14. The
fathers of the houses of Israel paid dear for their
honor; for from them immediately the service
was exacted, and they were beaten when it was
not performed. See here, (1.) What a misera-
ble thing slavery is, and what reason we have to
be jº to God that we are free. Liberty
and property are valuable jewels in the eyes of
those, whose services and possessions lie at the
mercy of an arbitrary power. (2.) What disap-
pointments we often meet, after the raising of
our expectations. The Israelites were now latel
encouraged to hope for enlargement; but, behold,
This teaches us always to
rejoice with trembling. (3.) What strange steps
God sometimes takes in delivering his people;
often bringing them to the utmost straits, when
He is just ready to appear for them. God’s time
to help is when things are at the worst; and
Providence verifies the paradox, The worse, the
better. -
W. 15–23. The head workmen were in a great
strait, -when they must either abuse those that
were under them, or be abused by persons over
them; yet, it should seem, rather than tyrannise,
they would be tyrannised over. Observe,
1. How justly they complained to Pharaoh:
v. If. Whither should they go with their griev-
ances, but to the supreme power, which is or-
dained for the protection of the injured Bad as
Pharaoh was, his oppressed subjects had liberty
to complain to him; there was no law against
petitioning: it was a very modest, but moving,
representation they made of their condition; (v.
16.) Thy servants are beaten, (severely enough,
mo doubt, when things were in such a ferment,)
and yet, the fault is in thine own people, the
task-masters, who deny us what is necessary for
carrying on our work. Note, it is common for
those to be most rigorous in blaming others, who
are most blame-worthy themselves. -
But what did they get? It but made bad worse.
1. (v. 17.) Pharaoh told them their sacrifice was
but a pretence, they were idle. Note, It is well
that men are not to be our judges, but a God
who knows the principles on which we act. The
ed unto the LoRD, and
said, Lord, Wherefore
hast thou so evil entreat-
ed this people 2 * why is
it that thou hast sent me?
23 For since I came
to Pharaoh to speak ‘in
ran * 26:8.
thy name, he hath done
evil to this people; # nei-
ther hast thou delivered
thy people at all.
John 8:27.
n £, is:18. Dan. 2:9–13.
o Deut. 32:36. Ec. 4:1.
diligent in sacrifice, will, with God, escape the
doom of the slothful servant, though with men,
they do not. 2. He bound on their burdens, v.
18. Note, What can be expected from unright-
eous men, but more unrighteousness?
II. How unjustly they complained of Moses
and Aaron, v. 21. Moses and Aaron had suffi-
ciently evinced their liearty good-will to the lib-
erties of Israel; and yet, because things succeed
not immediately, they are reproached as accesso-
ries to their slavery. They should have humbled
themselves before God, taking to themselves the
shame of their sin, which turned away good
things from them; but, instead, they fly in the
face of their best friends, and quarrel with the
instruments of their deliverance, because of some
little obstructions they met in effecting it. Note,
Persons called to public service for God and their
generation, must expect to be tried, not only by
the malicious threats of proud enemies, but by
the unjust and unkind censures of unthinking
friends, who judge only by outward appearance,
and look but a little-way.
It grieved Moses to the heart, that the event
did not answer his expectation, and their up-
braidings were like a sword in his bones; but, 1.
He returned to the Lord, (v. 22.) to represent
the case to Him: he knew that what he had said
and done, was by divine direction; therefore,
what blame is laid on him, he considers as re-
flecting on God, and, like Hezekiah, spreads it
before Him as interested in the cause, and ap-
peals to Him. Compare Jer. 20: 7–9. Note,
When perplexed and embarrassed in duty, we
ought to have recourse to God, and lay open our
case before Him by faithful, fervent prayer. If
we retreat, let us retreat to Him, no further.
2. He expostulated with Him, v. 22, 23. He
knew not how to reconcile the providence with
the promise and commission he had received.
Now he asks, (1.) Wherefore hast Thou so
evil entreated this people? Note, [1..] Even
when God is coming to his people in mercy, He
sometimes takes such methods, that they think
themselves but ill-treated. That becomes a trap,
which, it was hoped, would be for their welfare;
God suffering it to be so, that we may learn to
cease from man, and come off from a dependence
on second causes. [2.] When the people of God
q Ec. 10:1. Joel 2:20. 2 Cor. 2:15,16.
* Heb. to stink. Gen. 34:30. 1 Sam.
13:4. 27 2 Sam. 10:6. 1 Chr.
19:6.
r iſ:4. 1 Sam. 30:6. Jer. i2:1.
s §: 11:14,15. 1 Kings 19:4,10. Jer.
t I's. 118:26. Jer. 11:21. John 5:43.
f Heb. delivering, thou hast not delit-
ered. Is. 26:17, 18. 28:16, Heb, 10:
5:8. - 36,37.
2 Thes, 3×
PRACTICAL OBSERVATIONS.
mensely more dreadful, than that of cruel Pharaoh and his task-
masters: and when, sinners begin to feel their misery, and the
Lord is preparing deliverance . them; the discoveries, which
they continually make, of the strictness and spirituality of the
divine law, the evil of sin, and the strength of their evil propen-
sities, often concur with the temptations of the devil in urging
them to conclude, that it is impossible to overcome their corrupt
passions and evil habits; for these seem rather irritated than
subdued by convictions, while they remain ignorant of the Gos-
pel. Then indeed they suppose themselves to be in an evil and
a hopeless case; and are ready to wish, they had never attended
to that doctrine which has thus disquieted them; may, to quar-
rel with the instrument, as if he were the cause of their distress
and misery!—The most faithful, on some occasions, mot at first
perceiving the fruits of their labors, or not duly understanding
ble, part of which they were constrained to fetch from a great dis-
tance; it was impossible that the rest could furnish the usual quan-
tity of bricks. Yet the Egyptian task-masters, by Pharaoh’s orders,
insisted on this being done : and when for two days a deficiency was
found, the Israelitish officers, whom the task-masters had placed
over their brethren to superintend their labors, were severely beaten;
and thus an attempt was made to drive them, in their own defence,
to join in this cruel oppression : Scott.
(14.). Beaten..] Bastinadoed, probably, says Clarke; and pictures
of the infliction of this punishment, in the manner now common in
the east, are still to be seen on ancient Egyptian monuments. Ed.
O. T. VoI. I. 30
the Lord’s method of preparing simmers for the liberty and con-
solations of the Gospel, by very humiliating and painful experi-
ences; while they return to spread the case before God, are apt
to discourage themselves, and impatiently to complain, that they
are sent to no purpose, and that He doth not by them deliver the
people at all: but this is their sin and their folly, of which at
length they will be ashamed.—Let us not however close this
chapter, without contrasting our mild and benign government,
and the civil and religious liberty we enjoy, with the cruel ty-
ranny and oppression of Pharaoh: and, uniting gratitude to God
and man for such blessings, let us pray for the continuance of
them to us and to our posterity, and for the choicest blessings on
those, who are the instruments of God in them: and let us re-
member how much we are bound to live in all godliness and
honesty, and in quietness and conscientiousness. Scott.
Versés 15–23.
It seems that the Israelitish officers were informed of Pharaoh’s
decision, by the Egyptian task-masters (6); and might suspect that
they had misrepresented his words: but their appeal to Pharaoh was
answered in a cruel, sarcastic manner, calculated to break their
spirits, or drive them to desperate measures; as well as to make them
conclude, that all their hopes of deliverance from the Lord were
groundless. As their prospects were very gloomy, and there is no
-reason to suppose that many of them were partakers of the courage
and patience of faith, it is the less wonderful that they spoke sharply
to Moses and Aaron. Scott,
(233]
B. C. 1491.
God's promises to Moses.
EXODUS, WI.
CHAP. VI.
God encourages Moses, by his name
JEHOVAH, and by promises; 1–8
Moses in vain attempts to encourage
the Israelites, 9. He and Aaron are
charged to go again unto Pharaoh, 10
—13. The genealogy of Reuben and
of Sinneon; and of Levi the ancestor
of Moses and Aaron, 14–25. 18
history is resumed, 26–30.
HEN the Lord said
unto Moses, “Now
shalt thou see what I will
do to Pharaoh: for "with
a strong hand shall, he
let them go, and with a
strong hand shall he
• drive them out of his
land.
2 And God spake un-
to Moses, and said unto
him, "I am the LoRD :
3 And I appeared unto
Abraham, unto Isaac, and
unto Jacob, by the name
of "God Almighty, but by
my name f JEHOVAH
was I not known to them.
4 And I have also 8
think themselves ill-treated, they should go to
God by prayer, and plead with Him, which is the
way to have better treatment in God’s good time.
Moses asks ſurther, (2.). Why is it flow hast
sent me? ... Thus, [1..] He complains of his ill-
success; Note, It cannot but sit very heavy on
the spirits of those whom God employs for Him,
to see that their labor does no good, and much
more, that it does hurt, eventually, though not
designedly. It is uncomfortable to a good min-
ister, to perceive that his endeavors for men's
conviction and conversion, do but exasperate
their corruptions, confirm their prejudices, hard-
en their hearts, and seal their unbelief. This
makes them go in the bitterness of their souls,
as the prophet Ezek. S: .14. Or, [2.] He
inquires what was further to be done; Why hast
Thou sent me? that is, “What other method
shall I take in pursuance of my commission?”
Note, Disappointments' in our work must not
drive us from our God, but still we must con-
sider why we are sent. - - -
CHAP. VI. V. 1–9. Here, I. God silences
Moses’ complaints with the assurance of success,
repeating the promise, (ch. 3:20.) After that,
he will let you go. When Moses was at his wit’s
end, the Lord said, ‘Pharaoh is in the height of
pride, and Israel in the depth of misery; now is
my time to appear.” Now will I arise. Note,
'Man's extremity is God’s opportunity. Note,
Them the deliverance of God’s church will be ac.
complished, when God takes the work into his
own hands. , With a strong hand, that is, being
forced to it by a strong hand, he shall let them
go. Note, As some are brought to duty by the
strong hand of God’s grace, who are made will-
ing in the day of his power; so others by the strong
º of his justice, breaking those that would not
€1101. - -
II. By further instructions, He encouraged both
Moses and the Israelites to hope for a glorious
issue. Take comfort, 1: From God’s name,
Jehovah, v. 2, 3. He begins with this, I am
Jehovah, the same with I am that I am; the
Fountain of being, and blessedness, and infinite
perfection. The patriarchs knew his maine, but
did not know Him in this matter, by what this
name, by which God would now be known, signi-
fies, that is, (1.) A God performing his promises,
and so inspiring confidence in them. (2.) A God
perfecting what He had begun, and finishing his
own work. In the history of the creation, God
is never called Jehovah, till the heavens and the
..earth were finished, Gen. 2:4. When the salva-
tion of the saints is completed in etermal life, then
He will be known by his name Jehovah; (Rev. 22:
! 13.) in the mean time they shall find Him, for
established my covenant
with them, to give them
the land of Canaan, the
land of their pilgrimage,
wherein they were stran-
gers. -
5 And I have also
heard the 'groaning of
have remembered my
covenant.
6 Wherefore say unto
the children of Israel, "I
am the LoRD, and "I will
bring you out from under
the burdens of the Egyp-
& º - Ps. 684. JAH. 88:18. Is. 446.
a stretched-out arm, and 52:5,6. John 8:58, Rev. 1:4.
g Gen. 6:18. 15:18. 17:7,13. 2 Sam.
23:5. Is. 55;3
with great judgments.
7 And I "will take you h 6.1#3. "…g. 23.4. 26.3. Pe.
to me for a people, and #3 #“...ſºs.
2:24. Gen. 8:1. 9:15:
PI will be to you a God: P. loss.
a 14:13, _Num. 23:23, Deut. 32:39, 2
Kings 7:2, 19. 2 Chr. 20:17. Ps. 12:5. m 8:17 &
b 3:13:30." Deut. i. 34. ps. 89:13, 183: n 15:13, Deut. 7:8; 15:15. 2 Kings
12. Is. 63:12. Ez. 20:33,34. 17:36: 1 Chr. 17:21. Neh. 1:10.
121. º tians, and I will rid you e #1.”išč33%. ** o 19:5,6. Gen. 17:7,8. Deut. 4:20. 7:
the children of Israel, out of their bondage: ; d 68. 13:18, 303. Gen. 15.7. Is. 142 "36:13.” 2 Sam. 733,24.
whom the Egyptians I will a red ge: a h º: 1#."#s Jºº. 4 §1.3.6. *- § pº. % º: ;
e e e & Il. : I - ; Cº- : i , , sº. : e eut. . I j. 2Cl). ;3.
keep in bondage: and KI will "redeem you wit ###: “...ºgº"isº"214. *śs: "...#8, ###.
NOTES. familiarly known to ºf. &c. Moses’ question, Ex. 3: 13.
CHAP. VI. V. 1. It is not said in what way the Lord spake unto
Moses on each of these occasions; but we have reason to believe,
that there was, in general, some personal appearance and an audible
Voice; like that with which the patriarchs had been favored. (33:
11. JNſum. 12: 8.) Scott.
- Verses 2, 3. r -
It is most probable, the latter clause should be read with an inter-
rogation: “And was I not known to them by my name JEHow AH 22
For Moses had constantly used the name Jehovah in the preceding
history ; the patriarchs built their altars, and ‘ called upon the name
of JEHow AH 5’ Abraham called the place, where he was about to
sacrifice. Isaac, J.E. How AH-jirch; and God, speaking to Jacob in Bethel,
saith, ‘ I am J.E. How a H, the God of Abraham.” As if He had said,
... Remember, Moses, who it was that made the promises to the
fathers ; and assure thyselſ He is well able to fulfil them.”—Thus Je-
sus, who is, the same yesterday, to-day, and for ever,” said to Martha
over, the grave of Lazarus, Said f not unto thee, that if thou
wouldest believe, thou shouldest see the glory of God?” referring to
what He had said before, ‘ I am the Resurrection and the Life.”
(John 11 : 37–40.)—Some however think, that though the patriarchs
knew the name J E Hoy AH, they were not instructed in this mean-
ing and application of it; and that this is the purport of the passage ;
especially as Moses was the first, as far as we know, who was sent
with a message to others in the name of Jehov AH, and enabled to
confirm that message by public and incontestable miracles. ID.
(3.) But by my name Jehovah was I not known to them.] ‘ Gr. my
name Lord I did not Inanifest unto them ; Chal. My name Adonai I
showed not. Of the great mass of commentators on this passage,
1. Some maintain; that the words are to be understood in their most
exact and literal import, as teaching that the name Jehovah was
utterly unknown to the ancient patriarchs, and first revealed to Mo-
ses at the bush; in the words, I AM THAT I AM : of the same origin
and import, and said of the name Jehovah, this is my name for ever,
&ç. : that, as there is no evidence that Genesis was written till after
this, Moses’ using ‘Jehovah in it, is no sufficient proof that the
name Was known to those of whom he writes, any more than the
place Gen. 14: 14. being called Dam, proves that it was at that time
known by that name, and not Laish. It was Specially fitting, as
Moses wrote for his own age and its posterity, that in writing the
Israelitish history from the first, he should proleptically employ that
peculiar name by which the Most High wouid be known as ºf God
the very Same who brought them out of Egypt, and who, a little be:
fore it, had made this his name known to them, as that by which He
would especially be called in memory of it. They say, that the pas-
sages where the patriarchs expressly address God by the name Jeho-
Vah, are corrupted in the original, and later writers have substituted
Jehovah for Adonai or Elohim, which Moses wrote ; and this hypothe-
sis is somewhat favored by the variation of several of the ficient
versions from the present Heb. reading. [In the history of Joseph
when Moses speaks of God he calls Him Jehovah, when the other
persons in the narrative speak of God, they call Him, Elohim, &c.
but not Jehovah. Rosenm.] See Goddes, who says, if the name were
was impertinent, for God had before told him, v. 6. He was the God
of Abraham, &c. It is clear Moses knew of no particular name, till
the name Jehovah was revealed to him.” Bush. . [Of this opinion
were several Jewish Rabbis, and also Boothroyd and C. Taylor, who,
however, with Carpenter, give the sense of appropriated, that is, by
covenant, to the word rendered “known.”] ‘2. Others, for better
reasons, as it seems, understand the words to imply, that not the par-
ticular name but its true, full, and complete import—its force, bur-
den, and pregnant significancy, was not before known; whereas now
and hereafter the chosen people should also actually realize all it im-
plied. The name natively denotes, as has been seen before, not only
eternal existence, but unchangeable truth -and omnipotent power,
which give being to his promises by their actual performance. Abra-
ham, Isaac, and Jacob, then, had not known it experimentally, had
In Ot enjoyed the things promised. The words, too, immediately fol-
lowing become exegetical of the name. Agreeably to this view, God
is said elsewhere to make Himself known as Jehovah, by bringing to
pass the grand predicted events of his providence. Ex. 7: 5, and
17. Ezek. 28:22, God is not called Jehovah, till after He had finish-
ed the work of creation. Gen. 2: 4. Christ, having finished the
redemption, manifests Himself under the same significant name, not
in its letter but in its interpretation, Rev. 1: 8, 17. I am Alpha and
Omega, &c. The words of Moses then are not to be understood as
an absolute, but as a comparative negative; for, that the name Jehovah
was known to the patriarchs is indubitable, from the following pas-
sages where it is used in the Heb. Gen. 9:26. 15: 2. 22: 14. 27:
7. 28:20, 21... Such comparative modes of speech are not unfrequent
in the Scriptures. Thus Jer. 22: 23. “For I spake not unto your
fathers, nor commanded them in the day that I brought them out of
the land of Egypt, concerning burnt-offerings or sacrifices. But this
thing I commanded them, saying, Obey my voice, and I will be your
God,” &c. i. e. I gave no commandment respecting ritual duties com-
pared with the importance which I attached to moral duties. Other-
wise the language of God militates with the recorded facts of the
sacred history.” Bush. Of this opinion, substantially, are Dr. A.
Clarke, Ainsworth, Patrick, Poole, Gill, Arnold, and the Assembly.
- d D.
- - Verses 5–7. -
As this had respect to the redemption of the promised Savior, and
would also be accomplished at the price of desolating Egypt; the de-
liverance was spoken of in language, taken from the ransoming of
slaves and captives. (Is. 43: 3, 4.)—“To know the LoRD,' is often
used in Scripture, for that knowledge of the being, perfections, and
omnipotent dominion of God over all his works, which is the éffect
of experience; whether of his mercy and love, or of his righteous ven-
geance. But, to know Him as the Lord our God,” implies either a
spiritual relation to Him as our Friend and Father, or at least those
religious advantages which are the outward, signs and means of so
great a blessing: "Israel would know that He was the Lord, in the
experience of his powerful and faithful loving kindness; and might
thus discover that He was justly entitled to all that love and service
which his law required. Scott,
º
B. C. 1491.
God commissions JMoses and Aaron.
ExoDUs, WI.
and ye shall know that I
am the Lord your God,
which bringeth you out
* from under the burdens
of the Egyptians.
8 And I will bring you
in unto the land concern-
ing the which I did
# tº Yº Yº r & * * -
SWear * to give it, to . . *. s
g 5 is line upon line. to assure, them they shall be
Abraham, to Isaac, and
to Jacob ; and I will give
it you for an heritage: "I
am the LoRD.
[Practical Observations.]
9 And Moses spake so
unto the children of Is-
rael: but they “hearkened
not-unto Moses, for fan-
guish of spirit, and for
cruel bondage. . .
10 And the LoRD spake
unto Moses, saying,
11. Go in, "speak unto
Pharaoh king of Egypt,
that he let the children
of Israel go out of his
land. -
12 And Moses spake
before the LoRD, saying,
behold x the children of
Israel have not hearken-
ed unto me; how then
shall Pharaoh hear, me,
who am of Yuncircum-
cised lips ?
13 And the LoRD
spake unto Moses, and
unto Aaron, and * gave
them a charge unto the
children of israel, and
tunto Pharaola king of
Egypt, to bring the chil-
dren of Israel out of the
Hand of Egypt. . ~"
14 || These be a the
heads of their father's
houses : * The sons of
Reuben the first-born of
t
* That is, they were so taken up wit
their strength and support, El-shaddai, a God [to let the children of Israel go. Note, God re-
all-sufficient, who is and will be enough, Mic.
7: 20. . . . -
2. From his covenant, v. 4. God establishes
his covenants; they are firm as the power and
truth of God can make them. We may venture
our all here.
3. From his compassions, v. 5. God notices the
increase of his people’s calamities. -
4. From his present resolutions, v. 6,8. Here
brought triumphantly out of Egypt, (v. 6.) and
be put in possession of Canaan. Let Inan take
the shame of his unbelieſ, which needs such repe-
titions, and let God have the glory of his conde-
scending grace, which gives us such repeated
assurances for our satisfaction. -
5. From his gracious intentions, v. 7. (1.)
He intended their happiness; I will take you to
Me for a people, a peculiar people, and I will
be to you a God; more than this we need not
ask, we cannot have, to make us happy. (2.)
He intended his own glory; Ye shall know that
I am the Lord. God will attain his own ends,
nor shall we come short of them, if we make them
our chief end too. Now, one would think, these
good and comfortable words should have revived
the drooping Israelites, and made them forget
their misery; but, on the contrary, their miseries
made them regardless of God’s promises, v. 9.
. troubles,
that they did not heed Him—so cast down with
their late disappointment, that they did not believe
Him; they had such a dread of Pharaoh’s power
and wrath, that they durst not themselves move
in the least toward their deliverance. Note,
Disconsolate spirits often put from them the coin-
forts they are entitled to, and stand in their own
light. See Isa. 28: 12. Strong passions op-
pose strong consolations. By indulging discontent
and fretfulness, we deprive ourselves of the comfort
we might have both ſrom God’s word and from
his providence, and must thank ourselves if we
go comfortless. . .
V. 10–13. Here, 1. God sends Moses the
second time to Pharaoh, (v. 11.) on the same
errand as before, to command him, at his peril,
Israel; Hanoch, and Pal- 3:...º.
* Heb, tiſt ºp mg hand.
peats his precepts, before He begins his punish-
ments. Those that have often been called in vain
to leave their sins, yet must be called again and
again, whether they will hear, or whether they
will forbear, Ezek. 3: II. God is said to hew,
sinners by his prophets, (Hos. 6: 5.) which de-
notes the repetition of the strokes; How often
would I have gathered you!
2. Moses objects, as one discouraged, and will-
ing to give up the cause, v. 12. He pleads, (1.)
The unlikelihood of Pharaoh’s hearing. If God’s
professing people hear not his messengers, how can
it be thought that his professed enemy should?
Note, The frowardness and untractableness of
those that are called Christians, greatly discourage
ministers, and make them ready to despair of suc-
cess, in dealing with those that are atheistic and
profane. But with God all things are possible.
(2.) He pleads the unreadiness and infirmity of
his own speaking; I am of uncircumcised lips;
it is repeated, v. 30. He was conscious he had
no command of language; his talent did not lie
that way. This objection God had sufficiently
answered before, therefore he ought not to insist
on it; the sufficiency of grace can supply the de-
fects of nature at any time. Note, Our infirmi-
ties should humble-us, but not discourage us from
doing our best, in any service we have to do for
God. His strength is made perſect in our weak-
I362.SS. - .
3. God again joins Aaron with Moses, and ends
the dispute, by interposing his own authority, and
giving them both a solemn charge, on their alle-
giance to their great Lord, to execute it with all
possible expedition and fidelity. When Moses
repeats his baffled arguments, he shall be argued
with no longer, but God gives him and Aaron a
charge, both to Israel and to Pharaoh, v. 13.
Note, God’s authority answers all objections, and
binds us to obedience, without murmuring or dis-
puting, Phil. 2: 14. Moses himself has need to
be charged, and so has Timothy, 1 Tim. 6: 13.
2 Tim. 4: 1.
V. 14—30. We have here a genealogy, to
show that Moses and Aaron were Israelites, bone
of their bone, and flesh of their flesh, whom they
y 30. 4:10. Lev. 26:41. Deut. 30:6. Is.
Gen. 14:22. 6:5. Jer. 1:6. 6:10. 9:26. Acts 7:51.
lu - i: Deut. §2:40. £z. 20:5,6,15,23,28,42. z Num. 27:19,23. Deut. 31:14. Ps. 91:
º Hezron, and Carmi * § jº. x-y--, II. Matt. 4:6. I Tinn. 1:18. 5:21.
these be the families of r 32:13. Gen. 15:18. 22:16,17. 26.3. 6:13, 17. 2 Tim. 2:2. 4:
23:13. 35:1
Reuben.
15 And the * sons of
Simeon ; Jemuel, and
Jamin, and Ohad, and
t 5:21. 14:12.
x 3, 13.
- 2.
s See on 2. —Num. 23:19. 1 Sam- 15:29.
f Heb. shortness, or, straitness. Num-
21:
u 39. 3:10. 5:1,23. 7:1
4:29–31.
. 4:1.
a 25. Josh. 4:1. 19:51. 1 Chr. 5:24.
:2,7. 8:6.
b Gen. 46:9. 49:3,4. Num. 26:5,6. 1
{Chr. 5:3. -
c Num- 26:7. Josh. 13:15,23.
d Gen. 46:10. Num. 26:12,13. 1 Chr.
5:19-21. 4:24. Nemuel. Jarib. Zerah.
PRACTICAL OBSERVATIONs.
W. 1–8. We are most likely to prosper in our endeavors to
glorify God, and serve our generation, when convinced by expe-
rience, that we can do nothing of ourselves. God therefore pre-
wiously proves and humbles those, whom He loves and employs,
and brings them to feel, as well as acknowledge, their insuffi-
ciency: but, while He is thus mortifying their pride and ambi-
tion, Satan often tempts them to discontent, impatience, and
discouragement. . In such circumstances, they are apt to dis-
please the Lord by unbelieving objections and hesitations; yet
He graciously pities and pardons them, and obviates their dis-
couragements. And nothing is more effectual for this purpose,
than discovering to them his immutable perſection, his incompre-
hensible wisdom and power, his uncontrollable dominion, his
condescending compassion, love, and faithfulness; and his oath
and covenant, by which He hath engaged to fulfil his largest
Fº to his church, and to every living member of it. Cal-
ing these things to remembrance, and recollecting his wonders
of old, the drooping heart revives, faith recovers strength, larger
expectations are formed; and the servant of God rises superior
to despondency, and patiently proceeds in the work assigned
him. • * Scott.
Verse 9. -
Jºng wish §. “Heb. Shortness or straitness of spirit, i.e. ex-
treme.dejection and discouragement of soul, mingled with irritation
and impatience. Comp. Prov. 14:29, where hasty of spirit is in Heb.
short of soul; and Job 21: 4. where troubled is in Heb, literally short-
ened. Num. 21: 4. discouraged. Heb. shortened. Judg. 16; 16. ver-
ed, Heb, shortened. Comp. Ex. 14: 12.” BUSH.
- - - Verse 12.
Uncircumcised, often denotes unsuitableness and incapacity, through
some defect or impediment; as the carnal heart of man is entirely
unsuited to the spiritual service of God, and the purposes of his
glory... (J.M. R. y.) * - Sco TT.
- • , Verse 13. -
The Lord-here absolutely commanded Moses and Aaron ; they were
not only charged to attempt bringing Israel out of Egypt, but absº:
lutely to effect it ; and this charge was calculated to increase (their
faith, and raise their expectations. - - ID.
- - SVerses 14–20. - - -
. . Before the historian, proceeded with his narrative, he digressed
from the subject, to give some account of the persons to whom this
charge was given.—Reuben, as the first-born, is first mentioned, to
mark the accomplishment of Jacob's prediction ; seeing he was pass-
ed by, and the deliverer did not spring from him.—For the same
reason Simeon also is mentioned, who was the next in seniority; yet
the deliverer of Israel did not descend from him, but from Levi, the
third son, who, though he had been disgraced, began now to be dig-
nified. (Gen. 49: 3—7.)—Levi, though older than Joseph, survived
him above twenty years; and his son Kohath attained nearly, and
his grandson Aunram fully, to the same age. It is not recorded how
long the other sons of Jacob lived. Moses was no more than a hun-
dred- and twenty when he died : yet his age was deemed extraordi-
nary.—According to the Septuagint and the Jewish traditions, Joche-
bed was cousin, not aunt to Amram : but this construction was proba-
bly put on the original word, to save the credit of Moses and Aaron;
because the marriage of an aunt is afterwards forbidden. (Lev. 18 :
12, 14.) For the meaning of the word here used is fixed by another
passage, in which it is said: ‘The name of Amram’s wife was Jo-
chebed, the daughter of Levi, whom her mother bare to Levi in
Egypt.” JNºum. 26:59. It is probable that Jochebed was born when
Levi was old, and was as young as Amram.—The impartiality of the
5]
B. C. 1491.
The generations of Israel.
, EXODUS, WI.
Jachin, and Zohar, and
Shaul the son of a Ca-
naanitish woman: these
are the families of Sim-
©Orl.
16 And these are the
names of the * sons of Le-
vi, according to their gen-
erations : Gershon, and
Kohath, and Merari :
B.C.T and the years of
1619. I the life of Levi
were f an hundred thirty
and seven years.
17 The & Sons of Ger-
shon ; Libni, and Shimi,
according to their fami-
lies.
18 And the h sons of
Kohath ; Amram, and
Izhar, and Hebron, and
Uzziel : ; and the years
of the life of Kohath were
an hundred thirty and
three years.
19 And the k Sons of
Merari; Mahafi, and Mu-
shi: these are the fami-
lies of Levi, according to
their generations.
20 And Amram took
him. Jochebed his father's
sister to wife ; and she
bare him Aaron and Mo-
ses: " and the years of
the life of Amram were
an hundred and thirty
and seven years.
21 And the sons of
Izhar ; * Korah, and Ne-
were sent to deliver, raised up unto them of their
brethren, as Christ also should be, who was to be
the Prophet and Priest, the Redeemer and Law-
giver, of the people of Israel, and whose genealo-
also, like this, was to be carefully preserved.
he heads of houses of three of the tribes are here
named, agreeing with the accounts we had, Gen.
46. Lightfoot thinks Reuben, Simeon, and Levi
are thus dignified here by themselves, because
they three were left under marks of infamy by their
dying father; and therefore Moses would put this
particular honor on them, to magnify God’s mercy
in their repentance and remission, as a pattern
to them that should afterward believe: the first
two, rather, seem to be mentioned only for the
sake of a third, which was Levi, from whom Mo-
ses and Aaron descended, and all the priests of
the Jewish church. Observe here, 1. The ages
of Levi, Kohath, and Amram, the father, grand-
father, and great-grandfather of Moses, are ye-
B. C. Uzziel; Mishael,
1530.
Aaron and Moses, to
corded; they all lived to a great age, Levi to 137,
Kohath to 133, and Amram to 137; Moses him-
self came much short of them; and fixed 70 or 80
for the ordinary stretch of human life: (Ps. 90:
10.) for now that divine revelation was commit-
ted to writing, [See note, Gen. 39: 1.] and, no
longer trusted to tradition, the two great reasons
for the long lives of the patriarchs ceased.
2. Aaron married Elisheba, (the same name
with that of the wife of Zecharias, Elizabeth, as
Miriam the same with Mary,) daughter of Am-
minadab, one of the chief of the fathers of the
tribe of Judah; for the tribes of Levi and Judah
often intermarried, v. 23. -
3. It must not be omitted that Moses has re-
corded the marriage of his father Amram with
Jochebed his own aunt; (v. 20.) and it appears
by Numb. 26: 59. that it must be taken strictly
for his father’s own sister, at least by the half
blood: this marriage was afterward forbidden,
am of “uncircumcised
Zithri.
23 And Aaron took
him PElisheba, daughter
of 9 Amminadab, sister of
Naashon, to wife; and
she bare him "Nadab and
Abihu, Eleazar and Itha-
IT]8]”. -
24 And the sons of
* Korah ; Assir, and ‘El-
kanah, and Abiasaph :
these are the families of
the Korhites.
25 And Eleazar Aa-
ron's son took him one of
the daughters of Putiel to
wife; and she bare him
*Phinehas: these are v the
heads of the fathers of the
Levites, according to their
and Elzaphan, and .
whom the LoRD said,
y Bring out the children
of Israel from the land ,
of Egypt according to .
their 2 armies. .
27 These are they
which a spake to Pharaoh
king of Egypt, "to bring
out the children of Israek
from Egypt: these are
that-Moses and Aaron.
28, T And it came to
pass on the day when the
LoRD spake unto Moses
in the land of Egypt,
29. That the Lord
spake unto Moses, saying,
* I am the LoRD : "speak
thou, unto Pharaoh king
of Egypt all that I say
unto thee.
lips, and how shall Pha-
raoh hearken unto me 2
e Gen. 46:11, Num. 3:17. 1 Chr. 6:1,
6.
f 18,20. Gen. 35:28. 47:28, 50:26.
. . g Gen. 46:11. Num. 3:18. Shimei. Ł
Chr. 6:17. 23:7. Lazadan.
h Num. 3:19. Izehar. 26:57.
6:2,18.
i See on 16. -
k Num. 3:20. 1-Chlº,
l 2:1,2. Num. 26:59.
m See on 16.
In # Num. 1611,32. 26:10,11. 1 Chr-
o Levºid 4. Num, 3:30.
“p Luke 1:5.
q Num; 1:7. 2:3. Ruth 4:19,20: D
r
Shimei.
1 Chr-
6:19. 23:21,
Chr. 2:10. Matt. 1:4.
24:1,9. Lev. 10:1;2. Num. 3.2–4.
26:60,6]. 1 Chr. 6:3. 24:1,2-
a 21. Nom. I&#32. 26:9-ii. 1 Chr-
84: 85: titles.
. 6:23. *
m Num. 25:7–13. , 31:6. Josh. 22:13,
31,32. Judg. 20:28. Ps. 106:30,31.
. v. 14. -
x 13,20. Josh. 24:5. 1 Sam. 12:6,8. f.
Chr. 6:3. Ps. 77:20. 99:6. Mic, 6:4-
y?...",". 20:2. 32:1,7,11. Acts.
2 #4. "i3:17,51. 18:18. Num. 33:1.
a 5:1–3, 7:10.
h See on 26. 33:1.
families.
26 These are * that
pheg, and Zichri.
22 And the 9 sons of
c See on 6,8.
d Jeſ. 1:7,17–19. , 26:2.
Matt. 28:20. Acts 20:27.
e See on 12.-4:10.
30 And Moses said be-
fore the Lord, Behold, I
Ez. 3:17.
PRACTECAL OBSERVATIONS.
V. 9–30. Our compassionate Lord regards our groanings
under temporal calamities: but when the guilt and power of sin
and temptation become our chief complaint, and extort the ex-
clamation, ‘Oh, wretched man that I am! Who shall deliver
me?” He particularly notes it, and will certainly perform to us
* the oath, which He sware unto...Abraham,...that we, being
delivered out of the hand of our enemies, might serve Him with-
out fear, in holiness and righteousness before Him, all the days
of our life.” He will º us safely all the way to that good
land, where tears, groans, sins, and enemies are known no more
for ever; and there will give us everlasting felicity. But even
these glorious and joyful assurances afford no consolation to the
soul which is overwhelmed with present trouble, finds matters
apparently grow worse, and has no sensible tokens of the divine
favor.—For we are very prome to expect the continuance and
increase of such dispensations, as we at present experience.
Even universal observation of the mutability of human affairs
does not prevent persons in prosperity from expecting greater
prosperity, and those who are in adversity from expecting deeper
affliction; and this gives Satan immense advantage, to buoy up
some men in careless presumption, and depress others in heart-
less despondency. If then we would be safe, and walk com-
fortably in such a world as this, “we must walk by faith, not by
sight.” For he, and he only, who habitually believes the testi-
mony and relies on the promise of God, will find his heart pre-
pared for humble watchfulness, patient hope, and cheerful sub-
mission: while frequent reflections on his own unworthiness,
connected with lively prospects of heavenly felicity, tend to
silence his complaints, animate his admiring love and gratitude,
and render him persevering and active in the duties of his place
and station. SCOTT.
historian appears, in his recording that he was born of a marriage,
which the law afterwards condemned as incestuous; and by his
silence in other respects concerning his parents, though there is suf-
ficient ground to conclude that they were pious persons. Scott.
Verses 13–27. *
Boothroyd suggests another reason (see note, 14.) for inserting
this pedigree, namely, to show that God brought Israel out of Egypt
in the fourth generation, as He had promised, Gen. 15: 16 ED.
14.), “These reeords are given so distinctly, that the time of the
Legislator and High-priest of the nation might be ascertained, and pre-
served.” US H.
(20.) His father's sister.] ‘The best critics suppose, that Jochebed
was cousin-german of Amram, and not his aunt.” Dr. A. Clarke. . So
Boothroyd, who, after the Gr. and Syr. renders the words, “unche’s
daughter.” ED.
Verse 23–25.
Elisheba was the sister of Naashon, or JVahshon, who was of the
tribe of Judah, and an ancestor of Christ. . Thus an alliance was
formed betwixt the family of the priests and that of the kings; which
might shadow forth Him, who was both Priest and King in one Per-
son.—It is observable that Moses in this place records nothing of his
own descendants, who were left among the ordinary Levites; though
he mentions such of the other branches of his family, as were after-
wards in any way distinguished, and espeeially the descendants of
Aaron, the priest of the Lord. - Scott.
- Verses 26, 27.
The transactions, which Moses was about to record, were ex-
ceedingly important in themselves, and in their consequenees; and
there could be no doubt that other, nations and ages would hear the
report of them. Accordingly, some traditions concerning them are
found in many pagan writers: but they are greatly mis-stated ; and
especially the parentage, and even the tribe, of Moses are mistaken
in them. It was therefore of great importance, in order to give the
stamp of authenticity to his history, that a very particular-and clear
account should be given of the principal persons mentioned. This
has frequently been done by other historians, who have:on such occa-
sions spoken of themselves in the third person ; as Ezra, Daniel; and
the apostle John : so that there is not the smallest reason for an ob-
jection, on this account, to these books having been written by Moses,
according to the general testimony of all antiquity, sanctioned by the
express attestations of our Lord Himself. , (John 5: 46,47.) Ip.
(26.) Armies.] When the Israelites left Egypt, they marched in
good order, without trepidation or confusion: and when the several
tribes were regularly encamped, they appeared as so many armies
prepared for battle, under the immediate conduct of the Lord of
armies Himself. t Io.
{236]
B. C. 1491.
God commissions Moses and •Aaron.
LXODUS, VII.
CHAP. VII.
The Lord encourages Moses and Aaron
to go unto Pharioh, 1–6. Their ages
are noted, 7. Aaron casts down his
rod, which become a serpent, and the
magicians do the same; but their rods
gre swallowed up by Aaron's rod; yet
haraoh's heart is hardened, 8–13,
Another message is sent to Pharaoh,
and the river is turned into blood, 14
~23. The distreas of the Egyptians,
24, 25. . . . .
A ND the LoRD said
unto Moses, * See,
I have made thee" a god
to Pharaoh: and Aaron
thy brother shall be thy
prophet. - --
2 Thou shalt speak
* all that I command thee:
and Aaron thy brother
shall speak unto Pharaoh,
that he send the children
of Israel out of his land.
3 And d I will harden
Pharaoh's heart, and
* multiply my signs and
my wonders in the land
of Egypt. -
4 But Pharaoh shall
not hearken unto you,
* that I may lay my hand
upon Egypt, and bring
forth mine & armies, and
my people, the children
of Israel, out of the land
of Egypt," by great judg-
In CºntS. . . .
- 5 And the Egyptians
"shall know that I am the
LoRD, when j I stretch
forth mine hand upon
Egypt, and bring out the
children of Israel from
among them. -
6 And Moses and
Aaron did k as the LoRD
commanded them, so did
they. . . -
7 And Moses was
* fourscore years old, and
Aaron fourscore and
three years old, when
v. 1–7, when the Lord has humbled and proved his ser-
as incestuous, (Lev. 18: 12.) which might be
looked upon as a blot on his family, though be-
fore that law; yet Moses does not conceal it, for
he sought not his own praise, but wrote with a
sincere regard to truth, whether it smiled or
frowned on him. .
4. He concludes it with a particular mark of
honor on the persons he was writing of, though
himself was one of them, v. 26, 27. These are
that Moses and Aaron, whom God appointed
to be his plenipotentiaries in this treaty. These
were they whom God spake to, (v. 26.) and
who spake to Pharaoh on Israel’s behalf, v.
27. Note, Communion with God, and service-
ableness to his church, are things that, above any
other, put true honor on men. Those are great
indeed whom God converses with, and employs
in his service. Such were that. Moses and
Aaron; and something of this honor have all his
labored in vain.
saints, who are made to our God kings and
priests. -
In the close of the chapter, he returns to his
narrative, which he had broken off somewhat
abruptly, (v. 13.) and repeats, (1.) The charge
God had given him, (v. 29.) Speak all that I
say unto thee. Those that go on God’s errand,
must not shun to declare the whole counsel of
God. (2.) His objection, v. 30. Those that
have at any time spoken unadvisedly with their
lips, ought often to reflect on it with regret, as
Moses seems to here. -
V. 1–7. I. God, at last, silences all Moses’
discouragements: clothes him with great power
and authority; (v. 1.) I have made thee a god
to Pharaoh, that is, my representative in this
affair, as magistrates are called gods, because they
are God’s vicegerents. (1.) He was authorized
...to speak and act in God’s name, and stead, and
under the divine direction, endued with a divine
power, to do what is above the ordinary power
of nature, and invested with a divine authority
to demand obedience from a sovereign prince,
and punish disobedience. Moses was a god, but
only a made god, not essentially one by nature;
he was no god but by commission. He was a
god, but only a god to Pharaoh: the living and
true God is God to all the world. It is an in-
that his thoughts towards us are thoughts of
peace, that when He treats with men, He treats
by men, whose terror shall not make us afraid.
(2.) He again nominates him an assistant, his
brother Aaron. “He shall be thy prophet,” that
is, “he shall speak from thee to Pharaoh, as
prophets do from God to the children of men.
Thou shalt, as a god, inflict and remove the
plagues, and Aaron, as a prophet, shall denounce
them, and threaten Pharaoh with them.” (3.)
He tells him the worst, that Pharaoh would not
hearken, and yet the work should be done, and
the Egyptians be made to know the Lord.
Note, # is, and ought to be, satisfaction enough
to God’s messengers, that, whatever contradicts
and opposes, God will be glorified in the success
of their embassy, and all his chosen Israel saved,
and then they have no reason to say they have
See here, [1..] How God glo-
rifies Himself; He makes people know that He
is Jehovah: Israel is made to know it by the
performance of his promises, the Egyptians by
his wrath. His name is exalted in them that are
saved, and in them that perish. [2.] His method:
He humbles the proud, and exalts the poor, Luke
1 : 51, 52. If God stretch out his hand to sin-
mers in vain, He will at last stretch out his hand
on them; and who can bear the weight of it?
II. The obedience of Moses and Aaron, v. 6.
all things considered, was well worthy to be
celebrated, as it is by the Psalmist, Ps. 105: 28.
Thus Jonah, though, at first, very averse, at
length went to Nineveh.
W. 8–13. The first time Moses made appli-
cation to Pharaoh, he produced his instructions
only; now he is directed to produce his creden-
tials, and does accordingly.
4:3.
stance of God’s condescension, and an evidence
1. It is taken for granted, Pharaoh would
challenge these demandants to work a miracle,
that, by a performance evidently above the pow-
er of nature, they might prove their commission
from the God of nature. This he would do, not
with any desire to be convinced, but with the
hope that none would be wrought, and then he
would have some color for his infidelity.
2. Orders are therefore given to turn the rod
into a serpent, according to the instructions, ch.
If this first miracle made not Pharaoh
feel, it made him fear; and this is God’s method
* - - a 16:29. Gen. 19:21. , 1 Kings 17:23. f 9:3. 10:1. Judg. 2:15. Lam. 3:3.
they spake unto Pha 2 Kings 6:32. Ec. 1:10. g 6:26. - 12:51.
raoh. ly #: Ps. 82:6. Jer. 1:10. John h #. sº jº. E7. 14:
& - - - 0:35,36. - 1. 25:11. : . Rev. 15:4, 16:
[Practical Observations.] * † Pe; jºins...º. ãoº 8 y p
1:7, 17. Ez. 3:10, 17. att. 28:20. i 8:10,22. 14:4, 18. Ps. 9:16. Ez. 25:
i. And the º Acts 20:27. y ** º . 36:23. 39:7,22.
- d See on 4:21. See on 3:20.
spake unto - Moses, 8|Il e 9:16. 11:9. Deut. 4:34. 7:19. Neh. 10. 12:28. 39:43. 40: 16. Gen. 6:
unto Aaron, saying, 9:10. Ps. 78:43–51. 105:27–36. 22. 22:18. John 15:10,14.
135:9. Is. 51:9. Jer. 32:20,21. jº. 1 Gen. 41:46. Deut. 29:5. 31:2, 34:7.
9 When Pharaoh shall
7:15. John 4:48. Acts 2:22. 7:36.
Ps. 90:10. Acts 7:23,30.
PRACTICAL OBSERVATIONS.
vants, and qualified them for their work, He will honor them;
and the least of those, who are intrusted with his message, and
employed to speak in his name, are, in this delegated character,
and while faithfully executing their office, superior to the great-
est and haughtiest of those to whom they are sent: in this spirit,
the prisoner Paul may expect to make even Felix tremble.—But
to deliver the message of God to proud, persecuting tyrants, re-
quires that strength of faith, that intrepid courage, and that meek-
ness of wisdom, with which very few are endued: and we have
cause to be mot only satisfied, but thankful, that we are not called
to such arduous services.—Indeed gravity, wisdom, experience,
fortitude, patience, and meekness, are requisite for all those who,
in any circumstances, speak in the name of God, and declare his
truth and will: yet they who do not rashly intrude themselves,
but are “allowed by Him to be put in trust of the gospel,’ need
not be discouraged by a humble consciousness of their defects.
Let them simply trust in his promised teaching and assistance,
NOTES.
CHAP. VII. V. 1,2.. The last three verses of the foregoing chapter
might be more conveniently placed at the beginning of this. Scott.
- * ~ * - Verses 3, 4. - -
Jyotes, 13. 4: 21. 6: 26, 27. r ID.
. (3.) “All the plagues inflicted upon the Egyptians had some refer-
ence to their national crimes, or were rendered particularly severe
by their customs.’ See Bryant on the plagues of Egypt, and the notes
to Townsend’s Sacr. Chron. in the Introd. HENRY ABR.
º ** - - Verses 9, 10. .*
It is here supposed, that extraordinary divine commissions should
and observe his directions; and He will bear them out, and carry
them through every service to which they are called.—If sinners
will not attend to the message of grace and salvation, and so
learn to know and love the Lo RD our God; they will certainly
experience the effects of his wrath, and know Him as a God of
righteous vengeance. How careful then should men be, not to
provoke Him to give them up to hardness and impenitence! If
they would escape that awful judgment, they must neither con-
tinue to practise presumptuous sins, nor procrastinate in the
great concerns of salvation: they must watch against heedless and
proud insensibility under affliction, and insolence in prosperity.
They must not turn away their ears from instruction and reproof;
or smother convictions of conscience by dissipation, business, or
company; by rushing into sin, or by hating and shunning the
awakeniºg light of divine truth. For these are some of the Steps,
by which multitudes proceed to the brink of that awful precipice.
Scott.
be attested by miracles: and, unless brought in proof of such doc-
trines, as evidently contradict the first grand principles of all relig-
ion, or of revealed truth in particular, they may be considered as the
seal of Heaven affixed to the prophet’s commission ; so that open, un-
deniable, and repeated miracles are a divine attestation, in behalf of
the person by whom they are wrought. (John 3:2. 5:36, 6: 27, 10:
38: 14; 11, i5: 24.) And indeed it cannot be supposed that God will
allow his seal to be so counterfeited, as to impose on the attentive
humble, and impartial inquirer, however He may leave the proud an
prejudiced to be deceived by delusive appearances. There is, like-
Wise, a vast difference between miracles wrought publicly before eme-
37]
B. C. 1491.
The rod turned into a serpent.
EXODUS, VII.
speak unto you, saying,
* Show a miracle for
you: then thou shalt say
unto Aaron, "Take thy
rod and cast it before
Pharaoh, and it shall be-
come a serpent. -
10 And . Moses and
Aaron went in unto Pha-
raoh, and they did so as
the LoRD had command-
ed: and Aaron cast down
his rod before Pharaoh,
and before his servants,
and oit became a serpent.
J 1 Then Pharaoh also
called the P wise men,
and the sorcerers: now
the magicians of Egypt,
* they also did in like
of dealing with sinners—He comes on them grad-
ually, . . . . . . . .
3. This miracle, though too 'plain to be de-
nied, is enervated, and the conviction of it taken
off, by the magicians’ imitation of it, v. 11, 12.
Moses had been originally instructed in the learn-
ing of the Egyptians, and was suspected to have
improved himself in magical arts, in his long
retirement; the magicians are therefore sent.for,
to vie with him. And some think those of that
profession had a particular spite against the He-
brews, ever since Joseph put them all to shame,
by interpreting a dream which they could not,
in remembrance of which slur on their prede-
cessors, these magicians withstood Moses, as it
is explained, 2 Tim. 3: 8. Their rods became
serpents, real serpents; some think, by the pow-
manner with their en-
chantments. w
12 For they cast down
every man his rod, and jo-º. 43.3
o 4:3. Am. 9:3.
* but Aaron's rod swal-
lowed up their rods.
er of God, beyond their, intention or expectation,
for the hardening of Pharaoh’s heart. Others
think by the power of evil angels, artfully substi-
tuting serpents in the room of the rods; God per-
mitting the delusion to be wrought, for wise and
holy ends, that they might believe a lie, who-
received mot the truth, wherein the Lord was
righteous. Yet this might have helped to frighten
Pharaoh into a çompliance with the demands of
Moses. Note, God suffers the lying spirit to do.
strange things, that the faith of some may be
tried and manifested, (Deut. 18; 3. 1 Cor. 11:
19.) that the infidelity of others may be con-
firmed, and that he who is filthy, may be ‘filthy
still, 2 Cor. 4: 4. --
4,. Moses gains the victory; Aaron’s serpent
swallowed up the others, which was sufficient to
p Gen. 41:8,38,39. Is, 19:11,12. #7:12,
13. Dan. 2:2,27. , 4:7–9. 5:7,11. 2
Tim. 3:8. Rev. 19:20. * -
they became serpents:
mnies, in proof of a doctrine, which has got no establishment in the world,
and which by its very nature, and the circumstances of those who
promulgate it, is never likely to succeed, unless the miracles are un-
deniable, so that the whole cause rests on them ; and miracles, sup-
posed to have been performed in private, or among friends, in proof
of a system already established, and supported by the wealthy, the
powerful, and the learned, to whom it is the interest of others to pay
court. All the miracles wrought by Moses and Aaron were of the
former kind: and their success itself, in so extraordinary an under-
taking, demonstrates, that they were wrought by the power of God.
—Moses delivered the rod to Aaron, who in general gave the token
for the performance of the miracles.—The command given to him by
Moses before Pharaoh, implied a prediction of the miracle, which
tended to render it the more undeniable. [Notes, Introd..] Scott.
(9.) Show a miracle for you.] ‘ Rather, according to the Sept. and
Sam. Show to us a sign or wonder.” Boot H.Roy D.
(10.) Serpent.] ‘At Horeb Moses’ rod became a machish, the word
usually translated serpent. Aaroñ’s rod, here, is said to have become
a tannin, dragon, large serpent. Calmet understands a water-serpent,
or rather a lengthened, fresh-water reptile ; the former suited to an in-
land situation, the latter to the banks of a river.” WILLIAMs.
Verses 11, 12. -
No doubt Pharaoh and his servants were both astonished and
alarmed, when they saw Aaron’s rod become a terrible serpent be-
fore them. But as magicians and sorcerers were in high repute in
Egypt, being called wise men, and supposed capable of performing
very extraordinary things by their skill in the occult sciences; proba-
bly Pharaoh and his courtiers endeavored to believe, that Moses and
Aaron were nothing more than two great magicians, and that the sor-
cerers and magicians of Egypt were able to contend with them.
Accordingly, some of the most renowned among them were called in,
of whom we find Jannes and Jambres were the principal: (2 Tim. 3:
8.) and “they also did in like manner with their enchantments ; for
they cast down every man his rod, and they became serpents.”—No
doubt many of these professors of sorcery, or magic, were expert in
legerdemain, and imposed on the spectators by various artifices : yet
they who reverence the Scriptures, will hardly deny, that many of
them had a real intercourse with evil spirits, and by their help actu-
ally made discoveries, and produced effects, beyond the reach of
human power or Sagacity. It remains therefore to inquire into the
fact here briefly recorded, what it was, and how performed. Some
expositors consider it as merely an illusion, by which the magicians
inade the spectators think that they saw serpents when they did not.
Others imagine, that the magicians had contrived to convey serpents .
thither, concealing their rods, to make it appear as if they were
changed into serpents. Others think, that the power of Satan pro-
duced appearances like serpents, instead of the rods which were con-
veyed away. But some expositors are not satisfied with any of these
interpretations, because it is expressly said, “they became serpents:”
and ‘Aaron’s rod swallowed up their rolls." They therefore conclude,
that the rods actually became real, living serpents, and in that form
were swallowed by the serpent, into which Aaron’s rod was changed.
We cannot indeed in general assign exact bounds to the power of
evil spirits, who, when permitted, seem capable of any thing which
created beings can do: yet, creation, in every instance, is commonly
supposed to be exclusively the voork of God. And on this account,
they who adhere to the literal interpretation conclude, that while the
magicians used their enchantments, expecting the interposition of
the demons to whom they applied, the Lord Himself was pleased to
interpose, and to eſſect a real change of their rods into'serpents; and,
as they could not certainly know how far the power of their demons
extended, they would naturally suppose that this was the effect of
their enchantments.-Pharaoh was evidently seeking some pretence
for disregarding the miracle which he had witnessed, and proudly
disobeying the divine command; and it was the Lord’s design to give
him up to final obduracy. . It does not therefore appear, that there is
any thing, on this supposition, inconsistent with the perfections of
God, or materially different from his dealings, with other haughty
and obstinate rebels in similar circumstances. (JVotes, I Sam. 28: ll
—19. I Kings 22: 19–23, 2 Thes. 2: 5–12.)—But, however this may
be determined, when ‘Aaron’s rod swallowed up their rods;’ that
is, when the serpent, into which his rod had been changed, swallow-
ed the serpents into which their rods had been changed ; and when
it again became a rod in Aaron's hand, but their rods were vanished,
and were no more found ; the event would have satisfied any impar-
[238]
m Is, 7:11. John 2:18, 6:30.
q Deut. 13:1–3. Matt. 24:24, 2 Thes.
2:9. Rev. 13:11–15. -
r 8:18, 19. 9:11. Acts 8:9–13. 13:8–
11. 19:19,20. 1 John 4:4. -
10:38.
0, 9:23. 10;
the tomb of Osymandias [prob. 2272 B.C. ...]
:13.
Mark 16:18. Luke
10:19. -- .
-- (
tial person, on which side the truth lay: and, had not a previous *
bias lain on Pharaoh’s mind, this must have convinced him that Mo-
ses and Aaron spake and acted by divine authority. Scott.
(11.) ‘PWise men, chamimim, men of learning. Sorcerers, cashe-
phim, diviners, men who find out secrets, discover lost goods, &c.
JMagicians, charetumey, astrologers, and decipherers of hieroglyphics
and mystical writings. Enchantments, lahatim, flame and smoke,
used under pretence of invoking demons, and at the same time well
calculated,to aid deception.” - WILLIAMs.
‘Verbs of action sometimes signify merely the will and endeavor to
do the action in question. Thus, Ezek. 24: 13. I have purified thee,
and thou wast not purged ; i. e. I have endeavored, used the means,
been at pains to purify thee. John 5: '44. How can ye believe,
which receive honor one from another ? i. e. endeavor to receive.
Rom. 2:4. The goodness of God leadeth thee to repentance, i. e.’en-
deavors or tends to lead. So Amos 9: 3, hid, for aim to be hid. 1.
Cor. 10:33, please, for endeavor to please. Gál. 5: 4, justified, for seek
or try to be justified. Ps. 69: 4. destroy, i. e. would destroy. Acts 7:26.
Set them at one, i. e. would have set. The passage before us we con-
sider as exhibiting a usage entirely analogous. They also did, i. e.
They endeavored to do, as in 8: 18., it is, and the magicians did so
with their enchantments to bring forth lice, but they could not.; the
words being precisely the same in both instances. Adopting this
construction, we read, v. 12. That they might become, &c. which the
Heb. reader will perceive to be a rendering precisely parallel to 6: 11.
Speak unto Pharaoh that he let the children of Israel go, Heb. and he
shall let go. So 7: 2. Shall speak to Pharaoh that he send ; Heb. and
he shall send. The magicians cast down their rods, that they might
become serpents, but it is not expressly said that they were so changed.”
Bush. Yet, even from the imperfect and prejudiced accounts of the
Greeks, (who had intercourse with the Egyptian priests only after
Cambyses had nearly extirpated their ancient order, and a new and
degenerate race had sprung up,) it may be seen that an astonishin
progress had been made in the physical sciences. This is also prove
by all the accounts of the stupendous machinery played off on such
as were initiated into the mysteries of Isis, which it was death to re-
veal. So did the Greek and Roman, and so have done Brahminic,
Papal, and other priests, to sustain their sometimes useful power. The
knowledge of the Egyptian priests at least, would probably be very
respectable, if not remarkable, at the present day, for ‘Diodorus says,
contained a library,
consisting, according to Seleucus, as is related by Jamblichus, of 20,000
volumes, and according to Mametho, of 3,525, which, on account of
their antiquity, or of the importance of the subject, were honored.
with the title of Hermetic, i.e. belonging to the god Shoth or Hermes.
Amongst these they reckoned, and paid a particular veneration to,
those which treated of the nature, order and worship of their gods.
Such was, Manetho states, a book written by Pharaoh Suphis, to
whom he attributes the building of the greatest pyramid: who hay-
ing been a great despiser of the gods, would atone for it by this writ-
ing, which was held in great veneration by the Egyptians. Such was
another book of rites and worship of gods, and other such topics, on
which the priests had written many volumes of comments. Another
set of books was styled Pseudo-Hermeti, containing hymns, or lyric
poems, in honor of their gods and heroes, the most ancient of which
seem to have been the hymns of Isis. From these, says Diodorus,
they instructed their monarchs, to excite them to virtue by the great
and pious deeds of their ancestors. They had also books of astron-
omy, cosmography, geography, medicine, and others called astrologi-
cal; these were a kind of encyclopedia, containing the whole Science
of the hierogrammatae, who in Egypt were, as they afterwards be-
came in Greece, both grammarians and sophists. In these books was.
everything belonging to the measure and valuation of the land,
the manner in which the income of the sovereigns, and of the differ-
ent colleges of priests, should be let out, the description of the whole
of Egypt, and of the Nile; the catalogue of the public revenue, as
well as of the different articles used in the service of the temples; and
the record of the several measures for all commodities. . All these
books were divided into as many classes, as the priests themselves
were divided into ; and each class, it seems, was obliged to learn and
cultivate one particular department of science. So Clement, who
says, describing their sacred ceremonies, “First, comes the Singer,
carrying in his hand a symbol of music. He is said to be obliged to
learn two books of those of Hermes; one, of hymns of the gods, the
other rules by which a prince ought to live. Next, the Horoscopus,
* .
B. C. 1491. ,
The waters of Egypt turned to blood.
EXODUS, VII.
13 And "he hardened * convinced Pharaoh on . º: the right
raoh's heart, tha ay. Note, The cause of God wi
Bha , that he imº at last, and reign alone, Dan. 2: 44.
But Pharaoh was not wrought upon by this; the
magicians having produced serpents, he had this
tº to say, that the case between them and Moses
said, unto. Moses, Pha-, was disputable ; and the very appearance of an
raoh's heart is hardened, opposition to truth, and the least head made
against it, serve those for a justification of their
infidelity, who are prejudiced against the light
hearkened not unto them;
as the Lord had said.
14 || And the Lord
“he refuseth to let the
people go.
15 Get thee unto Pha-
raoh in the morning; lo,
"he goeth out unto the
and love of it.
against he come:
* the rod which was
turned to a serpent shalt
thou take in thine hand. but ahe fish died.
sent me unto thee, say-
ing, 7 Let my people go,
that they may serve me
in the wilderness: and and the river shalf stink;
behold, hitherto thou and the Egyptians "shall
wouldest not hear. loathe to , drink of the -
17 Thus saith the water of the river.
LoRD, In this “ thou shalt
know that I am the Lord :
behold, I will smite with
the rod that is in mine
hand, upon the waters
which are in the river,
* and they shall be turned
to blood.
18 And “ the fish that
is in the river shall die,
19 And the LoRD spake
unto Moses, Say unto
Aaron, Take thy rod,
and * stretch out thine
hand upon the waters
of Egypt, upon their
streams, upon their rivers,
and upon their ponds,
and upon all “ their pools
of water, that they may
W. 14–25. Here is the first of the ten plagues,
the turning of the water into blood, which was,
1. A dreadful plague, and very grievous; the
water, and thou shalt very sight could not but strike a horror: much
stand by the river's brink, more afflictive were the consequences. Nothing
and 2 more common than water; so wisely has Provi-
dence ordered, and so kindly; but now the Egyp-
tians must either drink blood, or die for thirst.
Fish was much of their food, (Numb. 11 : 5.)
In the general deluge, they
16 And thou shalt say escaped, because perhaps they had not then con.
unto him, *The LorºD º º to the luxury of man as since;
€101" ut, in this judgment, they perished; (Ps. 105:
God of the Hebrews hath 29.) He slew their fish; %; when another de-
struction of Egypt, long afterward,
the disappointment of those that make sluices
and ponds for fish is particularized, Isa. 19: 10.
Egypt was a pleasant land, but the moisome
stench of dead fish and blood, which by degrees
would grow putrid, now rendered it very un-
pleasant. 2. It was a righteous plague. For,
(I.) Nilus, the river of Egypt, was their idol;
they and their land derived so much benefit from
it, that they served and worshipped it more than
the Creator. The true Fountain of Nile being
unknown to them, they paid all their devotions
- to the stream. Note, That creature which we
idolize, God justly removes from us, or imbitters
to us. He makes that a scourge to us, which
we make a competitor with Him. (2.) They
had stained the river with the blood of the He-
brews’ children, and now God made that river
all bloody; thus He gave them blood to drink,
for they were worthy, Rev. 16:6. Note, Never
any thirsted after blood, but, sooner or later,
they had enough of it. 3. It was a significant
plague; Egypt had a great dependence on their
river, (Zech. 14: 18.) so that, in smiting the
river, they were warned of the destruction of all
the productions of their country, till it came, at
last, to their first-born; and this red river proved
a direful omen of the ruin of Pharaoh and his
forces in the Red sea. This plague is alluded to
undoubtedly
is threatened,
become blood; and that tº º, ºg
there may be blood #. Heº,3,7,8,13. -
throughout all the land ‘º º ſº. º. " " ".
of Egypt both in vessels . . .”.”
of wood, and in vessels of X #9 5:3. 9:1,13. 10:3. 1 Sam.
St0rne. y 8:1,26, 13:15. 14:5. Is. 45:13. Jer.
20 And Moses and , § 53; ; *
Aaron did so, as the "#,”, ºft;"r, jº
LoRD commanded : and # *, *ś, sº
ſhe lifted up the rod and biº?, # *ś. *; Rev.
smote the waters that a § "* *
were in the river, in the . ..."; sº
sight of Pharaoh, and in º #ºniº their waters. Gen.
the sight of his servants: fºs,8–12. Num. 20:8–12.
holding a clock, and a branch of a palm-tree, symbols of astrology.
He must know by heart four books of Hermes, on astrology. One of
these is on the order of the fixed stars, the 2d. the motion and phases
of the sun and moon; and the remaining two of their rising. Then
follows the Hierogramma, with two feathers on his head, and a book
and ruler in his hand; in which are the instruments of writing, some
ink and a reed. He must know what are called hieroglyphics, and
the sciences of cosmography, geography, and astronomy; particularly
of the sun, moon, and the five planets; the chorography of Egypt,
and description of the Nile, with the furniture of the temples, and
consecrated places belonging to them ; and lastly, of the articles, as
well as measures of these articles, which are used in these places.
Next follows the Stolistes, who bears a square, as the emblem of jus-.
tice, and the cup for libations. He knows every thing belonging to
the education of children, i. e. in relation to sacrifices, first fruits,
marking of carves, hymns, prayers, religious pomps, days of festivals,
and the like ; the whole of which is contained in ten books. After
them all comes the Prophet, who wears in his bosom an open water-
pot, or bucket. This, according to Apuleius, was the venerable effi-
gy of the Deity, but more likely of the Nile. He was followed by
those who carried bread, cut into slices. The duty of this prophet,
or rather prefect of sacred rites, was to know the ten books, called
sacerdotal, or laws of the gods, and of the whole discipline of the
priesthood... He also presided over the distribution of the religious
income. There are therefore 42 books of Hermes, absolutely neces-
sary; of these, 36 containing the whole philosophy of the Egyptians,
are learned by those just mentioned ; and the remaining 6 by the
Pastophori, or tent-bearers, as they belong to anatomy, to diseases, to
instruments of surgery, to pharmacy, to diseases of the eyes, and the
maladies of women.” Besides these, Diod. mentions 8 books, con-
taining a code of laws, by Menes, and other writers, books of history,
&c.” Some were public, others to be read only by the initiated.
Tyranny and bigotry have made repeated destructions of these ; and
unless some are still bid in the extensive subterraneous structures
made when the priesthood was all-powerſul in Egypt, they are for-,
See SPI NETo. ED.
, Verse 13. - • *
He hardened Pharaoh’s heart.] Or rather, ‘Pharaoh’s heart was har:
dened ;’ for nothing is here said concerning any interposition of God
in the case. The same words are afterwards rendered, ‘Pharaoh’s
heart was hardened’ (22), and this accords with the subsequent
words of God, ‘Pharaoh’s heart is hardened? (14). “The heart of
Pharaoh’ became strong, presumptuous, unfeeling. Probably, he had
been at first alarmed and ready to yield: but he would now say, that
the magicians had produced serpents also, and that Moses and Aaron
were only greater adepts in magic than they ; that JEHova H had no
concern in it; and that there was no occasion to liberate the Israel-
ites. Thus the effect produced, tended to embolden him in rebel-
lion, and to fortify him against conviction. The Lord foresaw, and
foretold, that this would be the case, and acted accordingly. Scott.
ever lost to us.
- Verses 13, 14.
And he hardened.] Heb. and the heart of Pharaoh waxed strong,
or hardened itself. The expression in the original is precisely the
same with v. 22. rendered, “ and Pharaoh’s heart was hardened.”
Why it is translated differently here, it is not easy to say.”—v. 14.
Is hardened.] ‘ Heb. is heavy. It is peculiarly to be regretted, that
our translators have so uniformly made use of the word harden, by
which to render several different words in the original.” BUSH.
Verses 15–20.
The vessels of wood and of stone, it is probable, were the cisterns,
in which the Egyptians preserved the waters of the river : when
the annual inundation took place, the water was, by various con-
trivances, conveyed even to those parts of the country, which were
most distant from the river, and there kept in large reservoirs for
use, till the next inundation. But this water also was turned into
blood. - Scott.
(17.) Blood.] ‘The Egyptians, especially the priests, were partic-
ularly mice and delicate in their outward habits and rites ; they abhor-
red nothing more than blood, seldom admitted bloody sacrifices,
(JMacrobius) and thought themselves deeply polluted with the least
stain of gore. They could not, for this affectation of purity, bear
to touch a foreigner (Strabo) or his clothes; to touch a dead body was
an abomination requiling immediate expiation. On these accounts
they were continually making ablutions.” Herodotus. How severely
then must this evil have been felt See Bryant. ED.
(18.) Shall loathe to drink.] , ‘The water of Egypt, says JMascrier,
is so delicious, that one would not wish the heat to be less, or to be
delivered from the sensation of thirst. The Turks find it so exquisite,
that they excite themselves to drink of it by eating salt.” Rose NM.
A son of the Editor remarks, from experience, ‘It is indeed delicious,
even when taken from the muddy river, as your boat glides over its
yellow surface in the spring. The water of the Nile is generally,
however, filtered through limestone, &c. especially at its overflow.
It is sent to various parts of the Levant as a luxury.” These facts
add energy to the language of Moses here. ED.
Turned into blood.] ‘This expression is sometimes used fig-
uratively, Joel 2: 31, and it has been asserted, by Maundrell, Po-
cocke, and Maillet, that the waters of the Nile at their height have
often a red appearance, (from a sediment of red earth.) [The atmos-
phere too, impregnated perhaps with particles of sand from the des-
erts, which reflect the light, at evening, a crimson appearance over
the whole heavens, communicating a deep crimson tinge to the
water; so that an excited fancy might easily suggest the idea of
a river of ºl But all this cannot lead us to suppose there was
no miracle, for besides the folly of pretending to produce a well-
known phenomenon for a miracle, chap. 9: 31. proves that Moses did
this miracle before the harvest, 3 or 4 months before the usual time
for the rising of the Nile; and though the waters be purgative at that
time, as these travellers assert, it is never of such a quality as to kill
the fishes.’ See note 41: 2. and Williams. ‘The changes Moses speaks
239]
B. c. 1491.
Plague of frogs threatened.
- EXODUS, VIII.
and 5 all the waters that
were in the river were
turned to blood.
21 And h the fish that
was in the river died;
and the river stank, arid
the Egyptians could not
drink of the water of the
river: and there Was
blood throughout all the
land of Egypt. -
22 And the imagicians
of Egypt did so with
their enchantments:* and
Pharaoh's heart was hard-
ened, neither did he
hearken unto them : as
the Lord had said.
23 And Pharaoh turn-
ed and went into his
house, neither did he
set his heart to this also.
24 And all the Egyp-
tians digged round about
the river for water to
drink: * for they could
not drink of the water of
the river. .
25 And n seven days
were fulfilled after that
the LoRD had smitten
the river.
CHAP. VIII.
The plague of frogs is threatened and
sent, 1–6; is imitated by the ma-
gicians, 7; and removed in answer to
the prayer of Moses, made at Phara-
oh's *::: who yet hardened his
heart, 15. The plague of lice,
which the magicians could not imi-
tate, 16–19. The plague of flies, 20
—24; Pharaoh relents, the plague is
ºngº, and his heart is hardened,
25–
AND the LoRD spake
unto Moses, a Go
unto Pharaoh, and say
unto him, Thus saith the
LoRD, "Let my people go,
that they may serve me.
Himself beforehand.
do in wrath as well as mercy. Every consump-
in the prediction of the ruin of the enemies of the
New Testament church, Rev. 16: 3, 4. But
there, the sea, as well as the rivers and fountains
of water, is turned into blood; for spiritual judg-
ments reach further, and strike deeper, than
temporal. And lastly, let me observe, that, as
one of the first miracles Moses wrought, was,
turning water into blood, so one of the first our
Lord wrought, was, turning water into wine; for ||
the law was given by Moses, and it was a dispen-
sation of death and terror; but grace and truth,
which, like wine, make glad the heart, came by
Jesus Christ. . . r .
I. Moses is directed to warn Pharaoh of this
plague. Moses perhaps may not be admitted in-
to Pharaoh’s presence-chamber; therefore, he is
directed to meet him by the river’s brink,
whither God foresaw he would come for the plea-
sure of a morning’s walk, or to pay his morning
devotions to the river; there Moses must summon
him anew to surrender, and, in case of refusal,
tell him of the judgment coming on that very
river, on the banks of which they were now stand-
Ing. -
might have no color to say it was a chance, or to
attribute it to any other cause; but that it might
appear to be done by the power of the God of
the Hebrews, and as a punishment on him for his
obstinacy. Moses is expressly ordered to take
the rod with him, that Pharaoh might be alarmed
at the sight of that rod, which had so lately tri-
umphed over the rods of the magicians. Learn
hence, 1. The judgments of God are known to
He knows what He. will
tion is a consumption determined, Isa. 10: 23
2. Men cannot escape the alarms of God’s wrath,
because they cannot go out of the hearing of
their own consciences: He that made their hearts,
can make his sword to approach them. 3. God
warms, before He wounds; for He is long-suffer-
ing, not willing that any should perish, but that
all should come to repentance.
II, Aaron is directed to summon the plague by
smiting the river with his rod; v. 19, 20. It was
dome in the sight of Pharaoh and his attendants,
for God’s true miracles were not performed, as
Satan’s lying wonders were, by them that peep-
ed and muttered; truth seeks no corners. All
2 And if thou refuse
He is thus motified beforehand; that he
i Sec on 11-8:7,8. Jer. 27:18.
the waters at once became blood! See here, 1.
The almighty power of God, 2. The mutability
of all things under the sum. What is water to.
day, may be blood to-morrow; what is always
vain, may soon become vexatious. 3. What mis-
chievous work sin makes. If our comforts prove
our crosses, we must thank ourselves: sin turns
our waters into blood. . . . .
III. Pharaoh endeavors to confront the mira-
cle, because he resolves not to humble himself
under the plague. He sends for the magicians,
and, by God's permission, they ape the miracle
with their enchantments, (v. 22.) and this served
Pharaoh for an excuse not to set his heart to this
also; (v. 23.) a pitiful excuse. Could they have
turned the river of blood into water again, it had
been a miracle indeed; then they had proved
their power, and Pharaoh had been obliged to
them as his benefactors. But for them, when
there was such scarcity of water, to turn more
of it into blood, only to show their art, plainly
intimates that the design of the devil is only to
delude and amuse his devotees; not to do them
any real kindness, but to keep them from doing
real kindness to themselves, by repenting, and
returning to their God.
IV. The Egyptians are seeking relief, digging
round about the river, for water to drink, v. 24.
Probably, they found some, with much ado, God
remembering mercy in the midst of wrath, for
He is full of compassion, and would not let the
subjects smart too much for the obstinacy of their
prince. ” -
V. The plague continued seven days, v, 25.
In all that time, Pharaoh’s proud heart would not
. let him so much as desire Moses to intercede for
its removal. Thus the hypocrites in heart heap
up wrath, they cry not when He binds them;
(Job 36: 13.) no wonder then his anger is not
turned away, but his hand stretched out still.
CHAP. VIII. V. 1–15. Pharaoh - is here
threatened first, and then plagued, with frogs,
as afterward with lice and flies, Hittle, despicable
animals, yet from their vast numbers made sore
plagues to the Egyptians. God chose to do it
by these contemptible instruments; 1. To mag-
miſy his own power, as Lord of the hosts of the
whole creation. See what reason we have to
*. Marg. Mal. 2:2.
to let th behold I fă"ºut 246. sam. ºn "àº. 1028, 2sam.24:18
:21. Cut.. Eºlo. àIn , 4:20. in Ö: - :Xº3. tarn, Zºk: liº.
to le em go, peno arg. Job 7:17. Ps, 62:10. Prov. jºi:17 is 15:19-21. Ez. 2:6,7.
Marg. 29:1. Is. 26:11. Jer. h Sec on 5:1. 7:16 .
g See on b. 17–John 2:9–11. 24:32
iſ See on 18. Rev. 8:9. --
*
5:3. 36:24. Ez. 40.4. Am. 4:7–12.
c See on 7:14. §3. , -
PRACTICAL OBSERVATIONS. - - - "
V. 8–25. No evidence suffices to convince men, while left
to themselves, that those doctrines are true and divine, which
affront the pride of their hearts, and condemn their beloved ini-
quities: , but the least shadow of an argument, though counter-
balanced by demonstration itself, induces the belief of those opin-
ions which they wish to find true. Thus all mental errors in
religion originate, in some degree, from the state of the heart,
and from the contrariety of revealed truths to men’s prejudices,
interests, or inclinations. Because I tell you the truth, ye be-
lieve me not.’ John 8:45,-God always accompanies the Word
with sufficient evidence of its divine authority, were we but suit-
ably disposed to attend to it: but, when men are bent on dis-
obedience, and inclined to cavil and object, He often permits a
snare to be laid, in which they are entangled. Nor are any de-
ceivers more instrumental to the destruction of simmers, than such
as resist the truth, by amusing men with some resemblance and
counterfeit of it: indeed Satan himself is most to be dreaded,
when “transformed into an angel of light.”—But ‘madness is in
the heart of man,’ or he would never dare provoke that God,
who can so easily turn his choicest comforts into the most dread-
ful plagues; and who may so righteously render the things which
have been the fuel of men’s pride, or the instruments of their
cruelty, the weapons of his indignation: while no human help
can avail to alleviate or remove the inflicted misery.—In the
mystery of Providence, subjects often suffer through the crimes
of their princes; yet for their own sins, which provoke God to
send them § rulers; and they, for their own profit or pleas-
ure, join their imiquity, and are involved in the punishment.—
‘The righteous Lord so delights in mercy,” that He proceeds by
slow degrees to extremities, even with the most atrocious offend-
ers: but, if neither judgments nor mercies bring them to repent-
ance, destruction will at length overtake them without remedy.—
We seldom duly value our comforts, till we are deprived of them:
but let us remember, that as the anger of God converts the most
valued advantages into scourges, or curses, to his enemies; so the
love of Christ renders the most common mercies special blessings
to his disciples. - ’ - - SCOTT.
of extended to all the waters, canals, and pools in Egypt; but at the
time the Nile begins to overflow, its connection with the canals is
cut off by dams; This change lasted seven days, whereas Pococke
allows twenty days for the usual change. If a usual coloring only
of the water at its rise were meant, Moses might as well have ex-
pected to astonish Pharaoh, by predicting the overflowing of the Nile
at the Common time.” Rosenm. Ed.
Verse 22. .
Did so, &c.] ‘Here it will be observed also that nothing is said of
the effect of the magicians’ attempt to imitate this miracle.” [see
note v. 11.] * - Bush.
Verse 25. • - ſ
Seven days.] Thus long the awful calamity continued, and was
then it seems removed : for the Lord would give respite to Egypt and
to Pharaoh, and make way for other plagues; that his own power and
justice, and the obstinacy of Pharaoh and his servants, might be more
fully displayed. * - * Scott.
NOTES. -
CHAP. VIII. V. 1–6. It is probable, this message was sent at the
end of the seven days, and just about the time when the former
plague was removed. The prediction of each judgment was an addi-
tional proof, that it was wrought by the power of JEHow AH, and was
not the mere effect of second causes. As it was limited to Pharaoh’s
servants and people, we may infer, that in this as well as in the pre-
ceding miracle, the Israelites were in a great measure, if not entirely,
exempted. ID.
[240
B, C, 1491.
The plague of frogs.
EXODUS, VIII.
will smite all thy borders
with "frogs. r
3 And the rivers shall
bring forth frogs abun-
dantly, which shall go
up and come into thine
house, and into thy bed-
chamber, and upon thy
bed, and into the house
of thy servants, and up-
on thy people, and into
thine ovens, and into thy
* kneading troughs.
4 And the frogs shall
come up both * on thee,
and upon thy people,
and upon all thy servants.
5 And the LoRD spake
unto Moses, Say unto
‘Aaron, ‘Stretch forth
thine hand with thy rod
over the streams, over
the rivers, and over the
ponds, and cause frogs to
come up upon the land
of Egypt. .
6 And Aaron stretched
out his hand over the
waters of Egypt: and
“the frogs came up and
covered the land of
Egypt. tº º
7 And the magicians
did so with their enchant-
ments, and brought up
frogs upon the land of
Egypt.
8. Then Pharaoh called
for Moses and Aaron,
and said, "Entreat the
LoRD, that he may take
away the frogs from me,
and from my people;
"and I will let the people
go, that they may do
sacrifice unto the Lord.
9 And Moses said unto
Pharaoh, + Glory over
me: when shall I en-
treat for thee and for thy
servants, and for thy
people, f to destroy the
frogs from thee, and thy
houses, that they may
remain in the river only?
stand in awe of this God, who, when He pleases,
can arm the smallest parts of the creation against
us. Joel 2: 2. &c. Is. 34: 16, 17. If God be
our enemy, all the creatures are at war with us.
2. To humble Pharaoh’s pride, and chastise his
insolence. With all his chariots, and horsemen,
he could make no head against these. What a
mortification to this haughty monarch, to see
himself brought to his knees, and forced to sub-
mit, by such despicable means! Thus He poureth
contempt on princes, that offer contempt to Him
and his sovereignty. -
As to this plague, observe, I. God does not
continue to punish men for sin, unless they persist
in it. If he turn not, He will whet his sword;
which implies favor, if he turn. So here, If
thou refuse, I will gmite thy borders; inti-
mating, that if Pharaoh complied, the controver-
. should immediately be dropped. The plague
threatened was formidably extensive; they should
neither eat, nor drink, nor sleep in quietness, but
be infested wherever they were, v. 3, 4. Note,
1. God’s curse on a man will pursue him wherever.
he goes, and lie heavy on him, whatever he does.
Deut. 28: 16, &c. God has many ways of dis-
quieting those that live at ease. -
II. #. magicians were permitted to imitate
it, v. 7. But they could not remove what God
sent. The unclean spirits which came out of
the mouth of the dragon, are said to be like
jrogs, which go forth to the kings of the earth,
to deceive them, (Rev. 16: 13.) alluding proba-
bly to these frogs, for it follows the account of
the turning of the waters into blood. The dragon,
like the magicians, intended by them to deceive,
but God intended by them to destroy those that
would be deceived. [2. Thess. 2: 11, 12.]
III. How Pharaoh relented under this plague;
it was the first time he did so, v. 8. He that
awhile ago had spoken with the utmost disdain
both of God and Moses, now is glad to be be-
holden to the mercy of God, and the prayers of
Moses. Note, Those that bid defiance to God
and prayer, in a day of extremity, first or last,
will be made to sec their need of both, and will
cry, Lord, Lord: the rich man that had scorned
Lazarus, courted him for a drop of water.
IV. How Moses fixes the time with Pharaoh,
and then prevails with God by prayer for the re.
moval of the frogs. Moses, to show that his
performances had no dépendence on the conjunc-
tions or oppositions of planets, or the luckiness
of any one hour more than another, bids Pharaoh
name his time, v. 9. Have thou this honor
over me, tell me, against when I shall entreat
for thee. This was designed for Pharaoh’s con-
viction, that if his eyes were not opened by the
plague, they might be by the removal of it. So
various are the methods God takes to bring men
to repentance.
Pharaoh sets to-morrow, v. 10. And why
not immediately? Was he so fond of his guests,
that he would have them stay another night with
him? No, but probably he hoped that these would
go away of themselves, and then he should get
clear of the plague without being obliged either
to God or Moses. However, Moses agrees. “It
shall be done just when thou wouldst, that thou
mayst know that, whatever the magicians pre-
tend to, there is none like unto the Lord our
God.” None has such command over all the
creatures, nor is any so ready to forgive those that
humble themselves before Him. Note, The great
design, both of judgments and mercies, is to con-
vince us, that there is mone like the Lord our
God, none so wise, so mighty, so good, no ene-
my so formidable, no friend so desirable, so valu-
able. -
Moses, hereupon, prays earnestly to God, to
remand the frogs, v. 12. Note, We must pray
for our enemies and persecutors, even the worst,
as Christ did. In consequence of Moses’ appli-
cation, the frogs that came up one day, perished
the next, or the next but one; (v. 13.) and that
it might appear they were real frogs, their dead
bodies were left to be raked together in heaps,
so that the smell of them became offensive, v. 14.
Note, The great Sovereign of the world makes
d Ps. 78:45.
morrow. And he said, which he had brought $5:... tº Rev. 18:13.14.
Be. it according to thy - against Pharaoh. e ; lºgº. 39. Dan.
& : ºf . S 12:22,25.
word: that thou mayest- 13 And the LoRD did f is.” “ºrs:45. 105:30.
know that othere is none
like unto the Lord our
God. .
11 And P the frogs
shali depart from thee,
and from thy houses, and
from thy servants, and
from thy people ; they
shall remain in the river
only. -
12 And Moses and
Aaron went out from
Pharaoh: and Moses
according to the word
of Moses: and the frogs
died out of the houses,
out of the villages, and
out of the fields.
14 And they gathered
them together upon heaps:
* and the land stank.
15 But when Pharaoh
* saw that there was res-
pite, "he hardened his
heart, and hearkened not
unto them ; as the Lord
had said. '
i 7:ii.22. Deut 13:1–3. Matt 23:24
2 thes. 2:9-ii. 2 Tim 3:8, "Rev.
13:14.
m 5:2. 9:28. 10:17. Num. 21:7. 1
Sam. 12:19. 1 Kings 13:6. Acts 8:24.
n 25–28. 10:8–11,24–27. 12:31,32.
14:5. Ps. 66:3. Marg. 78:34–36.
Jer. 34:8–16.
i Or, Have this honor over me: against
en. 1 Kings 18:25.
f Heb. to cut off.
§ Or, Against to-morrow. Prov. 27:1.
at nº e &: 14t.
o 9:14,29. 15:11. Deut. 32:31. 33:26.
2 Sam. 7:22. 1 Chr. 17:20. Ps. 83:
18. 86:8. 89:6–8. Is. 40:25. 46:9.
Jer. 10:6,7.
p &
* See on 8,30. 9:33. 10:18. 32:11. 1
Sam. 12:23. Jam. 5: 16–18.
1. 24. 7:21. Is. 34:3. Ez. 39:11. Joel
2:20
siąś. Ec. 8:11. Is. 26:10. Jer. 34.7
--- H &
4 cried unto the Lord,
10 And he said, Sto- because of the frogs
08, U :4. *.
t See on 4:21. 7:13, 14.—Prov. 29:
- 1.
[Practical Observations.] Żëch, 7.11.12. Heb. 3:8, 5. Rºº. 16:9.
PRACTICAL OBSERVATIONS.
V. 1–15. How dangerous is it to provoke that God, who
hath such a variety of ways, in which He can inflict dreadful
punishment on his rebellious creatures! Yet He still continues
merciful; He is ready to forgive every sinner who submits, and
pursues with vengeance such alone as persist in their rebellion.
But let us not mistake transient relentings, or hasty determina-
tions of amendment, for that wnreserved submission which the
Word of God requires. Under the weight of incumbent afflic-
tion, and the dreadful expectation of .# heavier sufferings, the
proudest and hardest heart feels some pangs of remorse: the des:
pised and hated servants of the Lord may them perhaps be called
for; their prayers requested, and amendment promised; but alas!
such appearances are entitled to small regard. For when there
is a respite, men again harden their hearts, throw off their as-
sumed and constrained shows of piety, return to their sins, and
commonly proceed to more daring ungodliness. But though we
must not countenance the delusion of men living in sin, or give
unscriptural encouragement to fallacious appearances; yet, know-
ing that “nothing is too hard for the Lord,” we should be ready
to counsel and pray for even those who have been our most in-
jurious enemies; rendering them every kind service, and showing
them every species of courteousness, (except that of flattering
them in false confidence,) without being wearied of well-doing
by reiterated disappointments. SCOTT.
(6.) Frogs.]. “Whether the frog among the Egyptians was an ob-
ject of reverence or abhorrence, is uncertain. It might have been
both, as many objects (see the learned Bryant) are known to have
been among particular nations. The Abderites, says Orosius, and the
Peonians and Dardanians, says Athenæus, were obliged to abandon
their country on account of a plague of frogs. See Boº. *.
- • . R.E.E. N. F.
O. T. W. O.I. I. 31
Verses 9–11.
. Moses earnestly desired; that Pharaoh, by submitting, might escape
destruction.—Perhaps Pharaoh had learned from the magicians to
Count Some days more fortunate than others: and Moses, knowing
this, allowed him to fix his own time, that the power of J EHow AH
might be rendered the more conspicuous; and he preferred the next
day, in order to try whether that power could remove the frogs at the
appointed time. Scott.
[241]
B. C. 1491.
The plague of lice.
w
EXODUS, VIII.
16 And the Lord said
unto Moses, Say unto
Aaron, “Stretch out thy
rod, and smite the dust
of the land, that it may
become lice throughout
all the land of Egypt.
17 And they did so;
for Aaron stretched out
his hand with his rod,
and simote the dust of
the earth, and it became
*lice, in man and in beast:
all the dust of the land
became lice throughout
all the land of Egypt.
18 And the magicians
did so with their enchant-
ments to bring forth lice,
but y they could not: so
there were lice upon man,
and upon beast.
19 Then the magicians
said unto Pharaoh, *This
is the finger of God:
* and Pharaoh's heart was
hardened, and he heark-
ened not unto them; as
the Lord had said.
20 || And the LoRD
said unto Moses, Rise up
early in the morning, and
stand before Pharaoh,
(°lo, he cometh forth to
the water,) and say unto
him, Thus saith the
LoRD, Let my people go,
that they may serve me.
21 Else if thou wilt
not let my people go, be-
hold, I will send *swarms
of flies upon thee, and
upon thy servants, and
upon thy people, and
into thy houses: and the
houses of the Egyptians
shall be full of “swarms
of flies, and also the
ground whereon they are.
what use He pleases of the lives and deaths of
his creatures; and He that gives a being, to serve
one purpose, may, without wrong to his justice,
call for it again immediately, to serve another
purpose. - - - r
Y. What was the issue of this plague, v. 15.
When Pharaoh saw there was respité, with-
out considering either what he had lately felt, or
what he had reason to fear, he hardened his
heart. Note, 1. Till the heart is renewed by the
grace of God, impressions, made by the force of
affliction, do not abide; convictions wear off, and
promises extorted, are forgotten. Till the dis-
position of the air is changed, what thaws in the
sun, will freeze again in the shade. 2. God’s
patience is shamefully abused by impenitent sin-
mers. The respite He gives them, to lead them
to repentance, they are hardened by, and while
He graciously allows them a truce, in order to
make their peace, they take that opportunity to
rally again the baffled forces of an obstinate in-
fidelity. See Eccl. S: 11 Ps. 78:34, &c.
V. 16–19. Pharaoh’s abuse of the respite
granted him, might have been a sufficient warning
to him to expect this other plague: for if the re-
moval of an affliction harden us, and so deprive
us of the benefit of it, we may conclude it goes
away with a purpose to return, or to make room
for a worse. - - -
Observe, The frogs were produced out of the
waters, but these lice out of the dust of the
earth; for God can fetch a scourge out of any part
of the creation, to correct those that rebel against
Him. He has many arrows in his quiver. Even
the dust of the earth obeys Him. Fear not
then, thou worm Jacob, for God can use thee
as a threshing instrument, if He pleases;’ Isa.
41: 14, 15. -
The magicians were baffled, v. 18: it, should
seem that, failing to imitate, they attempted to
remove it; for it follows, So there were lice on
man and beast, in spite of them. This forced
them to confess themselves overpowered; This
is the finger of God, v. 19. that is, “This check
and restraint put on us, must needs be from a
divine power.” Note, (1.) God limits the devil,
both as a deceiver and as a destroyer; hitherto
22 And I will d sever
in that day the land of
Goshen, in which my
people dwell, that no
swarms of flies shall be
there; to the end thou
mayest know, “that I am
the Lo RD in the finidst
be.
he shall come, but no further. The devil's
agents, when permitted, could do, great things;
yet when restrained but with the nger of God
they could do nothing. The magicians’ inability,
showed whence they had their ability in the for-
mer instances, which seemed greater, and that
they had no power against Moses but what was
given them from above. (2.) Sooner or later,
God will extort, even from his enemies, an ac.
knowledgment of his sovereignty and over-ruling
power; as from Julian the apostate, when his
dying lips confessed, Thou hast overcome me,
O thow Galilean? God will not only be too
hard for all opposers, but will force them to own
1t. -
Pharaoh, notwithstanding this, was made more
and more obstinate; (v. 19.) though even those
that had deceived him, now said enough to unde-
ceive him. Even the miracles and judgments
were to him a savor of death unto death. Note,
Those that are not made better by God’s Word
and providences, are commonly made worse.
V: 20–32. Here is the account of the plague
of flies. t -
It was threatened, like that of frogs, before it
was inflicted. Moses is directed (v. 20.) to rise
early in the morning, to meet Pharaoh when he
came forth to the water, and there to répeat his
demands. Note, 1. Those that would bring great
things to pass for God and their generation, must
rise early, and redeem time in the morning. , 2.
Those that would approve themselves God’s faith-
ful servants, must not fear the face of man. Moses
must 8tand before Pharaoh, proud as he was,
and challenge him (if he refused to release his
captives) to engage with an army of flies. See
a like threatening, Isa. 7: 18. The Lord will
hiss (or whistle) for the fly and the bee, to
come and serve his purposes. , -
The Egyptians and the Hebrews were to be
remarkably distinguished in this plague, v. 22,
23. Probably this distinction had not yet been
so manifest. The eyes of the Lord run to and
fro through the earth, and through the air too,
to direct what to us seems most casual, to serve
some great and designed end, that He may show
of the earth.
23 And I will put # a
division between my peo-
ple, and thy people: f to-
morrow shall this sign
u 5.
x Ps. 105:31. Is.
y 9:11, Gen. 41:8.
Himself strong on the behalf of those whose
13. Dan. 2:10, 11. 4:7. 5:8.
z i Sam. 3.9. ºs. 8.3. Dan. 2:10,11,
19. Matt. 12:28. Luke 11:20. John
11:47. Acts 4:16. - -
a See on 15.
b 7:15, , -
* Or, a mixture of moisome beasts, &c.
c Ps. 78:45. 105:31. Is. 7:18.
d 9:4,6,26. 10:23. 11:6,7. 12:13. Mal.
3:18
e
See on 10. 7:17. Ez. 30:19.
Ps. 74:12. 110:2.
Heb. a redemption.
e
f
23:9. Acts 12:23. f
f Or, by to-morrow.
Is. 19:12. 47:12,
Verses 16, 17.
Had the Lord sent lions and tigers to devour the Egyptians, or ar-
mies of victorious enemies to desolate the land ; Pharaoh, though
crushed, would have appeared, in his own eyes and in the eyes of
others, of some consequence: but it was inconceivably humiliating,
and rendered him extremely contemptible, to be thus vanquished by
frogs, lice, and flies, which however he could neither escape, oppose,
nor endure.—This judgment seems to have been sent without warn-
ing; as an awful declaration, how greatly thé Lord was provoked by
Pharaoh’s recent prevarication and obstinacy. Scott.
(16.) Lice.] ‘So Bochart. The priests were painfully careful of
pollutions of any kind, and particularly lest they should bring ver-
min on their clothes into the temple, which was a profanation; they
wear, says Herodotus, only linen, [some think muslin i. e. that is the
finest cotton,) which is continually fresh washed, &c. They also
shave off all hair for the same cause.” (see note 7: 17.] BRY ANT.
Verses 18, 19.
The magicians might intend to windicate their art and their skill
by intimating that no power, but that of God Himself, could thus
have overcome them. (Dan. 2: 10–13.) Yet this declaration pro-
duced no effect on Pharaoh, whom their enchantments had helped to
harden ; for he was too deeply engaged in the contest, and had too
often done violence to his convictions, to be influenced by their opin-
ion. Probably he still endeavored to believe, that Moses was only a ma—
gician of superior attainments; and that his magicians intended; by
this concession, to conceal their own deficiency in professional skill.
Scott.
- Verse 20.
Flies.] ‘ Gr. dog-fly, like our gad-fly. JMusca canina ; or else the
churkoos of the Arabs, a small, but destructive insect.” So Bochart.
Dr. A. Clarke and Taylor think a mixture of all kinds of noisome in-
sects. But, at certain times of the year, the common fly is really a
plague even at the present day in that country, so prolific in insect
iife, where, beneath a genial sun, the fertile slime as it is tródden
upon seems to swarm with creations; almost as if instinct with life.
No one can sleep by day without a covering, on account of the flies, ex-
cept indeed the young infants, whose mothers fatigue themselves with
driving them away. These have been seen sleeping with masses of
black flies revelling in the hollows of their eyes, ears, mouth and nose,
and this too at the season, the beginning of April, when the Israel-
ites left Egypt. But this abundance of flies at that season might have
been confined to the lowest parts of the Nile; for their production (in
such annoying numbers as are alluded to by Juvenal) is generally re-
ferred to the subsiding water, which rises in June and subsides at
the equinox. How intolerable a plague of flies can prove, may be
known from places near lakes and pools, which have been on their
account deserted, and rendered desolate. Such was the ſate of My-
us, in Ionia, (Pausanias.) and of Alarnoe. Trajan was obliged to
raise the siege of “a city of Arabia, being driven away by the swarms
of these insects.” Dio Cass. Hence different people worshipped
deities whose office was believed to be, to defend them against flies ;
as Baalzebub, the fly-god of Ekron ; Hercules at Rome, and Jupiter at
Elis, had titles as fly-expellers, under which they were worshipped,
- - BD.
&c.’ See Bryant.
Verse 21.
Swarms of flies.] Winged insects, most noxious and harassing to
mankind, seem intended. Locusts were afterwards sent as a sepa-
rate plague ; and they keep together in a compact body : we may
therefore conclude they did not form a part of this mixture, implied
in the original words; and the effects described do not comport with
the idea of the larger destructive animals. But immense swarms of
winged insects, of various kinds, would form a most distressing and
mortifying judgment, on this proud monarch and his haughty nobles
and people. Scott.
t Verses 22,23. * ,
Perhaps the Israelites, for their correction, had in some small meas-
ure felt the former plagues.—The very nature of the plague of flies,
which so readily move from place to place, would render the exemp.
tion of Israel the more remarkable.—‘I will greatly honor: the land
of Gesem.” Sept. Id.
[242.]
B. c. 1491.
The plague of flies.
ExoDUs, win.
24 And the Lord did
so: and & there came a
grievous swarm of flies
into the house of Phara-
oh, and into his servants’
houses, and into all the
land of Egypt: h the land
was “corrupted by rea-
son of the swarm of flies.
25 And Pharaoh call-
ed for Moses, and for
Aaron, and said, Go ye,
sacrifice to your God in
the land. . . . "
... 26 And Moses said,
* It is not meet so to do ;
for we shall sacrifice the
abomination of the Egyp-
tians to the Lord our
God: lo, shall we sacri-
fice m the abomination of
the Egyptians before
their eyes, and will they
not stone, us?
27 We will go " three
days’ journey into the
wilderness, and sacrifice
to the Lord our God,” as
he shall command us.
28 And Pharaoh said,
*I will let you go, that
ye may sacrifice to the
lord your God in the
wilderness; only ye shall
not go very far away:
*Entreat for me.
29 And Moses said,
Behold, I go out from
thee, and I will entreat
the LorD,that the swarms
of flies may depart from
Pharaoh, from his ser-
vants, and from his peo-
ple, to-morrow: but let
not Pharaoh º deal deceit-
fully any more, in not
letting the people go to
sacrifice to the Lord.
30 And Moses went
out from Pharaoh, and
-entreated the LoRD.
hearts are upright with Him, 2 Chron. 16:9.
Observe how this distinction is repeated, v. 23.
Note, The Lord knows them that are his, and
will make it appear, perhaps in this world, cer-
tainly in the other, that He has set them apart
for Himself. A day will come, when ye shall
Teturn and discern between the righteous and
the wicked, the sheep and the goats, though
now intermixed.
It was inflicted, the day after it was threat-
ened. The prince of the power of the air has
gloried in being Beel-zebub, the god of flies;
but even with swarms of flies God prevails
against his kingdom.
Pharaoh, upon this attack, entered into a treaty
with Moses and Aaron about a surrender of his
captives: but observe with what reluctance he
yields. :
1. He is content they should sacrifice to their
- God, provided they would do it in the land of
Egypt, v. 25. Note, God can extort a toleration
of his worship, even from those that are really
its enemies. Pharaoh, under the smart of the rod,
will allow liberty of conscience to God’s Israel,
even in his own land. --
But Moses will not accept his concession, he
cannot, v. 26. It would be an abomination to
God, should they offer the Egyptians’ sacrifices,
and an abomination to the Egyptians, should
they offer to God their own sacrifices, as they
ought; so they could not sacrifice in the land,
without incurring the displeasure, either of God
or their task-masters; therefore he insists on it,
(v. 27.) We will go three days’ jeurney into
the wilderness. Note, Those that would offer
acceptable sacrifice to God, must, (1.) Separate
themselves from the wicked and profane, for we
cannot have fellowship both with the Father of
lights, and with the works of darkness, both with
Christ and with Belial, 2 Cor. 6: 14, &c. Ps.
26: 4, 6. (2.) They must retire from the dis-
tractions of the world, and get as far as may be
from the moise of it. Israel cannot keep the feast
of the Lord, among the brick-kilns, or among the
flesh-pots of Egypt; no, We will go into the
wilderness, Hos. 2: 14. Cant. 7:11. (3.) They
must observe the divine appointment: “We will
sacrifice as God shall command us, and not oth-
erwise.” Though they were in the utmost degree
31 And the LoRD did
according to the word
of Moses; and he re-
moved the swarms of
flies from Pharaoh, from
his servants, and from
his people; there remain-
ed not one.
32 And t Pharaoh har-
time also, neither would
he let the people go.
* Or, destroyed.
i See on 8. 9:27.-10:16, 12:31. Rev.
3:9.
k 3:18. 2 Cor. 6:14–17.
of slavery to Pharaoh, yet, in the worship of God,
they must observe his commands, and not Pha.
raoh’s. -
2. When this proposal is rejected, he consents
for them to go into the wilderness, provided they
do not go very far away, not so far but that he
may fetch them back again, v 28. Probably he
had heard of their design on Canaan, and sus-
pected, if once they left Egypt, they would never
come back again; therefore when forced to con-
sent they shaft go, (the swarms of flies buzzing
the necessity in his ears,) yet he is not willing
they should go out of his reach. Thus some sin-
ners who, in a pang of conviction, part with their
sins, yet are loath they should go very far away,
for when the fright is over, they will return to
them again. We observe here a struggle between
Pharaoh’s convictions and his corruptions; his
convictions said, ‘Let them go;' his corruptions
said, ‘Yet not very far away:” but he sided with
his corruptions against his convictions, and it
was his ruin. -
This proposal Moses so far accepted, as to
promise the removal of this plague upon it, v.
29. See here, -
(1.) How ready God is to accept sinners’ sub-
missions. Pharaoh does but say, Entreat for
me, (though it is with regret that he humbles
himself so far,) and Moses promises immediately,
I will entreat the Lord for thee; that he
might see what the design of the plague was, not
to bring him te ruin, but to bring him to repent-
ance. With what pleasure did God say, Seest
thow hoºp Ahab humbles himself?
(2.) What need we have to be admonished
that we be sincere in our submission; But let
not Pharaoh deal deceitfully any more. Those
that deal deceitfully are justly suspected, and
must be cautioned not to return again to folly,
| after God has once more spoken peace. Be not
deceived, God is not mocked; if we think
to cheat God by a counterfeit repentance, and a
fraudulent surrender of ourselves to Him, we
shall prove, in the end, to have fatally cheated
our own souls.
Lastly, The issue of all was, God graciously
removed the plague, (v. 30, 31.) but Pharaoh
perfidiously returned to his hardness, and would
| not let the people go, v. 32. His pride would
dened his
g 21.
h See on 14.
1 Gen. 43:32. 46:34. Deut. 7:25,26.
12:31. -
m 1 Kings 11:5–7. 2 Kings 23:13.
a 3:18, 5:l
heart at this
o 10:26. 34:11. Lev. 10:1. Matt. 28:20.
p Hos. 10:2.
q See on 8. , 9:28- 10:17–1 Kings 13:
6. Ec. 6:10.
r 10.
s 8,15. Ps. 66:3. Marg. 78:34–37.
Jer. 42:20,21. Acts 5:3,4. Gal. 6:7.
t See on 4:21. 7:13, 14.—ls. 63:17. Acts
28:26,27. Jam. 1:13, 14.
PRACTICAL OBSERVATIONS.
V. 16–32. It is peculiarly necessary to remind such as re-
peatedly show tokens of remorse, that on former occasions they
relapsed into their evil courses; and to warn them, no longer to
deal deceitfully: for the love of sin, and its supposed advantages
and pleasures, joined with the pride of the human heart, if not
effectually subdued by the grace of God, will certainly prevail
against all convictions. Hence, “many seek to enter in, and
are not able:’ they seem in earnest, but there is some reserve,
some Herodias, some beloved secret sin, of which they are ready
to say, as Lot of Zoar, ‘Is it not a little one 3’ Yet God is
peremptory: ‘He is of one mind, and who can turn Him? The
expected abatement, the favorable season, is waited for in vain;
the conviction wears off, the heart grows hard; and at length
the poor sinner is “driven away in his wickedness,” and left
without hope to execrate his own folly and madness. Would we
escape this dreadful end, we must earnestly pray for grace to
enable us, “if our right hand, or eye, or foot offend us,” resolutely
to part with it. Without reserve or delay, we must hearken to
the voice of Christ, which bids us finally to break off every sin,
and to renounce all that Heads to evil; and we must stand pre-
pared, when called to it by his command and in Providence, to
forsake all for his sake. Nor let us forget, that they who would
serve God must separate from the society of sinners, whose con-
duct is an abomination to the true Christian, and who recipro-
cally hold him in abhorrence. - Scott.
r Verse 24. *
This plague seems to have been sent, without the token of waving
the rod of Moses, or striking the ground with it; perhaps lest Pha-
raoh should ascribe the effects to some magical virtue in the rod it-
self, instead of considering it as a token of the divine operation.-
When we consider, that flies in general propagate by maggots of one
kind or other, we shall perceive the emphasis of the expression, “the
land was corrupted by them:’ for it would not only be desolated by
the flies themselves, but filled with stench and filthiness by their
maggots; as no doubt the insects intended were in a state of matu-
—rity, however produced. - Scott.
Verses 25, 27.
The Egyptians in after times, as is well known, worshipped oxen
or calves, and other animals; and it seems natural to conclude, that
the Israelites had in Egypt imbibed the idea of making an image of
God in the form of a calf, and that this worship prevailed there at
that time : if so, to offer the very animals as sacrifices, which the
Egyptians adored as deities, would be an abomination in their eyes,
even as their idolatry was an abomination in itself. It was therefore
necessary for the Israelites to retire to a distance in the wilderness.
Sco TT.
Verse 29. -
To-morrow.] In the former instance, Pharaoh had chosen to wait
till the morrow for the removal of the plague : and on this occasion
he was left to suffet under the rod till the morrow, perhaps to remind
him of his folly in that instance; and to warn him not to deal deceit–
fully any more by breaking his promise, as he had repeatedly done.
(8, 15.). [§3)
B. C. 1491. EXODUS, IX.
Plagues of murraun and boils.
CHAP. IX. not let him part with such, a flower of his crown
The plague of murrain predicted, and ** his dominion over Israel, nor his covetousness,
sent on the cattle ºf the Égyptians, with such a branch of his revenue as their labors.
.*.*.*.*.*.*.*. Note, Reigning lusts break through the strongest
Mºe'º #araon, bonds, and make men impudently presumptuous
*...*.*.*.*...* and scandalously perfidious...Let not sin there-
i. i*.*.*..."; fore reign, for if it do, it will betray and hurry
wickedneº, deprecatº fºr he ſº us to the grossest absurdities. . .
ments, and promises to let Israel go -
3. Moses intercedea, the hai - - - &
ceases, and Pharaoh continues hard. CHAP. IX. W. 1–7. Here, is, I. Warning
ened, 29–35, of another plague, The murrajm of beasts. 1.
HEN the LoRD said Moses puts Pharaoh in a fair way to prevent it;
unto Moses, a Go in Let my people go, º. 1. This was still the de-
unto Pharaoh, and tell mand. See how jealous God is for his people;
him. Thus saith the Lord when the year of his redeemed is come. He
1n), will give Egypt for their ransom; that king-
God of the Hebrews, Let ... i.iii. ruined, rather than Israel not be
my people go, that they delivered. See how reasonable God’s demands
may serve me, are; whatever He calls for, it is but his own,
3 For b if thou refuse They are my people, therefore let them go. 2.
to let them go, and wilt He describes the plague that should come, if he
- hold them still, refused, v. 2, 3. The hand of the Lord imme-
3 Behold, “ the hand diately, without the stretching out of Aaron’s
2 . hand, is wºon the cattle, many of which, some
of the Lorp is upon thy of aii kinds, should die by a sort of pestilence.
cattle which is in the This was greatly to the loss of the owners: they
field, upon the horses, had made Israel poor, and now God would make
upon the asses, upon the them poor, Note, The hand of God is to be ac-
eamers, upon the oxen, knowledged even in the sickness and death, of
and upon the sheep;
•w r rew- sparrow falls not to the grownd without our
there shall be a very griev- É.ie. 3. As ...eja...?. special hand of
OUIS IDUITY'alſ). , God in it, and of his particular favor to his own
4 And the LoRD shall people, he foretells that mone of their cattle should
• *sever between the cattle die, though they breathed in the same air, and
drank of the same water, with the Egyptians’
cattle; (v. 4.) The Lord shall sever. Note,
When God’s judgments are abroad, though they
tº tº 2 may fall both on the righteous and the wicked,
that is the children’s of yet God makes such a distinction, that they are
Israel. not the same to the one as to the other. See #sa.
5 And the LoRD ap- 27: 7. The providence of God is to be acknow-
pointed “a set time, say- ledged with thankfulness in the life of the cattle,
ing, To-morrow the for He preserveth man and beast, Ps. 36: 6. 4.
LoRD shall do this thing . make the warning the more remarkable, the
& ime is fixed; v. 5.
in the land. wº The cattle died, v. 6. The Egyptians, after-
6 And the LoRD did ward, and, somethink, now, worshipped their
that thing on the morrow, cattle, from whom the Israelites learned to make
and fall the cattle of a god of a calf; in this animal, therefore, the
Egypt died : bu lague, here spoken of meets with them. Note,
; of the * º: W. we make an idol of, it is just with God to
Israel died not one. Aaron, "Take to you
7 And Pharaoh sent, handfuls of ashes of the
and behold, there was furnace, and let Moses
not one of the cattle of sprinkle it towards the
the Israelites dead. And heaven in the sight of
& the heart of Pharaoh Pharaoh.
was hardened, and he 19 And it shall become
did not let the people go. small dust in all the land
8 || And the Lord said of Egypt, and shall be a
unto Moses, and unto boil breaking forth with
of Israel, and the cattle
of Egypt: and there -
shall nothing die of all
forth with
cattle, or other damage sustained in them, for a:
blains, upon man, and
upon beast, throughout
all the land of Egypt.
10 And they took ashes
of the furnace, and stood
before Pharaoh, and Mo-
ses sprinkled it up to-
wards heaven:
became a boil breaking
A
º from us, or imbitter to us. See Isa.
II. The distinction put between the cattle of
the Egyptians and Israelites, according to the
word of God; not one of the cattle of the Is-
raelites died, v. 6, 7, Does God take care for
oxen? Yes; his providence extends to the mean-
est of his creatures. But it is written also for our
sakes, that, trusting in God, and making Him
our refuge; we may not be afraid of the pesti-
lence that walketh in darkness, mo, though
thousands fall at our side, Ps. 91: 6,7. Ph.
raoh sent to see if the cattle of the Psraelites were
infected; not to satisfy his conscience, but only
to gratify his curiosity; or with design, by way
of reprisal, to repair his own losses out of their
stocks. And having no good design in the in-
Quiry; the report brought made no impression on
him, but, on the contrary, his heart was harden-
ed. Note, To the wilfully blind, even methods
of conviction ordained to life prove a savor of
death unto death. -
V.8–12. I. When they were not wrought up-
on by the death of their cattle, God sent a plague
that seized their own bodies, and touched them
to the quick. Ff less judgments do not their
work, God will send, greater. Let us therefore
humble ourselves under the mighty hand of God,
and go forth to meet Him in the way of his
judgments, that his anger may be turned away
from us. , ..
2. The signal was, the sprinkling of warm
ashes, from the furnace, toward heaven, (v. 8,
10.) to signify the heating of the air with such
an infection, as should produce in the bodies of
the Egyptians sore boils, both noisome and pain-
ful. Himmediately on the scattering of the ashes,
a scalding dew came down out of the air, which
blistered wherever it fell. Note, Sometimes God
shows men their sin in their punishment; they
had oppressed Israel in the firmaces, and now the
ashes of the ſurnace are made as much a terror
to them, as ever their task-masters had been to
the Israelites, * = -
3. The plague itself was very grievous; a com-
mon eruption would be so, especially to the mice
and delicate, but these eruptions were inflamma-
tions, like Job’s. This is afterwards called the
botch of Egypt, (Deut. 28: 27.) as if it were
some new disease, never heard of before, and
known ever after by that name. Note, Sores in the
body are to be looked upon as punishments of sin,
} -
man, and upon beast.
a 13. 3:18, 4:22,23, 5:1. 8:1,20. 10:3-
b 4:23. 8:2. 10:4. Lev. 26:14–16,23,
24,27,28. Ps. 7:11,12. 68:21. Is. 1:
30." Rom.23. Rºw. 2:31:22, 16:9.
c 7:4. 1 Sam. 5:6–11. 6:9. Acts 13:11.
d 8:22. , 10:23. 12:13. Is 65:13,14.
Mal. 3; 18.
e 18. 8:23, 10:4. Num, 16:5. Job.
24:1. Ec. 3:1–11. Jer. 28:16, 17.
f Matt. *:::s t
e 19.25, Ps. 78;48.
and it ºf Job 9:4. Prov. 29:1. Is.
48:4. Dan. 5:20. Rom. 9:18.
h 8:16
* 16. # -
blains, upon i Deut. 28:27,35. Job 2.7. Rev. 16.2.
NOTES. -
CHAP. IX. V. 3. JMurrain.] ‘Lit. mortality. Vulg. pestilence. Sept.
death.”. Boothroyd, Dr. A. Clarke, &c. If, as some suppose, the wor-
ship of animals was at this time prevalent in Egypt, this plague
amºng the cattle must have been peculiarly grievous and significant
tº the Egyptians, whose deities thus quailed before the servant of
God. [Notes, Introd.] - ED.
Verses 5–7. -
4ll the cattle of Egypt died. “Some of all sorts, not absolutely
every one ; for we find (19, 25.) some remaining, and smitten by
another plague. This usagé of the word & all,” as denoting some
of all kinds, instead of absolute totality, it is important to note, in
order to a right understanding of the Scriptures throughout. Thus,
1 Tim. 2: 4. “Who will have aii men"to be Saved,” &c.. That
#, all º of men ; for }
* klºgs, and all in authority;” implying that, as - -
is placed without the pale of salººn.”.”. º”.
of the supplications of saints. So it is to be observed, that, while
(p. 25.) it is said, “the hail smote every herb of the field.” in º. i0.
; wº read the locusts ate “every herb of the land º, the hail had
(6.) In the narrative of this miracle, no mention is made *
of Moses, probably for the same reason as before, [Note, 8:24.) The
-subsequent history shows, that some of the cattie were preserved :
but vast multitudes of every kind were suddenly destroyed through:
ºut the whole land of Egypt. Scott.
prayers were enjoined just before for
(7.) It does not appear, that Pharaoh had in any former instance
sent to inquire, whether the Israelites were involved in the calami-
tjes, or not; for he had treated the nation with contempt. Scott.
- Verses 8–10. | -
It is thought that these ashes were taken from the furnaces, or
kilns, in which the Israelites burnt the bricks; and that this was in-
tended to show Pharaoh, that he was visited with these sore judg-
ments, for his crue} oppression of the people of JEHoya H, .ip. . .
(8.) . A boil, &c.], ‘Now generally supposed to be the elephantiasis.”
Boothr. “Aching "boils, nauseous, ulcers, and burning itch.” Bush-
“An inflammatory swelling, a burning.bile, one of the most poignant
afflictions, not immediately mortal, that can well affect the human
body.” [See Deut. 28:27, 35. as above.] Dr. A. CLARKE.
(10.) Sprinkled it toward heaven.] ‘The Egyptians had several
eities styled Typhonian, such as Heliopolis, Idythia, Abaris, and Busi-
ris. In these at particular seasons §. sacrificed men. (Plutarch).
The objects thus destined, were persons with bright hair, and a par-
ticular complexion, such as were seldom found among native Egyp-
tians. Hence we may infer they were foreigners; and probably
whilst the Israelites were there, chosen from them. They were burnt
alive upon a high altar, and thus sacrificed for the good of the peo-
ple. At the close of the sacrifice, the priests gathered together the
ashes of these victims, and scattered them upwards in, the air, with
the view, probably, that where any atom of this dust, was carried, a
blessing might be entailed. Thus did Moses for a far different effect.”
[Notes, Introd...] - - BRY ANT.
(244] -
B, C, 1491.
Pharaoh further threatened
EXODUS, IX.
11 And the magicians
* could not stand before
Moses, because of the
boil: for the boil was
upon the magicians, and
upon all the Egyptians.
12 And the LorºD
hardened the heart of
Pharaoh, and he heark-
ened not unto them ; as
the LoRD had spoken
unto Moses.
[Practical Observations.]
13 T And the LoRD
said unto Moses, "Rise
up early in the morning,
andstand before Pharaoh,
and say unto him, Thus
saith the Lord God of
the Hebrews, Let my
people go, that they may
Sei've me. -
14 For 1 will at this
time send "all my plagues
upon thine heart, and
upon thy servants, and
upon thy people: " that
thou mayest know that
[against ‘ the natural laws,”] and to be hearken-
ed to as calls to repentance.
4. The magicians themselves were struck with
these boils, v. 11. (1.) Thus º were punish-
ed, [1..] For helping to harden Pharaoh’s heart,
as Elymas for seeking to pervert the right ways
of the Lord; God will severely reckon with
those, that-strengthen the hands of the wicked
in their wickedness. [2.] For pretending to im-
itate the former plagues, and making themselves
and Pharaoh sport with them. They that would
produce lice, shall, against their wills, produce
boils. Note, It is ill jesting with God’s judg-
ments. Be ye not mockers, lest your bands
be made strong. (2.) Thus they were shamed
in the presence of their admirers. How weak
their enchantments, which could not secure them-
selves! The devil can give no protection to those |
that are in confederacy with him. (3.) Their
power was restrained before, (ch. 8: 18.) but
they continued to confront Moses, and confirm
Pharaoh in his unbelief, till now, at length, they
were forced to retreat before Moses, to which the
apostle refers, (2 Tim. 3: 9.) their folly was
made manifest unto all men. * *
5. Pharaoh continued obstinate, for now the
Lord hardened his heart, v. 12. Before, he
had hardened his own heart, and resisted the
grace of God; and now, God justly gave him up
to his own heart’s lusts, to a reprobate mind,
and strong delusions, permitting Satan to blind
and harden him, and so ordering every thing,
henceſorward, as to make him- more and more
obstinate. Note, Wilful hardness is commonly
their eyes against the light, it is just with God
to close their eyes. Let us dread this, as the
sorest judgment a man can be under, on this side
hell.
W. 13–21. Here is, I. A general declaration
of the wrath of God against Pharaoh for his ob-
stimacy. Though God has hardened his heart,
(v. 12.) yet Moses must repeat his applications
to him; God suspends his grace, and yet de-
mands obedience, to punish him for requiring
bricks of the children of Israel, when he denied
them straw. God would likewise show forth a
pattern of long-suffering, and how He waits to
be gracious to a rebellious and gainsaying
people. Six times the demand had been made
in vain, yet Moses must make it the seventh time,
v. 13. - -
A most dreadful message Moses is here order-
ed to deliver. 1. He must tell him he is mark-
ed for ruin; that he now stands as the butt at
which God would shoot all the arrows of his
wrath; (v. 14, 15.) Now I will send all my
plagues. Now that no place is ſound for repent-
ance in Pharaoh, nothing can prevent his utter
destruction, for that only would have prevented
it. Now that God begins to harden his heart,
his case is desperate. “I will send my plagues
upon thy heart, not only temporal plagues on
thy body, but spiritual plagues on thy soul.” Note,
God can send plagues wipon the heart, either by
making it senseless, or hopeless—and those are
the worst plagues. Pharaoh must now expect no
respite, but to be followed with plague upon
plague, till he is utterly consumed. 2. He must
there is none like me in
all the earth.
15 For now . I will
stretch out my hand,
P that I may smite thee
and thy people with pes-
tilence: and thou shalt
be 3 cut off from the
earth. ,
16 And in
*.
punished with judicial hardness.
* for this cause have I
* raised thee up, for to
show in thee my power;
and ‘that my name may
be declared throughout
all the earth.
17 As yet "exaltest
very deed thou thyself against my
-V. 1–12. Mem are emboldened in sin, because God is long-
suffering and slow to anger.—But, “evil pursueth sinners;’ and,
with rapid though often unnoticed steps, approaches nearer and
nearer: mor is there any possible escape without repentance, and
works meet for repentance.—God hath various methods of im-
poverishing those who have grown rich by injustice, and depriv-
ing men of the things which they have idolized: and if they will
not take warning, and submit to Him, when He bereaves them of
their substance, He can fill their bodies with disease, and their
hearts with terror, and at length cut them, off in their wicked-
mess.--Satan encourages his servants with hopes of great advan-
tages, but he cannot ensure even their present impunity: and they
*-
If men shut tell him, he is to reinain in history, a standing
- o See on 8:10.
Fº that hou wilt not ; it.”. ** Pº. 22
14:28. 1 Kings 13:34. Prov. 2:22.
let them go : º Ps. 83:17, 18. Prov. 16:4. Rom. 9:22.
1 Pet. ; }. e -4. d
* - * Heb. ?nade thee stand.
# ºft.*.*.*. £"; a #4, #ll-iā, jitºsh;2:10,
£6 07: 4:21. • * ~ ; * * * S. C. i - i. 1; 14- 11, 1 Sam. 4:8. Ps. 136:10–15.
*; .."; t 1 Chr. 16:24. T Ps. 64:9. ; 9 Is,
m l. f : lºo. 5:30, 63:12–14. Mal. 1: Il, 14. Romn. 9:17.
* Lºº; # *.*.*.* a sº. 15. 4...". .”.
4s. Jºigºs. Miº. 6:13. Rev. iś. He ſº sº. Ace tºº.
8. 22:18. a v * * *
PRACTICAL OBSERVATIONS. -
who wait patiently, shall see the folly of all seducers and deceiv-
ers made as manifest, as that of these magicians was:-They
who perish in rebellion, have none to blame but themselves; as
nothing but their own depraved inclinations renders them obsti-
nate in pride and ungodliness, and impels them to pervert the
bounty and patience of God into an occasion and encouragement
to sin: and in whatever way the Lord hardens the hearts of men,
IIe always does it judicially, as a punishment of former sins;
and generally of the sin of hardening their own hearts under sol-
emm warnings, deep convictions, severe rebukes, and remarkable
deliverances. Scott.
- Verse 12. -
The Lord had declared twice, that ‘He would harden the heart of
Pharaoh 5’ º: 21. 7: 3.) but this is the first time, in which it is ex-
Pressly said, that “the Lord hardened Pharaoh’s heart:” yet this
expression is afterwards several times repeated. Hence we may in-
fer, that as God had before permitted and appointed a variety of
events, which had a tendency to augment Pharaoh’s obduracy ; so
now, in punishment of his presumptuous rebellion, he totally gave
him up to his own lusts, and to the power of Satan : nor can we in-
terpret the expression too strongly, if we only remember this one
thing, that God did not by his own power create any hardness or
wickedness in his heart; for God is not tempted of evil, neither
, tempteth He any man.” (JVote, Jam. I: 13–15.)—It was his settled
purpose that Pharaoh should be finally hardened, for the accomplish-
ment of which He effectually provided, and in which He doubtless
was perfectly righteous. “The sentence of destruction was irrever-
sibly defiounced against him, and God resolved to dispose things so
that he should not repent, but run headlong to his ruin.” Bp. Pa-
trick. Indeed, we may perceive that this proud tyrant and cruel
oppresser deserved to be made an example, by the just Judge of the
universe: and provided none are punished who do not deserve it,
and none above their deserts, there can be no reasonable cause of
- complaint, or ground of objection.—Hardness of heart is a figurative
expression, denoting that insensibility of mind, upon which neither
threatenings nor promises, judgments nor mercies, make any abiding
impressions ; but, the conscience being stupified, and the heart filled
with insolent pride and presumption, the obdurate rebel persists in
determined impenitence, unbelief, and disobedience : not from a
natural incapacity of obeying, or as deprived of his understanding ;
but from enmity of heart, and a determined opposition of his will
against the known commands of God. The tendency of our nature
to this state of mind is also called the stony heart; and to it is oppos-
ed ‘the heart of flesh,’ the broken, contrite, and tender heart.—(Ez.
11 : 17–20.)—Though the boil was upon the magicians, yet probably
Pharaoh had escaped it, which might conduce to increase his obdu-
racy. Scott.
Verses 13–16.
Pharaoh, even when given up to judicial obduracy, was not at all
exempted from obligation to obey &d. nor excused in his wilful and
insolent disobedience (34).—The pestilence seems to denote the de-
struction of the first-born. Yet it was implied that Pharaoh himself,
while he felt most exquisitely the anguish of that dreadful judgment,
would not die by it ; but ‘be cut off from the earth” by a subsequent
stroke. For indeed ‘the Lord had raised him up for this very pur-
pose. - Id.
(15, 16.) “Jainsworth and Houbigant translate, “For iſ now I had
stretched out my hand and had smitten thee, and thy people, with the
pestilence, thou shouldcst have been cut off from the earth. 16. But
truly on this very account have I caused thee to subsist, that I might
cause thee to see my power, and that my name might be declared
throughout all the earth ; or in all this land.” Judicious critics of
almost all creeds, have agreed to translate the original as above, a
translation which it not only can bear, but requires; and which is
in strict conformity to both the Sept. and Targ.” br. A. Clarke.
Raised thee up..] “Preserved thee safe. So the Sept. Comp. 1 Kings,
15; 4. Prov. 29; 4.2 Rosenm. . . To ascertain the sense of the word
Which Paul uses, in quoting this passage (Rom. 9: 17.), we are not to
take the word employed by the Sept. as a commentary': for the apos-
tle seems plainly to have made a translation of his own, better adapt-
ed to his argument, and equally, or more strictly accordant with the
Heb. word. That word usually means to stand, make to stand, or pre-
serve in standing. Tholuck and others have labored to show that it
has here that signification ; and this is plain, 2 Chr. 9: 8, and 35 ; 3.
beside the places quoted in preceding note, likewise Ex. 9; 28.
ev. 13: 5. and Dan. 10: 17. But the word Paul uses, will not admit
this sense. And, as the Heb. word has, in Neh. 6: 7. and in Dan,
- (245]
B. C. 1491.
The plague of hail.
EXODUS, IX.
18 Behold, sto-mor-
row about this time, y I
will cause it to rain a
Very grievous hail, such
as hath not been in
Egypt, since the founda-
tion thereof, even until
IłOW. -
19 Send therefore now,
* and gather thy cattle,
and all that thou hast
in the field: for upon
every man and beast
which shall be found in
the field, and shall not be
brought home, the hail
shall come down upon
them, and they shall die.
20 He that a feared the
word of the Lord among
the servants of Pharaoh,
made his servants and
his cattle flee into the
houses. -
21 And he that * re-
garded not the word of
the Lord, left his ser-
vants and his cattle in
the field.
22 And the Lord said
unto Moses,” stretch forth
thine hand toward heav-
en, that there may be
hail in all the land of
Egypt; upon man, and
upon beast, and upon
every herb of the field,
throughout the land of
Egypt.
23 And Moses stretch-
ed forth his rod toward
heaven, and “the Lord
sent thunder and a hail,
and the fire ran along
upon the ground; and
the Lord rained hail up-
on the land of Egypt.
24 So there was hail,
and fire mingled with the
hail, very grievous, such
as there was “none like
it in all the land of Egypt,
since it became a nation.
25 And the hail smote
throughout all the land
of Egypt, all that was in
the field, both man and
beast: and the hail smote
every herb of the field,
monument of the justice and power of God’s
wrath, v. 16. “ For this cause have I raised
thee up to the throme at this time, and made thee
to stand the shock of the plagues hitherto, to show
in thee Iny power.” Providence ordered it so,
that Moses should have a man of such a fierce.
and stubborn spirit to deal with; and every thing
was so managed in this transaction, as to make
it a most signal and memorable instance of God’s
power to humble and bring down the proudest
of his enemies. Every thing concurred to signal-
ize this, that God’s name, that is, his incontes-
table sovereignty, his irresistible power, and his
inflexible justice, might be declared throughout
all the earth, not only to all places, but through
all ages while the earth remains. Note, God
sometimes raises up very bad men to honor and
power, spares them long, and suffers them to
grow insufferably insolent, that He may be so
much the more glorified in their destruction at
last. See how the neighboring mations, at that
time, improved the ruin of Pharaoh to the glory
of God; (ch. 18: 11.) Jethro said upon it, Now
know I that the Lord is greater than all gods.
The apostle illustrates the doctrine of God’s sov-
ereignty with this instance, Rom. 9: I7. To
justify God in these resolutions, Moses is bid to
ask him, (v. 17.). As yet eacaltest thow thy-
self against my people? Pharaoh was a great
king, God’s people were poor shepherds at the
best, and now poor slaves, and yet Pharaoh shall
be ruined if he exalt himself against them. It
is considered as exalting himself against God.
This was not the first time God reproved kings
for their sakes, and let them know that He would
not suffer his people to be trampled on and in-
sulted.
II. Here is a particular prediction of the plague
of hail, (v. 18.) and a gracious advice to Pharaoh
and his people to send for their servants and
cattle out of the field, that they might be shel-
tered from the hail, v. 19. Note,
justice threatens ruin, his mercy, at the same
time, shows us a way of escape from it, so un-
willing is He that any should perish. See here
what care God took, not only to distinguish be-
tween Egyptians and Israelites, but between some
Egyptians and others. If Pharaoh will not yield,
When God’s |
and so prevent the judgment itself, yet an oppor-
tunity is given to those that had any dread of God
and his word, to save themselves from sharing in
the judgment. Note, Those that will take warm-
ing, may take shelter; and those that will not,
may thank themselves, if they fall by the over.
flowing scourge, and the hail which will sweep
away the refuge of lies, Isa. 28: 17, 1. Some
believed the things which were spoken, v. 20.
like Noah; (Heb. 11: 7.) and it was their wis-
dom. Even among the servants of Pharaoh some
trembled at God’s word; and shall not the sons
of Israel dread it? . But, 2. Others believed not;
though, whatever plague Moses had hitherto fore-
told, the event exactly answered to the prediction;
yet they were so fool-hardy, as, in defiance to
the truth of Moses, and the power of God, to
leave their cattle in the field; Pharaoh himself,
it is probable, giving them an example of the
presumption, v. 21. Note, Obstinate infidelity
is deaf to the fairest warnings and the wisest
counsels; which leaves the blood of them that
perish on their own heads. - *
W. .22—35. The threatened plague of hail is
here summoned, (v. 22, 23.) and obeys; for fire
and hail fulfil God’s word, Ps. 148; 8. And
here we are told,
I. What desolations it made on the earth; the
thunder and fire from heaven, (or lightning,)
made it both more dreadful, and more destroying,
v. 23, 34. Note, God makes the clouds not only
his storehouses, but his magazines. He Himself
speaks of the treasures of hail which He hath
reserved against the day of battle and war,
Job 38: 22, 23. Woful havoc this hail made in
the land of Egypt, v. 25. The corn that was
above ground, was destroyed, and that only pre-
served, which as yet was not come up, v. 31, 32.
Note, God has many ways of taking away the
corn in the season thereof, (Hos. 2: 9.) either
by a secret blasting, or a noisy hail. In this
plague, the hot thunderbolts, as well as the hail,
are sāid to destroy their flocks, Ps. 78: 47, 48.
and see Ps. 105:32, 33. Perhaps David alludes
to this, when he speaks of the hail stones and
coals, for the discomfiture of his enemies, Ps.
18: 12, 13. And there is a plain reference to
it, on the pouring out of the seventh vial, Rev.
and brake every tree of
the field.
26 Only fin the land
of Goshen, where the
children of Israel were,
was there no hail.
27 || And Pharaoh sent,
and called for Moses and
Aaron, and Said unto
them, & I have sinned this
time; * the LoRD is right-
eous, and I, and my peo-
ple are wicked.
28 Entreat the Lord
(for it is enough) that
there be no more f mighty
thunderings and hail; and
I will let you go, and kye
shall stay no longer,
29 And Moses said un-
to him, As soon as I am
gone out of the city, I
will spread abroad my
hands unto the LoRD : .
and the thunder shall
x 1 Kºgº 19:2. 20:6. 2 Kings 7:1,18.
y 22–25. - - -
z Hab. 3:2,
a Prov. 22:3. º: 3:5,6. Mark 13:14
. 11:7.
—16. Heb
* Heb. set not his heart unto. 7:23. 1
am. 4:20. arg. Chr. 22:19.
Job 7:17. 34:14. Prov. 24:32. Marg.
Ez. 40:4, Dan. 10:12.
b 7:19, 8:5,16. -
c 19:16. 20:18. 1 Sam. 12:17. Job 37:
1–5. Ps. 29:3. 77:18. Rev. 16:18,21.
d Josh. 10:11. Job 38:22,23. Ps. 18:13.
o 78:47,48. º 148:8. Is. 30:
cease, neither shall there !, Bºž.ºev. 87.
3. - e 10:6. Matt. 24:21.
be any more hail; that f 8:23, iſº, ſº, Is, 32:18,19,
thou mayest know, how
m that the earth is the
LORD’s.
30 But as for thee and
thy servants, "I know
that ye will not yet fear
the Lord God.
y
g 10:16. Num. 22:34, 1 Sam. 15:24,30. ,
26:21. Matt, 27:4.
h 2 Chr. 12:6. Ps. 145; 17. Lam. 1:18.
Dan. 9:14. Rom. 2:5. 8:19.
i 8:8,28. 10:17. Acts 8:24. . .
l #. voices of God. Ps. 29:3,4,
] 1 Kings 8:22,38. 2 Chr. 6:12,13. Ezra
9:5. Job 11:13. Ps. 143:6. Is. 1:15.
m Deut. 10:14. Ps. 24:1,2, 50:12, 95:
4,5. 1 Cor. 10:26,28. -
n Is. 26:10. 63:17. -
11 : 11. the sense of rousing up, or exciting, and the apostle appears to
have had such a meaning in view, I translate it “For this very pur-
pose have I roused thee up.” ”
Verses 18, 19.
Rain or hail was very rare in Egypt; but such a tremendous storm
of rain and hail, with thunder and lightning, as Moses denounced,
would be entirely unprecedented.
“Of all things the most incredible to an Egyptian,
who, as ancient authors inform us, sees neither clouds nor rain, [or
very seldom,) the Nile, and heavy night-dews sufficing to water the
To the superstitious Egyptians, who were, says Herodotus,
particularly addicted to the observance of prodigies, the dark cloud
that brought this storm must have seemed a dreadful portent.
they worshipped the elements of fire and water, (so Porphyry and
JEusebius,) these seem especially chosen to punish them.
any thing could have distressed them more than the destruction of
the flax, as the whole nation wore linen garments. (Juvenal). Egypt
seems very early to have been the granary of the world, and the ruin
of their trade in barley, of which also they made a drink, very neces-
sary when the Nile water was unfit, must have caused both alarm
(18.) Hail.]
ground.
Prof. STUART.
Scott.
As
Scarcely
verses 20, 21.
This instance aptly, illustrates the inseparable connection between
believing and obeying. . Some believed that the judgment would
come, others did not ; and both acted accordingly, obeying or disobey-
ing. Scott.
Q Verse 22.
Fire ran along the ground.] ‘Literally, and fire walked (i. e. made
its way, darted,) towards the earth.” Bush.
Verse 25. -
JMan.] Hitherto the lives of the Egyptians had been spared; but
this plague first began to destroy them. . Scoi
C OTT.
Verse 30.
Moses knew that Pharaoh and his servants would not give up the
contest, both as he was made acquainted with the purpose of God,
and as he knew the human heart.
fessions and promises were not the effect of any radical change of
mind and heart by special grace; but extorted merely by terror and
anguish. He would not, however, leave him the leašt shadow of
excuse for his conduct, and therefore readily complied with his re-
He was sensible, Pharaoh’s con.
and distress.”
quest.
BRYANT,
* , - ID.
[246
B. c. 1491.
Plague of locusts threatened.
EXODUS, X.
31 And the flax, and
the barley was smitten :
for " the barley was in
the ear, and the flax was
bolled. -
32 But the wheat and
the rye were not smitten:
for they were *not grown
up. - -
33 And Moses went
out of the city from Pha-
raoh, and spread abroad
his hands unto the LoBD :
P and the thunders and
hail ceased, and the rain
was not poured upon the
earth. .. w"
34 And when Pha-
raoh 4 saw that the rain,
and the hail, and the
thunders were ceased,
he sinned yet more," and
hardened his heart, he
and his servants.
35. And the heart of
Pharaoh was hardened,
neither would he let the
children of Israel go," as
the LoRD had spoken t by
Moses.
CHAP. x.
Moses is sent to denomnce the plague of
locusts, 1–6. The servants of Phara-
oh persuade him to let Israel go, 7; he
sends for Moses, treats with him, but
drives him away, 8–11. The plague
of locusts, 12–15. Moses is sent for,
and entreats the Lord; the locusts are
removed, and Pharaoh is bardened,
16–20. The plague of darkness; Pha-
raoh again treats with Moses; but is
again hardened, and drives him away
with menaces, 21—29. * †
A ND, the Lord said
unto. Moses, Go in
unto Pharaoh: for “I
have hardened his heart,
and the heart of his
servants; "that I might
show these my signs be-
fore him:
2 And “ that thou
mayest tell in the ears of
16: 21. The land of Goshen is here noticed,
(26.) as being preserved from receiving any
damage by this plague. God has the directing
of the pregnant clouds, and causes it to rain or
hail on one city and not on another, either in
mercy or in judgment. -
II. Pharaoh’s consternation; see its effect on
him; 1. He humbled himself, v. 27, 28. No man
could have spoken better. He owns himself on
the wrong side; ‘I have sinned in standing it
out so long:” he owns the equity of God’s pro-
ceedings against him; he condemns himself and
his land; he begs the prayers of Moses; And,
lastly, he promises to yield up his prisoners.
What could one desire more? And yet his heart
was hardened all this while. Note, The terror
of the rod often extorts penitent acknowledg-
ments from those who have no penitent affections.
2. Moses hereupon intercedes for him with God,
though he had all reason to think he would im-
mediately repent of his repentance, and told him
so, v. 30. Note, We should continue to pray
for and admonish even those, of whom we have
little hopes. 1 Sam. 12:23. Observe, (1.) The
place Moses chose for this intercession; he went
out of the city, (v. 33.) not only for privacy,
but to show that he durst venture abroad, not-
withstanding the hail and lightning which kept
Pharaoh and his servants within doors; knowing
that every hailstone had its direction from his
God, who meant him no hurt. Note, Peace with
God makes men thunder-proof, for it is the voice
(2.) The gesture; he spread
of their Father.
abroad his hands unto the Lord; an outward
expression of earnest desire and humble expecta-
tion: those that come to God for mercy, must
stand ready to receive it. (3.) Moses’ design in
interceding, That thou mayest know, and be
convinced, that the earth is the Lord’s, (v.
29.) Judgments are sent, and removed, all for
this end. (4.) The success of it, v. 33. But he
could not prevail with Pharaoh ; he sinned yet
thy son, and of thy son's
son, what things I have
wrought in Egypt, and
my signs which I have
done among them; "that
ye may know how that I
am the LoRD. -
3 And Moses and Aa-
ron came in unto Phara-
Sel"Vë Iſle.
“How long wilt thou
refuse to humble thy-
self before me? Let my
people go, that they may
4 Else if thou refuse
to let my people go, be-
hold # to-morrow will I
more, and hardened his heart, v. 34, 35. The
prayer of Moses opened and shut heaven, like
that of Elias, (Jam. 5: 17, 18.) and such is the
power of God’s two witnesses; (Rev. 11; 6.) yet
neither Moses nor Elias, nor those two witnesses,
could subdue the hard hearts of men. Pharaoh
was frightened into a compliance by the tremen-
dous j but when it was over, his convic-
tions vanished, and his fair promises were for-
gotten. Note, Little credit is to be given to
confessions on the rack. Nay, Those that are
not bettered by judginents and mercies, are com-
monly made worse. -
CHAP. X. V. 1–11. God tells Moses what
He designed; not only Israel’s release, but the
magnifying of his own name, That thou mayest
tell in thy writings, which shall continue to the
world’s end, what I have wrought in Egypt,
v. 1, 2. The ten plagues of Egypt must be in-
flicted, that they may be recorded for the gene-
rations to come as undeniable proofs, I. Of God’s
overruling power in the kingdom of mature, his
dominion over all the creatures, and his author-
ity to use them either as servants to his justice,
or sufferers by it, according to the counsel of his
will. 2. Of God’s victorious power over the
kingdom of Satan, to restrain the malice, and
chastise the insolence, of his and his church’s
enemies. These plagues are standing monuments
of the greatness of God, the happiness of the
church, and the sinfulness of sin; and standing
monitors to the children of men in all ages, not to
provoke the Lord to jealousy, nor to strive
with their lMaker. The benefit of these instruc-
tions to the world sufficiently balances the expense.
Pharaoh is reproved, v. 3. Note, it is justly
expected from the greatest, that they humble
themselves before the great God. It is at their
peril if they refuse; witness Belshazzar, Dan. 5:
22. and Zedekiah, 2 Chron. 36: 12. Those that
will not humble themselves, God will humble.
q 8:15. Ec. 8:11.
r 2 Chr. 28:22. 36:13. Rom:2:4,5.
s 4:21. 7:3,4. 11:9,10.
t Heb. by the hand of Moses.
a Sec on 4:21. 7:13,14. 9:34,35
Thus saith
oh, and said unto him,
the Lord
bring the "locusts into
thy coast.
o Ruth 1:22. 2:23.
* Heb. hidden, or, dark.
b 3:20. 7:4. 9:16. 14:17,18. 15:14,15.
Josh. 2:9,10. 4:23,24. 1 Sam. 4:8.
Rom. 9:17. -
c 13:8,9,14. Deut. 4:9. 6:20–22. Ps.
44:1. 71:18. 78:5.6. Joel 1:3.
d See on 7:17. Ps. 58:11. Ez. 20:26,38.
e 9:17. 16:28. Num. 14:27. 1 Kings
18:21. Prov. 1:22,24. Jer. 13:10.
E7. 5:6. Heb. 12:25.
f 1 Kings 21:29. 2 Chr. 7:14. 33:12
34:... job 42:6. Broº. 13.13. 13.3.
g 8io.23, g3, is iſ:45.
h Prov. 30:27. Joel 1:4–7. 2:2–11,25.
Rev. 9:3.
God of the Hebrews,
p 10:18, 19. Jam. 5:17,18.
PRACTICAL OBSERVATIONS.
W. 13–35. The haughty and powerful may despise the Lord,
and set Him at defiance; but they cannot deſeat his purposes:
and many have been advanced to thrones, and greatly prospered
and exalted, in order to manifest the extreme wickedness of their
hearts, that the justice and power of God might be displayed in
their destruction, for the glory of his great name.—Some are
more destitute of all fear of God, and more daring in sin, than
others. But, alas! men in general are vastly more careful of
their cattle and property, than of their immortal souls!—Would
we escape the threatened vengeance of God, we must notice his
warnings, and flee for refuge at his appointment; for they who
3. -
disregard his word, will be convinced of its truth when it is too
late.—Reluctant and transient convictions cannot indeed avail
those who remain impenitent; but they are honorable to God,
and illustrate his justice in punishing such as, having respite,
return to their crimes, and are hardened in iniquity.—While all
things concur in hastening the obstinate sinner’s condemnation,
the ford gives his people safety, amidst storms and tempests;
and the most tremendous scenes sometimes fail of disturbing,
even at the moment, the sweet serenity of their souls; for ‘the
work of righteousness shall be peace, and the effect of righteous-
ness, quietness and assurance for ever.’ SCOTT.
Verse 31.
* They did not (as we do) sow wheat and rye in autumn, and bar-
ley and flax in spring, but both in autumn ; so that barley and flax
would be most forward. Their barley must be almost ripe, for this
was about the beginning of Abib, when barley is ripe in those coun-
tries.” [So Clarke.] - ALL•
Was bolled.] The flax was grown up into stems or stalks; and, as
some think, had begun to form pods for the seed. “The flax was
forming seed.” Sept. Scott. ‘The genuine meaning is not easily
fixed : the true scope of the Heb. term, probably, expresses the form-
ation of that small globous fruit, pod, or capsule on the top of the
stalk of flax, which succeeds the flower and contains the seed.” [So
Boothroyd, and Dr. A. cariº, BUs H.
- erse 32. -
Thé wheat and rye were not destroyed, because they were hidden.
(Marg.) They were tender and flexible; and, not being yet eared,
the haii did not much injure them.—It can hardly be supposed that
the barley was in ear, and the wheat not above ground, as our ver-
sion seems to imply: for this is contrary to known fact, as to the dif-
ferent kinds of grain in those countries.—The LXX read, “They
were late,” or ‘backward.”
COTT =
• s Verse 33.
... It is evident Moses went forth before there was any abatement of
the storm (29). - - ID.
NOTES.
CHAP. X. V. 1, 2. The Lord here says, “I have hardened his
heart, and the heart of his servants:’ the servants of Pharaoh had
copied his wickedness, and were involved in his punishment (7).--
As these awful judgments were inflicted, on purpose that the power
and glory of Jehov AH might be illustrated, for the instruction of fu-
ture generations ; it was proper that Moses should again and again go
to Pharaoh, and warn him of the approaching plagues, that his ob-
stinate defiance of God might more fully show the justice of his con
demnation. - ID.
Verse 3.
Refuse, &c.] The point in contest was, whether Pharaoh would
humble himself before God, or not. Refusing to do this was his ruin;
and the case is the same with all impenitent sinners. (.ºſ. R.) ID:
[247]
B. C. 1491.
Pharaoh's attendants interpose.
EXODUS, X.
5 And they shall cover
the * face of the earth,
that one cannot be able
to see the earth : and
they shall eat the resi-
due of that which is
escaped, which remain-
eth unto you from the
hail, and shall eat every
tree which groweth for
you out of the field.
6 And they shall k
fill thy houses, and the
houses of all thy servants
and the houses of all the
Egyptians: " which nei-
ther thy fathers, nor thy
fathers' fathers have seen,
since the day that they
were upon the earth,
unto this day. "And
he turned himself, and
went out from Pharaoh.
7 And Pharaoh’s ser-
vants said unto him,
*How long shall this
man be a "snare unto us?
Let the men go, that they
may serve the LORD their
God: knowest thou not
yet, P that Egypt is des-
troyed 2
8 And Moses and Aa-
ron were 4 brought again
unto Pharaoh: and he
said unto them, Go, serve
the Lord your God:
but f who are they that
shall go 2
9 And Moses said,
* We will go with our
young, and with our old,
with our sons, and with
our daughters, with our
Pharaoh had sometimes pretended to humble
himself, but no account was made of it, because
he was neither sincere nor constant in it.
The plague of locusts is threatened, v. 4–6.
mot only on their lands, but in their houses.
This should be much worse than all calamities
of that kind ever known. Moses, when he had
delivered his message, not expecting any better
answer than he had formerly, turned himself
and went out from Pharaoh, v. 6. Thus Christ
appointed his disciples to depart from those who
would not receive them, and to shake off the
dust of their feet for a testimony against
them; and ruin is not far off from those, who are
thus justly abandoned by the Lord’s messengers,
1 Sam. 15:27, &c.
Pharaoh’s attendants, his ministers of state,
or privy counsellors, interpose, v. 7. They, as
in duty bound, represent to him the deplorable
condition of the kingdom, and advise him by all
means to release his prisoners; for Moses, they
found, would be a snare to them till it was dome,
and it were better to consent at first, than to be
compelled at last. The Israelites were become
a burdensome stone to the Egyptians, and now,
at length, the princes of Egypt were willing to
be rid of them, Zech. 12: 3. Note, it is a thing
to be regretted, (and prevented, if possible,) that
a whole mation should be ruined for the pride and
obstimacy of its princes. The welfare of the
people is the first of laws.
Pharaoh consents that the Israelites shall go
to do sacrifice; but the dispute was, who should
go, v. 8. 1. Moses insists, that they should take
their whole families, and all their effects, v. 9.
Note, Those that serve God, must serve Him with
all they have. Moses pleads, “We must hold a
with, and our flocks and herds to feast on, to the
honor of God.” .2. Pharaoh will by no means
grant this: he will allow the men to go, pretend-
ing that this was all they desired, though this
matter was never yet mentioned in any of the
former treaties; but the little ones he resolves to
keep as hostages, to oblige them to return, v.
10, 11. More than this, he grows wroth, and
swears they shall not remove their little ones,
assuring them it was at their peril, if they did.
Note, Satan does all he can, to hinder those that
serve God themselves, from bringing their chil-
dren in to serve Him. He is a sworn enemy to
early piety, knowing how destructive it is, to the
interests of his kingdom: we have reason to sus-
pect the hand of Satan in whatever would put us
from engaging our children to the utmost in God’s
service. 3. The treaty, hereupon, breaks off ab-
ruptly; they that went out from Pharaoh’s pres-
ence, (v. 6.) were now driven out. Those will
quickly hear their doom, that cannot bear to hear
their duty. See 2 Chron. 25: 16. Whom God
intends to destroy, he delivers up to infatu-
ation. Never was man so infatuated, to his own
ruin, as Pharaoh.
W. 12—20. Here is, I. The locusts’ desolating
invasion of the land; God’s great army, Joe!
2: 11. God bids Moses stretch out his hand,
(v. 12.) to beckon them, as it were, for they
came at a call, and he stretched forth his rod,
v. 13. Compare ch. 9:22, 23. Moses ascribes
it to the stretching out, not of his own hand, but
of the rod of God, the instituted sign of God’s
presence with him. The locusts obey the sum-
moms, and caterpillars, without number, as we
are told, Ps. 105:34, 35. A formidable army
of horse and ſoot might more easily have been
feast, therefore we must have our families to feast resisted, than this host of insects; who then is
flocks, and with our
herds will we go : for
we must hold "a feast
unto the LoRD,
10 And he said unto
them, Let the Lord be
So with you, as I will
ye that are men, and
serve the Lord, for that
ye did desire.
they were
from Pharaoh's presence.
| Practical Observations.]
12 || And the Lord
let you go, and your little
ones: ‘look to it, for evil
is before you.
said unto Moses, * Stretch
out thine hand over the
+h º: Gye. i 9:32,
l is, tº's 11:6. º 2:2.
- In 11. $85, eb. 11:27.
* And ** an als. sin. Isa
•; 0 23:33. osh. 23:13. 1 Sam. 18:2}.
driven out Prov. 29:6. Ec. 7:26.
p Is, 14:20. 51:9. Jer, 48:4. 51:8.
Zeph. 1:18. -
1624. 12:31.
Heb who and who, &c.
; Gen. 508. Deut. 31:13,13. Josh.24:
5. Ps. 148:12,13. Ec. 12:1. Eph.
6:4.
a 3:18. 5:1,3. 8:25–28, 13:6. Num.
29:2. 1 Cor. 5:7,8.
land of Egypt for the tºº. Lam. 3:37.
locusts, that they may #i8.”
11 Not so : go now
º PRACTICAL OBSERVATIONS.
V. 1–11. The manifestation of his own glory is the ultimate
end of all the Lord’s dispensations, whether of judgment or mer-
cy; and though we do not at present clearly discern it, yet we
shall hereafter behold it in full splendor: and all his servants will
joyfully proclaim, that He is ‘righteous in all his ways and holy
in all his works.’ Then ‘ the wicked shall be silent in dark-
mess;’ for “every mouth shall be stopped, and all the world shall
become guilty before God.”—The examples of severity and good-
ness, recorded in the sacred Scriptures, were written for our
profit; and if we duly regard them, our own experience will
prove their extensive and lasting usefulness.—Whatever we learn
from the word and works of God, we should point out, and inter-
pret to our children, and show them his power, wisdom, justice,
and love, as displayed in them; for they were intended, not only
in his service.
for our good, but for that of our children also.-We should like-
wise remember, that Satan and his instruments are extremely
averse to our serving God with our sons and our daughters; and
that they employ various methods of keeping them from joining
We ought therefore to be very peremptory in
this concern, and be careful to initiate them, even when “little
ones,” in the ways and worship of God; “for of such is the king-
dom of heaven.” But alas! many apparently religious parents
act as if of Pharaoh’s opinion, that the service of God was in-
tended for men alone.—But let young people themselves observe,
that the Lord Himself says, “Remember thy Creator in the days
of thy youth;” while Satan and his servants are they, who coun-
sel them to put off the thoughts of God and religion till some fu-
ture period. SCOTT.
Verse 6.
The ravages which locusts make in those eastern countries are fre-
quently extremely terrible. . They even darken, the earth, by inter-
cepting, with their inconceivable, multitudes, the light of the sun;
[Theveriot says, they come in clouds which are 16 to 18 miles in length,
and 9 to 12 in breadth: when they repose upon the ground at night,
it is covered with them 4 inches deep or more. When crushed by a
wheel or the foot, the smell of them is scarcely to be borne.] They turn
fruitful countries into desolate deserts, and leave the wretched in-
habitants to perish with famine ; nor can they by any means be re-
sisted or escaped. [See note and cut at Matt. 3: 4.] But the locusts
sent on Egypt were dreadful beyond example, and comparison, in
size and mujtitudes, and in the desolations which they occasioned :
and the plague was thus foretold, that the hand of the Ilord in send-
ing it might be the more evident.—Pharaoh had repeatedly violated
his promises; and Moses seems to have left his presence abruptly,
without waiting for an answer. Scot T.
Verse 9.
• The Egyptians boasted that they were the first inventers of this
mode of bringing all the family to worship. Herodotus relates the man-
ner, in which this people went to Bubastis, to worship, with their
wives and daughters, in boats upon the Nile.” Calmet. And it is
observable, that this facility of communication now induces whole
violence from his presence.
families to make distant voyages, as when Egyptian soldiers were
recently embarking from Alexandria, whole boat-loads of their wives
and children, who had come down to bid them farewell, were to be
seen returning to their distant homes, in Nubia and on the ºper
!, D.
Nile.
Verses 10, 11. * *
Let the LORD, &c.). This was spoken either in scorn, and con:
tempt, or by way of imprecation.—Some suppose, Pharaoh charged
Moses and Aaron, with the design of stirring up the people to a re-
volt, when he said, threateningly, evil is before you.’—As, how-
ever, they were not satisfied with his proposal, he drove º with
CO'IT,
(10.) Calmet thinks this speech of Pharaoh to be-ironical, [as also
Rosenm.] and compares 3 Kings 21 : 10. Boothroyd and others under-
stand, it as an imprecation : ‘May you have as much of Jehovah's.
help, as you shalſ have my permission P Ep. Evil is before you.]
• Who doubts but that ye meditate the worst Heb. Bad design is
seen in your eyes, in your faces. [So Rosenm. also..] So it appears from
the Sept. Seelest evil befall you. Or, it is seen indeed, your design
is bad. Chald. Beware lest the evil you would do, fall upon you.
The Syriac understands that Pharaoh consents to their demand, and
cautions them, beware lest evil come upon you.’ CALMET,
[248]
.**
- º
B, C, 1491,
come up upon the land
of Egypt, and eat every
herb of the land, even all
that the hail hath left. . .
13 And Moses stretch-
ed forth his rod over the
land of Tºgypt, and the
LoRD brought an yeast
wind upon the land all
that day, and all that
night: and when it was
morning; the east wind
brought the locusts.
, 14 And * the locusts
went up over all the land
of Egypt, and rested in
all the coasts of Egypt:
very grievous were they ;
* before them there were
no such locusts as they,
neither after them shall
be such. -
15 For b they covered
the face of the whole
earth, so that the land
was darkened ; and they
did eat every herb of the
land, and all the fruit of
the trees, which the hail .
had left: and there re-
mained not any green
thing in the trees, or in
the herbs of the field,
through all the land of
Egypt.
16. Then
* called for Moses and
Aaron in haste; and he
said, “I have sinned
against the LoRD your
God, and against you. . .
- 7 Now therefore" for-
give, I pray thee, my sin
only this once, * and en-
treat the Lord your God,
that he may take away
from me this death only.
18 And he went out
from Pharaoh, 5 and en-
treated the Lord. T
- 19 And the Lord
them of their oil, and see Ps. 141: 6.
Pharaoh -
.*
*::
... *f;2"
EXODUS, X.
able to stand before the great God? Herbs grow
jor the service of man; yet, when God pleases,
those contemptible insects shall not only be fellow-
commoners with him, but shall plunder him, and
eat the bread out of his mouth, v. 15. Let our
labor be, not for the habitation and meat which
thus lie exposed, but for those which endure to
eternal life, which cannot be thus invaded, nor
thus corrupted. . . - •'
II. Pharaoh’s submission hereupon, v. 16, ,
7. He calls for Moses and Aaron again in all
haste, and makes court to them with as inuch
respect, as before (v. 11.) he had dismissed them
with disdain. . Note, The day will come, when
those who set at nought their counsellors, and
despise all their reproofs, will be glad to make
an interest in them, and engage their interces-
sions. The foolish virgins court the wise to give
1. Pharaoh confesses his fault. He now sees
his own folly in his affronts to God and his am-
bassadors, and seems, at least, to repent. When
God convinces men of sin, and humbles them for
it, their contempt of God’s ministers, and the
word of the Lord in their mouths, will certainly
come into the account, and lie heavy on their
consciences. Some think when Pharaoh said,
“The Lo RD your God,” he did, in effect, say,
* The Lo RD shall not be my God.” Many treat
with God as a potent Enemy, whom they are
willing not to be at war with, but care not to
treat as their rightful Prince. True penitents
lament sim as committed against God, even
their own God, to whom they stand obliged.
2. He begs pardon, not of God, as penitents
ought, but of Moses, which was more czcusable in
him, because, by a special commission, Moses
The plague of locusts. .
men with general promises, and is loath to cov-
enant against particular sins, .
3. He employs Moses and Aaron to pray for
him. There are those, who, in distress, implore
the help of other persons’ prayers, but have no
mind to pray for themselves, showing thereby
that they have no true love to God, nor any de-
light in communion with Him. Pharaoh desires
their prayers, that this death only might be taken
away, not this sin: he deprecates the plague of
locusts, not the plague of a hard heart, which yet
was much the more dangerous. . .
III. The removal of the judgment, on the
prayer of Moses, v. 18, 19. This was, 1. As
great an instance of God’s power as the judg-
ment itself. Note, Whatever point of the com-
pass the wind is in, it is fulfilling God’s word,
and turns about by his counsel. The wind blow-
eth where it listeth, as respects any control of
ours; not so as respects the control of God; He
directeth it under the whole heaven. 2. It
was as great a proof of the authority of Moses,
and as firm a ratification of his commission, and
of his interest in that God who both makes peace
and creates evil, Isa. 45: 7. Nay, hereby he
not only commanded the respect, but recom-
mended himself to the good affections, of the
-Egyptians, for, as the judgment came in obedience
to his summons, the removal of it was an answer
to his prayers; he never desired the woful day,
though he threatened it; his commission indeed
ran against Egypt, but his intercession was for.
it; a good reason why they should love him,
though they feared him. 3. It was also as strong
an argument for their repentanée, as the judgment
itselſ; for by this it appeared that God is ready
to forgive, and swift to show mercy., . If He turn
was made a god to Pharaoh, and whosesoever
sins he remitted, they were forgiven: When he
prays, Forgive this once, he, in effect, promises
not to offend in like manner any more, yet seems
loath to express that promise, nor does he say
any thing particularly of letting the people go.
Note, Counterfeit repentance commonly cheats
turned a mighty strong
west wind, which took out thine
said unto Moses, Stretch
away a particular judgment, as He did often from
Pharaoh, or defer it, as in Ahab's case, on pro-
fession of repentance, and on outward tokens of
humiliation; what will He do, if we be sincere,
and how welcome will true penitents be to Him!
O that this goodness of God might lead us to re-
pentance!
26:21, 2 Sam. 19:20. Job 34:31,32.
, Prov. 28:13. Matt. 27:4.
d l Sam. 15:25
hand to W ard e See on 88:Acts 8:24.
away the locusts, and heaven, that there may $ºi...º.º. ii.10. . . .
+ cast them into ithe Red be a darkness over the 5 § º” ” ”"
Sea: there remained not land of Egypt, t even ; - - -
... . . . ." * - s - - -. ps tº f Heb. fastened,
one locustin all the coasts darkness which may be i ijiš. i. Joe, 3.20.
f Eg fel * - k See on 4:21. 7:13, 14. 9:12. 11:10.
of Egypt. - . t elt. . . . * - - -Deut. 2:39. Is...};3,10. Jºhn 12:39,
20 But k the Lord har- y 14:21. Ps. 7S:36, 107:25–28. 148: º, Rom, sis. *The ºilº.
- 4:8
8. Jen. 1:4.
z Deut. 28:42
46. 34
dened Pharaoh's heart, -
105:34,
so that he would not let
the children of Israel go.
21 T And the Lord
i Kings 8:37. Ps. 78:
a 6.
b Joel 1:6,7. 2:1–11,25.
* Heb. hastened to call.
c 9:27. Num. 22:34.
} 9.22.
m Ps. 78;49. 105:28. Prov. 4:19. Is.
8:21,22. Matt. 27:45. Mark 15:33.
Luke 23:44. 2 l'et. 2:4, 17. Jude 6,
13. Rev. 16:10, 11.
t Heb. that one may feel darkness.
1 Sam. 15:24,30.
Verse 13. -
East wind.] So JMunster, Fagius, Watablus, Bonfrerius, Drusius. The
Pulg. translates, a burning wind.
which nothing was more noxious to the Egyptians.
they devour.
Philo and the Sept. a S. winds than
This is stifling
nearly as much damage is occasioned by what they touch, as by what
Their bite is thought to contaminate the plants, and
either to destroy-or greatly weaken their vegetation.
their putrefaction is justly regarded as the cause of desolating pesti-
When dead,
hot, and so violent as to fill the air, with straw, and a fine, almost
impalpable sand, which insinuates itself every where, even into the
centre of eggs through the shell; [as is said ; ) it corrupts fruit and
grain; and creates many diseases. E. winds are called by the same
name (Kadim) [as Bochart proves], and produce the same effect. It
is not strange therefore that Philo and the Sept. put S. wind for E.
wind. Those who render with them, argue that a S. wind would
bring locusts from AEthiopia, where there is plenty of them, see Lw-
dolf. Others who think an E. wind intended, suppose the locusts
came from Arabia, and some travellers speak of a burning wind
blowing across Arabia from Persié, which wrinkles and dries up the
skin, like fire. This is plainly the wind, which Moses frequently, as
here, calls Kadim, and the Vulg. translates a burning wind. It blows
from those regions called Redem, the east, in Scripture. See Gen. 41: .
6. CALM ET. But BochART translates, S. wind, and Rosenm. after re-
marking, that, perhaps a wind, between the S., and E. is intended,
says, that the phrase went up indicates, that the löcusts were brought
from the S. See note, Gen, 39 : 1. - . ED.
. . . Verse là.
Locusts.] of all, animals calamiitous to mankind, by destroying
vegetation, the gryllus migratorius, (migratory locust) seems to poss
sess the most formidable powers of destruction. In Syria, Egypt, and
almost all the S. of Asia, they appear in desolating legions, in a few
hours changing the most fertile provinces into barren deserts, and by
their numbers darkening the air” [or as v.5, expresses it, covering
the (ſace, Heb.) eye of the earth, i. e. the sun.] “Happily this calām-
ity is not frequent, for it is the inevitable precursor of famine, and its
horrible consequences. The annals of most of the S. Asiatic climates
are filled with accounts of such devastations. We are told, that
o. T. VoI. I.
rººf
lences. The swarms are said to have a leader, whose flight they ob-
serve, and whose motions they strictly regard. Scarce an adequate
conception can be formed of their multitude. Barrow states that, in
S. Africa, the whole surface of the ground might literally be said to
be covered with them for an area of 2000 sq. miles. The water of a
very wide river was scarcely visible, on account of the floating car-
casses. When the larvae (for these are much more voracious than
the perfect insects) are on a march during the day, it is utterly im-
possible to turn the direction of the troop, [Joel 2: 7, 2–11. I : 4–7.]
which is generally with the wind.” ENcy c. AMERICAN A.
Verses 16, 17. -
Pharaoh having now nothing but famine and death before his eyes,
confessed his sins, craved Moses’ forgiveness, and entreated his pray-
ers; but it does not appear, that he confessed his sins to the Lord, or
besought Him to forgive him. Scott.
- Verse J9.
N
Red Sea.]. “The sea of weeds,” or flags, so the orig.—The Sept. call
it ‘the Retſ Sea,” either from the color of the waters, [Red coral covers
its bottom in some parts, and a red soil appears on either hand,) the
soil, or the weeds, or flags; or from the neighborhood of the Edomites,
whose name signifies red. This large arm of the sea runs up between
Arabia and Idumea on one hand, and Egypt on the other. [See the
map.]—The Red Sea in most ancient writers means what is now call-
ed the Indian Ocean. Scott. , West wind.] As a N. W. wind was
necessary to drive these locusts into the Red Sea, Calmet thinks Moses
speaks after the idiom of the Hebrews, of a wind from the Mediterra-
nean, which he calls west, as usual, because this sea was W. of Pal-
estine. Rosenm. would also translate JN. W. wind, Heb. wind of the
sea. So the Sept. Stuart says, that the Heb. had names only for the
49]
B. C. 1491,
The plague of darkness.
EXODUS, X.
22 And Moses stretch-
ed forth his hand toward
heaven: and there was a
darkness
the land of Egypt three
in thick
days.
23 They saw not one
another, neither rose any
from his place for three
days: 9 but all the child-
ren of Israel had light in
their dwellings.
24 And Pharaoh called
unto Moses, and said,
P Go ye, serve the LoRD :
only a let your flocks and
your llerds be stayed :
; let your little ones also
go with you.
25 And Moses said,
Thou must give us also
and burnt-
offerings, that we may
sacrifice unto the LoRD
sacrifices,
our God.
26 Our
shall
the LoRD
LoRD, until
thither.
27 But the Lord u har-
dened Pharaoh's heart,
and he would not let
them go.
28 And Pharaoh said
unto him, * Get thee from
me, take heed to thyself,
See my face no more :
7 for in that day thou
Seest my face thou shalt
die.
29 And Moses said,
Thou hast spoken well,
*I will see thy face again
Il O MY1Ol’e.
n 2021. Deut. 4:11.
31 Am. 4 13.
o 822. 94,26 14:20. Josh. 24:7. Is.
60 1–3. 65.13,14.
p 8,9. 828. 9.28.
q Gen. 34.23.
r 10
* Hob. 2nto our hands
Is. 23.18. 60.5—10.
6. Acts 2.44,45. 2 Cor. 8:5.
eb. 11:8.
u See on 4:21,–14.4,8. Rev. 9:20. 16:
s 12 32.
t Plov. 3 9.
0, 11
y 2 Chr. 16:10. 25.16. Am. 7:13.
z 11
.4–8. 1230,31.
* cattle
shall go with us; there
not an hoof be
left behind : for thereof
must we take to serve
OUlf
‘and we know not with
what we must serve the
º
IV. Pharaoh’s return to his impious resolution
not to let the people go, (v. 20.) through the
righteous hand of God upon him, hardening his
heart, and confirming him in his obstimacy.
Noté, Those that have often baffled their convic-
tions, and stood out against them, forfeit the
benefit of them, and are justly given up to those
lusts of their own hearts, which (how strong so-
ever their convictions) prove too strong for them.
W. 21–29. Here is, I. The plague of dark-
mess, a most-dreadful plague, and therefore put
first of the ten, (Ps. 105: 28.) though one of the
last; in the destruction of the spiritual Egypt it
is produced by the fifth vial, which is poured out
on the seat of the beast, Rev. 16: H0. His
kingdom was full of darkness. Observe,
1. It was total; we have reason to think, not
only that the lights of heaven were clouded, but
that all their fires and candles were put out by
the damps or clammy vapors which caused this
darkness; for it is said, (v. 23.) They saw not
one another. It is threatened to the wicked,
(Job 18: 5, 6.) that the spark of his fire shall
not shine, (even the sparks of his own kind-
ling, Isa. 50: 11.) and that the light shall be
dark in - his tabernacle. Hell is utter dark-
mess; the light of a candle shall shine no more
at all in thee, Rev. 18: 23.
2. It was darkness which might be felt, (v.
21.) felt in its causes, (so thick were the fogs,) felt
in its effects, some think, by their eyes, pricked
with pain. Great pain is spoken of as the effect
of that darkness, (Rev. 16: 10.) which alludes
to this. * *
3. No doubt it astonished and terrified them.
The Jews’ tradition is, that in this darkness they
were terrified by apparitions of evil spirits, or
rather by dreadful sounds and murmurs they made,
or (which is no less fruitful) by the horrors of
their own consciences; and this is the plague
which some think is intended, (for, otherwise,
it is not mentioned at all there,) Ps. 78: 49.
He powred woon them the fierceness of his
anger, by sending evil angels among them,
for to those to whom the devil has been a deceiv-
er, he will, at length, be a terror.
4. It continued three days. No man rose
from his place, v. 23. Confined to their houses,
such a terror seized them, that few had courage
to go from the chair to the bed, or from the bed
to the chair. Thus were they silent in darkness,
I Sam. 2: 9. Now Pharaoh had time to con-
sider, if he would have improved it. Spiritual
darkness is spiritual bondage; while Satan blinds
men’s eyes that they see not, he binds their hands
and feet, that they work not for God, nor move
toward heaven. They sit in darkness.
5. It was a righteous thing with God thus to
punish those who had rebelled against the light
of his word, for they loved darkness, and chose
it rather. The blindness of their minds brings
on them this darkness of the air; never was mind
so blinded as Pharaoh’s, never air so darkened
as Egypt’s.
sin; if three days’ darkness was so dreadful, what
will everlasting darkness be?
6. The children of Israel, at the same time,
had light in their dwellings, (v. 23.) not only
in Goshen, where most of them dwelt, but in their
habitations as dispersed among the Egyptians.
in all
also
God ;
We COIſle
5:22. Joel 2:2,
Mal. 3, 18
Hos. 5:
Heb. 11:27.
Let us dread the consequences of
That some were thus dispersed, appears from the
distinction appointed to be put on their door-
posts, ch. 12; 7, This is an instance, (1.) Of
the power of God above the ordinary power of
nature; we must not think that we share in com-.
món mercies, as a matter of course, and therefore
owe no thanks to God; He could-distinguish,
and withhold that from us, which He grants to
others. He does indeed ordinarily make his sun
to shine on the just and the unjust, but He could
make a difference, and we must own ourselves
indebted to his mercy that He does not. (2.)
Of the particular favor He bears his people; they
walk in the light, when others wahder endless-
ly in thick darkness; wherever there is an Is-
raelite indeed, even in this dark world, there is
hight; there is a child of-light, one for whom
light is sown, and whom the day-spring from
on high visits. When God made this difference,
who would not have preferred the poorest cottage
of an Israelite, to the finest palace of an Egyp-
tian? There is still a real though not so dis-
cernible difference, between the house of the
wicked, which is under a curse, and that of the
just, which is Ślessed, Prov. 3:33. We should
believe in that difference, and govern ourselves
accordingly. Upon Ps. 105:28. He sent dark-
ness and made it dark, and they rebelled not
against his word, some ground a conjecture,
that during these three days of darkness the Is-
raelites were circumcised, in order to their cele-
brating of the approaching passover, and that
was the word against which they rebelled not;
for their circumcision, when they entered Canaan,
is spoken of as a second general circuincision,
Josh. 5: 2. However, during these three days
of darkness to the Egyptians, if God had so pleas-
ed, the Israelites, by the light which they had,
might have made their escape, and without ask-
ing leave of Pharaoh; but God would bring them
out with a high hand, and not by stealth, or in
haste, Isa. 52: 12.
II. Here is the impression made on Pharaoh
by this plague, much like that of the foregoing
plagues. 1. It awakened him so far, that he re-
newed the treaty with Moses and Aaron, and
now, at length, consented that they should take
their little ones with them, only he would have
their cattle left in pawn, v. 24. It is common
for sinners thus to bargain with God; some sins
they will leave, but not all; they will leave their
sins for a time, but not finally. They will allow
Him some share in their hearts, but the world
and the flesh must share with Him: thus they mock
God, but they deceive themselves. Moses abates
not the terms, v. 26. Note, the terms of recon-
ciliation are so fixed, that, though men dispute
them ever so long, they cannot alter nor lower
them. We must come up to God’s demands, for
we cannot expect He should condescend to the
provisos of our lusts. God’s messengers must
always be bound up by that rule, (Jer. 15: 19.)
Let them return unto thee, but return not thow
wnto them. Moses gives a *wº I'êa SOIl
why they must take their cattle. hat numbers
...} kinds of sacrifices would be required, they
did not yet know, and therefore they must take
all they had. Note, With ourselves, and our
children, we must devote all our worldly posses-
sions to the service of God, bécause we know not
-
points N. S. E. and W. So that the original means a wind from any
quarter between S. W. and N. W. and the Red Sea is supposed to
have run up 40 miles further than at present. *
Darkness.] Certainly it was such a darkness as we have no con-
ED.
Verse 21. 12, 25.” Calm.
Chamsin, see Rosenm. who, however, dissents.
it may propel (as it were) the night. That is, let it be so dark over all
Egypt, that one must goieisurely into the midst of darkness. “I think
this latter to be the genuine sense.
See Deut. 28:29, and Job 5 : 14,
Lichhorn refers this darkness to the Samum, Samiel,
* The Egyptians con-
ception of; and not wholly unlike the ‘blackness of darkness for
ever.” Scott. Which may be felt.] ‘So Sept. Jerome, and Rosenm, who
remarks that these proverbial and hyperbolic locutions are not to be ta-
ken in the letter. Duod. Suc. says, that, in the borders of Egypt, near the
region of the Troglodytes, sometimes at noon day, the inhabitants can-
not see one another, although very near, on account of the density of
the air, occasioned by excessive heat. Jemaleddin, an Arabian histo-
rian, relates, that, about the close of the 11th century, a tempest with
thick darkness, covered Egypt, and it was thought the judgment-day
had come, and also in A. D. 1110, that the whole air was involved in
darkness, and a vehement wind arose at the same time. The Sept.
it is worth while to remark, after thickness of darkness, add, a tempest.”
Rosenm. The Chald, has, Let there be darkness in Egypt, even when
it is not night. Some translate, Let there be darkness (so dense) that
*
sidered light and fire, the purest elements, to be proper types of God.
The sun, deemed the soul of the world, and the moon, were supposed
to rule, and be the conservators, and creators of all things. JMacrobius,
Diod. Hom. Od. Orpheus speaks of night as the origin of all things.
There was a very ancient temple, probably at Delphi, where the god-
dess Night gave out oracles. Scholiast on Pindar. Pausanias mentions
a sanctuary of the same sort at Megara; and the Greeks say, they bor-
rowed their religion from Egypt, where, indeed, Osiris and Isis, light
and the sun, nature and the moon, might and darkness, appear to have
been worshipped.” (See Pantheon Egyptiem, of Champollion.) How ap-
propriate then this lesson! ED.
--- Verse 27.
It is worthy of notice, how frequently, in the concluding part of the
narrative, the hardening of Pharaoh’s healt is unreservedly ascribed
#.
B. C. 1491.
* CHAP. XI.
The Lord shows Moses that one more
ague is coming on Egypt, and di-
#ects that the Israelites should ask
ſº. of the #ſº 1, 2. Moses.
_ is honored by the Egyptians, 3. He
denounces the death of the first born,
and goes out from Piſaraoh, 4–8. The
#.; hardeñs Pharaoh’s heart, 9, 10.
ND the Lord said
...M. unto Moses, a Yet
will I bring one plague
more upon Pharaoh and
upon Egypt; "afterwards
he will let you go hence:
when he shall let you go,
he shall surely “thrust
you out hence altogether.
2 Speak now in the
ears of the people, and
let every man * borrow
of his neighbor, and
every woman of her
neighbor, "jewels of sil-
ver, and jewels of gold.
3 And ‘the Lord gave
the people favor in the
sight of the Egyptians.
Moreover, the man & Mo-
ses was very great in the
lands of Egypt, in the
sight of Pharaoh's ser-
wants, and in the sight of
the people. .*
4 And Moses said,
Thus saith the LoRD,
*About midnight i will
I go out into the midst
of Egypt.
5 And all the first-born
in the land of Egypt
shall die, from k the first-
born of Pharaoh that
sitteth upon his throne,
even unto the first-born
of the maid-servant that
is * behind the mill; and
all the first-born of
beasts."
5 And there shall be
"a great cry throughout
EXODUS, XI.
what use God will make of what we have, nor in
what way we may be called on to honor God
with it. e *
2. Yet it exasperated him so far, that, when
he might not make his own terms, he broke off
the conference abruptly, and resolved to treat no
more; he now became outrageous beyond all
bounds, v. 28. Moses is dismissed in anger, for-
bidden the court on pain of death, forbidden so
much as to meet Pharaoh any more, even by the
Tiver's side; In that day thou seest my face,
thou shalt die. Prodigiöus madness! Had not
he found that Moses could plague him without
seeing his face? Or, had he forgotten how often
he had sent for him, as his physician, to ease him
of his plagues. Impotent malice! To threaten
him with death, who was armed with such a
power, and at whose mercy he had so often laid
himself. What will not hardness of heart, and
contempt of God’s word and commandments,
bring mem'to?
Moses takes him at his word; (v. 29.) I will
see thy face no more, that is, “ after this time;’
for this conference did not break off till ch. 11:
8. when Moses went out in a great anger, and
told Pharaoh how soon he would change his mind,
and his proud spirit would come down; which
was fulfilled, (ch. 12: 31.) when Pharaoh became
an-humble supplicant to Moses to depart. So
that, after this interview, Moses came no more,
till sent for. Note, When men drive-God’s Word
from them, He justly permits their delusions, and
answers them according to the multitude of their
idols. When the Gadarenes desired Christ to
depart, He left them presently.
CHAP. XI. V. 1–3. Here is, 1. The high
favor Moses and Israel were in, with God; (1.)
Moses was a favorite of Heaven; God will not
hide from him the thing He will do. God not
only makes him his messenger to deliver his er-
rands, but communicates to him, as the man of
his council, his purpose, v. 1. After all the rest
of the plagues, God says, I will bring one more.
Thus, after all the judgments executed on sinners
in this world, still there is one more reserved to
be brought on them in the other world, which
will completely’humble those whom nothing else
would humble. (2.) The Israelites were favor-
Israelites borrow of the Egyptians.
ites of Heaven; God Himself espoused their in-
jured cause. He that eacecuteth righteousness
and judgment for the oppressed, provided that
the laborers should not lose their hire, and order-
ed them to demand it now at their departure;
(v. 2.) to prepare ſor which, God had now made
the Egyptians as willing to part with them on
any terms, as, before, the Egyptians had made
them willing to go on any terms. The patient
Israelites were content to lose their wages, yet
God would not let them go without them. Note,
One way or other, God will right the injured,
who in humble silence commit their cause to
Him; and He will see to it, that none be losers
at last by their patient suffering, any more than
by their services.
2. Their high ſavor with the Egyptians, v. 3.
(1.) Even the people that had been hated and
despised, now came to be respected; the wonders
wrought on their behalf made them considerable.
How great do they become for whom God thus
fights! Thus the Lord gave them favor in the
sight of the Egyptians, by haking it appear how
much He favored them: He also changed the spirit
of the Egyptians toward them, and made them
to be pitied of their oppressors, Ps. 106: 46.
(2.) The man Moses was very great. How
could it be otherwise, when they saw what power
he was clothed with, and what wonders were
wrought by his hand? Thus the apostles, though
otherwise honored of men, came to be magnified,
Acts, 5: 13. Those that honor God, He will
honor; and those that approve themselves faith-
ſul to Him, how meanly soever they may pass
through this world, will in a coming day look
great, very great, in the eyes of all the world,
even theirs who now look on them with contempt.
Observe, Though Pharaoh hated Moses, there
were those of Pharaoh’s servants that respected
him. Thus, in Caesar’s household, even Nero's,
there were some that had an esteem ſor blessed
Paul, Phil. 1: 13.
W. 4–10. Warming is here given Pharaoh of
the last and conquering plague, now to be inflict-
ed, the death of all the first-born in Egypt at
once; first threatened, (ch. 4: 23.) but last exe-
cuted; less judgments were tried, which, if they
had done the work, would have prevented this.
See how slow God is to wrath; how willing to
a 9:14. , Lew:25:21. Deut. 4:34. ... 1 Hos. 2:8. k 4-23. 12:12. 13:15. Ps. 78-51. 105:
Sum- 6.4. Job 10:17. Rev. 16.9. 22: f 321, 12-36. Gen. 39:21. Ps. 106: 36. 1358. 136 10. Heb. 11 28.
18. 46. Acts 7.10. 1 Judg. 16:21. Is. 47.2. Lam. 5:13.
b 3:20. Gen. 15.14. g Gen. 12:2. 2 Sam, 7.9. Esth. 9.4. att. 24:41.
c 12.31–33,39. Is. 60:14. Acts 7-22. Rev. 3.9. m 3.7. 12:30. Prov. 21:13. Is. 15.4,5,
d 3:22. 12.35,36. Gen. 31:9. Job 27: h 12:23,29. Joh 34:20. Am. 4:10. 5: 8. Jer. 31:15. Lam. 3.8. Zepb. 1:
16,17. Ps. 24:1. 105.37. Prov. 13: 17. Matt. 25:6. 10. Luke 13.28. Rev. 6.16,17. 18:
º, Hug. 2:8. Matt. 20:15. i 2 Sam. 5:24. Ps. 60:10. Is. 42:13. 18,19
e 32:2–4, 35.22. Ez. 16:10–13. Mic. 2:13. Zech. 14:3.
PRACTICAL OBSERVATIONS.
W. 12–29. It is incumbent on us to serve God, not only with
our households, but likewise with all our substance; neither
avariciously hoarding it, nor spending it 6m our pride and self-
indulgence, but considering the whole as the Lord’s property,
committed to our stewardship. And, not knowing what He may
immediately demand, we should be prepared to expend, or part
with, any proportion which may be required, without hesitation
and reſuctance. But if we would sincerely and decidedly serve
the Lord, we must learn to disregard the contempt, reproach,
and even menaces, of wicked men. They may indeed haughtily
affirm that “evil is before us;” but if we simply and ſaithfully
trust and obey God, we need not ‘fear what flesh can do unto
us.” For-He will be for us; and perhaps they will ere long be
constrained to address us with respect, and entreat our prayers
or assistance. Assuredly, in the days of adversity, and in the
gloomy vale of death, when the wicked are consumed with ter-
rors, and tormented by their own consciences, believers will walk
in the light of God’s countenance, and rejoice in his salvation:
and when the wicked are driven into the blackness of eter nal
darkness, believels will have an inheritance amongst the saints
in light eternal. Let us then ‘ lift up our heads, for our redemp-
tion draweth near;’ ‘yet looking diligently lest any man ſail of
the glace of God:” for the most hardened sinner often trembles,
the most insensible is sometimes self-condemned ; nay, many that
are finally lost, have ‘been almost persuaded to be Christians.”
SCOTT.
~~
to God. (1,20. 11; 10.) Different language was previously used ;
which shows, that God’s hardening Pharaoh’s heart was the punish-
ment of his hardening his own heart. -* Scott.
Verse 29. Vs. 1–3 of oh. 11. may be read as a parenthesis : for Mo-
ses seems to have warmed Pharaoh of the death of the first-born, before
he quitted his presence; he then went out, purposing never more to see
his face. ID.
NOTES.
CHAP. XI. V. 1. Probably this was a secret revelation to Moses,
while in the presence of Pharaoh ; in order that he might denounce
the last dreadful judgment on Egypt, before he went out from him.
• When he shall send you away with every thing, he will cast you
out with an expulsion.” Sept. D.
~. Verses 2, 3.
The original does not in the least imply, that the Israelites asked
the Egyptians to lend them the jewels, or vessels, of gold and silver,
as promising to return them ; but rather that they requested, or even
required them; and the Lord engaged to dispose, the Egyptians to
comply with their requirement; for the words may be rendered, “And
the Lord will give the people favor, &c.” (JNote, 3: 21, 22.) Scott.
(2.) The Hebrews, strictly speaking, committed no theft, as IIen-
ry and Scott show above ; but it is singular what Aulus Gellius (in
Calmet) says, that among the ancient Egyptians all thefts were law-
ful, (and, if ye may believe travellers, things are not much better
there in modern times). “Whoever,” says Diod. Suc. would exer-
cise the trade of a thief, first gave his name to the chuef of the thweves,
and bound himself to bring to him whatever he stole; he could then
follow his profession according to the laws indicated to him. The
person stolen from, recovered his goods from this chief, by paying
him a third of their value.’ See Calmet. The Israelites, however,
did not practise this Egyptian morality, as they had better claims.
See notes, 3:22. and 12:35. . ED.
Verse 4.
The Lord went out, on this awful occasion, as a mighty Conqueror,
to trample down and triumph over his enemies. Sco TT.
* ! Verse 5.
(JNote, 12: 29, 30.)—Behind the §
were not known till many ages after t
Water-mills and wind-mills
his time ; but the female slaves
|251]
B. C. 1491.
* - s1'he last of the plagues foretold.
EXODUS, XII.
all the land of Egypt,
such as there was none
like it, nor shall be like
it any more.
7- But against any of
the children of Israe
shall not a "dog move
his tongue, against man
or beast; that ye may
know how that the LORD
doth put "a difference
between the Egyptians
and Israel.
8 And P all these thy
servants shall come down
unto me, and bow down
themselves unto me, Say-
ing, Get thee out, and all
#-
be met in the way of his judgments, and to have
his anger turned away, and particularly how pre-
cious the lives of men are in his eyes: but if men
will not improve the gradual advances of divine
judgments, they must thank themselves, should
they find, in the issue, the worst reserved for the
last. -
1. The plague itself is here particularly fore-
told, v. 4–6. The time is fixed, about mid-
night; the very next midnight, the dead time of
the night, when all were asleep, all their first-
born should sleep the sleep of death, not silently
and insensibly, so as not to be discovered till
morning, but so as to rouse the families, at mid-
might, to stand by and see them die. The extent
of this plague is described, v. 5. The prince
that was to succeed in the throne was not too
high to be reached by it, nor the slaves at the
mill too low. Moses and Aaron were not order-
ed to summon this plague, no, I will go out,
saith the Lord, v. 4. It is a fearful thing to
the people that *follow fall into the hands of the living God; what
thee; and after that I
will go out: and he went
out from Pharaoh in f a
great anger.
9 And the LoBD said
unto Moses, 4 Pharaoh
shall not hearken unto
you: that my 'wonders
may be multiplied in the
land of Egypt.
10 And Moses and
Aaron did all these won-
ders before Pharaoh: and
* the Lord hardened Pha-
raoh’s heart, so that he
would not let the child-
ren of Israel go out of
his land.
CHAP. XII.
The month of Israel’s deliverance is ap-
pointed to be the first of their year, 1,
. The institution of the passover,
and the ſeast of unleavened bread, 3–
28. The first-born throughout Egypt
ure cut off at once, 29, 30, the 1s) ael-
ites are sent away in haste, 31–33;
they spoil the Egyptians and march
out, attended by a mixed multitude,
—39. The term of then sojourning,
and the ſulfilment of God’s promise to
Abraham, 40–42. Tun the ules 1 e-
specting the passover, 43–51.
AND the LoRD spake
unto Moses and
is hell but that? Observe, -
2. The special protection the children of Israel
should be under, and the manifest difference put
between them and the Egyptians; v. 7. Did
men know what a difference God puts, and will
ut, to etermity, between those that serve Him
and those that serve Him not, religion would not
seem such an indifferent thing as they make it,
nor would they act in it with so much indiffer-
ence as they do.
3. The submission Pharaoh’s servants should
make to Moses, and how humbly they should
request him to go, v. 8. Note, The proud ene-
mies of God and his Israel shall fall at last, (Rev.
3: 9.) and be found liars to them, Deut. 33:29,
When Moses had thus delivered his méssage, it
is said, He went out in a great anger, though
the meekest of all men. Probably he expected
the very threatening of the death of the first-born
would have induced Pharaoh to comply, espe-
cially as he had complied so far already, and had
seen how exactly all Moses’ predictions hitherto
were fulfilled. But it had not that effect; his
proud heart would not yield, no, not to save all
the first-born of his kingdom: no marvel men are
not deterred from vicious courses by prospects of
eternal misery in the other world, when the im-
minent peril they run of the loss of all that is dear
to them in this world will not frighten them.
Moses, hereupon, was provoked to a holy indig-
nation, being grieved, as our Savior afterward,
for the hardness of his heart, Mark, 3: 5.
Note, It is a great vexation to the spirits of good
ministers, to see people deaf to all the fair warm-
ings given them, and running headlong on ruin,
notwithstanding all the kinä methods taken to
prevent it. Thus Ezekiel went in the bitterness
of his spirit, (Ezek, 8: 14.) because God had
told him that the house of Israel would not-heark-
en unto him, v. 7. To be angry at nothing but
sin, is the way not to sin in anger.
- Moses, having thus adverted to the disturbance
Pharaoh’s obstimacy gave him, (1.) Reflects on
the previous notice God had given him of this,
v. 9. The scripture has foretold the incredulity
of those who should hear-the Gospel, that it might
not be a surprise or stumbling-block to us, John
12: 37, 38. Rom. 10: 16. Let us think never
the worse of the Gospel of Christ, for the slights
men generally put on it, for we were told before
what cold entertainment it would meet. (2.) He
recapitulates all he had said before to this pur-
port, (v. 10.) that Moses did ah these wonders,
as they are here related, before Pharaoh, (he
himself was an eye-witness of them,) and yet he
could not prevail, which was a certain sign that
God Himself had, in a way of righteous judg-
ment, hardened his heaſt. Thus the Jews’ re-
jection of the Gospel of Christ was so gross an
absurdity, that it might easily be inferred from
it, that, in punishment, God had given them.
the spirit of slumber, Rom. 11.8.
CHAP. XII. V. 1–20. Not one of all the
ordinances of the Jewish church’ was more emi-
ment than that of the passover, nor is any one
more frequently mentioned in the New Testament.
Now, concerning this,
-Moses and Aaron here receive of the Lord
what they were to deliver to the people; to
which is prefixed an order for a new style to be
observed in their months, v. 1, 2. They had
hitherto begun their year from the middle of Sep-
tember, but benceforward were to begin it from
the middle of March, at least in all their ecclesi-
astical computations. Note, It is good to begin
the day, the year, and especially our lives, with
God.
We may suppose, that; while Moses was bring-
ing the ten plagues on the Egyptians, he was di-
* e Cor. 4.7. T .* q 3:19. 16:1. Rom. 9:17,18.
#. in the land of , ºº, i. **º. 1 3:2.É. aala º D
4 * Heb. 2s at thy feet. Judg. 4:10. SLASP& Orl 4 “Z1. f : - II* . Deut.
gypt, Saying, Kings 20:10. % #. 3-9. **. 3.30." Isam. 6.6. Job 9:4, Rom. 2:
n Josh. 10-21. f Heb. heat of anger. Deut.29.24, 32: 4,5. 9.22. -
o See on 722. 10,23.—Mal. 3.18. 1 24. Ps. 6:1.
Ez. 3:14. Dan. 3:19,
PRACTICAL OBSERVATIONS.
The Lord “endures with much long-suffering the vessels of wrath
fitted for destruction, that He may show his wrath and make
his power known.” (Notes, Rom. 9:19–23.) . But what are
all these ten plagues combined, when compared with ‘the wrath
to come,” that one plague reserved for all obstinate rebels in
another world!—The Lord can make his people ‘a burdensome
stone to all, who burden themselves with them;’ (Zech. 12: 3.)
and render all men sensible that it is at their peril they touch
them: nay, He is able to give them ſavor in the sight of those,
who have been their enemies.—When He enables his servants
to maintain a consistency of claracter, He will so honor them,
as to silence and -confound all who slander and despise them;
and constrain men in general to approve their conduct, reverence
their persons, and even bow down before them: and when the
people of God shall triumph in his redemption, and their 'ene-
mies cry out under the anguish of his indignation, the difference
will be too evident to remain any longer unnoticed.—They who,
are employed by Him in public services, may, consistently with
the deepest humility, ‘maghify their office;’ and, without devi-
ating from the most exemplary Christian meekness, they may
and ought to express deep indignation, as well as sorrow, at the
wickedness of mankind; after his example, who looked round
with ‘anger, being grieved for the hardness of their hearts.”
Such anger against the sin of those, whose good they have per-
severingly sought in vain, and for whom their prayers have again
and again prevailed, is a terrible indication, and usual forerun-
ner, of the wrath of God. The Lord, however, will at last be
glorified in all his dispensations; and as He hath foretold that
his Gospel would be slighted and abused, we must not think the
worse of it on that account. SCOTT.
ground the corn for use, by hand-mills. (JM. R. 1.) [See note, Mat.
24 : 4). Scott.
Behind the mill.] ‘ So expressed, because the bar or handle, that
turned these hand mills, º: which service slaves wel econdemned in
prison, and which was the task of the lowest menials,) was before
the person using it.” [See the W. at Matt. 24: 41.] Ros ENM.
erse 7.
JMove his tongue.]. “No one shall dare to do the Israelites harm, or
to speak any evil of them; but all shall stand in awe of them.”—The
expression seems to have been provel bial. ScorT.
The Sam. text gives several additional verses in this ch. which are
approved by Calmet, and by Clarke and Boothroyd, after the elaborate
comparison by Dr. Kennicott. Yet the additions are not found in the
copies of the Heb, whether of the recension by Rennicott or De Rossi.
They are omitted, therefore, here. ED.
[252]
Verse 8.
IDescend..] : “Not because the palace they came from was situated
on high, but it is an Heb. idiom, by which those who came from any
more dignified, to a common and less honored place, were said to
descend; so kings and their attendants are said here to do, when
coming to a private person like Moses. Prov. 25: 7. Luke 14:9, 10.”
Ros ENM.
Verse 9,
This may be rendered, ‘I’or the Lord had said, &c.” (7:3.—
JVote, 4:21.) f Scott.
NOTES. -
CHAP. XII. V. 1. These instructions must have been given to
Moses and Aaron, some days before the last message was delivered
to Pharaoh, and perhaps before the plague of darkness was inflicted :
for the tenth day of the month was not come, when they were given
(3); yet the people observed the passover on the fourteenth, which
* \
wº-
B. C. 1491.
2.A This month shall be
unto you the beginning
of months: it shall be
the first month of the
year to you.
3 *Speak ye unto all
the congregation of Is-
rael, saying, “In the tenth
day of this month, they
shall " take to them every
man a * lamb, according
to the house of their fath-
ers, a lamb for an house.
4 And if the household
be too little for the lamb,
let him and his neighbor
next unto his house take
it, according to the num-
iber of the souls; every
man, according to his
eating, shall- make your
count for the lamb.
5 Your lamb shall “be .
IEXODUS, XII.
recting the Israelites to prepare for their depart-
ure. Probably, he had by degrees brought them
together from their dispersions, for they are here
called the congregation of Israel; (v. 3.) and
to them as a congregation orders are here sent.
Their amazement and hurry, it is easy to sup-
pose, were-great; yet now they must apply them-
selves to the observance of a sacred rite, to the
honor of God. Note, When our heads are fullest
of care, and our hands of business, yet we must
not forget religion, nor suffer ourselves to be in-
disposed for acts of devotion.
I. God appointed, that, on the might wherein
they were to go out of Egypt, they should, in
each of their families, kill a lamb, or that two
or three families, if small, should join for a lamb.
The lamb was to be got ready four days before,
and that afternoon they were to kill it, (v. 6.)
not strictly as a sacrifice, for it was not offered
on the altar, but as a religious ceremony, ac-
knowledging God’s goodness, not only in pre-
serving them from, but in delivering them by, the
plagues inflicted on the Egyptians. See the an-
tiquity of family religion; and see the conve-
nience of the joining of small families together for
religious worship, that it may be made the more
The Passover instituted.
II. The lamb, so slain, they were to eat,
roasted, (we may suppose, in its several quarters,)
with unleavened bread and bitter herbs, because
they were to eat it in haste, (v. 11.) and to leave
none of it until the morning; for God would have
them to depend on Him for their daily bread, and
not to take thought for the morrow. He that
led them, would feed them.
III. Before they ate the flesh, they were to
sprinkle the blood on the door-posts, v. 7. By
this their houses were to be distinguished from
the houses of the Egyptians, and so their first-
born secured from the sword of the destroying
angel, v. 12, 13. Dreadful work was to be made
this might in Egypt; all the first-born both of
man—and beast were to be slain, and judgment
executed on the gods of Egypt. Moses does
not mention the fulfilment, in this chapter, yet he
speaks of it, Numb. 33: 4. It is very probable
that the idols the Egyptians worshipped were
destroyed, those of metal inelted, those of wood
consumed, and those of stone broken to pieces;
whence Jethro infers, (ch. 18: 11.) The Lord
is greater than all gods. For their protection,
they were ordered to sprinkle the blood of the
lamb on the door-posts, their doing of which
solemn.
7 And they shall take
of the h blood, and strike
it on the two side-posts,
and on the upper door-
post of the houses, where-
in they shall eat it.
8 And they shall eat
the flesh in that night;
* roasted with fire, and
! unleavened bread, and
without blemish, a male
# of the first year; ye
shall take it out from the
sheep or from the goats.
6 And ye shall keep it
up until the -ſ fourteenth s
day of the same month:
and 5 the whole assembly
of the congregation of
Israel shall kill it f in the
evening.
would be accepted as an instance of their faith in
* with bitter herbs they
shall eat it.
9 Eat not of it raw,
a 13 4. 23:15. 34-18. Lev. 23-5. Num.
f Heb. son of a year. Lev. 23:12. 1
Sam. 13:l, Mnrg.
f Lev. 235. Num, 9 3. 28 16,18.
Rºut. 16:1–6. 2 Chr. 30:15. Ez. 45:
g is 53:6. Matt. 27.20,25. Mark 15:
y
28.16. Deut. 16.1. E5th. 37. 1.8, 11. Luke 23:1, 18. Acts 2.23. 3:
b 4.30. 6 6. 14:15. 20. 19. Lev. 1:2. 14. 4.27.
c 6. John 12:1,12. f Heb. between the two eventrigs. Matt.
d Gen 4 4. 22:8. 1 Sam, 79. John 27.46–50.
1:29,35. 1 Cor. 57. Rev. 5:6–13. h 22,23 Eph. 1.7. Heb. 9.13,14,22.
7:9–14. 13.8. 10:14,29. 11-28. 1 Pet. I-2
* Or, kid. Lev. 5.6. Num. 15 il. 2 1 Matt. 26°26. John 6 52–57.
hr. 35 7. k Deut. 16.7. Ps. 22 14. Is. 5310. . .
e Lev. 1.3,10. 22 19–24. Deut. 17.1. 133,7. 25. Deut. 163. A ra. 4 5
Mal. 1 7,8,14. Heb. 726. 9 13,14. Matt. 16 12. 1 Col. 5 6–8. Gal. ; :
1. Pet. 1.18, 19.
seems to have been the very day, on which Moses went out from
Pharaoh. (11: 4.) Scott.
Verse 2.
The month called Abib, (which signifies an ear of corn, because the
corn was then eared,) and also Nisan, answers nearly to the latter
part of our March, and the beginning of April. This had hitherto
been reckoned the seventh month ; and the Israelites continued-after-
wards to compute several of their civil concerns by this reckoning,
which agreed with that of the surrounding countries: but, in remem-
brance of their deliverance out of Egypt, when they were formed into
a nation and a church, and received, as it were, a new kind of exis-
tence, it was appointed to be the first month of the year to them, and
their sacred institutions were regulated according to it. ID.
“The Hebrew months were originally distinguished by their nu-
meral order, Gen. 7: 11, &c. but afterwards acquired distinct names.
The 1st. 2d. 7th. and 8th. names were given before the Bab. captivity,
there were others after.
Mar. 25 I Ayıb (or Nisan), Ex. 12:2. signifying
Apr. 25 2 Zif, or Jar, 1 Kings 6:1. “
* about the vernal equunox.
May 25 3 Sivan, - Esth. 3:7. º ‘Glory,” or splendor. (Chald.)
&
June 25 4 Thamuz, * A bramble.”
July 25 5 Ab, : * Mourning,” prob. because of the pre-
“Green,” from the green ears of corn
at that season.
‘Flight,’ i.e. from Egypt, for it began
Aug. 256 Elul, Neh. 6:15. “ paration for the great day of atone-
Sep. 25 7. Ethanim, or Tisri, 1 Kings 8-2. “
Qct. 258 Bul, or Marchesvan, 1 Kings 8 2. “
Nov.25 9 Chisleu, Zech. 7:2 & &
Intent.
‘Harvests.” (So the Syr trams.these.)
“The fall,” (of the leat).
‘Chilled,” when cold sets in, and files
Dec. 25 10 Tebeth, Esth. 2. 16, “ Mury.” [al e lighted.
Jan. 25 11 Shebet, Zech. 1:7. “ “A staff,” or sceptre.
Feb. 25 12 Adar, Ezı a 6:15. “ ‘A magnificent mantle,” prob. form the
profusion of plants and flowers then commencing (in war m climates) to cover the
earth. It is said to be Syriac, Mac. 16.6.” H ALEs.
Verses 3, 10.
The passover was instituted, as a token of their deliverance, and
afterwards as a sacramental memorial of it, and a prefiguration of re-
demption by the promised Savior. (JVote, 11–14,)—The Israelites,
though not guilty of the same climes as the Egyptians, were in many
respects deserving of the wrath of God: and this institution was
2 suited to show them, that they were preserved and lescued, not
for their own righteousness, but by the mercy of God through an
atoning sacrifice. (Ez. 20: 5–9.) They were allowed to take
either a lamb, or a kid; but, as Christ is commonly represented un-
der the emblem of a Lamb, and never under that of a kid, it is
supposed that lambs were generally, preferred. The four days of
preparation, would afford time leisurely to examine the intended vic-
tims; they were slaughtered between the two evenings ; (JMarg.) and it
is supposed, the first of these evenings began when the sun had pass-
ed the meridian, and that the second ended at sun-set. The paschal-
offerings, therefore, seem to have been slain from thee o’clock in the
aſternoon till sun-set ; and afterwards the people ate the passover,
when the fifteenth day of the month had begun ; for they reckoned
from sun-set to sun-set.—Learned men are of opinion, that the Lold
Jesus, our Passover, entered Jerusalem on the tenth of the first month,
at the very time when the paschal sacrifices were selected ; and the
language of the Evangelist may be thus interpreted: for if the three days,
after which Christ should rise flom the dead, contained only one
complete day and part of two others; according to the custom of the
Jews in computing time ; five days before the passover may mean
three whole days and part of two others. (John 12: 1, 12 ). It is
likewise supposed, by many expositors, that Christ was crucified on
the fourteenth day of the month, and expired soon after the ninth
hour, or three o’clock in the afternoon, at the very time when the
paschal lambs were slain : but the Evangelists expressly state, that
he ate the passover at the accustomed time, on the evening of the
fourteenth day; and if so, it is certain that he was crucified on the
fifteenth. (Matt. 26: 17. JMark 14: 12. Luke 22: 7.) He was, how-
ever, put to death, in the midst of the assembled congregation of RS-
rael, and at their united request; and He expired, just before the hour
when the paschal lamb began to be sacrificed, though not on the same
day.—The sprinkling of the blood of the victims, which was the token
of the Israelites being preserved when the first-born of Egypt were
destroyed, was also a type of our avowed dependence on the atone-
ment of Christ, while “we feed on Him in our hearts by faith with
thanksgiving.”—Leaven is the known emblem of hypoch isy, malice,
and wickedness: unleavened bread therefore was the representation
of sincerity, truth, and love. (I Cor. 5: 8.)—It was oldered that
the whole of the lamb should be thus prepared and eaten. This
might imply that true faith receives the entire salvation of Christ, and
depends upon Him in every part of his mediatorial character, without
any exception: while the annexed order, that if any pant of the lamb
was left, it should, before the morning, be burned with fire, and not
reserved either for food or any superstitious purposes, implied that it
was a solemn, propitiatory sacrifice of awful import, and not merely
a cheerful festival. [See Introd. note (1) p. 14.] Scort.
(6.) In the evening.] “Between the two evenings.” Aunsworth.
“The Jews divided the day into mornwng and evenang till the sun
passed the meridian, all was morning, or forenoon ; after that all was
evenung or afternoon. Their first evening began Just after 12 o’clock,
and continued till sunset; their second evening began at sunset, and
continued till night, i. e. during the whole tume of twilight : between
12 o’clock therefore and the termination of twilight, the passover was
to be offered.” Greenfield, after CILARK E.
(8.). Bitter herbs.]. “The Jews reckon as such cichory, wild let-
tuce, ſendives] holehound, tansy, &c.” G I LL.
...(9.) Eat not of it rate. This by no means proves, that the Israel-
ites Were accustomed to eat, raw flesh at their meals, as some have
concluded from the expression: for no other intimation of the kind
is any where given in the whole Scripture: but merely that they
were not, in this religious service, to adopt any such practice. It is
well known, that idolaters have in many instances eaten the flesh of
their sacrifices, or part of it, law, and even drunk the blood of them:
but these superstitions have no sanction in the ordinances of the peo-
ple of JEHow Air. Scott. “ This raw, is flesh loasted a little, but
not fit for man to eat.” JMaimonides, But it is said the Fgyptians
atº ſaw flesh, in honor of Osiris; and we know that the Ethiopians
eat it to the present day.” Dr. A. CLARKE.
wº Velses l 1–14.
. The Israelites were directed at this time to eat the paschal lamb,
in the attire and posture of men, who were setting out on a Journey,
and in haste to depart. It does not appear, howevel, that the pass-
over was afterwards celebrated in this manner, and out Lord and
[253]
B. C. 1491,
The Passover instituted.
EXODUS, XII.
nor sodden at all with
water, a but roast with
fire: his head with his
legs, and with the pur-
tenance thereof. .
10 And ye shall let
° nothing of it remain
until the morning: and
that which remaineth of
it until the morning, ye
shall burn with fire.
11 And thus shall ye
eat it; with Pyour loins
girded, your q shoes on
your feet, and your staff
in your hand: and ye
shall eat it in haste; "it
is the LoRD's passover.
12 For I will pass
through the land of
Egypt this night, and
* will Smite all the first-
born in the land of Egypt,
both man and beast; and
* against all the “gods of
Egypt I will execute
judgment; * I am the
LoRD.
13 And 'y the blood
shall be to you for a token.
upon the houses where
ye are : and when I see
the blood, I will pass
over you, and the plague
shall not be upon you,
# to destroy you, when I
Smite the land of Egypt.
14 And this day shall
be unto you º for a me-
the divine warnings, and obedience to the divine
precepts. Note, 1. In times of common calamity,
God will mark his own people, and secure them;
they shall be hidden and preserved. 2. The blood
of sprinkling is the saints’ security, in times of
common calamity; it marks them for God, paci-
fies conscience, gives them boldness of access to
the throme of grace, and so becomes a wall of
protection round them, and a wall of partition
between them and the children of this world.
IV. This was to be annually observed as a
feast of the Lord in their generations, .to which
the feast of whleavened bread was annexed,
uring which, for seven days, they were to eat
mo bread but what was unleavened, in remem-
brance of their being confined to such bread, of
necessity, for many days after they came out of
Egypt, v. 14–20. The appointment is incul-
cated for their better direction, that they might
not mistake concerning it, and to awaken those,
who perhaps in Egypt were grown generally very
stupid and careless in the matters of religion, to
a diligent observance of the institution.
Now, without doubt, there was much of the
Gospel in this ordinance; it is often referred to
in the New Testament, and, in it, to us is the
Gospel preached, and not to them only who
could not steadfastly look to the end of these
things, Heb. 4: 2. 2 Cor. 3: 13.
1. The paschal lamb was typical; Christ is
our Passover, I Cor. 5: 7. (1.) It was to be
a lamb; and Christ is the Lamb of God, (John,
l: 29.) often in the Revelation called the Lamb,
meek and innocent as a lamb, dumb before the
shearers, before the butchers. (2.) It was to be
a male of the first year, (v. 5.) in its prime;
Christ offered up Himself in the midst of his
days, not in infancy with the babes of Bethlehem.
It denotes the strength and sufficiency of the Lord
Jesus, on whom our help was laid. (3.) It was
to be without blemish, (v. 5.) denoting the
purity of the Lord Jesus, a Lamb without spot;
soever eateth leavened
every i man must eat,
I Pet. 1; 19. The º that condemned Him, (as
if his trial were only like the scrutiny made con-
cerning the sacrifices, whether they were without
blemish or not,) pronounced Him innocent. (4.)
It was to be set apart four days before, (v. 3, 6.)
denoting the designation of the Lord Jesus to be
a Savior, both in the purpose and in the promise.
It is very observable, that, as Christ was cruci-
fied at the passover, so He solemnly entered into
Jerusalem four days before the very day that the
paschal lamb was set apart. (5.) It was to be
slain, and roasted with fire, (v. 6–9.) denot-
ing the exquisite sufferings of the Lord Jesus,
even unto death, the death of the cross. The
wrath of God is as fire, and Christ was made a
curse for us. (6.) It was to be killed by the
whole congregation between the two evenings,
that is, between three o’clock and six. Christ
suffered at the end of the world, (Heb. 9: 26.)
by the hand of the Jews, the whole multitude of
them, (Like, 23:18.) and for the good of all his
spiritual Israel. (7.) Not a bone of it must be
broken, (v. 46.) which is expressly said to be
fulfilled in Christ, (John, 19:33, 36.) denoting
the unbroken strength of the Lord Jesus.
2. The sprinkling of the blood was typical.
(1.) It was not enough that it was shed, but it
must be sprinkled, denoting the application of
the merits of Christ’s death to our souls; we
must receive the atonement, Rom. 5: 11. (2.)
It was to be sprinkled with a bunch of hyssop,
(v. 22.) dipped in the basin, denoting the benefits
and privileges purchased by the blood of Christ.
(3.) It was to be sprinkled on the door-posts,
denoting the open profession we are to make of
faith in Christ, and obedience to Him, as those
that are not ashamed to own our dependence on
Him. (4.) It was to be sprinkled on the lintel
and the side-posts, but not on the threshold;
(v. 7.) which cautions us to take heed of tramp-
ling under foot the blood of the covenant, Heb.
10: 29. It is precious, and must be precious to
º §§". 22:28. Ps. 82.1,6. John
x 63." is 43:11–15. Ez. 12.16.
bread, from the first day
that only may be done
until the seventh day,
• that soul shall be cut off
from Israel.
16 And in the first day,
there shall be "an holy
convocation, and in the
seventh day there shall
be an holy convocation
to you : * no manner of
work shall be done in
them, save that which
morial ; and ye shall
keep it a feast to the
LoRD throughout your
generations: ye shall keep
it a feast " by an ordi-
nance for ever.
15 "Seven days shall
ye eat unleavened bread,
even the first day ye shall
put away leaven out of
your houses: for who-
of you.
17 And ye shall ob-
serve the feast of unleav-
y 23. Gen. 17:11. Josh. 2:12. Heb.
11:28
f Hüb. for a destruction.
z 13:9. Num. 16.40.
, 13:10. Lev. 23.435. Num.
n 8. Lam. l 13. 3.
* 188. 1 Sam. 30:25. 2 Kings
o 23 18. 29.34. 34-25. Lev. 7.15–17. 23:21, E7, 46:14 §
22 30. Deut. 16.4,5. s ºf ſº g e g
s tº # * b See on 8, 13-6,7. 23:15 34:18.
p Matt. 26:19,20. , Luke 12:35, Eph. Lev. 23.6. Num. 28-17. Deut. 16:3,
6, 14. 1 Pet. 1: 13.
º 8. Acts 12:3.
q Luke 7.38. 1522. Eph. 6:15. c 19,20. 31:14. Gen. 17:14. Lev. 17:
#, Hº, Nº. 28.16. Deut. lº. Num, 9:13. Mal. 2.12. Gal.
& *** *** * . 5, 17. #126.
§. 3. #0." #. d Lev. 23:2,3,7,8,24,25,27. Num. 28.
u Num. 33 4. 1 Sam. 5.3. 6:5. I §: ##"as 2,3 7.
Ö."14.13. is "ig.1.”Jer, 13.13. , e. 16:23, 2010. 35.2,3. Jer. 17:21,22.
Zeph. 2:11. 1 Heb. soul. *
his apostles seem to have eaten it, in the posture commonly used at
their meals. Indeed several things, required at this institution,
were not afterwards observed. No intimation is given, that the lamb,
which our Lord used at his last passover, was selected four days be-
fore ; and He with his apostles left the house soon after the celebra-
tion of it. But the circumstances in which the Israelites were plac-
ed, at this time, rendered these observances significant and proper.—
It is probable, that a devastation of the temples and Idols of Egypt
was in Iraculously effected on this occasion ; as Dagon afterwards was
broken before the ark of God.—The observance of the passover, by
the Islaelites in Egypt, was an open avowal of their relation to JEHo-
v AH as his people ; a profession of their faith in his promises to Abra-
ham, Isaac, and Jacob ; a mean of grace, and an act of solemn wor-
ship and obedience. Most of them, probably, rested in the outward
observance, as connected with their temporal delive ance; but, had
any disobeyed the command, they would have been involved in the
Judgments executed on the Egyptians. In after ages, it was a memo-
"wal of the power and love of God, in delivering Israel, and of the
In iracles connected with that deliverance. Iſad not these events
taken place, the nation could not possibly have been persuaded, that
they were eye-witnesses of them, and induced to adopt such a me-
mortal of them and if it had not been adopted at the time, when
these public and extraordinary events were said to have occurred; at
what future time could the nation be persuaded, that they had, from
age to age, believed and commemorated them It was thus a démon-
stration that Moses, spake and acted by divine authority. and that
the religion which he established was from God; while it exceed-
ingly favored the instruction of the people, and of young persons
especially, in the nature and obligation of that religion. (26, 27.)-
It was also a prefiguration of Christ our Passover: and believers
would discover, from the promises and prophecies, under the teach-
ing of the IIoly Spirit, something of the nature of redemption through
ſſim, and of all other blessings; and in them it would not only be
a joyſul tribute of gratitude for former temporal mel cies, but an
act of humble faith and dependence on the promised Savior, even
until his coming.—Learned men have pointed out many customs
among the pagans, with reference to which they suppose these sev-
enal circumstances-were arranged ; especially in order to keep the
Israelites at a distañce from the idolatrous worship of their neigh-
bors: but it may be questioned, whether the origin of those customs
was not of much later date, than the institution of the passover.
Scott.
(11.) Passover.] See note, Luke 22: 14. Loins girded.] The
habit of a traveller, gathering his loose garments from out the dust,
and securing them by his belt, girdle, or sash. Ed.
(12.) The gods §§ See a catalogue of these, abridged from
Jablonski, and others, in Stuart’s tr. of Greppo’s ‘Essay &c.” pp. 225
—242. D.
Verses 15–18. * tº •e.
Cut off from Israel (15.) It does not appear, that the magistrate
was required to put the offender to death, even if his offence were
known; but the Lord Himself threatened to inflict punishment on
him, however secretly he violated the command.—It is not agreed
what is meant by this expression ; (JM. R. c 3) but something beyond
exclusion from the religious privilege of an Israelite must be intend-
ed, as the strangers also are included in it (19).--During all the seven
days, sacrifices were appointed to be offered ; but, on the first, and
on the last, ‘a holy convocation * was held, or an assembly of the
people for solemn worship. These days were accounted holy, like
the sabbaths, and no manner of work was permitted to be done, ex-
cept preparing their food. (JM. R. e.) Scott.
Verses 19, 20. ,
The people were commanded to put away all leaven from their
houses, that none might be found by any person, to tempt him to
transgress. , Heathen slaves, therefore, and strangers, seem to have
been included; and not merely proselytes who had been circum-
cised. Indeed, the latter alone might eat the passover; but all with-
out exception were required to abstain from leaven.—This was a
[254]
“Tº º
*
B. c. 1491. . .
ened bread; for ‘in this
self-same day have I
brought your armies out
of the land of Egypt:
therefore shallye observe
this day in your genera-
tions, # by an ordinance
for ever.
18 h In the first month,
on the fourteenth day of
the month at even, ye
shall eat unleavened
bread, until the one and
twentieth day of the
'month at even. . . .
19 Seven days shall
there be no leaven found
in your houses: for who-
soever eateth that which
is leavened, even that
soul shall be cut off from
the congregation of Israel,
3 whether he be a stran-
ger or born in the land.
320 Ye shall eat noth-
ing leavened: in all your
habitations shall ye eat
. . . unleavened-bread.
21 ſ Then Moses call-
ed for all the kelders of
Israel; and said unto
them, Draw out 1 and
take you º a lamb ac-
cording to youf families,
and kill the passover.
22 And ye shall take
"a bunch of hyssop, and
dip it in the blood that is
in the basin, and strike
the lintel,' and the two
side-posts, with the blood
that is in the basin: n and
none of you shall go out
of the door of his house
until the morning.
23 For the Lord * will
pass,through to smite the
Egyptians, and when he
Seeth the blood upon the
lintel, and - on the two
side-posts, the LoRD will
pass over the door, P and
will not suffer the des-
troyer to come in unto
your houses to smite you.
24 And ye shall ob-
serve this, thing a for an
ordinance to thee, and to
thy sons for ever. ... "
25 And it shall come
lamb was killed, not to be looked upon only, but
Christ and his cross, as well as Christ and his
manner of work must be done, (v. 16.) no
keep the feast of a holy life to the honor of
ExoDUs, XII.
us. (5.) The blood; thus sprinkled, was a mean
of the preservation of the Israelites from the de-
stroying angel, who, had nothing to do there
where the blood was. If the blood of Christ be
sprinkled on our consciences, it will be our pro-
tection from the wrath of God, the curse of the
law, and the damnation of hell, Rom. 8: 1. . .
3. The solemn eating of the lamb was typical
of our gospel-duty to Christ. (1.) The paschal
to be fed upon; so we must by faith make Christ
ours, as we do that which we eat, and we must
receive spiritual strength and nourishment from
Him, as from our food, and have delight and
satisfaction: in Him, as we have in eating and
drinking, when hungry or thirsty: see John, 6:
53-55. (2.) It was to be all eaten; those that
by faith feed on Christ, must ſeed on a whole
Christ; they must take Christ and his yoke,
crown. Is Christ divided? (3.) It was to be
eaten immediately, not deferred till morning, v.
10. To-day Christ is offered, and is to be ac-
cepted while it is called to-day, before we sleep
the sleep of death. (4.) It was to be eaten with
bitter herbs, (v. 8.) in remembrance of the bit-
termess of their bondage in Egypt; we must feed
on Christ with sorrow and brokenness of heart,
in remembrance of sin; Christ will be sweet to us,
if siń be bitter. (5.) It was to be eaten in a de-
parting posture; (v. 11.) when we ſeed-on Christ
by faith, we must absolutely forsake the rule and
dominion of sin, shake off Pharaoh’s yoke, sit
loose to the world, and everything in it, forsake
all for Christ, and reckon it no bad bargain.
Heb. 13: 13, 14. |-- - -
4. The feast of unleavened bread was typical
of the Christian life, 1 Cor. 5: 7, 8. Having
received Christ Jesus the Lord, (1.) We must, in
holy joy, delight ourselves in Christ Jesus; no
care be admitted and indulged inconsistent with,
or prejudicial to, this holy joy: if true believers
have not a continual feast, it is their own fault.
(2.) It must be a feast of unleavened bread, kept
in charity, without the leaven of malice; and in
sincerity, without the leaven of hypocrisy. The
law.was very strict as to the passover, and the
Jews were so in their usages, that no leaven
should be found in their houses, v. 19. All the
old leaven of sin must be put far from us, with
the utmost caution and abhorrence, if we would
Christ. (3.) It was by an ordinance for ever;
(v. 17.) as long as we live we must continue
feeding on Christ, and rejoicing in Him always,
with thankful mention of the great things He has
done for us. - - . . .
.W. 21–28. I. Moses is here, as a faithful stew-
ard in God’s house, teaching the children of Is-
neither please God nor profit ourselves.
The Passover instituted.
rael to observe all things which God had com-
manded him; and no doubt he gave the instruc-
tions as largely as he received them, though they
are not so largely recorded. . It is here added,
I. That this Light, when the first-born were to
be destroyed, no Israelite must stir owt of doors
till morning, that is, till toward morning, when
they would be called for to march out of Egypt,
v. 22, God would thus intimate to them, that
their safety was owing to the blood of sprink-
ling; if they put themselves from under the pro-
tection of that, it was at their peril: also, that
those whom God has marked for Himself must not
mingle themselves with evil-doers: see Isa. 26:
20, 21. They must not go out of doors, lest
they should be out of the way when summoned to
depart: they must stay within, to wait for the
salvation of the Lord, and it is good to do so.
2. That hereafter they should carefully teach
their children the meaning of this service, v. 26,
27. Observe, (1.) The question which the chil-
dren would soon ask concerning this solemnity,
* What mean ye by this service? Why such a
difference between this meal and other meals " '
Note, [1..] It is good to see children inquisitive
about the things of God; they, it is to be hoped,
who are careful to ask for the way, will find it.
Christ Himself, when a child, heard and asked
questions, Luke, 2:46. [2.] It concerns us all
rightly to understand the meaning of those holy
ordinances wherein we worship God; their nature
and end, what is signified, and what intended;
what duty is required in them, and what their ad-
vantages. Every ordinance has a meaning; some,
as sacraments, not so plain and obvious as others;
therefore we are concerned to search, that we may
not offer the blind for sacrifice, but do a rea-
sonable service. If either we do not know, or
mistake, the meaning of holy ordinances, we º
(2.)
The answer, parents were to return to this ques-
tion; (v. 27.) Ye shall say, It is the sacrifice
of the Lord’s passover, that is, “By the killing
and sacrificing of this lamb, we keep in remem-
brance that work of wonder and grace which God
did for our fathers when,” [1..] ‘To make way for
our deliverance out of bondage, He slew the first-
born of the Egyptians, so compelling them to sign
our discharge; ? and, [2.] ‘Though there were
with ws, even with us, sins against the Lord
our God, for which the destroying angel, when
abroad, doing execution, might justly have de-
stroyed our first-born too, yet God graciously
appointed and accepted the family-sacrifice of a
lamb instead of the first-born, as, of old, the ram
instead of Isaac ; and in every house, where the
lamb was slain, the first-born were saved.” The
repetition of this solemnity in the return of every
year was designed,
1st. To look backward, as a memorial, to
shadow of the holy life of the true believer, who, by the grace of .
Christ, through-faith in his atonement, puts away the old leaven of
sin with abhorrence, and walks with God in newness of life: (1 Cor.
5 : 6–8:) and also, of that pious attention to his domestics, as to their
external conduct, which is required of him. - Scott.
p Verse 22. * - -
Byssop.] . . A plant, of the gymnospernia (naked seeded) order,
class didynamia bushy stalks, a foot and a half high ; small spear:
shaped, close-sitting, and opposite leaves, with several smaller ones
rising from the same joint; and all the stalks and branches terminat-
ed by erect, whorled spikes of flowers, of different colors in the vari-
eties of the plant. The leaves have an aromatic smell, and a warm,
Pungent taste; and are particularly recommended in humoral asth-
mas; and other disorders of the breast and lungs, and greatly pro-
Tºotº expectoration. [As it grew in branches, putting out many suck-
*** frºm a single root, it was well adapted to the use here prescrib-
ed., Bush..] Its: detersive, cleansing and medicinal qualities, were
ture.” [See cut, John 19:29.] CLARKE in GREENFIELD.
bare, ran wild abóut the streets.
ising, in fact, their customs, religion and monuments.
r - : i , as - ; : * Or, kid. 3. Marg.
to pass, ," when ye be children, shall say unto ...?.ºis; ; isas. E. slº.
come to the land, which you, What mean ye by º. 1231. Pet 13.
- º - - º - r) all. : &
the LoRD will give you this service P o See on 12. 37
•Al st - •e • . 2 Sam. 24:16. Is. 37:36. Ez. 9:6. 1
- : º aS º P. - ſ º: ; L ;º" a. 14. p §: 10:10. Heb. 11:28. Rev. 7:3.
S l £62 Oy !--Lie"). s • º? . . -
; º: ye snail keep f:# y q See on 14.—Gen, 17:8-10.
- ICC. - ! # 1's 197. Non. It is * ºff tº-9. Josh.
* A - - - : 10. to. : f.” Nura. is lb. - : • It’S. : •
26 And it shall come ##".”; ; ; *. siąś,9,13,15. B. & 11:91. 32.
- . - - :21. re : - 5:5,6. 7. Josh. 4:6,7,21–24. • tº: -
to pass, when your Matt. 26:17–19. . . #54."...ºft.* E. ... iss-
Verse 26.
JNotes, 11–14. 13: 8–10. - Scott.
- ... • Verse 27. -
- jº, The passover was a “sacrifice,” as offered to God and
typical of Christ; but it differed from all the other Sacrifices, in that
no part of it was consumed on the altar. The Jewish writers indeed
Şāy; that the fat was burnt on the altar; but the scripture is silento
that head. . . - In.
4 great cry..] Note, G sººther
great cry. ote, Gen. 50: 10. “The Egyptians were frantic in
their grief.” Herodotus. See for their jº. in this respect,
notes, Gen. 31 : 27. “When one died, all the relations and friends
quitted the house; the women, with their hair loose, and bosoms
- - - The men, with their apparel equally
disordered, accompanied them ; all shrieking and howling, and beat-
ing themselves, as they passed along.” Bryant. Champollion found
*** *** -- a - - - - - - - constant occasion to remark, that the domesti tions, particularl
Probºbly the reason why it is so particularly recommended in scrip. y e domestic rela , pa y
the parental and filial, were peculiarly endearing in Egypt, character-
ED.
[255]
B. C. 1491.
The first-born of Egypt slain.
EXODUS, XII.
27 That ye shall say,
‘lt is the sacrifice of the
LoRD’s passover, who
passed over the houses
of the children of Israel
in Egypt, when he smote
the Egyptians, and deliv-
ered our houses. And
the people “bowed the
head and worshipped.
28 And the children
of Israel went away, and
did as the Lord had
commanded, Moses and
Aaron, so did they.
[Practical Observations.]
29 || And it came to
pass that * at midnight
3 the Lord Smote all the
first-born in the land of
Egypt, from * the first-
born of Pharaoh that sat
on his throne, unto the
first-born of the captive
that was in the * dun-
geon; and all the first-
born of cattle.
30 And Pharaoh rose
up in the night, he and
all his servants, and all
the Egyptians; and there
was a “great cry in
Egypt: for there was not
a house where there was
not one dead.
31 And he called for
Moses and Aaron by
night, and said, "Rise
up, and get you forth
from among my people,
both you and “ the child-
rem of Israel: and go
serve the Lord, as ye
have said. º
32 Also take “ your
flocks and your herds,
remind them, what great things God had done
for them and their fathers. The word pesach
signifies a leap or transition: it is a passing
over; for the destroying angel passed over the
houses of the Israelites, and i. not destroy their
first-born. . When God brings utter ruin on his
people, He says, I will not pass by them any
more, (Amos, 7: 8.<-8: 2.) intimating how often
He had passed by them; as now; when the des-
troying angel passed over their houses. Note,
1. Distinguishing mercies lay under peculiar ob-
ligations. When a thousand fall at our side,
and ten thousand at our right hand, and yet
we are preserved, and have our lives given us for
a prey, this should greatly affect us, Ps. 91: 7.
We must not say it was by chance that we are
preserved, but by the special providence of our
God. 2. Old mercies, to ourselves or to our
fathers, must be had in everlasting remembrance,
that God may be praised, our faith ‘in Him en-
couraged, and our hearts enlarged in his service.
2dly. It was designed to look forward, as an
earnest of the great sacrifice of the Lamb of God
in the fulness of time, instead of us and our first-
born; we were obnoxious to the sword of the
destroying angel, but Christ our Passover was
sacrificed for ws, his death was our life, and
thus He was the Lamb slain from the founda-
tion of the world, from the foundation of the
Jewish church: Moses kept the passover by faith
in Christ, for Christ was the end of the law for
righteousness. -
The people received these instructions with
reverence and ready obedience. 1. They bowed
the head, and worshipped; (v. 27.) hereby sig-
mifying their submission to this institution as a
law, and their thankfulness for it as a favor and
privilege. Note, When God gives us law, we
must give Hirn honor; when He speaks, we must
bow our heads and worship. 2. They went
away and did as they-were commanded, v. 23.
The plagues of Egypt had dome them good, and
raised their expectations of a glorious deliver-
ance, which before they despaired of; and now
they went forth to meet it in the way appointed,
Note, The perfecting of God’s mercies must be
waited for in a humble observance of his insti-
tutions. -
V. 29–36. Here observe, I. The Egyptians'.
sons, even their first-born, slain, v. 29, 30.
Had Pharaoh taken the warning given, how many
dear and valuable lives might have been preserv-
ed! But see; what obstimate infidelity brings upon
men. Observe, 1. The time of this blow; mid-
night, which added to the terror of it: the three
preceding mights were made dreadful by the ad-
ditional plague of darkness, and doubtless dis-
turbed their repose; and now, when they hoped
for one quiet night’s rest, at midnight was the
alarm given. Shortly there will be an alarming
cry at midnight, Behold, the Bridegroom
cometh. 2. The plague fastened on their first-
born, the joy and hope of their respective fami-
lies. They had slaim the Hebrews’ children, and
now God slew theirs. Thus He visits the ini-
quity of the fathers on the children; nor is He
wnrighteous who taketh vengeance. 3. It
reached from the throne to the dungeon: prince
and peasant stand on the same level before God’s
judgments, for there is fio respect of persons with
Him: see Job, 34: 19, 20. Now the slain of
the Lord were many; multitudes fall in this
valley of decision. 4. The outcry upon it; there
^was a great cry in Egypt, universal lamenta-
tion for their only sons, (with many,) and with
all for their first-born. If any be suddenly taken
ill in the might, we are wont to call wip neigh-
bors; but the Egyptians could have no help, no
comfort, from their neighbors, all being involved
in the same calamity. Let us learn hence, (1.)
, To tremble before God, and be afraid of his
judgments; Ps. 119: 120. Who is able to stand
Here was none of that discontent and murmuring before Him, or dares resist Him? (2.) To be
among them which we read of, ch. 5: 20, 21. thankful to God for the daily preservation of our-
gone ; and * bless me
also.
v 1 Thes. 5:2. -
34 And the people took y R.". 8:17. 33:4. Ps, 78:51.
their dough before it was §ºs. 136:10. Heb. 11:28.
7, 4:25, -
33 And the Egyptians
were “urgent upon the
people, that they might
send them out of the
land in haste: for they
said, & We be all dead
leavened, their + knead-
ing troughs being bound
up in their clothes upon
their shoulders. S
t See on 11,23.—34:25.
Deut. 16.2,5.
I Col. 5:7.
u 4.31. 34:8. 1 Chr. 29:20. 2 Chr, 20:
* Heb. house o the pit. Is, 24:22. 51:
14. Jer. 38.6,13. Zech. 9:11.
a See on 11:6.—Prov. 21:13: Am. 5:17.
.13.
§: 11:1,8. Ps. 105.38.
as ye have said, and be men.
PRACTICAL OBSERVATIONS.
V. 1–28. The Lord makes all things new, to those whom
He delivers from the bondage of Satan, and takes to Himself as
his peculiar people; and the era of their enlärgement is the com-
mencement of a new life, of new hopes, pleasures, and employ-
ments. Nothing is more honorable to God, or more profitable
to men, than harmonious family religion: it is the best bond of
dormestic peace, the best solace of domestic aſſlictions, and the
best security for the continuance and increase of domestic felici-
ty; while it aſſords an important advantage for constant * growth
in grace, and in the knowledge of Jesus Christ.”—In order to
attain and communicate these advantages, we should diligently
study the holy Scriptures, that we may understand the true nature
and meaning of every part of our religion, and be enabled to ex-
Verses 31–32.
It is probable, that Pharaoh only sent a message to Moses and
Aaron, allowing and requiring Israel to depart; and that Moses never
saw him again after he left him in anger, as before related. (Note,
11 : 8.)—The first words may be rendered, “And he called to Moses
and Aaron.” Scott.
Verse 34.
ſºlº!!!". A
I(neading troughs.] These appear, sº g’s
to Harmer and others, not to have
been wooden bowls, like those the Arabs
now use, to knead their dough in and
to eat from, but rather an article JVie- |
buhr describes as in use for eating
from ; viz. a circular piece of leath-
er with rings about the circumference ;
through these a cord or chain, with
a hook at the end, to hang it to the
camel, &c. is passed, and it is drawn
together, (as here, bound up,) like a
purse, and the Arabs sometimes carry in
18. 29-30. Neh, 8:6
x See on 12. 11.4. 13:15. Job 34:20.
plain it to our children;, who ought to be encouraged in their
inquiries, and informed by clear and satisfactory answers, that
they may become acquainted with the word and works of God,
and join with us in celebrating the praises of his truth and mercy,
and the wonders of his powerful arm.—But, if we would have
the comfort of acceptance in our religious services, we must
watch against the leaven of hypocrisy, malice, and wickedness;
which in numberless instances have rendered, and still do ren-
der, attendance on the very ordinances, that God Himself has
appointed, an abomination in his sight. (Is. 1: 10–20.) And
whatever we offer to the Lord, should be the best we possess.
-" SCOTT.
Y
w
See the cut, with leather
wb the meal made wato dough, says JWiebuhr. E
!, D.
thongs, from Pococke.
v Verses 35, 36.
In their extreme terror, the Egyptians were willing to purchase the
favor, and speedy departule, of Israel at any price; thus the Lord
both took care that their hard-earned wages should sat last be paid,
and that the people should be well provided for their journey. They
therefore left the country ſaden with the wealth of the Egyptians, as
if they had plundered them in war. (JVotes, 3: 21, 22. 11 : 2, 3.)
- . Scott.
(35) Borrowed.]. “The word signifieth also to ask or require.”
Leigh.-Jewels.] Not only ornaments, but also vessels of gold and sil-
ver: plate as well as jewels. See former note.—Lent. (36.) “I have
lent him to the Lord.” I Sam. I : 28. This seems to be the only
other place in which the Iliphil of the original word occurs : and the
word lent does not well suit the transaction there recorded. (Note,
1 Sam. I : 28.) * - - ID."
Borrowed...lent.] Old English versions have here, properly, asked
and gave, the literal meaning of the Heb. “Since the translation
of the Bible into the English tongue is so excellent a performance in
*-


[256]
pº *
B, C, 1491.
The Israelites leave Egypt.
EXODUS, XII.
35 And the children
of Israel did according
to the word of Moses:
* and they borrowed of
the Egyptians jewels of
silver and jewels of gold,
and rairment.
36 And the Lord
gave the people favor in
the sight of the Egyp-
tians, so that they lent
unto them such things as
they required: and they
spoiled the Egyptians.
37 'And the children
of Israel journeyed from
* Rameses to Succoth,
about "six hundred thous-
and on foot that were men,
besides children.
38 m And * a mixed
multitude went up also
with them; and flocks,
and herds, even very
much cattle. -
39 And they baked
unleavened cakes of
the dough which they
brought forth out of
Egypt, for it was not
leavened : because they
h 3:22. 11:2,3. Gen. 15:14. Ps. 105-37.
i 3:21. 11:3. Gen. 39.21. Hi ov. 16.7.
Dan. 1:9. Acts 2:47. 7:10.
k l; 11. Gen. 47: 11.
! ; Gen. 15:5. 46:3 Nun). 1 46.
misun. 11:4. Zech. 8:23.
* Ileb. a great mixture.
selves and our families: lying so much exposed,
we have reason to say, ‘ # is of the Lord’s mer-
cies that we are not consumed.”
II. God’s sons, even his first-born, released.
Pharaoh surrenders at discretion. Men had
better come to God’s terms at first, for He will
never come to theirs, let them object as long as
they will. Now Pharaoh is abased, and yields
all Moses had insisted on, v. 31, 32. Note,
God’s word will stand, and we shall get nothing
by disputing it, or delaying to submit to it.
Hitherto the Israelites were not permitted to
depart, but now, 1. They are commanded to
depart, v. 31. Pharaoh had told Moses he should
see his face no more; but now he sent for him:
those will seek God early in their distress, who
before had defied Him. Such a fright he was
now in, that he orders by night their discharge,
fearing lest, if he delayed longer, he himself
should fall next; and that he sent them out, as
men feared, appears by his humble request to
them; (v. 32.) “Bless me also; Let me have your
prayers, that I may not be plagued for what is
passed, when you are gone.” Note, God’s ene-
mies are enemies to themselves, and sooner or
later will be made to see it. 2. They ane hired
to depart by the Egyptians; they cried out, (v.
33.) We be all dead men. Note, When death
comes into our houses, it is seasonable for us to
think of our own mortality. On this considera-
tion, they urged the Israelites to be gone, which
gave great advantage to the Israelites in asking
their jewels, v. 35, 36. Then it was easy ſor
them to say, they could not undel take such a
journey with empty purses, but if the Egyptians
would give them wherew ithal to bear their
charges, they would be gone. And this the Divine
Wisdom designed, in suffering things to come to
this extremity, that they might have what they
would for asking; the Lord also inclined the
hearts of the Egyptians to furnish what they
desired, they probably intending thereby to make
atonement, that the plagues might be staid, as
the Philistines, when they returned the ark, sent a .
present with it for a trespass-offering, having an
eye to this precedent, 1 Sam. 6: 3–6. The Is-
raelites might receive and keep what they thus
borrowed, or rather required, of the Egyptians,
as justly as servants receive wages from their
masters, or conquerors take the spoils of the
enemies they have subdued; as justly as subjects
receive the estates granted them by their ac-
knowledged prince. God is the sovereign Pro-
prietor of the earth, and the fulness thereof; and
if He take from one, and give to another, who
may say unto Him, What doest. Thou? By
God’s special appointment the Israelites did what
they did, and that was sufficient to justify them;
but what they did will by no means authorize
others (who cannot pretend to any such warrant)
to do the same. Let us remember, that the King
of kings can do no wrong—and that He will do
right to those whom men injure, Ps. 146: 7.
Hence it is, that the wealth of the sinner often
proves to be laid up for the just, Prov. 13:22.
Job, 27: 16, 17.
V. 37–42. Here is the departure of Israel
out of Egypt: having obtained their dismission,
they set forward without delay.
1. In number, about 600,000 men, (v. 37.) be-
side women and children, which, I think, we
cannot suppose to make less than 1,200,000 more.
What a vast increase was this, to arise from 70
souls in little Baore than 200 years’ time! See the
powei and efficacy of that blessing, when God com-
mands it, Be fruitful and multiply. This was
typical of the multitudes brought into the gospel-
church when first founded; so mightily grew the
word of God, and prevailed.
2. Their letinue, v. 38. a mixed multitude:
some, perhaps, willing to leave their country, be-
cause it was laid waste by the plagues, and to
seek their fortune, as we say, with the Israelites;
others from curiosity, to see the solemnities of
itself, [indeed so far before any translation ever º and so me-
cessary a service to the Church,” says Watts, “I feel a sensible
regret, whensoever there is occasion to complain of it, or to correct
it.” With exactly the same sentiments and feelings, we must repeat
tan and China.
how little food is necessary in a hot Fºl.
Syrian league, a population equalled in
Goshen, much more fertile, about 370.
There would be 3,333 to a
eland, exceeded in Hindos-
Attica, see Boeckh, had 494 to each square mile ;
What serious difficulty then
the remark that this is a most unhappy translation ; but our venera-
ble translators were by no means aware of the handle which would
be made of it. The fact is, the Israelites asked and the Egyptians
gave, and gave freely, to be rid of them. In addition to the authori-
ties already cited, we now add those of Dr. John Taylor, [Doddridge,)
Parkhurst, and Leigh.” WILLIAMs. ‘Anciently, before commercé
mitigated it, the law of war was, (and so Celsus, writing of Roman
law.) that “Enemies’ property in our hands, [at the breaking out of a
war] belongs to those who have wº.” What the Israelites took of the
Egyptians, they left Egypt, as far as is known, with a full intention
of returning; for had the whole 600,000 men, (besides women and
children,) known what God said to Moses, (3:22.) is it at all proba-
ble that no friendships existed between the Israelites and Egyptians
which would have betrayed the plan to the latter, and thus frustrated
it 2 The Hebrews were suddenly driven out ; how to whom could
they have returned the articles? Or should they have left them, un-
certain if they would ever get to the owners ? Soon, however, they
are attacked as enemies, and by the law of war might keep the property
of their enemies then in their hands: it was a gift of Providence,
which so ordered it that the Egyptians should first break the agree.
ment.”. See Mich wei,is’ Com. on the Law of JMoses. Besides all this,
what shadow of injustice was there, when the Israelites left to the
Egyptians their improved lands, their houses, and their domestic
utensils in part, enough surely to pay for all they took away with
them. ED.
Verses 37, 38.
It seems the Israelites made a general rendezvous at Rameses, and
thence marched to some distance, where they pitched their tents: for
the word Succoth signifies tents.—The word lendered men, literally
denotes strong men ; and it is generally supposed, that not only the
minors and women, but such men as were incapable of great exer-
tion by reason of age, were excluded in this computation ; and the
subsequent numbelings of the people confirm the supposition. So
that the whole company could not be much less than two millions.
Cattle seem to have been almost the only [moveable] property, which
the Israelites possessed in Egypt, and these the Lord had lately caus-
ed exceedingly to increase. Scott.
(37.) 600,000.] ‘ Counting the fighting men at the usual estimate of
I-5th of all, we shall have 3,000,000 souls: many have supposed this
increase incredible ; but that the soil of Goshen even at the present
day could support that number, is proved in note, Gen. 45: 10. The
following considerations too should be kept in view. In Egypt a
few yards of linen suffice for clothing: lands produce two crops
a year, and of many things one a month ; maize, millet, rice, lentiis,
pulse, figs, dates, olives, grapes, melons, and esculent roots, besides
fruits, wheat, barley, &c. grow m scarcely conceivable abundance.
Rice, dried fruits, and goats’ and camels’ milk, would alone support
an immense number. [We of a cold climats, too, hardly conceive
O. T. VOL. I. 33
is there, that 3,000,000 should be supported on 8,000 sq. miles : . The
population might increase as long as food could be found. All Egypt
would easily support 12,000,000; Goshen (or Sharqiyeh) might Surely
nourish one-fourth part. It is well known too that the sand has had
3,300 years to encroach on the arable soil. Should it appear incred-
ible that in 215 years, at most, the 70 should have so increased, con-
sider, in this 70 are enumerated neither Jacob's servants, nor females
at all ; of course 70 may be but the half. Now Abraham furnished
from his own family 318 men, Gen. 14: 14. consequently his retinue
was at least 1500 souls. It can never be proved then that this in-
crease might not have taken place. There is an acknowledged diffi:
culty too in making out the 430 years, and consequently we are not
certain of the 215 years which depend on them : This cannot with
our present knowledge be satisfactorily settled.” [See the discussion
in Stuart’s course of Heb. study, V. II. No. 1. Exc. 5.] ‘ If the
IHebrews doubled once in 28 or 30 years, these numbers would ex-
ceed 3,000,000 at their departure, supposing this took place 430 years
after Jacob came to Egypt : but even reckoning these 430 from Abra-
ham's descent, the following considerations render the number
implied here not very improbable. 1. The Egyptians attain the age
of puberty very early. [Calmet states from ancient authors that the
males and females were circumcised at 14 years, which they consid-
ered the age of puberty.] 2. Males may marry at 13 or 14, and fe-
males at 9 or 10. 3. The Hebrews, through simple habits and the
blessing of Providence, attained an unusual age, and had uncommon
v Igor. 4. An extraordinary increase seems plainly to have been
effected by a special Providence, Ex. 1 : 7, 9, 10, 12, 20. 5. Egypt
has ever been famous for fertility in men ; the ancients attributed
this fecunduty to the water of the Nile. Aristotle speaks of 3 at a
birth being common, and sometimes 4 and 5. Pliny and Seneca ad-
vent to this fecundity. Polygamy was not forbidden to the Israelites,
and it is probable they followed Abraham’s and Jacob's example in
this: and a single family or tribe may for a limited time be thus greatly
increased ; witness Ahab's, who had 70 sons. In several instances
detailed lately in public journals, a head of a family has kept holiday
with more than 400 descendants. If each of these were to increase
in a like ratio, they might keep holiday with 160,000, and the next
series with bá,000,000.’ See Stuart, sup. No. 2. D.,
Verse 39.
The Israelites, though no doubt warned to prepare for a speedy
departure, were at last driven out of Egypt so suddenly, that they
had not provided themselves with victuals for the journey. But
being constrained to set off while they were about to lay in a stock
of bread [wnleavened cakes], piobably, this was their principal supply
till the mamma was sent. hus the Lord took care, that they should
keep the feast of unleavened bread, which otherwise they would
perhaps have neglected. Scott.
[257]
P. C. 1491,
The Israelites leave Egypt.
EXODUS, XII.
were "thrust out of Egypt,
and could not tarry, nei-
ther had they prepared
for themselves any vic-
tual.
40" Now the "sojourn-
ing of the children of
Israel, who dwelt in
Egypt, was P four hund-
red and thirty years.
41 And it came to pass,
at the end of the four
hundred and thirty years,
even q the self-same day
it came to pass, that all
the hosts of the LoRD
went out from the land
of Egypt.
42. It is “a night to be
much observed unto the
LoRd, for bringing them
out from the land of
Egypt: this is that night
of the LoRD to be observ-
ed of all the children of
Israel, in their genera-
tions.
[Practical Observations.]
43 || And the Lord
said unto Moses and
Aaron, This is the ordi-
nance of the passover:
‘there shall no stranger
eat thereof.
44 But every man's
servant, that is bought
for money, when thou
hast " circumcised him,
then shall he eat thereof.
45 A foreigner, and an
n 83. 6-1. 11.1. "
o Acts 13° 17.
p Gen. 15.13. Acts 76. Gal. 3:17.
q Ps. 102 13. Dan. 9.24. Hab. 2.3.
John 7 8. Acts 1.7.
r 7-4. Josh. 5:14.
* Heb. a night of observations.
s 14, Deut. 16.1–6.
t 48. Lev. 22:10. Num. § 14.
Eph.
2 12.
u Gen. 17:12, 13,23.
Israel’s sacrifice, so much talked of, and expect-
ing to see some glorious appearances of their God
to then in the wilderness, having seen such glori-
ous appearances of Him for them in the field of
Zoan, Ps. 78: 12. Probably the greatest part
were but a rude, unthinking mob, that followed
the crowd they knew not why; we afterwards find
they proved a snare to them; (Numb. 11: 4.) and
it is probable, when, soon afterward, they under-
stood the children of Israel were to continue forty
years in the wilderness, they quitted them, and
returned to Egypt again. There were always
those among the Israelites that were not Israel-
ites; and there are still hypocrites in the church,
who make a deal of mischief, but will be shaken
off at last.
3. Their effects. v. 38. This is noticed, be-
cause it was long before Pharaoh would give them
leave to remove their effects, which were chiefly
cattle, Gen. 46: 32.
4. The provisions for the camp, very poor and
slender, some dough they brought with them out
of Egypt in their knapsacks, v. 34. They had
prepared to bake the next day, in order to their
removal, understanding it was very near; , but,
being hastened away sooner than they thought of
by some hours, they took the dough as it was,
unleavened, and when they came to Succoth, their
first stage, they baked unleavened cakes, and
though they were, of course, insipid, yet the lib-
erty they were brought into made it the most joy-
ful meal they had ever eaten. Note, The servants
of God must not be slaves to their appetites, nor
solicitous to wind up all delights of sense to the
highest pitch. We should be willing to take up
with dry bread, may, unleavened bread, rather than
neglect or delay a service we have to do for God,
aS * whose meat and drink it is to do his
will.
5. The date; just 430 years from the promise
made to Abraham (as the apostle explains it, Gal.
3:17.) at his first coming into Canaan, during all
which time the children of Israel, that is, the
Hebrews, the distinguished, chosen seed, were
sojourners in a land not theirs, either Canaan or
Egypt. So long the promise lay dormant and
unfulfilled, but now at length things began to work
toward its accomplishment, just 430 years (it
should seem to a day) from the promise made to
Abraham, Gen. 12: 2. See how punctual God
is to his time: though his promises be not per-
formed quickly, they will be accomplished in their
$6221SOI] .
6. The memorableness of it, v, 42. (1.) The
providences of that first night were very memora-
ble; the destruction of the ɺ. and the de-
liverance of the Israelites by it; God herein made
Himself observed. (2.) The ordinances of that
might, in the annual return of it, were to be care-
fully kept; This is that night of the Lord, that
remarkable night, to be celebrated in all genera-
tions. Note, the remembrance of the great things
God does for his people, is to be perpetuated
throughout all ages; especially the work of our
redemption by Christ: this first passover-night
was a might of the Lord, much to be observed;
but the last passover-night, in which Christ was
betrayed, (and in which the first passover, with
the rest of the ceremonial institutions, was super-
seded and abolished,) was a might of the Lord,
much more to be observed; then a yoke, heavier
than that of Egypt, was broken from off our necks,
a land, better than that of Camaan, set before us:
that was a temporal deliverance to be celebrated
tn their generations; this an eternal redemption
to be celebrated in the praises of glorious saints,
world without end.
W. 43–51. Some further precepts concerning
the passover, as it should be observed in times to
CO IIIC.
1. All the congregation of Israel must keep
it, v. 47. All that share in God’s mercies should
join in God’s praises. Though observed in fam-
ilies apart, yet it is looked-upon as the act of
the whole congregations for the less communi-
ties constituted the greater. The New-Testament
passover, the Lord’s supper, ought not to be neg-
lected by any who are capable of celebrating it.
He is unworthy the name of an Israelite, that
contentedly neglects the commemoration of so
great a deliverance.
2. No umcircumscised stranger might be admit-
ted to eat of it, v. 43, 45, 48. None might sit
at the table but those that came in by the door;
nor may any now approach , the Lord’s supper
who have not first submitted to baptism. We
must be born again by the Word, ere we can be
mourished by it. Nor shall any partake of the
benefit of Christ’s sacrifice, or feast upon it, who
are not first circumcised in heart, Coloss. 2: 11.
3. Any circumcised stranger might be welcom-
ed to eat of the passover, even servants, (v. 44.)
but not otherwise. Only it is intimated, (v. 48.)
that those who were masters of families must not
only be circumcised themselves, but have all their
males circumcised too. If, in sincerity, and with
that zeal which the thing requires and deserves,
we give up ourselves to God, we shall, with our-
PRACTICAL OBSERVATIONS.
W. 29–42. When the Lord’s time comes to perform his
promises, mountains melt and flow down at his piesence, and
nothing creates any more difficulty, than is proper to illustrate
his powerful operation.—And if a temporal calamity filled Egypt
with universal, inexpressible terror and lamentation; what words
can describe, or imagination conceive, the consternatiou and an-
guish of the wicked, at the approaching judgment day! Let us them
* look diligently,’ that we may not prove such as ‘draw back to
perdition;' but be found among “ those who believe to the saving
of their souls.”—While we hear even hardened Pharaoh, under
the dread of immediate destruction, not only consenting to let
Israel go, according to the utmost demand of Moses and Aaron,
but even entreating them to “bless him also; we may know what
in general to think of the confessions and pious language, which
are extorted from many wicked men, when death affrights them;
and which, being injudiciously attested as genuine repentance,
by some Christians and ministers, often give encouragement to
othels to procrastinate, in hopes of being saved at last in the
Salil 6, 1113). In Ilel”, SCOTT.
Verse 40,
The Septuagint read it, “the sojourning of Israel ... in Egypt and
the land of Canaan.” But this is merely a comment, though a just
one. (JVotes, Gen. 15: 12–16.) C OTT.
430 years.] ‘ ‘Gen. 15: 13, the time is stated at only 400 years; but
the texts are thus reconciled. It was 400 years from Ishmael’s mock-
ing Isaac, the beginning of their affliction ; but from Abraham’s en-
tering Canaan, the commencement of their sojourning, was 430 years.
Comp. Gen. 15: 30. In the text of Genesis, the Sam. after “chuldren
of Israel,” adds, “they and their fathers, in the land of Canaan, and
in the land of Egypt, was 430 years.” The Alexandrine copy of the
Sept. has the same reading ; and the same statement is made by Paul,
Gaſ. 3: 17, who reckons from the promise to Abraham, to the giving
of the law. That these three witnesses have the truth, the chronol-
ogy itself proves ; for it is evident that the descendants of Israel did
not dwell 430 years in Egypt; while it is equally evident that the
period from Abraham’s entrance into the promised land to the birth of
Isaac, was 25 years; Isaac was 60 at the birth of Jacob ; Jacob was
130 at his going into Egypt; where he and his children continued
215 years more ; making in the whole 430 years.’ See Kemnicott's
Diss. Greenfield, aſter Dr. A. CLARKE. . It is to be remarked too, that
the sacred text says, “the sojourning of the children of Israel, who
dwelt in Egypt,” not their sojourning in Egypt, but their sojourning
simply, was 430 years, as above. ED
Verse 42.
To be observed, &c.] It was thus observed, when the passover was
duly celebrated. (A vigil, or a watching, Sept.) C OTT,
Verses 43–45.
Every person in each household, including women and children,
ate this first passover, none being excepted but uncircumcised males.
The law was not yet given ; and whatever traditional customs pre-
vailed, no restriction is mentioned in this chapter in respect of cere-
monal wincleanness. Yet afterwards, even before the ceremonial law
had been explicitly given, we read of those, who “being defiled by
the dead body of a man, could not keep the passovel on that day.”
(JVote, JWum.9: 6–8.) The ceremonially unclean, therefore, were
thenceforth excluded. The women and children were not indeed
commanded to go up to the tabernacle, where alone it was celebrated ;
but when they did, they joined in this sacred feast.—It does not ap-
pear that any servant or stranger was compelled to be circumcised :
but, till he was circumcised, he must not be allowed to eat the pass-
over.—This may intimate, that, without regeneration, or ‘the cir-
cumcision of the heart,” we cannot share the benefits of redemption
by the death of Christ; and, by parity of reason, we are not meet
communicants at the Lórd’s table. ID.
(43.) Stranger, also v. 48, 49.] Or fºr:#". i.e. one not of the gen-
uine Heb. stock... v. 45. Foreigner.] ‘A mere sojourner, for traffic,
&c.” Dr. J1. Clarke. Ep.
B. C. 1491.
The Israelites leave Egypt.
EXODUS, XIII,
hired servant shall not
eat thereof.
46 In ºr one house shall
it be eaten : thou shalt
not carry forth aught of
the flesh abroad out of
the house : y neither shall
ye break a bone thereof.
47 * All the congrega-
tion of Israel shall “keep
1t. - -
48 And when * a stran-
ger shall sojourn with
thee, and will keep the
passover to the Lord,
* let all his males be cir-
o
to their privileges.
56: 6, 7. ,
most that all ours may be his too. Here is an early
indication of favor to the poor Gentiles, that º
stranger, if circumcised, stands on the same level - -
with the hone-born Israelite. One law for both, this typical law of the passover, which was, that
v. 49. This was a mortification to the Jews, and
taught them that it was their dedication to God,
not their descent from Abraham, that entitled them
A sincere proselyte was as
welcome to the passover as a native Israelite, Isa.
4. In one house shall it be eaten, (v. 46.)
for good fellowship-sake, that they might rejoice
together, and edify one another. None of it must
be carried to another place, or left to another time; I.
for God would not have them so taken up with care
about their departure, as to be indisposed to take
the comfort of it, but to leave Egypt, and enter the
selves, give up all we have to Him, and do our ut- wiłderness, with cheerfulness, and, in token of
that, to eat a hearty meal. The Papists’ carrying
of their consecrated host from house to house, is
not only superstitious in itself, but contrary to
no part of the lamb should be carried abroad.
The chapter concludes with a repetition of the
whole matter, that the children of Israel did as
they were bidden, and God did for them as He
promised; (v. 50, 51.) for. He will certainly be
the Author of salvation to them that obey Him.
CHAP. XIII. V. 1–10. Care is here taken
to perpetuate the remembrance,
f the preservation of Israel’s first-born,
when the first-born of the Egyptians were slain.
In memory of, and gratitude ſor it, the first-born,
in all ages, were to be consecrated to God, as
cumcised, and then let
him come near and keep
it ; and he “shall be as
one that is born in the
land : for no uncircum-
cised person shall eat
thereof.
49 One law shall be -
to him that is home-born,
and unto the stranger that
50 Thus did all the
children of Israel; * as
the LoBD commanded
Moses and Aaron, so did
they. -
51 And it came to pass
the self-same day, that
the LoRD did bring the
children of Israel out of
the land of Egypt, by
CHAP. XIHI.
The first-born of man, and firstlings of
cattle, are sanctified to God, 1,2. The
feust of unleavened bread is appointed
to be kept annually as a memorial of
Israel's deſiverance from Egypt,
H0. Their children must be instructed
in the meaning of these observances,
11–16. The Lord guides forth the
people, 17, 18; who take with them
the bones of Joseph, 19: and, under
the guidance of a pillar of cloud and
of fire, arrive at Ethan, 20–22.
ND the LoRD spake
2 & Sanctify unto me
x 1 Cor. 12:12. Eph. 2:19–22.
y Num. 9:12. John 19:33,36.
z 3,6. Num. 9:13.
* Heb. do it.
a 43. Num. 9:14. 15:15,16.
b Gen. 17:12. Ez. 44:9. 47:22.
12:
John 2:5.
sojourneth among you. their armies.
unto Moses, saying,
--- PRACTICAL OHSERVATIONS.
W. 43–51. “Christ our Passover is sacrificed for us;’ his
blood is the only ransom for our souls; without the shedding of
it there could have been no remission, without the sprinkling of
it there can be no salvation. But hav, we, by faith, sheltered
our souls, from the deserved vengeance of God, under the protec-
tion of his atoning blood? Do we keep close to Him, in habitu-
al dependence on his merits, and access to the throne of grace
through his intercession? Do we so profess our faith in the di-
vine Redeemer, and our obligations to Him, that all who pass
by may know, as by the blood-besprinkled door, to whom we be-
long? Are we careful not to pervert or disgrace this our profes-
sion, by any inconsistent conduct, lest we should trample the blood
of the covenant under our feet? Is Christ, indeed, the Food and
Feast of our souls? Do we in consequence stand prepared for his
service, and prompt to walk in his ways; to separate ourselves from
his enemies, and assert that liberty with which He makes his
people free? These are questions of vast importance to our souls:
the Lord direct our consciences to give an honest answer to them!
Without the daily exercise of godly sorrow and true repentance,
we can never eat of this true passover: and though we must also
bear our cross, and have our feast alloyed by the bitter herbs of
tribulation and trial; we shall find the life of faith and grace a
feast indeed, a source of joy, such as the world can neither give
nor take away.—Finally, the Lord’s supper is our unbloody pas-
sover, our ſeast on the atoning sacrifice, our “sacrifice of praise,
and thanksgiving.” Having previously ‘ examined ourselves
whether we be in the faith,” and seriously as sinners applied
to the Lord Jesus for his salvation, and devoted ourselves to his
service; let us frequently and constantly, in this appointed way,
remember our Redeemer’s love and sufferings; let us make this
confession of our sins, this profession of our faith, this declaration
of our gratitude, and this surrender of ourselves to his service,
as ‘bought with a price to glorify Him, both in body and spirit,
which are his.” Thus uniting ourselves to Him, and having ſel-
lowship with Him and his people here, we shall receive from his
fulness, rejoice in his ways on earth, and at length sit down with
Him in his heavenly kingdom. i SCOTT.
Verse 46. .
When two households joined for one lamb, they were not allowed
to divide it, either before or after it was roasted ; but they must meet
in one house, and eat it together. Scott.
Verses 48, 49.
It seems that even an Israelite, who retained uncircumcised per-
sons in his household, must not eat the passover. It is therefore
probable, according to the opinion of Jewish writers, that if any
heathen slave, aſter a year’s trial, persisted in refusing to be circum-
cised, he was sold to some of the heathen neighbors. As to other
persons, who refused to embrace the religion of Israel, and to profess
it by circumcision ; they were allowed to remain with them. The
practice, indeed, of open idolatry must not be tolerated ; yet such as
professed to worship the true God, though not according to the cere-
monies of the law, might live in the country, but not in the house-
holds of the Israelites.—A great part of the observations of learned
men on this chapter, and on other parts of the ceremonial law, con-
sists of citations from Jewish writers; concerning the manner in
which they suppose the several rules were observed by their ances-
tors: but as they were not authorized to add to the divine law, or
take from it; we can make no other use of their information, than
as it sometimes helps us to understand more clearly the meaning of
the scriptural expressions. In other respects, their traditions form a
kind of comment on the Mosaic institutions, not much dissimilar from
that of Popish writers on the Christian sacraments; and only show,
how far they have ventured to deviate from the simplicity of the
written rule. - Id.
(49.) Law.] ‘TortAH, from the root, yarah, to aim at, teach, point
out, direct, lead, guide, make straight or even ; and from these signifi-
cations of the word, (and in all these senses it is used in the Bible,
we may see, at oncé, the nature, properties, and design of the law 9
God. It is a system of INSTRuction in righteousness ; it teaches the
difference between moral good and evil; ascertains what is right and
fit to be done, and what should be left undone, because improper. It
continually aims at the glory of God, and the happiness of his crea-
tures—teaches the true knowledge of the true God, and the destruct
tive nature of sin–points out the absolute necessity of an atonement,
as the only mean by which God can be reconciled to transgressors;
and, in its very significant rites and ceremonies, points out the Son of
God; till He should come, to put away iniquity by the sacrifice of
Himself. It is a revelation of God’s wisdom and goodness, wonder-
fully well calculated to direct the hearts of men into the truth ; to
guide their feet into the path of life; and to make straight, even, and
plain that way which leads to God, and in which the soul must walk,
in order to arrive at eternal life. It is the fountain whence every
correct motion relative to God, his perfections, providence, grace, jus-
tice, holiness, omniscience, and omnipotence, has been derived. And
it has been the origin whence all the true principles of law and jus-
tice have been deduced. The pious study of it was the grand mean
of producing the greatest kings, the most enlightened statesmen, the
most accomplished poets, and the most holy and useful men that ever
adorned the world. It is exceeded only by the Gospel of Jesus Christ
which is at once the accomplishment of its rites and predictions, an
the ſulfilment of its great plan and outline. As a system of teaching
and instruction, it is the most sovereign and most effectual ; as by it
is the knowledge of sin ; and it alone is the schoolmaster, “paida-
ogos,” that leads men to Christ, that they may be justified through
aith, Gal. 3: 24. Who can absolutely ascertain the exact quantum
of obliquity in a crooked line, without the application of a straight one *
And could sin, in all its windings and varied involutions, have ever
been truly ascertained, had not God given man this perfect rule to
judge by ? The nations who acknowledge this revelation of God,
have, as far as they attend to its dictates, the wisest, purest, most
equal, and most beneficial laws. The nations that do not receive it,
have laws at once extravagantly severe, and extravagantly indulgent.
The proper distinctions between moral good and evil, in such states
are not known ; hence the penal sanctions are not founded on the
principles of justice, weighing the exact proportion of moral turpi-
tude; but on the most arbitrary caprices, which, in many cases, show
the utmost indulgence to first-rate crimes, while they punish minor
offences with rigor and cruelty. What is the consequence P Just
what might be reasonably expected ; the will and caprice of a man
being put in the place of the wisdom of God, the government is op-
pressive ; and the people frequently, goaded to distraction, rise up in
a mass and overturn it : so that the monarch, however powerful for
a time, seldom lives out half his days. This was the case in Greece
and Rome, in the major part of the Asiatic governments, and is the case
in all nations of the world to the present day, where the governor is
despotic, and the laws not formed according to the revelation of God.”
- - Dr. A. CLARKE.
B. C. 1491.
The Jirst-born to be sanctified.
EXODUS, XIII.
all the first-born, what-
soever openeth the womb
among the children of
Israel, both of man and
of beast: it is mine.
3 || And Moses said
unto the people, "Re-
member this day, in
which ye came out from
Egypt, “ out of the house
of * bondage; for by
*strength of hand the
LoRD brought you out
from this place : * there
shall no leavened bread
be eaten.
4 This day came ye
out, in the month ‘Abib.
5 And it shall be when
the LoRD & shall bring
thee into the land of the
Canaanites, and the Hit-
tites, and the Amorites,
and the Hivites, and the
his peculirsa, (v. 2.) and to be redeemed, v. 13.
God, who, by right of creation, is Proprietor and
Sovereign of all the creatures, here claims in
particular the first-born of the Israelites, by right
of protection; Sanctify to Me all the first-
born. Parents were not to look on themselves
as interested in their first-born, till they had first
solemnly presented them to God, recognised his
title to them, and received them back, at a cer-
tain rate, from Him again. Note, 1. That which
is, by special, distinguishing mercy, spared to
us, should be, in a peculiar manner, dedicated to
God’s honor; at least, some grateful acknow-
ledgment, in works of piety and charity, should
be made, when our own or children’s lives have
been given us for a prey. 2. God, the First and
Best, should have the first and best, that which
is most dear, most valuable. The first-born were
the joy and hope of their families; Therefore
they shall be mine, says God. We love God
best, (as we ought,) if we are willing to resign
to Him, what we love best. 3. It is the church
of the first-born, that is sanctified to God, Heb.
12; 23. Christ is the First-born among many
brethrens (Rom. 8: 29.) and by virtue of their
union with Him, all that are born again, and
born from above, are accounted as first-born.
There is an earcellency of dignity and power
: Remember this day. Remember it by a good
token, as the most remarkable day of your lives,
the birth-day of your nation, or the day of its
coming of age, to be no longer under the rod.”
The scripture tells us not, what day of the year
Christ rose, but what day of the week; plainly
intimating, that, as the more valuable and im.
portant deliverance, it should be remembered.
weekly. Remember it, for by strength of hand
the Lord browght you out. Note, The more
of God and his power appears in any deliverance,
the more memorable it is. Now, that it might
be remembered, ~ - \, . -
1. They must be sure to keep the feast of wr-
leavened bread, v. 5–7. It was not enough to
remember it, they must celebrate its memorial in
God’s appointed way, and use the instituted means
of its remembrance. ... So, under the Gospel, we
must not only remember Christ, but do this in
remembrance of Him. Observe how strict is the
prohibition of leaven; (v. 7.) not only, none
must be eaten, but none seen, no not in all their
quarters. Accordingly, the Jews’ usage was, be-
fore the feast of the passover, to cast all the lea-
vened bread out of their houses: they either burnt
it, or buried it, or broke it small, and scattered.
it in the wind; they searched diligently, with
lighted candles, in all the corners of their houses,
Jebusites, which
* sware unto thy fathers
to give thee, a land flow-
ing with milk and honey,
that j thou shalt keep this
service in this month.
6 * Seven days shalt
thou eat unleavened
bread, and in the seventh
be leaven seen with thee
in all thy quarters. . .
8 And in thou shalt
show thy son in that day,
saying, This is done be-
cause of that which the
LoRD did unto me, when
day shall be a feast to the I came forth out of
LoRD. gyp
7 Ot.
9 And it shall be for
* a sign unto thee upon
thine hand, and for a
memorial between thine
eyes; that the Lord’s
7 Unleavened bread
shall be eaten seven days:
and there shall no leav-
ened bread be seen. with.
thee, neither shall there
PRACTICAL OBSERVATIONS.
V. 1–10. We are so umteachable in divine things, that we
need the same lessons over and over, in a variety of ways, before
we make any tolerable proficiency: repetitions therefore are nei-
ther impertinent nor useless.-The instructions of the holy Scrip-
tures are suited to render divine truths and precepts very plain
and familiar to our minds, that we may have them continually in
view, frequently converse about them, and regulate our conduct
by them. Ministers when teaching their congregations, and pa-
rents when educating their children, should keep this constantly
in sight; and embrace every opportunity of deeply impressing
the minds of such as are committed to their charge, with a sense
he belonging to them; and, if children, then heirs.
II. Of their coming out of Egypt; (v. 3.)
lest any leaven should remain. The care and
strictness enjoined were designed, (1.) To make
0. * > v- d 6:1. Deut. 4:34. 11:2,3. Neh. 9:10,-
law may be in thy Eph. 1:19 3. -
mouth : for with a P strong ºn ſºlò.
- .# 23:15. 34.1%. Deut. 16:1. . .
hand hath the LORE, s; #. #. º #:
* w : 1, 12:29. : I - ; l. sh. 24:11.
bl ought thee out of h 6:8. 33:1, Gen. 17:7,8. ºičič.
Egypt - 26:3, 50:24. Num. 14:16,30. , 32:11-
º i See on 3:17.
10 Thou shaft there- See on 12:25.
See on 12:15–20,—34:18. Lev. 23:8-
| -
fore 4 keep this ordinance 12:19. Matt. 16:6,12
& g & ºffeut. 4; ... Ps-
in his season, from year ºi...º.º.º.;
*- In 16. Num. 15:39. Deut. 6:8. 11:
to year. g iš, Prov. 1:5, 3:25-33. is. 43.16.
[Practical Observations.] Jer. 22:24. Matt. 23:5.
- o Deut. ;4. Josh. Ł8. Is. 59:21-
b Hº:42. 20:8. Deut. 5, 15. 15:15. 16: om. 10:8. --
3,12. 24:18,22. 1 Chr. 16:12. Ps. p 3.6:6. Josh; 1:9. Neh. 1:10. Ps-
105:5, Luke 22:19. I Cor. II:24. 89:13. Is. 27:1, 40:16, 51:9. Joel
c 14. 20:2. Deut. 5:6. 6:12. 8:14. 2:II. Rev. 18:8. , -
13:5,10. Josh. 24:17. Judg. 6:8. q 12:14,24, 23:15, Lev. 23:6. Deut-
* Heb. servants. ié:33. I Cor. 11:26.
of their obligations to the Lord for all his benefits. They should
use every mean of rendering them well acquainted with his won-
derful works, especially the redemption of the world by Jesus
Christ, and his harmonious perfections, displayed in that grand
design; that they may thus be led to know, trust, love, and serve
the God of their salvation.—But if we sincerely desire to devote
ourselves to God, we must be as careful to search out, and put
away, all remains and occasions of sin, and to mortify and sub-
due every carnal and corrupt affection, as the Israelites were to
remove the leaven from their houses, when they celebrated the
passover. - Scott.
NOTES. -
CHAP. XIII. V. 2. This represented to them, that their lives
were preserved through the ransom of the atonement, which in due
time was to be made for sin; and that they ought to consider them-
selves, thus ransomed from death, as consecrated to the service of
God.—The first-born may mean either the first son of his father, or
the first son of his mother. Reuben was the first son both of Jacob
and Leah, and Joseph was the first-horn of Racheh; but Jacob ac-
Knowledges Reuben only as his first-born. (Gen. 49: 3. Deut. 21:
15–17.)—In many cases, the eldest son of the father, who was enti-
tled to some peculiar privileges, might not be the first-born of the
mother: but the first-born of the mother, exclusively, was dedicated
to God out of Israel, as the language used clearly shows; and it may
be supposed, that the destruction of the first-born in Egypt was made
by the same rule. [Introd. note (b.) p. 15.]. Scott.
Verses 3–7. -
On the arrival of Israel at Succoth, Moses seems to have again en-
forced the injunctions before given in Egypt, lest the people should
forget them ; and to show that these institutions were to be consid-
ered as of perpetual obligation, especially after they were settled in.
the promised land'; for they eould not regularly observe them in the
wilderness. This Moses did with varied expressions, concerning
the leaven.—The first day of unleavened bread was particularly
observed, in remembrance of Israel’s setting out from Egypt on that
day; and imany expositors suppose, that they passed the Red Sea on
the seventh day, and that it was likewise the sabbath-day. ID.
- Verses 8–10. -
The constant observance of these institutions, with plain and easy
explications of the meaning to the young persons, would render the
deliverance out of Egypt familiar to the Israelites, from generation to
t;" ; and be a continual memorial, as well as an open profes-
sion, of their obligations to love and serve the Lord : as those who
wish to remember and fear to forget any thing, use a variety of meth-
ods to bring it to mind. Inscribing it on the hand, placing it before
their eyes, or as a frontlet on their foreheads, seem to have been used
in those times for such purposes.—In like manner baptism and the
Lord’s Supper, if clearly explained and duly attended on, would rén-
der the nature of Christianity, and the obligations of Christians, fa–
miliar to the minds of one generation after: another; and remind.
them, or give them occasion to remind one another, of their obliga-
tions, their duty, and the vows of God which are upon them.
- Scott.
(8.) Show thy son.] Here let a word be spoken for SABBATH-schools:
1. As an carly safeguard of public virtue, being thus of the last im–
portance to the security of all our institutions, and indeed, under
God, one of the last hopes, as it were, of the world. 2. As interest-
ing the affections and attention of the young. 3. As accessible to alf
classes of people, even to those who are compelled from penury to:
deny their children the means of education on week-days. 4. As ad-
mitting of support, where the usual ministrations of the Gospel can-
not be maintained. 5. As the cheapest of all schools, costing to the
niggardly neither money, nor money-making time; and, 6. As absolute- .
ly required of God to be supported by every lover of his eountry or of
man ; lest the means of knowledge; now so, abundant, be but means.
of more extensive wickedness, and our schools send forth virtually
millions of demons, their power of knowledge undirected by the fear
of God, or by love to Him and their neighbor. It is not, however, in-
tended, that the Sabbath-school should subvert, or be substituted for,
domestic, religious instruction, where it exists; but be its effective,
aid, in establishing the ascendency of good over evil: ED.
g t Verses 9–16.
‘The heathem of most countries, mark their flesh with the names.
B. c. 1491.
The first-born to be sanctified.
EXODUS, XIII.
11 || And it shall be
when the LoRD shall
bring thee into the land
of the Canaanites, as he
Sware unto thee and to
thy fathers, and shall give
it thee, - -
12 That ‘ thou shalt
* set apart unto the LoRD
all that ‘openeth the ma-
trix: and every firstling
that cometh of a beast,
which thou hast, the
males shall be the Lord's.
, 13 And every firstling
* of an ass thou shalt re-
deem with + a lamb; and
if thou wilt not redeem
it, then ‘ thou shalt break
his neck: and all the
first-born of man among
thy children "shalt thou
redeem. -
14 And it shall be when
* thy son asketh thee I in
time to come, saying,
What is this? that thou
shalt say unto him, By
strength of hand the
LoRD brought us out
from Egypt, from the
house of bondage.
15 And it came to pass,
when Pharaoh would
hardly let us go, that y the
LoRD slew all the first-
born in the land of
Egypt, both the first-
born of man, and the
first-born of beast: ºthere-
fore I- Sacrifice to the
LoRD all that openeth
the matrix, being males;
but all the first-born of
my children I redeem.
16 And it shall be
for “a token upon thine
hand, " and for frontlets
between thine eyes: • for
by strength of hand the
LoRD brought us forth
out of Egypt. -
17 || And it came to
pass when Pharaoh had
let the people go, that
God led them not through
the way of the land of
the Philistines, although
that was near : for God
.*
the feast more solemn, and consequently more
noticed by their children. (2.) To teach us how
solicitous we should be to put away from us all
sin, 1 Cor. 5: 7. -
2. They must instruct their children in its
meaning, relating the story of deliverance, v. 8.
Note, (1.) Care must be taken-betimes to instruct
2hildren in the knowledge of God. Here is an
ancient law for catechising. (2.) It is particu-
of God, a practice perhaps of all others the most
profitable way of catechising; and parents must
furnish themselves with useful knowledge, to be
ready always to answer their inquiries. If ever
the knowledge of God cover the earth, as the
waters do the sea, the fountains of family instruc-
tion must first be broken up. (2.) We should
all be able to show cause for what we do in re-
ligion. As sacraments are sanctified by the
larly of great use to acquaint children betimes
with the stories of the Scripture, and to make
them familiar to them. (3.) It is a debt we owe
to the honor of God, and to the benefit of our
children’s souls, to tell them of the great works
God has done for his church; Thou shalt show
thy son in that day, the day of the feast, these
things. When celebrating the ordinance, they
must explain it. Every thing is beautiful in
its season. The passover is appointed for a
sign and for a memorial, that the Lord’s law
may be in thy mouth. Note, We must, retain
the remembrance of God’s works, that we may
remain under the influence of God’s law. And
those that have God’s law in their heart, should
have it in their mouth, and be often speaking of
it, the more to affect themselves, and to instruct
others. -
W. 11–16. Here we have, 1. Further direc-
tions concerning the dedicating of their first-born
to God. (1.) The firstlings of their cattle were to
be dedicated, as part of their possessions. Those
of clean beasts, calves, lambs, and kids, iſ males,
were to be sacrificed, Exed. 22: 30. Numb. 18:
17, 18. Those of unclean beasts, as colts, were
to be redeemed with a lamb, or killed. For
whatsoever is unclean, (as we all are by nature,)
if it be not redeemed, will be destroyed, v. 11—
13. (2.) Their first-born children were not to be
sacrificed to a Moloch, but redeemed, at a price
fixed by the law, (Numb. 18: 16.) five shekels:
we were all obnoxious to the wrath and curse of
God; by the blood of Christ we are redeemed,
to be joined to the church of the first-born.
They were to redeem their children, as well as
the firstlings of the unclean beasts, for our chil-
dren are by nature polluted; Who can bring a
clean thing out of an unclean?
2. Further directions concerning catechising
their children, and all the rising generation, in
this. It is supposed that when they saw all the
firstlings thus devoted, they would ask the mean-
ing of it, and their parents and teachers must
tell them, (v. 14—16.) that God’s special pro-
perty in their first-born, and all their firstlings,
was ſounded in his special preservation of them
from the sword of the destroying angel. Being
thus delivered, they must serve Him. Note, (1.)
Children should be directed and encouraged to
ask their parents questions concerning the things derness, the only closet for such a crowd.
children of Israel went
up § harnessed out of the
land of Egypt.
said, Lest peradventure
"the people repent when
they see war, and they
* return to Egypt.
18 But God fled the
5.
r Sec on h.
s Sec on 2.
Word, so they must be explained and understood
by it. God’s service is reasonable, and then
acceptable, when performed intelligently, know-
ing what we do, and why... (3.) It must be ob-
served, how often it is said in this chapter, that
by strength of hand, (v. 3, 14, 16.) and with
a strong hand, (v. 9.) the Lord brought them
out of Egypt. The more opposition is given to
the accomplishment of God’s purposes, the more.
is his power magnified therein. It is a strong
hand that conquers hard hearts. (4.) Their pos-
terity in Canaan are directed to say, The Lord
brought us out of Egypt, v. 14, 16. Mercies
to our fathers are mercies to us; we reap the
benefit of them, and therefore must keep up a
grateful remembrance of them. Much more rea-
son have we to say, that in the death and resur-
rection of Christ we were redeemed.
W. 17–22. Here is, I. The choice God made
of their way, v. 17, 18. He was their Guide,
Moses gave them direction but as he received it
from the Lord. Note, The way of man is not in
himself, Jer. 10; 23. He may devise it; but
God directs his steps, Prov. 16: 9. Man pro-
poses, God disposes; and in his disposal we must
acquiesce, and set ourselves to follow Provi-
dence.
There were two ways from Egypt to Canaan.
One, short, from the north of Egypt to the south
of Canaan, perhaps four or five days’ journey;
the other much further about, through the wil-
derness, and that God chose, v. 18.
1. There were many reasons why God led them
through the way of the wilderness of the Red
Sea. The Egyptians were to be drowned in the
Red Sea, the Israelites humbled and proved in
the wilderness, Deut. 8: 2. God had given it
to Moses for a sign, (ch. 3: 12.) Ye shall
serve God in this mountain. They had again
and again told Pharaoh, they must go three
days’ journey into the wilderness to do sa-
crifice, therefore it was requisite they should
march that way, else they had justly been ex-
claimed against as notorious dissemblers. Be-
fore they entered the lists with their enemies, mat-
ters must be settled between them and their God,
laws given, ordinances instituted, covenants seal-
ed, the original contract ratified, and, for this,
it was necessary they should retire into the wil-
* Heb; cause to pass oper. 8. judº. 7.3." i.º. 14:37–33. Acts
people about, through the t 3:19, Nººn: 3:33, 18:15. 13:13. 15:38. 1 Cor. 10:13.
“w. - S5 u 34:20. , Num: 18:15–17. - e 16:2,3. Neh. 9:17. Acts 7:39.
way of the wilderness of f Or, kid. , 12:3,21. Margins. f 14:2. Num. 33:6–8. Ps. 107:7.
v Num. 3:46–51.
the Red Sea: and the
4.
x See on 12:26. Deut. 6:20–24. Josh.
It is
4:6,21–24. Ps. 145:4.
Heb. to-morrºr. Gen. 30:33. Deut.
6:20. Josh. 4:6. 22:24. Margins.
y See on 12:29.
z See on 12.
a 9. See on 12:13.
b Deut. 6:7–9. 11:18. c 9.14.
d 14:11.1 :
Rev. 1.4: § Or, by five in a rank. 12:51. Marg.
of their idols, or else wear ornaments, connected with superstitious
ºottoes, or astrological characters, which they use as charms, &c.
The Israeºes were to be distinguished, not by such superstitious
practices, but by a rigid adherence to the divine institutions of Mo-
ses.” Burder. This text, however, was aſterwards abused, see on
Matt. 23: 5. and note. - \ Ed.
(11–16.) If a female preceded, the first succeeding male was not
considered as the first-born. The firstling of an ass is mentioned, as
asses were common among the Israelites; but that of horses or cam-
els likewise, which were not common, seems to have been under the
same regulation. The Levites were afterwards taken instead of the
first-born children. (Notes, JWum. 3:) Scott.
* - Werses 17–18.
The margin intimates that the word, translated harnessed, may sig.
nify, by five in a rank 3 but the room such a multitude must have taken
from the van to the rear, is immense, had they marched in this man-
ner; as theré would have been 120,000 lines of five men each, be-
sides women and children. It seems rather to mean that they march-
ed in five distiuet squadrons; or in general, that, though unarmed,
they journeyed in regular order, and not as a disorderly multitude.
The LXX translate it, in the fifth generation.—The Psalinist informs
*
us, that “there was not one feeble person amongst their tribes :” Ps
105 : 37. This was a very extraordinary circumstance, which the
history of the world cannot parallel : yet it was very suitable to the
situation of those, who had sufficient encumbrances in their march,
without having invalids to take care of. It also completed their triº
umph over Pharaoh and the Egyptians, since they were not con-
strained to leave one of the company behind them. Scott.
O
(17, &c.), See, on the subject of the Ezodus, note, 14: 1, 3. and
references there. ED.
(18.) . Harnessed, marg. five in a rank.] ‘Heb. chamushim. Theodo-
tion and JMontanus also render, five in a rank. But if So, Supposing
only one yard for each to move in, it would have required not les;
than 63 miles, for the 600,000 only Symmachus, Aquila, Vulg.
Syr. Arab, (and Sept. in Josh. 4: 12.) read harnessed, or armed, with
the text; but it is very improbable that Pharaoh would have permit-
ted the use of arms to 600,000 men, of military age, and cruelly op-
pressed. The Targ. renders it girded, so the Sept. Josh. 1: 4. and
•dben Jºzra and Bp. Patrick but this is not less objectionable than the
preceding ; the word being applied, Judg. 7: 1j. to men who were
certainly neither armed nor girded, as they were lying asleep. Equally
inadmissible is the sense attributed to it by Harnier, who thinks they
B. C. 1491, .
The pillar of cloud and fire.
ExoDUS, XIII.
19 And Moses took
the bones of Joseph with
him : 5 for he had straitly
sworn the children of
Israel, saying "God will
surely visit you ; and ye
shall carry up my bones
away hence with you.
20 Andi they took their
journey from Succoth,
and encamped in Etham,
in the edge of the wilder-
IleSS.
21 And k the Lord
went before them, by
day in a pillar of a cloud,
to lead them the way;
and by night in a pillar
of fire, to give them light;
to go by day and night.
22 He took not away
the pillar of the cloud by
day, nor the "pillar of
fire by night from before
the people. -
g Gen. 50:24,25. Josh. 24:32. Acts 7:16.
said, (Deut. 32: 10.) He led them about, some
hundreds of miles about, and yet, (Ps. 107: 7.)
He led them forth by the right way; God’s
way is the right way, though it seems about.
If we think He leads not his people the mearest,
we may be sure He leads them the best way, and
so it will appear at our journey’s end. Judge
nothing before the time. . . . .
2. One reason why God did not lead them the
nearest way, was, Because they were not as yet
fit for war, much less for war with the Philistines,
whose land was the part of Canaan next Egypt.
v. 17. Their spirits were broken with slavery;
it was not easy for them to turn their hands of
a sudden from the trowel to the sword; the Phi-
listines were too fierce and formidable, to be en-
countered by raw recruits; it was more suitable.
they should begin with the Amalekites, and be
prepared for the wars of Canaan, by experiencing
the difficulties of the wilderness. Note, God
proportions his people’s trials to their strength,
1 Cor. 10: 13. That promise, if compared with
the foregoing verses, will seem to reſer to this
event, as an instance. God knows our frame,
considers our weakness and ſaint-heartedness,
and by less trials will prepare us for greater.
God is said to bring Israel out of Egypt, as the
eagle brings win her young ones, (Deut. 32:
11.) teaching them by degrees to fly. -
Orders being thus given as to the way, we are
rule, God’s Spirit the
f; gºal. Like lºs. 7.1% told, (1.) They went up not as a confused rout,
Ultin, Jø:3.0. - *
i. i*i; };"10:34–3s. Num. 9:15— but in good order, rank and file, they went up
ão **. *ś, Pe; }*i; harnessed, v. 18. They went up by five in a
i.º. "Cºlº” ” rank, so some; in five squadrons, so others:
l Ps. 121:5–8.
Like an army with banners, which added much
to their strength and honor. (2.) They took the
bones of Joseph along with them, (v. 19.) and probably, the bones of the rest
of Jacob’s sons, unless (as some think) they had been privately carried to Ca-
maan, (Acts 7: 16.) severally as they died. Joseph had particularly appointed
that his bones should be carried up, when God should visit them, (Gen. 50:
25, 26.) so that their carrying them up, was not only a performance of the
oath their fathers had sworn to Joseph, but an acknowledgment of the perform-
ance of God’s promise by Joseph, to visit, and bring them out of Egypt; and
an encouragement to faith and hope, that He would fulfil the other part of the
promise, and bring them to Canaan, in expectation of which, they carried these
bones with them while they wandered in the desert; they might think, “Jo-
seph’s bones must rest at last, and then we shall.” Moses was now a very great
man; so had Joseph been in his day, yet all that remained of him was now
but a box of dry bones; which might serve for a monitor of his mortality to
Moses. I have said, Ye are gods; it was said to Moses expressly, (ch. 7:
1.) but ye shall die like men. - - -
II. The guidance they were blessed with, v. 21, 22. In the first two stages,
it was enough that God directed Moses whither to march, he knew the country
and road well enough; but now they were come to the edge of the wilderness,
(v. 20.) they would have occasion for an infinitely wise, kind, and faithful guide;
and The Lord went before them, the Shechinah, typical of Christ, or a previous
manifestation of the eternal Word. Christ was with the church in the wilder-
ness, 1 Cor. 10: 9. Now their King-passed before them, even the Lord on
the head of them, Mic. 2: 13. Note, Those whom God brings into a wilder-
ness, He will not leave nor lose there, but will lead through it; we may well
think it a very great satisfaction to Moses and the pious Israelites, to be sure
they were under divine guidance. They needed not to fear missing their way,
nn Rev. 10:1.
PRACTICAL OBSERVATIONS. - - -
* will hardly let us go;' but ‘when a Stronger than he comes up-
W. 11–22. By creation, and as preserved and sustained by
lon
thus led, or being lost, thus directed; they need-
ed not to fear being benighted, thus illuminated;
nor robbed, while protected thus. They who
make God’s glory their end, God’s wº their
uide of their affections,
and God’s providence the guide of their affairs,
may be confident, that the Lord goes before
them, as truly as before Israel in the wilderness,
though not so sensibly; we must live by faith.
1. They all saw an appearance from heaven
of a pillar, which, in the bright day, appeared
cloudy, and, in the dark might, fiery ; so commonly
what is a flame in the night, is a smoke in the
day. God gave them this ocular demonstration
of his presence, in compassion to the infirmity
of their faith, and, in compliance with that infant
state of the church; but blessed are they that
have not seen, and yet have believed God’s
gracious presence with them, according to his
promise. , - -
2. They had sensible effects of God’s guidance.
This pillar led them the way in that vast howling
wilderness, went before them, at the rate they
could follow, and appointed the place of their en-
campment, as Infinite Wisdom saw fit; which
both eased thems from care, and secured them
from danger, both in moving and resting; it
sheltered them by day from the heat, which, at
some times of the year, was extreme; it gave
them light by might, when they had occasion for
it, and, at all times, made their camp pleasant,
and the wilderness less frightful. . . . . ."
III. These were constant, standing miracles;
(v. 22.) He took it not away; no, not when
they seemed to have less occasion for-it, travel-
ling through inhabited countries, nor when the
murmured and were provoking; it never left
them, till it brought them to the borders of Ca-
maan. It was a cloud the wind could not scatter.
This favor is acknowledged with thankfulness
after, Neh. 9:19. Ps. 78: 14. . .
• There was something spiritual in this pillar.
1. The children of Israel were baptized unto
IMoses in this cloud, which, some think, distilled
dew on them, 1 Cor. 10: 2. By coming under
it, they signified their putting themselves under
the divine guidance and command, by the minis-
try of Moses. Protection draws allegiance; this
badge of God’s protection became the bond of
their allegiance. Thus they now were initiated,
and admitted under that government. 2. Some
make it a type of Christ. (Rev. 10: 1.) Christ
is our Way, Light, and Guide. 3. It signifies
the special conduct and protection the church of
Christ is under in this world. God Himself is
Israel’s Keeper, who neither slumbers nor
sleeps, Ps. 121:4. Isa. 27: 3. There is a de-
fence created, not only on Zion’s assemblies, but
on her dwelling-places. Sée Isa. 4: 5, 6. Nay,
every Israelite indeed is hidden under the shadow
of God’s wings; (Ps. 17: 8.) angels, whose min-
|istry was made use of in this cloud, are employed
^.
II im, we are the Lord’s property, and He has a right to dispose
of us as He pleases; but redemption gives Him a new and more
endearing title to our bodies, souls, and services: and exemption
from the desolations which come on the wicked, and deliverance
from the malice of our enemies, flow from his mercy, through the
ransom of the Redeemer’s blood, and by the power of his mighty
arm. If we are really made partakers of these benefits, we be-
long to ‘the church of the first-born, whose names are written
in heaven; ” and we are required to ‘present our bodies as a liv-
ing sacrifice, holy and acceptable to God, which is our reason-
able service.” Nor shall we ever, enjoy so much liberty, or so
much comfort in our children and substance, as when we most
anreservedly devote ourselves and them to Him. “The strong man,
armed * with our lusts and passions, our inveterate habits and in-
timate evil connections, vehemently opposes our conversion, and
on him, He takes from him his armor wherein he trusted, and
divides the spoil.’’ Then, being delivered from bondage, putting
ourselves under the Lord’s care and protection, and joining our-
selves to his people, we learn to walk before Him in all his or-
dinances and commandments: and though the way in which He
leads us is widely different from that which we should choose for
ourselves; we shall find that He in every particular regards our
weakness, and orders all things for our good, and so as may most
effectually keep us from returning to sin and the world,—Through
all the intricacies and dangers of the wa , He will guide and
guard us by his Word and Spirit; He will enlighten every dark
might of affliction by his holy consolations, and shelter us from
the burning sum of temptation, until He bring us to his heavenly
rest with everlasting songs of joy and praise. Scott.
and their cattle were in strings or companics of five each. The inter.
pretation of the Ed. of Calm, seems nearer the truth—embodied under
five, i. e. the officers established by the ordinary laws and usages of
encámpments, military service, and caravans.” GREEN FIELD. fr. A.
Clarke thinks it simply refers to the orderly, well-arranged manner, in
which the Israelites went up. ED.
- - Verses 21, 22.
This pillar, the base of which was so large, as to overshadow the
camps of Israel, represented the guidance, comfort, and security,
the flord affords his true people ; from the time they renounce the
service of sin and Satan, until they safely arrive in heaven. Scott.
[262]
B. C. 1491. -
Israel pursued by Pharaoh.
EXODUS, XIV.
CHAP. XIV.
The way taken by Israel proves the oc-
casion of hardening Pharaoh's heart,
. He pursues them, 5–9. Be-
ing affrighted, they murmuri, but are
encouraged by Moses, 10-14. God
instructs Moges, 15–18, The cloud
removes behind the camp; the Red
Sea is divided; the Israelites pass
through it; but the Egyptians follow-
ing them are drowned, 19–30. The
Israelites are suitably affected, 31.
AN. the LoRD spake
unto Moses, saying,
2 Speak unto the child-
ren of Israel, * that they
turn and encamp be-
fore Pihahiroth, between
* Migdol and the sea, over
against Baal-zephon : be-
fore it shall ye encam
by the sea. * -
3 For e Pharaoh will
say of the children of
Israel, "They are entan-
gled in the land, the wil-
derness hath shut them
II].
4 And “T will harden
Pharaoh's heart, that he
shall follow after them,
* and I will be honored
upon Pharaoh, and upon
all his host; $ that the
BIappy art thou, O
thee, O people?
wrought immediately upon it.
in it.
is told before,
march toward the Red Sea.
without fail bring them out.
king of Egypt, that the
people fled : and "the
heart of Pharaoh and of
his servants was turned
for their good, and pitch their tents about them.
Israel; who is like unto
CHAP. XIV. The departure out of Egypt
(which was indeed the birth of the Jewish church)
is made yet more memorable, by further wonders
The contents of
this chapter, with a key, we have, Heb. 11; 29.
They passed through the Red Sea, as by dry-
land, which the Egyptians assaying to do
were drowned; and this they did by faith,
which intimates something typical and spiritual
W. 1–9. I. Here are instructions to Moses
concerning Israel’s motions and encampments.
That there might be no scruple about it, Moses
1. Whither they must go, v. 1, 2. A stage or
two more would have brought. thein to Horeb,
the place appointed for their serving God; but,
instead of going forward, they are ordered to turn
short off, on the right hand from Canaan, and to
Where they were,
at Etham, no sea obstructed their way, but God
orders them into straits, which might assure them,
that when his purposes were served, He would
God sometimes
raises difficulties in the way of his people, that
He may have the glory of subduing them, and
helping his people over them.
º God’s design in these strange orders. Moses
would have yielded implicit obedience, without a
reason; but shall He hide from Moses the thing
He does? No, Moses shall know, (1.) That
Pharaoh designs to ruin Israel, v. 3. (2.) That
therefore God designs to ruin Pharaoh, and takes
this way, v. 4. Pharaoh’s sagacity would con-
clude, that Israel was entangled in the wilderness,
and thus an easy prey to him; also by turning
thern so much out of their road, God amazes him
yet more, and gives him further occasion to sup-
pose them in a state of embarrassment and dan-
ger. Thus God will be honored upon Pharaoh.
Note, [1..] Those whom God is not honored by,
He will be honored upon. [2.] What seems to
tend to the church’s ruin, is often over-ruled to
the ruin of the church’s enemies, whose pride
and malice are fed by Providence, that they may
be ripened for destruction. z
II. Pharaoh’s pursuit, in which, while he
gratifies his own malice and revenge, he furthers
the accomplishment of God’s counsels concerning
him. It was told him that the people fled,
v. 5. Now, -
1. He reflects with regret, that he had coil-
mived at their departure. He and his servants
were angry with themselves for it; Why have
6 And he made ready
his chariot, and took his
d Judg. 16:2. 1 Sam. 23:7,23. Ps. 71:
ll. Jer. 20:10. .
e 8.17. See on 4:21. 7:3,13,14.—Rom.
- & 11:8 -
people with him : f 18. 9:16. 15:10,11,14–16. 18:11.
Neh. 9:10 . 2:11,12. Ez. 20:9.
7 And he took six §.”;is."bº º ſº.
hundred chosen chariots, 9:17,22,23. Rev. 19:1–6.
Egyptians may know against the people, and
that I am the LoßD. And they said, ‘Why have we
they did so. - done this, that we have let
5 And it was fold the Israel go from serving us?
NOTES. -
CHAP. XIV. V., 1–3. Turn, &c.], “That is, from their direct
course E. (which had now brought them quite near the N. point of
the Red Sea,) to the S. or S. E. to cross the gulf about 30 miles be-
low.” Bush. Pihahiroth.] That is, “ The mouth, (strait, gorge, or
assage,) of Hiroth, a chain of mountains lining the W. coast of the
!ed Sea, [so Le Cierc, which has but this fit opening for the purpose.”
Bush. Jarchi says, heiroth signifies liberty ; and that this name is
given to two very high, steep rocks, .# the interjacent valley is
called, pi, i. e. mouth. So Saadias. [Bush conjectures, that JHigdol
(tower) was a fortified place on one of those eminences, and Baal-
zephon an idolatrous temple, or monument consecrated to Baal, on the
opposite promontory.]. Sept. write JMagdolom, and appear to place it
not far from the Pelusiac mouth of the Nile. Ez. 29; 10. JNiebuhr
thinks it was where Bir Suez, (a fountain near Suez) now is. Fors-
ter conjectures that Baal-Zephon was Heroopolis, (which JMich. makes
probable,) situated above the west bay of the Red Sea, in the desert,
near the Bitter lakes, and sacred to Typhon, whence its name, as
Typhon is called Dsjøphon, in Egyptian, and the letter dsj is inter-
changeable with the Heb. letter ts. Forster might have added, that
Zephon was the name of an idol placed thereabouts : whence the
Targums put, the idol Zephon, and so Saadias, the idol Saphun, &c.”
Rose NM. . But with regard to the places in this passage, all the 42
stations, and the waſiderings of the Israelites in general, it has not
been thought expedient to confuse the reader with the various opin-
ions of commentators: and the Editor contents himself with reſer-
ring to Calmet by Rob. art. Exodus, the IV. Excursus of Stuart, in
his course of Heb. study, vol. II. and the maturely considered map
inserted from STARLIN G. Bush remarks, “It is observable that the
modern names of conspicuous places in this neighborhood prove com-
pletely, that those by whom these names were given, believed that
this was the place where the Israelites had passed the sea in safety,
and where the host of Pharaoh was . drowned. Thus we have close
by Pi—hahiroth, on the W. side of the gulf, Mount Attaka, or Deliver-
ance ; on the E. side and nearly opposite, Ras Musa, Cape Moses;
and a little further down, the gulf of Hamam Faraun, Pharaoh’s
Baths, or Springs; whilst at these places the general name of the
gulf itself, is Bahr al Kolsun, (now Clysma,) the Bay of Submersion,
in which there is a whirlpool called Birket Faraun, the well or pool of
Pharaoh.” * * ED.
- Verses 3, 4. -
It was the avowed design of God to harden the heart of Pharaoh ;
and He knew how to effect it, without being in any sense or degree
the, Author of sin. Pharaoh had been sorely galled, but not in the
least humbled. He had been repeatedly baffled and frighted, and
forced to yield; yet his daring spirit was not subdued, but revolted
more and more against the violence done him, so that he was fired
with resentment and fevenge. His covetousness and ambition had
been disappointed, his kingdom desolated, and his first-born son
slain : nothing, but despair of success, and the urgent terror of death,
could have extorted his consent to Israel's enlargement. Had they
marched directly towards Canaan, they would, probably, have been
out of his dominions, before he had recovered from his fright, and
he might have given them up in despair : but as they turned another
way, and were, as he supposed, entangled in the wilderness, and
shut up by surrounding rocks, mountains, and seas; he would con-
g See on 7:17.
h 12:33. Ps. 105:25.
a 9. 13:17,18. Num. 33:7. i Jer. 34:10–17. Luke 11:24–26. 2
b Jer. 44; l. 46:14. Ez. 29:10. Heb. Pet. 2: 22.
c 7:3,4. Deut. 31:21. 1 s. 139:2,4. Ez. k 23. 15:4. Josb. 17:16–18. Judg. 4:
38 3,15. Ps. 20:7. 68:17. Is. 37:24.
:10,11,17. Acts 4:28.
clude they were not under an infallible guidance, and thence infer
that they had not an almighty protection, but might yet be subdued
to his will : and what he ardently wished, feeble evidence would in-
duce him to believe.—This the Lord foresaw ; and that He might be
honored on the Egyptians, and make his power and justice known,
He gave his directions to Israel accordingly.—I will ‘show my pow-
er and justice in their destruction, which would not have been so
visible, had they died of the pestilence, ... as it was by hardening
Pharaoh so far, as to follow, the Israelites into the Red Sea, where he
and his whole host were overthrown ; which made the terror of the
LoRD’s wrath manifest to the world.” BP. Patrick. Sco TT.
Verses 5–9.
The Egyptians seem to have had no expectation that they would
return. As the Israelites, probably, had not expressly declared them-
selves on this head ; when the Egyptians heard, (perhaps by some
of the mixed multitude who came back,) that they neither halted in
the desert to offer sacrifices, nor kept the direct road to Horeb,
(where some think they had said they intended to keep a feast to
the Lord,) but turned aside into intricate paths ; they began to treat
them as fugitive slaves. But they, not expecting so formidable an
enemy, had marched on with great alacrity, and in good order, not
at all like slaves who were fleeing from their masters; and were at
that time encamping by the sea. - * I D.
(6.) JMade ready..] Heb. ligavit, bound, Vulg. joined, Sept. yoked,
* Syr. injecit habenas, tackled. It is curious
that we are enabled to present, in the an-
nexed cut, the harnessing even, of the
chariot horses of a king of Egypt of that
age, perhaps the successor of the son of this Pharaoh, or of his con-
queror, who lived but a few years after him. (Introd. note (e) p. 15.)
The drawing is from what was formerly called the JMemnonium, and
the tomb of Osymandias, at Thebes, but whose name is Ramesseion.
This Champollion reads “every where on its bas-reliefs, architraves,
and in its legends,’ and it was so called because Thebes was indebt-
ed for it to the munificence of Ramses the Great. For he lived but
a few years after the Pharaoh, who pursued the Israelites, (who, as
Some think, survived the destruction of his army 17 years,) and accor-
ding to many, he succeeded him on the throne. (See note Ex. l ; 8.)
The representation of his chariot, the harnessing of his horses, as
here, may well interest us, as a récord to illustrate Scripture, made
more than 3000 years ago, but lately exhibited to the civilized World,
in the munificent work of the French government, and inore regently


[263]
B. C. 1491.
The people's fear of Pharaoh.
- ExoDUS, XIV.
and all the chariots of
Egypt, and captains over
every one of them.
8 And the Lord har-
dened the heart of Pha-
raoh king of Egypt, and
he pursued after the
children of Israel: and
the children of Israel.
went out m with an high
hand.
9 But n the Egyptians
pursued after them, (all
the horses and chariots
of Pharaoh, and his
horsemen and his army,)
and overtook them *en-
camping by the sea, be-
side Pi—hahiroth before
Baal-Zephon.
[Practical Observations.]
10 || And when Pha-
raoh drew nigh, the child-
ren of Israel lifted up
their eyes, and behold
the Egyptians marched
after them, P and they
were sore afraid : and the
children of Israel 4 cried
out unto the LoRD.
11 And they said unto
Moses, Because there
were no graves in Egypt,
hast thou taken us away
to die in the wilderness?
* Wherefore hast thou
dealt thus with us, to
carry us forth out of
Egypt?
12 t Is not this the
word that we did tell
thee in Egypt, saying,
"Let us alone, that we
may serve the Egyptians?
* For it had been better
for us to serve the Egyp-
tians, than that we should
die in the wilderness.
13 And Moses said
unto the people, y Fear
ye not, Stand still, and
* see the salvation of the
LoRD, which he will
show to you to-day: * for
clear up every difficulty; and
explained, with the finger of truth itself, by Champollion. Possibly the
representation, Gen. 41 : 42, from this tomb, is a picture of the identi-
cal royal chariot of Pharaoh, descended to his immediate successor :
Verses 10–14.
All the wonders wrought for Israel, had excited in most nothing be-
yond transient convictions, hopes, and joy; and in general they were
Notes, v. 7,23. and 15: 4
destitute of true faith in God.
of the vast multitude, sought the Lord in prayer, while the rest vented
their anguish in bitter complaints against Moses.
casion, the faith of Moses was peculiarly illustrious.
their injurious complaints without the least resentment, and with:
great sedateness, meekness, and presence of mind.
we done thus? (1.) It vexed them, that Israel
had their liberty, that they had lost the profit of
their labors, and the pleasure of chastising them.
Note, The liberty of God’s people is a heavy
grievance to their enemies, Esth. 5: 12, 13, Acts
5: 17, S3. (2.) It aggravated the vexation, that
they themselves had consented to it, thinking
now, they might have hindered it, and need not
have yielded, though they had stood out to the
last extremity. Thus "God makes men’s envy
and rage against his people, a torment to them-
selves, Ps. 1.12: 10. Note, It is very common,
but very absurd and criminal, for people to re-
pent of their good deeds; their justice and cha-
rity, and even their repentance, are repented of.
See somewhat like this, Jer. 34:10, 11.
2. He resolves, if possible, to reduce them, or
be avenged; Imusters his force of chariots and
horsemen, v. 17, 18. (for it should seem, be took
no foot, for haste,) and thus doubts not to re-
enslave them, v. 6, 7. It is easy to imagine
Pharaoh’s rage, how his proud heart aggravated
the affront, swelled with indigmation, scormed to
be baffled, longed to be avenged: and now, all
the plagues are as if they had never been, he has
quite forgotten the sorrowful funerals of his first-
born, he can think of nothing but making Israel
feel his resentments; now he thinks he can be too
hard for God Himself; otherwise, how could he
have hoped to conquer a people so dear to Him?
God gave him up to these passions of his own
heart, and so hardened it. It is said, (v. 8.)
The children of Israel went out with a high
hand, that is, with great courage and bravery,
triumphing in the enlargement, and resolved to
break through every difficulty. But the Egyp-
tians (v. 9.) pursued after them. Note, Those
that in earnest set their faces heaven-ward, and
will live godly in Christ Jesus, must expect to be
set upon by Satan’s temptations and terrors. He
will not tamely part with any out of his service,
nor go out without raging, Mark 9: 26.
V. 10–14. I. Here is Israel’s fright, v. 10.
They knew very well the strength and rage of
the enemy, and their own weakness; numerous
indeed they were, but all foot, unarmed, undisci-
plined, disquieted by long servitude, and (worst
of all) now penned up by the situation of their
camp. On one hand was a range of craggy rocks
impassable; on the other, Migdol and Baal-Zeph-
on, forts and garrisons, as some think, on the
frontiers of Egypt; before them was the sea, be-
hind them were the Egyptians; so no way was
open for them but upward, whence came their
deliverance. Note, We may be in the way of
duty, following God, hastening to heaven, and yet
troubled on every side, 2 Cor. 4: 8 ;
alive in their house of bondage.
er. 22:23. Matt, 8:25.
... In this distress, 1. Some cried to the Lord;
their fear set, them to pray, which was a good
effect. God brings us into straits, that He may
bring us to our knees. *.
2. Others cried against Moses;
their fear set
them to murmur, v. 11, 12. t
They give up for
lost, as if God’s arm were shortened of a sudden,
and He not as able to work miracles to-day as
yesterday; they despair, and count on nothing but
dying in the wilderness. How inexcusable
their distrust! Did they not see themselves under
the guidance and protection of a pillar from hea-
ven? And can "almighty power fail, or infinite
goodness be false? Yet this was not the worst;
they quarrel with Moses for bringing them out of
Egypt, and, in this, fly in the face of God Him-
self, and provoke Him to wrath, whose favor was
now their only succor. As the Egyptians were
angry with themselves for the best deed they ever
did, so the Israelites were angry with God for
the greatest kindness ever done them; so gross
are the absurdities of unbelief. They here ex-
press, (1.) A sordid contempt of liberty; because,
for the present, they are a little embarrassed,
they are angry that they were not left buried
(2.) Base in-
gratitude to Moses, who had been the faithful
instrument of their deliverance; they condemn
him, as if he had dealthardly and unkindly with
them, whereas it was evident, beyond dispute,
that whatever he did, and however it issued, it
was by direction from their God, and with design
for their good. . What they had said in a ſormer
ferment, (when they hearkened not to Moses
for anguish of spirit,) they repeat and justify in
this; We said in Egypt, Let us alone; and it
was ill-said, yet more excusable, because then
they had not had so much experience as now of
God’s wonderful appearances in their favor. But
they had as soon forgotton the miracles of mercy,
as the Egyptians had the miracles of wrath; and
thcy, as well as the Egyptians, hardened their
hearts, at last, to their own ruin; as Egypt, after
ten plagues, so Israel, after ten provocations, of
which this was the first, (Numb. 14: 22.) was
sentenced to die in the wilderness. . . .
II. Moses answered them not according to
their folly, v. 13, 14. God bore with their pro-
vocations; therefore Moses might with the affront
to him: and instead of chiding, he comforts them,
and with an admirable presence and composure
of mind stills their murmuring, with Fear ye not.
Note, When we cannot get out of our troubles,
we yet ought to get above our fears, so that they
may only quicken our prayers and endeavors, but
not silence our faith and hope.
I. He assures them God would deliver them, to
1 See on e, 4. J 16. , 2 Cliº. 20:15,17. Ps. 27:1,2. 46:
m 6:1. 13:9,16,18. Num. 33:3. Deut. y 15:23,24, 16:2,3. 17:2,3. Num. 11 1–3. Is. 26:3, 30:15. 35:4. 41:10,
32:27. Ps. 89:13. Acts 13:17. 1. 14:1–4. 16:41. Ps. 106:7,8. 14. Matt. 28:5.
In 15:9. Josh. 24:6. o See on 2. s 5:22. Gen. 43:6. Num. 11:15. z 30.15: , 1,9hr, 11:14. Mºrg...Is.
p Ps. 53:5. Is. 7.2. 8:12,13. 51:12,13. t 5:21. 6:9. 43:11. Jer. 3:23. Lam. 3:26. Hos.
Matt. 8:26. 14:30,31. u IHos. 4:17. Mark 1:24. 5:7, 17, 18. 13:4,9, Hab. 3:8,13. -
q Josh. 24:7. 2 Chr. 18:31. Neh, 9:9. x Jon. 4:3,8. .. * Qr, for whereas ge have seen the
Ps. 34:17, 197:6,13,19,28. Is. 26:16. y Num. 14:9. Deut. 20:3, 2 Kings 6: Egyptians to-day, &c.
*
PRACTICAL OBSERVATIONS.
W. 1–9. Would we escape the awful sentence of being judi-
cially hardened, we should take care not to harden our own hearts
in sin, when called upon to repent, and submit ourselves to God;
for none are thus punished, who have not righteously deserved
it—Genuine faith gives the Lord credit for his wisdom, faith-
fulness, and love, even where they are not discernible; and ex-
pects the accomplishment of his promises in the way of unreserved
obedience to his commandments, however contrary to the sugges-
tions of human policy; it also rests satisfied, that the event will
in this its excellence greatly con-
fear;
ED. . It is very remar
Yet it must be supposed that some
On this trying oc-
He answered brews, who,
He expressed no
sists.-Unless the heart
horred, and love to God and holiness implanted, no religious’
impressions will be abiding: but soon the past will be forgotten,
and the heart grow harder than ever in bold presumption; till,
given up of God, and infatuated by Satan, men become even
ashamed of their constrained repentance, and impetuously rush
upon their own destruction! tº gº
rebel against the light, and encourage one another in wickedness,
till they are involvéd in one common ruin. ‘Let us therefore fear,
lest we also be hardened by the deceitfulness of sim.’ Scott.
prove, comp, note, Deut. 23: 7, 8.)
too were far out of his route.
be truly humbled, sin of every kind ab-
Such is the progress of those who
and only required the people to be still, and not put themselves
into disorder, but prepare to obey his word of direction ; being assured
that the Lord would deliver them by his own powerfui
kable, that the Egyptians never attempted to pursue or
moiest Israel, even when shut up 40 years in the wilderness. Scott:
Some think this king (v. 5.) was of the “Hykshos,” who, weakened
by the destruction of their army, (v. 27.) were easil *
listia, by the native Egyptian kings; and that one of these, Sesostris,
soon pursued them into Syria, by Cyprus and Phenicia, extending his
conquests to the g
q as enemies of his enemies, had (as M. Cocquerel would
arm. (JM. R.)
y driven into Phi-
N. and was too busy or too friendly to attack the He-
They
friendly relations with him.
r- t Ep.
[264]
B. c. 1491.
God's direction to Moses.
EXODUS, XIV.
the Egyptians whom ye
have seen to-day "ye
shall see them again no
more for ever. * ,
14 ° The Lord shall
fight for you, and yeshall
hold your peace.
15 And the Lord said
unto Moses, * Wherefore
criest thou unto
Speak unto the children
of Israel, that they go
forward. - º
... 16 But a lift thou up
thy rod, and stretch out
thine hand over the Sea,
and divide it; * and the
children of Israel shall
go on dry ground through
the midst of the sea.
17 And f I, behold & I,
will harden the hearts
of the Egyptians, and
they shall follow them:
h and I will get me honor
upon Pharaoh, and upon
all his host, upon his
chariots, and upon his
horsemen.
18 And the Egyptians
shall i know that I am the
.*
LoRD, when I have got-
ten me honor upon Pha-
raoh, upon his chariots,
and upon his horsemen.
[Practical Observations.]
19 || And k the Angel
of God, which went be-
fore the camp of Israel,
removed and went be-
hind them ; and the pil-
lar of the cloud went
rne P.
the utter ruin of their pursuers. This, Moses
was confident of himself, though as yet he knew
not how. God had assured him of this, and he
comforts them with the comfort wherewith he
had been comforted. -
2. He directs them to Stand still; and think
not to fight or fly; to wait God’s orders, and
observe them. “ Follow your leader; and notice
God’s appearances, that you may see how foolish
you are to distrust them. Compose yourselves,
by an entire confidence in God, into a peaceful
prospect of the great salvation He is now about
to work for you.” Note, In times of great diffi-
culty, and expectation, it is wisdom to keep our
-spirits calm, quiet, and sedate; then we are in
the best frame both to do our own work, and to
consider the work of God.
i8 to 8it 8till, (Isa. 30: 7.) for the Egyptians.
shall help in vain, and threaten to hurt in
lſ],
V. 15–20. 1. Moses, though assured of a
good issue to the present distress, yet did not
neglect prayer. His prayers were silent, but
Pºlº Note, (1.) Praying, if of the right
Kind, is crying to God, which denotes it to be
the language, both of a natural and of an impor-
tunate desire. (2.) There may be true crying to
"God by prayer, where the voice.is not heard, as
Hannah’s, 1. Sam. 1: 13. But is God displeased
with Moses for praying? No, He asks, Where-
fore criest thow unto Me? [1..] To satisfy his
faith. “Wherefore shouldest thou press thy peti-
tion, when it is already granted; speak no more
of this matter; I have accepted thy prayer:”
so the Chaldee explains it. [2.] To quicken
his diligence. Moses had something else to do
beside praying; he was to command the hosts of
Israel, and it was now requisite he should be at
his post. Every thing is beautiful in its season.
2. He must order Israel, that they go for-
ward. Some think. Moses had prayed, not so
much for their deliverance, (he was assured of
that,) as for the pardon of their murmurings;
and that God’s ordering them to go forward was
an intimation of the pardon. There is no going
forward with comfort, but in the sense of our re-
conciliation to God. They thought they must have
been directed either to the right hand or to the
left, ‘No,” says God, ‘speak to them to go for-
from before their face, ward, directly to the sea-side;’ as if there had
and stood behind them.
20 And it -came be-
tween the camp of the
Egyptians and the camp
of Israel; and it was in a
cloud of darkness to them,
but it gave light by night
to these: so that the one
came not near the other
all the night.
- laid a fleet of transport-ships ready for them to
embark in. Note, When we are in the way of
duty, though we meet difficulties, we must go
forward, and not stand in mute astonishment;
we must mind present work, and leave the event
to God. -
3. What he might expect of God is shown.
21 , || And Moses
stretched out his hand
a 30. 15:4,5,10,19,21.
b 25. 15:3. Deut. 1:30. 3:22. 20:4.
Josh. 10:10, [3,42. 23:3. Judg. 5:20.
d 21,25.
e See on 21,22.
- Ez. 5:8. 6:3.
*
-- - - - - * PRACTICAL OBSERVATIONS.
V. 10–18. Our fallen race is prone, not only to lose sight of
Your strength ;
2 Chr. 20:17,29.
c. Josh. 7:10. Ezra 10:4,5
f Gen. 6:17. 9:9. Lev. 26:28. Deut.
32:39. Is. 48:15.
Let the children of Israel go as far as they can,
on dry ground, then God will divide the sea, and
open a passage for them through it, v. 16–18.
The same Power could have congealed the waters
ſor them to pass over, but Infinite Wisdom chose
rather to divide them; for that way of salvation
is always chosen which is most humbling. Thus
it is said, (Isa. 63:13, 14.) He led them through
the deep, as a beast goeth down into the val-
ley, and thus made Himself a glorious name.
He will get Him honor upon Pharaoh. . In
order to this, it is threatened, (v. 17.) I, behold
I, will harden Pharaoh’s heart. The manner
of expression is observable. I, that may do it;
so it is the language of his sovereignty; we may
not contribute to the hardening of any man’s
heart, nor withhold any thing that we can do to-
ward the softening of it; but God’s grace is his
own, He hath mercy on whom He will have
mercy, and whom He will, He hardeneth. I,
that can do it; so it is the language of his pow-
er; none but the Almighty can make the heart
soft, (Job 23: 16.) nor can any other being
make it hard. I, that will do it; for it is the
language of his justice; it is a righteous thing
with God, to put those under the impressions of
his wrath, who have long resisted the influences
of his grace. It is an expression like that, (Isa.
1: 24.) Ah, I will ease Me of mine adver-
saries.
4. A guard is set on Israel’s camp where most
exposed, in the rear, v. 19, 20. The angel of
God, whose ministry was used in the pillar of
cloud and fire, went from before the camp of
Israel, where they now needed no guide, and
the cloud came behind them, where they needed
a guard, and so was as a wall. There, it was
of use to the Israelites, not only to protect, but to
light them; at the same time, it confounded the
Egyptians, so that they lost the sight of their
prey, just when they were ready to lay hands on
it. The word and providence of God have a
black and dark side toward sin and sinners, but
a bright and pleasant side toward those that are
Israelites indeed. That which is a savor of life
unto life to some, is a savor of death unto death
to others: an endless distinction will be made
between the inheritance of the saints in light,
and that utter darkness which for ever will be
the portion of hypocrites. -
W. 21–31. We have here the history of that
work of wonder, so often mentioned both in the
Old and New Testament, the dividing of the
Red Sea before the children of Israel. It was
the terror of the Canaanites, (Josh. 2: 9, 10.)
the praise and triumph of the Israelites, Ps. 114:
3.—106: 9.—186: 13, 14. It was a type of
Neh. 4:20. Is. 31:4,5. See on 4:23. , 7:3,13,14.
10:4,5. 18. See on 4. i See on 7:5.17.
4:2,17,20. 7:9,19. # 24. 13:21, 23:20,21. 32:34. Num.
20:16. Is. 63:9. Acts 7:38.
1 See on 13:21,22.
m Ps. 18:11. Prov. 4:18, 19.
2 Cor. 2:15,16.
51:12.
34:11,20.
Jer. 23:39.
Hos. 5:14.
Is. 8:14.
and to find a willing people to welcome a willing Savior. For
the power of God, and his threatened.destruction of the wicked;
but also, to forget his wonders of love and promises of deliverance
to his people. Indeed, it is too commonly the case, that when
men meet unexpected difficulties in their first entrance on a re-
ligious life, or on any particular service, they are tempted to wish
they had never gome.about it, or to utter expressions equally un-
reasonable and sinful; and few of those who watch their own
hearts, can fairly plead not guilty in this respect.—But the Lord
still pities and pardons the upright: and He encourages some by
the faith and boldness of others, and the meekness with which
they bear the reproaches that are cast upon them.—The more we
observe human Rature, the fuller will be our conviction, that there
is immense difficulty in prevailing with men to use the means of
salvation, in which the Lord hath promised to meet and bless us;
this also we should trust in his power, and lift up our prayers to
Him; and likewise exhort, admonish, and persuade those to whom
we are sent, with all earnestness and perseverance. If the Lord
answers our desires, so that sinners are excited to observe his
directions, whether to wait patiently, or to go forward in his
ways; we need not fear but He will fight for them, and open
them a way through difficulties and obstacles, as insurmountable
as mountains and seas; and make the number and power of their
enemies subservient to his glory, and their final and abundant ad-
vantage. But He sometimes leads us into circumstances, in
which we can see no possible way of escape or success; that we
may the more admire his power and love in our deliverance, and
be more encouraged and affected by it. SCOTT.
- Verse 17.
I, behold I.] This speaks the certainty of the event, as the Lord
Himself undertook, that the heart of Pharaoh and of his subjects
should be hardened. These had associated themselves with their
king in rebellion, and were thus with him doomed to the same de-
served punishment. " - , Scott.
• - * . - Verse 19. * *
The Angel.] Either a created angel, by whose ministry this pillar
O. T. WOL. I. 34
was produced, and moved ; or rather the great Angel of the Cove-
nant, the eternal Son of God. (24.) COTT •
x Verses 21–23.
Some think, the Egyptians were bewildered by the darkness,
and hearing the Israelites before them, were not aware they had en-
tered the sea, till it was too late to escape: but the language of the
apostle seems to favor the idea that they presumptuously followed
Israel. (Heb. 11 : 29.) - --- P.
[265]
B. C. 149ſ.
The Egyptians overthrown.
ExoDUs, XIV.
over the sea, and n the
LoRD caused the sea to
go back by a strong east
wind all that night, and
made the sea dry land,
and the waters were di-
vided. -
22 And o the children
of Israel went into the
midst of the sea upon the
dry ground ; and the
waters were Pa wall unto
them, on their right hand,
and on their left.
23 And q the Egyptians
pursued, and went in
after them, to the midst
of the sea, even all Pha-
raoh's horses, his chari-
ots, and his horsemen.
24 || And it came to
pass " that in the morn-
ing-watch, the LoRD
* looked unto the host of
the Egyptians, ‘through
the pillar of fire and of
the cloud, " and troubled
the host of the Egyptians,
25 And * took off their
chariot - wheels, * that
they drawe them heavily:
so that the Egyptians.
Said, y Let us flee from
the face of Israel; * for
the Lord fighteth for
them, against the Egyp-
tlans. -
baptism, I Cor. 10: 1, 2. Israel’s passage through
it was typical of the conversion of souls, (Isa.
11:15.) and the Egyptians perdition in it was
typical of the final ruin of all impenitent sinners,
Rev. 20: 14. Here is, . . . . - *
I. An instance of God’s almighty power, in the
kingdom of nature. It was a bay, gulf, or arm
of the sea, two or three leagues over, which was
divided, v. 21. The instituted sign used was,
Moses stretching out his hand over it, to sig-
miſy it was done in answer to his prayer, for the
confirmation of his mission, and in favor to the
people he led. The natural sign was a strong
east-wind, signifying it was done by the power
of God, whom the winds and the seas obey. If
there be any passage in the book of Job, which
has reference to the miracles wrought for Israel’s
deliverance out of Egypt, it is that, (Job 26: 12.)
He divideth the sea with his power, and by
his wriderstanding. He smiteth through Ra-
hab, (so the word is,) that is, Egypt.
II. An instance of his wonderful favor to his
Israel. Moses and Aaron, probably, ventured
first, then all Israel after them; and this march
through the paths of the great waters would make
their march afterward, through the wilderness,
less formidable. They who had followed God
through the sea, needed not fear following Him.
whithersoever He led them. This march was in
the night, and as it was 'seven days after the full
moon, they had no light but from the pillar of
cloud and fire. This made it the more awful;
but where God leads us, He will light us; while
we follow his conduct, we shall not want his com-
forts. - - * ... " .
This was done, and recorded, to encourage
God’s people in all ages' to trust in Him in the
greatest straits. What will not He do for those
$
murmuring, unbelieving Israelites, who yet were
beloved for their father’s sake, and for the
\sake of a remnant among them? We find the
saints, long afterward, share in this triumph,
(Ps. 66; 6.) They went through the flood on
foot, there did we rejoice in Him: and see
how this work is improved, Ps. 77: 11, 16, 19.
III. An instance-of his righteous wrath on his
and his people’s enemies, the Egyptians. '
1. ‘How they were infatuated; in the heat of
their pursuit, they went in after the Israelites
into the midst of the sea, v. 23. Once or twice,
the magicians did with their enchantments, what
Moses did; Pharaoh remembered that, but forgot
how they were non-plussed at last. They were
provided with chariots and horses, the Israelites
on foot. Pharaoh had said, I know not the
Lord; and by this it appeared he did not, else
he would not have ventured thus. None so bold
as those that are blind. Rage made them thus
daring and inconsiderate: they had long harden-
ed their hearts; and now God hardened them to
their ruin, and hid from their eyes the things that
belonged to their peace and safety. Note, The
ruin of sinners is brought on by their own self-
destroying presumption, which hurries them head-
long into the pit. ‘. - -
2. How they were troubled and perplexed, v.
24, 25. For some hours, they marched through
the divided waters as safely and triumphantly as
Israel, not doubting, in a little time, to gain their
point. But in the morning-watch, the Lord
looked upon the host of the Egyptians, and
troubled them. Something or other they saw or
heard from the pillar of cloud and fire, which put
them into great consternation, and gave them an
apprehension of their ruin, before it was brought
on them. Now it appeared that the triumphing
f :
that fear and love Him, who did this for these
of the wicked is short, and that God has ways
chariots, and upon their
horsemen. . .
27 And, Moses stretch-
the Lord ºf overthrew.
104:32. - . . . . t 19,20.
l{ ; #. 22:13, 23:15,16. 34:20,29.
26 And the Lord said
unto Moses, * Stretch out
thine hand over the sea,
that "the waters may
come again upon the
Egyptians, upon their
ed forth his hand over
the sea, º and the sea re-
turned to his strength
when the morning ap-
peared, and the Egyp-
tians fled against it: * and
a job ſoilº.’
the Egyptians in the S. 48:o.
85 , ºr , ; .
* e tº x Judg. 4:15. Ps. 46:9. 76:6; Jer.
midst of the sea, *# *, *.
n 15:8. Josh. 3:13–16, 4:23. Neh. * Qi', and made thern to go Aegvil;
gii. Job 26:12, Fs. 666. 74:3. y Job 1:29. 20:24, 27:22. 'Ps. 58.12.
78:13, 106:7–10. 114;3–5. 136:13. Am. 1:14. 5:19. 9:1. . .
Is. 51:10,15. 63:12. -- - z See on 14–Deut. 3:22. 1 Sam. 4:7,8.
o Num,338. 1 Cor 10:1. Heb. 11:29. § {:}9. 8:8; Matt. 8:37. . . -
p 58.33. Zºº. . . . . ; ºf Matt 7%. Jam.
‘. . tº jºins º' Bºº. . ;, i.i.d. isºls.
r 1 Sam. 11:11. , , ă îşı-721. judg. 5:30,2i.
Ps; i3:13,14, 77:16–19. t. Heb, shook off.
(21, 22.) Where the Israelites passed the Red Sea must be for ever
uncertain, at least if we allow [see Volney’s map, Malte Brun, &c.]
that this sea once flowed 40 miles further inland. Niebuhr argues
for the passage above Suez, and adds, “people are much deceived if
they imagine so great a caravan could have passed by natural means;
still less 3000 years ago, when this passage was broader and deeper;
and Rosenmueller argues also for this place, because the Red Sea here
is but two miles [or 757 paces] across, and fordable at certain times,
and some parts are made so by the 3 to 3% feet ebb of the Red Sea’s
tide. When the tide flows back it becomes dangerous, as travellers
have experienced, who, entering it at low tide, when it was not higher
than the knees, by a return of the waters more suddenly than was
anticipated, found Tzz * º-
themselves as deep as ºpursue?” âş
the arm-pits.-There | f | \, # %; &= E.
is water enough to || <º, § * às É Ā
have drowned Pha- º § % %; Él ſíž=
raoh’s army, and a | º, § %is Æ ſ#
good Sandy bottom % ºx - à º ÉÉſ==
free of coral, &c. for ſ” |Xà. & § |\ £7; H
the Israelites to pass , , "º & - . §§ SAH - Aft:=
unimpeded. A sound #. % = *. .# '#####
judgment will...not ||ºs º, ºss =7E \;=>
desire to multiply "is "ſº •jºſºft
* ſīš |ffs - sº ==E) ESºs
miracles unnecessa- his º % = Esº
rily, but it seems very 㺠S., ºf 7
evident that a mira- (Chau, *ś is S.e #####s---
cle, was performed, º "ºs. *č=#| \, tº
and that matural caus- WS - Næ, =={ \;= **
es now in operation ==#=# # wº
Were not sufficient P= ~-E=- F=#| <\,
to produce the effects ---
stated. Ed. —I: <º
(23.) Three different kinds of chariots appear to be mentioned in
this chapter : the royal chariot, v. 6, chosen chariots, and chariots, i. e.
common chariots of Egypt, v. 7. It is remarkable that three kinds are
delineated on the Ramesseion, the one, Gen. 41 : 45. another, simil
lar but plainer, and the one at 15: 4. note. Their delineation it
will be seen, is monumental, and not according to the rules of perspéc.
- - Iºal),
tive. * #
Verses 24, 25. -
The Israelites probably enteréd the channel of the sea while it was
yet day; so that the whole multitude was marching on the bed of
the channel of the sea, at the beginning of the night, the Egyptians
".
&oo. Pa. 1000 ccs 2000 2500
*#
closely pursuing them.—The watches, into which the [sraelites, and
afterward the Romans, and probably imany other nations, divided the
night, were so called from the term allotted to watchmen or soldiers
who kept guard, after which they, were relieved. The morning-
watch seems to have begun about three hours before sun-rise: so
that the whole company, both of Israel and of Egypt, had probably
been many hours marching, and must have gone several miles at that
time. The channel of the Red Sea is thought by some to have been
ten or twelve miles across, by others twenty, or more : but, taking the
larger dimensions, even the Egyptians might have gone far more than
half the way, before the morning-watch.—The Scripture uniformly
states that the Lord led Israel through the Red Sea; yet the Jewish
expositors, and some others, who pay far too much deference to their
comments, are of opinion, that after Pharaoh and his army were over-
whelmed, the Israelites came out on the same side by which they had
entered. This they ground chiefly, on the improbability of this large
company marching so far, in the short time allotted them ; which in
fact amounts to nothing: for if the path through the channel of the
sea was as wide as the ordinary road by which they travelled; they
might as well march twelve, or even twenty miles during the night,
on this occasion, as the same distance during the same time, in any
other part of their journey; and they were surely as likely to make
all haste, while pursued by the Egyptians, and environed by the sea,
as on an ordinary march.-It is also said, that they encamped in the
wilderness of Etham, the first stage aſter they came out of the sea;
and they encamped at Etham on the edge of the wilderness, after
they left Succoth. (Comp. 13: 20. JWun. 33 : 6–8.) But is it not
mósi likely, that the wilderness of Etham extended on each side the
extremity of the Red Sea, while Etham was a town or village, situ-
ated near the place where the Israelites first entered that wilderness,
whence it took its name? (JVote, JNſum. 33: 8.) Certain it is, that.
, Horeb lay east of the sea, and they appear to have come dut on that
side ſiearest Horeb.--In the morning-watch, Jehov AH looked upon
the Egyptians, as evidently frowning on them, through the pillar of
fire. (19.) It is probable, that there was a tremendous storm of thun-
der, lightning, and hail, and other dreadful appearances, which con-
curred with an inward influence on their minds to trouble and dismay
them: while, by some extraordinary interposition, their chariot-wheels
were broken or taken off, so that they could not get forward; and
against them in behalf of his people. (JM. R.)
• * Verses 26–30. - - -
We may suppose the Israelites nearly arrived on the opposite shore,
, thus they were made sensible, when too late, that JEHow AH fought
Scott.
when Moses received this command, which was given perhaps by a






[266]
*
* : . . B. C. 1491.
... - 28 And the waters
returned and covered the
chariots, and the horse-
men, and all the host of
Pharaoh that came into
the sea after them: there.
* remained not so much
as one of them. .
29 But the children of
Israel 5 walked upon dry
£and in the midst of the
sea: and the waters were
* a wall unto them on
their right hand, and on
their left. . .
30 Thus the Loºp
saved Israel' that day out
of the hand of the Egyp-
tians: and Israel 4 saw
the Egyptians dead upon
the sea-shore, -
31 And Israel saw that ,
great “work which the
Łord did upon the
Egyptians: and the peo-
ple "feared the LoRD,
and "believed the LoRD,
and his servant Moses.
CHAP. xv. 1
The song of Moses, Miriam, and Israel .
on their deliverance, 1—21. In the
wilderness they want water, 22; the .
waters of Marah are bitter, they mur-
mur, Moses prays,' and the waters
are made sweet by means which God
appointed, who also gives them his
charge and promise, 23–26. They
encamp at Elim, 27.
HEN a sang Moses
L and the children of
Israel this song unto the
LoRD, and spake, saying,
I will sing unto the LoRD,
* for he hath triumphed
, gloriously; the horse and
his rider hath he thrown
into the sea.
2 . The LoRD is my
ExoDUs, xv.
to frighten sinners into despair, before He plunges -
He cuts off the spirit.
them into destruction.
of princes; and is terrible to the kings of the
éarth, (1.) They had boasted, as if the day
were their own; but now they were struck with
a panic fear. (2.) They had driven furiously,
but now ſound themselves embarrassed at ever
step, the way grew deep, their hearts grew sad,
their wheels dropped off, and the axle-trees failed.
Israel is now, suddenly, become as much a terror
to them, as they had been to Israel. Men will
not be convinced, till too late, that those who
meddle with God’s people, meddle to their own
hurt; when the Lord shall come with ten thou-
sands of his saints to execute judgment, the mighty
men will in vain seek to shelter themselves under
rocks and mountains from the face of Israel,
and Israel’s King, Rev. 6: 15. Compare with
this, Job 27: 20, &c. -
3. How they were all drowned; as soon as
£ver Israel were safe ashore on the other side,
Moses was ordered to give a signal to the waters
to close again, as, before, on the word of com-
mand, they had opened, v. 29. Immediately
the waters returned to their place, and over-
whelmed all the host of the Egyptians, v. 27, 28.
Pharaoh and his servants now fell together, not
one escaped. Ancient tradition says, that Pha-
•raoh’s magicians, Jannes and Jambres, perished
with the rest, as Balaam with the Midianites
whom he had seduced, Numb. 31: 8. And now,
(1.) God avenged on the Egyptians the blood of
the first-born whom they had drowned; -thus the
Lord is righteous, and precious is his people’s
blood in his sight, Ps. 72: 14. (2.) God rec-
koned with Pharaoh for all his proud and insolent
conduct toward Moses, his ambassador; to mock
the messengers of the Lord, and to play the fool
with them, bring ruin without remedy. Here
lies that bloody tyrant who bid defiance to his
Maker, to his demands, threatenings, and judg-
ments; a rebel to God, and a slave to his own
bárbarous passions; perfectly lost to humanity,
virtue, and all true honor; here he lies, buried
in the deep, a perpetual monument of divine jus-
tice. Here he went down to the pit, though a ter-
ror of the mighty in the land of the living. This
is Pharaoh and all his multitude; Ezek. 31: 18.
e Deut. *; Ps. 78:53. Hab. S:8–10. .
Heb. 11: Jud
The Song of Moses.
IV. The notice the Israelites took of this won-
derful work, and the good impressions it made
on them for the present. • .
1. They saw the Egyptians dead on the sands,
v. 30. (I.) The Egyptians were nice and curious
in embalming and preserving the bodies of their
great men, but here the utmost contempt is poured
on all the grandees of Egypt; see how they lie,
heaps on heaps, as dung on the face of the earth.
(2.) For the greater triumph of the Israelites,
and to affect them the more with their delive-
rance; for the eye affects the heart. , See Isa.
66: 24. They shall go forth, and look upon
the carcasses of the men that have transgressed.
against Me. Probably, they stripped the slain,
and, having borrowed jewels of their neighbors
before, they now got arms from them, which,
some think, they were not before provided with.
Thus when God broke the heads of Leviathan in
pieces, He gave him to be meat to the people
inhabiting the wilderness, Ps. 74: 14.
2. The sight of this great work greatly affected
them, and now they feared the Lord, and be-
lieved the Lord, and his servant Mosé8, v.
31. Now they were ashamed of their distrusts
and murmurings, and thought they should never
again despair of help from Heaven, no, not in the
greatest straits; they would never again quarrel
with Moses, nor talk of returning to Egypt.
They were now baptized unto Moses in the sea,
1 Cor. 10: 2. This great work, which God
wrought for them by the ministry of Moses, bound
them effectually to follow his directions, under
God. It confirmed their faith in the promises
yet to be fulfilled. Oh that there had been such
a heart in them as now there seemed to be! Sen-
sible mercies, when fresh, make sensible impres-
sions; but, with many, these impressions soon
wear off; while they see God’s works, and feel
the benefit of them, they fear and trust Him; but
soon forget his works, and then slight Him.
How well were it for us, if we were always in
as good a frame as we are in sometimes!
CHAP. XV. V. 1–21. Having read how the
complete victory of Israel over the Egyptians
was obtained, here we are told how it was cele-
i 13. 1 Sam. 14:23. 2 Chr. 32:22. Is.
68:9. e 5.
k Ps, 58:10. 91:8. 92:9–11.
brated. Moses, no doubt by divine inspiration,
f 13. 2 Chr. 20:24. Ps. 106:9–11. 136:15. a Judg. 5:1,&c. 2 Sam. 22:1,&c. Ps.
g Job 38:8–11. Ps. 66:6,7. 77:19,20. * Heb. hand. 106:12. 107:8,15,21:22. Is. 12:1,&c.
Is. 43:2. 51:10,13. 63:12,13. . | | Sam. 12:18. Ps. 119:120. 51:10;11. Rey. 15:3.
h Josh. 3:16. - m 4:31. 19:9. 2 Chr. 20:20. Fs. 106: b 21. 14:17,18,27. 18:11.
*=====
12,13. , Luke 8:13.
3:30–32.
John 2:11,23–25.
11:45. Acts 8:13.
Col. 2:15.
PRACTICAL OBSERVATIONS.
V. 19–31. How dark do all the dispensations of Providence,
and even the doctrines of the Gospel, (which give light and com-
fort to believers,) appear to those who are fighting against God!
And who can stand before Him, who has all creatures at his com-
mand? All men will at length see, that JEHOVAH fighteth for
his church against all her enemies; but, alas! multitudes harden
their hearts in mad rebellion, till they fall into destruction, be-
. . yond the possibility of escape? And how tremendous will that
day be, when the wicked shall sink into the depths of hell, and
* all the people that forget God!’ But happy are they, who at
his command march forward under his banner, enlightened by
his Word, comforted by his Spirit, and protected by his arm.
From time to time, even here, they experience such interpositions
in their favor, as silence their complaints, make them ashamed
of their despondings, and excite them to animated praises and
cheerful obedience. How then will their hearts exult, in adoring,
triumphant love, joy, and gratitude, when, finally delivered from
every enemy, they shall stand on the heavenly shore, and celebrate
their great Deliverer with everlasting songs of praise! Scott.
voice from the pillar of fire: but there is no improbability in the
opinion, that the waters began to roll back with irresistible violence
to their ancient channel, in that part of the sea where the Egyptians
were, though they still continued a wall to Israel where they marched;
and the introduction of verse 29 seems to favor it. It is however
sufficient to know, that Israel was completely preserved ; and Pha-
raoh, with the Egyptians, so entirely overwhelmed, that not one re-
mained. The returning light of the morning would show them their
dreadful situation; but every º: ºpe was fruitless. Scott.
. €rS6 j] . .
Learned men have shown, by various citations, that a traditionary,
mutilated report of this gränd transaction prevailed among the sur-
rounding nations, many centuries afterwards. . . . ID.
Char. xv. v. 1. The capacity of the human mind for poetry and
music, and for taking pleasure in them, has been common to every
age and nation; and though too generally perverted to the worst pur-
poses, through the depravity of our fallen nature, (as all our other
capacities have been,) it was doubtless originally implanted by the
Creator for wise and holy reasons, and should be consecrated to his
service and glory. Accordingly, hymns or songs of praise form a
considerable portion of the sacred Scriptures; some of which were
composed on particular occasions, and sung as a part of solemn Wor-
ship at the time, or afterwards in commemoration of the transactions
celebrated in them ; while others seem to have been of a more gen-
eral nature, as suiting the -experience, and expressing the varied
affections, of believers in every age. The poetry of these sacred
hymns has been carefully investigated ; and much admired, by per-
sons of eminent attainments in ancient learning, as in many respects
vastly superior to all other remains of antiquity; especially by Dr.
Lowth, late Bishop of London, in his Praelectiones. Whether, in
present circumstances, instrumental music in the worship of God,
and religious dances, tend to the glory of God and the edification of
men, and therefore whether either of them ought to be retained, or
both excluded from the worship of the New-Testament Church, is
another question : but they seem evidently to form no part of the
ceremonial law, and are neither commanded nor prohibited in the
Scripture; though we have examples of them in the Old Testament,
and none in the New. - - " - Scott.
*. . - Verse 2.
The original word here translated, “The Lord,” is JAH, which
seems to have the same meaning as JEHow AH, and to be derived from
the same root ; indeed, some think it is merely a contraction of it.
Both names are supposed to signify nearly the same as the words
rendered, I AM THAT I AM ; and to denote Self-existence. ‘That
character from which the acutest reasoners have endeavored demon-
stratively to deduce, as from their source, all the divine attributes, is
SELF-ExistENCE. Is it not then highly remarkable, that it is under
this character, the Divinity is described, on his first manifestation to
the Jewish Lawgiver ?—The Self existence, and by consequence the
(267)
B. C. 1491.
The Song of Moses.
EXODUS, XV.
* Strength and “Song,
and he is become * my
Salvation: he is frny
God, and I will prepare
him & an habitation; my
* father's God, and I will
* exalt him.
3 The Lord is j a man
of war: *the Lord is his
's Ila YY16, -
4 Pharaoh's "chariots
and his host hath he cast
into the sea: his * chosen
captains also are drowned
in the Red Sea.
5 The n depths have
covered them : * they
sank into the bottom as a
Stone.
6 Thy Pright hand, O
LoRD, is become glorious
in power: thy right hand,
O Lord, hath 4 dashed
in pieces the enemy. .
7 And in the great-
ness of thine excellency
thou hast overthrown
* them that rose up against
thee: thou sentest forth
thy wrath, which ‘con-
sumed them as stubble.
8 And with the u blast
of thy nostrils the waters
were gathered together:
indited this song, and delivered it to the children
of Israel, to be sung before they stirred from the
place, where they saw the Egyptians dead on the
shore. Observe, 1. They expressed their joy in
God, and thankfulness to Him, by singing; it is
almost natural to us thus to give vent to our joy,
and the exultations of our spirit. ‘By this it ap-
pears, that the singing of psalms, as an act of
religious worship, was used before the ceremonial
law, therefore was no part of it, nor abolished
with it; singing is as much the language of holy
joy, as praying is of holy desire. 2. When the
mercy was fresh, and they were much affected
with it, then they sang this song. Note, When
we have received special mercy from God, we
ought to return, speedy praise to Him, before time
and the deceitfulness of our own hearts efface the
good impressions made. David sang his trium-
phant song in the day the Lord delivered him, 2
Sam. 22: 1. He gives twice, who gives quick-
ly. 3. When they believed the Lord, (ch. 1.4:
31.) then they sang this song: it was a song of
faith; this connection is observed, l’s. 106: 12.
Then believed they his words, they sang his
praise: if with the heart man believes, thus con-
fession must be made. -
I. The song is, I. The most ancient we know
of 2. A most admirable composition, the style
lofty and magnificent, the images lively and
proper, the whole very moving. 3. A holy song,
consecrated to the honor of God, and intended to
exalt his mame, and celebrate his praise, and his
only, not in the least to magnify any man: holi-
ness to the Lord is engraven on it, and to Him
they made melody in singing it. 4. A typical song.
The triumphs of the gospel-church, in the down-
fal of its enemies, are expressed in the song of
Moses and the song of the Lamb, Rev. 15: 2, 3.
In this, Moses (1.) gives glory to God, and tri-
..
umphs in Him; this is first in his intention, v. 1.
Note, All our joy must terminate in God, and
all our praises be offered to Him, the Father of
lights, and of mercies; for He hath triumphed,
Note, All that love God, triumph in his triumphs;
his honor, should be our joy. Israelites rejoice
in God, v. 2. [1] As their own God, and there-
fore their strength, song, and salvation: happy
therefore the people whose God is the Lord, they
need no more to make them happy; they have
work to do, temptations to grapple with, and
afflictions to bear, find are weak in, themselves;
but his grace is their strength. They are often
in sorrow, but in Him they have comfort; He is
their song; sin, and death, and hell, threaten
them, but He is, and will be, their salvation;
see Isa. 12: 2. [2.] As their fathers” God.
This they notice, because, being conscious of their
own unworthimess and provocations, they had
reason to think that what God had now done for
them was for their fathers’ sake, Deut. 4; 37.
Note, The children of the covenant ought to im-
prove their fathers’ relation to God for comfort,
for caution, and for quickening. [S.] As a God
of infinite power; (v. 3.) a man of war, that
is, well able to deal with all that strive with their
Maker. [4.] As a God of matchless and incom-
parable perfection, v. 11. This is pure praise,
and a high expression of humble adoration. It
is a confession of God’s infinite perfection, as
transcendent and unparalleled. Note, God is to
be worshipped and adored as a Being of such
infinite perfection, that there is nome like Him,
nor any to be compared with Him, Ps. 89: 6.
More particularly, 1. His-holiness is his glory,
v. 11. It is that attribute which angels adore,
Isa. 6: 3. His holiness appeared in the destruc-
tion of Pharaoh, his hatred of sih, and wrath
against obstinate sinners: in the deliverance of
* ... • e soºk. - . 28:21,22. • f :O. . 2:9. Is. 30:14. °, 13:14. gf
* the floods stood upright 10 Thou didst a blow e º gº ºft; º 'º lar tº Rey
as an heap, and the depths with thy wind, "the sea lºs.” . . r; Pºº. P. usia is:
* sovered them: “thev Šank . . ps. 18:45, 30 i. 34:3. 99.5,9. 118: s is 37:1733,2936,38. Mic.4:11. Nah.
hº º Ill the . lead in the ** ; 28. 145:1. Is. 25:1. -John 5:23. Phil. #. Žº #, *::::
º 2:11. Rev. 5:9–14. - t Ps. 59:13. : 15, S. º. 4 iſ iºv
9 The €llel Yl said Z I Watel'S j Ps. 343. Rev. 19:11–21. Nah. 1:10. Mal. 4:1.
ill I y ill 5 & - l; ñº 3:13,15. 6:36. Ps. 83:18, *##. sº.", sº 4:9. Is,
r asº S. :85. z ‘. . .” - a ; f.. , Zºº.
Wl pursue, wi over c Ps. 18:1;2. 28:8. 59:17. . 62.6.7. | 14:18–28. x See on 14:22. Ps. 78:13. Hab. 3:10.
take, I will divide the 118:14. Hab. 3:17–19. Phil. 4:13. m. 14:7. • * * * z Judg. 5:30; ..] Kings 19:2. 20:10.
il º l ha ll d Deut. 10:21. Ps. 22:3. 109:l. Rev. 15:3. m 14:28. Ez. 27:34. Jon. 2:2. Mic.7: Js. 10:8–13. 36:20. Hab. 3:14. Luke
spoil: my lust shall be . ."..."...”. §: * "...si 63.64. Rev. 18:21 §º. 14:59.
º 2:2. 45:17. 49:6. Jer. 3:23, ke O Neh. 9:ll. Jer. 51: ... it eV. l85:21. *. Or, repossess. , 14:5,9.
satisfied upon them, I # *... º.º.º.º. ... ." §ir.º.º. psiº. 4; a jºi. 3.8.l. i. 74,13,14. 135°
will draw my sword, my Rev. 19:1. § 605."74, ii. 77:10, 33.3—13. 7, 147.18... is. 11:15." Jer, 10:13.
** 2 4:22, Gen. 17:7. Ps. 22:10. r. 31: 98:1. 118:15,16. Is. 51:9. 52:10. Am. A:13. Matt. 8:27, -
% f e Je , avº:
l]]. - • 13:9 att. 6:13. - ... • b Deut. 11:4. C. No 66 Ozº to,
hand shall*destroy the 33. 32:38. Zech. - - - D 4 S r:
Matt.
eternity, and immuttability of the one Great JEHow AH P Graves.—
On the almighty power, and sovereign authority of the Creator of
the world, and the God of their fathers, the Israelites had been
taught to depend for protection and deliverance; and He had, in the
crisis of extreme danger, answered and exceeded their expectations.
He was their ‘Strength,’ and they celebrated his praises in joyful
songs, because “He was become their Salvation.” (Is. I2: 2.) This
every Israelite was taught to profess in the most explicit nanner:
and Moses, prophetically intimating the Lord’s design, of having a
tabernacle and afterwards a temple among them, as the external
token of his gracious presence, the centre of their worship, and the
type of the human nature of Christ, “ in whom dwelleth all the ful-
ness of the godhead bodily,” led them also to avow their purpose of
preparing Him a habitation, as the God whom alone they would wor-
ship.—The Lord had also manifestly shown Himself to be the God
of their ‘father” Abraham, and of Isaac, and Jacob ; and had glorifi-
ed his mercy and truth by fulfilling the promises which He had made
to them : and, on this account, He should be exalted by their loſtiest
adorations and most grateful acknowledgments.--It is obvious, that
all this is a shadow of the true Christian’s confidence, conflicts, vic-
tories, and triumphs ; and of the praises which the whole ransomed
church shall at last render to the glorious God of their salvation, and
which here on earth they in a ſeeble manner anticipate. (JVote, Rev.
15: 1–4. latter part.) * SCOTT.
Prepare him a habitation.] So Chald. The Arab. has, ‘I will be-
take myself to Him.” But the Sept. Syr. and Vulg. translate, “He
is my God, and I will glorify Him.” Calmet considers this the best
rendering, on account of the following parallelism. Ed.
Verse 3. -
..a man of war..] Perhaps the Holy Spirit might, in the expression,
have some reference to the incarnation of the divine Savior: ſor
every deliverance of the church was granted, in consequence of his
engagement to take on Him our nature; his most glorious victories
have been, and will be, obtained by Him, under the character of ‘the
Son of Man ;’ and all divine perfections are displayed in the sight of
the universe, through the medium of his human nature. Scott. "
Verse 4. -
Captains, and 14: 7.] Heb, Shalishim. lit. three. Gr. Sept. at 14:
7. tristatas. Lit. three standers. What these tristatas Were, has been
much disputed. At 15: 4. the Sept. again translato shalishim (comm.
vers. captains) anabatas tristátas, Lat. ascensores, tristatas, which may
be Englished, mounted (i.e. upon chariots) three-standers. A Greek
writer on Ex 15: 4. (quoted by Agellius, see Schleusner, Lez. Sept.)
- * appears to have the true mean-
ing; he says “there were chariots
-among the ancients, which held
three persons, one of whom had
, the reins, and managed the hors-
es; the two others fought.” In
the cut, then, from the tomb of an
immediate successor of this Pha-
raoh, (note, 14: 6.) we have fur-
ther evidence of the truth and
accuracy of Moses, upon a monu-
ment of his own age, spared to us
in the wise providence of God.
Lydius, in Itosenm. thinks these
three to have been men selected
for their valor, as leaders, so that,
if one or two of them were killed,
the other might still, lead on the
Soldiers. - ICD.
- - - Verse 7. . . .
This verse, and the latter clause of the foregoing, are in the future
tense in the original; and may be considered, as a solemn warning
to all men, not to copy the persecuting, impious, and obstimate con-
duct of Pharaoh and the Egyptians, if they would escape the dread-
ful effects of J E How AH's omnipotent indignation,-‘Thou wilt dash,
C.? ...” Scott.
Verse 8.
The wind may, by a strong metaphor, be called ‘the blast of the
Lord’s nostrils,’ or indignation, having been excited by his power, as
the token of his dividing..the-Red Sea. . r II). .
- - Verses 9, 10. - -
-The former of these verses, in the highest style of genuine sublim-
ity, describes the rage, pride, and presumption of Pharaoh and the
Egyptians, confirming what was spoken on that subject in the fore-
going chapter; while the latter, with inimitable simplicity and brevi-
ty, describes the perſect ease, with which they were arrested by the
Lord, and overwhelmed in the Sea. Id.

[268]
B. c. 1491. -
The Song of Moses,
ExoDUs, xv.
out thy right hand, the
11 who is "like unto
thee, O LoBD, amongst
the” gods? who is like
thee, * glorious in holi-
-néss, "fearful in praises
doing wonders ? -
12 Thou 8 stretchedst
earth swallowed them.
13 Thouhin thy mercy
hast led forth the people
which thou hast redeem-
ed: thou hast k guided
them in thy strength unto
‘thy "holy habitation.
14 The people shall
m hear and be afraid: sor-
row shall take hold on
, the inhabitants" of Pales-
tina. . . . . .
15 Then the 9 dukes
of Edom shall be amaz-
ed, the mighty men P of
Moab, trembling shall
take hold upon them :
q all the inhabitants of
Canaan shall melt away.
16 Fear and " dread
shall fall upon them: by
the greatness of thine
arm they shall be as ‘still
as a stone; till thy peo-
ple pass over, O Lord,
till the people pass over
* which thou hast pur-
chased. ,
17 Thou shalt bring
them in, and * plant them
in the Y mountain of thine
inheritance, in the place,
O Lord, which thou hast
made for thee to dwell
in : in the
O Lord, which thy hands
have established,
18 The Lord shall
reign for ever and ever.
Israel, his delight in the holy seed, and faithful-
mess to his own promise. God is rich in mercy,
that is his treasure, glorious in holiness, that
is his honor. Let us always give thanks at the
remembrance of his-holiness. 2. He is fearful
in praises; the matter of our praise, though joy-
ful to the servants of God, is dreadful and very
terrible to his enemies, Ps. 66: 1–3. Or, it
directs us how to praise God, with a humble,
holy awe, serving the Lord with fear; even
our spiritual joy and triumph must be balanced
with a religious fear. 3. He is doing-won-
ders, out of the common course of nature; espe-
cially wondrous to us, in whose fávor they are
wrought, so unworthy to expect them. They
were wonders of power, and wonders of grace;
in both, God was to be humbly adored. y
(2.).He describes the deliverance they were
now triumphing in; because the song was intend-
ed, not only to express and excite their present
thankfulness, but to preserve and perpetuate the
remembrance of this work of wonder to after-
ages. Two things were to be noticed: …”
[1..] The destruction of the enemy, made the
more remarkable by their pride, insolence, and
strange assurance of success; (v. 9.) The enemy
said, I will pursue. Here is, 1st. Great con-
fidence; when they pursue, they do not question
but they shall ... and when they overtake,
they do not question but they shall overcome, and
divide the 8poil. Note, It is common for men
to be most elated with the hopes of success, when
on the brink of ruin, which makes their ruin so
much the sorer. See Isa. 37:24, 25. 2d. Great
cruelty; nothing but killing, and slaying, and
destroying, and this will satisfy his lust; a bar-
barous lust that, which so much blood must sat-
isfy. , Note, The church is hated with a cruel
hatred; its enemies are bloody men. This is
noticed here, to show, 1. That God resists the
proud, and delights to humble those who liſt up
themselves. 2. That those who thirst for blood
shall have enough of it. They who love to be
destroying, shall be destroyed, for we know who
has said, Vengeance is mine, I will repay.
- is perfect.
[2.1 The protection and guidance of Israel, v,
13. Thou in thy mercy hast led forth the
people...out of Egypt, out of the Sea, v. 19.
Note, The destruction of the wicked serves for a
foil to the salvation of Israel, to make it the more
illustrious, Isa. 45: 13–15.
(3.) He sets himself to improve this wonderful
appearance of God for them. [1..] In order to
quicken them to serve God; in consideration of
this, (v. 2.) I will prepare Him a habitation,
They resolve to spare no cost or pains for the
erecting of a tabernacle to his honor. God had
now exalted them, making them great and high,
therefore they will exalt Him, by speaking of
his infinite height and grandeur, . Note, Our
constant endeavor should be, by praising his name
and serving his interests, to exalt God: and it is
an advancement to us to be so employed. [2]
To encourage them to trust in God: so confident
is this psalmist of the happy issue of the salva-
tion so gloriously begun, that he looks upon it as
in effect finished already, (v. 13.) for God’s work
Note, Those whom God takes under
his direction, He will guide to his holy habita-
tion, in faith now, and in fruition shortly.
This great deliverance was encouraging,
1st. As an instance of God’s power, such as
would terrify their enemies, and quite dishearten
them, (v. 14—16.) The very tidings of the over-
throw of the Egyptians would be more than half
the overthrow of all their other enemies; it would
sink their spirits, and that would go far toward
sinking their powers and interests; the Philis-
times, Moabites, Edomites, and Canaanites, would
be alarmed, and dispirited, and conclude it vain
to fight against Israel, when a God of such pow-
er fought for them. It had this effect; the Edom-
ites were afraid of thern, (Deut. 2: 4.) the Moab-
ites, (Numb. 22: 3.) and the Canaanites, Josh.
2: 9, 10.-5: 1. Thus God sent his fear before
them, (ch. 23: 27.) and cut off the spirit of
princes. -
2dly. It was such a beginning of God’s favor,
as gave them an earnest of the perfection of his
kindness, v. 17. Iſ He thus bring them out of
Sanctuary,
again the waters of the
sea upon them : but the
children of Israel went
on dry land in the midst
of the sea. -
20 " And Miriam the
* prophetess, the * sister
of Aaron, took a timbrel
3. 30:11. 57:15. 1 Pet. 1:15,16.
Rev. 4:8. -
f Ps. 66:5. 89:5,7. 90:11. 119:120.
s Deut. 11:25. -
t 11:7. 1 Sun. 2:9. 25:37.
his chariots, and with his.
19 For the “horse of
- - in her hand ; and * all
Pharaoh went in with
d Deut. 3:24, 33:26. 1 San. 2:2. 2
Sam. 7:22. 1 Kings 8:23. Ps. 35:10.
77:19. 86:8. 89.6–8. Is. 40:18,25.
Jer, 10:6,16. 49:19. `
* Or, mighty ones. -
e I,ev. 19:2. Ps. 89:18. 145:17. Is. 6:
horsemen into the sea,
and the LoRD brought
u 19:5,6. Deut. 32:6. 2 Sam. 7:23.
Is. 64:2,3. Jer. 10:7. Luke 12:5. H's. 74:2. Is. 43:1–3. 51:l0. Jer.
Heb. 12:28,29. Rev. 15:4. 19:1–6. 81:11. Acts 20:28. Tit. 2:14. 1 Pet.
g See on 6. 2:9. 2 Pet. 2:1.
h Gen. 19:16. Eph. 2:4. x 1's. 44:2. 78:54,55. 80:8. Is. 5:1–4.
i Ps. 77:14,15. 78:52,53. 106:9. Is. Jer. 2:21. 32:41.
:12,13. Jer. 2:6. y Es. 78:54,68,69. , Jer. 31:23.
k 1 Pet, l:5. • 2 Ps. 10:16. 146:10. Is. 57:15. Dan.
l Ps, 78:54. 2:44. 7:14. NIatt. 6:13. Rev. 11:15
m Num. 14:14. 22:5. Deut. 2:4,25. —17.
Josh. 2:9,10. 9:24. Ps. 48:6. a 14:23. Prov. 21:31.
n Is. 14:29,31. b 14:28,29. Heb. 11:29.
o Gen. 36:40. Num. 20:14–21. 1 Chr. c Judg. 4:4. 1 Sam. 10:5. 2 Kings 22:
l:51—54. 14. Luke 2:36. Acts 21:9. 1 Cor.
p Num. 22:3—5. Hab. 3:7. 11:5. 14:34
q Josh. 2:11. , 5:1.
r Deut. 20:8.—Josh. 2:9, Marg. 14:8.
1 Sam. 14:16. 2 Sam. 17:10, Ps. 68:
§ Is. 13:7. 19:1. Ez. 21:7.
:10. -
< *-
d 2:4: Num. 12:1. 20:1. 26:59. Mic.
6:4
g te judg. 11:34. 1 San). 18:6. 2 Sam. 6:
Nah. 14. Ps. 6S:25. 149:3. 150:4.
. . . . - Verse 1 1. 4. -3.
The righteousness, faithfulness, purity, and love of God, (that is,
his holiness,) form his essential glory and excellence; and reflect glory
on all the contrivances of his consummate wisdom, and the opera-
tions of his almighty power, which, if not devised and performed in
holiness, would be tremendows, but not glorious. Such majesty also,
and excellency, are displayed in the Lord’s works of love and mercy,
as cannot be suitably admired and praised, unless the mind be filled
with solemn awe and reverential fear. Scott.
Who is like unto thee, O Lord.] ‘Judas. Maccabaeus had the initial
letters of the Heb. of these words, M. C. B. I. on his standards;
NWhence the name Maccabee remained to the Asmonasan ſamily.”
* - - - CALMET.
.." ‘Verse 12. -
* They who were drowned in the sea, are ... said to be swallowed
up in the earth: (Jon. 2: 6.) because the sea is in the depths of the
earth.” Bp. Patrick. - * \ Scoft.
Verse 13.
It is here acknowledged, that the deliverance of Israel was a dis-
play of mercy, even as the destruction of the Egyptians was an act of
justice. Canaan seems to be called the holy habitation.” of JEHo-
v AH, and afterwards ‘the mountain of his inheritance,” and ‘the
sanctuary ;’ because God had chosen it for the place of his future
special residence,'where He would manifest his presence and love,
establish his holy ordinances, and publish his holy Word. (JNote 17.)
—This is a shadow of the believer's merciful redemption from in-
iquity and the powers of darkness, and of his being powerfully guided
to the holy habitation of God in heaven. Id.
... - . Verses 14–16. *
The Philistines had been objects of terror to Israel; (JNote, 13:17,
18.) but the people now suppose these formidable enemies to be filled
with dismay and anguish, at the report of this wonderful deliver-
ance: and no doubt it produced very great effects on all the sur-
rounding nations, for a long time. The inhabitants of Jericho, forty
years aſter, had not got over the alarm which it occasioned. (JVote,
Josh. 2: 8–11.) Thus the nations would be awed into silence, and
be restrained from resistance, as if petrified, by the glory of J E Ho-
v AH's power and indignation ; seeing He had ransomed his people,
at the price of so flourishing a country as Egypt. (JMarg. Ref.)
Scott.
(16.) Pass over.] JVote, Josh. 3: 2. end. ID.
, Verse 17. -
(JVote, 13.), “ Moses seems to have foreseen, by the Spirit of pro-
phecy, that God would place his habitation upon mount Zion; which
he understood, perhaps, from the sacrifice of Isaac on mount Moriah.”
Bp. Patrick. (JNote, Gen. 22: 2, latter part.) ID.
* Verse lS.
In perſeet wisdom, justice, and goodness, ‘JEHow AH shall reign
for ever,’ as the only Lawgiver and Judge over his willing people ;
and He will finally and eternally crush all his enemies with irrésis.
tible force.—Two distinct words are used in the original to express
Whāt is rendered ‘for ever and ever,” which mutually confirm each
other, and evidently signify etermity, in the strictest sense of the
word:—The translation in the LXX is remarkable : “The Lord
reigning over eternity, and wnto eternity, and beyond’ (or cwermore).
ID.
Rosenm. thinks the song ends with this appropriate and sublime
strophe, and that the next ten verses are simple narration. Ed.
. . . . . Verses 20, 21. - -
Miriam is joined, by Micah, with Moses and Aaron, in leading forth
the people; (JMic. 6: 4.) and is here called a prophetess, yet nothing
is recorded of her in that character, but her leading the Women in
[269]
B. C. 1491.
- The people 'murmur at Marah.
ExoDUs, xv.
the women went out
after her, with timbrels
and with dances. -
21 And Miriam fans-
wered them, & Sing ye to
the Lord, for he hath
triumphed gloriously;
the horse and his rider
hath he thrown into the
SC3. -
[Practical Observations.]"
22 "I So Moses brought
Israel from the Red Sea,
and they went out into
the h wilderness of Shur:
and they went three
days in the wilderness,
and found no Water.
23 And when they
came to *Marah, they
could not drink of the
waters of Marah, for they
were bitter: therefore the
name of it was called
* Marah.
*
Egypt,notwithstanding their unworthiness, and I.
the difficulties in the way, doubtless, He will
bring them into Canaan; for has, He begun,
(so begun,) and will He not make an end? Note,
Experiences of God’s power and favor should
support our expectations; “Thou hast—there-
fore not only Thou canst, but, Thou wilt,” is good
arguing. Observe, Thow wilt plant them in the
place which Thou hast made for Thee to dwell.
in. Note, It is good dwelling where God dwells,
in his church on earth, (Ps. 27:4.) in his church
in heaven, John 17; 24. When He says, “This is
my rest for ever,’ we should say, ‘Let it be ours.”
Lastly, Their great ground of encouragement
from this work of wonder, v. 18. They had
now seen an end of Pharaoh’s reign; but Jebo-
vali's reign; like Himself, is eternal, and subject
to no change. . Note, It is the unspeakable com-
fort of God’s faithful subjects, not only that He
reigns universally, and with incontestable sove-
reignty, but will reign eternally.
II. Miriam (or Mary, it is the same) presided
among the women, who, (according to the usage
of those times) sang with timbrels and dances.
Moses led the psalm, and gave it out for the men,
then Miriam for, the women: famous victories
were wont to be applauded by the daughters of
Israel; (1 Sam. 18: 6, 7.) so was this: when God
brought Israel out of Egypt, it is said, (Mic. 6: .
W. 22–27. Here we are told,
water, v. 22. Thus God would train them up
to difficulties; David; in a dry and thirsty land,
reaches forth toward God, Ps. 63: 1. -
II. That at Marah they had water; but it was
bitter, so that though they had been three days
without water, they could not drink it, either be-
cause it was extremely unpleasant to the taste; or
likely to be prejudicial to their health, or was so
bräckish, that it rather increased their thirst than
quenched-it, v. 23. Note, God can imbitter that
to us from which we promise ourselves most sat-
isfaction, and often does so in this world, that our
wants and disappointments in the creature. may
drive us to the Creator, in whose favor alone is
true comfort. Now in this distress, . . -
I. The people fretted and quarrelled with Mo-
ses, as if he had done ill by them; PVHat shall
we drink? is all their clamor, v. 24. Note,
The greatest joys and hopes are soon turned into
the greatest griefs and fears, with them that live
by sense only, and not by faith. • *
2. Moses prayed, v.25. The complaints they
brought to him, he brought to God, on whom
Moses owned a constant dependence. Note, Re-
course to God by prayer is the greatest-relief of ,
the cares of magistrates and ministers: He is
the Guide of the guides; and to Him, as the
I. That in the wilderness of Shur they had no
24 And the
ses, saying, "What shall
we drink 2 -
25 And he n cried unto
the Lo RD, and the Lord
showed him " a tree,
which when he had cast
it into the waters, the
waters were made sweet:
there he made for them
P a statute, and an ordin-
ance, and there he prov-
ed them,
26 And said, " If thou
wilt diligently hearken
God.
to the voice of the Lord
thy God, ° and wilt do
that which is right in his
sight, and wilt give ear
to his commandments,
and keep all his statutes;
1 will put none of these
‘ diseases upon thee,
which I have brought
upon the Egyptians;
PRACTICAL OBSERVATIONs.
V. 1–21. When we have patiently and quietly waited for de-
liverance out of trouble, and have had our expectations answered,
we should proclaim to all around us the wonderful works of God:
and every one, in the improvement of his talent, and the exercise
of his particular endowments, should concur in so pleasant and
reasonable a service.—They who oppress the people of God, are
his declared enemies, over whom He will at length triumph com-
pletely; and all shall acknowledge, that He is “glorious in holi-
ness,’ as well as in power, in their destruction, and in that of all
impenitent sinners. But they, who humbly submit to Him and
trust in his mercy, will find that He is become their Salvation,”
and He will “compass them about with songs of deliverance.’—
this song of praise. It may, however, be observed, that she as well
as Aaron said, ‘Hath not the Lord spoken by us?” (JW win. 12: 2.)
and though she was rebuked for her misconduct on that occasion ;
yet the contéxt seems to imply that the Lord had spoken by her, but
not in the same manner as by Moses. Perhaps; on some occasions,
she delivered the messages of God to the women of Israel. She was
at this time about ninety years of age ; and, having generally lived
with Aaron, she is called his sister, rather than the sister of Moses.—
It is supposed that the Israelitcs sang responsively ; and that Miriam
led the chorus of the women. Many passages of Scripture seem to
denote this alternate mode oſ singing, some of which are referred to
in the margin. (f.) . - - 2 * Scott:
(21.) Though we are rather at à loss for information respecting
the usual manner and ceremony of chanting their poems ; and though
the subject of their sacred music in general be involved in doubt and
obscurity, thus far at least is evident from many examples, that the
sacred hymns [of the Hebrews] were alternately sung by opposite
choirs, (Neh. 12: 24, 31, 38, 40, and the title of Ps, 88.) and that the
one clioir usually performed the hymn itself, while the other sting a
particular distich, which was regularly interposed at stated intervals,
either of the nature of the proasm or epode of the Greeks. In this
manner, we learn that Moses with the Israelites chanted the ode at
the Red Sea; for “Miriam the prophetess took a timbrel,” &c. and
answered thern as in this V.” . Low TH.
Verse 22. - - -
Shur..] : A desert near to Etham, called Etham, Num,33; 8. Chald.
Jagar; Śyr. Gedar, probably the same as Gerar; Arab. Gefar, or Me-
cliam.” Marah...] “These waters had contracted a bitterness from
the quantity of nitre abounding there.” CALMET.
people 4.) He sent before them. Moses, Aaron, and
| murmured against M O- Miriam, though we read, not of amy thing TG-
markable that Miriam did but this.
‘e to be reckoned great blessings to a people,
who assist them, and go before them, in praising
g sºon i-Judg. 5:3. Is. 5:1. Rev.
occasions apply. . . . . . . . -
Yet those 3. God provided gráciously for them, v. 25.
things useful, but in discovering their usefulness.
Some think the wood of this tree had a peculiar
"for I am the Lord that "...º.º.º. -
healeth thee. o 2 Kings 2:21.4:41, 1 Cor; 1:18.
- - ######is is a judº. 2
... it;27. 2 Chr. to: 13. . Zł: :4. Deut. 8: 13:3. Judg. 2:
fliºn ºf ºchrºis. P. * : *;"siºlºgiz";
22.
17:3. Jer, 9:7. 1 Pet. 1:6,7
ºr lºss-is. Deut. 7:13,13. 28:1
–15 -
*). - -
• • 6 *: 12:28. ;"e
k Num. 33:8. - - . !. 2 ICings 22:2. -
* That is, Bitternass. Ruth 1:20. t 9:10,11. 13:29. Deut. 7:15.28:27.60.
1 ſºil.’’162,8,9, 17:34. Num. 11:1 u.23:35, 2 Kings 20:3; Job;1; Ps.
–6. 14:1–4. 16:11,41. 17:10. ... 20: . $1.4.13:8,147. Is. 57:18. Jer.
2–5. 21:5. I Cor. 10:10. Phil. 2: 8:22. 33:6.
14. Jude 16. - 16.
m 17:3. Ps. 78:19,20. Matt.-6:25.
- 7:10–12. 5:9. 14:3. 15:3. 19:1–6.
} § 167. 25:18. 1 Sam. 15:7. -
: 18. ' . . . .
W.
What his grace begins, his power and faithfulness will complete;
and, having redeemed them from the bondage of sin and Satan,
every past favor becomes an earnest of future benefits, till He shall
bring them to his holy habitation in heaven.—The judgments in-
flicted on some enemies of God are evidences, that judgment will
be executed on the rest; and He often intimidates those whom He
intends to punish. Ere long “every enemy shall be destroyed,
which hath done evil in his sanctuary;” the whole church shall
sing ‘the song of Moses and of the Lamb,” as triumphing over
the fall of every antichrist; and the Lord shall reign for ever
and ever,” to the eternal satisfaction of his redeemed people, and
the etermal confusion of his adversaries. Scott.
Verses 25, 26.
It cannot reasonably be supposed, that this change was made by a •
natural efficacy; but rather, that the wood was the appointed token
of God’s miraculous operation. (2 Kings 2: 19–22. 4:40, 41.) It
may also call to our remembränce the blessings of the gospel, which
Christ obtained for us when He hung upon the tree; and which
Chief Shepherd, the under-shepherds must on all
God is to be acknowledged, not only in creating
17:4. Ps. 50:15, 91:15, 99.
I lºings 11:33
Ž. ſº :*:--,
Ps ſº -
*
Hos. 6:1. Jam. 5:11–
sweeten all our bitterest, trials, by giving peace to the conscience,
comfort, and the hope of glory. Perhaps, they were reminded, on
this occasion, to observe the Sabbath, and directed how to order their
religious worship, as well as instructed in the grand outlines of the
moral law. . [So some Rabbinical º: the want of
water, and the unwholesome waters of Marah, which some of them
had drunk, occasioned sickness, and filled the multitude with dis-
mal apprehensions, which were thus obviated and over-ruled for
good purposes. . ... " - - Scott.
(25.) *.Niebuhr testifies, that the Arabs of those parts are igno-
rant of any wood to render bitter waters palatable : that several such
exist is certain.
same property exists in a tree on the Coromandel coast, called in
Tamūl, JWellimara, and the natives so use it.” Rose NM. -
slightly astringent, bitterish waterſrom a fountain called JMarah, (but
probably not the Howara of Burckhardt,) has been analysed : selenite
or sulphate of lime was found in it; this substance is said to abound in
the neighborhood. -
ozalic acid (of which there are several instances) were thrown into
it, the lime in solutioni would be speedily precipitated; and the beve-
rage rendered agreeable and wholesome.” JMilman. Let the reader
try a similar experiment, by putting a few pieces of the root of liquo-
rice into a tumbler of [such] water.” Bush. The above facts would
The Spaniards in Florida used sassafras. The
* “Some.
Iſ, therefore, any vegetable substance containing
% -Y - - -
70)
B, C, 1491. ^
The people still murmur,
EXODUS, XVI.
27 And they came to
* Elim, where were twelve
wells of water, and three-
score and ten palm-trees:-
and they encamped there
by the waters.
CHAP. XVI.
The Israelites come to the wilderness of
Sin, and murmur for want of bread
1–4. Manna, &c. is promised, and
the people are rebuked, 5–12. Quails
and manna are sent, 13–15. Manna
is described, and rules are given for
fl. it; the people disobey in
oarding it, and in seeking it on the
sabbath-day, 16–31. God commands
that an omer of it should be preserv-
ed, 32—36. .
ND they a took their
journey from Elim;
and all the congregation
of the children of Israel
came unto the wilderness
of Sin, which is between
Elim and Sinai, on the
fifteenth day of the se-
cond month, after their
departing out of the land
of Egypt. : - . . -
2 And the “whole con-
gregation of the child-
ren of Israel murmured
against Moses and Aaron
in the wilderness. -
3 And the children of
Israel said unto them,
*Would to God “we had
died by the hand of the
LoRD in the land of
Egypt, when we sat by
the ‘flesh-pots, and when
we did eat bread to the
full: for ye have brought
x Num. 33:9. Is. 12:3. Ez. 47:12.
Rev. 7:17, 22:2. *
a 15:27. Num. 33:10–12.
b 17:1. Num, 33:12. Ez. 30:15,16.
C ;: on 15:24.—Gen. 19:4. Ps. 106.7,
ters of Jericho,
short, He tells them, v. 26.
into obedience.
to-Canaan.
3,25. I Cor. 10:10. - from better to worse, from worse to better; letus
*}}***.*.*.*.*.*.*, therefore learn both how to be abased and how to
7:7. 2 Sam. 18:33. Acts 26:29, . 1 ‘. . * * - ſº
Cor. 4:8. 2 Cor. 11:1. abound; to rejoice as though we rejoice not,
e Num. 11:13. 14:2.
- Job 3:1,10,20,
Jer. 20:14–18. Jon. 4:8,9. • - ,
f 2:23. Num. Il;4,5. - -
virtue in it for this purpose, because it is said,
God showed him the tree. Or perhaps this
was only a sign, and not at all a mean, of the
cure, any more than the brazen serpent, or Eli-
sha’s casting one cruise full of salt into the wa-
4. On this occasion, God plainly told them, now
that they were clear of the Egyptians, and were
entered into the wilderness, they were on their
good behavior, and that, according as they car-
ried themselves, so it would be well or ill with
them; there He made a statute and an ordin-
ance, and settled matters with them; there He
proved them, that is, there He put them on trial,
admitted them as probationers for his favor.
(1.) What He ex-
pected ſrom them, and that was, in one word,
obedience. They must not think, now they were
-delivered from bondage in Egypt, they were their
own Inasters; no, they must look on themselves
as God’s servants, because He had loosed their
bonds, Ps. 116: 16. Luke, 1: 74, 75.
What they might then expect from Him; ‘I will
not bring upon thee any of the plagues of Egypt.”
This intimates, that, if they were rebellious and
disobedient, these very plagues should be brought
on them; so it is threatened, Deut. 28: 60.
God’s judgments on Egypt, as they were mercies
to Israel, opening, the way to their deliverance,
so they were warnings, designed to awe them
Let not Israel think, because
God had thus highly honored them in the great
things He had done for them, and had proclaim-
ed them to all the world his favorites, that there-
fore He would commive at their sins.
is no respecter of persons; a rebellious Israelite
shāll fare no better than a rebellious Egyptian;
and so they found, to their cost, before they got
The threatening is implied only,
but the promise is ea pressed, ‘ I am the Lord
that healeth thee, and will take care of thy com-
ſort wherever thougoest.” Note, God is the great
Physician. If we be kept well, it is He that keeps
us; if we be made well, it is He that recovers us;
He is our Life, and the Length of our days.
III. At Elim they had good water and enough.
of it, v. 27. To encamp by the waters of Marah,
shall not always be the lot of God’s people.
how changeable our condition is in this world,
when we are full; and to weep as though we
wept not, when we are emptied. Here were
twelve wells for their supply, one for every tribe,
that they might not strive for water, as their fa-
thers had sometimes done; and, for their pleasure,
there were seventy palm-trees, under the shadow
of which their great men might repose themselves.
Note, God can find places of refreshment for his
people even in the wilderness, wells in the valley
of Baca, lest they should faint in their mind with
perpetual fatigue; yet, whatever be our delights
in the land of our pilgrimage, we must remember
that we do but encamp by them for a time; that
here we have no continuing city. -
CHAP. XVI. V. 1–12. The host of Israel, it
seems, took with them out of Egypt, a month’s
provisions, which, by the fifteenth day of the
second month, was all spent; and here we have,
I. Their discontent and murmuring thereon,
v. 2, 3. The greatest part of the whole congre-
gation, joined in this mutiny; it was not innine-
giately against God, but (which was equivalent)
against Moses and Aaron, God’s vicegerents
among them. 1. They count on being killed in
the wilderness; nothing less, at the first appear-
ance of disaster. It argues great distrust of God,
in every distress and appearance of danger to de-
spair of life, and to talk of nothing but being
speedily killed. 2. They invidiously charge
Moses with a design to starve them, whereas,
what he had done, was both by order from God,
and with a design to promote their welfare.
Nay, 3. They so far undervalue their deliverance,
that they wish they had died in Egypt, by the
hand of the Lord too, that is, by some of the
plagues which cut off the Egyptians, as if it were
not the hand of the Lord, but of Moses only, that
brought them into this hungry wilderness. Pro-
digious madness! It is common for people to say
of that pain, or sickness, or sore, of which they
see not the second causes, ‘ It was what pleases
God,” as if that were not so likewise which comes
by the hand of man, or soine visible accident.
We cannot suppose they had any great plenty in
Egypt, how largely soever they now talk of the
flesh-pots, nor could they fear dying for want in
the wilderness, while they had their flocks and
herds with them; but discontent magnifies what
is past, and vilifies what is present, without re-
gard to truth or reason. None talk more ab-
surdly than murmurers. See how soon they
forgot God’s works, and provoked Him at
the sea, even at the Red Sea. Ps. 106: 7—13.
Note, Experiences of God’s mercies greatly ag-
gravate our distrusts, murmurings and ingratitude.
I'm
(2.)
No, God
See
w PRACTICAL OBSERVATIONS. -
W. 22–27. In this world we must pass through many changes:
and those praises, which spring only from gratified self-love, will
soon he turned into rebellious murmurs. Hypocrites may have a
temporary faith, and sometimes very high affections, and be very
earnest in religious exercises; but, in time of temptation, they
often fall away; and even true believers, in seasons of sharp trial,
are frequently induced to fret, distrust, and murmur. But, in
every dispensation, we should cast oup care on the Lord, and pour
out our prayers before Him; and we shall find that a submissive
will, a peaceful conscience, and the comfort of the Holy Spirit,
render the bitterest trials tolerable, yea pleasant. And, let us
not forget that we are preserved from destruction, and delivered
*—
lead us to suppose that the discovery of this ‘tree to Moses, is alone
to be considered miraculous. ED.
- - Verse 27. .*
Twelve wells, &c.] It is remarkable that the number answers to
the twelve patriarchs and the seventy elders, and to the twelve apos-
ties and the seventy disciples. t - Scott'.
“Elim appears to have been in that valley now called Gorondel, [so
also Pococke and JViebuhr, two Germ. miles [8 or more, Eng.] ſrom
the city Tor. Travellers here find many palms and fountains: Shaw,
2000 palms and 9 wells. Pococke and JWiebuhr state, that this region
is watered by many springs, and very pleasant, and fit for encamp-
ing, from the multitude of trees there.” Ros ENM.
Palm trees.] Probably the date palm, of the natural order Palma.
This is a majestic tree, sometimes rising to the height of 60 feet,
trunk straight, fibrous, simple, divided by rings, which, like other en-
dogenous or pithy plants, as grasses, form every year, as the inner
, sheath pushes up, crowned with its tuft of leaves, and swells out to
the size of the last year’s ring. The leaves spring from the rim of
the ring, with a triangular spine or footstalk 6 to 12 feet long, having
alternate narrow folioles 6 to 18 inches long, folded ſongitudinally,
attáčhed to each of the three surfaces of the footstalk. The dates
along the curving bundle of twigs.
from our enemies, to be the servants of God; that He proves us,
in order to our more unreserved obedience; that our exemptions
from the afflictions, which others endure, is intended to encourage
us in the path of duty; and that the evidence of our being inter-
ested in his redeeming love, arises from the habitual disposition
to keep his commandments. Our health, both of body and soul,
depends on Him: may He then sanctify our bodily sicknesses,
restore our souls to the health of holiness, enable us * to draw
water with joy from the wells of salvation,” and * to sit down under
his shadow with great delight,” and find ‘ his fruit sweet to our
taste.”—(Cant. 2: 3. Is. 12: 3.) SCOTT.
rise in a sheath, which bursts and discloses the fruit strung thickly
These bunches weigh from 20 to
25 lbs. and constitute a graceful symbol of plenty.—A young palm-
tree, with its overarching branches, or rather leaves, waving in the
Wind, is justly a favorite simile in the erotic poetry of the Arabs.
The male and female flowers are upon different trees, and the Moors
Sometimes shake the flowers of one over those of the other to fructify
them. The Arabs pretend that the tree attains the age of 200 or 300
years, and “celebrate,’ says Gibbon, “the 360 uses to which the
trunk, the branches, the leaves, the juice, and the fruit were skii-
fully applied.” A considerable part of the inhabitants of Egypt,
Arabia and Persia,” says E. D. Clarke, subsist almost entirely on its
ED.
fruit.” '.
car. xvi. v. 1-3 wºmen
- a W e • WWe are informed in another plac ſum.
33; 10–12.) that the Israelites marched back to the Ré. §§
they leſt Elim. Perhaps the Lord saw good to lead them thither
Again ; in order to remind them of his past mercies, and to renew the
impressions made at first on their mind, which were in great meas-
ure erased at Marah. —As they had been liberated from Fgyptian
bondage, and conducted thus far, by a series of stupendous miracles;
[271]
f}. C. 1491.
The manna promised.
ExoDUs, XVI.
us forth into this wilder-
neSS, 5 to kill this whole
assembly with h hunger.
4 Then said the Lord
unto Moses, Behold, ‘I
will rain bread from
heaven for you : and the
people shall go out and
gather a * certain rate
every day, that I may
* prove them, whether
they will walk in my law,
Ol' 110.
5 And it shall come t
pass, that on the sixth
day they shall prepare
that which they bring in ;
m and it shall be twice
as much as they gather
daily. -
6 And Moses and Aa-
ron said unto all the
children of Israel, At
* even, then ye shall know
that 9 the Lord hath
brought you out from the
land of Egypt.
7 And in P the morning,
then a ye shall see the
glory of the Loſ D.; for
that he heareth your
murmurings against the
LoRD : And * what gre
we, that ye murmur
against us?
8 . And Moses said, .
This shall be when the -
- n for he hath “heard your
LoRD shall give you in
the evening flesh to eat,
II. The care God graciously took for their
supply. Observe, 1. How God makes known to
Moses bis kind intentions, that he might not be
uneasy at their murmurings, nor témpted to wish
he had let them alone in Egypt. (1.) He notices
their complaints, v. 12. As a God of pity, He
took cognizance of their necessity, which was the
occasion of their murmuring; and as a just and
holy God, of their reflections on Moses, and was
displeased with them. Note, When we begin to
fret and be uneasy, we ought to consider that God |
hears all our murmurings, though only the silent
murmurings of the heart. • Princes, parents, mas-
ters, do not hear all the murmurs of their inſe-
riors against them, and it is well they do not, for
perhaps they could not bear it; but God hears;
and yet bears. We must not think, because God
does not immediately take vengeance on men for
their sins, that therefore He does not motice
them; no, He hears, and is grieved, yet contin-
ues his care, as the tender parent to the froward
child. (2.) He promises a speedy, sufficient, and
constant supply, v. 4. See what God designed,
in this, That I may prove them, whether they
will walk in my law or no. [1..] Thus He
tried whether, they would trust Him; and rest
satisfied with the bread of the day in hand, de-
pending ori God for to-morrow. [2.] Thus He
tried whether they would serve, always and faith-
fully so good a Master; and hereby made it ap-
pear, in the issue, how ungrateful a people they
were, whom nothing could affect with a sense of
obligation. Let favor be showed to them, yet
will they not learn righteousness, Isa. 26; 10.
2. How Moses directed Aaron what to speak
to the congregation of Israel; (v. 9.) and
9 And Moses spake
unto Aaron, Say unto-all
the congregation of the
children of Israel," Come
us ;
some think; that, while Aaron was summoning
the congregation to come near before the Lord,
Moses retired to pray, and that the appearance
of the glory of the Lord, (v. 10.) was in answer
to his prayer. They are called to come near, as
Isa. 1; 18: Come, and let us reason together.
Note, God condescends to give even murmurers
a fair hearing; and shall we then despise the
cause of our inferiors, when they contend with
Job, 31: 13. . . . . . . . . .
(1) Moses convinces them of the evil of their
murmurings; º thought they reflected only on
him and Aaron, but here they are told, God was
struck at through them. This is much insisted
on, v. 7, 8. Note, When tempted to murmur
against the instruments of any uneasiness to us,
we do well to consider how mucli we reflect on
God by it; men are but God’s hand. They that
quarrel with the reproofs and convictions of the
Word, and are angry with their ministers, when
touched in a tender part, know not what they do,
for therein they strive with their Maker. Let
this for ever stop murmuring, that it is daring
impiety to murmur at God, because He is God;
and gross absurdity to murmur at men, because .
they are but mem. . . . S. . r -
(2.) He assures them of the supply of their
wants; that, since they had harped upon the flesh-
pots so much, they should for; once have flesh in
abundance that evening, and bread the next morn-
ing, and so on every day thenceforward, v. 8,
12., Many, we say, are better fed than taught;
but the Israelites were thus fed, that they might
be taught; (Deut. 32: 10.) and as to this in-
stance, see Deut. 8: 3. He fed thee with
11 And the Lord.
manna, that thou mightest know that man
*-
Neh, 11:23. Prov. 30:8. Matt. 6:11,
near before the Lord :
murmurings.
10 And it came to
pass, as Aaron spake unto
the whole congregation
of the children of Israel,
y that they looked toward.
the wilderness, and be-
hold,the glory of the LGRD
* appeared in the cloud.
and in the morning bread
to the full; for that “the
LoRD heareth your mur-
murings which ye mur-
mur against him. And:
what are we?...your mur-
murings are not against
as, but ‘against the LoRD.
-g
PRACTICAL OBSERVATIONS.
V. 1–12. We may easily condemn the Israelites, but per-
haps do not readily suspect, that we also should distrust, despond,
and murmur, if proved by far less trials, and left to ourselves:
nor do we sufficiently regard their conduct as an intended picture
of human nature; and their history, as that of the human heart
under the varying dispensations of Providence. In whatever
situation we are placed, we are prone to undervalue our mercies,
and aggravate our troubles; and in this way we are perversely
ingenious in rendering ourselves discontented and unthankful. It
behooves us, therefore, to watch and pray against this rebellious,
unthankful spirit, that, confiding in God, and conscious of our own
-
- - . ~~ * - 32,33. Luke 11:3. -
spake unto Moses, saying, ### .*.*. §
- • * : º W. : º
12 I have heard the º, º “ 3. - -
murmurings of the child- . *} 12:51, -32:1,7,11. Num, 16.
ren of Israel; speak unto .** Pe.77:20. Is. 63:11,12.
them, saying, At even ye §: ##"...# *s *. #:
shall eat flesh, and in the 3%.” ” * *
•wn ºw • ‘y - - r 2,3,8. Num. 16:11. . . . . -
º ye shall, º filled . # ºut. * on
Y” -6 3. : l “. 1U: 1U. . 's-
wit read: an Yº tº...?' 's.' .7. 1.3.6.
shall know that I am the ... isºlºis ºn tº
LoRD your God. . . . .'; is,****
[Practical Observations.] x See on 2,8.
y 7. Num. 14:10. , 16:19,42.
z 13:21,22. 40:34–38. Lev. 9.6. Num.
I6:42. 1: Kings 8:10,11. Matt. 17:5.
a 4:5. 6:7 e :34. Ez. 34:
3
g 5:21. 17:3. Num. 16:13,41.
h Deut. 8:3. Jer. 2:6. Lam. 4:9.
i Ps. 78:24. 105:40. John 6:31,32. 1 :7. 7:17. Jer, 31:34. [.. •
Cor. 10:3. - - 0. 39:22, Joel 3:17. Zech. 13:9.
* Heb. the portion of a day in his day. . ~ -
unworthiness, we may learn contentment: and if plain and sharp
reproofs humble and quiet us, they are valuable advantages. But
‘the Lord is slow to anger,” and mercifully considereth our frame;
and He knows how hard we find it to bear urgent want without
impatience; and to believe his Word in direct opposition to every
appearance of probability. He therefore frequently shows us his
glory, and proves our obedience, by supplying our wants, and ex-
ceeding our expectations; and this tends, for the future, to deprive
us of all plausible pretence of saying, that we want encouragement
to trust and serve Him. - •. Scott.
*
.* •
doubtless they should have cxpected to be provided for in a similar
manner: but, instead of this conſidence in God, they looked only to
natural causes ; and, perceiving nothing but approaching famine and
desolation, they passionately wished they had died in Egypt : -
- - - - Scott. -
Verses 4, 5. * , t →
Whatever the custom of the patriarchs had been respecting the
Sabbath, or the traditions handed down among their descendants
concerning its sacred obligation ; we may reasonably conclude, that
the Israelites, when bond-slaves in Egypt, had not been allowed to
rest from labor on that day: and probably the observance of it was
almost wholly neglected, and the institution itself nearly forgotten.
But iſ, as many learned men suppose, they left Egypt on the Sab-
bath, and passed the Red Sea on the Sabbath, which events-were
commemorated on the first and last days of unleavened bread ; we
may conclude, that the traditional recollection of the institution
would be revived ; and they would be prepared for more explicit in-
structions.—Indeed it is very doubtful, whether the Israelitish Sab-
bath was observed on the seventh day, as calculated from the close
of the six days “in which God created the heavens and the earth :” and
when we consider, that a whole day is lost by sailing round the world
in one direction, and gained by going round it in the other, we must
perceive that no great stress can be laid on such calculations. . The
seventh day was appointed at first in remembrance of creation being
completed ; one day in seven was continued to be set apart under the
law, but perhaps the day was determined with reference to Israel’s
deliverance from Egypt; and the same proportion is observed under
- the Christian Dispensation, but the day is fixed in commemoration
of our Lord’s resurrection. In all these instances, the day observed
was a memorial, through all subsequent generations, of the event,
which gave occasion to its being instituted. - Scott.
w “... - Verses 9, 10. . . - - -
We have frequently read, that Jehov AH appeared to his servants,
and that He spake to them; and many expositors suppose, probably
on insufficient grounds, that this was always, or generally, from some
visible, glorious manifestation, which they call the SHEchi NAH ; but,
on this occasion, Israel is summoned by Aaron, at the word of-Mo-
ses, to draw. “near before the Lord :” and when “they looked toward
the wilderness, behold, the glory of the Lord appeared in the cloud.’
It is evident that, at this time, there was some extraordinary splem-
dor, which intimated the special presence of God; but if this had not
differed from all the former appearances of Göd, why is the language
so very different 2 . . . " . . . . . lo.
[272
B. C. 1491.
• The people fed with manna.
EXODUS, XVI.
13. T And it came to
pass, that at even "the
quails came up, and cov-
ered the camp: and in
the morning the dew lay
round about the host.
14 And when “the
dew that lay was gone
up, behold, upon the face
of the wilderness there
lay a small round thing,
as small as" the hoar frost
on the ground. . *
15 And when the chil-
dren of Israel saw it, they
said one to another, * It
is * manna : for they wist
not what it was. And
Moses said unto them,
f This is the bread which
the LoRD hath given you
to eat. -
16 This is the thing
which the LoRD hath
commanded, Gather of
it every man according
to his eating: an é omer
# for every man according
doth not live by bread only. And, beside that,
here are two things mentioned, which He intend-
ed to teach them by sending them manna; [1..]
By this ye shall know that the Lord hath
brought you out from Egypt, v. 6. That they:
were brought out of Egypt, was plain enough;
but so strangely sottish and short-sighted were
they, they said Moses brought them out, v. 3.
God sends them manna, to prove it otherwise.
If Moses only had brought them out, he could
not thus have fed them; they must therefore own
that as the Lord’s doing, because this was so,
and both were marvellous in their eyes; yet, long
afterward, they needed to be told that Moses
gave them not this bread from heaven, John,
6:32. [2.] By this ye shall know that I am
the Lord your God, v. 12. This proved the
Lord’s power, and his particular favor to them
as their God; God plagued the Egyptians, to
make them know that He was the Lord; He
provided for the Israelites, to make them know
that He was their God.
3. How God Himself manifested his glory, to
still the murmurings of the people, and to put
reputation on Moses and Aaron, v.10. While
Aaron was speaking, the glory of the Lord
appeared in the cloud. ' The cloud itself, one
would think, was enough both to awe, and to
encourage; yet, in a few days, it was grown so
familiar, that it made no impression on them,
unless it shone with an unusual brightness. Note,
What God’s ministers say to us, is then likely
to do us good, when the glory of God shines in
fowl, feathered fowl, (Ps. 78; 27.) therefore
not locusts, as some think; quails, or pheasants,
or some wild fowl, came up, and covered the
camp, so tame, that they might take up as many
of them as they pleased. Note, God gives us of
the good things of this life, not only for necessity,
but for delight, that we may not only serve Him,
but serve Him cheerfully.
Next morning, He rained manna on them, to
be continued for their daily bread from the clouds.
1. It came down in dew #. melted, and yet was
itself of such a consistency, as to serve for mour-
ishing, strengthening food, without anything else.
hey called it Manna, Manhu, “What is
this?” Either, “What a poor thing this is!” de-
spising it: or, “What a strange thing this is!”
admiring it: or, “It is a portion, no matter what
it is; it is that which our God has allotted us,
and we will take it, and be thankful,” v. 14, 15.
It was pleasant food: the Jews say, it was pala-
table to all, however varied their tastes. It was
wholesome food, light of digestion, and necessary
(says Dr. Grew) to cleanse them from disorders,
with which he thinks it probable they were, in
their bondage, more or less infected, which dis-
orders a luxurious diet would have made conta-
gious. By this spare and plain diet we are all
taught a lesson of temperance, and forbidden to
desire dainties and varieties.
2. They were to gather it every morning, (v.
16.) the portion of a day in his day, v. 4.
Thus they must live on daily providence, as the
fowls of the air, of whom it is said, That thou
to the number of your
I persons, take ye every
nman for them which are
in his tents.
with it on our souls.
by the immediate hand of God.
V. 13–21. Now they begin to be provided for
He makes them a feast, at night, of delicate
givest them, they gather; (Ps. 104: 28.) not
to-day for to-morrow, let the morrow take
thought for the things of itself. To this daily
raining and gathering of mamma our Savior seems
17 And the children of b Num. 11:31–33. Ps. 78:27,28, 105: º 3. *:::::: tº: §§" *:::::::: §§ gº.
4. º y º * e Deut. 8:3, 16. Josh. 5:12. Neh. 9:20. ; vu', ºve
Israel did so, and gather- c #"Fº ſº 8:3. Nch. 9: jºy salºº. 1 cor los. Rev. ; #. by # poll, or, head.
e S. :Z4. :*U. : If. €b. 8024&S.
ed, some more, some less, a #1; tº on 4–Nan als. Pro, as '
Verse 13. The Calabrian, found in larger lumps, and weaker by half, is col-
There are different opinions concerning the meaning of the word
translated quails : but the language of Scripture uniformly leads us
to consider them as wild fowl, of whatever species they might be.
(JM. R. b.)—This miracle of mercy may be contrasted with the plague
of locusts, which devoured the remaining sustenance of Pºp!,
- - C.O.T.T.
Quails.]: ‘Heb, Selav, Chal, selaiv, Syr. and Arab. selwa, is with-
out doubt the quail. [So also Rosenm.] Thus the Sept. render it, a
large kind of quail. Ethiopic forferat, and Vulg. coturnices, quails,
with which agree Philo and the Rabbins. A bird of the gallinaceous
kind, somewhat less than a pigeon, but larger than a sparrow [most-
ly called in New England, the partridge]. º describes the
quai) of the larger kind as very like the red partridge, but not larger
than the turtle dove; found in Judea as well as [in abundance] in
, the deserts of Arabia Petraea and Egypt [Jos. Diod. Sic. Prosper .3lpi-
nus, Shaw, &c. Rosenm.] ; and affording a most agreeable and deli-
Cate º [See Paxton, who ably confutes the opinion that they
were locusts, and Harris.] Greenfield, after Dr. A. Clarke. The num-
ber of these quails may remind us of the almost incredible number of
wild pigeons in the flocks, of many miles in extent, of the western
United States: though Williams remarks unnecessarily, that the supply
could have been but partial, and perhaps for one evening only ; after-
wards they lived on them for a month together. Num. 11:20. Cal-
$7.6t. ED.
Verses 14, 15.
(* This is man,’ prepared or appointed, or portioned out ; that is,
* This is the food before predicted, which God hath prepared or ap-
pointed for us.” [This opinion of Kimchi, Rosenm. thinks not improba-
ble.]—The common opinion, that the original here means What is
this 3 seems entirely destitute of foundation. The name thus first
given it, has been retained as to the substance, in most languages,
into which the Scriptures have been translated.—As the people
seemed not to be generally satisfied, that this was the bread which
God had promised to “rain from heaven for them,” Moses expressly
assured them that it was.-The name manna has also been given to
several substances, procured in different ways; but it does not ap-
pear, that any of them was the same as the manna given to Israel, or
at all fitted to answer the same purposes. . It was indeed a miracu-
lous provision, given immediately from God; and not the production
of second causes. Scott.
(15.) It is manna.] ‘Lit. is it manna So Faber, who thinks that
the Jews had seen manua, but not this kind of thing : whence Mo-
ses expressly says of it, “which thou knewest not, neither did
thy fathers know ;” since its character was so different from that
which grows maturally.” Rosenm. who adds, “perhaps that species
only of manna, found in Egypt was known to the Hebrews, which
was different from that found in Arabia: and therefore they ask “ is
this mamma too.” The common manna of the present day, is a coagu-
lated juice, similar in taste to sugar or honey : of a mild and weak
order, and dissolving, in water. It exudes from various trees and
plants. It is brought from Brigantium, [in the Tyrol 2) but the better
sort from Calabria. The Brigantine exists in the larch, like hoar
frost, in lumps at first whitish, and gradually becoming yellowish.
O. T. VOL. I. t
lected from the ash. It flows from the 20th June to the end of July,
from a puncture made in the tree by an insect. There are several
sorts of oriental manna. . [“. It is better than that from Calabria and
Sicily, and gathered in Syria, Arabia and Persia, from the oriental
oak, and a shrub called in Persia, Teranjabin.” GREEN FIELD.] That
the Hebrews used, was doubtless what the tamarisk shrub (Arab.
Tarfa) yields, which grows abundantly in this region of Sinai where
the Hebrews were. The manna distils from the shrub in the month
of June, and is collected by the Arabs before sunrise, because it is
melted by the heat: as also Niebuhr and Petachias, as well as Burck-
hardt observed. The Arabs boil it, after cleansing it from the grass,
little sticks and dust, strain, and preserve it in skin bottles. They
spread their unleavened cakes (which are their bread) with it, as
with honey. It has an agreeable taste, sweet and almost aromatic.
See Burckhardt. The Orientals are commonly of opinion, that man-
ma falls from the sky, upon certain plants. And this not only the
vulgar, but most learned men, as Avicenna, Serapion, Mesuaus, &c.
believe. [Rauwolf and Gmelin say, that the manna is as white as
Snow, and consists of grains like coriander seed, v. 31. yet this manna
here lay like hoar frost around the camp, which does not agree with
that which exudes from trees and plants. Hence Oedman supposes
that it falls with the dew ; being formed in the air from the quantity
of sweet juices expelled from different kinds of shrubs by the great
heats of Arabia. Greenfield. Ehrenburg and Rüppell have since ascer-
tained, says Rob; that the manna Burckhardt describes is occasioned
by an insect.] Now, although the ‘manna here had not a few quali-
ties common to that which is found in many parts of the East; yet
there are others so peculiar to it, that it appears a prodigy, and some-
thing out of the ordinary course of nature. Aben Ezra says, that
what is [now] called manna, falls only in JNisan, or March, and Ijar
or April, does not liquefy in the sun, [but see above,) nor putrefy if
kept over night (v. 20.), nor is it so firm that it can be ground to make
cakes, (Num. l l ; 8.) but iſ put upon the tongue, it liquefies, does not
appease hunger, nor create good blood, but is only of use in medi-
cine. Besides, the double quantity of the sixth day was miraculous,
as well as the total ceasing of it on the Sabbath; also its falling
wherever the camp was pitched. It was then a miracle. Had it been
a common thing, Moses would not have said it was unknown, Deut.
8; 3. nor have so particularly described its color, taste, and form.”
See Dcyling, Rosemin. W. - ED.
Verses 16–20,
(16.) Every man according to his eating..] Such a quantity as would
in general suſfice a healthy man. There would be in each tent sev-
eral women and children, who did not require so much food as the
grown men ; yet these were directed to gather for every one of them,
each man according to his own eating:- And, as an Omer is computed
to be nearly three quarts, wine-measure, it would be a competent
Supply for any individual. We may suppose, that the several per-
sons capable of labor, in each tent, cast all they gathered into one
Stock ; and when the father of the family came to measure it, he
was allowed to retain an Omer for each of his household : but, if he
had any over, he must impart it to his neighbor who had less than
that quantity; for some would be less active than others. Thus it
[273)
\
B. C. 1491.
18 And when they did
mete it with an omer,
* he that gathered much
had nothing over, and
he that gathered little had
no lack: they gathered
every man according to
his eating.
19 And Moses said,
Let no man leave of it
till the morning.
20 Notwithstanding
they hearkened not unto
Moses, but some of them
left of it until the morn-
ing, and it *bred worms
and stank: ' and Moses
was wroth with them.
21 And they gathered
it every "morning, every
man according to his
eating: and when , the
sun waxed hot, it melted
[Practical Observations.].
22 And it came to pass
that " on the sixth day
they gathered twice as
much bread, two omers
for one man : and all the
rulers of the congregation
came and told Moses.
EXODUS, XVI.
to allude, in teaching us to pray, Give us this
day our daily bread. We are hereby taught,
(1.) Prudence and diligence in providing food
convenient for ourselves and our households.
God’s bounty leaves room for man's duty; it did
so even when mamma was rained, they must not
eat till they have gathered. (2.) Contentment
and satisfaction with a sufficiency; they must
gather, every man according to his eating;
enough is as good as a feast, and more than
enough as bad as a surfeit. They that have most,
have, for themselves, but food, and raiment, and
mirth; and they that have least, generally have
these: so that he who gathers much has moth-
ing over, and he who gathers little has no
lack. There is not so great a disproportion be-
tween one and another, in the comforts and en-
joyinents of the things of this life, as there is in
the property and possession of the things them-
selves. (3.) Dependence on Providence; * Let
no man leave till morning, (v. 19.) but let them
learn to go to bed and sleep quietly, though they
have no bread in their tent, nor in all their Camp,
trusting that God, with the following day, will
bring their daily bread.” It was surer and safer
in God’s store-house than in their own, and would
thence come to them sweeter and fresher. Read
with this, Matt. 6: 25.
your life, &c., See here the folly of hoarding.
The mamma laid up by some, (who thought them-
selves wiser and better managers than their
neighbors, and who would provide, in case it
should fail next day,) putrefied, bred worms, and
became good for nothing. Note, That proves to
be most wasted, which is covetously and distrust-
Take no thought for
Y
Manna not found on the Sabbath.
fully spared. Those riches are corrupted, Jam.
© t
º º tº
Let us consider, [1..] That great power of
God which fed Israel in the wilderness, and made
miracles their daily bread. What cannot this
God do? Ps, 78; 19, 20. Never was there such
a market, where so many hundred thousand men
were daily furnished, without money, and with-
out price. Never was there such an open house
kept, as God kept in the wilderness for forty
years together, nor such free and plentiful enter-
tainment given. [2.] That constant providence
of God, which giveth food to all flesh, for his
mercy endureth' for ever, Ps. 136: 25. The
saine wisdom, power, and goodness, that now
brought food daily out of the clouds, does, in the
constant course of nature, bring food yearly out .
of the earth, and gives us all things richly to
enjoy. . - . .
V. 22–31. We have here, 1. A plain intima-
tion of the observing of a seventh-day Sabbath,
not only before the giving of the law on mount
Sinai, but before the bringing of Israel out of
Egypt, and therefore from the beginning, Gen.
2: 3. If the Sabbath had now been first insti-
tuted, how could Moses have understood what
God said to him, (v. 5.) concerning a double
portion to be gathered on the sixth day, without
making any express -mention of the Sabbath?
And how could the people so readily take the
hint, (v. 22.) even to the surprise of the rulers,
before Moses had declared, that it was done with
a regard to the Sabbath, if they had not had some
knowledge of the Sabbath before? The setting
apart of one day in the seven for holy work, and,
lay up for you to be kept
until the morning.
24 And they laid it up
till the morning, as Mo-
ses bade: 4 and it did not
Stink, neither was there
any worm therein.
25 And Moses said,
Eat that to-day; for to-
day is a sabbath unto
23 And he said unto
them, This is that which
the Lord hath said, To-
morrow is the * rest of
the holy Sabbath unto
the LoRD : P bake that
which ye will bake to-
day, and seethe that ye
will seethe ; and that
which remaineth over
h 2 Cor. 8:14,15. - *
i 12:10. 23:18. Matt. 6:34.
k Matt. 6:19. Luke 12:15,33. Heb. 13:
5. Jam. 5:2,3. -
l Num. 12:3. 16:15. Mark 3:5. 10:
14. º; 4:26.
m Prov. 6:6–11. Ec. 9:10. 12:1. Matt.
6:38. John 12:35. 2 Cor. 6:2.
the Lord : to-day ye.
shall not find it in the
field.
26 "Six days ye shall
gather it: but on the
th d hich i .# *śºs. g.º.2 as
Seven ay, whic QS • O ZU):ö– 1, §5, § 5), :3, ºxen, Žiž, S,
. 1 * * * ... • fºv. 23.3. Mark 23738. fluke?3.
the sabbath, in it there #"; ºr *
shall be none. º, . .
* > See on 23.29.—Neh. 9:14.
27 And it came to § 3.3%. peut. 5:13. É2.46:1, Luke.
pass, that there went out 13:14. . .
PRACTICAL OBSERVATIONs.
V. 18–21; , The Lord could, at all times, supply his people
with superfluities, and in some cases He does so; but, in general,
He sees it best for them to have only things necessary, and that
from day to day; and He constrains most of them, to expect their
support from Him on the morrow, that they may see the glory of .
his power, and taste the sweetness of his truth and love, in their
daily bread. . If our faith were strong, we should sleep no worse,
though, like Israel, we went to rest might after might, without one
morsel in the house for the next day; or any other prospect of
came to pass, that he who ‘ gathered much had nothing over, and he
that gathered little had no lack;’ but they daily gathered for every
individual, in that vast assembly, according to the eating of a grown
man, or an Omer each ; and this was the case during forty years.-
The apostle’s argument, grounded on the passage, leads us to this in-
terpretation ; (JVote, 2 Cor. 8: 10—15.) else how could the case of
Israel have been in point to that of Christians, when exhorted to im-
part of their superfluity, to supply the wants of their brethren, and to
trust the Lord to send them a new supply, as they needed it? If this
exposition be not admitted, it must be supposed, that numberless
miracles were constantly wrought, without any apparent occasion,
in augmenting or diminishing the quantity gathered by each person,
as “ some gathered more and some less.” But if we allow that every
head of a family who had gathered above the quantity was directed
to keep an Omer for each of the several persons in his tent, and to
give the overplus to his neighbor who had not gathered so much ; the
whole may be easily explained. The Israelites were taught by this
way of subsisting, to live continually and cheerfully dependent on
God, and in liberal love to each other; and, as the daily supply of the
manna was an emblem of the life of faith in Christ, hoarding was
expressly forbidden. And while those who gathered much imparted
to their neighbors, they who could not consume an Omer each,
might, as some think, give the residue to their cattle; or burn it be-
fore the next morning, as they did the remains of the paschal lamb,
and other sacrifices. - • * - Scott.
(16.) Omer.] ‘Three quarts," Bush. “Josephus says this was a
measure of 43% (common sized, hen’s), eggs, (a standard common to
the Jews, and Orientals), making 202 cubic Paris inches. But it is
not likely that the Jewish measures should have remained unchanged
1500 years from Moses to Josephus.’ Rosenm. [See TABLEs of Jew-
ish weights and measures.] 3. Ep.
,, . Verse 21. - - -
As the people were required to use, impart, or destroy the manna
obtaining it, except confidence in Him, who, as ‘a Father, know-
eth what things we have need of.” Yet we must' labor even for
the meat that perisheth,” in subordination to our laboring for that
‘which endureth unto everlasting life;’ though both are the gift
of God: and it is the Lord’s will, that the poor should be liberal
of their little, as well as the rich out of their abundance. But
whetlier we have much or little, what is hoarded corrupts; and
that alone is useful, which supplies our wants and relieves the
necessities of others. - - Scott.
gathered each day, before the next morning; they were under the
necessity of gathering it early in the day, or else they would have
had no food : for though it did not exhale with the dew in the morn-
ing, “when the sun waxed hot it melted.” This was a very extraor-
dinary circumstance, that a substance, which was so easily dissolved
and exhaled, should be sufficiently nutrimental to support the people
in health and vigor for so long a course of years, and also that what
melted and totally disappeared when the sun waxed hot, might yet
be baked or seethed (23) without any such effect. Scott.
Verses 22–27. .
It is evident, that the miracle, on this occasion, consisted in the
larger quantity of manna that fell on the sixth day; which caused it
to be so much thicker on the ground than at other times, that the
people gathered twice the quantity, with little additional labor (29);
and not in a subsequent increase of the quantity which each person
had gathered.—As the rulers came to inform Moses, that the people
had gathered twice the usual quantity; it may be supposed, they
were appointed to superintend the distribution, and wanted his di-
rections in the present case: and this gave him the opportunity of
more fully stating to them, and by them to the people, the obligation'
of keeping the Sabbath as a holy rest unto the Lord.—It is generally
thought, they were forbidden to bake or seethe it on the sabbath-
day; though the language used does not necessarily imply this.-It
is remarkable, that three miracles were wrought, every week, in
honor of the Šabbath, even before the promulgation of the JMosaic law.
Double the quantity fell the day before ; none fell on the sabbath-
day; nor did that corrupt, which they kept for that day. This con-
firms the opinion, that the institution of the Sabbath was from the
beginning. Indeed the whole narrative implies, that reference was
made to an institution before known, but not properly remembered
or regarded ; and not to any new law given on the occasion. Neither
the inquiry of the elders, nor the language of Moses, can be consist
ently interpreted of an entirely new institution. ID.
[274
B. C. 1491;
Jin omer of manna to be kept.
EXODUS, XVI.
some of the people on
the seventh day for to
gather, ‘and they found
|||OIIC. - -
28 And the Lord said
unto Moses, " How long
refuse ye to keep my
commandments and my
laws? .
29 See, for that the
LoRD + hath given you
the sabbath, therefore he
jº you on the sixth
ay the bread of two
days : y abide ye every.
man in his place, let no
man go out of his place,
on the seventh day.
30 So the people * res-
ted on the seventh day.
31 And the house of
Israel a called the name
thereof Manna: * and it.
was like coriander-seed,
white; and the taste of
it was like wafers made
with honey.
32 || And Moses said,
This is the thing which
the Lord commandeth,
* Fill an omer of it to be
kept for your generations;
that they may see the
bread wherewith I have
fed you in the wilderness,
when I brought you
forth from the land of
Egypt. . . .
33 And Moses said
unto Aaron, "Take a pot,
and put an omer full of
manna therein, and lay it
up before the LoRD, to be
kept for your generations.
* *
selves, on the sixth day, v. 29. Appointing them
they must bake and seethe, the day before, and
of the Sabbath.
have as little as may be to do of things necessary
course to make them remember the sabbath-
in order to that, for holy rest, was a divine ap-
pointment ever since God created man on the
earth, and the most ancient of positive laws.
The way of sabbath-sanctification is the good old
WaW. . -
3. The double provision God made for the Is-
raelites, and which they were to make for them-
to rest on the seventh day; He took care that
they should be no losers by it: and none ever will
be losers by serving God. On that day, they
pare it, v. 23. The law was very strict, that
not on the sabbath-day. This does not now make
it unlawful to dress meat on the Lord’s-day, but
directs us to contrive family-affairs so that the
may hinder us as little as possible in the º:
Works of necessity, no doubt,
are to be done on that day; but it is desirable to
to the life that now is, that we may apply our-
selves the more closely to the one thing needful.
That which they kept for their food on sabbath-
day did not putrefy, v. 24. for everything is sanc-
tified by the Word of God and prayer.
3: The intermission of the manna on the sev-
enth day, v. 25, 26. This showed it was not
produced by natural causes, and was designed to
confirm the divine authority of the law to be
given by Moses. Thus God took an effectual
day; they could not forget it, nor the day of
preparation for it. Some, it seems, went out on.
the seventh day, expecting to find manna, (v.
27.) but found none; those that will find must
seek in the appointed time; Seek the Lord while
He may be found. God, on this occasion, said
to Moses, How long refuse ye to keep my
be
were to fetch in enough for two days, and to pre- |
cammandment? v. 28. Why to Moses? He
was not disobedient: No, but he was the ruler of
a disobedient people, and God charges it on him,
that he might the more warmly charge it on them,
and take care that their disobedience should not
be through any neglect or default of his. Note,
(I.) Disobedience, even in a small matter, is very
provoking. (2.) God is jealous for the honor of
his Sabbaths. If walking out on the Sabbath to
seek for food was thus reproved, walking out on
that day purely to find our own pleasure cannot
justified. - .
W. 32–36. 1. How the memory of this pro-
vision was preserved; an omer of this manna was
laid up in a golden pot, (Heb. 9: 4.) and kept
before the testimony, or the ark, when it was
afterward made, v. 32—34. The preservation
of this from waste and corruption was a standing
miracle, and therefore the more proper memorial
of this miraculous food. “Posterity shall see
the bread,” says God, ‘wherewithal I have fed
gou in the wilderness;’ what it was, and how
much each man’s daily portion was, that it may
appear they were neither kept to hard fare, nor
to short allowance, and then judge between God
and Israel, whether they had any cause to mur-
mur, and find fault with their provisions, and
whether they, and their seed after them, had not
great reason gratefully to own God’s goodness
to them. Note, Eaten bread must not be forgot-
ten; God’s miracles and mercies are to be had
in everlasting remembrance, for our encourage-
ment to trust in Him at all times.
2. How the mercy of it was continued as long
as they had occasion for it, v. 35. See how
constant the care of. Providence is; seed time
and harvest fail not, while the earth remains.
The manna is called spiritual meat, (1 Cor.
10: 3.) because typical of spiritual blessings;
Christ Himself is the true Manna, the Bread of
life, John 6: 49–51. The Word of God is the
34 As the Lord com: they came unto the , śass.
manded Moses, so Aaron borders of the land of ; : Deutº-il. He tº
laid it up before the “tes- Canaan. ####" (##4,
timony, to be kept. 36 Now i an omer is “ ſº...” “* *
- - * * * - - , , d Heb. 9:4. -
35 And the children of the tenth part of an #: 7a, assº, sing.
Israel did eat manna ephah. S t ... sº tº
‘forty years, 5 until they ºv.º. - 3. *śrs.”.hº...”:
came to a land inhabited “...ºft.*.*.*.*.*.* tºº. . . a wºrºr--- x-y ºrg
\Z - : :14. ... 81: 15, 14. 1s. 4: e * ºn e • .
4:14. Eºiâ’i. Miaº's is. er Num. 33:48–50. Deut. l;8. 34:1–4.
they did eat manna, until
souls? "
x 3ſia. Neh 3:14 is $13,14. Ez.
PRACTICAL OBSERVATIONS.
W. 22–36. Whatever diligence we use in worldly business (Notes,
i 16,32,83.
John 6: 22–58) Let us then, with thankful
on other days, we are to consider the Sabbath as the Lord’s gift
to us; and should previously contrive everything, even in respect
of our-food, in that manner which may best reader it a day of
holy rest from worldly business, and one of spiritual employments.
—But there is in us, by nature, a spirit of perverseness, which
takes pleasure in acting contrary to the Lord’s commands; and
by our conduct, as it were, declaring, that we will not submit to
Him: nor can we be his true servants, unless this proud self-will
be mortified and subdued.—Whatever Providence in any honest
way allots us, we should consider as ‘the bread which the Lo RD
giveth us to eat,” and be thankful, and contented, with it.—But,
if we cannot merit, our bodily food, what claim can we have to
that * Bread which came down from heaven, to give life to our
- Verses 28–30. . -
This reproof for the present proved sufficient to induce the people
to observe the Sabbath, though the offenders were not punished.
*. Scott.
. . Verse 31. - -
The shape of the manna was round and small ; and its taste re-
sembled that of cakes mixed up with a small quantity of honey,
... which were frequently used in those days.--It had also, at least
when dressed in some particular way, the flavor of sweet oil, whic
was in great request and use among the Israelites. (Nºum, 11 : 6–8.)
We may therefore conclude, it was a very pleasant substitute for
bread, and very nourishing; though the history itself confutes the
tradition of the Jews, that it had all manner of pleasant flavors,
according to men’s different tastes. . Id.
Coriander.] ‘ Heb. gad : what this means is not clearly known.
‘Celsius quotes an author who says, that coriander was called goid
y the Africans.” Harris.] Korion, whence coriander, is a mere guess
of the Sept. from recollecting Num. 11 : 7. The original has been
yery variously translated. Michaelis is, I doubt not, right in trans-
lating it sleet, or minute hail.” Rose NM.
- Verses 32—34. ~
Jt is very probable, this direction was not given till the ark of the
hearts, early and diligently go forth to gather this heavenly pro-
vision, and joyfully feed upon it: ket us seek earnestly for the grace
of the Holy Spirit, to turn all our knowledge of the doctrine of
Christ crucified, into spiritual nourishment for our souls by faith
and love; that we may not rest in barren notions, feed on worldly
vanities, or satisfy ourselves with former supposed experiences;
but, living on this Bread from day to day, in attendance on all the
means of grace, show that our souls are mourished in all holiness,
and fitted for unreserved obedience. Thus, edifying others also
by the way, we shall in due time arrive at the heavenly Canaan,
there to feast for ever on the rich provisions of our Father’s house
above. - - Sc QTT.
covenant, the testimony of God’s gracious presence with Israel, was
made, and placed in the holy of holies. The apostle informs us, (ac-
cording to the Septuagint,) that the pot in which the manna was
preserved, like other sacred vessels, was made of gold. Scott.
- Verses 35, 36. ...”
As Moses lived till a great part of the ſortieth year was past, when
Israel was encamped in the plains of Moab; there is no reason to
say, that the thirty-fifth verse was added after his decease.—An
ephah was something more than seven gallons of our measure, and
less than our bushel.-The manna was a type of Christ, providéd by
God, and given to sinners, who must otherwise have inevitably per-
ished, who were altogether undeserving of such a gift, and prone to
despise and undervalue it. The careless multitude understand not
what this heavenly manna is, or what use to make of it; till instruc-
ted that “it is the Bread which the Lord hath given them.” . The
hypocrite retains the doctrine as a notion, which corrupts, and pro-
duces pride and vain confidence. The true Christian, having an
appetite for this heavenly provision, seeks it diligently and early,
day by day; labors for it, though it is the gift of God ; and feeds
upon it in his heart by faith with thanksgiving ;’ by which his soul
acquires health and vigor, and he becomes strong to labor, and to
fight with his enemies. Id.
B. C. 1491.
The people murmur for water.
EXODUS, XVII.
CHAP. xvii.
The people want water, chide with Mo- 4: 4. '
ses, and tempt the Lord, 1, 2; Moses
expostulates with them, and com-
plains to God; and, at his command,
amites the rock in Horeb, which pours
out water, 3–6; the place is name
Massah, and Meribah, 7. Amalek
assaults Israel, and is overcome by
Joshua, while Moses holds up his
hands with the rod of God 13.
Aimalek is doomed to destruction: aud
Moses builds an altar, called JEHO-
VAH-NISSI, 14–16.
ND all the congrega-
tion of the children
of Israel journeyed from
the wilderness of “Sin,
after their journeys, ac-
cording to the command-
ment of the LoRD, and
pitched in *Rephidim:
and there was no water
for the people to drink.
2 Wherefore “the peo-
ple did chide with Moses,
and said, "Give us water
that we may drink. And
Moses said unto them,
Why chide ye with me?
“Wherefore do ye tempt they were violent and impatient in their desire;
the Lord 2
3 And the people thirs-
ted there for water; and
the people murmured
against Moses, and said,
Wherefore is this that
‘thou hast brought us up
out of Egypt, to kill us
and our children, and our
cattle, with thirst?
4 And Moses & cried
unto the LORD, saying,
What shall I do tunto this
people 2 They be h almost
ready to stone me.
5 And the Lord said
unto Moses, 'Go on be-
fore the people, and take
a 16:1. Num. 33:12–14.
b 8. 19:2. -
c 5:21. 14:11,13. 15:24, 16:2,3. Num,
Łk:4–6. 14:2. 20:3–5. 2i;5.
d Gen. 30; 1,2. 1 Sam. 8:6. Luke 15:12,
e 7. Num. 14:22. Deut. 6:16. Ps. 78:
18,41,56. 95:9. 106:14. Ia. 7:12.
Mal. 3:15. Matt. 4:7. 16:1–3. Luke
4:12. Acts 5:9. 15:10. 1 Cor. 10:9.
Heb. 3:9,
f See on 16:3.
g 14:15. 15:25. Num. 11:11,
h Num. 14:10. 16:19, 1 Sam. 30:6.
John 8:50. 10:31. Acts 7:59, 14:19.
i Ez. 2:6. Acts 20:23,24.
mamma by which our souls are mourished, Matt.
he comforts of the Spirit are hidden
mamma, Rev. 2: 17. These come from heaven,
as the manna did, and are the support and com-
fort of the divine life in-the soul, while we are
in the wilderness of this world. It is food for
Israelites, for those only that follow the pillar
of cloud and fire; it is to be gathered, Christ in
the Word is to be applied to the soul, and the
means of grace are to be used; we must every
one of us gather for ourselves, and gather, in the
morning of our days, the morning of our oppor-
tunities, which if we let slip, it may be too late
to gather. The mamma must not be hoarded up,
but eaten; they that have received Christ, must
by faith live on Him, and not receive his grace
in vain: there was manna enough for all, enough
for each, and none had too much; so in Christ
there is a complete sufficiency, and no superfluity.
But they that did eat manna hungered again,
died at last, and with many of them God was not
well-pleased; whereas they that feed on Christ
by faith shall never hunger, and shall die no more,
and with them God will be for ever well-pleased;
the Lord evermore give us this bread!
CHAP. XVII. V. 1–7. Here is, the discon-
tent and distrust of the children of Israel, v. 3.
They thirsted there for water. It intimates
their thirst made them outrageous; natural de-
sires, and those that are most craving, need be
kept under the check and guidance of religion
and reason. Mark their language; f"
1. Challenging Moses to supply them; (v. 2.)
demanding it as a debt, and strongly suspecting
he could not discharge it. Because supplied with
bread, they insist on water too; and indeed to
those that by faith and prayer depend on God,
one favor is an earnest of another, and may be
humbly pleaded: but the unthankful and unbe-
lieving have reason to think the abuse of former
favors the forfeiture of further favors; Let not
them think that they shall receive any thing,
yet they are ready to demand every thing.,
2. Quarrelling with him for bringing them out
of Egypt, v. 3. and almost ready to stone him,
v. 4. Ungoverned passions, provoked by the
crossing of unbridled appetites, sometimes make
men guilty of the greatest absurdities, and, like
madmen, to cast fire-brands, arrows, and death,
among their best-friends.
3. They began to question whether God were
with them or not, v. 7. They question his es-
sential presence, whether there was a God or not;
his common providence, whether that God gov-
ermed the world; and his special promise, wheth-
er He would be as good as his word to them.
This is called tempting God, which signifies,
not only a distrust of God in general, but a dis-
trust of Him, after receiving such proofs of his
*
power and goodness, for the confirmation of his
promise: they do, in effect, suppose Moses an
impostor–Aaron a deceiver—the pillar of cloud
and fire a mere illusion, which imposed on their
senses—that long series of miracles which had
rescued them, served them, and fed them, a chain
of cheats—and the promise of Canaan, a banter
on them; it was all so, if the Lord was not
among them. Note, It is a great provocation
to God, for us to question his presence, provi-
dence, or promise, especially for his Israel to do
it, who are so peculiarly bound to trust Him.
Next we have, *
The course Moses took, when thus set upon
and insulted. , 1. He reproved the murmurers, v.
2. Observe how mildly; he was a man of ex-
traordinary meekness, else their tumultuous con-
duct had inade him lose his self-possession: to ,
answer passion with passion makes bad worse;
but soft answers turn away wrath: he showed
them whom their murmurings reflected on, Ye
tempt the Lord, that is, “By distrusting his
power, ye try his patience, and so provoke his
wrath.” 2. He made his complaint to God, v. 4-
When men unjustly censure and quarrel with us,
it will be a great ease to us, to lay the case be-
fore God, and leave it with Him: if men will not
hear us, God will; if their bad conduct ruffle our
spirits, God’s consolations will compose them.
God orders Moses to go on before the people,
venturing himself in his post, though they spake
of stoning him, and graciously appears for their
relief, v. 5, 6. Oh the wonderful patience and
forbearance of God toward provoking sinners!
He loads those with benefits, that make Him.
to serve with their sins, maintains those that
are at war with Him, and extends his bounty to
those that lift up the heel against Him. Thus
He teaches us, if our enemy hunger, to feed him,
and if he thirst, as Esrael did now, to give him.
drink. Will He fail those that trust Him, when .
, so liberal even to those that tempted Him? If
God had only showed Moses a fountain of water
in the wilderness, as he did Hagar not far thence,
that had been a great favor; but, that He might
show his power as well as his pity, and make it
a miracle of mercy, He gave them water out of
a rock. He appointed Moses to take of the el-
ders of Israel with him, as witnesses of what was
done, that they might themselves be satisfied, and
might satisfy others, of the certainty of God’s
presence with them; He promised to meet him
there in the cloud of glory, (to encourage him,)
and ordered him to smite the rock: Moses obey-
ed, and immediately water came out of the rock
in great abundance, which ran throughout the
camp in streams and rivers, (Ps. 78; 15, 16.)
and followed them wherever they went in that
wilderness: it is called a fountain of waters,
Ps. 114:8. Godshowed the care He took of his
people, in giving them water when they wanted
a' NOTES. -
CHAP: XVII. V. I, 2. There are other intermediate stages men-
tioned in Numbers ; (JM. R. a ;) but here the sacred historian point-
ed out such places alone as were on some account made remarkable.
—“The commandment of the Ilord,” respecting the journeys of the
people, was made known by the moving of the pillar, Scott.
(1.) Rephidim.] , ‘After descending with no small difficulty,’ says
Shaw, ‘the W. Side of Mt. Sinai, we came into the other plain, form-
ed by it, Rephidim. Here we still saw the rock of JMeribañ, a biock of
granite marble, about 6 yards square, lying tottering as it were and
loose in the middle of the valley, and seeming to have formerly be-
longed to Sinai, which hangs in a variety of precipices all over this
plain. The waters which gushed out in streams, (ps. 78: 20.) have
hºllowed, across one corner of this rock, a channel, about two inches
deep and twenty wide, appearing to be incrusted all over, like the
inside of a tea-kettle, long in use.} : This rock is of red granite, with
several holes and channels, which appear to have been formed by
the bursting and running of water. See JVorden, Shaw, and Pococke.”
Dr. JA. Clarke. ‘The Arabs mention such another stone. as lying
about 20 m. N.W. of Sinai, with openings an down it and a chan-
nel discolored by the running of the water, recalling Num. 10. and
11 : and Dr. Pococke mentions a third, in one of the roads from Suez.”
Ed. of Calmet; who supposes Horeb to have been smitten and that
the water followed the Israelites to Rephidim, there being a descent
all the way, and thus-supplied the whole camp. * * * †.
*, Verse 3. -
“Had a scheme of escaping from Egypt been concerted by the heads
of the people; provision would necessarily have been made for such
exigencies as these. But God chose to keep them (visibly] depen-
dent on Himself—through Moses as a mediator. Their murmuring
to Moses, is a proof that they left Egypt reluctantly, and as Moses
and Aaron appear not to have any resources but such as were evi-
dently supernatural, therefore, the whole exodus proves it no hu-
man contrivance, but a measure concerted by God Himself.”
Dr. A. CLARKE.
f Verses 5, 6. º
It is observable, that each of the several extraordinary interposi-
tions of the Lord, in behalf of Israel, was preceded by some remark-
able discovery of their ungrateful and rebellious disposition ; and this
served exceedingly to illustrate the riches of his unmerited mercy to-
wards them. An immense quantity of water would be required for
so large a multitude, and their flocks and herds, even in one day but
we have reason to conclude, that this water followed them as # river
in the wilderness from place to place, for a long time; and, some
think that it continued afterwards to water those parts of the desert.
-The apostle calls this water ‘spiritual drink,’ as the glºblem of
spiritual blessings; and says, “ that Rock was Christ;’ that is, a
type of Him; and this should direct our interpretation of the pas-
sage. (Note, 1 Cor. 10: 1–5.). It is also observablº that God is:
never in Scripture called a Rock, till after this event, but afterwards.
the expression often occurs. A rock is indeed firm and unshaken;
as a foundation on which to build : but from a roelt of flint, as this.
was, we might sooner expect fire than water; and thus Christ is a
tied Foundation, of immovable power and stability; but sinners
had more reason to expect vengeanee than happiness from Him.
The rock must be smitten by the rod of Moses, the giver of the law,
even that rod by which plagues were inflicted on Egypt; thus Christ
was made under the law, and bore its righteous curse, even that
punishment which our sins deserved. The rock was smitten by
Moses, at the Lord's command, once, in the presence of the elders of
[276]
B. c. 1491. - ... .
.4malek attacks Israel.
* * ExoDUs, XVII.
with thee of the elders
of Israel: and k thy rod,
where with thou smotest
the river, take in thine
hand, and go.
6 Behold, I will stand
before thee there upon
the rock” in Horeb;" and
thou shalt smite the rock,
and there shall come
water out of it, " that the
people may drink. And
Moses did so in the sight
of the elders of Israel.
7 And he called the
name of the place “Mas-
sah and fMeribah, be-
cause of the PChiding of
the children of Israel, and
because q they tempted.
the Lord, saying, "Is the
LoRD among us, or not?
[Practical Observations.].
| 8 || Then came “Ama-
lek, and fought with Isra-
el in Rephidim. -
9 And Moses said “un-
to f Joshua, " Choose us
it; He showed his power, in fetching the water
out of a rock; and He honored Moses, in ap-
pointing the water to flow, out, on his smiting
the rock. This fair water, that came out of the
rock, is called honey and oil, (Deut. 32: 13.)
because the people’s thirst made it doubly plea- ||
sant; coming when they were in extreme want,
it was hike honey and oil to them. It is proba-
ble the people dug canals to convey, and pools to
receive it, in like manner as, long afterward,
passing through the valley of Baca, they made it
a well, Ps. “84; 6. Numb. 21: 18. Let this di-
rect us to live in a dependence, 1. On God’s
providence, even in the greatest straits and diffi-
culties. Those who, in this wilderness, keep to
God’s way, may trust Him to provide for them.
While we follow the pillar of cloud and fire,
surely goodness and mercy shall follow us, ‘like
the water out of the rock. 2. On Christ’s grace;
that Röck was Christ, 1 Cor. 10: . 4. The
graces and comforts of the Spirit are compared
.*
out men, and go out, fight
with Amalek: to-mor-
row I will stand on the . .
top of the hill, with * the
* Hur, went up to the
to rivers of living water, John, 7: 38, 39.-
4: 14. These flow from Christ, who is the
smitten Rock. Nothing will supply the needs,
and satisfy the desires, of a soul, but water out
of the Rock, this Fountain opened.
A new name was, on this occasion, given to
the place, preserving the remembrance, not of
the mercy of their supply, (the water that follow-
ed them was sufficient to do that,) but of the sin
of their murmuring, Massah, Temptation, be-
cause they tempted God, Meribah, Strife, be-
cause they chid with Moses, v. 7... There was
thus a remembrance kept of sin, both for the dis-
grace of the sinners themselves, and for warning
to their seed to take heed of sinning thus. "
V. 8–16. We have here the story of the war
with Amalek, which, we may suppose, was the
first recorded in the book of the wars of the
Lord, Numb. 21: 14. It was the first Israel
fought, Numb. 24; 20. -
i. The Amalekites were the posterity of Esau,
q Ps. 95:8. Heb. 3:8,9. -
F 34:9. Deut. 31:17. Josh. 22:31. Is.
top 22
- ^. John 1:14.
rod of God in mine hand.
10 So y Joshua did as
Moses had said to him,
and fought with Amalek:
* and Moses, Aaron, and
of the hill. #%, Mic au. Acts 7:
s Gen. 36:12,16. 1 Sam. 30:1. Ps. 837.
##º. Num.º.º. t 13, 24:13. Num. 11:28. 13:16.
.*s. gº. Jehoshua. Deut. *.
* on. ... o. - Os ſºleº,
n #"pºis }*i; Nº. f Called Jesus. Acts 7:45. Heb. 4:8.
§§§ 43:19.20. Jol * ...” x * * º
o Ps. 46:4. Is. 41:17, 18. 43:19,20. John ... º.º. 1. - $
- * . . y Josh. 11:15. Matt. 28:20. John 2:5.
4:10,14. 7:37,38. Rev. 22:17. 15:14.
: That is, Temptation. Deut: 9:22.
f That is, Chiding or Strife. Ps. 81:7.
z 9.
p See on 2. a 12, 24:14.
PRACTICAL OBSERVATIONS.
V, 1–7. When walking according to the commandments of
the Lord, we may surely depend on Him to supply our real wants;
but we must expect trials, and learn to exercise patience as well
They who endeavor to do important good to others,
must expect much unreasonable and ungrateful behavior; and
not only to be reproached, but exposed to danger, for their best
services: they need therefore to be well armed with patience,
prudence, and meekness; and to have constant and near com-
munion with God, that they may spread every case before Him,
and seek from Him guidance, comfort, and protection.—When
Moses, with the rod, so often the token of vengeance on Egypt,
smote the rock to bring forth water for Israel, after all their base
rebellions; how powerfully did he teach them ‘not to be over-
come of evil, but to overcome evil with good!’ But this was far
more emphatically enforced, when ‘’Christ redeemed us from the
curse of the law, being made a curse for w8,” who might justly
have sunk under that wrath, which the glorious ‘Son of God.
willingly endured in our stead!—From this smitten Rock flow
the streams of salvation, which follow us through the wilderness.
Thence the believing soul receives in measure answerable, not
only to his necessities, but to his largest expectations; while all
who “ are athirst,” yea, “all that will, are invited to come, and
take of then freely.”—Indeed, ‘where sin hath abounded, grace
much more abounds.”—The Lord often meets the sinner with his
converting grace, at the moment when it might have been expec-
ted He would have made him an example of his vengeance;
and the believer is sometimes surprised with the sweetest conso-
lations, when most overwhelmed with a sense of his own un-
worthiness!—Yet this gracious Lord abhors iniquity; and, while
He pardons sin, and blesses penitent sinners, still shows his ab-
horrence of their crimes; and takes effectual methods, that they
shall, remember, for their humiliation, how they have tempted
and provoked Him.—But, happy are his people! They can never
want, when He, who commanded food from the clouds, and sent
water from the rock, engages to provide.—Let us then ask and
receive, and drink, and rejoice, and live for ever. Scott.
Israel, the people, who were then full of rebellion, beholding at a
distance, while the symbol of the Lord’s presence and glory rested
on it: thus Christ was crucified by the demand of the rebellious
Jewish elders, the whole multitude consenting to his death, once for
all, and by man’s instrumentality; but by his determinate purpose,
who said, “Awake, O sword, against my Shepherd, against the Man
who is my Fellow, saith the Lord of Hosts : smuite the Shepherd ;’
(Zech. 13: 7.) while evident tokens of divine majesty attended his
crucifixion and death. (JMatt. 27: 45–54.) After the rock was smit-
ten, the waters flowed forth abundantly, without which supply Israel
must have perished: and thus after Christ’s crucifixion, resurrection,
ascension, and intercession, the Holy Spirit, in all his humbling
sanctifying, and comforting influences, as well as in his manifol
gifts and operations, was abundantly communicated. For this seems
to have been especially meant, though all the blessings, of salvation
are included.—Immense as the congregation of Israel was, there was.
water enough for them all, and a constant, abundant supply: and
numerous as believers' are, the Spirit of Christ suffices amply ; yea,
there is so large and inexhaustible a fulness in Him, that millions of
millions might drink and he satisfied, if so many were athirst for
these living waters. The water flowed from the rock in streams to
refresh the wilderness, and attended the people on their way to Ca-
naan; and the water typified by it flows from Christ through his .
ordinances, in the barreñ wilderness of this world, to refresh our
souls, and to purify and fructify them, until we come to glory.—
Multitudes, however, who drank of the water which flowed from
the rock, perished in the wilderness: but ‘whosoever drinketh of
the water which Christ shall give him, it shall be in him a well of
water, springing up into everlasting life.” (Note, John 4: º
COTT.
- , Verses 8–13. -
It is generally taken for granted, that the Amalekites were de-
scended from Esau : yet there is no proof at all of this, except that
Eliphaz, the son of Esau, had a son called Amalek, who probably
was his youngest son ; and this seems by no means a conclusive ar-
gument. (Gen. 36: 12.) The Amalekites, however, were not in-
cluded annong the nations whose land was granted to Israel, nor had
they received any injury from them : yet, whether from enmity or
policy, they attacked them unexpectedly, and smote some of the peo-
ple, who were feeble, and followed the camp at a distance; (Deut.
25: 18.) and in other respects they showed a determination to Wage
war with them. Moses especially was Israel’s typical intercessor
and mediator; yet the holding up of his hands, (probably first one and
then the other,) with the rod of God, must chiefly be considered, as
an avowed dependence, not on human valor, but on the power of
JEHow AH for victory. Perhaps Amalek was the name of the king,
as well as of the people; or the Amalekites were aided by allies, or
dependants.-This transaction tended to show the nature and effi-
cacy of faith, and the prevalence of prayer; and typified Christ’s
effectual intercession for his disciples in all their conflicts. Scott.
(8.) ‘These Amalekites were doubtless a band, very much resem-
bling the wild, marauding clans of Bedouin Arabs, which still infest
the same region, and plunder the solitary traveller or caravan.”
- º Dr...A. Clarke, and BU’s H.
(10.) Fought.] ‘With weapons taken from the Egyptians cast on
shore, 14: 30.’ Dr. A. CLARRE. What these weapons were, the
cut, representing drawings from the monuments of that very ". IIl
Egypt, will show. D.

[277]
B. C. 1491, .
The Amalekites discomfited.
EXODUS, XVII.
11 And it came to pass
when * Moses held up
his hand, that Israel pre-
vailed: and when he let
down his hand, Amalek
prevailed. -
12 But Moses’ chands
were heavy, and they took
a stone and put it under
him, and he sat thereon :
and Aaron and Hur
a stayed up his hands, the
one on the one side, and
the other on the other
side; and his hands were
steady until the going
down of the Sun.
13 And *Joshua dis-
comfited Amalek and
his people with the edge
of the sword.
14 And the Lord said
unto Moses, Write this
for a memorial in a book,
and rehearse it in the
ears of Joshua: 8 for I
will utterly put out "the
remembrance of Amalek
from under heaven.
15 And Moses built an
altar, and called the name
of it,” JEHOVAH-Nissi.
16 For he said, # Be-
who hated Jacob because of the birthright and
blessing, and this was an effort of the hereditary
enmity; a malice that ran in the blood, and per-
haps was now exasperated, by the working of
the promise towards an accomplishment. Con-
sider this, (i.) As Israel’s affliction; they had
been quarrelling with Moses, (v. 2.) and now
God sends Amalekites to quarrel with them:
wars abroad are the just punishment of strifes
and discontents at home. (2.) As Amalek’s sin;
so it is reckoned, Deut. 25: 17, 18. They did
not boldly front them, as a generous enemy, but,
without provocation, or challenge, basely fell on
their rear, and smote the faint and feeble, who
could neither make resistance, nor escape; herein
they defied that Power which had so lately ruined
the Egyptians; but in vain did they attack a
camp guarded and victualled by miracles; verily
they knew not what they did." -
Israel engages with Amalek, in necessary de-
fence; and there Joshua, of whom this is the first
mention, is nominated commander in chief, that
he might be trained up to the services he was
designed for, after the death of Moses, and be a
man of war from his youth. When the Egyp-
tians pursued them, Israel must stand still, and
see what God would do; but now it was required
they should bestir themselves. v. 9. Note, God
is to be trusted in the use of means.
2. See how God qualifies his people for, and ||.
calls them to, various services for the good of
his church; v. 9, Joshua fights, Moses prays,
and both minister to Israel. Moses went up to
the top of the hill, and placed himself, probably;
so as to be seen by Israel; there he held up the
rod of God in his hand, that wonder-working
rod; (1.) To Israel, to animate them; as the
banner encourages soldiers. Note, It tends much
to encourage faith, to reflect on the great things
God has dome for us, and review the monuments
of his fayors, (2.) To God, by way of appeal to
Him: ‘Is not the battle the Lörd’s? Is not He
able to help, and engaged to help? Note, When
the host goes forth against the enemy; earnest
prayers should be made to the God of hosts, for
his presence with them. Observe,
[1..] How Moses was tired, v, i2. It is God
only, whose hand is stretched out still. We do
not find Joshua’s hands heavy in fighting, but
Moses’ were in praying; the more spiritual any
service is, the more apt we are to fail and flag
in it; praying work, if dome with due intenseness
of mind and vigor of affection, will be found hard
work, and, though the spirit be willing, the
flesh will be weak: our great Intercessor in
heaven faints mot, nor is He weary, though He
attends continually to this very thing.
[2.] The influence of Moses’ rod on the battle;
When Moses held up his hand in prayer, (so
the Chaldee explains it,) Israel prevailed, but
when he laid down his hand -from prayer,
Amalek prevailed. To convince Israel that the
hand of Moses contributed more to their safety
than their own hands, his rod than their sword,
the success rises and falls; as Moses lifts up or
lets down his hands. It’seems, the scale waver-
ed for, some time, before it turned on Israel’s
side; even the best cause must expect disap-
ointments, as an allay to its success; though the
attle be the Lord’s, Amalek may prevail for a
time; the reason was, Moses let down his hands.
Note, Thé church’s cause is, commonly, more or
less successful, according as the church’s friends
1 are more or less strong in faith, and fervent in
prayer. . • . , - ‘’ •
[3.] The care taken for the support of Moses,
v. 12. Moses, the man of God, is glad of the
assistance of Aaron, and Hur, who, some think,
cause f the LoRD hath - * -
& b Ps, 56:9. Luke 18:1. 1 Tim. 2:8.
sworn that the Lord Jam. 5:16..., , , * }
* will have war with Ama- c *::::...” 14:37–40.
lek from generation to i. 353, 2&º. iii. Phil. 1:19. 1
Thes. 5:25. Heh. 12:12. Jam. 1:6. .
11,12.
generation. e Josh. 10:28,32,37,42.
f 12:14. 13:9. 34:27. Deut. 31:9. 22:14. 33:20. - Judg. 6:24. Ez. 48:35.
Josh. 4:7. Job 19:23. Hah. 2:2,3. f Or, Because the hand of Amalek is
g. Num. 24:20. , Deut. 25:17–19. 1 against the throne of the LORD,
Sam. 15:2,3,8,18. 27:8,9. 2 Sam. 1: therefore, &c. - “.
1,8–16. 1 Chr. 4:43.
h Job 18:17. P3, 9:6. Prov. 10:7,
f Heb; the hand upon the throne of the
i I.O.R.D. Is. cts 7:49.
* That is, The LORD my Banner. Gen.
66:1. A
i Ps: 21:8–11.
-
-PRACTICAL OBSERVATIONS.
V. 8–16. We should expect that our enemies will especially
assault us, when drinking most abundantly from the living streams
of salvation: these will, however, prepare us for the conflict;
and, fighting under the LorºD own Banner, we shall finally pre-
vail, and give Him the glory.—We may also observe, that some
men are useful in one way, and some in another; but none are
so serviceable as they who serve the public by the fervent, per-
severing prayers of faith. Little do statesmen in the cabinet, or
commanders in the field, understand, how much the success of
their deliberations and efforts is influenced by the prayers of the
true Christian in his closet, in his family, and in the house of
God!—But alas! how soon we flag in those spiritual exercises,
even sooner than the soldier wearies in the field of battle! and
we have need to be supported, and animated by each other; but
**
especially we need continual assistance from the Lord, that “we
may pray always and not faint.”—Oh! what cause have they to
tremble, who have not only the sword of an enemy, but the pray-
ers of God’s people, and the memorials of his W. against
them!—Nor let it be ever forgotten, that the complete salvation
of the righteous is inseparable from the entire destruction, of the
wicked. SCOTT.
–4
Verse 14. -
This is the first time writing is mentioned in Scripture; though it
is generally thought Moses had before this time written the book of
Genesis. Some however imagine, that even this direction was given
after the law had been delivered ſrom Sinai : for they consider alpha-
betical writing, not so intºch a human invention, as a divinely
appointed method of perpetuating revealed truth. . They therefore
are of opinion, that the law, written by God II imselſ on the tables of
stone, was the first alphabetical writing in the world; and that Mó-
ses was afterwards instructed in writing his books.—Yet this is only
conjecture, no intimation of the kind being given in Scripture: but
it may be stated more conſidently, that the command given to Moses,
first to write this account in a book, and then to rehearse it in the
ears of Joshua, is an internal evidence that Moses wrote this history
himself, and gave it to Joshua in that form before his death. As
Joshua was chosen to command in the wars of Israel, it was proper
he should be informed of this sentence, that he might embrace every
opportunity of executing it, and enjoin the same conduct on his suc-
CCSSOTS. Sco TT.
Write.] Heb. Ketob. Book.] Heb. Sepher. [See Rosenm. prolog.]
See the notes, Gen. 47: 1. and Ex. l ; 8. also Job 19:23. and the cuts
there, which prove that writing, by alphabetical characters, at the same
time symbolical, allegorical, metaphorical and phonetic, was more
ancient than the age of Joseph. Some of the earliest Egyptian mon-
uments have pictures of men writing upon a roll, probably of Papy-
rus. The ms. at Turin, of 1732, B. C. (Champ.) and library of Osy-
mandias, collected long before, have been inentioned. Note, Gen. 39:
1. “Plato télls us that Thoth, secretary to king Thamus, invented
the alphabet, and Champollion has actually discovered that the .
Egyptians had a kind of hieroglyphic writing, which was merely
phonetic, i.e. composed of a series of signs, not having reference to
the objects represented, but merely to the Bounds of the words ex-
pressed. This the figurative signs passed over into mere phonetic
characters. This was not only the case in Egyptian writing: The
names of the letters of the Ijebrew alphabet lead us to suppose a sim-
ilar transformation.” Encyc. AMERIC. See also Prof. Stuart, (in Mr.
I. Stuart’s translation of Greppo, on Hieroglyphics,) who remarks that
‘to believe there was some analogy between the º: the respec-
tive letters of the Héb. alphabet, and the objects by whose names
they are called, we have only to read the interpretation of their names,
as ox, horse, camel, hollow, hook, armor, travelling-scrip, serpent,
hand, hollow-hand, ox-goad, water, fish, prop, eye, mouth, screech-
locust, ear, head, tooth, cross. These make out the whole of the
original alphabet of the Hebrews.’ “Some traditions attribute the in-
vention of letters to Seth, before the flood. Some suppose them
brought by Abraham from the east, [i. e. the plains at the foot of the
great central mountain-chains of Asia, where all history seems to
prove an ancient focus, as it were, of civilization,] and taught by
him to the Egyptians. At Gen. 11 : 3, 4. [see note, we have a repre-
sentation of a language which appears, at a very early period, to have
So far improved upon simple hieroglyphics, as to have applied arbi-
trary signs to express ideas more briefly. “When the Chinese (at
the other extremity of Asia,) had got so far as to form signs to express
ideas, instead of generalizing the sign, as the Egyptians, they general-
ized the thing signified, forming their language by the more philosophic
method of the analogy of ideas. Thus all the words which express
manual labor or occupation, were written with the character for
hgnd, and this united to some other, expressive of the particular occu-
pation, or material.” Encyc. Am. But the design of the present work
will not allow us to enter further into these curious and interesting
discoveries." - - ED.
- - Verses 15, 16.
This is the first altar we read of, since
it does not appear that public sacrifices to JEHow AH had been offered
during the intervening period. This altar, however, was not intend-
ed for sacrifices, but as an additional memorial of God's purpose con-
cerning Amalek.--The expression translated ‘The Lond hath sworn;’
is variously interpreted: some think it refers to an ancient method
of taking a solemn oath, by laying hold on the throne, or tribunal,
Jacob went to Egypt; and
[an act appearing in Egyptian paintings. Greppo.] according to one
[278)
**
A.
B.C. 1491.
CHAP. XVIII.
Jethro brings to Moses his wife and
sons, Moses entertains him;
and relates the Lord's goodness to
Israel, 7, 8, Jethro rejoices, blesses
God, and offers sacrifices, 9–12. He
gives good counsel to Moses, and Mo-
ses acts according to it, 13–26. He
departs from Moses, 27.
WTHEN 'Jethro, the
priest of Midian,
Moses' father-in-law,
b heard of all that “ God
had a done for Moses, and
for Israel his people, and
that the Lord had brought
Israel out of Egypt;
2 Then Jethro, Moses'
father-in-law, took." Zip-
porah Moses’ wife, after
he had sent her back;.
3 And her ‘two sons,
of which the name of the
one was “Gershom, (for
he said, I have been an
alien in a strange land ;)
4 And the name of the
other was # Eliezer, (for
the God of my father,
said he, was mine help,
and & delivered me from
the sword of Pharaoh:)
5 And Jethro, Moses'
father-in-law, came with
his sons and his wife unto
Moses into the wilder-
ness, where he encamped
at the tº mount of God.
6 And he said unto
Moses, I, thy father-in-
law Jethro, am come unto
thee, and thy wife and
her two sons with her.N.
8. 3:1;2. 3:1. 4:18. Num, 10:29.
78.4. Jer. 33.9.
23,24.
c Acts 7:35,36. . 15:12. 21:19,
. Rom. 15:18.
d 7:-15: Josh. 2:10. 9:9. Neh. 9:10,
tº 11. Ps. 77:14,15. 78:50–53. 105:36–
11. 136:10–16. Is. 63:
e #21. A 25,26.
f Acts 7:29. , -
* That is, A stranger there. 2:22. Ps.
39:12. Heb. 11:13. 1 Pet. 2:11. -
f That is, # God is an Help. Ps. 46:
1. Is. 50:7–9. Heb. 13:6.
g 2:15. Ps. 18: title, 48. 34:4. Dan.
| 6:22. Acts 12
Tim. 4:
h;3.
§§
17. - -
19:11,20. 24:16,17. 1 Kings
Exodus, XVIII.
was his brother-in-law, the husband of Miriam.
We should not be shy, either of asking, or giving
help, for we are members one of another. No
doubt, it was a great encouragement to the peo-
ple, to see Joshua before them in the field of battle,
and Moses above them on the top of the hill;
Christ both fights our battles, and in the upper
world, ever lives, making intercession that our
faith fail not.
Israel prevailed, v. 13. Though Joshua fought
with great disadvantages—his soldier8 undisci:
plined, ill armed, long inured to servitude, and
apt to murmur; yet by them God wrought a
great salvation. Note, Weapons, formed against
God’s Israel, shall be broken at last. Though
God gave the victory, yet it is said, Joshua dis-
comfited Amalek, for Joshua was a type of
Christ, and of the same name, and in Him we
are more than conquerors. His arm alone spoiled
principalities and powers, and routed all their
force. -
1. Moses (v. 15.) instead of setting up a tri-
umphal arch, to the honor of Joshua, (though it
hád been a laudable policy to honor him,) builds
an altar to the honor of God, we may suppose
not an altar without sacrifice; but that which is
most carefully recorded, is, the inscription, Je-
hovah-missi—The Lord is my banner; which,
probably, refers to the liſting up of the rod of
God, as a banner, in this action. In the name of
our God we must always lift up our banners, Ps.
10: 5. He who does all the work should have
all the praise.
2. God took care that posterity should have
the comfort and benefit of it; * Write this for a
memorial, not in loose papers, but in a book,
write it, and then rehearse it in the ears of
Joshua, let him be intrusted with this memorial,
to transmit it to the generations to coine.” Moses
must now begin to keep a diary or journal of
occurrences; it is the first mention of writing in
Scripture; and perhaps the command was not
given till after the writing of the law on the
tables of stone. (1.) Write what had been dome,
by Amalek against Israel; write in gall their
bitter hatred, in blood their cruel attempts, let
them never be forgotten, nor yet what God had
done for Israel. Let ages to come know that
God fights for his people, and he that touches
them, touches the apple of his eye. (2.) Write
what should be done. . [1..] That in process of
time Amalek should be totally ruined and rooted
out, v. 14. to be remembered only in history.
Write it for the encouragement of Israel. This
sentence was executed in part by Saul, (1 Sam.
15.) and completely by David; (ch. 30: 2 Sam.
1: 1.-8. 12.) after which, we never read so
much as of the name of Amalek. [2.] In the
ill. 2 Cor. 1:8–10. 2 mean time God would have a continual contro-
versy with him; (v. 16.) Because his hand is
upon the throne of the Lord, that is, against
the camp of Israel, in which the Lord ruled, which was the place of his
sanctuary, and is therefore called a glorious high throne from the begin-
ming, Jer. 17: 12. This was written for direction to Israel, never to make any
league with the Amalekites, but to look on them as irreconcilable enemies, doom-
ed to ruin.
Lamb will overcome them.
CHAP.XVIII. V. 1–6.
Amalek’s destruction was typical of the destruction of all the ene-
mies of Christ and his kingdom.
Whoever make war with the Lamb, the
This chapter concerns Moses himself, and the af-
fairs of his own family; and the incident here mentioned may very well be
allowed to have happened, as
as some place it, in connection with what is recorded, Numb, 10: 11, 29, &c.,
‘Sacrifices were offered before; here, (v. 12.) it is observable
placed here, before the giving of the law, and not,
as they could with convenience.
Jethro and Zipporal come to Moses.
said to take them, not Aaron. And as to Je-
thro’s advising Moses to constitute judges under
him, though it is intimated (v. 13.) that the
occasion of his giving the advice was on the
morrow, yet it does not follow but that Moses’
settling it might be some time after, when the
law was given, as it is placed, Deut. 1:9. It
is plain Jethro himself would not have him make
this alteration in the government, till he had re-
ceived instructions from God about it, (v. 23.)
which he did not, till some time after. Jethro
Conjes,
I. To congratulate Israel, and particularly to
honor his son-in-law; and now he thinks him-
self well paid for all his kindness to Moses, and
his daughter better matched than he could have
expected. Jethro could not but hear, what all
the country rang of, the glorious appearances of
God for his people Israel; (v. 1.) and he comes
to inquire, and inform himself more fully thereof,
(see Ps. 111: 2.) and to rejoice with them, as
one that had a true respect both for them and for
their God. Though he, as a Midianite, was not
to share the promised land, yet he shared with
them in the joy of their deliverance. We may
thus make the comforts of others our own, by
taking pleasure, as God does, in the prosperity
of the righteous.
II. To bring Moses’ wife and children to him.
It seems, he had sent them back, probably from
the inn where his wife’s aversion to the circum-
cision of her son had like to have cost him his
life; (ch. 4: 25.) he foresaw he was likely to
meet discouragements in the court of Pharaoh,
and therefore would not take his family with him.
He was of that tribe that said to his father, I
have not known him, when service was to be
dome for God, Deut. 33: 9. Thus Christ’s dis-
ciples were to forsake wife and children, Matt.
19:29. But though there might be a reason for
the separation between Moses and his wife for a
time, yet they must come together again, as soon
It is the law
of the relation, Ye husbands, dwell with your
wives, 1 Pet. 3: 7. Moses must have his family
with him, that, while he ruled the church of God,
he might set a good example of prudence in fam-
ily government, 1 Tim. 3: 5. Moses was now
in great honor and care, and it was fit his wife
should share with him in both.
Notice is taken of the significant names of his
two sons. 1. The eldest was called Gershom,
(v. 3.) a stranger; Moses designing thereby,
not only a memorial of his own condition, but a
memorandum to his son of his condition also;
for we are all strangers on earth, as all our
fathers were. Moses had a great uncle almost
of the same name, Gershom, a stranger; for
though he was born in Canaan, (Gen. 46: 11.)
yet even there the patriarchs confessed them-
selves strangers. 2. The other he called Eli-
ezer, (v. 4.) My God a help, as we translate
it; it looks back to his deliverance from Pharaoh,
when he made his escape, after the slaying of
the Egyptian ; but, if this was (as some think)
the son that was circumcised in the inn as he was
going, I would rather translate it, so as to look
forward, which the original will bear, The Lord
is mine help, and will deliver me from the
sword of Pharaoh, which he had reason to ex-
pect would be drawn against him, when he was
going to fetch Israel out of bondage. Note,
When undertaking any difficult service for God
in our generation, it is good to encourage our-
of the marginal renderings, “The hand on the throne of the Loºp:”
but others consider it as stating the reason of this denounced extir-
pating war, “Because the hand of Amalek is against the throne of
According to this latter marginal rendering, JEHow AH
the Lord.”
had fixed his throne in Israel,
majesty in bringing him out of Egypt : yet Amalek, unprovoked, had
attacked this throne of the Lord, who therefore determined to take
signal vengeance on him, for an example to all future generations.
- NOTES. - -
. CHAP. XVIII. V. 1. Father-in-law.] ‘The Heb, word so rendered
is very indefinite. Jerome translates it cognatus, kinsman; which is
perhaps the best rendering, as Calmet observes it is impossible to fix
the relationship here intended.
that Jethro is
and shown his glorious power and
Scott.
WILLIAMs.
Jethro seems to have informed Moses, by messengers, that %WäS
Verse 5.
Although a different opinion is expressed by Henry, yet Greenfield
observes, ‘Several reasons lead us to believe this event did not take
place till the second year of the exodus. The two following are most
conclusive : 1. From this verse it appears that Jethro came to Moses
while he was, encamped at the nount of Gods but they did not arrive
at Horeb till the third month of the exodus (19: 1, 2.). 2. Moses
(Deut. 1: 6, 9, 10, 12, 15.) relates, that when they were about to de-
part from Horeb, on the 20th of the 2d month, of the 2d year, he com-
plained that he was not able to bear the burden of the government
alone; and that he then appointed judges over thousands, hundreds,
&c. the very transaction here recorded.” Note, Deut. I: 9–18. ED.
Verses 6–11.
79]
|B. C. 1491. *s
Jethro offers sacrifice.
ExoDUs, xviii.
7 And Mosest went out selves in God as our Help: He that has delivered,
to meet his father-in-law, does, and will;
and * did obeisance, and
'kissed him, and they
asked each other of their
into the tent.
father-in-law all that th
Lord had done º in a stately, haughty carriage. Moses went out to
Pharaoh, and to t e meet Jethro, did obeisance to him, and kissed
Egyptians for Israel's him. Religion destroys not good manners. No-
o b y b ‘’.
sake,” and all the travail tice the expressions and improvements of mutual
that had Î come upon love and friendship; They asked each other of
them by the way, and tº ºſº.
how o the LoRD delivered
them.
9 And Jethro Prejoiced
Israel;
livered out of the han
of the Egyptians.
10 And Jethro said,
* Blessed be the LORD, rences.
who hath delivered you III.
Egyptians,
hand of Pharaoh, who
hath delivered the people
the Egyptians.
* the LoRD is greater than
all gods: for ‘in the
thing wherein they dealt
them.
father-in-law,
burnt-offering, and sacri-
fices for God: and y Aa-
ron came, and all the
elders of Israel to 7 eat
bread with Moses' father-
in-law before God.
[Practical Observations.]
13"| And it came to pass
on the morrow,that Moses
*sat to judge the people:
and the people stood by
Moses from the morning
unto the evening.
14 And when Moses’
father-in-law saw all that
he did to the people, he
said, What is this thing
that thou doest to the
people P Why sittest thou
thyself alone, and all the
people stand by thee from
morning unto evening 2
15 And Moses said un-
V. 1–12. The report of the Lord’s power and goodness,
shown in behalf of Israel, having reached distant places, confirm-
ed the faith, and excited the joy and gratitude, of those who
were mot personally interested in these peculiar benefits: and the
records of the same events handed down to these distant ages,
should produce the same effects upon our minds; that we too
may be established in the faith, and stirred up to trust and praise
the Lord for his mercies to Israel.—Husbands and wives may,
on some occasions, be obliged to separate for a time; but the
sooner they meet again, and the more they live together, the bet-
ter: and though it may be improper for the female sex to share
the dangers and hardships of extraordinary undertakings; yet
the wiſe should participate the ordinary cares, and every comfort
and honor, of the husband. Nor should children be needlessly
deprived of the great benefit, which they may derive from the
instruction and example of pious and wise parents: and when
V. 7–12. Observe here, i. The kind greet-
ing between Moses and his father-in-law, v. 7.
Though Moses was a prophet of the Lord, a great
* - prophet, and king in Jeshurun, yet he showed a
* welfare; and they came very humble respect to Jethro. However God is
pleased to advance us, we must make conscience
na is of giving honor to whom honor is due. Those that
And Moses m told his of giving honor to whº *
e stand high in the favor of God, are not thereby
discharged from their duty to men, nor iustified
3. uty 5 J
II. The narrative Moses gavé" his father-in-
law of the great things God had done for Israel,
Q). This was one thing Jethro came for.
e Note, Conversation concerning God’s wondrous
for all the goodness which works is profitable, good, and to the use of
the Lord had done to, edifying, Ps. 105; 2. Compare Ps. 145: 11, 12
whom he had de- Asking and telling news, and discoursing of it,
d are not only an allowable entertainment of con-
versation, but capable of being turned to good
account, by taking hotice of God’s providence,
and its operations and tendencies in all occur-
The impressions this narrative made on
out of the hand of the Jethro. 1. He congratulated them; not only re-
and out of the joiced in the honor done his son-in-law, but in
all the goodness done to Israel, v. 9. Note,
Public blessings are the joy of public spirits.
While the Israelites were murmuring, notwith-
from under the hand of standing all God’s goodness to them, here was a
Midianite rejoicing. This was not the only
11 Now r I know that time the faith of the Gentiles shamed the unbe-
lief of the Jews; see Matt. 8: 10. Standers-by
were more affected with the favors of God to Is-
rael, than they that received them.
*- the glory to Israel’s God, v. 10. Note, God
"proudly, he was above must have the praise of whatever is our joy. 3.
His faith was hereby confirmed, and he took this,
12 And Jethro, Moses' occasion to make a solemn profession of it, v. 11.
x took a Observe, (1.) The matter of his faith: The God
of Israel is greater than all pretenders; silences
them, subdues them, and therefore is Himself the
only living and true God. He is also ligher
PRACTICAL OBSERVATIONS.
than all princes and potentates, (who also are
called gods,) and has both an inſcontestable au-
thority over them, and an irresistible power to
control and over-rule them; He manages them
all as He pleases, and gets honor on them, how
great soever they are. (2.) The confirmation
and improvement of his faith; Now know I;
he knew it before, but now he knew it better;
his faith grew to a full assurance, on this fresh
evidence. ... (3.). His grounds, and reasons; for
wherein they dealt proudly, the magicians, or
Pharaoh and his grandees, He was above them.
The magicians were baffled, the idols shaken,
Pharaoh humbled, his powers broken, and, in
spite of all their confederacies, God’s Israel was
rescued out of their hands. Note, Sooner or.
later, God will show Himself above all that con-
test with Him. He that eacalts himself against
God shall be abased.
IV. The expressions of their joy and thankful-
ness; they had communion with each other, both
in a feast and sacrifice; v. 12. Jethro, being
hearty in Israel’s interests, was cheerfully admit-
ted, though a Midianite, into fellowship with
Moses and the elders of Israel, forasmuch as:
he also is a son of Abraham, though of a
younger house. ' - • . • * -
1: They joined in a sacrifice of thanksgiving;
Jethro took burnt-offerings for Goã, and,
probably, offered them, himself, for he was a
priest in Midian, and a worshipper of the true
God, and the priesthood was not yet settled in
Israel. Note, Mtitual friendship is sanctified
by joint-worship. It is good for relations and
friends, when they come together, to join in the
spiritual sacrifice of prayer and praise, as those
that meet in Christ, the Centre of unity.
2. They joined in a feast of rejoicing, a feast
on the sacrifice. Moses, on this occasion, invited
his relations and friends to an entertainment in his
own tent, a laudable usage among friends, which
..Christ Himself not only warranted, but recom-
mended, by his acceptance of such invitations.
This was a temperate feast, They did eat bread;
this bread, we may suppose, was manna. Jethro
must see and taste that bread from heaven, and,
though a Gentile, is as welcome to it as any Is-
raelite; the Gentiles still are so to Christ, the
‘Bread of life. It was a feast kept after a godly
2. He gave
i Gen. 46.29. Num. 22:36. Judg. 11: . 1:3. Rev. 5:11—13. 19:1–6.
. Acts 28:15. r 9:16. 1 Kings 17:24. , 2 l'ings 5:15.
k Gen. 18:2, 19:1. 33:3– s 15:11. I Chr. 16:25. 2 Chr. 2:5. Ps.
15:11.
95:3. 135:5.
t 1:10,1622. 5:2. 14:8,18.
u See on 9:17, 10:3.—l Sam. 2:3. Neb.
9:10,16,29. Job 40:11,12. Dan, 4:37.
7.
1 Gen. 29:13. 31:28.45:15. Ps. 2:12. ,
Luke 7:45. Aots 20:37.
* Heb, peace. Gem, 43:27. 2 Sam. 11: .
7. , Margins.
m See on 1.—Neh. 9:9–15. Ps. 66:16. , Luke 1:51. Jam. 4:6. 1 Pet. 5:5.
71:17–20. 105:1,2. 145:4–12. > x. 24:5. Gen. 4-4. S8:20. 12:7. 26:25.
- in 15:22–24. 16:3. 17:2. 31:54. Job 1:5, 42:8. -
f Heb. found them. . Gen. 44:34. Num. y 24:11. , Lev. 7:11–17. Deut. 12:7.
20:14, Neh. 9:32. Margins. 27:7. "1 Chr. 29:21,22. 2 Chr. 30:22.
o Ps. 78:42. 106:10, 107:2. ' - . 1 Cor. 10:18,21,31.
p Is. 44:23, 66:10. Rom. 12:10,15. 1 z 2:20; Gen. 43:25. 2 Sam. 9:7. Job
Cor. 12:26. • 42:11. Dan. 10:3. Luke 14:1,15. ,
q Gen. 14:20. , 2 Sam. 18:28. , 1 Kings a Judg. 5:10. Job 29:7. Is. 16:5. Joel
8:15. Ps. 41:13. 106:47,48. Luke
3:12, Matt. 23:2. Rom. 12:8. 13:6.
1:68. Eph. 1:3. 1 Thes, 3:3. 21 Pet. - ~ *
the people witness how well they, who are entrusted with the
administration of public affairs, and take care of the church of
God, regulate their own families, the example will be peculiarly
useful.—When we record our trials, we should be sure to record
our mercies also: ‘persecuted, but not forsaken; cast down, but
mot destroyed;’ exiles, but protected by the God of our fathers.
—Our meeting, from time to time, with our friends on earth will .
be very comfortable and useful, if we converse together concern-
ing the loving kindness and wonderful works of God; if we unite
in praise and thanksgiving; and if, by sobriety, love, gratitude,
and the fear of God, we turn every festive interview into a re-
ligious ordinance, ‘a sacrifice acceptable, well-pleasing to the
Lord.” What then.will our final meeting in heaven be, where
the love, and joy, and praise will be complete, uninterrupted, and
eternal! , * SCOTT.
arrived at the borders of the camp; and by them he thus addressed
him. (JVotes, JMatt. 8: 5–9. Luke 7: 1–10.) Scott.
Verse 12. - -
There seems no ground at all for thé opinion of the Jewish exposi-
tors, that these events occurred, some time after the giving of the
law. This feast was a representation of the life of faith in Christ,
and the communion of the saints. ' ID.
- f Verses 13–16. &
Besides the various revelations, made in preceding ages, to Adam,
Enoch, Noah, Abraham, and others, concerning the grand doctrines,
and requirements of true religion, which had been handed down by
tradition to the descendants of Jacob ; no doubt Moses had received
much immediate instruction in these respects, before the solemn pro-
mulgation of the law from Sinaj, and could thus answer those, who
(280]
e
B. c. 1491,
JMoses appoints judges for the people.
EXODUS, XVIII.
-
to his father-in-law, Be-
cause the people come un-
to me * to inquire of God.
16 When they have “a
matter, they come unto
me, and I judge between *
one and another, and I do
*make them know the stat-
utes of God and his laws.
17 And Moses' father-
in-law said unto him,
The thing that thou doest
is not good. . . .
18 + Thou wilt surely
* wear away, both thou
and this people that is
with thee: for this thing
is too heavy for thee;
* thou art not able to per-
form it thyself alone.
19 & Hearken now unto
my voice: I will give
thee counsel, and * God
shall be with thee. Be
thou for the people to
God-ward, that thou may-
est bring the causes unto
God:
20 And thou shalt
* teach them ordinances
and laws, and shalt show
and laws.’
them the way wherein
they must walk, and the
" work that they must do.
21 Moreover, "thou
shalt provide out of all
the people, "able men,
P such as fear God, 4 men
of truth, hating covet-
ousness: and place such
over them, to be * rulers
of thousands, and rulers
of hundreds, rulers of
fifties, and rulers of tens.
22 And let them judge
the people' at all seasons;
and it shall be, that every
"great matter they shall
bring unto thee, but every
small matter they shall
judge; so shall it be easier
for thyself, and * they
shall bear the burden with
thee. - s?
23 If thou shalt do this
thing, and y God com-
mand thee so, then thou
shalt be able to endure,
* and all this people shall
also go to their place in
peace. --
24 So a Moses heark-
ened to the voice of his
father-in-law, and did all
that he had said.
sort; they ate bread before God, soberly, thank-
fully, in the fear of God; and their table-talk
was such as became saints. . Thus we must eat
and drink, to the glory of God, behaving our-
selves at our tables as believing that God’s eye
is upon us. r }
W. 13–27. Here is, I. Moses’ great zeal and
industry as a magistrate. Having been employed
to redeem Israel out of the house of bondage, here
he is a further type of Christ, as a lawgiver and a
judge among them.
1. He was to answer inquiries, and acquaint
them with the will of God in doubtful cases, and
to explain the laws of God already given, con-
cerning the Sabbath, the mamma, &c. beside the
laws of nature, relating both to piety and equity,
v. 15. They came to inquire of God; and
happy it was for them they had such an oracle to
consult: we are ready, many a time, to wish we
had some such certain way of knowing God’s
mind, when at a loss what to do. Moses was
faithful both to God and man, v. 16. His busi-
ness was, not to make laws, but to make known
God’s laws; his place was but that of a servant.
2. He was to decide controversies, and deter-
mine matters in variance, v. 16. And no doubt
he had a great many causes, and the more, be-
cause the trials put them to no expense. Now
it was past dispute that God had made him a
prince and a judge; and they bumbly attend
him whom they had once proudly rejected.
It appears that Moses did this business, (1.)
With great consideration, intimated, some think,
in his posture; he sat, (v. 13.) composed and
sedate. (2.) With great condescension v. 14.
He was very easy of access, the meanest Israelite
was welcome himself to bring his cause before
him. (3.) With great constancy and closeness
of application. [1..] Though Jethro, his father-
in-law, was with him, which might give pretence
for a vacation, (he might have adjourned the
court for that day, or, at least, have shortened
it,) yet he sits, even the next day after his coming,
jrom the morning wnto the evening. Note,
Necessary business must always take place of
ceremonious attentions. It is too great a com-
pliment to our friends, to prefer the enjoyment
of their company before our duty to God. [2.]
Though Moses was advanced to great honor, yet
he did not therefore take his ease, and throw on
others the burden of care and business; no, he
thought his preferment, instead of discharging
him from service, made it more obligatory on
him. Those think of themselves above what is
meet, who think it below them to do good. It
is the honor even of angels themselves to be ser-
viceable. [3.] Though the people had been pro-
voking to him, and were ready to stone him,
(ch. 17:4.) yet still he made himself the servant
of all. Note, Though others fail in their duty
25 And Moses b chose
able men out of all Israel,
to us, yet, we must not therefore neglect ours to
them. [4.] Though an old man, he kept to his
business from morning to night, and made it his
meat and drink to do it. God had given him
great strength both of body and mind, which en-
abled him to go through a great deal of work
with ease and pleasure; and, for the encourage-
ment of others to spend and be spent in the ser-
vice of God, it proved, that, after all his labors,
his natural ſorce was not abated. They that
wait on the Lord and his service, shall renew
their strength.
II. The great prudence and consideration of
Jethro, as a friend. 1. He disliked the method
Moses took, and was so free as to tell him so, v.
14, 17, 18. He thought it too much for Moses
to undertake alone, that it would prejudice his
Fealth, and too greatly fatigue him; and also
make the administration of justice tiresome to
the people. Note, There may be over-doing even
in well-doing, therefore our zeal must always be
governed by discretion, that our good may not
be evil spoken of Wisdom is profitable to di-
rect, that we may neither content ourselves with
less than duty, nor overtask ourselves with what
is beyond our strength. 2. He advised him to
such a model of government as would better an-
swer the intention, which was, (1.) That he
should reserve to himself all applications to God;
(v. 19.) that was an honor not fit for any other
to share with him, Numb. 12: 6–8. Also,
whatever concerned the whole congregation in
general, must pass through his hand, v. 20. But,
(2.) IIe should appoint judges in the several
tribes and families, who should try causes be-
tween man and man, and determine them, which
would be done with less moise, and more despatch,
than in the general assembly wherein Moses him-
self presided. Thus they must be governed as a
nation by a supreme magistrate, and inferior
magistrates commissioned by him, 1 Pet. 11: 13,
14. Yet, (3.) An appeal might be, if there were
just cause, from these inferior courts to Moses
himself; at least, if the judges were themselves
at a loss, v. 22. Thus, that great man would be
the more serviceable, by being employed only in
great matters. Note, Those whose gifts and sta-
tions are most eminent, may yet be greatly fur-
thered in their work, by the assistance of those
that are every way their inferiors, whom there-
fore they should not despise. The head has need
of the hands and feet, 1 Cor. 12: 21. Great men
should not only study to be useful themselves,
but contrive how to make others useful, accord-
ing as their capacity is.
This is Jethro’s advice, by which it appears,
that, though Moses excelled him in prophecy, he
excelled Moses in politics. Yet he adds two
qualifications to his counsel.
Matt. 28:20. 1 Thes, 4:1,2.
f Heb. Fading thott wift fade.
e 2 Cor. 12:15. Phil. 2:30.
[1..] That great care should be taken in the
23:3. I Kings 18:3,12. 2 Chr. 19:5–
9. Neh. 5:9, 7:2. Ec. 12:13. Luke
1 Thes. 2: IS:2.4.
- 8,9. q Job 29:16. Is. 16:5. , 59:4, 14,15. Jer.
and made them heads f Num. 11:14—17. Deut. 1:9–12. Acts 5:1. Zech. 7:9. 8:16.
º l •ul f t 6:1–4. r 23:8, Deut. 16:18, 19. 1 Sam. 8:3.
over the people, rulers o ##2 *ś.”.. age. Deat. 20. § {...;" |}... ;
- - º l, 3:12. 4:12. Gen. 39:2. tº unt. 20: . . : 12. Acts 20:33. 1 Tim. 3:3. :9
thousands, rulers of º '3. Tºº $. iiiz. “Mºtº3. Nº. #"Étºils. Jol.2:1.
- º 20. - s Num. 10:4. eut. 1:15. Josh, 22:14.
dreds, I ulers of fifties, and i Sec on 15.-4:16. 20:19. Detit. 5:5. l Sam. 8:12.
rulers of tens. k 16. Deut. 4:1,5. 5:1. 6:1,2. 7:11. t 26, Rom. 13
- Neh. 9:13, 14. Ts, 32:8. 143:8. I t Hºus. 17:8,9.
20, . 24:12–14. Num. 15:34. I I Sam. 12:23. 8, tº Nº. *iº. IS. x 18. Num. 11:17.
blºg, Lv. 2.13–14. Num, sº 3ºl. º. 6:16, 42:3. Mic. 4:2. y Geº,3];10−1}...] Sam. 8:6,722.
23:7. 24:14. Deut. 17:8–12. 2 Sam. | Thes. 4: I . Acts 15:2. Gal. 2:2.
C §. }. 31%." Acts 18:14. ić. In Deut. 1:18. Ez. 3:17. Mutt. 28:20. z & Sam: 18:3, 21:17, Phil. 1:24,25.
6:1. - Mark º Thes. :-13. 3. º **, *** 10:3–5. Prov. 1:5.
* - - 1 his fellow. 9:13. n i) eut. I: 1 . Acts 6:3. Cor. 12:21.
Heb. a man and ... 36:6–9. o 1 Kings 3:9–12. Erov. 28:2. b See on 21–Deut. 1:15. Acts 6:5.
Geii.22:12. 42:18. 2 Sam.
• came to him to inquire of God,” and “make them know
-, Verses 17—23.
tem, couldenot decide, went to the pentecontarch, or ruler of fifty, and
thence by degrees to the hecatontarch, or ruler over a hundred, to the
chiliarch, or ruler over a thousand, to JMoses, and at length to God
It did not please the Lord to instruct Moses in this point of discre-
tion ºmediately, but by the counsel of a wise and Pious descenºn
w D.
of Abraham. - - – . . .
(19.) Be thou for the people to º 'º *.
- - •S - e usual form of, citätion to this day IS, I OUI at
in a trial at law, th BURDER. ‘ Even in our OWn Coun-
invited to the tribunal of God.” ... BURP * •
•º ºv, s to be “tried by God,” as well as his coun-
try every criminal plead * - y WILLIAMs.
Himself. Each magistrate had the care or inspection of only ten
men ; the decarch superintended ten private characters ; the hecaton-
tarch, ten decarchs ; and the chiliarch ten hecatontarchs. A similar sys-
tem obtained in the kingdom of Peru.” [So also in China to the
present day, and, as is said, among the Nomadic Tartars..]
. . . - - Greenfield, after BURDER.
Verses 24–26. -
The magistrates, thus constituted over thousands, hundreds, fifties,
d Lev. 24:15.
Deut. 4:5. 5:1. 6:1. p 23:2–9.
1 Sam. 12:23.
his statutes
- Scott.
2 - t
"ºl.) Rulers, &c.] ‘Whatever matter the decarch, "3* OVer-
0. T. V O II. I.
and tens, were distinct persons from the seventy elders chosen on
[281]
B. C. 1491.
The Israelites come to Sinai.
ExoDUs, XIX.
26 And they judged
the people “ at all seasons:
* the hard causes they
brought unto Moses, but
every small matter they
judged themselves.
27 And Moses º let his
father-in-law depart: and
he went his way into lais
own land.
CHAP. XIX.
Israel arrives at mount Sinai, and en-
camps there, 1, 2, . Moses hears the
Imessage of God, and delivers it to the
people; they engage to obey, and he
reports it to the Lord, Prepara-
tions are made, regulations prescrib-
ed, and the time set, for the giving of
the law, 9–15. The tremendous in-
* to that solemn transaction,
N “the third month,
when the children of
Israel were gone forth
out of the land of Egypt,
the same day" came they
into the wilderness of
Sinai. -
2 For they were depart-
ed from *Rephidim, and
Were come to the desert
of Sinai, and had pitched
in the wilderness; and
there Israel " camped be-
fore, the mount.
3 And Moses * went up.
unto God, and the LoRD
* called unto him out of
the mountain, saying,
Thus shalt thou say to
the house of Jacob, and
c 14,22
ă şºon 1522. . Deut. 17.8. 1 Kings
3:16–28. 10:1. Job 29:16,
e Gen. 24:59. 31:55 Nunn. 10:29.
Judg. 19:9.
a 12:2,6. Lew. 23:16–18.
b 16:1. Nunn. 33:15,
c 17:1.
d 18:5. Acts 7:30,38. Gal. 4:24.
; ºt. 24:15–18, 34:2. Deut. 5:5,31.
V, 13–27. The most exalted stations, if properly filled, have
choice of the persons admitted to this trust, v. 21.
It was requisite they should be men of the best
character, 1st. For judgment and resolution;
able men, men of good sense, that understood
business, and bold men, that would not be daunt-
ed by frowns or clamors. Clear heads and stout
hearts make good judges; 2dly. For piety and
religion; such as fear God, as believe there is
a God above thém, whose eye is upon them, to
whom they are accountable, and whose judgment
they stand in awe of; conscientious men, that
dare not do a base thing, though they could do
it ever so secretly and securely. The fear of God
is that principle which will best ſortify a man
against all temptations to injustice, Nell. 5: 15.
Gen. 42: 18. 3dly. For integrity and honesty;
men of truth, whose word one may take, and
whose fidelity ( me may rely on; who would not
for a world tell a lie, betray a trust, or act an
insidious part. 4thly. For a moble and generous
contempt of worldly wealth; hating covetows-
mess, not only not seeking bribes, or aiming to
enrich themselves, but abhorring the thought of
it; he is fit to be a magistrate, and he alone, who
despiseth the gain of oppression, and shaketh
his hands from the holding of bribes, Isa.
33: 15. -
[2.] That he should attend God’s direction in
the case, v. 23. Jethro knew Moses had a better
Counsellor than he, and to his counsel refers him.
Note, Advice must be given with a humble sub-
mission to the word and providence of God, which
must always over-rule.
Moses did not despise this advice, because it
came from one not acquainted, as he was, with
the words of God, and the visions of the Al-
mighty, v. 24. When he considered the thing,
he saw its reasonablemss, and resolved to put it
in practice; which he did soon aſterward, when
he had received directions from God. Note,
Those are not so wise as they would be thought
to be, who think themselves too wise to be coun-
selled; for a truly wise man will hear, and in-
crease learning, not slighting good counsel,
though given by an inferior. Moses did not
leave the election of the magistrates to the people,
who had already done enough to prove then-
selves unfit for, such a trust; but he chose and
appointed them, some for greater, others for less
divisions, the less, probably, subordinate to the
greater. We have reason to value government
as a very great mercy, and to thank God for
laws and magistrates, that we are not like
ſº of the aea, where the greater devour the
€SS. - •. ... ' -
III. Jethro’s return to his own, land, v. 27.
No doubt he took home with him the improve-
ments he had made in the knowledge of God,
and communicated them to his neighbors for their
instruction. It is supposed the Kenites (mention-
ed, 1 Sam, 15: 6.) were the posterity of Jethro,
(compare Judg. 1: 16.) and they are there taken
under special protection, for the kindness their an-
estor here showed Israel. The good-will showed
to God’s people, even in the smallest instances,
shall in mowise lose its reward, but be recompen-
sed, at furthest, in the resurrection. . . . .
CHAP. XIX. W. 1–8. This chapter intro-
duces the solemnity of the giving of the law on
mount Sinai, one of the most striking appear-
ances of the Divine Glory ever made in this lower
world. * .
Here is, I. The date of the great charter by
which Israel was incorporated. 1. The time of its
date, v. 1. It is computed that the law was given
just fifty days after their coming out of Egypt,
in remembrance of which, the feast of Pentecost
was observed the fiftieth day after the passover;
and, in compliance with which, the Spirit was
poured out on the apostles, at the feast of Pente-
cost, fifty days after the death of Christ. In
Egypt, they had spoken of a three days’ journey
into the wilderness to the place of the sacrifice,
(ch. 5:3.) but it proved to be almost a two months’
journey; so often are we out in calculation of .
times; and things prove longer in the doing than
we expected. 2. The place of its date; mount
Sinai, a place eminent by nature, not art, the
highest of all that range of mountains. Thus
God put contempt on cities, and palaces, and
magnificent structures, setting up his pavilion on
the top of a high mountain, in a waste and bar-
ren desert, there to carry on this treaty. It is
called Sinai, from the multitude of thorny bushes
that overspread it. ~ -
II. The charter itself; Moses was called up
to the mountain, and was employed as the medi-
ator, or rather no more than the messenger, of
the covenant, v. 3. Here the learned Bp. Patrick
observes, the people are called by the names both
of Jacob and Israel, to remind them, that they
who had lately been as low as Jacob, when he
went to Padan-aram, were now grown as great
PRACTICAL OBSERVATIONS. - -
a counsel, which the wisest may very profitably attend to. Yet
the heaviest work connected with them: for such is human na-
ture, that it is not only an arduous undertaking to restrain men
from ungodliness, but very difficult to keep them from devouring
one another; and they, who would administer justice, kcep the
peace, and repress violence and fraud, will have enough to en-
gross their thoughts, to burden their spirits, and to occupy their
time. . Yet, in “doing with our might whatever our hand findeth
to do,” a prudent regard to our health is not only allowable, but
a duty, which it is not good to neglect, however well we may be
employed; and wisdom is profitable to direct’ men in high
stations, what they must do themselves, and what they may do
by others. The Lord hath also divided his giſts severally to
different men; and an impartial observer may sometimes suggest
we must not follow the wisest counsel, until we have, by atten-
tion to the Scriptures, and by prayer, consulted the Lord also ;
who often counsels us by the advice of our pious friends, that we
may love and be united to them, as well as dependent on Him,
and thankful to Him.—Magistracy, as well as the ministry of
the Gospel, is an ordinance of God: they therefore, who are
employed even in the most subordinate offices of government,
should be chosen persons, ‘able men,’ of clear heads and sound
judgments; and such as “fear God.” What then ought lawgiv-
ers, supreme magistrates, and the ministers of religion to be!
Happy indeed are the people, that are blessed with such rulers
and teachers; “ yea, blessed are the people who have the Lord
for their God.” * *- Scott.
another occasion, and far more numerous.
Probably, this arrangement was permanent in Israel, at least as far
as the rulers over thousands, (Judg. 6: 15. marg. JMic. 5: 2.)
Scott.
NOTES. - -
CHAP. XIX. V. 1. In the third month.] Or, ‘ on the third new
moon.’ The Israelites left Egypt on the fifteenth day of the first month,
and, it is supposed, arrived at Sinai on the first day of the third month;
and, computing by the space of time between one new moon and anoth!
er, which is somewhat more than twenty-nine days and a half, this
will appear to have been on the forty-sixth day after their departure.
Probably, on the next day Moses went up to the mount, and three days
afterwards the law was delivered ; that is, on the fiftieth day, on which
the feast of Pentecost was held, as it is supposed, in commemoration
of this event. v 'l D.
Wilderness of Sinai.] ‘Dr. Shaw describes the desert (or wilderness
{. note Mark 1:3.]) of Sinai, as a large plain, more than a league in
readth, and nearly three in length, lying open to the N. E. but closed
on the S. by Mt. Sinai: called by the Arabs Jibbel Mousa,(JMount
JMoses), and sometimes by way of eminence, El Tor: (the mount :) it
is a range of mountains in the peninsula formed by the gulfs of the
Red Sea. It consists of Several peaks, the principal of which are Ho.
(JVote, JV'um. I 1 : 15.)
reb and Sinai; the former, still called Orel, being on the W. and the .
latter called Tºur Sina, on the E. at the foot of which is the convent
of St. Catharine. (See JNiebuhr.) Dr. Shaw conceives, that the wilder-
mess of Sinai, properly so called, is that part of it to the E. of this Mt.
So that the removal of the Israelites from Rephidim, on the W. to the
desert of Sinai, was only removing from one part of the mountain to
another.” - - - WILLIAMs. GREEN FIELD.
- Verse 2. *- - *
Rephidim could not be far from Horeb, or from some parts of the
mountain so called; because, when Israel was encamped at Rephidim,
Moses, attended by the elders, and probably followed by numbers of
the people, smote a rock in Horeb, which poured forth waters for them
and their cattle. But the assault of the Amalekites might cause delay;
and so they continued encamped at Rephidim, for some time after the
rock was smitten, before they marched to that part of the mountain,
geherally called Sinai, whence the law was delivered. (JVotes, 17:)
w * - * , Sco TT.
... -N - Verse 3. a.
Moses went up to mount Sinai, doubtless by the Lord’s command,
who “ had calléd to him out of the mountain” by an audible voice, re.
uiring him to come up, in order to receive his message to the people.
}. were now to be incorporated, as a church and nation, under the
[282
B. c. 1491.
The covenant with Israel proposed.
ExoDUs, XIX.
tell the children of Israel;
*
4 Ye have 8 seen what
I did unto the Egyptians,
and how "I bare you
on eagles' - wings, and
brought you unto myself.
5 Now therefore if ye
will obey my voice in-
deed, and kkeep my cov-
enant, then ye shall be
'a peculiar treasure unto
me above all people: for
"all the earth is mine.
6 And ye shall be unto
me" a kingdom of priests,
° and an holy nation.
These are the words
which thou shalt speak
unto the children of
Israel. … " -
7 And Moses came and
as God made him, when he came thence, (justly
enriched with the spoils of him that had oppres-
sed him,) and was called Israel. -
- Observe, 1. The Maker, and first Mover, of
the covenant, is God Himself. Nothing was
said or dome, by this stupid and unthinking peo-
ple; no motion made, no petition put up for God’s
favor, but this blessed charter was granted pure-
ly out of God’s own good-will. Note, In all
our dealings with God, free grace prevents us
with the blessings of goodness, and all our com-
fort is owing, not to our knowing God, but rather
to our being known of Him, Gal. 4: 9. We
love Him, yisit Him, and covenant with Him,
because He first loved us, visited us, and cow-
enanted with us. God is the Alpha, and there-
fore must be the Omega. 2. The matter of the
covenant is not only just and unexceptionable,
putting no hardship on them, but kind and gra-
cious, giving them the greatest privileges and
advantages imaginable. -
(1.) He reminds them of what He had done
to some maturity, they were carried out of that
nest. The eagle (they say) carries her young
on her wings, so that the archers cannot liurt the
oung unless through the old one. Thus, the pil-
ar, interposed between the Israelites and their pur-
suers; their way, too, so paved, so guarded, was
glorious, but their end much more; I brought
you writo Myself not only into a state of lib-
erty and honor, but into covenant and communion
with God. This, this was the glory of their de-
liverance; as it is of ours by Christ, that He died,
the just for the unjust, to bring w8 to God.
This God aims at in all the gracious methods of
his providence and grace, to bring us back to
Himselſ, from whom we have revolted, and home
to Himself, in whom alone we can be happy.
He appeals to their own observation and expe-
rience; Ye have seen what I did; so that they
could not disbelieve God, unless they first disbe-
lieve their own eyes. They saw how all was
purely the Lord’s doing. It was not they that
for them, v. 4. He had righted them, and aveng-
ed them on their persecutors and oppressors; He
had given them unparalleled instances of his fa-
reached toward God, but He that brought them
to Himselſ. Some have well observed, that the
Old-Testament church is said to be borne on
eagles’ wings, denoting the power of that dispen:
sº Deut. 4:9,33–36. 29:2. ‘Is.
h §: *. #. #. 28.1. a high expression of God’s wonderſuſ tenderness
josº. 24:24.1 sq.m. isº. Is...iig. to them, explained, Deut. 32: 11, 12. denoting
Jer. 7:23. 11:4-7. Heb. 11:8. -
k Deut. 5:2. Ps. 25:10. 103:17, 18. Is.
56:4. Jer, 31:31–33.
1 Deut. 4:20, 7:6. 13:2. 26:18. 32:9, them Out, as on the wing;
Ps. 135:4. Jer. 10:16. Mal. 3:17.
º,”; 10:14. Job 4 P
tri-9:29, eut. 10:14. ob 4 I: 11. S. * & sº • *
£i. 5; “B. 13.3%"ic. - nor are weary, ar. said to mount. wº with wºngs
10:26,28. - - as eagles, Isa. 40: 31. Especially, it denotes
n Is. 61:6. Rom. 12:Is 1 Pet. 2:5,9.
Rev. 1:6. 5:10. 20:6. -
o Lev: 11:44,45. 19:2. 20:26,
. Deut. 7:6. 26:19.
12. 1 Pet: 1:15,16.
God’s particular care and affection. Even Egypt,
i, 21.78, that iron furnace, was the nest of their embryo
* ** nation; when, by increase of numbers, they grew
vor, and care; I bare you on eagles’ wings, sation which was carried on with a high hand
| and an outstretched arm; but the New-Tes-
tament church is said to be gathered by the Lord
great speed; God not only came on the wing, Jesus, as a hen gathers her chickens wºnder
(rode on a cherub, and did fly,) but hastened her wings, denoting the grace and compassion
with ease, strength, of that dispensation, and the admirable condescen-
and swiftness, as an eagle. They that faint not, sión and humiliation of the Redeemer.
(2.) He tells them plainly what He expected
and required from them; in one word, obedience,
(v. 5.) that they should obey his voice indeed,
and keep his covenant. Being saved by Him,
| they should be ruled by Him. The reasonable-
government of God, and in covenant with Him; having hitherto been,
first a single family, and then a multitude of slaves. . . Scott.
* If Minos, the lawgiver of the Cretans, pretended to conſer with
Jupiter in a cave every nine years; if Lycurgus, the lawgiver of the
Lacedæmonians, appealed to an oracle of Apollo; if Numa, the 2d
king of Rome, rested his authority on a pretended intercourse with
the nymph Egeria, who was said to have instructed him in a grotto,
near a fountain ; if Zamolxis, the lawgiver of the Getae, ascribed his
wisdom to Vesta ; if Odin carried about with him the anointed head
bf Mimer, to which he ascribed oracles; if Manco Capac pretended to
be descended from the sun, to enlighten the people of Peru; if Ma-
homet pretended that a dove whispered to him, as Sertorius, in Lusi-
tania, said he was whispered to by a doe; these extraordinary men
were aware [as well of the importance of enlisting the religious feel-
ing in aid of their designs, as] that it required a divine authority to
inspire whole nations with a new mode of thinking, and also to make
them act accordingly. What these men effected very imperfectly by
a more or less refined deception, was effected by God, whom all na-
ture obeys, in a visible and powerful manner, by continued mira-
cles, to which a whole nation was witness.’ Stollberg, in Rose;
- . - - D.
& - Verse 5.
Covenant.]. The national covenant with Israel was here meant; the
charter on which they were incorporated, as a people, under the gov-
ernment of JEHow AH. It was an engagement of God, to give Israel
possession of Canaan, and to protect them in it ; to render the land
{ruitful, and the nation victorious and prosperous, and to perpetuate
his oracles and ordinances among them ; so long as they did not, as a
people, reject his authority, apostatize to idolatry, and tolerate open
wickedness. These things constituted a forfeiture of the covenant, as
their national rejection of Christ did afterwards.-True believers
among them were personally dealt with according to the covenant of
mercy and grace, even as true Christians now are ; and unbelievers
were under the covenant of works, and liable to condemnation by it,
as at present : yet the national covenant was not strictly either the one
or the other, but had something in it of the nature of each. It did not
refer to the final salvation of individuals ; nor was it broken by the dis-
obedience; or even idolatry, of any number of them, provided this was
not sanctioned or tolerated by public authority. ft. indeed, in many
respects, prefigured the dealings of God with his people, under the
Christian dispensation ; in which the new covenant of grace and mer-
cy, made with all true believers, is more clearly exhibited, than under
any of the preceding dispensations; yet it “had not the very image,’
but only ‘ashadow of good things to come.” When, therefore, the na-
tion had broken this covenant; the Lord declared that He would make
* a new covenant with the house of Israel,-putting his law,” not only
in their hands, but “in their inward parts; ? and * writing it,” not on
tables of stone, * but in their hearts; forgiving their imiquity, and re-
membering their sins no more.” (Jer. 31:32–34. Heb. 8:7–12. 10:16,
17.)—In the scriptures referred to, the covenant spoken of, ‘as ready
to vanish away,” is evidently not the covenant of works, but the na-
tional covenant with Israel, which the Israelites had vacated by their
sins.—Unless we carefully attend to this distinction, we shall be lia-
ble to fall into perpetual mistakes in reading the Old Testament. Hard-
ly anything can be more absurd, than to suppose,that the whole nation
of the Jews was under the covenant of works, which contains nothing
about repentance, faith in a Mediator, forgiveness of sins, or grace:
yet we often meet with language in Christian authors, which conveys
this idea. And it is perhaps more common to hear the whole nation
of Israel spoken of, as if they all bare the character, and possessed the
privileges, of true believers, actually interested in the covenant of
grace ; and conclusions are continually drawn from such premises, as
if undeniable !— But, in fact, the Israelites were under a dispensation
of mercy, and had outward privileges and great advantages in Various
ways for salvation ; the nation being a type of all true Christians, in
their spiritual privileges and real character, in the sight of God, and
before the world; (JNotes, 1 Pet. 2:9, 10. Rev. 1:4–6. 5:8–10.) yet, like
professing Christians, the most of them rested in these, and looked no
further. For they are not all Israel, which are of Israel.” The out:
ward covenant was made with the nation, entitling them to outward
advantages, on the condition of outward national obedience ; and the
covenant of grace was ratified personally with true believers, and
sealed and secured spiritual blessings to them, by producing a holy
disposition of heart, and spiritual obedience to the divine law.—In
case Israel kept the covenant, the Lord promised, that they should
be to him “a peculiar treasure,” which is safely reposited, because
highly valued. The whole earth being the Lord's, He might have
chosen any other people instead of Israel; and this implied, that as
his choice of them was gratuitous, so, if they rejected his covenant,
He would reject them, and communicate their privileges to others ;
as indeed He hath done, since the introduction of the Christian dis-
pensation. - Sco TT.
- - Verse 6. *
It is hardly possible to contemplate the Israelites in the light of this
passage, without perceiving, nor in their history without acknow-
iedging, how exceedingly remarkable were the destination and cir-
cumstances of that people. True, they were inflated with their
privileges, and, in process of time, lost their high distinction. But of
them, after the flesh, was CHRist, whose benevolent mission, con-
templated and provided for ‘from of old, from everlasting,” was to
embrace, in its extent, the welfare of a world ; and his apostles, the
teachers of mankind, were native Jews. The connections which this
central nation successively formed with other nations, and the in-
fluence derived thence—a subject of interesting research—are honor—
able. Calling Abram ‘from afar,” God conducted his worshippers
and witnesses, through the then most civilized nations, to Egypt,
(whose celebrity we have contemplated,) led forth afterward over
the nations, by Sesostris; He ‘drave out the heathen and planted 2
Israel in Canaan ; Tyre and Sidon, and their colonies, Assyria, Per-
sia, Greece and Rome, were brought into various contact with them
successively ; their wandering exiles reached Media, China, and
possibly America—indeed, whither have they not been directed or
driven IIad they at first fully understood, appreciated and improved
their destination, how much good might they have conferred on man-
kind, as ‘a nation of priests, a holy nation 2. But God has over-
ruled their perversity, and, by the Gospel, has made or will make
them his missionaries, and witnesses of his truth, to every age, coun-
try and people. - ED.
- - Verses 7–9. .
“The elders of the people” seem to have been the principal persons;
or seniors, in each tribe and family, who in some sense represented
the rest. The agreement to the terms of the covenant was, probably,
without due consideration, and with too much confidence.—“ Upon
the report made to God of the people’s consent, He pºgee's ... to
declare the laws, by which they should be governed, (203-933) and
then in the twenty-fourth chapter these laws pass into a Covenant
[283]
*— *
B. C. 1491.
called for P the elders of
the people, 4 and laid be-
fore their faces all these
words which the LoRD
commanded him.
8 And all the people
* answered together, and
said, All that the Lord
hath spoken, we will do.
And Moses returned the
words of the people unto
the LoKD.
9 And the LoRD said
unto Moses, "Lo, I come
unto thee in a thick cloud,
‘that the people may hear
when I speak with thee,
and u believe thee for ever.
And Moses told the words
of the people unto the
LoRD.
10 And the Lord said
unto Moses, Go unto the
people and * sanctify
them to-day and to-mor-
row, and let them 3 wash
their clothes.
11 And be ready against
the third day: for the
third day 4 the LoRD will
come down in the sight
of all the people upon
mount Sinai.
12 And thou shalt a set
bounds unto the people
round about, saying,
*Take heed to yourselves,
that ye go not up into the
mount, * or touch the
border of it: whosoever
toucheth the mount, shall
be surely put to death.
13 There shall not an
hand touch it, but he shall
surely be stoned or shot
through; * whether it be
beast or man, it shall not
live: * when the * trum-
pet soundeth long, they
shall come up to the
In OUIlt.
14 And Moses went
down from the mount
unto the people, " and
sanctified the people, and
ithey washed their clothes.
15 And he said unto
Exodus, xix.
mess of this demand is, long after, pleaded with
them, that in the day He brought them out of
the land of Egypt, this was the condition of
the covenant, Obey my voice; (Jer, 7: 23.) and
this He is said to protest earnestly to them, Jer.
11:4, 7. Only obey indeed, not in profession,
promise, or pretence, but in sincerity.
(3.) He assures them of the honor and kind-
ness He would, show them, in case they thus kept
his covenant, v. 5, 6. He does not specify any
one particular favor, as giving them the land of
Canaan, or the like, but expresses it in that
which was inclusive of all happiness, that He
would be to them a God in covenant, that they
should be to Him a people. [1..] God here as-
serts his sovereignty over, and propriety in, the
whole visible creation; All the earth is mine.
Therefore He needed them not; He, that had so
vast a dominion, was great enough, and happy
enough, without concerning Himself for so small
a demesne as Israel. All nations on the earth
being his, He might choose which He pleased for
his peellliar, and act in a way of sovereignty.
[2.] He appropriates Israel to Himself. 1st. As
a people dear to Him, You shall be a peculiar
treasure; not that God was enriclied, by them,
as a man is by his treasure, but He was pleased
to value and esteem them, as 'a man does his
treasure; they were precious in his sight and
honorable; (Isa. 43: 4.) He set his love on
them; (Deut. 7: 7.) took them under his special
care and protection, as a treasure. By giving
them divine revelation, instituted ordinances, and
promises inclusive of eternal life, by sending his.
prophets among them, and pouring out his Spirit
on them, He distinguished them ſtom, and digni-
fied them above, all people. -And this honor have
all the saints; they are unto God a peculiar peo-
ple, (Tit. 2: 14:), his when He makes wip his
jewels. 2dly. As a people devoted to Him, and
to his honor and service, v. 6. All the Israel-
ites, if compared with other people, were priests
unto God, so near were they to Him, (Ps. 148:
14.) so much employed in his immediate service,
and such intimate communion they had with Him.
When first made a free people, it was that they
might sacrifice to the Lord their God as
priests; they were under God’s immediate gov-
ernment, and the tendency of the laws given them
was, to distinguish them from others, and engage
them for God as a holy mation. Thus all believers
are, through Christ, made to our God kings and
priests, (Rev. 1: 6.) a chosen generation, a
royal priesthood, I Pet. 2: 9.
III. Israel’s acceptance of this charter, and
consent to the conditions of it. 1. Moses faithfully
delivered God’s message to them, (v. 7.) not only
explained what God had given him in charge, but
put it to their choice, whether they would accept
these promises on these terms, or no. His lay-
ing it to their faces, bespeaks his laying it to
their consciences. 2. They readily agreed to the
covenant proposed. They would oblige them-
selves to obey the voice of God, and take it as a
great favor to be made a kingdom of priests to
97:2. Is. 19:1. Matt. 17:5. 1 Cor. 6:11,
-,
The people promise obedience to God.
Him. They answered together, as one man,
without a dissentient voice, (v. 8.) All that
the Lord hath spoken we will do. Thus they
accept the Lord to be to them a God, and give
up themselves to be to Him a people. Oh that
there had been such a heart in them! 3. Moses,
as a mediator...eturned the words of the people
to God, v. 8. Thus Christ, the Mediator between
us and God, as a Prophet, reveals God’s will to
us, his precepts, and promises, and then, as a
Priest, offers up to God our spiritual sacrifices,
not only of prayer and praise, but of devout aſ:
fections, and pious resolutions, the work of his º.
own Spirit in us. Thus He is that blessed Days-
Man, who lays his hand woon ws both.
V. 9–15. Here, I. God signifies to Moses his
purpose of coming down on mount Sinai, in some
visible glory: a thick cloud, v. 9. to prohibit
curious inquiries, and command an awful ado-
ration of what was revealed. God would come
down in the sight of all the people; (v. 11.)
though they should see no manner of similitude,
yet they should see enough to convince them that
God was among them of a truth. ...And (so high
was the top of mount Sinai) it is supposed that
not only Israel, but even the countries about, might
discern somé extraordinary appearance of glory,
which would strike terror upon them. It seems.
also to have been particularly intended to honor
Moses, v. 9. Thus the correspondence is first set-
tled by a sensible appearance of the divine glory,
afterward to be carried on more silently by the
ministry of Moses. So, the Holy Ghost descended
visibly on Christ at his baptism, and all present
heard God speak to Him, (Matt. 3.; 17.) that af.
terward, without the repetition of such visible
tokens, they might believe Him: So the Spirit .
descended in cloven tongues on the apostles, (Acts
2: 3,) that they might be believed. Observe,
When the people had declared themselves willing
to obey the voice of God, then God promised they
should hear his voice; for if any man be resolved
to do his will, He shall know it.
FI. He ordered Moses to make two
paration for this great solemnity. -
1. He must sanctify the people, (v. 10.) so
Job, before this, sent and sanctified his sons.
“Sanctify them;’ that is, “Call them off from.
worldly business, to religious exercises, medita-
tion, and prayer, that they may receive the law
from God’s mouth with reverence and devotion.
Let them be ready,’ v. 11. Note, When we
days’ pre-
are to attend on God in solemn ordinances, it
concerns us to sanctify and prepare ourselves be-
forehand. Wandering thoughts must be gathered
in, impure affections abandoned, disquieting pas-
sions suppressed, may, and all cares about secular
business for the present laid by, that our hearts
may be engaged to approach unto God. Two
things particularly were prescribed. (1.). In
token of cleansing themselves from all sinful pol-
lutions, that they might be holy to God, they
must wash their clothes, (v. 10.) not that God
regards our clothes; but, while washing their
clothes, He would have them think of washing
12. - a 21,23. Josh. 3:4.
p See on 3:16. Mark 97. Luke 9:34,35. Rev. 1:7. y 14. Gen. 35:2. Lev. 11:25. 15:5. b 10:28. 34:12. Deut. 2:4. 4:9. S
q 4:29,30. , 1 Cor. 15:1. - t Deut. 4:36., Jobn 12:29,30. Num. 8:7,21. 31:24. Zech. 3:3,4. c Heb. 12:20,21.
r 20:19. 24:3,7. Deut. 5:27.28. 26:17 u 14:31. 2 Chr. 20:20, Is 7:9. Luke Heb. 10:33. Rey. 7:14. 'd 21:28,29. Lev. 20:15,16.
—19. Josh. 24:24. Neh. 10:29. 10:16. .* z 18,20. 3:8. 34:5 Nunn. 11:17. e 1 Cor. 15:52. 1 Thes. 4:16.
e 16, 20:21, 24:15,16. Deut. 4:11. ... 1 x 15. Josh. 3:5. 7:13. 1 Sam. 16:5. \ Déut, 33:2. Ps. 18:9. I44:5. Is. 64: . . . Or, córact. . • .
Kings 8:12. 2 Chr. 6:1. Ps. 18:11, 2 Chr. 29:5,34. 30:17–19. Job 1:5. I,2. Hub. 3:3–6. John 3:13. 6:38. ſ See on 10.
between God and them.” Bp. Patrick. In order that this might be
rendered peculiarly solemn and aſſecting, the Lord declared that He
would “come in a thick cloud,” much denser than that from which
his glory had before been manifested, and indicating a tremendous
tempest 3, for the Scriptures referred to in the margin. show, that most
dreadful lightnings and fire continually burst from the chóud in the
sight of the people. (JM. R. S.)—The thick cloud also represented the
comparative darkness of that dispensation : when Christ was transfig-
ured, the voice came out of a bright cloud, “This is my beloved son,
in whom I am well pleased, hear ye IIim.” (Jyote, Jiatt. 17: ‘5–8.)
Sco TT.
(9.) In a thick cloud.] From this real manifestation of Jehovah,
the heathen ascribed similar appearances to their false gods. Thus
in Homer, Jupiter is described on Mt. Gargarus, “veiled in a fragrant.
cloud.” Minerva enters the Grécian army, “clad in a purple cloud;”
when Apollo attended Hector, “a veil of clouds involved his radiant
head.” ” - r GRE EN F. ELD.
* - Verses 10–15. º *
Moses was ordered to ‘sanctify the people;’ that is, he was to in-
struct them in what manner they should sanctify themselves, and to
enforce the observance of his directions. It is probable, that the two
days which preceded the giving of the law, and the day on-which it
was given, were observed in some respect as a season of solemn fast-
ing and prayer.—The washing of the clothes by the people; and the
other external observances, (similar to what we meet with in the
scriptures referred to in the margin,) represented the inward purifica-
tion of the heart by the sanctification of the Holy Spirit, when sin.is
repented of and renounced, sinful desires are mortified, and sinfur.
thoughts are excluded with abhorrence. - Scott.
(13.) Trumpet.] Heb. Jobel ; whence the Eng. Jubilee, which was
introduced among the Jews with the sounding of trumpets all Óver .
the land. The term probably came from Jubal, the original inventor
of musical instruments.” Gen. 4; 21. - BUs H.
[284]
wº
B. C. 1491. …”
The Law given on Sinai.
ExoDUS, XIX.
the , people, 5 Be ready
against h"the third day;
* come not at your wives.
[Practical Observations.]
... 16 ſ And 0 it came to
pass on the third day in
the morning, that there
were k thunders and light-
nings, and a 'thick cloud
upon the mount, and the
* voice of the trumpet,
exceeding loud; so that
* all the people that was
in the camp trembled. . .
I7And "Moses brought
forth the people out of .
the camp to meet with
God, and they stood at
the nether part of the
In Ount. . . . . -
18 And "p mount. Sinai
was altogether on a
smoke, because the Lord
descended upon it 4 in.'
fire: and , the smoke
thereof ascended as the
smoke of a furnace, and
the "whole mount quaked
greatly. * . .
19 And ‘when the
voice of the trumpet
sounded long, and waxed.
louder and louder, "Mo-
ses spake, and * God an-
swered him by a voice.
20 - And y the Lord
came down upon mount
Sinai, on the top of the
mount: and the Lord
called Moses up to the
top of the mount, and
* Moses went up. . .
21 And the Lord said
unto Moses, Go down,
* charge the people, lest
they break through unto
V. 1—15. The blessedness of the Lord’s
their souls by repentance from sins contracted in
Egypt, and since their deliverance. It becomes
us to appear in clean clothes when we wait upon
great men; so clean hearts are required in at-
tendance on the great God, who sees them as
plainly as men our clothes. This is absolutely
necessary to acceptable worship. See Ps. 26:6.
Isa. 1: 16–18.
Heb. 10: 22. (2.) In token of
devoting themselves entirely to religious exercises,
they must abstain even from lawful enjoyments
during these three days, v. 15. See I Cor. 7: 5.
2. He must set bounds about the mountain,
v. 12, 13. Probably, he drew a line, or ditch,
round at the foot of the hill, which mone were to
pass, on pain, of death. This was to intimate,
(1.) That humble awful reverence which ought
to possess the minds of all who worship God.
We are mean creatures before a great Creator,
vile sinners before a holy, righteous Judge; there-
fore a godly fear and shame well become us, Heb.
12: 28. Ps. 2: 11. (2.) The distance wor-
shippers were kept at, under that dispensation,
which we ought to notice, that we may the more
value our privilege under the Gospel, having
boldness to enter into the holiest by the blood
of Jesus, Heb. 10: 19.
3. He must order the people to attend the sum-
mons, (v. 13.) ‘then let them take their places at
the foot of the mount, and so sit down at God’s
feet,’ as it is explained, Deut. 33: 3. Never
was so great a congregation called together, and
preached to, at once, as this here. No voice but
the voice of God could have reached so many.
V. 16–25. Now, at length, is come that me-
morable day, that terrible day of the Lord, that
day of judgment, in which Israel heard the
before or since, as this to the church, in the wil-
derness. For,
I. The Preacher was God. Himself; v. 18,
20. The Shechinah, or Glory of the Lord, ap-
peared in the sight of all the people; He shined
forth from mount Paran, with ten thousands
of his saints, (Deut. 33: 2.) that is, attended,
as the Divine Majesty always is, with a multitude
of the holy angels, who were both to grace the
solemnity, and to assist it. Hence the law is
said to be given by the disposition of angels,
Acts, 7:53. ,
II. The pulpit (or throne rather) was mount
Sinai, hung with a thick cloud, (v. 16.) covered
with smoke, (v. 18.) and made to quake greatly.
Now it was the earth trembled at the presence
of the Lord, and the mountains skipped like
rams; that Sinai itself, the rough and rocky,
melted from before the Lord God of Israel.
Now it was that the mountains saw Him, and
trembled, (Hab. 3: 10.) and were witnesses
against a hard-hearted, unmoved people, whom
nothing would influence. --
III. The congregation was called together by
the sound of a trumpet, by the inimistry of the
angels; and we read of trumpets sounded by
angels, Rev. 8: 6. It was the sound of the
trumpet, waring louder and louder, that made
all the people tremble, as those who knew their
own guilt, and that they liad reason to expect
that the sound of this trumpet should liave veen
to them the alarm of war. -
IV. Moses brought the hearers to the place of
meeting, v. 17. Public persons are then public
blessings, when they lay themselves out in their
places to promote the public worship of God.
voice of the Lord God speaking to them out
of the midst of the fire, and lived, Deut. 4:
33. Never was there such a sermon preached,
about the
sanctify it.
the LoRD to gaze, and
Inany of them perish.
22 And let "the priests
|
|
mount, and
g Am. 4:12. Mal. 32. Matt. 3:10–
Moses, at the head of an assembly worshipping
God, was as truly great, as Moses at the head
of an army in the field.
Rev. 15:8.
q 3:2. 24:17. 2 Thes. 1:8. 2 Pet. 3:10.
r Gen. 15:17. 19:28
si Kings is 11.13. Ps. 68:8. 77:18.
114:7. Jer. 4:24. Nah. 1:5,6. Hab.
3:10. Zech. 14:5. Matt. 24:7.
also, which come near to 12. – 24:44, 2 Pet. 3:11,12. t 3.16.
the Lorp," sanctify them- # 1's.gººg. zeal.g.a. 1912–14. Sº
*... . . ." § ºf #º wº
to the LoRD, The people ..."; "... *** º § -s. is sºu.
§. ... º. ... ..., “iº
* : i\}. - lit. * : i , s 1%. :2%. tº: 4. . . I 1 - ? • * ,
.."..."...". "######, ºf , ; }º
PRACTICAL OBSERVATIONs.
May we abound in ‘spiritual sacrifices, which
- people originates
from his, most free and plenteous mercy; yet, unless we yield
ourselves to his service, and willingly walk in his commandments,
we can bring no proof that we belong to that happy company.—
hat admirable and adorable condescension and compassion
hath the God of glory shown to us fallen simers, in taking any
of our apostate race to be unto Him “a peculiar treasure!’ But
let us never, forget, that He ‘purifies' every one of them to
Himself, to be a peculiar people, zealous of good works.’ if
we have any scriptural reason to conclude that we are of this
number, let us recollect, that He who has thus distinguished us
is Lord of the whole earth, and might have chosen others and
passed us by, had He seen good. May we prove, in all our fu-
ture conduct, that we are indeed, “a chosen generation, a royal
priesthood, a holy mation, a peculiar people; to show ſorth the
praises of Him, who hath called us out of darkness into his mar-
- - **, Verse 16. . .
Voice of the trumpet.] A voice, or sound, resembling that of a trum-
pet, made, as we must suppose, by some of the attendant angels. (l
Cor. 15: 52. 1 Thes. 4: 16. Heb. 12 : 19: Rev. 1: 10. 4: 1.) Scott.
• \ Verses 21–25. . -
It might have been supposed, that the terror of this prospect would
have checked all presumptuous curiosity; but it is continually demon-
strated by undemiable facts, that the hard heart of sinners can trifle
with the most terrible denunciations and judgments of an angry God;
nay, convert them into diversion and amusement, or make them the
subject of curious speculations !--It is much controverted among learn-
ed men, who the priests were, ‘ that came near to the Lord :’ but pro-
bably they were some of the chief persons in the several families, who
*…**
generally took the lead in every act of religious worship, and perhaps
had sometimes offered sacrifices. Presuming on this distinction, they
were not suitably impressed by the solemn scene, and they had in
some degree neglected the orders to sanctify themselves, in prepara-
tion for it : they were therefore warmed to act with greater reverence
wellous light.”
are acceptable to God through Jesus Christ,” yield ourselves to
his service, and allow of nothing inconsistent with our holy pro-
ſession and character!—But we are all naturally more disposed
to profess and to resolve, than to practise. Let us not then say,
that we will do these things; but beg of God to enable us to do
them.—The ministers of the Lord are required, fairly and plain-
ly to lay the whole of their message before the people, and in
prayer they report before Him the reception which it meets;
but they are not answerable for consequences.—The more seri-
ously we prepare for divine ordinances, and the more our minds
are abstracted from all earthly objects, the greater benefit shall
we receive. But in approaching to God, we must never Hose
sight of his holiness and greatness, and of our own meanness and
pollution. - SCOTT.
of God.—If Mioses and Aaron went up into the mount directly, before
the law was given, as it seems they did ; (for Aaron did not accom-
pany Moses afterwards ;) they soon descended again, as it appears
in the next chapter. Every circumstance and expression, in this
transaction, were suited to evince, that the law now about to be
given, though “holy, just, and good,” could speak nothing but terror
and destruction to transgressors ; and to fill the heart of every sinner
with horror, dismay, and desperation. In subserviency to the Cove-
nant of grace, its uses are manifold, and of vast importance, as will
presently be shown. But it is extremely difficult to drive men from
the absurd notion, that a sinner may and ought to seek justification
before God by his imperfect, scanty, and external obedience. To
counteract that propensity in fallen human nature, no doubt this tre+
mendous scene was exhibited ; as well as to teach the Israelites, that,
even in respect of their national covenant, though their obedience
was required, yet the blessings were not merited by it, but freely giv-
en by a gracious God, in a way becoming his own holiness.
- - Scott.
[285]
B. C. 1491.
The Law given in Sinai.
ExoDUs, xx.
24 And the RoRD said
unto him, Away, get thee
down, f and thou shalt
come up, thou, and Aa- ".
rom with thee: 8 but let
not the priests and the .
people break through to
come up unto the Lord,
h lest he break forth upon
them. -
25 So i Moses went
down unto the people,
and spake unto them.
CHAP, XX.
The ten commandments are spoken to
an audible voice, by JEHOVAH, to
the whole congregation of Israel, l—
17. The people are alurmed, and
confer with Moses, 18–20. Moses
receives from God an additional pro-
hibition of idolatry, and rules for
erecting an altar, 21–26.
A\º * God spake all
these words, saying,
f See on 20. -
g See on 12,21.-Matt. 11:12. Luke
13:24, 16:16. John 1:17. Heb. 4:16.
10:19–22. 12:18–25,29.
h See on d. 22.—Rom. 4:15. 2 Cor. 3:
7–9. Gal. 3:10,11,19–22.
i 24. -
a Deut. 4:33,36. 5:22. Acts 7:38,53.
V. The introductions to the service were thun-
ders and lightnings, (v. 16.) designed to awe.
the people, and to raise and engage their atten-
tion. Thunder and lightning have natural causes,
but the Scripture directs us in a particular man-
ner to notice the power of God, and his terror,
in them. Thunder is the voice of God, and
lightning the fire of God, proper to engage the
senses of sight and hearing, those senses by which
we receive so much of our information. **
VI. Moses is God’s minister, who is spoken-
to, to command silence, and keep order, v. 19.
Some think it was now that he said, I eacceed-
ingly fear and quake; (Heb. 12: 21.) but God
stilled his fear by his distinguishing favor to him,
in calling him up to the top of the mount, (v.
20.) by which also he tried his faith and courage.
No sooner was Moses got up a little way toward
the top of the mount, than he was sent down
again to keep the people from breaking through
to gaze, v. 21. Even the priests or princes, the
heads of the houses of their fathers, who officiated
for their respèctive families, and therefore are
said to come near to the Lord at other times,
must now keep their distance, and conduct them-
selves with great caution. Moses pleads that they
needed no further orders, effectual care having
been taken already to prevent any intrusions, v.
23. But God, who knew their wilfulness and
presumption, and what was now in the hearts of
some of them, hastems him down with this in
*
gaze; enough was provided to awaken their con-
sciences, but they were not allowed to gratify a
yain curiosity. They might see, but not gaze.
Some of them, probably, wished to see some
similitude, that they might know how to make an
image of God, which #. took care to prevent,
for they saw no manner of similitude, Deut.
4: 15. Note, In divine things, we must not covet
to know more than God would have us know;
and He has allowed us as much as is good for
us. A desire of forbidden knowledge was the
ruin of our first parents. Those that would be
wise above what is written, and intrude into
those things which they have not seen, need this
admonition, that they break not through to
gaze 2. Under what penalty it was forbidden,
Lest the Lord break forth wipon them, (v. 22
—24.) and many of them perish. Note, (1.)
The restraints and warnings of the divine law are
all intended for our good, and to keep us out of
the danger into which otherwise we should, by
our own folly, run. (2.) It is at our peril, if we
break the bounds God has set us, and intrude on
that which He has not allowed us; the Bethshe-
mites and Uzzah paid dear for their-presumption.
And even when called to approach God, we must
remember that He is in heaven, and we on earth,
and therefore it behooves us to exercise reverence
and godly fear.
CHAP. XX. V. 1–11. Here is, I. The pre-
charge, that neither the priests mor the people should offer to force the lines, to
come wp unto the Lord, but Moses and Aaron only, the men whom God delight-
ed to honor. Observe, 1. What it was God forbade them—breaking through to
…” PRACTICAL OBSERVATIONS. 4
V. 16–25. How could we sinners approach the Lord on the .
terrible mount Sinai'ſ Could we rush into the inidst of the fire,
tempests, and earthquakes? or can we stand in judgment before
Him, according to the terror of his righteous law? Happy they,
who have discovered their need of a Mediator, have hearkened
to the voice of the Savior, and from Him have obtained forgive-
mess, and acceptance with God; who have received, the law, and
been taught by his grace to love it, and obey it in sincerity and
truth. These, like Moses and Aaron, though at first they trem-
ble at God’s word, and are always humbled before Him; yet,
through Christ, will grow, as it were, familiar with mount Si-
nai. Fearless of condemnation, they will meditate on the ter-
ror of the sentence of the law, and thence draw arguments to
increase their gratitude, and animate their willing services; and
they will finally triumph, when the wicked shall be calling in
vain to the rocks and mountains, to cover them ſrom the wrath
face of the law-writer, Moses, v. 1. The law
of the ten commandments is, 1. Of God’s mak-
ing; enjoined by the infinite, eternal Majesty of
of their offended Judge.—Blessed be God, we are yet in the
land of forgiveness, of prayer, of hope; and, in this favored
country, we are all under a dispensation of mercy, and have the
oracles and ordinances of God continued to us. We are mot
come to mount Sinai, to tremble or despair; but to mount Zion,
where our God reigns upon a mercy-seat, and waits to be-gra-
cious to every returning sinner.—Let us, however, remember his
awful words: “See that ye refuse not Him that speaketh; for
if they escaped not, who refused Him that spake on earth, how
imuch more shall not we escape, if we turn away from Him that
speaketh from heaven?” Finally, let us ‘all fear, lest a promise
being left us of entering into his rest, any of us should seem to
come short of it; and perish after the manner, in which an im-
mense majority of this vast multitude fell in the wilderness, when
the Lord “sware in his wrath that they should never enter into
his rest.” - Scott.
NOTES. } -
CHAP. XX. V. 1. After the preparations recorded in the former
£hapter, it may be supposed the sound of the trumpet ceased, and
J E Hov AH Himself immediately spake, in a voice loud enough to be
distinctly heard by the immense assembled multitude. For the lan-
guage, here and elsewhere used, is so express and decided, that it
cannot reasonably be doubted that God Himself, by his own imme-
diate agency, without the intervention of angels, formed that awful
voice by which the following words were delivered, from the midst
of the fire, to the congregation of Israel. (Deut. 4: 11, 12, 33. 5: 4,
22.)—The words spoken are generally called, “The ten command-
ments;” and they are justly considered as the grand outlines of the
holy law of God, commonly called the moral law, to distinguish it
from the other injunctions of the Mosaic dispensation.—As the full.
and exact knowledge of this law is peculiarly important, in order to
gur clearly understanding the whole system of revealed religion, I
shall introduce the exposition of it, by some observations on its na-
ture, obligations, and uses. A distinction between moral precepts, and
instituted appointinents, is evident. Some things are in themselves
so indifferent, that the same authority which enjoined them, might,
without impropriety, have prohibited them ; but it is absurd to sup-.
pose, that God could have ſorbidden us to love IJim and one another,
or to speak truth and do justice. Some traces of the moral law are
discoverable by our natural reason, and the whole perfectly accords
to it. It has its foundation in the nature of God and of man ; in the
relations men bear to IIim, to each other [and to external nature];
and in the duties which result from those relations ; and on this ac.
count it is immutable and universally obligatory. Though given, on
this particular occasion, to Israel, it demands obedience from all
mankind; and the whole world will be judged according to this law
and to the opportunity which they have had of becoming acquainted
with it, whether by reason and tradition alone, or by the light of the
written Word ; except the believer who has obtained deliverance
from its merited condemnation. The law is also spiritual that is, it
takes cognizance of our spirits, of our most secret thoughts, desirés,
intentions, and dispositions ; and demands a holy regulation of the
judgment, will, and affections. It principally requires Love, with-
out which the best external obedience is condemned as mere hypoc-
risy. This is peculiar to the law of God, who alone can search the
heart; and no other law ever attempted to enforce the obedience of
the heart : but, in common with other laws, it demands perfect, un-
failing, uninterrupted, and perpetual obedience ; for no law can toler-
ate the transgression of itself. From the entrance to the close of life,"
God requires of us exact conformity to every precept: he that ‘keep-
eth the whole law, and offendeth in one point, is guilty of all :” (JVote,
Jam. 2: 8–13.) and the least deviation, whether by omission or com:
mission, excess or defect, is sin; and every sin deserves wrath and
needs forgiveness. (1 John 3: 4,)—The ten commandments are a
compendium of the holy law, which is commented on in all the pre-
ceptive parts of Scripture; and the substance of its requirements is
given, still more concisely, in the two great commandments, “Thou
shalt love the Lord thy God, with all thine heart, and with all thy
mind, and with all thy soul, and with all thy strength : * and
‘Thou shalt love thy neighbor as thyself.” We are authorized
by the example of Christ, to interpret every one of these commands
in the strictest, most spiritual, and extensive sense, , of which
it is capable.—Even repentance, faith in a Mediator, and all evan-,
gelical graces and duties, are exercises of this entire love to God,
and are required of sinners placed under a dispensation of mercy;
though originally the law had no direct connection with redemption,
but lay at the foundation of another covenant. We may therefore
wave the controversy concerning the rule of duty, whether this be the
ten commandments, or the whole Word of God ; for the one, properly
understood, will be found as broad as the other : seeing we cannot
love God with all our hearts, unless we love every discovery which
He is pleased to make of his glory ; believe every testimony and em-
brace every promise which He gives; seek his favor in the use of all
the means that He appoints; and employ ourselves in diffusing the
knowledge of his glorious excellences and wonderful works, accord-
ing to our ability and opportunity, and the station we occupy in soci-
ety.—The Lord Jesus perfectly fulfilled the extensive requirements.
of this holy law": yet, in his peculiar circumstances, it actually required
all that love for the father, and for his brethren, and all those ex-
pressions of it, which, subsequent to his incarnation, that He might
iye our Mediator, He manifested in his life and death. But no apostle
or prophet ever reached, in one single instance, that degree of love
and purity which it demands.-The uses of this holy law, in connec-
tion with the gospel of Christ, and in subserviency to the covenant of
grace, are many and important. ‘By the law is the knowledge of
sin; and were it more fully understood, (in the extent and excel-
ſency of its spiritual requirements, and the justice of its awful sanc-
tions,) sinners would be at once convinced of their guilt and danger;
-, *
[286] - *
B. c. 1491.
The Law given on Sinai.
EXODUS, XX.
*
2 I am " the Lord,
thy God, , which have
• brought thee out of the
land of Egypt," out of the
house of * bondage.
3 Thou shalt have “no
other gods before me.
b Gen. 17:7,8. Lev. 26:1,13. Deut. 5:
6. 6:4,5. 2 Chi. 28:5. Ps. 50.7.
81:10. Jer. 31.1,33. Hos. 13.4. Rom.
3.29, 10.12
10.12.
c 10:–15. Lev. 19:36. 23:43.
d 13:3, Deut. 5.15. 7.8, 13:10. 15:15.
26.6–8.
* Heb, servants. -
e 15:11. Deut. 5.7. 6:5,14. Josh. 24:18
–24. 2 Kings 17:29–35. Ps. 29.2.
73:25, 81:9. Is. 26:4. 43:10. 44:8. 45:
21,22. 46:9. Jer. 25.6. Matt. 4,10.
1 Cor. 8:4,6. Eph. 5:5. I hul. 3:19.
Col. 2:18. 1 John 5:20,21. Rev. 19:
10. 22:9.
heaven and earth. And where the word of the
King of kings is, surely there is power. 2. Of
God’s own speaking. God has many ways of
speaking to the children of men; Job 33: 14.
by his Spirit, by conscience, [and reason, Prov.
20: 27.] by providences, by his voice; all which
we ought 'carefully to attend to; but He never
spake, at any time, on any occasion, so as He
spake the ten commandments, which therefore we
ought to hear with the more earnest heed. It
was not only spoken audibly, (so He owned the
Redeemer by a voice from heaven, Matt. 3. 17.)
but with great and dreadful pomp. This law
God had given to man before; (it was written
in his heart by nature;) but sin had so defaced
that writing, that it was necessary thus to revive
the knowledge of it.
II. The preface of the Law-Maker, v. 2.
Herein, 1. God asserts his own authority to enact
-
his commandments, who would? IIe had laid
Himself under obligations to them by promise,
and therefore might justly lay them under obli-
gations by precept. Though that covenant of
peculiarity is now no more, yet there is another,
by virtue of which all that are baptized are taken
into relation to Him as their God, and are there-
fore unjust, unfaithful, [ungrateful to God,l and
unkind [to themselves], if they obey Him not.
(3.) He had brought them out of the land of
Egypt; therefore they were bound in gratitude
to obey Him; they themselves had been eye-wit-
messes of the great things God had done, for their
deliverance, and could not but have observed that
every circumstance of it heightened their obliga:
tion; they were now enjoying the blessed fruits of
their deliverance, and in expectation of a speedy
settlement in Canaan; and could they think any "
thing too much to do [from love tol, Him that had
this law in general; “I am the Lord, who command thee all that follows.” 2.
He proposes Himself as the sole Object of the religious worship enjoined in the
first four commandments. They are here bound to obedience. (1.) Because God
is the Lord—Jehovah, self-existent, independent, eternal, the Fountain of all
being and power; therefore. He has an incontestable right to command us.*
He that gives being, may give law; therefore He is able to reward obedi-
(2.) He was their God, a God in covenant
with them, their God by their own consent; and if they would not keep
ence, and punish disobedience.
--
* To one whose obliquity of intellect will not see nor acknowledge the right here asserted, and the grounds
of it, let the question simply be put, Why do you not carry º sentiments, and reſuse to eat or drink,
o you say thus would be insanity and ruln:
t of God in you, and your responsibility Will such foolish and wicked
* Be wise “g. tlB
or clothe yourself, or in fine to obey any natural law of God?
Sof what avall then to deny the ri
cavitling annihilate the power God walls to exercise, whatever becomes of the rightf
madness to defer.’ See on Ps, 8; 3, 4.
done so much for them? Nay, by redeeming
them, He acquired a further right to rule them :
they owed their service to Him to whom they
owed their freedom, and whose they were by
purchase. And thus, Christ, having rescued us
out of the bondage of sin, is entitled to our best
service, Luke 1:74. Having loosed our bonds,
He has bound us to obey Him, Ps. 116; 16. [and
this for our own good always.]
III. The law itself. The first four of the ten
commandments, which concern our duty to God,
(commonly called the first table), we have in
these verses. It was fit these should be put first,
become acquainted with their wants, and prepared to understand
and value the in estimable blessings of the Gospel ; and they would
perceive their need of legeneration, and of that repentance, that life
of faith in the Son of God, and sanctification by the Holy Spirit,
which in general are disregarded, may frequently ridiculed.—Believ-
ers may thence learn their obligations, and receiving the law as the
rule of their grateful obedience and the standard of holiness; daily
self-examination according to it serves to keep them humble, depen-
dent, diligent, and watchful. It also directs them in acquiring an
exact judgment and correct spiritual taste, in respect of every
part of the Christian temper; and, in many other ways, it pro-
motes their establishment, fruitfulness, and consolation.—Besides
these uses, the law served to restrain the Israelites from gross trans-
gression, by 1ts strictness and terrors; and it still, in a measure, an-
swers the same purpose even to wicked men, and, where known,
serves to keep the world in some degree of order. It also discovers
the holy-character of God, the nature of his government of the world,
and the rule and measure of the future judgment, that ‘day of wrath
and perdition of ungodly men.”—On the other hand, the bad effects
lesulting from ignorance or mistakes concerning the holy law of God,
are manifold and deplorable. The dreams of a purgatory, either be:
fore or after the day of judgment; the flattering illusions of the merit
of human obedience ; the palliating excuses made for sin; the ob-
jections to the sovereignty of divine grace, and to God’s method of
justifying sinners ; and all antinomian perversions of those precious
truths of revelation, seem principally to arise from this source. Igno-
rance of the extensive requirements of the divine law supports careless
presumption and Pharisaical self-confidence: ignorance of its excel-
lency excites murmurs and objections against the severity of its awful
sanction. The same ignorance has led some to frame, in Imagina-
tion, a new law, which has been substituted in the place of the holy
law of God, since by sin man became unable to obey it; and the same
ignorance has occasioned innumerable objections to the doctrine, and
mistakes about the nature, of regeneration ; and indeed it has pre-
vented many real Christians from glorifying God in the manner they
otherwise might have done. In short, were the law of God well un-
derstood, the person and office of the Savior must appear most suita-
ble and precious ; and the genuine beauty of Christianity, as rein-
stating a lost sinner in his Maker's favor, and recovering him to his
image, in a way honorable to all the perfections of the Deity, would
shine forth with unclouded lustre. "
We may consider the giving of the law ſrom mount Sinai, either as
a publication to mankind of the law of their reason and nature; or as
given to Israel, for the rule and foundation of their national cove-
nant.—For want of adverting to this obvious distinction, it has been
incautiously asserted, that the law itself was given only to the re-
deemed ; which sentlment not only supposes the rest of JEHow AH’s
universal kingdom without a law, but vacates Jedemption itself; for
* where there is no law, there is no transgression,’ no condemnation,
no occasion for redemption.—On the other hand, it is often asserted,
or assumed, that the believer has in no sense any thing to do with
the law ; nay, it is sometimes even ranked among the enemies, from
which Christ came to deliver us ! “ Do we then make void the law
through faith ? God forbid : yea, we establish the law.” But since
Christ has fulfilled its righteousness and borne its curse, all who hear
the Gospel are under a dispensation of mercy, and have forgiveness
proposed to them; and all true believers are actually pardoned and
justified, and are required, and inwardly disposed, to render a sin-
cere, unreserved, habitual obedience to the law, though not able to
obey it perfectly. Scott.
Verse 2.
To this [the name Jehovah] He added, ‘THy God,” to express Is-
rael’s relations and obligations to IIim. We are all his rational crea-
tures ; but the Israelites were the children of his covenant made with
Abraham ; they had the external seal of circumcision in their flesh ;
His glorious presence was among them, and they had just consented
to enter into covenant with Him : and professed Christians, dedica-
ted to God in the initiatory sacrament of baptism, favored with the
light of revelation, and avowing themselves his worshippers, stand
in a similar relation to Hum. Sco TT.
Verse 3.
The commandments are addressed, in the singular number, to each
person, because every one is concerned in them on his own account:
and each prohibition implies a positive duty. Scott JVo other,
&c.] ‘These precepts are delivered, for the most part, in a negative
instead of an affirmative form, because, What God forbids is at no time
to be done; what He commands is always our duty; yet every partic-
ular duty is not to be done at all times. Hesides, the negative form
is more emphatic. In general, when any duty is here commanded,
the contrary sin is forbidden, with all the occasions and temptations
which might lead to it; and, on the other hand, when any sin Is for-
bidden, the contrary duty is at the same time commanded, together
with all the requisite means to its performance.” BUSH.
The first commandment. e - g
This requiresa disposition and conduct,suited to the relation in which
we stand to JEHow AH, as our God. Considering Who He wº, and what
He hath dome for us; except we love Him to the utmost extent of all our
natural powers, we do not render Him his due : and if we thus loved
Him, all contrary affections would be excluded, all inferior affectious
subordinated. No creature could then rival Him in our affections, or
prevail with us to neglect his service; and we should possess unalloyed
felicity in his favor. This is the reasonable state, in which things
should be ; thus it has always been with holy angels; thus it will be
for ever with the redeemed in heaven ; and all that deviates from it
is si N, and the effect of apostasy from God.—These reflections may
prepare us for understanding the nature and extent of the prohibi-
tion, ‘Thou shalt have no other gods before Me.” Mankind in gen-
eral, as reasonable creatures, though fallen, have required some ob-
ject of worship, and some kind of religion; but, disliking the holy
attributes and spiritual worship of the true God, [and finding it diffi-
cult to retain spiritual conceptions and ideas abstracted from sensible
objects,) they have been led to substitute deities and religious rites
more congenial to themselves. Thus, (to the disgrace of the human
understanding,) the grossest idolatry has been almost universal ;
while a more refined and plausible kind of idolatry has often sup-
planted it, in the few places where something more rational has pre-
vailed ; and that proud, ambitious spirit, who is the enemy of God and
man, has been gratified in the success of his presumptuous attempts
to become, by these means, ‘the god of this world.” All pretences
to witchcraft likewise, or to magic, fortune-telling, charms, astrology,
or enchantments, deeply partake of the same guilt; as in these ways
men expect that information or assistance from other beings, which
God alone can afford.—But this spiritual precept reaches much furth-
er. To love, desire, delight in, or expect good from, any forbidden
indulgence, even in the smallest degree, is evidently a violation of it;
and to suffer the most valuable and excellent creature to rival God in
our affections, must be a proportionable contempt of Him. Nay, the
doting husband, the fond parent, &c. may deify the objects of their
affections : for, though they ought to love them tenderly, yet this aſ-
fection, and the manner in which it is exercised, should be absolutely
subordinated to the will and glory of God.
But no comment can equal the extent of this command. What-
ever does not consist with the most perfect love, gratitude, reverence,
submission, and devotedness to God, is a transgression of it, and it
requires us to love the Lord and all his creatures, according to their
real worthiness; not more nor less, except as finite beings cannot
love infinite excellence in an adequate manner. Obedience to this
precept would perfectly enthrone the Lord in our Judgment and af.
fections; and the whole of our love being thus given to Him, we
should love all others for his sake, and according to the measure
S
[287]
B. C. 1491.
The Law given on Sinai.
ExoDUs, xx.
4 Thou “shalt not make
unto thee any graven im-
age, or any likeness of
anything, that is in heav-
en above, or that is in the
earth beneath, or that is
in the water under the
earth : ^s
f 32:1,8,23. 34:17, Lev. 19:4. 26:1. Deut.
4:15–19,23–25. 5:8. 27:15. 1 Kings
12:28, -2 Chi-. 33:7. Ps. 97:7. 115:4–
8, 135:15–18. Is. 40:18—20. 42:8, 17.
14:9–20. 45:16, 46.5–8. Jer. 10:3-
5,8,9,14–16. Ez. 8:10. Acts 17:29.
19:26–35. Rom. 1:23. Rev. 9:20. 13:
iſiä. ii. 9 Tii. ió3.
because man had a Maker to love, before he had
a neighbor to love; and justice and charity are
then acceptable acts of obedience to God, when
they flow from the principles of piety. It cannot
be expected he should be true to his brother, who
is false to his God. . - - $ - *
Now our duty to God is, in one word, to wor-
ship Him, that is, to give to Him the glory due
to his mame, the inward worship of our affections,
the outward worship of solemn address and at-
tendance. This is spoken of as the sum and
substance of the everlasting Gospel, (Rev. 14:
7.) Worship God. -- .
1. The first commandment concerns the Object
of our worship, Jehovah, and Him only, v. 3.
The Egyptians, and other neighboring nations,
*
in which God will be worshipped, of which it
is fit He Himself should have the appointing.
Here is, - • . S
(1.) The prohibition to worship even the true
God by images, v.4, 5, [1..] The Jews (at least
after the captivity) thought themselves forbidden
by this to make any image or picture whatsoever.
Hence the very images, the Roman armies had
as ensigns, are called an abomination to them,
(Matt. 24: 15.) especially when they were set
up in the holy place. It is certain it forbids
making any image of God, (for to whom can
we liken Him? Isa. 40: 18, 25.) or the image
of any creature, for a religious use; it is called
the changing of the truth of God into a lie,
(Rom. 1:25.) for an image is a teacher of lies;
had many gods, the creatures of their own fancy, strange gods, new gods; [Deut.
32: 17.] this law was prefixed, because of that transgression, and Jehovah be-
ing the God of Israel, they must entirely cleave to Him, and not be for any other,
either of their own invention, or borrowed from their meighbors.
sin they were most in danger of, now that the world was so overspread with
polytheism, which yet could not be rooted out effectually, but by the Gospel of
The sin against this commandment, which we are most in danger of,
Christ.
is, giving to any creature, the glory and honor due to God only.
a god of self, covetousness, of money, sensuality, of the belly; whatever is es-
teemed and loved, feared or served, delighted in, or depended on, more than
This prohibition includes a precept
which is the foundation of the whole law, that we take the Lord for our God,
acknowledge that He is God, accept Him for ours, adore and reverence Him,
There is a reason intimated in the
words, before IMe; (1.) That we cannot have any other god, but He will cer-
tainly know it. Idolaters covet secrecy; but shall not God search this owt?
(2.) That it is very provoking to Him; a sin that dares Him to his face, which
See Ps.
2. The second commandment concerns the ordinances of worship, or the way
God, that we in effect make a god of.
and set our affections entirely upon Him.
He cannot, which He will not, overlook, or commive at.
which He has enjoined : while the violation of it destroys this regu-
Iar subordination, and gives the creature the throne in our heart.
Well therefore may it stand foremost in the Decalogue; for our obe-
dience in all other things depends upon it. Its reasonableness and
excellence, therefore, are equal to its strictness and spirituality; and
without conformity to it in its fullest extent, the glory of God and the
felicity of rational créatures cannot be secured. Scott.
Love to God is a disposition inestimably sweet and delightful: de-
lightful in itself; delightful in its operations; delightful in its effects.
All the exercises of it are, in their own mature, and while they are pass-
ing, a series of exquisite enjoyments. They operate only to good; and
are, therefore, highly pleasurable in all their various tendency. Their
effects, both within and without the soul, are either pure, unmingled
happiness, directly enjoyed by ourselves; or a similar happiness, first
enjoyed by others, and them returning to ourselves with a doubly en-
deared and charming reversion. . . . . He who created us for this glo-
rious purpose, and who delights to see it accomplished, cannot fail to
be pleased with us while engaged in it; and, therefore, will not fail
to reward us with his blessings. In this path, then, we ascend to the
divine favor ; see the good of his chosen ; enjoy the gladness of his nation ;
and share the glory of his inheritance. Eternal glory then is the nat-
ural, the necessary result of love to God. Indeed, eternal glory is moth-
ing but his eternal and unchangeable love to-us, and our eternal and
unchanging love to Him ; united with the same love, extended and
reciprocated among all virtuous beings.’ Sermi. 92. On Love to God.
Dw IGHT.
The second commandment.
Verse 4. This commandment requires us to render to the Lord
our God a worship and service, suited to his perfections, and honor-
able to his name. His incomprehensible mature cannot be represent-
ted by any similitude.—The most exquisite painting or sculpture can
only give an external resemblance of a man : even animal life, with its
several functions, cannot be thus exhibited, much less can a likeness
be made of the soul and its operations. How dishonorable then must
be every attempt to represent the infinite God, ‘by silver or gold,
graven by art and man’s device P The general disposition of man-
kind to form images of the Deity, proves that low apprehensions of
Him are congenial to our fallen nature ; and the practice-has exceed-
ingly increased the grossness of men’s conceptions concerning Him.
The more stupid of the heathen alone worshipped the picture or
image itself; others used it as a visible representation of the invisible
JVſumen, or Deity ; and all that ingenious papists have urged, in be-
half of their images, is equally applicable to Israel’s worship of the
golden calves, or to that rendered by the Ephesians to ‘the image of
Diana which fell down from Jupiter.”—A material image of the Deity
is likewise an affront to the Person of Christ, the only adequate
* Image of the invisible God :” and the Worship.of saints and angels,
as mediators and present deities, by images, in every respect robs Him
of his mediatorial glory.—The commandment does not prohibit the
, making of images and pictures, for other purposes, as some have igno-
rantly sixpposed : for God commanded several of these to be made
even in the construction of the tabernacle : but the making of them,
in order to men’s howing down before them, and worshipping them ;
ànd, in this case, both the maker and the worshipper of the image are
involved in the guilt. The prohibition includes every kind of crea-
ture, because alſ are utterly unfit to represent the infinite Creator:
and there are some devices common among us, as emblematic of the
Trinity, which do not accord to the strictness of this injunction.—But
the spiritual import of the commandment reaches much furt her. Su-
perstition of every kind is an evident violation of its spirit and in-
tent; and so ale all human appointments in religious Worship, when
it insinuates, that God has a body, whereas He
is an infinite Spirit, Hab. 2: 18. It also forbids
us to make images of God in our ſancies, as if
He were a man as we are. Our religious wor-
ship must be governed by the power of faith, not
of imagination. They must not make such images
or pictures as the heathen worshipped, lest they
also should be tempted to worship them. Those
who would be kept from sin, must keep them-
selves from the occasions of it. [2.] They must
not bow down to them occasionally, that is, by
any sign, respect or honor them, much less serve
them constantly, by sacrifice or incense, or any
This was the
Pride makes
their devotion to the true God; they must not
have any image before them, to direct, excite,
or assist their devotion. Though the worship
was designed to terminate in God, it would not
please Him if it came to Him through an image.
44; 20, 21.
at all relied on as acceptable with God. The use of things indiſſer-
ent in religion, without command from God, leads men's minds to.
gross conceptions of Him; as if He delighted in that outward'splen-
dor, or those external forms, which excite in them lively but false
affections, that are often mistaken for devotion : and it is commonly
connected with a false dependence; it substitutes something else in
the place of the appointments of God, and it tends to the usurpation
of authority over men’s consciences.—But, many, circumstances of
worship must be regulated by human discretion : every man therefore
should judge for himself, which regulations tend to these evils, and
which do not ; and be candid in judging such as differ from him.—
Hypocrisy and formality, arising from unworthy apprehensions of
God, together with all unscriptural delineations of the divine char-
acter, are certainly here prohibited :- for men, forsaking the light of
revelation, and “not liking to retain God in their knowledge,’ frame
notions of a deity, according to their own opinions of excellence,
warped by their predominant vicious inclinations, and then dignify
this creature of their fancy with the title of the Supreme Being. . But
this object of their love and worship, is altogether unlike ‘the God
ãňd Father of our Lord Jesus Christ ;’ especially in respect of justice
and holiness, being in general deemed so clement that He cannot hate
or punish sin.—The Jews of old supposed they worshipped the God
of their fathers, yet they were declared by our Lord neither to have
known nor loved Him ; nay, in ‘hating the Son, to have hated the
Father that sent Him:’ and it will at last be proved in this case also,
that the worshippers of these ideal deitiès were as real idolaters, as
they who adored the work of their own hands. . In short, the second
commandment requires us to conceive of God, in all respects, as far
as we are able, according to the revelation which He has made of
Himself to us: to realize his glorious presence to our minds, by faith,
not by fancy and to worship Him as a Spirit ‘in spirit and truth;
not with corporeal representations of Him before our eyes, or low
conceptions of IIim in our-minds; but sincerely, inwardly, with
the most fervent affections, and profound reverence of his infinite
majesty ; in all his appointed ordinances, and in them alone; and
with constancy and frequency, as performing a service reasonable in
itself, and most pleasant to our own souls, as well as most honorable
to his great name. Sco'ſ T.
Verses 4, 5. -
That image-worship even of the true God, is forbidden here, and that
too under dreadful penalties, and distinétly from idolatry, is proved
by Ch. 32. where Aaron sets up the calf as an image of JEHow a H, v.
5, &c. and punishment of the crime ensues, v. 26, 29. Also a dis-
tinction is made between idolatry proper, and Jeroboam’s setting up
of calves as images of the true God. Comp. 1 Rings 12: 28, &c. 13:
34, &c. with 16: 30—33.
ed (as some have absurdly imagined, ignorant that God has endowed
us with particular faculties, which give the taste to enjoy, and ability
to make, beautiful representations, even more pefect than the models ,
of nature,) for Moses himself, (and that by God’s express command)
uses these arts, Ex. 25: 18–20, 34. 26: 32, 36. 27: 16. Nunn. 21 : 8,
9. and Solomon too, l Kings, 8 ch. But, “as a sworn enemy to priest-
craft, Moses (note, Lev. 26:1.) denounces those hieroglyphic writings in
which the Egyptian priests (notes, Ex. 7: 11.) shrouded from the vul-
gar, natural and moral truths, and even permitted the stupid people
to deify the stones themselves, (see Jablonski, and comp. Ezek. 8:
8–11.) on which their figures were carved, as well as to worship the
figures.’ See JHichaelis, tº w - & ED. .
(4.) ‘The Heb, translated likeness, means a picture drawn on a
wall or flat surface.” • * , PATRIck.
other act of religious worship. When they paid
Sculpture, and painting were not prohibit- .
[288] t
B. C. 1491.
The Law given on Sinai.
ExoDUS, XX.
5-Thou shalt not E bow
down thyself to them, nor
serve them : h for I the
LoRD thy God am a jeal-
ous God, visiting the
iniquity of the fathers
upon the children unto
the third and fourth gen-
eration' of them that hate
Iſle :
6 And k showing mer-
ey unto thousands of them
that "love me, and keep
my commandments. .
7 Thou shalt not” take
the name of the Lord
g 23:24. Lev. 26:1. Josh. 237,16.
Judg. 2:19. 2 Kings 17:35,41. 2 Chr.
25:14. Matt. 4:9
h 34:14, feut. 434.6:15:32:21. Josh.
Ps, 78:58, Prov. 6:34,35. Ez.
. 10:22.
i
7
L
€
W.
2
0
5
.1
;
2
9,
3
9,
4
0
N
Ul
n
g
y” s
Job 5:4. g
ls. 14:20,21. Jer. 2:9. 32:18.
23:34–36.: -
j Deut. 7:10, 32:41. Ps. 81:15.
,23
Matt.
Prov.
Rom.
Jer. 32:39,
40. Acts 2:39. m. 11:28,29.
l John 14:15,21. 1 John 4:19, 5:3. 2
John 6. . -
m Lev. 19:12. 24:11–16. Deut. 5:11.
:13. 23:21–23. Ps. 15:4. 50:14–
Jer.
63,64. 3 Cor. 1:23. II:3i. Heb. 3.
16,17. Jam. 5:12.
The best and most ancient lawgivers among the
heathen forbade the setting up of images in their
temples: it was ſorbidden in Rome by Numa, a
pagan prince; yet commanded in Rome by the
Pope, a Christian bishop, but, in this, antichris-
tian. The use of images in the church of Rome,
at this day, is so plainly contrary to the letter
of this command, and so impossible to be recon-
ciled to it, that, in all their catechisms and books
of devotion which they put into the hands of the
people, they leave out this commandment, joining
the reason of it to the first; and so the third
commandment they call the second, the fourth
the third, &c.; only, to make up the number ten,
they divide the tenth into two. [This still ap-
pears in catechisms, Latin, Irish and English,
in possession of the ED.] Thus they commit
two great evils, they take away from God’s
word, and add to his worship. .
(2.) The reasons to enforce this prohibition,
(v. 5, 6.) which are, [1..] God’s jealousy in the
matters of his worship. It intimates his care of
his own institutions, his hatred of idolatry and
all false worship, his displeasure against idola-
ters, and his resentment of every thing in his
worship that looks like, or leads to, idolatry.
Jealousy is quick-sighted. Idolatry being spirit-
ual adultery, as it is very often represented in
Scripture, the displeasure of God against it is
fitly called jealousy. If God is jealous herein,
we should be so, aſcaid of offering any worship
to God, otherwise than He has appointed in his
- Word. [2.] The punishment of idolaters. God
looks on thern as haters of Him, though they per-
haps pretend love to Him; He will visit i. e.
very severely punish their iniquity, not only as
a breach of his law, but as an affront to his ma-
jesty, a violation of the covenant, and a blow at
the root of all religion. He will visit it wbon
the children; that is, this being a sin for which
churches shall, be unchurched, together with the
parents the children also shall be cast out of
covenant and communion, as with the parents
the children were at first taken in. Or, He will
bring such judgments on a people, as shall be the
total ruin of families. Though He bear long with
an idolatrous people, He will not bear always,
but by the fourth generation, at furthest, He will
begin to visit. Children are dear to their par
rents; therefore, to deter men from idolatry, and
to show how much God is displeased with it, not
only a brand of infamy is by it entailed on fami-
lies, but the judgments of God may for it be ex-
ecuted on the poor children, when the parents
are dead and gone. [Besides, ‘ Providence,’
remarks Michaelis, “as it gives children to
parents, may, to punish the latter, so regulate
events, as that the father who merits punishment,
shall have a wicked son, who also merits it for his
own crimes.” Comp. the prophecy, commonly
called the curse of Noah, respecting Ham, Gen.
9:25. Mich. supposes there is in the sanction of
this second commandment a particular allusion
to leprosy. ED.] [3.] The favor God would
show his faithful worshippers, Keeping mercy
for thousands of persons, thousands of genera-
tions of them that love Me, and keep my com-
mandments. This intimates, that the second
commandment, though, in the letter, only a pro-
hibition of false worships, yet includes a precept
of worshipping God in all those ordinances which
He has instituted. As the first commandment
Verse 5. -
It is observable, that, throughout the Scriptures, the words fury, in-
digmation, jealousy, as ascribed to God, and hatred, abomination, detes-
table things, and other strong expressions of abhorrence, in respect of
man’s conduct, are principally used when idolatry is spoken of.-
Children, it is evident, are in general sufferers by the crimes of their
parents; but Israel was under a peculiar covenant, which idolatry
violated in its primary condition. If then the parents forfeited the
covenant-blessings, their posterity must suffer the effects of the for-
feiture. As this was intended to restrain them from sin, by means
of natural affection, the third and fourth generation only are men-
tioned ; for they could not expect to see more of their descendants,
and would be less concerned about their remote posterity: or it-may
imply, that the Lord being ready to forgive, the effects would cease
after that period, unless the children persisted in the sins of their
parents.-In every age, whatever brings any family into the visible
church and under the means of grace, is a benefit to that family, and
often to its remote posterity; and whatever excludes any from the
church, is a heavy loss to them. Scott.
Pisiting the iniquity, &c.] ‘This doth not contradict Ezek. 18; 17.
“The son shall not die for the iniquity of his father;” meaning, one
man shall not be condemned for the sin of another, unless by com-
mission, approbation, or some other way, he make it his own. But
it, is otherwise with temporal punishments, 2 Sam. 24: 15, 17. ; 1
Kings 14: 12, 13.’s Ass EMB. ANN. Every day’s experience, indeed,
shows us children suffering for the sins, vices and follies of their
parents, by hereditary diseases, poor constitutions, bad education, and
example, bad name, intemperance, and a thousand other parental
sins, and disobediences of God’s natural laws, so called. Ed.
Visiting ... upon the children.] ‘Children, atmong the Jews, were
made sufferers for their parents’ idolatry, (for that is the only iniquity
which was so visited,) just as children are, among Christians, pun.
ished for the crime of high treason in their fathers, and for the same
reason. The Israelites had no natural claims to those temporal bless-
ings, consequences of the theocratic government; and therefore had
no ground of complaint, when such blessings, upon a violation of the
condition on which they were originally conferred (i.e. obedience to
their king's laws), were withdrawn from the innocent children of a
father so offending.” Bp. GLE1 G.
~ - Verse 6.
The law, as given to sinners in subserviency to the covenant of
grace, (as well as to Israel with reference to their national covenant,)
makes mention of the mercy of God, though not properly belonging to
its own nature ; and this with an especial reference to his character:
and in order to manifest how deserving He is of that love and service,
which, according to it, He claims as his unalienable right.—This mer-
cy is promised unto thousands; not only unto great multitudes, or to
the third or fourth generations, but to successive generations to the
end of time. The Lord’s dealings with the posterity of Abraham,
who believed his word, loved Him, and kept his commandments,
illustrate this promise. - Scott.
- . The-third commandinent. -
Verse 7. This forbids us to * take the name of the Lord our
God in vain;’ that is, to use it irreverently, or proſanely, or in fraud
dissimulation, and hypocrisy. It forbids all rash and inia wrai
vows, and such as relate to things uncertain or impracticable. But
perjury of every kind is the capital transgression of it: for by this
men appeal to the omniscient, heart-searching God, for the truth
of what they testify or assert, or for their sincerity in what they en-
gage to do; when they do not know the truth of the one or even think
O. T. W.O.L. I. 37
that it is false, and are consciously insincere in the other. This is
one of the most atrocious and provoking crimes imaginable, though
common to an inconceivable degree, so that it is little noticed unless
accompanied with flagrant injustice But, alas ! it is very closely
connected with other instances of disregard to this law, by the un-
necessary multiplication of oaths in all judicial transactions and com-
mercial regulations, even on the most frivolous occasions; and by
being administered with extreme irreverence, instead of all the solem-
nity of a religious ordinance, which every thinking person must allow
to be reasonable.—All appeals to God in common conversation, with
such expressions, as ‘the Lord knows,” when the matter attested is
either not true, or not important, involves a measure of the same
guilt.—All cursing and swearing is a most horrid violation of this
commandment. d Scott.
It is gratifying to reflect, that WASHINGton, as early as within the -
first month after the declaration of Independence, bore testimony
unequivocally against profaneness, declaring in his orders that “he
hopes the officers will, by example as well as influence, endeavor to
check it, and that both they and the men wiłł reflect, that we can
have little hope of the blessing of Heaven on our arms, if we insult
it by our impiety and folly : added to this; it is a vice so mean and
low, without any temptation, that every man of sense and character
despises it.” The late Pres. Dwight, also, at the close of his power-
ful sermons on profaneness, thus eloquently apostrophises those who
are guilty of this foolish and wicked habit. “Ask yourselves,” says
he, “what you gain ; what you expect to gain ; what you do not
lose. Remember, that you lose your reputation, at least in the minds
of all the wise and good, and all the blessings of their company and
friendship ; that you sacrifice your peace of mind; that you break
down all those principles on which virtue may be grafted, and, with
them, every rational hope of eternal life; that you are rapidly becom-
ing more and more corrupted, day by day, and that with this deplora-
ble character, you are preparing to go to the judgment. Think what
it will be to swear, and curse, and mock God, and insult your Re-
deemer, through life ; to carry your oaths and curses to a dying bed ;
to enter eternity with blasphemies in your mouths; and to stand be-
fore the final bar, when the iast sound of profaneness has scarcely
died upon your tongues.” Scrin. 104. -- ED.
The use of the words, “God,” “Lord,” “ Christ,” or such like, with-
out necessity, seriousness, and reverence; whether in improper reli-
gious discourse, or as expletives, in talking about other matters: every
expression that takes the ſorm of an adjuration or imprecation, though
the name of God be not used : indeed, all that is more than ‘yea, yea,
may, nay,” that is, every thing which, in common conversation, goes
beyond a simple affirmation or denial ; all jesting with the Word of
God or sacred things; all irreverence to whatever relates to Him ;
and the use of his tremendous name, in religious worship, in a heed-
less or hypocritical manner:—all these, I say, are violations of the
spirit of this law. It likewise implies a command to remember ha-
bitually the infinite majesty, purity, and excellency of God; and to
behave towards II im, in word and deed, with that awe and rever-
ence of his perfections, which becomes such insignificant creatures,
in his infinitely glorious presence. • Scott.
* Is it irrational, barbarous, and superstitious, that blasphemy should
be punished [by the magistrate] 2 Almost all nations have accounted
it just ; and some have punished it with extreme severity. At pres-
ent, [1775] however, the objection, that blasphemy injures ºot God,
He being infinitely exalted above it, is loudly approved. It does not,
indeed, appear very striking to me; and those who make it, seem to
conceive, that the intention of punishing blasphemy is to procure
[289)
B, C, 1491.
The Law gwen on Sinai.
IXODUS, XX.
thy God in vain: for the requires the inward worship of love, desire, joy, I this command gives a needful caution and strict
LoRD will not hold him hope, admiration, [reverence, complacency and | prohibition not to mention it in vain, and it is
"guiltless that taketh his
name in vain.
8° Remember the sab-
bath-day, to keep it holy.
9 P Six days shalt thou
labor, and do all thy
work.
10 But 9 the seventh
day is the sabbath of the
LoRD thy God: in it
* thou, shalt not do any
work, thou, nor thy Son,
nor thy daughter, "thy
n Lev. 24:16,23. Deut. 23:21–23.
Josh. 2:12,17. 9:20. 2 Sam. 21: 1,2.
1 Kings 2:9. Ez. 17:13–19, Zech.
5:3,4,
o 16:23,30, 31:13,14. Gen. 2:3. Ley.
gratitude,) so the second requires the outward- still as needful as ever.
We take. God’s name
worship of prayer and praise, and solemn attend- in vain, (1.) By hypocrisy, making a profession
ance on God’s Word. . Note, 1st. Those that | of God’s name, but not living up to that profes-
truly love God, will make it their constant care
and endeavor to keep his commandments, par-
ticularly those that relate to his worship. Those
that love God, and keep those commandments,
shall receive grace to keep his other command-
ments. Gospel-worship will, have a good influ-
ence on all manner of gospel-obedience. 2dly.
God has mercy in store for such ; even they need
mercy, and cannot plead merit; and mercy they
shall find with God; merciful protection in their
obedience, and a merciful recompense of it. 3dly.
This mercy shall extend to thousands, much
further than the wrath threatened to those that
hate Him, for that reaches but to the third or
fourth goneration. The streams of mercy run
now as full, as free, and as fresh, as ever.
3. The third commandment concerns the man-
sion. They that mame the name of Christ, but
do not depart from iniquity, name it in vain,
their worship is vain, (Matt. 15: 7–9.) their
oblations vain, (Isa. 1; 11, 13.) their religion
vain, Jain. 1: 26. (2.) By covenant-breaking;
if we make promises to God, binding our souls
to that which is good, and yet perform not to
the Lord our vows, we take his mame in vain,
(Matt. 5: 33.) it is folly, and 'God has no
pleasure in fools, (Eccl. 5: 4.) mor will He be
mocked, Gal. 6: 7. (3.) . By rash swearing,
mentioning the name of God, or any of his attri-
butes, in the form of an oath, without any just
occasion for it, or due application of mind to it,
but as a by-word, to no purpose at all, or to no
good purpose. (4.) By false swearing, which,
some think, is chiefly intended in the letter of
19:3,30. 23:3. 26:2. Deut. 5:12, 13.
Is. 56:4–6. 58:13. Ez. 20:12.
p 23:12, Luke 13:14–16
:15. 34
q 31:15. :21. Lev. 23:3, - - n -
* ...º.º. Num, 15:38–36. It is supposed, that, having taken Jehovah ſor
Ulké - -
ner of our worship, that it be done will all pos-
sible reverence and seriousness, v. 7. of old time, Thow shalt not forswear thyself,
their God, they would make mention of his name;-
the commandment; so it was expounded by them
Matt. 5: 33. One part of the religious regard
the Jews were taught to pay to their God, was,
s Lev. 3.37. Deut. 5:14,15,
:^n_
safety to God. That, however, could scarcely have been the unani-
mous idea of so many nations, and these too differing so widely in
civilization, climate and religion. I'or most would conceive, that
God needs not the aid of human laws to avenge Himself.” . . . “To
the complete disowner of religion, whether he disbelieves in a God
altogether, or but only as concerning Himself in human affairs, as
punishing sin, and ruling the world; and consequently, to the blas-
phemer of the only true God; the state, according to the spirit of its
laws, owes no toleration who tever; because no dependence can be
placed on any such person, His oath BEING A MERE NoN ENTITY; nor
is he to be trusted further than he is under inspection. Should he be
malicious, punishments would be insufficient to secure us against
his attacks; because the man who has no dread of another world,
can hope to escape punishment by suicide. He is therefore a very dam-
gerous member of society.—Iſ, again, the state does not proceed upon
this principle; if it tolerates the atheist and infidel, may, and protects
him too, although no dependence can be placed on his doing in re-
turn any thing for the country, because he can give himself a dispen-
sation from all oaths, and putting artns into his hands might be haz-
ardous; still, such a man must suspect, that he is, as before expressed,
in a strange house, wherein he cannot possibly claim equal rights
with others. His oath cannot so much as be valid for a prooſ in any
judicial process. He ought, therefore, to behave as a man in a strange
house will naturally do; without insulting, by his blasphemies, the
people who lodge and protect him, and yet get nothing ſrom him in
return ; or else he cannot think it unjust that he should be punished,
if he does. -
“In fact, the doctrine, that blasphemy ought not to be punished, ap-
pears to me to border upon the persecution of religion; for thus the
infidel would have a right to blaspheme, and we should be obliged to
bear it. Nay, even scoffing and reviſing religion, (which, if the
scoffer succeed in making religion contemptible, is fraught with inſi-
nite evil to society,) is likewise a persecution of it, and one that is
felt very sensibly by its friends; for if I am obliged to let another per-
son insult me to my face, I must consider it as inflicting a deep wound
upon my honor.
“As to the manner in which blasphemy should be punished, I am
not concerned with it. Legislative policy will find one punishment
more suitable in one place, and another in another. But capital pum-
ishments I do not recommend, because they make the blasphemer of
too much consequence, and awaken sympathy for his ſate. Perhaps
the most suitable and natural punishment a state could inflict on the
blasphemer, and in fact it would not be small,—would be, to con-
sider him as a man destitute of religion, and whose oath, of course,
could not be regarded as an oath.’ Scé more in Commentary on the
Jaws of JMoses - - MI CHAELI s.
“The name of God, as used in the Scriptures, has, by divines of all
descriptions, been generally regarded as denoting his name literally ;
his titles of every kind; his perfections; and generally, every thing,
by which his character, and his pleasures, are made known to man-
kind. To take the name of God in vain is to use all, or either, of
these, to no valuable purpose; or to evil purposes; or with falsehood;
Or with irreverence.” Dw1 GHT.
To this law it is added, that Jr. How AH will not hold the trans-
gressor guiltless.” Men may not discover, or they may neglect to
punish, this crime ; and the sinner's consciênce may scarcely trouble
him about it: but iet him know, that God will certainly detect and
punish that atrocious affront, which is thus put on him, often without
even the plea of temptation, or expectation of profit or pleasure ; un-
less men can find pleasure in disobeying and defying their Creator :
But when it shall at last be said to the daring transgressor, “Where.
fore hast thou despised the commandment of the Lºndº his profane
trifling will be turned into terror and despair. coTT.
The fourth commandment. -
Verses 8-10. The form of the fourth commandment; Remember, &c.
implies, that the Sabbath had been previously known to the patriarchs
and their descendants, though they were prone to forget it. (Gen.
2: 3.), [Perhaps it had been forgotten by, or denied to the He-
brews ins Egypt.]—The separation of a portion of our time, to the
immediate service of God, is doubtless of moral obligation; but the
exact proportion, as well as the particular day, may be considered as
of positive institution. Yet one day in Seven seems to have been
fixed upon, by Infinite Wisdom, as the most proper, in every age of
tho world; though the change of the dispensation, after the resurrec-
tion of Christ, has occasioned an alteration of the day, and an addi-
tion to the topics which call for. peculiar commemoration and con-
templation, on this season of sacred rest.—[Indeed we are entirely
uncertain how it was kept in Moses’ time. He gives but one statute
of worship on that day, Nuth. 28; 9, 10. See on Num. 15: 32–36.]
It is plain that the words, “Six days shalt thou labor, and do all thy
work,” were Imerely an allowance, and not an injunction ; for the Lord
forbade, by other precepts, all labor on some ythese days: but they
were assigned for the diligent performance of the business which re-
lates to this present life, while the seventh was consecrated to the
immediate service of the Lord. The concerns of our souls must in-
deed be attended to, and God worshipped, every day, that our busi-
ness may be regulated in subserviency to his will ; but on the other
days of the week ‘we should do all our work,” reserving none for the
Sabbath, except works of charity, piety, and necessity; ſor these
alone consist with the holiness of that sacred day of rest, and are
allowable, because “the Sabbath was made for man, not man for the
Sabbath.” . AH works, therefore, which arise from avarice, distrust,
luxury, vanity, and self-indulgence, are entirely prohibited. - Our
affairs should be previously so arranged, that the sacred duties of the
Lord’s-day may be interrupted as little as possible. Buying and sell-
ing, paying wages, settling accounts, writing letters of business,
reading, books on ordinary subjects, trifling visits, journeys, excur.
sions, dissipation, or conversation which serves only for amusement,
cannot consist with ‘keeping a day holy to the Lord :” and sloth is a
carnal, not a spiritual rest. The Sabbath should be a cessation from
Worldly labor, and a rest in the service of God. Serious self-examin-
ation ; perusal of the Scriptures; private, social, and public worship;
instruction of children and servants; meditation and pious conver.
sation, should occupy our time from morning till evening; except as
these duties are suspended by attention to such things, as really con-
duce to our own good, or that of others. There may sometimes be a
real necessity of doing some things not necessary in themselves, or at all
times ; though good management might often greatly lessen the evil;
and we should seek to have these as few and as seldom as possible;
and the pious servant will prefer a place of less emolument, where
he can have more entire liberty of keeping holy the sabbath-day.—
Were our love to God and spiritual things as intense as it ought to
be, we should deem a day thus, spent our great delight; for heaven
will be an eternal rest, not essentially differing from it. All our aver-
sion ſrom such strictuess arises from ‘the carnal mind, which is en-
Inity against God:” and the *ºtage. which would accrue from
thus hallowing the Sabbath, to the morals, health, liberty, and hap-
piness of mankind, are so many and so obvious, that they who doubt
s its obligation often allow its expediency.—But parents and masters
are required, not only themselves to hallow the Sabbath, and not to
Temploy their children, servants, or slaves, in any needless work; but
they should also with authority require them to keep holy the Lord’s-
day, which is greatly intended for their benefit; and they are respon-
sible to God for it, if those under their care violate this holy rest, by
their command, or connivance, or negligence.—The cattle must also
, be allowed to rest from the hard labor of husbandry, journeys, and
all employments connected with trade or pleasure ; though doubtless
we may employ them too in works of necessity, piety, and charity,
and thus they may properly be used for the gentle service of convey-
ing those to places of public worship, who could not otherwise attend,
or perform the dutics to which they are called. (Note; 2 Kings 4:
23.) Yet, alas ! ostentation and self-indulgence so multiply viola-
tions of the Lord’s-day in this respect, that it is with hesitation this
observation is admitted ; and the true Christian would wish to ad-
here to the letter of the prohibition in all cases, when it did not inter-
fere with its intention.—The stranger likewise, though not of the
same religion, was not only to be persuaded and encouraged to hal-
low the Sabbath; but prohibited from externally violating its sacred
rest, while he resided among the Israelites: for this was the law of
their land, as well as of their religion. (JVotes, 35 : 2,3. , Jyum. 15:
32–36.) And, though the government of Israel differed from that
of other people, yet there seems a great propriety in nations profess-
ing Christianity, making it a part of their law likewise. But, alas !
how often do such laws lose their energy, for want of being sanc-
W *) -
[290)
B. c. 1491.
The Law given on Sinai.
ExoDUs, xx.
man-servant, nor thy
maid-servant, northy cat-
tle, nor ‘thy stranger that
is within thy gates.
, -11. For in "six days
the LoRD made heaven
and earth, the sea and all
that in them is, and rested
the seventh day: where-
fore the Lord blessed the
sabbath-day, and * hal-
lowed it. -
12 y Honor thy father
and thy mother: *that
thy days may be long
upon the land which the
t 12:48,49. 22:21. 23:9–12. Gen. 17:
12,13,23. . . Lev. 19:33,34. 22:25.
Num. 15:14–16,26,29,30. Deut. 16:
iii. 34:4–33. ''Nº. 10:3i. iś.
15–2 - - -
u 31:17. . . Gen. 2:2,3. Ps. 95:4–7.
Mark 2:27,28. John 20:19,26. Acts
20:7. 1 Cor. 16:2, "Heb. 4:2–5,9–
11. Rev. 1:10. . . -
x Lev. 22:32. Jer., 17:20–27. Ez. 20:
, 20...44:24. Matt. 6:9. Luke 11:2.
y 21:15,17. 22:28. Gen. 9:22,23. Lev.
19:3,32. 20:9. Deut. 5:16. 21:18–
:16. 1 Kings 2:19. 2 Kings 2:
. 13:14. Prov. 1:8,9. 6:20.
g 23:22 25 s
. 20:20. - e
30:11,17. Is. 3:5. Jer, 35:18, 19.
Mal. 1:6. Matt, 15:4–6. 19:19,
* Mark 7:10–12. 12:17.” Luke 18:20.
Rom. 1317. Eph. 5:21. 6:1–3. Col.
3:20. 1 Tim. 5:1,2,4,17. 6:1,2. Heb.
13.7. , 1 Pet. 2:17. 3:1–7. 5:5,6.
Jude 8. -
z Deut. 4:26,40. 6:2. 17:20, 25:15.
> 32:47. Prov. 3:16.
to swear by his mame, Deut. 10:20: . But they
affronted, instead of honoring Him, iſ they called
Him to be witness to a lie. (5.) By using the
name of God lightly and carelessly, and without
any regard to its awful significancy. The pro-
fanation of the forms of devotion, as well as of
the forms of swearing is forbidden; as also of
any of those things whereby God makes Himself
known, his word, or institutions; when they are
either turned into charms and spells, or into jest
and sport, the name of God is taken in vain.
A severe penalty is annexed; magistrates may
not think themselves concerned to notice this
offence, because it does not immediately offer
injury, either to private property, or the public
peace; but God, who is jealous of his honor, will
not thus commive at it. The sinner may perhaps
hold himself guiltless, and think that God will
never call him to an account for it; to obviate
which suggestion, the threatening is thus ex-
pressed, God will not hold him guiltless, as
he hopes He will; but will Himselſ be the Aven-
ger of those that take his name in vain, and they
will find it a fearful thing to fall into the hānds
of the living-God. - - -
4. The fourth commandment, v. 8–10. This
was not the enacting of a new, but the reviving
of an old law. (1.) The Sabbath must be ob-
served. [1..] As a day of rest from worldly
23, business. [2.] As a holy day, set apart to the
honor of the holy God, and to be spent in holy
exercises.
God, by blessing it, had made it
holy; they, by solemnly blessing Him, must keep
it holy, and not alienate it to any other purpose
than that, for which the difference between it
and other days was instituted. (2.) Who must
church, to share the benefit of sabbaths.
observe it; the wiſe is not mentioned, because sup-
posed to be one with the husband, and present with
him; so if he sanctify the Sabbath, it is taken
for granted she will; but the rest of the family
are specified, children and servants: in this, as
in other instances of religion, it is expected that
masters of families should take care, not only to
serve the Lord themselves, but that their houses
also serve Him, at least, that it may not be
through their neglect iſ they do not, Josh. 24:
15. Even the proselyted strangers must observe
a difference between this day and others, which,
if it laid some restraint on them then, yet proved
a happy indication of God’s gracious purpose,
in process of time, to bring the Gentiles into the
Comp.
Isa. 56: G, 7. God notices what we do on Sab-
bath-days, even where we are strangers.
The reasons of this command are, [1..] We
have time enough for ourselves on the other six
days; Sir days must thou labor: time enough
to serve ourselves, and time enough to tire our-
selves; on the seventh it will be a kindness to us
to be obliged to rest. [2.] This is God’s day,
the Sabbath of the Lord thy God, not only in-
stituted by Him, but consecrated to Him; it is
sacrilege to alienate it, the sanctification of it is
a debt. [3.] It is designed for a memorial of the
creation of the world, and therefore to be observ-
ed to the glory of the Creator, as an engagement
on ourselves to serve Him, and an encouragement
to us to trust in Him, who made heaven and
earth. By the sanctification of the Sabbath, the
Jews declared they worshipped the God that
made the world, and so distinguished themselves
from all other nations, who worshipped gods
tioned by the example of the legislators themselves, and by that of
those whose office it is to carry them into execution? Scott.
‘Take this day from the calendar of the Christian, and all that re-
mains will be cloudy and cheerless. Religion will instantly decay.
Ignorance, error, and vice will in mediately triumph; the sense of
duty vanish; morals fade away; the acknowledgment and even the
remembrance, of God be far removed from mankind ; the glad tidings
of salvation cease to sound; and the communication between heaven
and earth be cut off for ever.” Dw I GRT.
Verse 11.
.The Sabbath was originally instituted in remembrance of the com-
pletion of the work of creation, and in honor of the great Creator;
the-Israelites had additional reasons assigned them, why they should
observe it; [and for uses here, v. 11. state, that JEHow AH is to be
Worshipped this day, to guard against all idolatrous worship, or ac-
knowledgments :) and Christians have some of a still more-important
nature : , but all the perfections of the Lord, as displayed in creation,
providence, redemption, or in any of his works of power and love to
us, or to his church, should be remembered and adored by us, on this
solemn and joyful day. . [See Dwight, on the perpetuity, change,
nature, &c. of the Sabbath. Sermons 105–109.]- - -
This compendious éxposition of the first tablé of the law, suffices to
prove its requirements to be very extensive, spiritual, reasonable, and
beneficial ; yet it must be owned to be entirely contiary to the dispo-
sition of our hearts, and diverse from the tenor of our lives. We all
therefore need inercy, redemption, and a new creation to holiness, in
order that we may please God, and be made fit for heaven.—We now
proceed to the second table. s . . . Scott.
- - The fifth commandment.
|Verse 12. According to the principle, which has hitherto direct-
ed our interpretation, this commandment must be considered as
the abstract of relative duties. All other relations spring from that
of parents and children, or partake in a measure of its nature; abd
this most nearly resembles our relation to the great-Creator.—Chil-
dren, are required to honor their parents; which implies, that it is
the duty of parents to behave honorably, by diligently performing the
several parts of their important charge, as intrusted with the care of
-their offspring, both in body and soul: and by a becoming deportment
in all other respects... [Among parental duties, which he considers
‘as by far the most arduous, most important and most useful labor of
man,” Dw1 GHT (see Serm. cxi.) enlarges upon teaching children piety;
a morality, which, begun in truth, advanced in justice, is finished in
kindness to every living thing; self-government : industry and economy;
the exercise of the gentle affections; civility and supeetness of manners;
prudence of tongue; and to avoid temptations.—He exhorts to begin
instruction in very early life, to continue it gradually, renewing im-
pressions continually, with, unwearied patience, persuasively, by
example, and so as to prompt them unceasingly to the most vigorous
ex rtions of their own talents. ... [To which may be added care to
prevent precocity, very often followed by insanity, or weakness of
character; and a sound and healthy course of physical education ;
that the body may be fitted to endure the duties of life, and not be
worn out, by nervous excitement, before it enters upon them.] ‘ Pa-
rental government,” continues he, “should begin with the dawn of rea-
son, be administered with constancy unremitted, unwearied, in spite
of the two prime evils it is exposed to, discouragement and sloth ; it
should be whiformly kind, without passion or retaliation, not making
a child subservient to caprice, or convenience; reproving or punishing
frivately, with calmness and moderation, not governing too much, and
always with proofs of its reasonableness and equity, without too
much or too little indulgence; and, above all, let the government be
self-consistent.”]. Yet children are not absolved from their duty by the
misconduct of their parents, for which they must answer to God: and
such a limitation, in this and other relative precepts, would absurdly
constitute all the inferior relations, judges and lords over their supe-
riors. Children, under God, derive their being from their parents:
and they are generally taken care of by them, with much labor, and
expense, and self-denial, during helpless infancy and inexperienced
youth. It is therefore reasonable, that they should so long obey them
unreservedly in all things lawful ; and afterwards in all things which
are not manifestly injurious to them, though they may be disagree-
able. They ought to love their parents; to respect their characters,
- counsels, and instructions; to consult their interest, credit, and com-
fort; to conceal their infirmities; to bear with their tempers and hu-
mors, [“to endeavor to render their characters respectable in the eyes
of others, and to manifest indignation and disgust by such declara-
tions as the case demands, when compelled by abusive persons to
hear their parents spoken ill of.” Dwight.] alleviate their sorrows,
and rejoice their hearts as far as possible: and when they are grown
old, or become in any way incapable of maintaining themselves, chil-
dren are bound, if able, even to labor for their support, as their parents
did for them when infants. - - - Scott.
* Every child is bound [in conscience] to entertain the most respect-
ful and reverential thoughts concerning his parents, and concerning
the parental character. He is to remember, and regard his parents,
as standing in the most venerable, and the most endearing of all
earthly relations to him ; as those to whom, under God, he owes his
being and the great mass of his blessings. He is to regard them as
the persons, to whose kindness, care, and government, he has been
committed by God Hiniself. He is to consider them as the best of all
friends; the most affectionate, faithful, [disinterested, confidential,
persevering, watchful, and most un wearied. His affections toward
the in ought ever to be reverential, grateful, warm, and full of kind-
ness. 'I'he beginnings of irreverence, the ſirst tendencies towards
disadvantageous, light, disrespectful apprehensions concerning them,
he is bound to crush in the bud. and to cultivate, with watchful
care, every [just, affectionate and respectful emotion. . . . . When
they speak to their parents, cliildren are required ever to speak mod–
estly, submissively and respectfully, not as disputants; not as
equals; but as children : as niodest inſeriors.” Dwight, Serm. 110.
In all these respects, both parents are equally included ; and should
alike he honored and obeyed, and not in opposition to one another;
which should teach the parents to set their children an example of
impartiality, and to be harmonious in their conduct towards them.—By
parity of reason, every one, who has acted a parent’s part, is entitled
to a correspondent respect and deference; and all the superior and
inferior relations have their several reciprocal duties, which may be
Tººferred to this command; but will hereafter be considered. (Notes,
Rom. 13: 1-7. Eph. 5: 21–33. 6: 1–9. Col. 3: 18–25, 4', i. i
Tint. 6; 1–5: I. Pet. 2: 13–95. 3: 1–7.)—The annexed promise of
long life to obedient children, might have a peculiar reference to the
Covenant of Israel ; yet, careful observers of mankind have noted its
remarkable fulfilment in other nations. Subordination, in the family
and community, tends to personal and public felicity; and the dislike
which the human heart bears to submission, renders it proper to en-
force it by motives of every kind. Scott. " How important that this
commandment be inculcated perseveringly and continually on the
children of a republic like ours, where so few time-honored relics,
&c. excite the feeling of veneration and reverence, and where young
men. So Soon become of inmportance in the community, and are taught
to feel that importance; 'Note, Gen. 48: ix. See Dwight, on du-
ties of children, parents, rulers, subjects. Sermons 110–114. Rp.
291]
B. C. 1491. EXODUS, XX.
The Law given on Sinai.
which they themselves made. [4.] God has giv-
en us an example of rest, after six days’ work;
He rested the seventh day, took a compla-
cency in Himself, and rejoiced in the work
of his hand, to teach us on that day to take a
LoRD thy God giveth
thee. .
13 * Thou shalt not kill.
a 21:14,20,29. 22:2,3.
:5,6., 27:41,45.N.
#, Nº-º-; 2 Sam complacemey in Him, and to give Him the glory
ń10. 1 Kings 2:5,6, 2 Kiº. of his works, Ps. 92: 4. The Sabbath began
16. 2 Chr. in the finishing of the work of creation; so
:22. Ps. IO:8–11.
s 24:
Prov. 1:11, 18. 28:17. Is. 1:15. 26.
3i jśis.’...it. §1%. J.. will the everlasting Sabbath in the finishing of
# Aº 284, Rºm; ºr, Gº!: the work of providence and redemption; and we
5:21, 1 Tim. 1:9. Jam. 2:11,13. , 4: * k}{ b * e
i. i. i., §2 º’ ‘ºisé observe the weekly Sabbath in expectation of
17:6. 21:8. 22:15. that, as well as in remembrance of the form-
er; in both conforming ourselves to Him we worship. [5.] He has Him-
seif blessed the sabbath-day, and sanctified it; He has honored it, by
setting it apart for Himself; it is the holy of the Lord and honorable, and He
has put blessings into it, which He has encouraged us to expect from Him in
the religious observation of that day; it is the day the Lord hath made,
let us not do what we can to unmake it; He has blessed, honored, and sanc-
tified it, let motus profane it, dishonor it, and level that with common time, which
God’s blessing has thus dignified and distinguished.
V. 12–17. We have here the laws of the second table, commonly so called,
the six last of the ten commandments, comprehending our duty to ourselves and
to one another, and constituting a comment on the second great commandment,
Thou shalt love thy neighbor as thyself.
I. The fifth commandment concerns the duties we owe to our relations; that
of children to their parents is the only duty specified, which includes; 1. A decent
respect to their persons, an inward esteem of them, outwardly expressed on all
occasions in our conduct toward them; Fear them; (Lev. 19: 3.) give them
*everence, Heb. 12: 9. The contrary to this is, mocking at and despising
them, Prov-30; 17. 2. Obedience to their lawful commands; so it is expound.
ed; (Eph. 6: 1–3.) Children, obey your parents, come when they call
you, go where they send you, do what they bid you, refrain from what they
forbid you ; and this, as children, cheerfully, and from a principle of love.
Though you have said, “We will not,” yet afterward repent and obey, Matt.
21: 29. 3 Submission to their rebukes, instructions, and corrections; not
only to the good and gentle, but also to the froward, out of conseienee toward
God. 4. Disposing of themselves with the advice, direction, and consent, of
parents, nor alienating their property, but with their approbation. 5. En-
deavoring in every thing to be the comfort of their parents, and to make their
old age easy to them; maintaining them, if they stand in need of support,
which our Savior makes to be particularly intended in this commandment,
Matt. 15: 4–6. - -
. The reason annexed to this commandment is a promise: having mentioned,
in the preface to the commandments, his bringing them out of Egypt, as a reason
for their obedience, God here, in the beginning of the second table, mentions
his bringing them into Canaan, as another rea-
son; that good land they must have on their
thoughts, and in their eye, now that they were
in the wilderness. They must also remember,
when come to that land, that they were on their
good behavior, and that, if they did not conduct
themselves well, their days should be shortened
in that and ; both the days of particular persons,
and the days of their nation. But here a long
life in that good land is promised particularly tº
obedient children. They that do their duty to
their parents are most likely to have the comfort
of what their parents gather for them, and leave
to them: they that support their parents shall find
that God, the common Father, will support them.
This promise is expounded, (Eph. 6: 3.) That
it may be well with thee, and thou mayest
live long on the earth. Those who, in con-
science towards God, keep this and the rest of
God’s commandments, may be sure it shall be
well with them, and that they shall live as long
on earth as Infinite Wisdom sees good for them.
and that what, they may seem to be cut short
of on earth, shall be abundantly made up in
º life, the heavenly Canaan God will give
them. , .
II. The sixth commandment concerns our own
and our neighbor’s life; (v. 13.) ‘ thou shalt not
do anything hurtful or injurious to the health, ease,
and life, of thy own body, or any other person’s,
unjustly.” This is one of the laws of mature,
and was strongly enforced by the precepts given
to Noah and his sons, Gen. 9:5, 6. It does not
forbid killing in lawful war, or in our own neces-
sary defence, or the magistrates’ putting offend-
ers to death, [or the killing of animals, for food,
for those things tend to the preserving of life; but
it forbids all malice and hatred to the persons of.
amy, (for he that hateth his brother is a mur-
derer,) and all personal revenge arising there-
from; also all rash anger on sudden provocations,
and hurt said, or done, or aimed to be done, in
passion; of this our Savior expounds this com-
mandment, Matt. 5: 22. And, as that which is:
worst of all, it forbids persecution, laying wait
The sizth commandment.
Verse 13. This commandment requires us to ‘love our neighbor as
ourselves,’ in respect of his person and life.—Magistrates, as “God’s
ministers in executing vengeance,” are in some cases commanded to
put men to death ; and in others it may be allowable, because condu-
cive to the public good.
any case whatever, is absurd, and imprisonment for life would often
be injustice; for, because a man kills my friend, or fellow citizen, at-
tacks my life, or does aught else worthy of death, does he thus ac-
quire a right to be supported for the rest of his life by my honest in-
dustry ..]—Witnesses or executioners may also concur in such eapitak
punishments, without the guilt of murder. We may doubtless take
away another’s life in defence of our own : for he who assaults anoth-
er’s life, by that action forfeits his own; and there is no opportunity
of referring the cause to the civil magistrate. [Were it not so, the
human race would be extinguished. Perhaps, in peculiar circum-
stances, the same may be allowable in defence of our property; es-
pecially when violence is menaced.—Some wars are necessary and
trnavoidable to one party, because of the injurious conduct of the
other; and the blood shed in them is not imputed as murder to those
who shed it : yet the guilt of it must rest sonae where ; and few wars
indeed are so entered upon and conducted, as to leave any of the con-
tending parties free from blood-guiltiness.-A man may by misfortune
kill another: yet God condemns, as wilful murder, many of those ac-
tions by which life is taken away, but which are called by our law
manslaughter. [“The Heb. for the word-kill is Ratzah, to murder, kill
unjustly, distinguished from the Heb. Harag, which implies simply
slaying, without intimating the moral character of the act.” Bush.]
Furious passion, excited by sudden provocation or drunkenness, is
nowhere in,Scripture excepted from the general rule, “He who shed-
deth man’s blood, by man shall his blood be shed.” The duellist is a
proud, unjust, and revengeful murderer, of the most atrocious kind ;
and, in general, he is distinguished from alb other criminals, by an
habitual determination to commit the sin, whenever he shall be tempt-
ed to it.--All fighting for wagers, or prizes, or renown, violates this
command ; and the blood thus shed is murder.—Whatever, by force
or stratagem, deprives another of his life, is prohibited. Ålt the
slaughter committed by [unjust wars, oppressions, persecutions, or
attempts to deprive of liberty, or confine in slavery, our unoffending
fellow creatures, on any pretence whatever, is wilful, cruel murder.
What then shall we think of the accursed slave-trade, and how thank-
ful should we be, that it is so far abolished —Even iaws, needlessly
sanguinary, involve the persons concerned in this enormous guilt:
and they, who ought to punish the murderer, and yet suffer him to
escape; will be numbered among the abettors of his crime at the tri-
bunal of God. * * *
This commandment likewise prohibits us to assault, maim, or
wound others, or to assist those who do ; to tempt men to crimes that
destroy their constitutions, or endanger their lives, either from the
[To deny the right of capital punishment in
to the tribunal of God.
sword of justice, or the resentment of the injured party; nay, to en-
tice them, by the prospect of a large reward, to such enterprises and
labors, as are known generally to shorten life. Many parents and
wives are murdered by the gross misconduct of their children and
husbands; and numbers will be found guilty of transgressing this
commandment, by covetously or maliciously wishing the death of
others. The spiritual import of it prohibits all envy, revenge, hatred,
or causeless anger; all that insulting language, which provokes to
wrath and murder.; and all the pride, ambition, and covetousness, .
which prompt to it. Nay, that man will be condemned as the hater
and Imurderer of his brother, who, seeing his life endangered by the
want of food, raiment, or medicine, and having ability to relieve him,
selfishly neglects to do it. (JVotes, 1 John 3:13–17.)—But the murder
of the soul is still more heinous. This is committed by seducing
men to sin ; by a bad example ; by disseminating poisonous princi-
ples; by terrifying others from religion by persecution, or by reviling
or ridiculing such as attend to it; by withholding instructions, need-
ful warning, and counsels, especially such as are due from parents
to their children, or ministers to their people: and it is tremendous
to think; what numbers will be thus condemned as the murderers of
the souls of men.—The heinousness of suicide likewise should be
especially marked. It is, in reality, the most malignant of all mur-
ders ; and, as scarcely ever repented of, it combines the guilt of mur-
dering both soul and body at once. We were not the authors, and
are not the lords, of our own lives: nor may we leave our assigned
post, or rush without a summons into the presence of our Judge, any
more than we may execute vengeance-on our neighbor, or send him.
Self murder may be easily shown to be a
complication of ingratitude, want of faith, contempt of the Lord’s gift
of life, impatience, pride, [' lust of death,’] rebellion, and infidelity:
nor is it generally the effect of insanity, (as verdicts, in which perjury
is deliberately committéd from ſalse tenderness, would lead us to
suppose ;) except as all are in some sense insane, who are hurried on
by fierce passions and Satan's temptations. That original murderer
knows this present life to be the only season, in which salvation, can
be obtained; and therefore tempts men to such excesses, as destroy
the eonstitution [derange the harmonious activity and balance of
the mentar and moral powers, or rendér life miserable ; and he
urges them on to suicide, that he may destroy both body and soul by
their hands, not being permitted to do it by his own, power. Extrav-
agance, discontent, [suspicion} and despondeney should therefore be
most carefully shunned, [cheerful society sought, gloomy, fearfur
suggestions chased away; the harmless pleasantries of wit allowed,
friendships, all the social feelings,) gratitude, patience, [fortitudej
and hope most, diligently cultivated.—In a word, this command re-
quires enlarged benevolence, kindness, Jong-suffering, and forgive-
mess, [a desire of perfection,] and a disposition to seek, in all respects,
the welfare of every human being. Scott. See Dwight on killing,
duelling, suicide, drunkenness ; Serms...] 15–118. Ed.
B. C. 1491.
The Law gwen on Sinai.
EXODUS, XX.
14 " Thou shalt not
commit adultery. . . . . .
15 ° Thou shalt not
steal. .
b Lev. 18:20,
21–24. S2 Sam. 11:4,5,27.
of the earth.
1929, 2010. Deut. 22.
12:9–11.
for the blood of the innocent, and excellent ones
III. The seventh commandment concerns our
own and our neighbor’s chastity; (v. 14.) this
is put before the sixth by our Savior, (Mark 10:
19.) for our chastity should be as dear to us as
'our lives, and we should be as much afraid of
all those [thoughts or] practices which cherish and
- excite those fleshly lusts, as looking, in order
to lust, which, Christ tells us, is forbidden in this
commandment, Matt. 5: 28.
IV. The eighth commandment concerns our
own and our neighbor’s wealth, estate, and goods,
v. 15. This command forbids us to rob our-
Job 31:1,9,10. Ps. 50:18. Prov. 2; - - - - º - * e
ſº-ić; ; ;20...º.º. ºf that which defiles the body, as of that which selves of what we have, by sinful spending, or
#2; *śa:#7, # destroys it. This commandment forbids all acts of the use and comfort of it, by sinful sparing;
Mºś. Mºtºº. 133. M. of uncleanness, with all those fleshly lusts which and to rob others, by removing the ancient land
**, *ś, ź. # produce those acts, and war against the soul, and marks, invading our neighbor’s rights, taking
Gal. 5:19,20. Eph. 5:3–5. 1 Thes. c 21:16. , 22:1–5,7–13. Lev. 6:1–7. 6:30,31. 11:1. 20:10. Jer. 5:28–29. 13. 23:14. Mark 10:19. Luke 3:13,
4:4–7. Heb. 13:4. Jam. 4:4. 2 Pet 19:11, 13,35–37. Deut. 5:19. 19:14. 7:8–11. Amos 3:10. 5:l 1,12. 8:4– 18:20. 19:8. John 12:6. Rom.
2:14,18. Rev. 2:20–22. 17:1–5. 21: 23:24,25. :7, 25:13–16. Joh 20: 6. Mić. 6:10.1: 7.3. Zech. 5:34. 13:9. , 1 Cor. 6:10. ... Eph. 4:28., 1
8. 22:15. - t 19–22. Ps. 50:18. Prov. 1:13–15. Mai. 35. Matt. 15:19. 19:18. Ži: Thea. 4:6. 1 Tim. 1:10. "Jam. 5:4.
. . The seventh commandment. -
Verse 14. This commandment regulates our love to our neighbors,
in respect of their purity, and domestic comfort; and requires the proper
overnment of those inclinations, which God hath implanted, in or-
erto the increase of the human species.—Marriage was the original
institution of the Creator; and not merely a civil contract, as some
state it to be : one man and one woman * became one flesh” in this
respect, as if they formed one body, actuated by one soul; in order to
promote and share one another's satisfactions, and with united at-
tention to educate their common offspring. (JMal. 2: 13–16.) The
entrance of sin and death made way for the dissolution of this union,
a variety of evils began to imbitter the relation, and abuses were soon
introduced. Some things were, under the preceding dispensations,
commived at, which did not accord to the original institution; but
Christ refers his disciples to that standard of honorable marriage, as
far as the change of circumstances can admit of it.—The force ac-
quired by men’s passions, in consequence of sin, renders the ‘preven-
tion of fornication * one express end of marriage; and the separating
stroke of death leaves the survivor free to take another companion.
We as Christians therefore must not explain adultery, as prohibited
in this commandment, according to the judicial law Öf Moses, which
will aſterwards come under consideration; (Lev. 20: 10. Deut.
22:22.) but, by the decisions of Christ, with which polygamy and
divorces (except for unfaithfulness) are utterly incompatible. It is
evident, that marriage, [recognised in some appointed way, to distin-
guish it from illicit connections,] gives each party such a property in
the other’s person and affections, that every violation of conjugal
fidelity, on either side, is adultery, according to the New Testament;
and is far more, deserving of death, (if we estimate crimes by their
mischievous effects,) than many offences which are capitally pun-
ished. (JVotes, JMatt. 19: 3–9. JMark 10: 2–12. 1 Cor. 7: 1–5.)
On either side, it is a violation of this spiritual commandment; it
militates against the ends and intentions of marriage; is inconsistent
with that union of hearts and interests which it implies; is a breach
of the marriage-compact; mars domestic peace; ſº a man,
With most flagrant injustice, to support for life children of another
and amid harassing doubts to lead a life of suspicion and ;
prevents the harmonious agreement in training up children; an
forms an alienation of that property, which both husband and wife
have in the persons and affections of the other, and which is scarce-
ly ever lost without the bitterest anguish and keenest resentment.
Adultery on the woman’s side is indeed more generally chargeable
With the injustice of introducing a spurious offspring to inherit the
husband’s property: but, his infidelity is not seldom productive of a
similar effect, when the husband has the disposal of that, which was
the property of the wife. And though jealousy is especially the
rage of man,” and produces the most fatal effects; yet sometimes
female passions overpower female timidity, and dreadful consequen-
ces ensue on that side also. So that, in the impartial judgment even
of reason, the difference of the injury amd of its effects in the two
cases is not very great.—All other commerce between the sexes is
prohibited by the spirit of this law , from the lowest scenes of pros-
titution, to the temporary connections, formed and dissolved at plea-
sure. The difference between the tempters and the tempted, and other
circumstances, vary the degree of guilt contracted ; for the seducer’s
character is diabolical: but fornication is found in almost every
black, catalogue in the Scripture; and, however men may be deceived
by vain words, its dire effects on the human species prove the good.
Tess of God, as well as his justice, in thus strictly forbidding it, and
threatening those who violate the prohibition, with his severest in-
dignation.—Under the word lasciviousness, various transgressions are
denoted, which cannot be mentioned without offence:
thing, which does not comport with the design of marriage, though
Sanctioned by that name, violates the spiritual meaning of the pro-
hibition.--All impure discourse, imaginations, or desires, are like-
wise condemned by this law. “Whosoever looketh on a woman to
lust after her, hath committed adultery with her already in his heart.”
—Writing, publishing, vending, circulating, or reading, obscene
books; exposing to view indecent pictures, or statues, or whatever
else may excite men’s passions, must partake of the same guilt ; and
wit, elegance, and ingenuity, only increase the mischief, wherever
the specious poison is administered. - Scott.
* There is scarcely a more dangerous employment, than the indul-
gence of a licentious imagination. It is an evil, to which youths are
particularly exposed. The peculiar strength of every [propensity]
and passion, and the want of watchfulness, and self-restraint, render
them an easy prey to vice. Still greater is the danger when vice ap-
proaches under a form especially alluring; and, at the same time,
. . steals gradually, and therefore insensibly upon the mind. By all
these evils is the sin under consideration [lewdness] accompanied.
It rises in the minds of the young, instinctively; surrounded with
many allurements, and unaccompanied by that loathing and horror,
With which the mind maturally regards vice of many other kinds
[as in “the ancient classics,” not excepting even many of the “school
- classics ”]. At the same time, the mind is prone to be utterly un-
conscious of any transgression, or danger. The imagination, thought-
less and unrestrained, wandérs over the forbidden ground, often
and every
which justice forbids.” . . .
without thinking that it is forbidden ; and has already been guilty
of many and perilous transgressions, when it is scarcely aware of
having transgressed at all. In this manner, its attachment to these
excursions continually gains strength. They are repeated with more
eagerness, and frequency. At length they become habitual : and
scarcely any habit is stronger, or with [more] difficulty overcome.
In every leisure season, the mind, if it will watch its own move-
ments, will find itself roving without restraint, and often without
being aware that it has begun to rove, on this interdicted ground ; and
will be astonished to perceive, after a sober computation, how great a
part of all its thinking is made up of these licentious thoughts.” . . .
“To a virtuous mind scarcely any possession is of more value, or
more productive of enjoyment or safety, than a chastened imagina-
tion, regularly subjected to the control of the conscience. That mind
has achieved a power of keeping temptation at a distance, of resist-
ing it when approaching, and of overcoming it when invading, at-
tainable in no other manner. Its path towards heaven becomes,
therefore, comparatively, unobstructed, easy and secure. Sin does
not ecsily beset it j and its moral improvement, while it is on the one
hand undisturbed, is on the other rapid and delighful.” Dw 1 GHT.
All the arts of dress, motion, or demeanor, which form tempta-
tions to heedless youth ; with all those blandishments, insinuations,
amorous looks and words, which subserve seduction, and make way
for criminal indulgence, faii under the same censure-in short, the
commandment requires the utmost purity, both of body and soul, in
secret as well as before men ; with a holy indifference to animal in-
dulgences, and the strictest government of all the appetites, senses,
and passions. And it enjoins the desire and endeavor of preserving
the same disposition and behavior in all others also, as far as we have
it in our power. Scott. ‘‘‘However it may be accounted for,” says
Dr. Paley, “the criminal commerce of the sexes corrupts and de-
praves the mind, and moral character, more than any single species
of vice whatsoever. That ready perception of guilt, that prompt and
decisive resolution against it, which constitutes a virtuous character,
is seldom found in persons addicted to these indulgences. They
prepare an easy admission for every sin that seeks, it ; are, in low
life, usually the first stage in men’s progress to the Imost desperate vil-
lanies; and, in high life, to that lamented dissoluteness of principle,
which manifests itself in a profligacy of public conduct, and a con-
tempt of the obligations of religion and moral probity.” These very
declarations I have long since seen amply verified in living exam-
ples.” Dw1 GHT. And yet how many discourage early marriages,
even while our country is yet so new, and how few join in societies
specially to suppress the vices of that strong propensity, whose abuses
are under consideration ; how few parents warn their children be-
times of the insidious nature of licentious thoughts, the ease of crush-
ing them at first, the increased difficulty after indulgence of them,
and the sins which thence ensue ! See Dwight on marriage, lewd-
mess, polygamy, divorce. Serms. 119–121. - - Ep.
- The eighth commandment. -
Verse 15. This commandment is the law of love in respect of
property. The productions of the earth are obtained and prepared for
use by labor: this gives property, which justly descends to the own-
er’s posterity or heirs. From this and similar causes, combining their
effects for ages, arises the difference in men’s worldly circumstances.
That portion which we honestly obtain, is ‘the bread that God hath
given us;’ and with this we should be satisfied. But men’s passions
crave more ; and sloth refuses to labor : hence force and fraud are
employed to get possession of the property of others, without their
free consent fairly obtained. Men may, in various ways, break this
divine law, and yet escape present punishment. It forbids fraudu-
lent bargains, which impose on the ignorant, credulous, or neces-
sitous. . [And let a commercial community beware of this insidious sin.
How often do, we hear men, and women, who are not thought to
be dishonest, depreciating their neighbor’s wares, crying up their
own, buying the same individual article with lies of depreciation, and
selling it with lies of praise, Remonstrate with such, and they will
tell you, ‘you can never “do business" without, let every one look
out for himself:’ which might have some reason in it, were all en-
dowed of God with the same capacities, and advantages in life—but
as the world is and ever mnust be, these detestable principles are thé
dictate of intense, misery-making selfishness; and were they uni-
versally adopted, this world would be indeed a dem of thieves. ED.]
Abuse of confidence, extortion, exorbitant gain, deceitful combinations.
to enhance the price of goods or labor, or [unjustly] to lower the wages
of the poor ; will be all condemned at the tribunal of God, as viola-
tions of this command, though perhaps hardly censured in human
Society. Scott. ‘This command denounces “all sins against homesty,
Which, in the scriptural sense, is a disposition, in our dealings, to ren-
der, or the actual rendering of, an equivalent (in property, services,
&c.) for what we receive,” not defrauding others, nor one’s self, both
te “Idleness infringes this precept; the lazy
man cheats himself of good, which God hath given to him ; of enjoy-
ments, put into his hands by the bounty of his Creator. Our time is a
possession of inestimable value ; the best employment of it (i.e. such
As the Scriptures require) involves all, which is meant by our duty.
The loss or waste of it, is, therefore, no other than the loss or omis-

[293]
B. C. 1491,
The Law given on Sinai.
ExoDUs, XX.
16 "Thou shalt not
bear false witness against
thy neighbor. . -
17 * Thou shalt, not.
covet thy neighbor's
house, thou shalt not cov-
d §§7. Lev. 19:11,16. Deut. 5:20.
19:15–21. 1 Sam. 22:8–19. 1 Kings
21:10–13. Ps. 15:3. 50:20. 52:2–
4. 101: rov. 10:18. 11:13.
*; 25:23,
§ 23:53.66. Act, 6:13. Rom, i.
of religion.
. 1 Cor. 6:10. Eph, 4:31. 1 Tim. e Gen. 3:6. 14:23. 34:23. Deut. 5:21.
1:10. 3:11, 2 Tim. 3:3. Tit. 2:3. osh. 7:21. 1 Sam, 15:19 1 Kings
Jam. 4:11. 1 Pet. 2:1. 2 Pet. 2:10, iºlić. 2 King 5:30. Ps. 10.3.
11. Rev. 12:10. 22:15. - 119:36, Ec. 48.5:19,11. Is, 33.15.
his goods from his person, or house, or field, for-
cibly or clandestinely, over-reaching in bargains,
not restoring what is borrowed or found, withhold-
ing just debts, rents, or wages; and it forbids us,
what is worst of all, to rob the public in the coin,
or revenue, or what is dedicated to the service
W. fhe ninth commandment concerns our own
and our neighbor’s good name; v. 16. This for-
bids, 1. Speaking falsely on any matter, lying,
equivocating, and any way devising and designing
to deceive our neighbor. 2. Speaking unjustly
against our neighbor, to the prejudice of his rep-
utation; and, 3, (which involves the guilt of both
these offences,) Bearing false witness against him,
laying to his charge things that he knows not,
either judicially, on 9ath, by which the third com-
mandment, and the sixth or eighth, as well as this,
are broken; or extrajudicialſ , in common.com.
verse, slandering, backbiting, tale-bearing, aggra-
wating what is ãone amiss, and making it worse
than it is, and any way endeavoring to raise
our, own reputation on the ruin of our neigh-
bor’s.
56:11. 57; 17. Jev. 22:17. Ez. 33:31.
º Mic. 2: Hab. 2:
13:9, 190r. 5:10, - 6:10. Eph. 5:5.
Am. 2:6, c. 2:2. Hab. 2:9. Phil. 3:19. Col. 3:5. 1 Tim, 616-10.
Matt. 6:19–24. Luke 12:15. 16:14. Heb. 13:5. Jam. 4:1,2, 2 Pet. gº:
John 12:6. Acts 20:33. Rom. 7:7. 15, 1 John 2:16. x
sion of all our duty ; the frustration of the purpose for which we were
created. Temptations are the welcome guests of the idle man ; a
meddlesome, mischief-making conceit is apt to possess him ; he rare-
ly becomes a convert to Christianity ; I recollect but one instance of
a lazy man’s becoming sincerely penitent and reformed, and then his
laziness forsook him. The idle man eats what others provide : and
while they are industriously engaged in labor, his business is only to
devour. Thus he is carried by mankind, as a load, from the cradle
to the grave; is despised, loathed, and execrated, while he lives;
and, when he dies, is buried, like the carcass of an animal, to ſulfil
the demands of decency, and merely to get rid of a nuisance. And
his family, what black injustice, to them 12 Dwight. The over-
grown ravager of nations and provinces, who smiles defiance at hu-
man justice, will be adjudged a principal robber, without any other
distinction. Defrauding the public constitutes a most atrocious trans-
gression of this law; whether dome by oppressive rulers, who burden
the people with merciless exactions; or by those who embezzle the
treasures committed to their stewardship ; or by smuggling, and in
various ways evading the payment of taxes. Contracting debts to
support vanity and luxury, or in pursuit of some scheme of aggran-
dizement, or for any thing not absolutely necessary, without a fair
prospect of paying ; taking advantage of lumane laws, to evade pay-
ment, when the insolvents are again able to do it; all extravagance,
beyond the sober allowance of a man’s income ; and slothfulness, or
wnnecessary subsistence on charity, are violations of it in different
ways. [“Children of wealthy parents are generally prone to believe
that they are destined, not to useſúlness,”—strange and fatal mistake
as to true happiness, but to ſanimal or simply selfish] enjoyments;
and that they may be idle without a crime. God requires, (uncon-
ditionally) all mankind to be useful. Every heart should shudder at
the doom of the unprofitable servant. Still more prone are youth to
believe that profusion is honorable ; and to shrink from the imputa-
tion of niggardly conduct. There is no more absolute absurdity than
to suppose prodigality and generosity the same. Generosity consists
in giving freely, and benevolently, when a valuable purpose demands
it. Prodigality is the squandering of property not for valuable, but
base and contemptible purposes ; for the mere mean, selfish and des-
picable gratification of voluptuousness, vanity and pride. The gene-
rous man feels the value of property. The prodigal has no sense of
its value.’ Dw I GHT. Test this generosity; does the prodigal ever
make personal exertions for the good of others? No, he builds his re-
putation for generosity on his habit of spending ‘freely” what oth-
ers have earned by the sweat of their brows; will God overlook such
flagrant injustice 2 . Some defend extravagance under the plea that
‘the poor live by it.” A state must be sadly out of joint, and near its
ruin, if this argument holds good in it. Besides, how seldom does
the money thus spent do more than swell the bloated purse of some
intermediate, who battens on the ill-paid services of those poor, who
are too ignorant, and too destitute of capital, (though withal willing
to work, even to death,) to get elsewhere a more just recompense of
their wasting toil. Ed..] . Nay, for men to withhold from real objects
of compassion proper relief; or to squeeze the poor so low in their
wages, as hardly to allow them a subsistence, in order that their em-
ployers [not content with moderate profit and a reasonable income].
may live in affluence, and enrich their families, is absolutely incon-
sistent with its evident demands.-In short, the spirit of it prohibits
in ordinate love of the world, covetousness, luxury, and the pride of
life; and requires industry, frugality, sobriety, submission to Provi-
dence, and a disposition ‘to do to all others,” in respect of worldly
property, as we ‘would they should do -unto us.” [See Dwight on
idleness, prodigality, fraud, gaming. Serms. 122, 123, 124.] Scott.
The ninth commandment. . - - -
Verse 16. This is the law of love, as it respects our neighbor’s re-
putation ; though, in the connection of human affairs, the violation of
it may likewise affect his property or life ; and bearing false witness,
in a court of justice, may be perjury, robbery, and murder, as well as
calumny. In such important concerns, we should attest. nothing of
which we have not the fullest assurance ; and all human passions
should be watched over, that our evidence may not be warped by any
of them. We should be exact to a word in reporting what we know,
and in speaking the truth, and no more than the truth ; while equal
caution is required in juries, and in the judge who decides the cause.
[What prospects are before a people, if noant of respect to an oath be-
comes, as Some fear, general, or common | What prospects are before
us, iſ our children, from their lisping age, are not taught the most
sacred reverence for an oath ! “To restore oaths,” says Michaelis,
(Com. on L. of M.) ‘to a greater degree of that reverence in which
they were held by ancient nations, is a grand desideratum in legisla-
tive policy.” Will the habits in our courts of law do this 2 Ep.]—The
malicious invention and circulation of slanderous reports, to the in.
jury of a man’s character, is a very heinous violation of this com-
mandment. To do this in sport, is an imitation of ‘the madman,
who throws about firebrands, arrows, and death,” for his diversion.
To spread stories which others have framed to the discredit of our
neighbor, when we suspect them to be false or aggravated ; or even
if we suppose or know them to be true, when there is no real occa-
t
sion for it, (such as the detection of a mischievous hypocrite, or de-
signing villain,) is prohibited by this law : for this practice results
from pride, self-preference, malevolence, or affectation of wit and
humor. [It is sad to think that no man can step into public life
With us, but it, becomes at once the signal for the other party to
hide him from the good opinion of his fellow citizens by a mass of
lies. How is this state of the newspaper press to be reformed 2 ED.]
Severe censures, bitter sarcasm, ridicule, harsh judgments, ascribing
good actions to bad motives, inuendos, misrepresentations, collecting
and circulating in any way family-ahecdotes, or anecdotes of persons
in conspicuous stations, unfavorable to their reputation, or exposin
them and their connections to ridicule, and various other practices of
the same nature, can never consist with it.—This commandment is
often violated by authors: a lie or a slander is far worse if printed,
than iſ but spoken ; [in every country, where public opinion rules,
political, party lying is the commonest sin;] and religious contro.
Versy is too generally disgraced by the most abominable calumnies:
for bigots, of all parties, agree in mis-stating the actions, misquoting
the writings, and misreporting the words, of their opponents.—Ali
•lies are a violation of this law. They are, in every possible-case, an
abuse of speech, and of our neighbor’s confidence, and a derogation
from the value of truth; and almost 'always hurtful to mankind.—
Even injurious thoughts, groundless suspicions, and secret preju-
dices, or envy of the praises and commendations which others re-
ceive, do not consist with the spirit of this precept. For it requires
sincerity, truth, fidelity, candor, and caution, in all our conversation
and conduct; and a disposition to honor in every man what is hon-
orable, to commend what is commendable, to vindicate and excuse
what can be vindicated and excused, and to conceal what may law- .
fully be concealed ; and in every respect to consult his reputation,
and even to rejoice in his credit and renown, as we should were it.
our own, and as we might reasonably desire he also should. In our
own case, we all feel the excellêncy and reasonableness of the pre-
cept, in its strictest sense; we value and are tender of our reputation;
and expect, nay demand, to be treated with candor, respect, and
sincerity; and we are greatly pained and affronted when we are
imposed upon, or held forth to scorn, ridicule, and censure, by the
tongues or pens of others. But, through the exorbitancy of self-love,
and want of love to others, we are prome, in an amazing degree, to
violate the rules which we should impose on our neighbors, in our
own conduct towards them, and that without much remorse, or sense
of guilt. Nor can words express how heinously this reasonable
commandment is every day transgressed, in almost every company,
and among persons of all characters! [See Dwight on veracity, lying
and its preventives, and slander. Serms. 125, 126, 127, 128.] Scott.
- - . The tenth commandment. - -
Verse 17. This concluding commandment forbids us to covet any
thing that is our neighbor’s. This restriction is placed as the fence
of all the rest. The apostle’s reference to it, (JVote, Rom. 7: 7,8.) .
shows that it comprises the utmost spirituality of the law ; and it is
a perpetual confutation of all those systems, by which the outward,
gross crime is considered as the only violation of each command.
| The love of riches is, usually, in an eminent degree, inordinate.
But, whenever our desires sustain this character, the mind becomes
proportionally antious. Thirst for property drives to an incessant
formation of plans to acquire it. The fear of lessening what is ac-
quired, hurries into an endless and wearisome train of exertions, to
secure from losses. Thus, a course of mental toil is voluntarily as-
sumed, resembling, not the independent labors of a free man, but the
drudgery of an iron bondage. The bodily labors (and these are im-
posed tyrannically) of the avaricious man commence before the dawn,
worry him through the day, and scarcely permit him to lie down at
night. To the pains, springing hourly from this unintermitted toil,
are added the daily reproaches of conscience; the sufferings of dis-
ease, and accident, to which such a life is peculiarly exposed ; the
contempt of those around him ; the denial of their pity to his suffer-
ings, and their universal joy in his mortification. His wishes are
followed by innumerable disappointments. The good he gains is un-
certain : proverbially so. Instead of enriching his heirs, how often is
the accumulated wealth the very means of making them poor. It ls
bequeathed to make them happy. How often is it the cause of their
ruin 4–ſthe time being spent in “making money’, which should
have been spent in giving them, if children, a careful moral educa-
tion, habits of self-control, &c.] How often is a splendidiºheritance
the source of idleness, profusion, negligence, gambling, rash. adven-
ture, and speedy beggary To harass one’s self through [a life of
discontent], merely to promote these miserable ends, is certainly, if
any thing is, vanity and vexation of spirit.” I)w I Grit. See on 1 Tim.
G: 9, 10.]-We are here expressly, and in the most forcible language,
prohibitéd so much as to desire what is withheld from us by the
command or providence of God; and, so far from wanting to level
property, or seize violently on Qur neighbor’s possessions, we may
not so much as at all hanker after them.—The most secret wish for
another man’s wife violates this precept; but, to desire an union by
marriage with an unmarried woman, becomes sinful only when ex-
cessive, and when it is not submitted to the will of God, if He render
B. C. 1491.
The Law given on Sinai.
EXODUS, XX.
et thy neighbor's ' wife, VI. The tenth commandment
nor his man-servant, nor
his maid-servant, nor his
ox, nor his ass, nor any
thing that 5 is thy neigh-
bor's. * -
[Practical Observations.]
forbid all desire of doing
f #";" | *** *:::: - |
:^3, Ö: • JCh', Oºº, att. 5:23, - - -
jam. 1:14,15, 2 Fei. 3:14 Paul, when the grace of God caused the scales to
‘g Matt. 20:15. Acts 5:4. 2 Thes. 3:12.
root, v. 17. The foregoing commands implicitly
what will injure our
neighbor; this forbids all inordinate desire of
having what will be a gratification to ourselves.
“Oh that such a man’s house, wiſe, estate were
mine!” This is certainly the language of discon-
tent at our own lot, and envy at our neighbor’s ;
and these are the sins principally forbidden here.
fall from his eyes, perceived that this law, Thou
shalt not covet, forbids all these irregular appe-
tites and desires, which are the first-born of the
corrupt nature, the first risings of the sin that
dwelleth in us, and the first beginnings of all sins
committed by us: this is that lust, which, he says,
he had not known the evil of, if this command-
ment, when it came to his conscience in the power
of it, had not showed it him, Rom. 7: 7. God
give us all to see our face in the glass of this law,
and to lay our hearts under the government of
it!
strikes at the
PRACTICAL OBSERVATIONS. -
W. 1–17. Though we do not witness the awful circumstances,
with which the holy law was given from Sinai; yet we have as
much occasion to tremble, as had the Israelites. This extensive,
spiritual and reasonable law, which is perfectly ‘holy, just and
good,” will be the rule of God’s future judgment: nor would it
consist with the glory of the Lord’s perfections, the honor of his
pvernment, the interests of his universal and everlasting king-
om, or the felicity of his rational creatures, to reverse, repeal
or relax one precept of it.—Comparing the state of the world with
the spiritual requirements of this law, we see that man is a fallen
creature; for his character, disposition, and conduct, so far from
being perſectly conformable to it, are quite contrary: “The carnal
mind” of man ‘is enmity against God; for it is not subject to the
law of God, nor indeed can be.” . Examined by this rule, our past
lives appear a series of transgressions; our best actions, deſective.
in their principle, end, and measure, and defiled with sin; and our
judgment, will, and affections, the reverse of what they ought to
be: so that, while we behold ourselves in this mirror, we cannot
but use the language of the prophet, “We are all as an unclean
thing, and all our righteousnesses are as filthy rags.’ And we
may learn, to what imminent danger of hopeless misery every
one is exposed, from the words of the apostle, or of the Lo Rd
by Moses, “ Cursed is every one, that continueth not in all things,
which are written in the book of the law to do them:” (Note,
Deut. 27:26.) especially, as our Lord assures us that, at the
solemn day of judgment, He will thus address those on his left
hand, ‘Depart from me, ye cursed, into everlasting fire, prepar-
ed for the devil and his angels;” and that ‘ these shall go away
into everlästing punishment.” Thus the law, when applied by the
convincing Spirit of God, shows men their lost estate, their guilt,
danger, and misery; and effectually demonstrates to their con-
sciences, that their own righteousness cannot justify them, their
own arm cannot save them. Under these convictions, who can
despise the Gospel of Jesus Christ? Pardon of sin, justification
by faith, access unto God upon a mercy-seat, the renewal of our
souls to holiness, and eternal life as the free gift of a gracious
God, can appear superfluous or despicable, only to him, who knows
not the extent, spirituality, or excellency of the divine law; or
who has never carefully examined his heart and life according to
it, with the day of judgment placed before his eyes.—In the per-
son, undertaking, obedience, and death of Christ, this law was
magnified and made honorable, and the justice of God satisfied,
so that his hatred of sin now harmonizes with his love to sinners.
Here He ‘gives the knowledge of salvation to his people by the
remission of their sins;” for ‘Christ hath redeemed them from the
curse of the law, being made a curse for them.” If we view the
character of Christ, in human mature, in the midst of temptations
and sufferings, even unto the death on the cross; we shall learn
that He was perfectly obedient to this law in its fullest extent:
and on this obedience his divine nature stamped infinite value.
This, O self-condemned sinner, is the provision God hath made
for thy justification! This righteousness, being commensurate with
the largest demands of the divine law, is ‘the righteousness of
God, which is unto all and upon all them that believe; for there
is no diſference:” and, through the atoning blood of Christ, and
his intercession, we have open access to a reconciled God and
Father, notwithstanding our guilt and unworthiness.-But can it
be imagined, if the law is so holy and excellent, and such honor
has been put upon it, by the obedience and sufferings of the in-
carnate Son of God, that any redeemed sinner should be allowed
to disobey it? It is absurdity, impossibility, blasphemy! The
knowledge of the law shows our need of repentance; the know-
ledge of Christ crucified is inseparably connected with repen-
tance. In every believer’s heart sin is dethroned and crucified,
the law is written, and the image of God is renewed; Christ is
“made sanctification’ to him: the Holy Spirit disposes, inclines,
and enables him to hate and flee from sin; to love, delight in, and
keep this law in sincerity and truth: and to copy daily the exam-
ple of Him who perfectly fulfilled it. Nor will the believer ever
cease to exercise repentance, or to follow after holiness, till he
becomes ‘holy, as He who hath called him is holy.” May this
be indeed our religion: and while ‘we count all things but loss
for the excellency of the knowledge of Christ,’ that ‘ we may be
found in Him,” and ‘made the righteousness of God in Him;’ may
his holy precepts be “our delight and our counsellors,” and may we
“adorn the doctrine of God our Savior in all things!’. Scott.
it impracticable. We may desire that part of a man’s property, which
he is inclined to dispose of, if we mean to obtain it only on equitable
terms; but what he chooses to keep we may not covet. The poor
man may desire moderate relief from the rich ; but he must not covet
his affluence, or repine even if he do not relieve him. Men, exposed
to equal hazards, may agree to a proportionable contribution to him
who suffers loss; for it accords with the law of love to help the dis.
tressed. This exculpates insurance, when fairly conducted. But
every species of gaming originates from an undue desire and hope of
increasing our property, by proportionably impoverishing other men ;
and is therefore a direct violation of this law. “Call to mind the
extent to which this evil [gaming] has spread. Think what amazing
multitudes have been corrupted, distressed and ruined by it, for this
World and that to come ; how many families have been plunged by
it into beggary, and overwhelmed by it in vice. Think how many
persons have become liars, at the gaming table ; how many perjured ;
how many drunkards; how many blasphemers; how many suicides.
“If Europe,” said JMontesquieu, “is to be ruined, it will be ruined
by gaming.” Remember [you who game “but for amusement”] that
your example is one of the means, which produce all these evils, and
continue the practice, together with its miserable consequences, in
the world. With these plain and solemn truths in full view, look
up to God ; and, if you can, declare that there is no sin in gaming
[even but] for amusement.”—Dwight. Public gaming by LorreRies,
So far from being less criminal than other species of that vice, is the
worst of them all : for it abets and sanctions, as far as example and
concurrence by statute can do it, à practice, which opens the door to
every'species of fraud and villany; which is pregnant with the most
extensive evils to the community and to individuals; which seldom
fails annually to bring several to an untimely, end, by suicide or the
sentence of the law ; [which insidiously and silently infects the sober,
economical and industrious habits of a people, more extensively and
deeply than other more conspicuous kinds of gaming;] which unset-
tles an immense multitude from the honest employments of their sta-
tion, to run in quest of imaginary wealth; and, exposing them to man-
ifold temptations, unfits them for returning to their usual mode of life,
and often materially injures their circumstances, breaks their spirits,
sours their tempers, and excites the worst passions of which they are
Susceptible. Indeed, the evils, political, moral, and religious, of
lotteries, are too glaring to be denied, even by those who plead neces-
sity for continuing them; and too numerous to be recapitulated in
this place. Yet a short appeal to right reason may in a few words
show the injustice, avarice and besotted folly of those who abet or
purchase in the lottery: and no one should be able to plead ignorance
for the sin. Can it therefore consist with the law of God, ‘Thou
shalt not covet,” or with the character of a Christian, to concur in so
iniquitous and injurious a system, from a vain desire of irregular
gain 2 Whatever argument proves it unlawful for two or three men
to cast lots for a sum of money, or to game in any other way, is much
more strongly conclusive against a million of persons gaming publicly
by a lottery, to the stagnation, in great measure, of every other
business: while the gain made by government, and by individuals,
from the stakes deposited with them, renders it as imprudent as it is
sinful in the adventurers; for every individual stakes at least three to
two on an even chance, if a covetous appeal to Providence may be
called chance. (JVote, Prov. 16:33.)—Even tontines are by no means
to be justified; as they constitute a kind of complicated wager about
longevity, to be decided by Providence in favor of the survivors; and
must therefore partake of the nature of other games of chance. Covet-
ing the property of our neighbors contrary to the law of love, and
enriching the survivors, commonly at the expense of the relatives of
the deceased, are jutimately connected with them : while they lead
men into strong temptation secretly to wish the death of others, for
the sake of advantages which they inordinately desire, and irregu-
larly pursue.—In fine, discontent, distrust, love of wealth, of plea-
sure, and grandeur, desire of change, the habit of wishing, and
every inordinate affection, are the evils here prohibited ; and we
know them to be the sources of all other crimes, and of man’s misery.
Note, Job. 24 : 10. “The avaricious man incapacitates himself to
enjoy the very good which he seeks. Paul calls avarice idolatry, the
worst of sins. It speedily destroys the tenderness, both of the heart,
and of the conscience. The life of an avaricious mán is an unceasing
course of injustice. Few such men fail to be guilty of open dishon.
esty; the natural and almost necessary consequence of a covetous
disposition. Should one suppose him to escape this iniquity, and,
fixing his standard of morality as high as any avaricious man knows
how to fix it, to make the law of the land his rule of righteousness;
he will still live a life of ſraud. His, only scheme of action is, uni.
formly to get as much, as that law will permit, because it cannot
prevent frauds innumerable. Every hard bargain is a fraud : and the
bargains of this man are all hard. He is an oppressor of the poor,
and of his family; dealing out their comforts to them not in streams
but solitary drops. He is almost of course a liar. The utmost point
of his honesty is to get as much as he can ; at least so far as it can be
done legally and safely. This obtained, he regards himself as being
really honest. But he is wonderfully deceived. His favorite principle
B. c. 1491.
*
18 || And hall the peo-
ple saw the thunderings,
and the lightnings, and
the noise of the trumpet,
and the mountain smo-
king ; and when the peo-
ple saw it, they removed
and stood afar off. -
19 And they said unto
Moses, k Speak thou with
us, and we will hear: but
1 let not God speak with
us, lest we die. t
20 And Moses said un-
to the people, "Fear not:
for God is come to "prove
you, and that “ his fear
may be before your faces,
that ye sin not. . .
21 And P the people
stood afar off, and Moses
drew near unto the ‘l thick
darkness where God was.
22 And the Lord said
unto Moses, Thus thou
shalt say unto the child-
ren of Israel, Ye have
seen that " I have talked
with you from heaven.
23 Ye “shall not make
h 19:16–18. See on Deut. 4:10,11,36.
5:22,23. - -
i Ps. 139:7,8. Jer. 23:23,24.
k Deut. 5:27. 18:16. Acts 7:38. Gal.
3:19 Heb. 12:18, 19. -
l 33:20. Gen. 32:30. Deut. 5:24,26.
m 1 Sam. 12:20,24.
n 15:25,26. Gen. 22:1,12. Deut. 8:2,
16. 13:3.
o Gen. 20:ll. 42:18. Deut. 4:10. 6:2.
10:12. 17:13, 19. 28:58. Josh. 24:14.
Neh. 5:15. Job 28:28. Prov. 1:7. Is.
8:13. Jer. 32:39,40. Matt. 10:28.
Heb. 12:28. •
p 19:17. Deut. 5:5.
q 1 Kings 8:12. , 2 Chr. 6:1. Ps. 18:9,
12. 97:2. 104:2. 1 Tim. 6:16. . .
r Deut. 4:36. Neh. 9:13. Heb. 12:25,
s 3–5. See on 32:1–4.—l Sam. 5:4,5.
2 Kings 17:33,41. Ez. 20:39. 43.8.
Dan. 5:4,23. Zeph. 1:5. 1 Cor. 10:
21,22, 2 Cor. 6:14–16. Col. 2:18, 19.
1 John 5:20,21. Rev. 22:15.
ExoDUs, XX.
V. 18–21. Observe, I. The extraordinary
terror with which the law was given; never was
any thing delivered with such awful pomp; every
word was accented, and every sentence paused,
with thunder and lightning, louder and brighter,
no doubt, than ordinary. And why, was the law
given in this dreadful manner, with tremendous
ceremony? 1. To give a sensible discovery once
for all of the glorious majesty of God, for the as-
sistance of our faith, that, knowing the terror
of the Lord, we may be persuaded to live in his
fear. 2. As a specimen of the terrors of the general
judgment, in which sinners will be called to ac-
count for the breach of this law: the archangel’s
trumpet will then give motice of the Judge’s com-
ing, and a fire shall devour before Him. 3. As
an indication of the terror of those convictions
which the law brings into conscience, to prepare
the soul for the comforts of the Gospel. Thus
was the law given by Moses in such way as
might startle, affright, and humble men, that the
grace and truth which come by Jesus Christ
might be the more welcome. The apostle largely
describes this instance of the terror of that dis-
pensation, as a foil to set off our privileges, as
Christians, in the light, liberty, and joy, of the
New-Testament dispensation, Heb. 12: 18, &c.
II. The impression this made, for the present,
on the people. 1. They removed, and stood
afar off, v. 18. Before God spake, they were
thrusting forward to gaze; (ch. 19:21.) but now
they were effectually cured of presumption. 2.
They entreated that the word should not be
so spoken to them any more, (Heb. 12:-19.)
and begged that God would speak to them by Mo-
ses, v. 19. Hereby they obliged themselves to
acquiesce in the mediation of Moses, promising
to hearken to him as to God’s messenger; hereby:
also they teach us to acquiesce in the method In-
finite Wisdom takes of speaking to us by men like
ourselves, whose terror shall not make us
afraid, nor their hand be heavy upon us. Once,
God tried the expedient of speaking to men im-
mediately, but they could not bear it; it rather
drove them from God than brought them to Him,
and, in the issue, though it terrified, it did not de-
ter them from idolatry, for, soon after this, they
worshipped the golden calſ. Let us therefore rest
satisfied with the instructions given us by the
scriptures and the ministry; for, if we believe not
them, neither should we be persuaded though God
The Law given on Sinai.
should speak to us in thunder and lightning, as
He did from mount Sinai. Here that matter was
determined. . . s
III. Moses would not have them think this
thunder and lightning sent to them on the same
errand as to the Egyptians; no, it was intended,
1. To prove them, to try how they would like
dealing with God immediately, without a media-
tor, and so to convince them how well 'God had
chosen for them, in putting Moses into that office.
Ever since Adam fled, on hearing God’s voice in
the ſº sinful man could not bear either to
speak to God, or hear from Him, immediately.
2. To keep them to their duty, and prevent their
sinning against God. He encourages them, saying,
Fear mot, and yet tells them God thus º to
them, that his fear might be before their face.
We must not fear with amazement—with that fear
which has torment, [despondency and melancho-
ly,] which only works on the fancy for the present,
makes us tremble, genders to bondage, betrays us .
to Satan, and alienates us from God; but we must
'always have a reverence of God’s majesty, a dread
of his displeasure, and an obedient regard to his
will; this ſear will quicken us to our duty, and
make us circumspect in our walking; thus stand
-in awe, and sin not. “ -
IV. The progress of their communion with God
by the mediation of Moses, v. 21. While the peo-
ple continued to stand afar off, conscious of guilt,
and afraid of God’s wrath, Moses, drew near
wnto the thick darkness; he was made to draw
near, so the word is: thus it is said of the great
-Mediator, I will cause Him to draw near ; (Jer.
30: 21.) and by Him it is that we also are intro-
duced, Eph. 3: 12. - Ys . º
W. 22–26. Moses being gone into the thick
darkness where God was, God there spake,
in his hearing only, privately and without terror,
all that follows to the end of ch, 23. which is
mostly an exposition of the ten commandments;
and he was to transmit-it by word of mouth first,
and afterward in writing, to the people. The
laws in these verses related to God’s worship.
I. They are here forbidden to make images for
worship; v. 22, 23. This repetition of the se-
cond commandment comes in here, either, 1. As
ointing to what God had chiefly in view in giv-
ing them this law in this manner, that is, their
peculiar addictedness to idolatry, and the peculiar
sinfulness of that crime. Or, 2. As pointing to
conducts him, regularly, to unceasing fraud; and regularly issues in
a course of lying. As it is his aim always to sell for more, and buy
for less, than justice will permit; he of course represents the value
of his own commodities to be greater, and that of his neighbors to be
less; than the truth. As he spends most of his life in buying and
selling, or in forming schemes to buy and sell, in this manner; he
employs no small part of it either in actual, or intentional lying.....
Yet with this chain of falsehoods always hanging about his neck, the
miserable wretch is frequently so blind, as not to mistrust that he is
a liar. And these things speedily become gross and rank habits. No
sin blinds sooner or more effectually. He rarely, if ever, mistrusts
that he is a sinner. He thinks himself only a rich man. He does
not dream that he is an oppressor, a liar, and a cheat; but merely
supposes himself to be prosperous, sagacious, and skilled in business.
Among the in numerable mischiefs of avarice are, to himself, envy
and discontentment. He regards wealth as his due. To his claims,
his wishes furnish the only limit: and, as they are not satisfied, he
becomes fretful, impatient, and angry at Providence. As to his grov-
elling and gross taste, he endeavors to satiate himself upon the dross
of happiness. He is a common nuisance, to himself, to families and
to his neighborhood : to society.” Dw I GHT. The command requires
Inoderation in respect of all worldly things, [contentment, cheerful-
submission to God, acquiescence in his will, love to his com-
:
mands, and a reliance on Him for the daily supply of all our wants,
as He sees good. This is right and reasonable, fit for God to com:
mand, and profitable for man to obey;-the very temper and felicity
of heaven itself: but it is so contrary to the disposition of our heart by
*ature, and so superior to the actual attainment of the best Christians
on earth, that it is very difficult to persuade men in general, that God
requires such perfection; still more difficult to satisfy them, that it is
indispensable to the happiness of rational creatures; and most diffi-
cult of all to convince them, that every thing inconsistent with this,
or short of it, is sin; that it deserves the wrath of God, and cannot be
taken away, except by his mercy, through Christ. [See Dwight on
contentment, charity, avarice; Serms. 129, 130, 131.] Scott.
* These ten commands are from My GoD; and why should I be back-
ward to vow my obedience to his laws 2 Are they any thing else but
a method of living well and wisely, free from fears and injury 2 Do
they not teach me to conduct myself so, that I may win the favor of
God and good men, and be safe in the best,and happy in the worst con-
dition? 'Can I wish greater felicity-than to be ſ'. and spirit-
ually minded,) meek and patient, grateful and contented, temperate
and industrious, just and bountiful, to converse with God, rejoice with
language of terror than ju
angels, to imitate the saints, follow and trust in the blessed Jesus, and
to seek everlasting joy 2 Doth God require any thing impossible, un-
just, or unreasonable? Am I to bind myself to any more than that
which my judgment and my conscience tell me is fit and expedient
for me to do, although it had never been commanded ? Is it any more
than that which all the wisest and best men, the friends of God, and
favorites of heaven, have dome with the greatest delight—and which,
therefore, is only the proof of a generous and noble spirit 3 – Is not
my God the best of all Masters ; who covers the infirmitics, and
strengthens the weaknesses of his servants *. Can I fail to please
Him who excites the desire, and enables for the performance ; who
makes the way familiar and easy, pleasant and inviting, and yet
where there is a hearty endeavor, doth Inake many abatements, and,
accept the will for the deed ; who begins his assistances early, and
continues them till He hath perfected this excellent work?— Shall
I not be rewarded with a glorious crown in heaven, for being so wise
as to choose to be happy on earth 2'' ComBER. ED.
x * ^ Verses 18–20. - - - . .
The thunderings and lightnings continued during the whole of this
awful solemnity; and we may suppose, that, as soon as the Lord had.
ceased to speak, the trumpet again sounded loudly, as before. The
people therefore, witnessing such a continuance or succession of tre-
inendous scenes, removed in trepidation to a greater distance ; and
requested that Moses would, from that time, deliver the commands
and will of God to them.—“They could not endure the things which
were spoken,” any more than the tremendous manner in which they
were delivered : and º, their request to Moses was rather the
gment; yet it implied that they needed a
Mediator, and could not stand before God without. .
- - Verses 21–25.
At this time Moses directed the people to return to their tents. It
must be supposed they would now bring sacrifices, as an act of wor-
ship, which had been in use from the beginning : and they must make
no other altar than one of sods or rough stone. In due time another
altar would be formed, according to special directions about to be
given : in the mean while, they must remember that God principally .
looked to the heart and intention of the offerer, and to that Savior
whom the sacrifices typified. . [Qf earth. ‘The ancient Romans, in
Numa's time, says Tertullian, had neither sumptuous temples nor im-
ages, and only altars of turf, formed hastily and without art.” PAT-
Rick.] The rules prescribed about the altar might refer to some
usages of the Gentiles, or in several ways be intended to exclude su- .
Scott.
perstition : and they seem to have been of permanent obligation, as
[296
B. c. 1491.
The Law given on Sinai.
EXODUS, XXI.
with me gods of silver,
neither shallye make un-
to you gods of gold. . .
24 An ‘altar of earth
thou shalt make unto me,
and shalt sacrifice thereon
thy "burnt-offerings, and
thy peace-offerings, thy
sheep, and , thine oxen:
* in all places where I
record my name, I will
come unto thee, and I
will y bless thee. -
25 And * if thou wilt
make mean altar of stone,
thou shalt not *build it
of hewn stone: for if thou
lift up thy tool upon it,
thou hast polluted it. .
26 Neither shalt thou
go up by steps unto mine
altar, that “thy, naked-
ness be not discovered
thereon. . -
CHAP.' XXI. .
Laws concerning the release or deten-
tion of Hebrew slaves, 1–6; the treat-
ment of female slaves, 7–11; murder,
manslaughter, smiting or cursing pa-
retats, iman-stealing, maiming any per-
son, killing or wounding a slave, hurt-
ing women with child, and other in-
juries, 27; mischiefs by cattle,
and by pits, 28–36.
WTOW these are the
judgments * which
thoushalt set before them.
t John 4:24. - -
at Lev. 1:3. w - -
x Deut. 12:5,11,21. 16:5,6. 26:2. . I
Kings 8:29,43. 9:3. 2 Chr. 6:6. 7
16. 12:13. Ezra 8:12. Neh. 1:9.
Ps. 747. , 76.2. , 78.68. 132:13,14.
jer. 7:10–13. "Mai, iii. Nºt.'iš.
%. 28:20. John 4:20–23. 1 Tim.
y Gen. 122. Num-6:24–27. Deut. 7.
134:3
1
13. 2 Sam. 6:12, Ps. 1285,
* Heb, build them with hºwing.
V. 18–26. The language of men, under terror of conscience,
z Deut. 27:5,6. Josh. 8:31. *2. :25, • &v - -
S b Lev. 18:5,26. , 19:37. 20:22. Numi.
*
r
ing to them as He had done. He had given them
sufficient demonstration of his presence among
them; they needed not to make images of Him,
as if absent. Besides, they had only seen that He
talked with them; they had seen no manner of
similitude, so that they could not make any image
of God; and his manifesting Himself to them only
by a voice, plainly showed, that they must not
make any such image, but keep up their commu-
nion, with God by his Word, and not otherwise.
Two arguments are here hinted against image-
worship. (1.) That thereby they would affront
God, intimated in, Ye shall not make with Me
gods: though they pretended to worship them but
as representations of God, yet really they made
them rivals with God, which He would not en-
dure. (2.) That thereby they would abuse them-
selves, intimated in, “’Ye shall not make unto
gow gods; while ye think by them to assist your
devotion, ye will really corrupt it, and put a cheat
on yourselves.” At first, it should seen, they made
their images for worship of gold and silver, pre-
tending, by the richness of those metals; to honor
God, and, by the brightness of them, to affect
themselves with his glory; but even in these they
changed the truth of God into a lie, and so by
degrees were justly given up to such strong de-
lusions, as to worship images of wood or stone.
II. They are here directed in Inaking altars, for
worship: it is ineant of occasional altars, such as
they reared now in the wilderness, before the ta-
bernacle was erected, and afterward, on special
emergencies, for present use, such as Gideon built,
Manoah, Samuel, and many others. We may
suppose the people now so much affected, as it ap-
pears they were, with this glorious discovery God
had made of Himself to them, that many of them
would incline, in this pang of devotion, to offer
sacrifice to God; and, it being necessary to sac-
rifice, that there be an altar, they are here ap-
pointed, -
I. To make their altars very plain, either of
earth or of unhewn storie, v.24, 25. That they
might not be tempted to think of a graven image,
they must not so much as hew into shape the
-a Ley: 10:3. Ps. 89:7. Ec. 5:1. Heb. 35:24. 36:13.
28,29. 1 Pet. 1:16
13,14.
Deut. 5:1,31.
1 Kings 6:12. 2 Chr. 19:10. Neh.9:
10:29. Ps. 147:19. Ez. 20:11,
what might properly be inferred ſrom God’s speak- |stones they made their altars of, but pile them up
as they were, in the rough. This intimates, that,
after the period of that law, plainness should be
accepted as the best ornament of the external
services of religion, and that gospel-worship
should not be performed with external pomp and
gaiety. The beauty of holiness needs no paint;
nor do those do service to the spouse of Christ,
who dress her in the attire of a harlot, as the
church of Rome does: an altar of earth does
t. ~ t
2. To make their altars very low, (v. 26.) so
that they might not go up by steps to them. That
the higher the altar was, and the nearer heaven,
the more acceptable was the sacrifice, was a
fancy of the heathen, who therefore chose high
places; in opposition to which, and to show that
it is the elevation of the heart, not of the sacri-
fice; God looks at, they were here ordered to
make their altars low. We may suppose that the
altars they reared in the wilderness, and other
occasional altars, were designed only for the
sacrifice of one beast at a time: but the altar in
Solomon’s temple, which was to be made much
longer and broader, that it might contain many
sacrifices at once, was ten cubits high, that the
height might bear a decent proportion to , the
length and breadth; and to that it was requisite
they should go up, which yet, no doubt, was so
contrived as to prevent the inconvenience here
spoken of. [See cut, 2 Chr. 4: 1.] - .
III. They are here assured of God’s gracious
acceptance of their devotions, wherever paid ac-
cording to his will, v. 24. Afterward, God chose
one particular place wherein to record his name;
but that being taken away now under the Gospel,
when men are encouraged to pray every where,
this promise revives in its full extent, that, wher-
ever God’s people meet in his name to worship
Him, He will be in the midst of them; there
He will come unto them, and will bless them; and
more than this we need not desire, to beautify our
solemn assemblies.
CHAP. XXI. V. 1–11. The laws recorded in
this chapter relate to the fifth and sixth command-
6:20. 25. Mal. 4:4.
c 19:7. , 24:3,4. Deut. 4:5,8,14,45. 6:
20. Matt. 28:20. 1 Thes. 4:1,2.
- PRACTICAL OBSERVATIONs.
their consciences ; and by holding forth the invitations and
or in the prospect of immediate death, is often entirely opposite
to their habitual conduct and character at other times; and there-
fore very little to be depended on. . . Not that they are always, or
generally, insincere; but they speak the language of their terrors,
which form the predominant passion at the time; but which soon
subside, and leave the heart under the influence of other passions,
that habitually enslave them to sin.—Indeed, all convictions,
which leave the heart unrenewed, and consequently alienated from
God, tend eventually to drive men from Him; and often terminate
in a wilful and studied forgetfulness of all those subjects which
have excited them: 'so that dissipation, excess, open impiety, and
even infidelity, are not seldon, the refuges, to which convinced
sinners flee, to escape the reproaches of a guilty conscience. On
the other hand, a presumptuous confidence in the mercy of God
quiets the fears of numbers, though they continue strangers to
“repentance, and works meet for repentance.’—The ministers
of Christ, however, must use all proper methods of warning men
against these delusions; and they should endeavor to abate the
terrors of awakened sinners, when verging to despondency, by
showing them the purposes of God in giving the law, in revealing
his wrath from heaven against transgressors, and in alarming
to occasional altars, raised on any emergency at a distance from the
places where the Lord recorded his name; of which we shall here-
after meet with several instances. - - Scott.
(24.) Peace-offerings...] ‘ More, properly, inclfare-offerings, [note,
Mått. 10; 12.] clicited by a grateſu! sense of the divine goodness to
the offerer, eucharistical, and not, like the “burnt-offerings,” strictly
propitiatory, for the purpose of securing peace and reconciliatiº
- w " USH. ,
JWhere I record any mamé.] ‘ I. e. where I have appointed, or shall
appoint to be the remembrance or memorial of my name and pres:
ence; generally, in every place dedicated to God’s worship and
service, more especially in those tokens and symbols by which He
testifies his covenant. and coin merce with men, and which are the
memorials or monuments of his name. Such were the sacrifices and
the altar, called the “Memorial,” Lev. 2: 5. 6: 24, inasmuch as
they were rites of remembrance, whereby the name of God was com:
inenorated or recorded, and his covenant with men renewed and
O, T. WOL, J. -
encouragements of the Gospel. - Thus, they may expect that, in
many instances, these terrors will make way for that holy, habitual
fear of God, which, united with faith, and hope, and grateful love,
will preserve them from sinning against Him. It is in this man-
mer, that our God “seeks men to worship Him in spirit and
truth,” and forms ‘a holy priesthood, to offer up spiritual sacri-
fices,” unto their reconciled God, ‘through Jesus Christ; such
as attend wherever He records his name, to give Him praise and
honor, while ‘He comes unto them and blesses them.” (IVote,
Matt. 18:19,20.)—But we must remember, that all uncommand-
ed endeavors to decorate and embellish divine ordinances, by
ingenuity, magnificence, or human devices of any kind, tend to
superstition, false affections, and low thoughts of God; and so in
fact pollute what they were intended to improve. ‘For the Lor D
sceth not as man seeth; for man looketh at the outward appear
ance, but the Lo RD looketh at the heart.” . Yet purity of heart
will show itself in purity of manners; and while simplicity is most
suitcai to our spiritual worship, surely we should carefully avoid
everything in the least inconsistent with the rule laid down by
the apostle, ‘Let all things be done decently and in order.”
1 Scott.
testified. Such, under the Christian dispensation, is the holy com-
munion of Christ’s body and blood, ordained by Him to be the me-
morial of his body and blood in the New Testament. See Luke
22 : 19.” - * Jos. MEDE.
Verse 26.
This ordinance was directly opposed to the practice of the Egyp-
tians, to serve at the altars of their gods in a state of nudity. See
their monuments, and the accounts of the Greeks. Ep. The heathen
worship was frequently attended by shameful indecencies, from
which the Lord, would keep his people at the utmost distance; and,
as they wore loose garments, this precaution was very proper.—lt
is supposed, that the ascent to the altar at the tabernacle, and even
at the temple, was by a gentle slope. 'Scott.
° N NOTES. -
CHAP. XXI. V. 1. Judgments.] (M. R.). This word here evi-
dently and by , general allowance, means judicial laws, or rules of .
judgment, by which the magistrates and judges of Israel should pro-
^,
B. C. 1491.
The Law given on Sinai.
EXODUS, XXI.
2 If thou buy “an. He-
brew servant, six years
he shall serve: * and in
the seventh he shall go
out free for nothing.
3 If he came in * by
himself, he shall go out
by himself'; if he were
married, then his wife
shall go out with him.
4 If his master have
given him a wife, and she
have born him sons or
danghters; the wife and
her children shall be her
master's, and he shall go
out by himself. -
5 And e if the servant
# shall plainly say, I love
my master, my wife, and
my children, I will not go
out free : - -
6 Then his master shall
bring him unto ‘the jud-
ges; he shall also bring
him to the door, or unto
the door-post: and his
master shall 5 bore his
ear through with an awl;
and the rules of natural justice.
ments; and though not accommodated to our con-
stitution, especially in point of servitude, nor are
the penalties annexed binding on us, yet they are
of great use for the explanation of the imoral law,
The first verse is the general title of the laws
in this and the two following chapters; some re-
lating to the religious worship of God, but most
to matters between man and man. Their govern-
ment being purely a theocracy, what in other
states is to be settled by human prudence was
directed among them by a divine appointment, so
that the constitution of their government was
peculiarly adapted to make them happy. These
laws are called judgments, because framed in in-
finite wisdom and equity, and because their ma-.
istrates were to give judgment according to them.
#. doubtful cases hitherto, Moses had particularly
inquired of God for the people, as appeared, ch.
18: 15, but now God gave him statutes in general-
by which to determine particular and similar
cases. - -
He begins with-commanding mercy and mode-
ration toward servants. The Israelites had lately
been servants themselves; and mow (having be-
come, not only their own masters, but masters of
servants too,) lest they should abuse them, as they
themselves had been abused, these laws provided
for their mild and gentle usage. . . Note, If those
•-
will not in the least excuse our being injurious to
persons under our power, but will rather aggra-
vate our crime, because, in that case, we may the
more easily put our souls in their souls’ stead.
Here is, 1. A law concerning men-servants,
sold, either by themselves, or their parents,
through poverty, or by the judges, for crimes;
even these latter (if Hebrews) were to continue

which it was taken for granted they would suffi-
ciently smart for their folly or offence)—or their
servitude should thenceforward-be their choice,
v. 5, 6. If a servant had a wiſe given him by his
master, and children, he might either leave them
and go out free himself, or, if he would rather
tarry with them, in bondage, he was to have his
ear bored through to the door-post, and serve till
the death of his master, or the year of jubilee.
vants generosity, and a noble love of liberty, for
must be put on him who refused liberty when he
might have it, though he refused it on considera-
tions otherwise laudable enough.
tians, being bought with a price, and called
|wnto liberty, must not be the servants of men, nor
of the lusts of men, I Cor. 7:23. There is a free
and princely spirit that much helps to uphold a
Christian, Ps. 51: 12. He likewise taught, (2.)
who have had power over us, have injured us, that
c 12:44. 22:3. Gen. 37:28,36. Lev.
25:39,44. 2 Kings 4:1. Neu. 5:l—5,
8. Matt: 18:25. Xor. 6:20.
d Lew, 25:40–43,45. , Deut. 15:1,12–
15, 18, 31:10. Jer. 34:8–17. -
..e Deut. 15:16,17.
1–26.
* Heb. with his body.
f Heb. sa ing shall, sa .
} ." § y
The Hebrew masters not to trample on their poor
- . . . 5–8. Deut. 1:16. 16:18. 19:17,18.
(s. 26:13. 2 Cor. 5: 1 Sam. 8:1;2. Is. 1:26. Zeph. 3:3. .
- . . g P. iść... ". -
28,828. Nam, 25. . ... " w
in slavery but seven years at most, (v. 2, 3.) (in.
By this law, God taught, (1.) The Hebrew ser-.
they were the Lord’s freemen; a mark of disgrace
Thus Chris-
ceed, in determining causes and trying criminals. . And, making
some allowance for the circumstances, varying in different ages and
nations, there is a spirit of equity in these laws, which is well worthy
of being transfused into those of any state.— This chapter, and the
two following, continue the narrative of what the Lord spake to
Moses, when ‘ he drew near to the thick darkness,” after the people
had renoved from the mount. The whole of the judicial, or political,
law of Israel, except some injunctions about the Sabbath, was either
given on this occasion, or afterwards spoken to Moses from above the
mercy-seat in the tabernacle; whence also a great part of the cere-
monial law was delivered. (Lev. 1: 1,) For little seems to have
been prescribed to Moses, during his continuance for forty days in
the mount, as afterwards recorded ; except what related to the taber-
nacle and its sacred furniture, and to the holy garments for Aaron
and his sons; the manner of their consecration to the priesthood;
and the composition of the hoyº and of the incense. Scott.
erse 2. - - -
The Israelites sometimes sold themselves or their children, through
poverty; magistrates sold some persons for their critnes; and credi-
tors were, in certain cases, allowed to sell their insolvent debtors. In
these ways slavery had been, or would soon be, introduced among
the Israelites, even that of their brethren as well as of strangers; and
God did not see good, in the judicial law, totally to prohibit this, and
several other things, which are not agreeable to the perfect demands
of the moral law.-In the government of nations, legislators must
judge how far it is practicable, expedient, or conducive to the grand
ends of magistracy, to require all that is right, and forbid all that is
wrong, under penal sanctions ; and in this respect Israel was like other
nations. Indeed, the moral and judicial law were enacted by the
8aine Lawgiver, and coincided, as far as infinite wisdom saw it to be
conducive to the grand ends in view ; but, as they were intended for
very distinct purposes, they must in many; things vary. The moral
law commanded everything spiritually good in its utmost perfection,
and tolerated nothing wrong in the smallest degree ; but the sentence
of it was reserved ‘to that day, when God shall judge the secrets of
men by Jesus Christ.” The judicial law commanded nothing morally
bad, and ſorbade nothing liorally good; but, as sentence according
to it would be pronounced by the civil magistrate, [and civil laws
not kept are worse than none,) it did not insist on the same perfec-
tion : and besides that it enjoined nothing concerning the state of the
heart, except as the intentions could be judged of by words and ac-
lions; it had also respect to the situation, character, and peculiar
circumstances of the nation to be governed; and supposed the exist-
ence of some evils, which could not be eradicated without a constant
miracle ; and it provided against their worst effects.—This distinc-
tion, carefully attended to, will account for many things, tolerated in
the Mosaic law, which are condemned in the New Testament; and
nºt only there, but, in the moral law of ‘loving our neighbor as our-
selves.”. They are not sanctioned, but merely : suffered because of
the hardness of the people's hearts, or on some account to prevent
worse consequences.
... Slavery was almost universal in the world: and
it always proceeded of evil, and was generally evil in itself. yet the
wisdorn of God, deemed it better to regulate, than to proñibit it.
[We must recollect too, when reasoning of Israelitish slavery, that,
the barbarous laws of war, in those days, restrained from In O cruelty
towards prisoners taken on either side. Death, maiming and tor-
turing were the cominon inflictions: hence, to purchase one of these
as slaves, was an act of humanity. Moses is no advocat •
already in use, he permitted, but restricted it. See §§§.
L. of M. and notes, at the end of the Pentateuch. Ed.] We shoºtiºn.
however, judge of the practice itself by these judiciál regulations, i.
by the law of love. Slavery, like war, may in some cases, i y
must be inconsistent with the law of love.
though, like wars,
, in the present
state of things, be lawful: for the crime which forfeits life, no doubt
forfeits liberty; and it is not inconsistent even with the moral law,
for a criminal to be sold and treated as a slave, during a term of time.
proportioned to his offence. In most other cases, if not in all, it
[Few serious and con-
scientious readers of the Word of God will ſail to perceive the be-
nevolent bearing of his law, as occasion offers to comment on its
several parts. Yet, in the application of portions of it to the existing
state of society, conflicting views and interests will of course be met.
Thus, for instance, the subject of slavery, as it exists in these United
States, though it might naturally come into view, in connection with
this passage, cannot here, for want of room, be properly discussed.’
The remarks of Scott are, agreeably to the pledge already given to the
public, rétained ; but further comment is forborne, since justice could
not be done to the subject, nor to the opinions of the editor respect-
ing it, or to the opinions and arguments of that portion of the com-
munity who conscientiously differ from him, in this place, and within
narrow limits. He must, therefore, reserve both for a future occasion.
ED.]—The plain meaning of this verse is, that, on what account so-
ever a Hebrew was bought as a slave, he should be set at liberty at
the end of six years, or at the beginning of the seventh, whether that
were the sabbatical year or not ; and he was not entitled to his lib-
erty till that time, even if the sabbatical year intervened. But the
Jewish expositors here, and all through these laws, make so many
distinctions, additions, and exceptions; that they almost abrogate the
very statutes which they profess to elucidate. ‘Our blessed Lord, in
vindicating the law from the corrupt glosses of the Scribes and Phari-
sees, and asserting its authority in opposition to their traditions,
(which often vacated it,) does not much countenance his disciples in
paying deference to such commentators; and the successors of these
scribes, in after ages, have by no means, proved themselves entitled
to more implicit credence. In matter of fact, respecting the usages
and customs of the nation in their own times, and in preceding ages,
they may be useful; and we may learn how they understood the
several laws: but it seems, to me at least, that they generally per-
plex the subject which they attempt to explain ; as a quibbling lawyer
causes the rimeaning of the plain statute to appear doubtful or obscure,
by his frivolous distinctions and exceptions. Scott. ‘The oral tradi-
tions of the ignorant Rabbins collected in the Talmud, may teach us
the common law of the Jews, at the period when these men lived,
but not the sense of the Mosaic writings. I most readily allow to it
its merits, with respect to the antiquities of the second temple; al-
though even here it contains many falsehoods: but as to the manners
of the Israelites under the first temple, and still more in the time of
Moses, a book so lately written, and which appeals only to oral tradi-
tions, can tell us notling worthy of credit.” Michael Is.
- ... Verses 3–6. . . . . . . .
Many expositors state that the person, who bought a married man
for a slave, was bound to maintain his wife and children during the
term of his servitude : but if so, it is reasonable to suppose he had
the advantage of their labor. • * * *
wife did not accompany him, and his master gave him one of his fe-
male servants to wife during his servitude; she was not set at liberty
with him at the end of the six years, and the children were.considered
as the property of the master. It is generally thought that an Israeli-
tish woman could not on any account be thus disposed of; and that
the slaves, thus given in marriage for the time, were Gentiles. . Yet
this can hardly be supposed, as the prohibitions against intermarriages
with the heathen were so express.--It does not appear, that children
born in slavery, (as this very statute shows some would be,) were
entitled to liberty, at any time, before the year of jubilee : of these,
there might be women of Hebrew, extraction, to be given as wives
for the time to Hebrew slaves; and others, originally of Gentile ex-
If the person sold had no wife, or his
•,
f
*
B. c. 1491.
and he shall' serve him
h for eyer.
7 And if a man sell
his daughter to be a maid-
servant, she shall not go
out as the men-servants
do. . . -
8 If she * please nother
master, k who hath be-
trothed her to himself,
then shall he let her be
redeemed. To sell , her
unto a strange nation he
shall have no power,
* Seeing he hath dealt de-
ceitfully with her.
•9 And if he have be-
trothed her unto his son,
he shall deal with her
after the manner ofdaugh-
ters. -
10 If -he take him
another wife : * her food,
her raiment, and her duty
of marriage shall he not
years, they would be so again.
ław.
diminish. * -
Il And if he do not
these three unto her,
* then shall she go out
free without money. '
[Practical. Observations.]
12, "I He that o Smiteth
a man, so that he die, shall
be surely put to death.
h Lev. 25:23,40: Deut. T5:17. 1 Sam.
1:22, 27:12., 28:2, 1 Kings 12:7.
i See on c. Neh. 5:5. . -
.” Heb. be evil in the eyes of Gen. 28:8.
Judg. 14:3. Iºj 18:8. Marg.
$ Deut. 20:7. 2:11–14. -
lºuds. 9:19. Job 6:15. Mal. 2:
m l Cor. 7:1–6. n See on 2.
~o 20:13. Genz 9:6. Lev. 24:17. Num.
. .35:16–24,30,31. Deut. 19:11–13. 2
Sam. 12:13. Matt. 26:52.
the weaker vessels, 1 Pet. 3: 7.
W. 12—21. Here is, -
W.
V. 1–11. The commandments of God, as well as his provi-
dential dispensations, not only relate to the grand outlines of
his administration, but descend to minute particulars and the
meanest objects; especially when righteousness, goodness, and
truth, are concerned. With a condescending regard, He par-
ticularly watches over those, who are most exposed to oppres-
sion, injustice, or damage; and He has respect to all ranks,
from the poorest beggar to the mightiest monarch; and to all
the stages of human existence, from the newly-conceived embryo
in the womb, to decrepit old age.—Having his precepts and ex-
ample before our eyes, and this future judgment in our remem-
brance, we ought so to behave towards our domestics, that,
though free from other bonds, they may be attached to us by the
ties of love, and count it their privilege to spend and close their
days in our service.—Let us also recollect, that now the Gospel
“proclaims liberty to the captive, and the opening of the prison.
traction, might be proselyted to the religion of Israel.-As we find
from a parallel passage, (Deut; 15: 17.) that female servants were
under the same law ; there might; among such as chose to continue
with their masters, be found wives for the Hebrew slaves. Judges.
(6) IIeb. Elohim, gods. JVotes, Ps. 82: 1, 5, 6. John 10 : *:::::
- COT T.
(6.) Boro his ear.] ‘This mark of permanent servitude was calcu-
lated to impress the servant with the duty of hearing all his master’s
orders, and obeying them punctually.” Dr. A. Clarke. ‘We learn
from Juvenal and Petronius, that this ancient custom also prevailed in
Syria and Arabia.” Greenfield. Cicero likewise alludes to it, and
xenophon. Modern travellers confirm these accounts. Ed. ‘This stat-
ute made boring the ears in some degree ignominious to a free man;
because it became the sign whereby a perpetual slave was to be
known, and that for this reason he would have been very glad to
-*
have procured the abandonment of the practice of servants thus per-
manently adopting a state of vassalage.’ [For the nature of Heb. slavery
see notes at end of Pentateuch, and Gen. 17: 27.] Micha ELIS.
- Verses 7–11. e ... •
A parent might sometimes be induced to sell his daughter, in her
youth ; but this seems not to have been allowed, except he was com-
pelled by poverty; and except there was either some engagement or
Rexpectation that the person who bought her, would take her, when
‘sſage, as his wife or concubine. (Note, Gen. 25 : 5, 6.) If therefore
EXODUS, XXI. .
1. A law concerning murder; God provides,
(1.) For the punishing of wilful murder; (v. 12.)
He that smiteth a man, whether on a sudden
passion, or in malice prepense, so that he die,
the government must take care that the murderer
be put to death, according to that ancient law,
(Gen. 9: 6.) Whoso sheddeth man’s blood, by
man shall his blood be shed. God, who, by his
providence, gives and maintains life, thus, by his
law, protects it: so that sparing the life of a wil-
ful murderer is cruelty to all mankind: such a
-one, God here says, shall be taken even from his
PRACTICAL OBSERVATIONS.
The Law given on Sinai.
servants, knowing, not only that they had been | altar, (v. 14.) to which he might flee for protec-
by birth on a level with them, but that, in a few tid
1. Thus Christian
masters must look with respect on believing ser-
vants, Philem. 16. This law will be further useful
to us, [1..] To illustrate the right God has to the
children of believing parents, as such, and the
place they have in his church. They are by bap-
tism enrolled among his servants, because born in
his house, for they are therefore born unto Him,
Ezek. 16:20. David owns himself God’s servant,
as he was the son of his handmaid,(Ps. 116:16.)
and therefore entitled to protection, Ps. 86; 16.
[2.] To explain the obligation the great Redeem-
er laid on Himself to prosecute the work of our
salvation, for he says, (Ps. 40: 6.) Mine ears
hast Thou opened, which seems to allude to this
He loved his Father, and his captive-
spouse, and the children that were given Him,
and would not go out free from his undertaking,
but engaged to serve in it for ever, Isa. 42:1, 4.
Much more reason have we thus to engage our-
selves to serve God for ever. Ps, 84. 10. -
Concerning maid-servants, whom their
parents, through extreme poverty, had sold when
very young, to such as they hoped would marry
them when they grew up; if they did not, yet they
must not sell them to strangers, but rather study
how to make them amends for their disappoint-
ment; if they did, they must maintain them hand-
somely, v. 7–11. Thus did God provide for the
comfort and reputation of the daughters of Israel,
and has taught husbands to give honor to their
wives, (be their extraction ever so mean,) as to
tion; and if God will not shelter him, let him flee
to the pit, and let no man stay him. (2.) For
the relief of such as were killed by accident, by
misfortune, as our law expresses it, or chance-
medley, when a man, in doing a lawful act, with-
out intent of hurt to any, happens to kill another,
or, as it is here described, God delivers him
into his hand; ſor nothing comes to pass by
chance; what seems to us purely casual, is order-
ed by the Divine Providence, for wise and holy
ends, secret [often] to us. In this case, God pro-
vided cities of refuge, v. 13. With us, who know
no avengers of blood but the magistrates, the law
itself is a sufficient sanctuary for those whose
minds are innocent, though their hands are guilty,
and there needs no other.
2. Concerning rebellious children; it is here
made a capital crime, to be punished with death,
for children, either, (1.) To strike their parents,
(v. 15.)-so as either to draw blood, or to discolor
the place struck. Or, (2.) To curse their par
rents, (v. 17.) if they profaned any name of God
in doing it, as the rabbins say. Note, The un-
dutiful behavior of children toward their parents
is a very great provocation to God our coininon
Father; and if men do not punish it, He will.
Those are perfectly lost to all virtue, and aban-
doned to all wickedness, that have broken through
the bonds of filial reverence and duty to such a
degree, as, in word or action, to abuse their own
parents. Let children take heed of entertaining
any such thoughts or passions toward their parents
as savor of undutifulness and contempt; for the
righteous God searches the heart.
3. Here is a law against Iman-stealing; (v. 16.)
He that steals a mari, woman, or child, with a
design to sell them to the Gentiles, (for no Isra-
elites would buy them,) was adjudged to death by
this statute; which is ratified by the apostle, (1
Tim. 1: 10.) where men-stealers are reckoned
among those wicked ones against whom laws must
be made by Christian princes.
4. Care is here taken, that satisfaction be made
for hurt done to a person, though death do not
ensue, v. 18, 19. He that did the hurt must be
* for damages, and pay, not only for
the cure, but for the loss of time: to which the
to them that are bound;’ nothing but love to bondage, and to
our associates in it, can keep us from enjoying true freedom in
the service and favor of God. Let us then, as the redeemed of
the Lord, break off every sinful connection, and, from love to
his name, be his happy servants for ever and ever.—But, if we
are his willing people, we shall be far from behaving deceitfully,
in the important concern of marriage. How much then shall
we abhor the baseness of consigning to lasting disgrace or mis-
ery, for the sake of our own indulgence, an unhappy object, over
whom in any way we have acquired an ascendency! On the
contrary, while purity, sincerity, and equity, mark our whole
conduct, we shall learn habitually to sacrifice our own inclina-
tions, even in things lawful, to the general interests of humanity,
or the particular advantage or comfort of the individuals, over
whom we have the greatest influence or authority. Scott.
the person who bought her changed his mind, and did not espouse
her, or if he afterwards grew weary of her; he was required to let
her ‘be redeemed ' at any time by her friends, at a reasonable price :
and if this were not done, he was not allowed to marry her to any
other person, or to sell her into another family. Thus the words ren-
dered ‘a strange people,’ are generally understood, because it is sup-
posed no Hebrew slave could be sold to a Gentile : yet perhaps they
mean, that he must not sell her to one of another nation, who de-
sired to have her as his concubine, where she would be in danger of
forgetting the true religion ; and having already deceived her, he
must not be permitted to add one injury to another.—It is evident this
case was very different from that of a woman sold for theft, or who
sold herself because of her poverty; for there is no proof, that that
might not be the case of a woman, as well as of a man. (Deut. 15:
12.) But a dailghter sold by her father, in expectation that she should
be espoused by her master or one of his sons, was entitled to peculiar
tenderness, and must be dealt with by other rules than slaves of
another description. Scort.
- Verses 12–14.
‘Though he was the high priest, and in the act of sacrifice, he was
to be taken away without delay, if he had committed wilful murder.”
Bp. Patrick. ... (1 Kings 2: 26, 27.)—The heathen altars and temples
were generally refuges for criminals : but God would not have his
altar, profaned, by protecting those who deserved punishment; nor
*
B. C. 1491.
, The Law given on Sinai.
f EXODUS, XXI.
13 And if a man P lie
not in wait, but 4 God de-
liver him into his hand;
then ‘ I will appoint thee
a place whither he shall
flee. -
14 But if a man come
* presumptuously upon
his neighbor to “slay him.
with guile: thou shalt ".
take him from mine altar,
that he may die.
15 And he that *smiteth
his father, or his mother,
shall be surely put to
death.
16 And he that y steal-
eth a man, and *selleth
him, or if he be a found
in his hand, he shall
Surely be put to death.
17And b he that * curs-
eth his father, or his
mother, shall surely be
put to death. -
18 || And if c men
strive together, and one
Smite # another with d a
Stone, or with his fist, and
he die not, but keepeth his
bed: -
#9 ff he rise again, and
walk abroad upon his
staff, then shall he that
smote him be quit: only
he shall pay for f the loss
of his time, and shall cause
him to be thoroughly heal-
ed. -
20 And if a man f smite
his servant, or his maid,
Jews add, that he must likewise give some recom-
pense, both for the pain and for the blemish, if
there were any. - - -
5. Direction is given what should be done, if
a servant died by his master’s correction. This
servant must not be an Israelite, but a Gentile
slave; and it is supposed that he smite with a rod,
and not with any thing likely to give a mortal
wound; yet, if he died under his hand, he should
be pumished for his cruelty, at the discretion of the
judges, on consideration of circumstances, v. 20.
But if he continued a day or two after the cor-|5:
rection given, the master was supposed to suffer
enough by losing his servant, v. 21. Our law
makes the death of a servant, by his master’s
reasonable beating of him, but chance-medley.
Yet ket all masters take heed of tyrammising over
their servants; the Gospel teaches them to for-
bear, and moderate threatenings, (Eph. 6: 9.)
considering, with holy Job, What shall I do,
when God riseth wy? Job. 31: 13–H5,
W. 22—36. Observe here, -
E. The particular care the law took of women
with child. The law of nature obliges us to be
very tender in that case, lest the tree and fruit be
destroyed together, v. 22, 23. Those who were
thus taken under the special protection of the law
of God, if they live in his fear, may still believe
themselves under the special protection of the
providence of God, and hope they shall be saved
in child-bearing. On this occasion comes in
that general law of retaliation, to which our Sa-
vior refers, Matt. 5: 38. An eye for an eye.
Now, 1. The execution of this law is not hereby
put into the hands of private persons, as if every
main might avenge himself: which would intro-
duce universal confusion , and make men like the
jishes of the sea. The tradition of the elders
seems to have put this corrupt gloss on it; in op-
position to which, ous Savior commands us to
forgive injuries, and not meditate revenge, Matt.
5: 39. 2. God often executes it in the course of
his providence, making the punishment, in many
cases, answer to the sin, as Judg. 1: 7. Isa. 33:
1. Hab. 2: 13. Matt. 26: 52. 3. Magistrates :
ought to have an eye to this rule, m punishing
offenders, and doing right to those that are...in-
jured. Consideration must be had of the mature,
quality, and degree, of the wrong done, that re-
paration may be made to the party injured, and
| others deterred from the like; either an eye shalf
| go for an eye, or the forfeited eye be redeemed
by a sum of money. Note, He that "does wrong
must expect, one way or other, to receive accord-
ing to the wrong he has done. God sometimes
brings men's violent dealings upon their own
heads; and magistrates are in this the ministers
of his justice, that they are avengers, and they
shall not bear the sword in vain. .
II. God’s care of servants; if their masters
under his hand; she shall
be surely Spunished.
21 Notwithstanding, if
for "he is his money.
22 || If men istrive, and
hurt a woman with child,
so that her fruit depart
Jrom hem; and yet no mis-
chief follow; he shall be
surely punished, accor-
ding as the woman's hus-
band will lay upon him;
and he shall pay "as the
he continue a day or two,
he shall not be punished:
23 And if any mischief
follow, then thou shalt
give life for life, -
24" Eye for eye, tooth
for tooth, hand for hand,
foot for foot. "
w
25 Burning for burn-
ing, wound for wound,
stripe for stripe.
p Num. 35:11. Deut. 19:4–6,11. Mic.
Q §m. 244,10,18, 2 Sam. 16:10. Is.
I *
r Nūm. 35:11. Deut. 441–43. 19:1–
3,9. Josh. 20:2–9 -
183. F.'Isis. Hebio.26. 3 #St.
s Nºm. iś3. Dºut. 1:43. 17:12,13.
a 1 Kings 1:59,54. 2:28–34. 2 Kings.
1:15. '•
x Deut. 21:18–21. Prov. 30:11,17. K
, Tim. 1:9. *.
y Gen. 40:15. Deut.24:7- 1 Tim. 1:10-
z Gen. 37:28. Rev. 18:12,13. , :
a 22:4.
b Lev. 20:9. Deut. 27:16, Prov. 20:
20, 39:11,17. Matt, 15:3–6. Mark
7:10,11. .. - - -
* Or, revileth. -
c 22, 2:13, Deut. 25:11. 2 Sami 14:63
- , K.
f Or, his 7,6ighbor.- -
§: "º
I *- Ulm. 16–24. - - -
e 2 Sam. 3:29. Zech. 8:4. # =
1 Heb. his ceasing. -
f 26,27. Deut. 19:21. Prov.29:19. Is-
58:3,4. -
Gen. 9:6. Num. 35:30–33.
- ; Heb. avenged. Gen. 4:15,24. Num-
35:19. Rom. 13:4. - -
h Lev. 25:45,46. i 18. . .
k. 30. Deut. 22:18, 19.
l: Num. 35:31.” – -
m 26,27. Lev. 24:19,20. Déut. 19:21-
Matt. 5:
with a rod, and he die judges determine.
did He appoint any sacrifice for murder. (l Rings 2: 28–34.) —Ét is
thought, that there was some place appointed in the camp, as a refuge
for the unfortunate manslayer, while the -
derness...[Dr. A. Clarke thinks it was God's altar.] Scott.S
(12:). The criminal law does not punish that it may inflict suffer-
ing. The humanity of the law feels and regrets every pain it causes,
every hour of restraint it imposes, and more deeply still every life it.
forfeits. But it uses evil as the means of preventing greater evil.
º; as God may and does do, so may the magistrate, who acts
r Him, and in his stead, Rom. 13: 1–6.] It seeks to deter from
crime, by the example of punishment. [Deut. 13: 11. 21:21. 17: 13.
19: 20.] . This is its true, and only true main object. It restrains the
liberty of the few offenders, that the many who do not offend, may
enjoy their own liberty. it forfeits the fife of the murderer, that
other murders, may not be committed : because it punishes, not to
satisfy any desire to inflict pain; [though some, as JMichaelis, argue
that the law takes upon itself the natural right of revenge, which he
who enters into the social compact enjoyed and surrendered to.it.;]
but simply to prevent, the repetition of crimes. When the guilty
therefore are not punished, the law has, so far, failed of its purposes";
the safety of the innocent is, so far, endangered. Every unpunished
murder takes away something from the security of every man’s life.
And whenever a jury, through whimsical and ill-founded scruples,
suffer the guilty to escape, they make themselves answerable for the
augmented danger of the innocent.” - D. WEBstºr.
(12–14.) See the notes Nºrm. 35: 11 to end. - ED.
- , Verses 15–17.
The authority of God, as delegated to. parents, is honored when:
they are honored, and despised when they are despised. To rebel
against the lawful exercise of this authority is rebellion against God:
and in any case, where not only obedience is refused, but revenge
and malice expressed, or violence attempted against the person of a
Parent, it must be considered as one of the highest crimes both against
God and man, which can be conceived : Few crimes were made capi.
tal by the law of Moses [yet this was J. (JMatt. 15: 3–6.)—The same
honor is as expressly required by the divine law, to be rendered to
rulers, as the ministers of Providence in governing nations: yet both
rulers and parents may often be very faulty, both in their general con-
duct, and in the exercise of their delegated authority.—Between these
two capital offences, another is very remarkably inserted; nameſ.
that of stealing a man in order to sell him for 5 y-y
tainly implies, that he who stole any one of the humán species, in
order to make a slave of him, should be punished with death. The
Septuagint reverse the order, and place the two judgments concern.
ing parents together, in the most natural order. Scort.
Israelites were in the wil-
w there, the selling of Joseph shows.
a slave; the text cer. -
the Israelites, for women to quell the quarrels and fights of the men.
t Num. 35:20,21. Deut. 27:24. 2 Sam.
0.
Judg. 1:6,7. 1 Sam. 15:33.
3:27. 20:9,10. 38–
–40. 7:2. Rev. 16:6.
(16.) ‘Palestine, the primitive seat of commerce, being the thorough-
fare between India and Arabia, the Mediterranean ports, and Egypt,.
was peculiarly exposed to this crime, and that it was early prevalent
[What added to the atroeity of it
among the Israelites was, that the ‘mān was stoleń to become a slave.
in idolatrous countries, where his Iábor, and his soul would both be
lost; as much as those of a slave in a ‘christian land denied the in-
structions of the Gospel.] Athens, (so Xenophon,) inade it capital, as:
did, also the Fabian law at Romé.” - -- Rosen M.
- - Verses 18, 19. , -
This exception forcibly establishes the general rule; and shows:
thºt, even in unpremeditated encounter, if one man kified another,
either on,the spot, or by a mortal wound, he was adjudged a mur.
derer, and punishéd as such ; without even determining who was the
*śsor in the quarrels nor is there any exception, in this case, in:
the laws respecting the cities of refuge. It may be proper to notice.
the cºntrariety ºf this law to the usages in this nation [England;;.
according to which, even those, who ſight énels with weapons of
(leath, or contend in pitched batties for prizes of renown, and in them.
kill their ºpponents, in general escape almost, if not entirely, with:
out punishment : - Scott.
Verses 20, 21. -
The kifling of a slave, by any weapon of death, was not distin-
guished in the law from other murders; and if a slave died, while
his master was correcting him with º or staff, the master must be
surely punished. It is not said, “He shall surely be put to death.” "
ID.
- Verses 22–25. ... . . . .
- The magistrates must determine what coinpensation should actu-
ally be paid; and were authorizéd, to punish the offender, even so far,
as to put him to death if the woman diedº; and in case of lighter in-
juries, to inflict an exact retaliation on him. These were not allow-
ances made to private revenge; but laws to regulate the magistrate’s.
deeision, who might go thus far if the heinousness of the offence re-
quired it, but not further: and it seems reasonable to suppose, that
they were also allowed to abate of this rigor, when alleviating cir-
cumstances rendered it proper.—As a variety of mischiefs are stated,
some of which could scarcely happen in the case referred to ; it is:
likely, that various other suits for personal-injuries were determined:
by the same rule. (JM. R.) . • * * ID.
(22.) It seems, in the earliest times, to have been a custom among
by interposing themselves, to separate them: which custom still pre-
vails among some African nations. For none among them will hurt.
such a female... [Perhaps we may trace the custom in the act of the
º
B. C. 1491.
The Law given on Sinai.
EXODUS, XXII.
26 And if a man" Smite
the eye of his servant, or
the eye of his maid, that
it perish; he shall let him
go free for his eye's sake.
27 And if he smite out
his man-servant's tooth,
or his maid - servant's
tooth; he shall let him go
free for his tooth's sake. ,
28 || If an ox gore a
man or a woman, that
they die: then " the ox,
shall be surely stoned,
and his flesh-shall not be
eaten; but the owner of
the ox shall be quit.
29 But if the ox were
wont to push with his
horn in time past, and it
hath been testified to his
owner, and he hath not
kept him in, but that he
hath killed a man or a .
woman; the ox shall be
stoned, and Phis owner
also shall be put to death.
30 If there be laid on
him a sum of money,
then he shall give 4 for
the ransom of his life,
whatsoever is laid upon
im. %. • .
31 Whether, he have
gored a son or have gored
a daughter, according to
maimed them, though only in striking out a tooth,
that should be their discharge, v. 26, 27. This
was intended, 1. To prevent their being abused
by their masters, lest they should lose their ser-
vice. 2. To comfort them, if abused; the loss
of a limb should be the gaining of their liberty,
which would do something toward balancing both
their pain and disgrace. Nay, -
III. Does God take care for ozen? Yes, as
appears, by the following laws in this chapter,
for our sakes, 1 Cor. 9: 8, 10. The Israelites
are here directed what to do,
1. As an instance of God’s care of the life of
man, and in token of his detestation of the sin
of murder; if an ox killed any one, the ox-was to
bé-stoned, v. 28. And his flesh shall not be
eaten.
murder, and every thing barbarous.
men careful that their cattle do no hurt, if the
owner of the beast knew he was mischievous he
must answer for the hurt done, and, according
as the circumstances of the case proved him to
be more or less accessary, he must either be put
to death, or ransom his life with money, v. 29
—32. Some of our ancient books make this
felony, by the common-law of England. Note,
It is not enough for us not to do mischief our-
selves, but we inust take care that no mischief
be done by those whom it is in our power to re-
strain, whether man or beast.
2. In case of hurt to oxen, &c. v. 33, 34.
Note, we must take heed, not only of doing what
will be hurtful, but what may be so. It is not
- - - -> * |
enough not to design and devise mischief, but we
must contrive to prevent mischief; else we be- in his custody,
Thus God would keep up in the minds'
of his people, a rooted abhorrence of the sin of
And to make
chief done in malice is the great transgression;
but mischief dome through negligence, and for
want of due care and consideration, is faulty, and
to be reflected on with regret, according to the
degree of the mischief, especially, we must do
nothing to make ourselves accessary to the sins
of others, by laying an occasion of offence in our
brother’s way, Rom. 14: 13.
If cattle fight, and one kill another, the owners
shall equally share the loss, v. 35. Only, if the
beast that did the harm was known to the owner
to have been mischievous, he shall answer for the
‘damage, because he ought, either to have killed
him, or kept him up, v. 36. The determinations
of these cases carry with them the evidence of
their own equity, and give such rules of justice
as were then, and are still, in use, to decide simi:
lar controversies between man and man. But I
conjecture these cases might be specified, rather
than others, (though some of them seem minute,)
because they were then actually pending before
Moses; for, in the wilderness, where they lay
closely encamped, and had their flocks and herda
among them, such mischiefs as, these last men-
tioned were likely to occur. What we are taught
by these laws, is, to be very careful, to do no
wrong, either directly or indirectly; but, if we
have done wrong, to be very willing to make
satisfaction, and desirous that no one may lose
by us.
CHA P. XXII. V. 1–6. Here are the laws,
1. Concerning theft, which are these; (1.) If
a man steal any cattle, (in which the wealth of
those times chiefly consisted,) and they be found
he must restore double, v. 4.
come accessary to our neighbors’ damage: mis- Thus he must both satisfy for the wrong, and suffer
shall dig a pit, and not
cover it, and an ox or an
ass fall therein;
36 Or x if it be known
that the ox hath used to
push in time past, and his
the first-fruits and firstlings, and
against eating the flesh of torn ani-
'mals, 25–31.
F a man shall steal an
34 The u owner of the
owner hath not kept him
ox, or a * sheep, and
this judgment shall it be
pit shall make it good,
done unto him. .
32 If the ox shall push
a man-servant, or maid-
servant; he shall give
unto their master' thirty
shekels of silver, * and the
ox shall be stoned.
33 || And if a man shall
‘open a pit, or if a man
and give money unto the
owner of them; and the
dead beast shall be his.
35 And if one man's
ox hurt another's that he
die, then they shall sell
the live ox, and divide the
money of it, and the dead
or also they shall divide.
a-
V. 12–36. Let children hear, with trembling, the sentence
denounced by the unchangeable God, against such as are un-
grateful and rebellious: and let them remember, that if they
dare to liſt a hand, on any account, against their parents, or to
curse them in their hearts, or slander their characters, or meed-
lessly publish their faults, either while they live, or after their
death; God will severely punish them, except they repent. And
let parents also hence learn to redouble their care, in educating
their children, giving them good instructions, praying for them,
and setting them a good example, especially in restraining their
passions: and let them likewise avoid that harshness or severity,
which might provoke them to wrath, and tempt them to such
heinous crimes.—Let us remember, that, if we are ‘true Chris-
tians, we shall have no occasion for penal statutes to restrain us
from stealing or enslaving our brethren of the human species;
Samnite women, soon after the foundation of Rome, and in some of
the observances of chivalry.] If the same custom obtained among
the Israelites, as may seem probable from this and leut. 25: 11, 12.
it is easier to be understood how women could come to be hurt, when
a quarrel of men came to blows.” •, Rose NM.
* , Verses 26, 27. -
It is obvious, that this merciful restraint on the passions of those
who possessed slaves, though it only mentioned the eye and the tooth,
was meant to extend to every other material personal injury; and
that all slaves, whether Israelites or not, were to have the benefit of
it. The degree of melioration, which the condition of slaves would
receive from such a law impartially executed, can scarcely be con-
ceived. - - Scott.
(24–26.) ‘The most ancient laws of Athens and Rome, contained
this ler talion is.’ “ * - Rosemºn.
- Verses 28–32.
This statute was to be
man was killed, but also if it was a male or a female child, provided
it were not a slave. But in case the person gored was a slave, the
owner, besides the loss of the ox, must pay the ſine of thirty shekels
ſš20.00. Cot. Bib.] to the proprietor of the slave.—This valuation of
enforced, not only if a grown man or wo- .
in ; he shall surely pay
ox for OX, and the dead u 20, Deut. 16:19. Neh. 5:5. Job 31:
w - 13–15. Ps. 9:12. 10:14,18. 7.2:12
shall be his own. —14. Prov. 22:22,23. Eph. 6:9. Col.
4:1. .
o 32. Gen. 9:5,6. Lev. 20:15,16.
CHAP. XXII. p #"ºs
Laws concerning theft and fraud; kind- º # , ºº, il;12,13. Matt.
ling fires which occasioned damage: 26:15. 27:3–9. x
breach of trust; and things borrowed S 28,29.
and hired, 1–15. Concerning, sedu- i Ps. 5:15. 119.85. Prov. 28:10. Ec.
cers, witchcraft, bestiality, idolatry, 10:8. Jer. 18:20,22.
and the treatment of strangers, wid- u 33.30. &6,14. '
ows, and orphans, 16–24. Against , 29. "or, goat
usury and reviling rulers: concerning
PRACTICAL observations.
or of such varied methods to inspire us with horror of the sin of
murder: for, so far from lying in wait to shed blood, or trading
in the bodies of men, we shall watch for, and gladly embrace,
the opportunity of preserving the liberty or life of our enemy;
still repressing the rising emotions of anger, pouring out our
prayers for them, and attempting acts of kindness under, the
greatest provocations: and, instead of enforcing the law of re-
taliation, we shall ever be ambitious of “overcoming evil with
good.”—We shall also guard, though with trouble and loss,
against whatever can endanger the liſe or property of another;
and while ready in any way to make up, to the utmost of our
power, the damage which we have indiscreetly, or even without
blame, occasioned to others, we shall be very backward in-de-
manding such satisfaction to ourselves. SCOTT.
a slave was precisely the sum, for which Judas betrayed Christ!—As
a compensation in this law, is expressly allowed, we may conclude
that it was not allowed where it is not mentioned. Scott.
, If there be laid, &c. (30) ‘If an atonement be laid on him, he shall
give a ransom of his life, &c.” Sept. ID.
- - Verses 33–36.
These compendious statutes, it must be supposed, were intended
as general rules, according to which an immense number of particu-
lar causes would be decided by the magistrates: for it is impossible
to multiply laws to meet all the vast variety of cases, which occur in
the course of human affairs. But if the spirit of these laws were ob-
served, every litigation might equitably be terminated, by a due con-
sideration of the degree in which carelessness or selfishness had been
concerned, in the injuries one man suffered by the cattle or other
property of his neighbor. - - - ID.
. (33.). Pit.] ‘ Diod. Sic. describes what these were in those re-
É. “great caverns enlarging to a plethrum even, at bottom, with
comparatively] very small orifices at top.” These were closed with
large stones, (Gen. 21 : 19. 37: §§ºrea With earth.” Ros ENM.
N º
CHAP. XXII. V. 1–4. The instances here adduced, to fix the
(301)
B. C. 1491,
The Law given on Sinai.
EXODUS, XXII.
kill it, or sell it; he shall
restore "five oxen for an
ox, and four sheep for a
sheep. , -
2 If a thief be found
* breaking up, and be
smitten that he die, there
shall 4 no blood be shed
for him. -
3 If the sun be risen
upon him, there shall be
blood shed for him; for
he should make full res-
titution ; if he have no-
thing, “ then he shall be
sold for his theft. -
4 If the theft be cer-
tainly ffound in his hand
alive, whether it be ox, or
ass, or sheep; 5 he shall
restore double.
5 T If a man shall cause
a field or vineyard to be
eaten, and shall put in
his beast, and shall feed
in another man’s field:
of the best of his own
field, and of the best of
his own vineyard, h shall
he make restitution. -
6 If fire break out, and
catch in thorns, so that
the stacks of corn, or the
standing corn, or the field
be consumed therewith ;
* he that kindled the fire
shall surely make restitu-
tion.
7 || If a man shall de-
liver unto his neighbor
money or stuff to keep,
and it be stolen out of
the man's house; ) if the
a Lev. 6:1–6. Num. 5:7. 2 Sam. 12;
6. Prov. 6:31. Luke 19:8. -
b Prov. 14:4 -
c Job 24:14. 30:5. Hos. 7:1. Joel 2:
9. Matt. 6:19,20, 24:43. 1 Thes, 5:2.
d Num. 35:27.
e See on 21:2.-J.idg. 2:14. 10:7. Is.
50: 1.
f 21:16. -
g 1,7,9. Prov. 6:31. Is. 40:2. Jer, 16:
18. Rev. 18:6. -
h 3, 12. , Job 20:18. f
i Judg. 15:4,5. 2 Sam. 14:30,31.
P. 3,12. 21:33,34. . .
, c’rov. 6:30,31. Jer. 2:26. John 12:6.
I Cor. 6:10.
titution, he must be sold for a slave, v. 3. The
time that the thief was killed, he that killed him
for the crime: [and the punishments, vs. 1.4.
being directly levelled at the desire of gain which
prompted the act, would most effectually deter the
avaricious thief; that of slavery, v. 3, would as
effectually deter the lazythief, who loved luxuries
better than labor.] But it was afterward provided,
that, if the thief were touched in conscience, and
voluntarily confessed it, before it was discovered
or inquired into by any other, then he should only
make restitution of what he had stolen, and add.
to it a fifth part, Lev. 6: 4, 5, (2.) If he had
killed or sold the sheep or ox he had stolen, and
thereby persisted in his crime, he must restore
five oacen for an oa, and four sheep for a sheep;
(v. 1.) more for an ox than for a sheep, because
the owner, beside all the other profit, lost the daily
labor of his ox. [For every man cultivated his own
field, and his ox, was indispensable in this ‘for
ploughing, thrashing out the corn, (either with
his feet, or by being yoked in a thrashing wain)
for drawing it when thrashed to the barn,’ &c.]
This law teaches us, that fraud and injustice, so
far from enriching men, will impoverish them:
if we unjustly get and keep that which is another’s,
it will not only waste itself, but consume that which
is our own. (3.) If he was not able to make res-
court was to do it, and probably the person robbed
had the money. (4.) If a thief-broke [into] a
house in the night, and was killed in the doing
of it, his blood was on his own head, and should
not be required at the hand of him that shed it,
v. 2. As he that does an unlawful act bears the
blame of the mischief that follows to others, so
likewise of that which follows to himself. “A
man’s house is his castle,” and God’s law, as well
as man’s, sets a guard upon, it; he that assaults
it does it at his peril. Yet if it were in the day-
must be accountable for it, (v. 3.) unless it were
in the necessary defence of his own life. Note,
We ought to be tender of the lives even of bad
men; the magistrate must right us, and we must
not avenge ourselves. . -
2. Concerning trespass, v. 5. He that wilfully
put his cattle into his neighbor’s field, must make
restitution of the best of his own. English law
makes a much greater difference between this and
other theſts, than the law of Moses did; [because
of the greater exposedness of property in a com-
mercial country, and the greater temptation to
thieves, and ease of secreting stolen things, where
there are large cities: and thus we see the punish-
ment seems to have been greater in Solomon’s
time, Prov. 6: 30, 31. See Michaelis.] The
Jews hence observed it as a general rule, that res-
titution must always be made of the best, and that
no man should keep any cattle that were likely to
trespass on his neighbors, or do them any damage.
We should be more careful not to do wrong, than
not to suffer wrong, because to suffer wrong is
* Y --
only an affliction, but to do wrong is a sin, and
sin is always worse than affliction.
8. Concerning damage done by fire, v. 6. Men
must suffer for their carelessness, as well as for
their malice. . It will make us very careful, iſ we
consider that we are accountable, not only for the
hurt we do, but for the hurt we occasion, through
inadvertency. . . . .
V. 7–15. These laws are, 1. Concerning
trusts, v. 7–13. If a man deliver goods, to be
conveyed, or preserved, or cattle to be fed, on a
valuable consideration; and if a special confidence
be reposed in the person they are lodged with;
in case these goods be stolen or lost, perish or be
damaged, if it appear that it was not by any fault
of the trustee, the owner must stand to the bss;
otherwise, he that has been false to his trust
must be compelled to make satisfaction. The
trustee must aver his innocence upon oath before
the judges, iſ the case was such as afforded no
other proof, and they were to determine the matter
according as it appeared. This teaches us, (1.)
That, we ought to be very careful of every thing
we are intrusted with; as careful of it, as if it
were our own. 's It is unjust and base, and that
which all the world cries shame on, to betray a
trust. (2.) That there is such a general failing
of truth and justice on earth, as gives [but] too
much occasion to suspect men’s honesty, when-
ever it is their interest to be disbonest. (3.) That
an oath for confirmation is an end of strife,
Heb. 6: 16. It is called an oath for the Lord,
(v. 11.) because to Him the appeal is made, not
only as to a Witness of truth, but as to an Aven-
ger of wrong and falsehood. Those that had of-
ſered injury to their neighbor by doing any unjust
thing, yet, it might be hoped, had not so far de-
bauched their consciences, as to profane an oath
of the Lord, and call the God of truth to be Wit-
ness to a lie: perjury is a [horrid] sin, which
natural conscience startles at as much as any
other. The religion of an oath is very ancient,
and is a plain indication of the universal belief
of a God, a providence, and a judgment to come:
[and much stronger once than now.] (4.) That
magistracy is an ordinance of God, designed,
among other intentions, to assist men both in dis-
covering rights disputed, and recovering rights
denied; and great respect ought to be paid to the
determination of the judges. (5.) That there is
no reason why a man should suffer for that which
he could not help; masters should consider this in
dealing with their servants, and not rebuke that
as a fault, which was a mischance, and which they
themselves, had they been in their servants’ places,
could not have prevented. - -
2. Concerning loans, v. 14, 15. When a man
(suppose) lent his team to his neighbor, if the
owner was with it, or was to receive profit for
the loan of it, whatever harm befell the cattle, the
owner must bear the loss: [and certainly the ad-
principles on which the magistrates of Israel must proceed, in regard
to theft and robbery, are taken especially from the cattle ; because in
these their property chiefly consisted, and these would likewise be
most exposed to depredation.—The ass is also mentioned in this
clause (4), and no doubt the camel, and other useful animals, were
included in the design of the law.—But if the thieſ voluntarily con-
fessed, and restored the property which he had stolen, he was only
required to add a fifth part to it. (Lev. 6: 4, 5.)—If the robber was
slain after sun-rise, his death must be punished as murder; because
there was another method of securing or recovering the property;
and it is supposed that no assault was made on the life of any one.—
In all cases, when the thief, or robber, could not make the stipulated
restitution, he was sold for the theft for a limited time, not exceeding
six years; and, without doubt, the injured person received the emol:
ument arising, in either way, at least when moderate expenses had
been deducted.—It is not stated what restitution should be made by
him, who forcibly plundered goods from a house; so that it must be
supposed, that the magistrates were authorized to decide according
to Circumstances. - x -
Such statutes would be deemed, at present, very inadequate to the
security of property. But though the state of society in this age and
nation is very different, yet human nature is the same ; and we have
no reason to consider the Israelites as more tractable than the rest of
our species. . - - - Scott.
(1.) Shall restore five..] : The reason a larger compensation is de-
manded in this case, than in those, v. 9. is because money, goods, &c.
are better guarded in houses and cities than cattle in a field; which
consequently can be more easily stolen.” MAIMontpes. ‘Among the
Scythians, so Justin, no crime is greater [scarcely] than theſt, as their
cattle are so exposed.” ' ' - Rose NM.
• fences, as is so common now in the east. .
(2.) Breaking up..]. “Heb. digging through. [So also Rosenm.]. In
the east, the walls of their houses are made very thick for more effec-
trial shelter from the intense heat; and frequently are of dried mud,
laid in between upright and transverse pieces of timber. See JMaun-
drell. Hence appears the propriety of the Heb. phrase here: illustra-
ted by Job 24; 16. Ezek. 8:8. Mat. 24: 43, where broken up is, in
the Gr, digged through.” . . .” - . Bus H.
- - - Verses 5, 6. ' . -
It is evident that these instances were intended, as illustrations of
the general principles of equity, by which many similar cases were to
be determined. We may suppose that the fire, which did the mis-
chief, was kindled carelessly, or on a man’s own ground for some spe-
cial purpose, and that, for want of proper attention, it spread so far as
to injure others: for, wilfully and maliciously to kindle a destructive
fire, is a crime deserving far severer punishment. Scott.
(5.) This law was peculiarly necessary, if the fields were tº ºut
- . D.
(6.) “Before the autumnal rains, it is customary to burn up the dry
herbäge ; which, if great care is not taken, is very liable to set fire to
the corn.” * . -- - HARMER.
Verses-7–15. - -
If money, plate, or furniture, were intrusted to any one, from which
he derived no emolument, and it was lost out of his house, where he
had placed it for security ; he was not bound to make it good, in case
it was stolen and could not be recovered. . Yet if any suspicion rest-
ed on him, that he had secreted the property intrusted, the magis-
trates were authorized to examine the evidence, and decide accord- .
ingly.—In this and other matters of trespass or trust, their sentence
was final; and breach of trust, as well as theft, was punishable by
double restitution.—The more attentively these statutes are examined,
&
[302]
B. C. 1491.
The Law given on Sinai.
EXODUS, XXII.
thief be found, "let him
pay double. . . . . .
-8 If the thief be not
found, then the master
of the housé shall be
brought unto" the judges,
to see whether he have
put his hand unto his
neighbor's goods.
9 For all manner of
°trespass, whether it be for
ox, for ass, for sheep, for
raiment, or for any man-
ner of lost thing, which
another challengeth to be
his, P the cause of both
parties shall come before
, the judges; and whom
the judges shall condemn,
he shall 4 pay double unto.
his neighbor. . -'
- - 10 If a man
unto his neighbor an ass,
or an ox, or a sheep, or
any beast to keep ; and it
die, or be hurt, or driven
away, no man seeing it: . .
11. Then shall "an oath
of the Lord be between
them both, ‘that he hath
vantages of the social condition should be denied.
to him who does not hold to either; for he may
wrong every one, and excuse himself by commit-
ting suicide; so that there is no safety with him,
as nothing can bind him. See Michaelis: ] but if
the owner were so kind to the borrower, as to
lend it him gratis, and put such confidence in him,
as to trust it from under his own eye, then, if
harm happened, the borrower must make it good.
Let us learn hence not to abuse any thing lent us;
it is not only unjust, but base and disingenuous, in-
asmuch as it is rendering evil for good; we should
much rather choose to lose ourselves, than that
any should sustain loss by their kindness to us;
º master, for it was borrowed, 2 Kings
: 5. . . - -
W. 16–24. Here is, 1. A law, that he who,
debauched a young woman should be obliged to
marry her, v. 16, 17. [and Michaelis thinks,
could never divorce her.] If she was betrothed to
6
another, it was death to debauch her, (Deut. 22: {
23, 24.) but the law here mentioned respects her
as single.
he was to give satisfaction in money for the in-
: deliver jury and disgrace he had done her. This law
But if the father refused her to him,
honors marriage, and shows likewise how impro-
pera thing it is, that children should narry without
their parents’ consent: even here, where the divine
law appointed the marriage, both as a punish-
ment to him that had done wrong, and a recom-
pense to her that had suffered wrong, yet there was
an express reservation for the father’s power; if
he denied his consent, it must be no marriage.
2. A law which makes witchcraft a capital
crime, v. 18. Witchcraft not only gives that
honor to the devil which is due to God alone, but
bids defiance to the divine providence, wages war
with God’s government, and puts his work into
the devil’s hand, expecting him to do good and
evil, and so making him, indeed, the god of this
world; justly, therefore, was it punished with
death, [in a theocracy, among a people blessed
with a divine revelation, and cared for by divine
Proyidence above any people under the sun. -
3. Unnatural abominations are here made capi-
tal; such beasts in the shape of men as are guilty
of them are unfit to live; v. 19.
4. Idolatry is also made capital, v. 20. God
having declared Himself jealous in this matter,
the civil powers must be jealous in it too, and ut-
12 And if it be "stolen with it; he shall surely nº ºt. * * *.
e ‘ - ºr - n 28. Marg. 21:6. Theº. 23:18. 19:
from him, he shall make * make it good. {{#sº'Maa.g.
restitution unto the owner 15 But if the owner * : *ś".”
thereof. - thereof be with it, he shall P #ºs, jº, cº".
13 If it be * torn in not make it good: if it be q 47.
e e • • e * r Gen. 39:8. Luke 12:48. 16:11. 2
pieces, then let him bring an hired thing, “it came ## e.g. Kiºa 2.94s.
it for witness, and he for his hire. • E.; i.e., king ººº.
shall not make good that [Practical Observations.] t } ; 31:39
Ul f. ens :
which was torn.
16 || And if b a man en-
: Ez. 4:14. Am. 3:12. Mic.5:8. Nah.
not put his hand unto his
neighbor's goods: and
the owner of it shall ac-
cept thereof, and he shall
not make it good. '
14 And if a man y bor-
row ought of his neighbor,
and it be hurt, or die, the
owner thereof being not
V. l—15. A careful comparison of these ancient statutes,
given to Israel, with the most celebrated productions of heathen
lawgivers, whether in Greece, Rome, India, or China, must eſ-
fectually convince any impartial person, that Moses had a right
to say, “Keep therefore and do them; for this is your wisdom
and your understanding in the sight of all the nations, which
shall hear all these statutes, and say, Surely this great nation is
a wise and understanding people!—And what nation is there so
reat, that hath statutes and judgments so righteous, as all this
aw, which I set before you this day?’ Nay, were he on earth
at present, he might safely unake the same challenge, in respect
of the municipal laws of any country in the world; and a full
investigation of the subject would evince, that the laws enacted
by him were uniformly more wise, equitable, humane, mild, and
salutary in their tendency, than the complex body of laws of the
most civilized nations; even of those where Christianity has
most flourished. For the former bear the evident stamp of a
divine original; the latter are invariably tarnished by the infirmi-
ties and passions of our fallen nature.—According to the spirit
the more clearly will it be seen, that the spirit of them is equitable,
easonable, mild, and humane, in no common degree. Scott. -
(8.). Unto the Judges.], Heb. Elohim, gods, the magistracy, 21 : 6.
So called, Rosenm. suggests, because thé ãeponent must swear before
the magistrate : comp. vs. 10, 11. But see note on v. 28. ED.
, (10.), “This law contravengficam, (Heb. Mekassephah, incantatriz,
prastigiatriz,) (directed, says Jarchi, against the females, because wo.
men most frequently practised such arts,) was very necessary, since
imposters, who pretend to magic, are wont often to use the supersti-
tion of the vulgar, for bad purposes. Add, that these persons ascribed
what they did, by their . to the assistance of other gods;
thus magic, being a part of idolatry, was forbidden the Israelites, under
the severest penalties.” Rose NM, Scott’s opinion is retained entire, but
though the tendency of the age may be to believe too little, we should
be careful of belief in modern witchcraft, by which so many misera-
ble people have been tortured to death. it might be possible in many
a town even of the U. S. to find 20 people ready to swear this sin
upon some old woman, whom bad passions, misfortune or injustice had
rendered ugly, poor, desolate, or crazy, and perhaps malicious or mis-
anthropic, without wealth or friends to screen her gray hairs from the
scorn and malice of ignorant, vulgar and fanatic enemies. Indeed, in
all ages, the worst passions of the mob have been gratified with vic-
tims from this class of witches: others have been seldom accused.
See Sir W. Scott on Demonology and Witchcraft. D.
(13.) Bring it for a witness.] ‘ Or rather, “let him bring,” aid hat-
teraipkah, a testimony or evidence of the thing torm, such as the
horns, hoofs, &c. [So also Jer, Targ.J. This is still the law in some
countries among graziers. A similar ſaw exists in the Gentoo Code.”
[See note, Gen. 37; 32.] - < * *- GREEN FIELD.
(13.) The necessity, and humanity of this law of kindness to stran-
their teachers, and thus destroyed its civilization.
2:12. -
y Deut. 15:2. 23:19,20. Neh. 5:4. Ps.
37:21. Matt. 5:42. Luke 6:35.
z 11. 21:34. Lev. 24:18
a Zech. 8:10. -
b Gen. 34:2—4. Deut. 22:28,29.
tice a maid that is not be-
trothed, and lie with her;
he-shall surely endow her
to be his wife.
PRACTICAL observations.
of God’s law, we should, as his worshippers, always be inclined
to mildness and mercy; tender of the lives and souls even of
thieves and robbers; and not value property so highly, as to put
it in competition with concerns of such immense importance.
We ought never to be willingly accessary to the death of ano-
ther, except in the defence of our own lives, or in execution of
public justice: and then should go about it, as a painful duty,
with reluctance, and sorrow; not urged on by resentinent or
self-interest, but by conscience, to sacrifice the life of an indi-
vidual to the general good. We should likewise remember that
we are answerable in the sight of God, for the consequences not
only of what we do maliciously, but of what we do heedless-
ly; and are chargeable with injustice, for abuse of confidence,
double dealing, carelessness of things borrowed, and various
kinds of selfishness, which are not punishable by human laws. If,
then, we are conscious of having injured our neighbor in any of
these ways, and are truly penitent, we shall endeavor to make
restitution to the utmost of our ability, though not compelled to
it by the sentence of the magistrate. SCOTT.
gers, will be more apparent from the fact, that most ancient nations
held foreigners in great contempt, as the Egyptians, who thought it
extremely disgraceful even to eat with a foreigner. And probably
the priests created and kept up this feeling, to preserve the laws and
institutions they had been at so much pains to build up : Egypt was
powerful without conn merce; and it is remarkable, that, as soon as this
prejudice wore off, foreign influence and intrigue ruined their state,
and in the end brought upon them that brutal scourge of his species,
Cambyses, who, among other horrid barbarities, almost exterminated
- China and
Japan seem to have preserved, even to the present day, this jealousy
of foreigners ; whether wisely or not, time will determine. The Is
raelites, however, were differently situated from these nations, being
located in the thoroughfare of the trade between Europe, Asia, and
Africa; and an abhorrence, or ill treatment of strangers would have
subjected them to many inconveniences, and wars, perhaps; besides
that, as Moses seems to have wished, they were thus kept té agricul-
ture and a settled life, (if caravans of foreigners supplied them with
foreign necessaries,) and had no temptation to expatriate themselves
into idolatrous lands in the pursuits of commerce. But ºffichaelis
makes the second fundamental principle of the Mosaic legislation to
be, the prevention of intercourse between the Israelites and foreign
nations; and his arguments go to show, that external commerce was
very little encouraged by Moses: See Art. 39 of his com. on the Laws
of Moses. - - • ‘ - ED.
- - Verses 16, 17. -
This statute relates to a case, to be Carefully distinguished from
some that may be confounded with it. It is assumed, that no force
was used, but merely persuasions, and blandishments; and that the
young women was not betrothed to another man. In general, it
[303)
B. C. 1491.
The Law given on Sinai.
w EXODUS, XXII.
17 If her ſathere utterly
refuse to give her unto
him, he shall “pay money
according to the d dowry
of virgins. . . -
18 Thou “shalt not suf.
fer a witch to live. -
19 Whosoever flieth
with a beast, shall surely
be put to death. -
20 He that 5 sacrificeth
unto any god, save unto-
the Lord only, he shall
be h utterly destroyed.
21 || Thou shalt neither
vex a stranger, nor op-
press him : * for ye were
strangers in the land of
Egypt.
22 Ye I shall not afflict
any widow, or ſatherless
child.
23 If thou afflict them
in any wise, and they
" cry at all unto me, "I
will surely hear their cry;
24 And o my wrath
shall wax hot, and I will.
kill you with the sword ;
and Pyour wives shall be
widows, and your child-
ren fatherless.
c Deut. 7:3,4.
* Heb. weigh. Gen. 23:16,
d Gen. 34:12. 1 Sam. 18:25.
e Lev. 19:26,31. - 20:6,27. Deut. 18:10,
ll. 1 Sam. 28:3,9. Is. 19:3. Acts
:-u. 16:16–19. 19:19. Gal. 5:
terly destroy those persons, faunilies, and places of
Israel, that worshipped any god; save the Lord:
this law might have prevented the woful apostasies
of the Jewish mation, in aftertimes, if those that
should have executed it had not been ringleaders
in the breach of it. * -
5. A caution against oppression; because per-
sons empowered to punish other crimes were them-
selves most in danger of this, God takes the punish-
ing of it into his own hands. - - . -
(I.) Strangers must not be abused, (v. 21.)
not wronged in judgment by magistrates, riot-in-
posed on in contracts, no advantage must be taken
of their ignorance or necessity; no, not must they
be taunted, trampled on, treated with contempt,
or upbraided with being strangers [as was then
the case in all nations]; for all these were vexa-
tious, and would discourage strangers from com-
#
ofessors, 1 Pet. 2: 12." [3] Those that have them-
selves been in poverty and distress, if Providence
enrich and enlarge them, ought to show a par-
ticular tenderness toward persons in such circum-
stances as they were in formerly, doing now by
them as they then wished to be done by, - .
(2.) Widows and fatherless must not be abus-
ed; (v. 22.) that is, “Ye shall comfort and assist
them, and be ready on all occasions to shew them
kindness.’... In making just demands from them,
their condition must be considered, who have lost
those that should deal for them, and protect them;
they are supposed to be unversed in business, des-
titute of advice, timorous, and of a tender spirit,
compassion; no advantage taken against them,
nor any hardship put on them, which a husband
or a father would have sheltered them from. For,
ing to live among them, or would strengthen their
prejudices against their religion, to which, by all
kind and gentle methods, they should endeavor to
1
|
H
proselyte them. The reason why they should be
kind to strangers, is, “Ye were strangers in
Egypt, and knew what it was to be vexed and
oppressed there.” Note, [1..] Humanity is one
of the laws of religion, and obliges us particu-
larly to be tender of those that lie most under
disadvantages and discouragements, and to ex-
tend our coinpassionate concern to strangers, and
those to whom we are not under the obligations
of alliance or acquaintance. Those that are
strangers to us are known to God, and He pre-
serves them, Ps. 146: 9. [2.] Those that profess
religion should study, to oblige strangers, that
they may thereby recommend religion to their
good opinion, and take heed of doing any thing
that may tempt them to think ill of it, or its pro-
f Lev. 18:23. 20:15,16. Deut. 27:21.
g Num. 25:2–5. Deut. 13:1–15, 17: -
2–5. 18:20
S. 1:
7:10.
º
Deut. 10:18, 24:17, 27:19. Ps. 94.6.
17,23. 10:2.
Jam. 1:27. º
15:9. 24:15. Job 31:38,39.
-[1..] God takes particular cognizance of their
case, v. 23. Having no one else to complain
and appeal to, they will cry unto God, and He
will be sure to hear them; his law and his pro-
vidence are guardians to the widows and father-
less, and if men do not pity them; and will not
hear them, He will. Note, It is a great comfort
to such as are injured and oppressed by men, that
they have a God to go to, who will do more than
give them the hearing; and it ought to be a ter-
rör to oppressors, that º: the cry of the
poor against them, which God will hear. Nay,
[2] He will severely reckon with those that op-
press them; though they escape punishment from
men, God’s righteous judgments will pursue and
overtake them, v. 24. Men that have a sense of
justice and honor, will cspouse the injured cause -
of the weak and helpless; and shall not the righ-
teous God do it? Observe the equity of the sen-
10,11. Jam. 5:4: . *
o Job 31:23. Ps.-76:7. 90:11. Nah.
, 1:6. Rom. 2.5–9. Heb. 10:31.
p Job 27:13–15. Ps. 78.63,64. , 109,9.
... Jer. 15:8, 18:21. Luke 6:38. ,
Ez. 22:7. Zech. .
10:17, 18. 18:6. 140:
23;
h Num. 21:3. Josh. 23:15,16. * in Deut.
i 23:9. Lev. 19:33. 25:35. Deut. 10: 35:9, Linko 18:7.
19. Jer. 7:6. 22:3. Zech. 7: 10. m Job 34:28. Ps.
k 20:2. 23:9. Deut. 10:19. 15:15. 23:7.
12. 146:7–9. . Prov. 22:22,23.
might be supposed, that promises, or at least intimations, of marriage
would be made by the seducer; and therefore he was bound to ‘en-
dow her to be his wife.” Some expositors are of opinion, that he
must either endow her, that is, give her a sum of money for the inju-
ry, or marry her; but the obvious meaning of the law is, that he must
take her for his wife, and endow her, or provide for her suitably ac-
cording to his station. It does not appear, that either the seducer,
or the person seduced, was allowed a negative’; but the young wo.
man’s father might refuse his consent, and in this case the seducer
must pay a certain sum of money as a compensation for the injury.
This sum is generally supposed to have been fifty shekels: but the
passage from which this conclusion is made, seems to refer to a rape ;
and then the money was paid to the father; though the offender was
obliged to marry, and not allowed to divorce, the injured damsel.
(Deut. 22: 28,29.)—The option granted the father, not only shows
great deference to parental authority; it also demonstrates, that mar-
riage is entirely a distinct matter, in the Word of God, from any vol-
untary intercourse between a man and a woman, however privately
accompanied by reciprocal assurances, if not avowedly sanctioned by
some public recognition.—It is not here stated, whether the seducer,
if previously married, was bound to take the seduced damsel also as
his wife ; nor is it material to us. Polygamy was then an existing
evil, concerning which many regulations were made ; but Christiani-
ty has in general terminated it, as far as its authority has been ac-
lºnowledged.—Nothing could be conceived more equitable, than some
regulation like this statute, if properly restricted to real seduction by
an unmarried man. But it is capable of full proof, that, in these li-
centious days, young women in inferior circumstances, and even
encouraged by their parents, (shocking as it may seem,) have employ-
ed their utmost address to attract the attention of young men of bel-
ter circumstances, in order that, under the pretence of seduction, they
may be married to greater advantage ' And, in attempting to reme-
dy the grievous evil of real seduction, this should by no means be
encouraged and increased. It is, however, highly reasonable, that
every unmarried man, whatever his circumstances be, who debauch-
es a virgin with promises of marriage, or any engagements which have
the same effect on her mind, should be obliged actually to marry her ;
and that, if a married man, professing himself unmarried, should thus
seduce a virgin, he should be obliged to maintain her, while º:
tinues unmarried. But a young woman, who suffers herself to be
enticed by a man, whom she knows to be married, seems not enti-
tled to the same compensation, whatever punishment he may de-
36. I'V6. Scott.
Verse 18. - -
Witchcraft is generally understood to mean, a compact with evil
spirits, by whose agency and assistance, applied for by certain incan-
tätions, effects of various kinds may be produced, by which malice,
or covetousness, or other corrupt passions, may be gratified.”
variety of practices, with different degrees of aggravation, which will
hereafter be considéred, agree, in common with witchcraft, in avow-
edly making Satan ‘the god of the world,' and the god of those who
thus apply to him for information or assistance.—It is readily allowed
A vast .
that much imposture on the one hand,(which forms a very singular
kind of hypocrisy,) and much superstition, folly, and cruelty on the
other, have taken place, in respect of these practices, whether real or
pretended. But it seems one of the most flagrant absurdities of mod-
ern Sadduceism, to suppose that God Himself would repeatedly com-
mand the magistrates of his people to punish with death a crime
which never was committed. See M. R.—The existence, sagacity
malice, ambition, and power of evil spirits, are sufficiently declared
in-Scripture : there.can be no doubt, that they are both able and wil-
ling thus to interpose, if permitted : and that human nature is capa-
ble of such wickedness, as even knowingly to combine with them.—
Though witch, in the feminine, is the Word here used ; yet in other
places, the masculine word is employed, and various things of the .
same nature are prohibited on the penalty of death. cott.
. (19.) The Egyptians and Canaanites practised this abomination
in their temples. Could God allow such nations to live 2 2D.
- r " Versc 20. .
Idolatry was universally prohibited in the moral law; but by the
judicial law, it was punishable by death, when committed by an Is-
raélite, or by one that dwelt among the Israelites: for to these, exclu-
sively, laws given to the magistrates of Israel could extend. Sacri-
ficing, being the principal act of religious worship at that time, was
selected as the open act of idolatry, which constituted the capital
offence. The expressión wtterly destroyed-inplies, that the offender
should be devoted to entire destruction, as an accursed thing, or a
sacrifice to the awful justice of God. Whole cities involved in the
guilt of idolatry were afterwards sentenced to utter destruction, by
an universal execution of the inhabitants: (Déut. 13:) for this crime.
especially was a breach of the national covenant; but, so long as the
judges punished it according to the law, it would not be accounted a
national forſciture, - - Scott.
. . . Verses 21–24. . . . . . . .
It was desirable that strangers should be allured, by kind usage,
to live among the Israelites, provided they did not práctise idolatry,
or violate the requirements of the judicial law ; in order that they
might thus be induced to think favorably of true religion, and at
length to embrace it. They must not; therefore, be harassed by any.
injury, or reproach, or vexation, which might harden them in preju-
dice, or drive them back among idolaters.--In thus behaving kindly .
to strangers, the Israelites should call to mind their late situation in
Egypt, and the anguish of spirit which, they had endured under op-
pression in a strange land.--The subsequent verses, in which Jeho-
v AH avows Himself the Husband of the widow, and the Father of the
and therefore must be treated with kindness and
orphan, are peculiarly illustrative of the kind and compassionate spirit .
of the Mosaic law ; though special reasons rendered some statutes
needful and salutary, which at present appear rigorous to the super-
ficial reader. No penalty was enjoined to be inflicted by the magis.
trates, on those who oppressed the stranger, the widow, and the
orphan, unless some violation of other statutes could be proved: be-
cause the Lord Himself undertook to avengé their cause, by a just
retaliation on their oppressors and their families. - D, º
**.
1.
...”
The Law given on Sinai.
25. Ifthou 4 lend money
º to any of my people that
is poor by thee, thou shalt
not be to hirn as an usurer,
neither shalt thou lay up-
on him usury. -
26 If thou at all take
thy neighbor's raiment
* to pledge, thou shalt de-
liver it unto him by that
the sun goeth down:
27 For that is his cov-
ering only, it is his rai-
ment for his skin: where-
in shall he sleep? And
it shall come to pass,
* when he crieth unto me,
that I will hear; t for I
am gracious.
28 Thou shalt not re-
vile the "gods," nor curse
the ruler of thy people.
29 Thou “shalt not de-
lay to offer # the first of
thy ripe fruits and of thy
fliquors: y the first-born
of thy sons shalt thou give
unto me,
q Lev. 25:35–37. Deut. 23:19,20. 2
Kings- 4:1,7. Neh. 5:2–5,7,10,11.
Ps. 15:3. Frov. 28:8. Jer. 15:10, Ez.
18:8,17. Matt. 25:27. Luke 19:23.
tence here passed on those that oppress the widows
and fatherless; their wives j become widows,
and their children fatherless; and the Lord is
known by these judgments, which He sometimes
executes still.
W. 25–31. Here is, 1. A law against extor-
tion, in lending. (1.) They must not receive
usury for money from any that borrowed for ne-
cessity, (v. 25.) as in that case, Neh. 5: 5, 7.
And such provision the law made for the preserv-
ing of estates to their families, by the year of jubi-
lee, that a people who had little concern in trade
could not be supposed to borrow money, but for
necessity, and therefore it is generally forbidden
among themselves: but to a stranger they were
allowed to lend on usury, whom yet they might
not oppress: this law, therefore, in the strictness
of it, seems to have been peculiar to the Jewish
state; but, in the equity of it, obliges us to show
mercy to those of whom we might take, and to
be content to share with those we lend to, in loss,
as well as profit, if Providence cross them; and,
on this condition, it seems as lawful to receive in-
terest for my money, which another takes pains
with, improves, and runs the hazard of, in hus-
bandry. (2.) They must not take a poor man’s
bed-clothes in pawn; but, if they did, must res-
tore them by bed-time, v. 26, 27. Those who
lie soft and warm themselves, should consider the
hard and cold lodging of many poor people, and
not do any thing to add affliction to the afflicted.
2. A law against the contempt of authority;
(v. 28.) Thou shalt not revile the gods, that is,
the judges and magistrates, for their executing
of these laws; they must do their duty, whoever
suffer by it; magistrates ought not to fear the re-
proach of men, or their revilings, so long as they
keep a good conscience; but they that do reviſe
them, ſor being a terror to evil works and workers,
reflect on God Himself, and will have a great
deal to answer for, another day. We find those
under a black character, and heavy doom, that
despise dominion, and speak evil of dignities,
Jude 8. Princes and magistrates are our fathers,
whom the fifth commandment obliges us to honor,
and forbids us to revile. Paul applies this law to
himself, and owns that he ought not to speak evil
of the ruler of his people; no, not though the
ruler was then his most unrighteous persecutor,
Acts 23: 5. See Eccl. 10: 20.
3. A law concerning the offering of the first-
fruits to God, v. 29, 30. It was appointed before
(ch. 13.) and it is here repeated; The first-born
of thy sons shalt thou give wrºto Me; and much
more reason have we to give ourselves, and all we
have, to God, who spared not his own Son, but
delivered Him up for us all. The first ripe of
their corn they must not delay to offer; there is
danger, if we delay our duty, lest we wholly omit
it; and, by slipping the first opportunity, in ex-
pectation of another, we suffer Satan to cheat us
of all our time. Let not young people delay to
offer to God the first fruits of their time and
strength, lest their delays come, at last, to be
denials, through the deceitfulness of sin; and the
more convenient season,they promise themselves,
never arrive. Yet it is provided, that the first-
lings of their cattle should not be dedicated to
God till they were past seven days old, ſor then
they began to be good for something. Note, God
is the First and Best, and therefore must have the
first and best.
r Deut. 24:6,10–13, 17. Job 22:6. 24:
3,9. Prov. 20:16. 22:27. Ez. 18:7, * Or, judges. 9. Ps. 82:1–7. 138:1. Tit. 3:1,2. 1 Pet. 2:17. 2 Pet. 2:10. 20:40. Matt. 6:33. Rom. 8:23. Jam.
16. 33:15. Am. 2:8. . John 10:34,35. . ude 8. :18.
s 2:23,24. Ps. 34:6. 72:12. Is. IS:20. u 21:17. 1 Sam. 24:6,10. 26:9. Ec. x 23:19. Deut. 26:2–10. , 2 Kings 4: f Heb. thy fulness.
t 34:6. Ps. 136:10, 11. 10:20. Acts 23:5. Rom. 13:2–7. 42. 2 Chr. 31:5. Prov. 3:9,10. Ez. * Heb. tear. 7 13:2,12.
Verse 25–27. him. In this case the employment may consist with the principles of
Usury, as here stated, properly consists in taking interest from the
poor, on what they borrow for present subsistence, or in urgent need ;
which tends to enrich the lender by still more impoverishing the
borrower. This was frequently carried to such a pitch among the
ancients, and even the Israelites, that the creditors constrained their
debtors to sell themselves or their children for slaves; which was an
aggravated violation of the law of love. (JWeh. 5: 1–5.)—The Isra-
elites were but little engaged in commerce ; and their law was not
only suited, but intended, to keep them from mingling by any means
with other nations. Their land also was divided by lot, and they
were not allowed to alienate their inheritances. They were not,
therefore, greatly in the way of lending, or taking up money on inter-
est, to employ in trade, or expend in estates: in which cases, and in
those of like nature, it does not appear inconsistent with either equity
or love, for the lender to receive a proportion of the profits from the
borrower. The original is indeed remarkable; for it may be rendered,
* If thou lend money to my people, even to a poor man, &c.” yet it is
generally thought, that the Israelites were not allowed, in any ordi-
nary case, to take interest for money, or usury of any other kind, from
their brethren. As, however, they were permitted to take it of the
Gentiles, though expressly required not to oppress them ; it is evident
that interest on lent money is not in itself unjust, or contrary to the
divine law, when not attended by oppressive circumstances. (Deut.
23: 19, 20.)—But, besides the practice of exacting exorbitant interest
of the poor, it was also customary to take a pledge for the payment of
money advanced ; and this was commonly either the garment they
wore by day, or the covering under which they slept at night. But
if an Israelite in any case took such a pledge, he was required to re-
store it before night; not by compulsion of the magistrate, but as a
matter of conscience towards God. The language assigning the rea-
sons, why this should be done, is a beautiful appeal to pity for the
distressed: and the concluding sentence,—“And it shall come to pass
when he crieth unto Me, I will hear; for I am gracious,”—gives a
most endearing view of the perfections and government of God, for
the encouragement and imitation of his worshippers. Yet the ten-
der compassion and mercy of the Lord are stated, to be perfectly con-
sistent with his severest vengeance, on the cruel oppressor of the
needy who cry unto Him.—How far the business of a pawnbroker, in
the present state of society, consists with the spirit of these precepts,
is a question which involves much difficulty. Some are of opinion,
and argue with considerable plausibility, that the very practice is
radically-injurious to society, and inconsistent with Christianity; and
certainly, as it is frequently conducted, it is so. But, as receiving inter-
est is not in all cases absolutely prohibited, it may be doubted whether
taking pledges be always unjust or improper. It is not, however,
an employment to which a real Christian can be supposed so partial,
as to choose it either for himself or his children, after he has become
acquainted with the truth, power, and spirit of the Gospel. But
should the grace of God meet with a person already engaged in this
business, as having been educated to it, or accustomed to get his sub-
sistence by it ; and should his disposition be really formed to strict
uprightness, benevolence, and conscientiousness; it may be ques-
tioned whether, by rendering his employment much less lucrative, he
may not make it even beneficial, or at least not oppressive, to others;
so as to have the prayers of the poor for him, not their cries against
O. T. VOL. I.
Christianity, and perhaps in no other. If such a person should, after
serious examination and prayer to God for direction, find himself at
liberty to continue in his calling, he will “abide therein with God;’
he will consider it as his cross, and take it up as such ; and, disdain-
ing the prospect of heaping up wealth by every profit the laws of the
land may allow, he will carefully consult the law of God, of equity,
of humanity, and love; and will only go so far in his employment, as
he verily deems consistent with these rules. And if a man’s heart
be upright, the Lord will either satisfy him to proceed, or encourage
him to cast himself on his providence in renouncing it. Scott.
(26, 27.) Wherein shall he sleep?] ‘The upper garment of the Isra-
elites, Heb. simlah, was a large square piece of cloth, which they
threw loosely over them, and which by the poor was also used for a
blanket or coverlet to their beds.” JMich. JWiebuhr says, “the poor
Arab spreads out his large girdle, and forms with it an under bed, and
then with the hyke, covers his whole body and face, and sleeps naked
betwixt the two in peace and contentment.” Shaw (Trav. in Barb.)
says, “the hyke is commonly 6 ells long, and 5 or 6 ft. broad, and
serves the Kabyles as well as the Arabs, to complete their dress. See
a cut and description of a similar garment at Luke 2 : 8, which is still
worn night and day, by mountaineers and shepherds in Spain. In
Southern climates the nights, particularly in summer, are extremely
cold, and it was at the risk of health and even life, if an inhabitant of
Palestime slept without it—and they generally there, to avoid the op-
pressive heat of their small apartments, prefer sleeping on terraces or
in the open air. It was, properly speaking, one single night’s expo-
sure to the cold, that caused the very sudden death of the traveller
P'on Haven, who accompanied JWiebuhr. See Michaelis. ED.
Verse 28.
The word here rendered gods is repeatedly used for judges in this
chapter; and it is therefore probable, that the former clause of the
verse referred to the magistrates of Israel in general ; and the latter
to their chief magistrate, who was also the high priest, when Paul be-
fore the council quoted this statute. (Acts 23: 1–5.) The language
used is very similar to that, by which cursing a parent was denounced
a capital crime : only no particular punishment is appointed, that be-
ing left to the discretion of the magistrate ; or rather these precepts
towards the close of the chapter were proposed, as binding on the
conscience in the sight of the Lord.—But, as the word generally trans-
lated God is used, many think that blasphemy against God, as well
as reviling or cursing the magistrate, was intended ; and some even
contend, that the Israelites were by that clause forbidden to revile or
curse the gods of the heathen. Scot T.
“Judges are represented as holy, and sitting in the place of God
Deut. I :, 17.19; 17. The sentiment is remarkably conformable to
that of the Africans and Asiatics, among whom the Hebrews lived.
‘. The Egyptians,” so Diod. Sic., “seem so to reverence and address
their kings, as iſ they were gods.” They believe that a peculiar care of
providence brings them to Supreme power; and that those who have
the will and power to perform deeds of the greatest beneficence, are
pºrtakers of the divine nature,” [See the hieroglyphic titles of some
of these kings, in the notes, Gén. 47: 1. Ex. 1: S., and 1 Kings 14:
25.] Burder. - Ed.
Verses 29–31.
The first-fruits of the orchard and vintage, being presented º;



B, C, 1491.
The Law given on Sinai.
EXODUS, XXIII.
30. Likewise shalt thou
do with thine oxen, and
with thy sheep: * seven
days it shall be with his
dam: on the eighth day
thou shalt give it me.
31 And ye shall be
* holy men unto me:
* neither shall ye eat any
flesh that is torn of beasts
in the field : ye shall cast
it to the dogs.
CHAP. XXIII.
Laws forbidding alander, false witness,
wresting judgment, bribery, and op-
pression; and rçºiring kindness to
enemies. 1–9. The law of the sah-
batical year and the weekly sabbath,
with a caution against idolatry, 10–
The three great annual feasts
appointed, 14–19. The Lord promis-
es to conduct Israel safe to Canaan,
to put them in possession of it, to en-
large their borders and destroy their
enemies; and adds some cautions and
precepts, 20–33.
H O U a shalt not
* raise a false report:
put not thine hand with
the wicked to be ban
unrighteous witness.
2 Thou shalt not “fol-
low a multitude to do evil;
neither shalt thou + speak
in a cause, 4 to decline af.
ter many to wrest judg-
ment.
3 Neither shalt thou
* countenance a poor man
in his cause. -
z Lev. 22:27.
a 19:5,6. Lev. 11:45. 19:2. Deut. 14:
21. 1 Pet. 1:15, 16.
b Lev. 17:15,16. 20:25, 22:8. Deut.
#. Ez. 4:14. 44:31. Acts 10:14.
• { 0
a 7. 20:16. I, ev. 19:16, 2 Sam. 16:3.
19:27. Ps. 15:3. 101:5, 120:3. Prov.
10:18, 17:4. 25:23. Jer. 20:10.
Matt. 28:14,15. Rom. 3:8.
* Or, receive.
o Deut. 5:20, 19:16–21. 1 Klugs 21;
10–13. Ps. 27:12, 35:11, Prov. 6;
19. 12:17. 19:5,9. 21:28, 25:18.
Matt. 19:18. 26:59–61. Luko 3:14.
19:8. Acts 6:11–13. 2 Tim. 3:3. 1
c 32:1–5. Gen. 6:12, 7:1. 19:4,7–9
Num. 14:1–10. Josh. 24:15. 1 Sam
15:9,24, , , 1 Kings 19:10. Job 31:34.
Prov. 1:10, 11, 15. 4:14. Matt. 27:24
–26. Mark 15:15. Luke 23:24,51.
John 7:50,51. Cl8 , 25:9.
Rom. 1:32. Gal. 2:11–13.
f Or, answer.
d Lev. 19:15. Deut. 1:17. Ps. 72:2,
Jer. 37:15,21: 38:5,6,9. Ez. 9:9.
Hab. 1:4. Margins.
e Ps. 82:2,3. Jam. 3:17.
W. 16–31.
4. A distinction put between that people and
all other; Ye shall be holy men unto Me; and
one mark of that honorable distinction is appoint-
ed in their diet; they should not eat any flesh
torn of beasts, (v. 31.) not only because it was
unwholesome, but because it was paltry, base,
covetous, and a thing below men holy-unto God,
to eat the leavings of beasts of prey. We that
are sanctified to God, must not be curious in our
diet; but we must be conscientious, not feeding
ourselves without fear, but eating and drinking
by rule, the rule of sobriety, to the glory of God.
CHAP. XXIII. V., 1–9. This chapter con-
tinues and concludes the acts that passed in the
first session (if I may so call it) on mount Sinai.
Here are, I. Cautions concerning judicial
proceedings; it was not enough that they had good
laws, better than ever any nation had, but care
must be taken for the due administration of justice
according to those laws.
1. The witnesses are here cautioned, that they
neither occasion an innocent man to be indicted;
by raising a false report of him, and setting com-
mon fame against him, nor assist in his prosecu-
tion, or that of one whom they do not know to be
guilty, by putting their hand in swearing, as
witnesses against him, v. 1. Bearing false wit-
ness, in a matter that touches life, has in it all the
guilt of lying, perjury, malice, theft, murder, with
the additional stains of coloring all with a pretence
of justice, and involving many others in the same
guilt. There is scarcely any one act of wicked-
ness that a man can possibly be guilty of, which
has in it a greater complication of villanies than
this. Yet the former part of this caution is to be
extended to common conversation, not to judicial
roceedings only; so that slandering and back-
§. are a species of false-witness bearing; a
man’s reputation lies as much at the mercy of
every company, as his estate or life does at the
mercy of a judge or jury; so that he who raises,
or knowingly spreads, a false report against his
neighbor, especially if the report be made to wise |
and good men, whose esteem one would desire to
enjoy, sins as much against the laws of truth, jus-
tice, and charity, as a false witness does—with
this further mischief, that he leaves it not in the
power of the person injured to right himself.
That which we translate, Thou shall not raise,
the margin reads, Thou shalt not receive, a false
report; for sometimes the receiver, in this case,
is as bad as the thief; a backbiting tongue would
not do so much mischief as it does, if it were not
countenanced. Sometimes we cannot avoid hear-
ing a false report, but we must not receive it,
that is, we must not hear it with pleasure and de-
light, as those that rejoice in iniquity [or triumph
in the disparagement of another]: nor give credit
to it, as long as there remains any cause to ques-
tion its truth. This is charity to our neighbor’s
gogd name, and doing as we would be done by.
2. The judges are here cautioned not to pervert
judgment. *:
(1.) They must not be over-ruled, either by
might or multitude, to go against their conscien-
ges in giving judgment, v. 2. With the [later]
Jews, causes were tried by a bench of justices,
and judgment given according to the majority of
votes; in which case, every particular justice must
go according to truth, as it appeared to him on
the strictest and most impartial inquiry, though
the multitude of the people, and their outcries,
or the sentence of the Rabbim, (we translate it :
ºnany,) the more ancient and honorable of the
justices, went the other way. Therefore (as with
us) the junior on the bench voted first, that he
might not be swayed or over-ruled by the authori-
ty of the senior. Judges must not respect the
persons either of the parties, or of their ſellow-
judges. The former part of this verse also gives
a general rule for all, as well as judges, not to
jollow a multitude to do evil. General usage
will never excuse us in a bad practice; nor is the
broad way ever the better or safer, for its being
tracked and crowded. We must inquire what
we ought to do, not what the majority do; be-
cause we must be judged by our Master, not by
our fellow servants; and it is too great a compli-
ment, to be willing to go to hell for company.
(2.) They must not pervert judgment, no, not
in favor of a poor man, v. 3. Right must in all
cases take place, wrong be punished, justice never
biassed, nor injury commived at, under pretence
of charity and compassion. If a poor man be a
bad man, and do a bad thing, it is foolish pity to
let him fare the better for his poverty, Deut. 1:
16, 17. .
(3.). Neither must they pervert judgment, in
prejudice to a poor man, nor suffer him to be
wronged, because he had not wherewithal to right
himself; in such cases, the judges themselves were
to become advocates for the poor, as ſar as their
cause was good and honest, v. 6
(4.) They must dread the thoughts of assisting
or abetting a bad cause; v. 7. ‘Keep thee far
from a false matter; not only free from it, un-
concerned in: it, but far from it; dread it as a
dangerous snare: the innocent and righteous thou
wouldest not, for all the world, slay with thine
own hands; yet thou knowest not but it may end
in that; and the righteous God will not leave
such wickedness to go unpunished. I will not
justify the wicked,’ that is, ‘I will condemn
him that unjustly condemns others.’ Judges
themselves are accountable to the Great Judge.
(5.) They must not take bribes, v. 8. must not
so much as take a gift, lest it should have a bad
influence on them, and over-rule them, contrary
to their intentions; for it has a strange tendency
to blind those that otherwise would do well.
*>
PRACTICAL OBSERVATIONS. -
If the fear of God rule in our hearts, and his to devote ourselves to be holy unto his name.—What a contrast
law be written there; a humble recollection of our own trans-
gressions, and a thankful sense of the Lord’s unmerited mercies
to us, will induce an habitual disposition to show kindness and
mercy, as well as to do justice, to our neighbors; to subject all
our passions and appetites to the will of God; and to shun all
evil, and every occasion and appearance of evil. Kindness and
humanity to the stranger, the widow, and the fatherless; and
liberal compassion to the poor and needy, will freely flow ſrom
the principle of genuine love implanted in our hearts, and from
a desire of adorning our holy religion, and recommending it to
those who are without. And while we study to show due re-
spect to all men, we shall not forget to ‘honor the LoRD with
our substance, and with the first-fruits of all our increase,” and
do such characters form to those, whose selfish and filthy hearts
are capable of crimes ſar more than brutal, nay, diábolical! who
need to be held in, with strict laws and dreadful punishments,
from the most detestable crimes, and yet burst through even
these restraints! who have the cries of the oppressed, the widow,
the orphan, and the poor, with the wrath º God, against them,
and must be cut off by the avenging sword of human justice, to
prevent further mischief! The one is human mature unchanged
and unrestrained: the other is the effect of true grace converting
and ruling in the heart.—‘Turn Thou us, O Lord, and we shall
be turned,’ that we may be “unto Thee a peculiar people, zealous
of good works,’ through Jesus Christ. Amen. Scott.
were used by the priests: but the proportion was left to the liberality
of the offerer.—No animal must be presented to God before the eighth
day from its birth, the day fixed for the circumcision of the male child;
and probably this referred to that institution.—As a holy people, the
Israelites must not eat anything torn by beasts; for it had the blood
in it. (M. R. b. JVote, Matt. 7: 6.) . . . Scorr.
(31.) The priests only of some other nations, were forbidden this
kind of flesh. Some have suggested, that this law is given lest hy.
drophobia should be communicated to man through the eating of flesh
torn by rabid wolves, which are not unfrequent in Arabia and Pales.
time—but the phrase, cast it to the dogs, was overlooked. Since flesh
of beasts thus killed would not probably lose all its blood, as that
regularly slaughtered, the most probable reason is, that hereby the
eating of blood was intended to be guarded against, ‘ which, as being,'
says fºr. A. Clarke, ‘the life of the beast, and emblematical of the blood
of the covenant, was ever to be held sacred, and was prohibited from
the days of Noah.” Note, Geº; 4. Ed.
OTES.
CHAP, XXIII. V. 1–3. The word rendered countenance, signifies
adorn, and seems to refer to the arts of oratory and the sophistry of
B e, 1491.
The Law given on Sinai
EXODUS, XXIII.
4 If thou meet 'thine
enemy's ox or his ass
going astray, thou shalt
surely bring it back to
him again.
5 If thou see the ass of
him that hateth thee lying
under his burden, and
* wouldest forbear to help
him : thou shalt surely
help with him.
6.Thou shalt not & wrest
the judgment of thy poor
in his cause.
7 Keep thee h far from a
false matter: and ‘the in-
nocent and righteous slay
thou not : j for I will not
justify the wicked.
8 And k thou shalt take
no gift: for the gift blind-
eth # the wise, and per-
verteth the words of the
righteous.
(6.) They must not oppress a stranger, v. 9.
Though aliens might not inherit lands among
them, yet they must have justice done them, must
peaceably enjoy their own, and be righted if
wronged. The reason is the same with that, (ch.
22: 21.) Ye were strangers; which is here ele-
gantly enforced, Ye know the heart of a stran-
ger; ye know something of the griefs and ſears
of strangers, by sad experience, and, therefore;
can more *ś, put your souls into their souls’
Štead.
II. Commands concerning neighborly kind-
messes; we must be ready to do all good offices,
as there is occasion, for any body, yea, even for
those who have done us ill offices, v. 4, 5. The
command of loving our enemies, and doing good
to them that hate us, is not only a new, but an
old, commandment, Prov. 25: 21, 22. Infer
hence, 1. If we must do this kindness for an ene-
my, much more for a friend, though an enemy
* ye know the theart of
a stranger, seeing ye were
strangers in the land of
Egypt. -
[Practical Observations.]
10 || And six years
oin with him.
,3.
5:8.
6:27,28. Rom. 12:17–21. 1 Thes. 5:
15
• 6, Wilt thou cease to help him 1 or,
wouldest cease to leave thy business
for him; thou shalt surely leave it to
g Deul. 16:19.
7. Job 31:18,21,22,
Is. 10:1.2. Jer. 6:28. 7:6. Am.
5:11,12. Mic.3:1–4, Zeph. 3:1–4.
Mal. 3:5. Jam. 2:5,6
only is mentioned, because it is supposed a mar
would not be unneighborly to any, unless such as
he has a particular spleen against. 2. If it be
wrong not to prevent our enemy’s loss and dam-
age, how much worse is it to occasion harm and
loss to him, or any thing he has. 3. If we must
bring back our neighbors’ cattle when they stray,
much more must we, by prudent admonitions and
instructions, bring back our neighbors themselves,
when they stray in any sinful path. ... See Jam. 5:
19. And if we must help up a fallen ass, much
more should we, by comforts and encouragements,
help up a sinking spirit, saying to them that are
of a fearful heart, Be strong. We must seek
the relief and welfare of others as our own, Phil.
2: 4. If thou sayest, Behold, we knew it not,
doth not He that pondereth the heart consider
it? See Prov. 24: 11, 12.
V. 10–19. Here is, I. The institution of the
sabbatical year, v. 10, 11. Every seventh year
i Deut. 27:25.
34:7. Prov. 17:15. Nah. I;3. Rom.
1:18. 2:5,6. - -
k Deut. 16:19. 1 Sam. 8:3. 12:3. Ps.
26:10. Frov. 15:27. 17:8,23. 19:6.
- 29:4. Ec. 7:7. Is. 1:23. 5:23. Ez.
27:19. 2 Chr. 19:
Ps. 82:3,4. º
22:12. Hoa. 4:18. Ain. 5:12. Mic.
7:3. Acts 24:26:
t Heb. the seeing.
1 See on 22:21–Deut. 10:19. 24:14–
9 Also thou shalt not
- it. 22. s 31:29,30. Prov.
oppress 8. Stranger : for f Deut 1–4. Job 30 row
24:17, 18. 25:21. Matt. 5:44. Luke
18. 27:19. Ps. 94:6. Ez. 22:7. Mal.
h Lev. 19 in feud.’ī9:16–21. Job 3:5.
22:23. Prov. 4:14,15, Is. 33:15. m Matt. 18:33. Heb. 2:17,18.
Luke 3:14. Eph. 4:25. 1 Thes, 5:22. 3 Heb. soul.
PRACTICAL OBSERVATIONS.
V. 1–9. How maniſold are the temptations, and occasions
of sin, in this evil world! There is no desire or propensity in
the human heart, however [necessary andl amiable in its general
exercise, which will not betray us into imprudence, injustice,
and even impiety, unless it be regulated by divine grace, and
subordinated to the fear and love of God.—It is very useful, to
examine and meditate on these statutes, as select instances, fa-
miliarly, illustrating the more general rules of equity and love,
and teaching us how to apply them in the ordinary concerns of
life. Indeed, the more we thus compare one part of Scripture
with another, the better we shall understand every part; and
the fuller will be our conviction, that the whole is “ the Word of
God.”—Integrity, impartiality, and benevolence; a noble disin-
terestedness; firmness and boldness; an habitual fear of God, and
a constant expectation of the great day of retribution; are pecu-
liarly requisite for legislators, magistrates, lawyers, juries, wit-
messes, or prosecutors, and all concerned in courts of justice.
For, when human wisdom has done its utmost, they will often
be strongly tempted to wrest or pervert judgment; perhaps to
the oppression of numbers, and even to the murder of the inno-
cent and righteous; nor will opportunities be wanting. Such
legal murders have in many ages and nations been extremely
frequent; yet, with considerable confidence and gratitude, we
may assert, that they are well guarded against in this favored
nation. But, wherever committed, they are the most malignant
of all murders, and will be found so, at the day “when the earth
shall disclose her blood, and no more cover her slain.”—We
have all great need to ‘watch and pray that we enter not into
temptation,” and to shun all occasions of sin: for the remaining
evil of the heart is attracted by the evil that is in the world,
with a kind of magnetic force, which increases as they approach
each other. Hence it is, that a near prospect of secular advan-
tages so frequently ‘blinds the wise, and perverts the words of
the righteous.” £e. us then ‘ take heed and beware of covetous-
ness;’ pray earnestly for contentment with food and raiment;
and learn to expect needful supplies from the Lord, day by day,
in the conscientious performance of the duties to which we are
called. And, as we must be sensible, (whether we “know the
heart of a stranger,’ by painful experience, or not,) that oppres-
sions would be very galling to us; let us, on no consideration,
concur in oppressing any human being. SCOTT.
law, by which the badness of a cause is varnished over.—“Neither
parties, friends, judges, witnesses, nor vulgar opinions, must move
us, to lessen great faults, aggravate small ones, windicate offenders,
Saccuse the innocent, or misrepresent any thing, to procure an unjust
Sentence.” Brown. Scott.
•. Verses 4, 5. ^. -
The connection of these verses has suggested to several expositors
the observation, ‘That there are ways innumerable of showing pity
and kindness, without supporting a poor man in an iniquitous cause.”
Yet, the precepts do not specify the poor, but an enemy, and oue that
hateth : and no doubt persons of every nation and character were in-
cluded, though the Jewish writers expound them only of Israelites.
The spirit of these laws entirely coincides with the precepts of Christ,
though the Jews in general do not acknowledge it ; and many Chris-
tians speak, as if there was no marked coincidence, and affirm that
love and kindness to enemies are peculiar to the New Testament dis-
pensation. - - - W. ID."
Verses 6–9.
It may reasonably be supposed, that the preceding verses implied
an instruction to the judges; as they are included between two pas-
sages, which evidently relate to them in particular-There might
in some cases be danger, lest compassion should induce unjust par-
tiality to a poor man in a legal process; but far more instances
must occur, in which the magistrates would be tempted to neglect or
pervert his cause, either to oblige a rich opponent, or to save trouble,
or because the poor man had not money to pay the requisite expenses ;
or finally, because nothing could be gained by doing him justice, and
nothing risked by deciding against him. But the expression, thy poor,
is supposed to imply an answer to such evil thoughts and surmises.
* He is of the same nature, of the same blood, and the protection of
him in his right is committed, O magistrate, to thee especially, by the
great Judge of the world: therefore “wrest not his cause,” and refuse
not on any account to do him justice.”—In order to enforce this gene-
ral principle, of doing impartial justice without respect to persons,
and without fear, favor, or affection; the judges were reminded, that
if they wilfully or incautiously hearkened to false testimony, or decid-
ed wrong in a case of life and death, either directly or by conse-
quence, they would be deemed the murderers of the innocent and
righteous. Did they tremble at the thought of such an atrocious
crime * They should remember, that the righteous God would not
judge according to the frivolous distinctions men invent to shade the
malignity of their conduct; but would consider every man as a mur-
derer, who aided, from corrupt motives, or wilful negligence, in put-
ting an innocent man to death: for ‘He would not justify the wick-
ed.” And, by parity of reason, they who thus concurred in depriving
others of their property, would be guilty of theft or robbery.—In order
to keep at a distance from such wickedness, the magistrates were
ſorbidden to take any gift from the persons whose cause they were
about to decide, though no express condition were annexed to the
acceptance of it: for such is human nature, that a gift tends exceed-
ingly to blind the understanding of the most sagacious, and to pervert
the words, or decisions, even of those who were otherwise righteous.
—It is recorded of Sir JMatthew Hale, that upon his circuit as a judge,
he refused to try the cause of a gentleman, who had sent him the
customary present of venison, until he had paid for it : for he well un-
derstood the spirit of these excellent laws.—The concluding verse is
nearly the same as one before considered : (22:21.) but it seems here
introduced as a caution to the judges, to beware of prejudice against
foreigners, in deciding causes in which they were concerned.—The
glosses of the Jewish expositors on these laws, which almost totally
invalidate them, show the need there was for this caution : but alas !
it seems to have been but little noticed. (JVote, Matt. 5:43–48.) The
very question of the lawyer, “But who is my neighbor 2 with our
Lord’s answer, may give some faint idea of those corrupt glosses, by
which the scribes explained away, and made void, the law of love;
as to their whole conduct towards strangers. (JNotes, Luke, 10:25.
—37.) Scott.
, Verses 10, 11.
The Israelites were commanded to commemorate the creation of
the world, not only by sanctifying one day out of seven, as a holy rest
to the Lord, but also by intermitting the culture of their land every
Seventh year. Yet a promise was implied in this command, that the
ground should, even in that year, produce spontaneously a conside-
rable increase; which they were required to allow the poor, who had
no lands in possession, to gather for their use and enjoyment; and
on the residue the beasts of the field might feed. It is evident,
that the owners were not allowed to reap any harvest, or gather in
the increase of the vine-yard or olive-yard, during this sabbatical
year; yet it is generally thought that they might, along with their
poor neighbors, gather some of the fruits, which could not be presery-

[307)
B. C. 1491.
The Law given on Sinai.
EXODUS, XXIII.
thou shalt sow thy land,
and shalt gather in the
fruits thereof.
11 But n the seventh
3year thou shalt let it rest
and lie still ; that the poor
of thy people may eat :
and what they leave, the
beasts of the field shall
eat. In like manner thou
shalt deal with thy vine-
yard, and with thy” olive-
yard.
12 °Six days thou shalt
do thy work, and on the
seventh day thou shalt
rest: that thine ox and
thine ass may rest, P and
the son of thy handmaid,
and the stranger, may be
refreshed.
13 And in all things
that I have said unto you,
4 be circumspect: and
* make no mention of the
names of other gods,
neither let it be heard out
of thy mouth.
14 || * Three times thou
shalt keep a feast unto me
in the year.
15 Thou shalt keep
‘the feast of unleavened
bread: thou shalt eat
unleavened bread seven
I). §" Lev. 25.2—7,11,12,20,22, 26:
* Or, olive-trees.
o See on 20:8–11.—31:15,16.
13:14. - **
p Deut. 5:13–15. Is. 58:3.
q Deut. 4:9,15. Josh. 22:5, 23:11. 1
Luke
Chr. 28:7–9. Ps. 39:1. Eph. 5:15.
1 Tim. 4:16. Heb. 12:15.
r Deut. 12:3. Josh. 23:7. Ps. 16:4.
Jer. 10:11. Hos. 2:17. Zech. 13:2.
Eph. 5:12.
a 34:22. Lev. 23:5,16,34. Deut. 16:16.
t 12:14–28,43–49. 13:6,7. 34:18. Lev.
23:5—8. Num. 9:2–14. 28:16–25.
feat.ió:1-8."josh. 5:10,11. 2 Kings
23:21–23. Mark 14:12. Luke 22:7.
1 Cor. 5:7,8. “. .
the land was to rest; they must not plough or sow
it at the beginning of the year, and then they could
not expect any great harvest at the end; but what
the earth did produce of itself should be eaten,
from hand to mouth, and not laid up. Now
this was designed, 1. To show what a plentiful
land God was bringing them into—that so nume-
rous a people could have rich maintenance out of
the produce of so suiall a country, without foreign
trade, and yet spare the increase of every seventh
year. 2. To remind them of their dependence
on God, their great Landlord, and their obligation
to use the fruit of the land as He should direct.
Thus He would try their obedience in what nearly
touched their interest. Afterward we find their
disobedience to this command a forfeiture of the
promises, 2 Chron. 36: 21. 3. To teach them a
confidence in the divine providence, while they
did their duty; that, as the sixth day’s manna
served for two days’ meat, so the sixth year’s in-
crease should serve for two years’ subsistence.
Thus they must learn not to take thought for
their life, Matt. 6: 25. If prudent and diligent
in our affairs, we may trust Providence to furnish
us with the bread of the day in its day.
II. The repetition of the law of the fourth com-
mandment concerning the weekly Sabbath, v. 12.
Even in the year of rest, they must not think the
sabbath-day common with other days, but, even
that year, religiously observe it; yet thus some
have endeavored to take away the observance of
the Sabbath, by pretending that every day must
be a sabbath-day. -
III. All manner of respect to the gods of the
heathem is here strictly forbidden, v. 13. A gene-
ral caution prefixed to this, has reference to all
these precepts; Pn all things that I have said
unto you, be circumspect. We are in danger
on the right hand and on the left, we need there-
fore to look about us. A man may ruin himself
by mere carelessness, but cannot save himself:
without great care and circumspection: particu-
larly, since they were much addicted, and would
be greatly tempted to idolatry, they must endeavor
to blot out the remembrance of the gods of the
heathem, disuse all their superstitious forms of
speech, and never mention them but with detes-
tation. In Christian schools and academies, (for
it is in vain to think of reforming the play-houses,)"
it were to be wished that the names and stories
of the heathen deities, or demons rather, were
not so commonly and familiarly used as they are,
even with intimations of respect, and sometimes
with forms of invocation. Surely we have not
so learned Christ,
IV. Their solemn religious attendance on God
in the place He should choose, is here strictly re-
quired, v. 14–17. 1. Thrice a year, all their
males must come together in a holy convocation,
the better to know and love one another, and keep
up their communion as a dignified and peculiar
people. , 2. They must come together before the
Lord, (v. 17.) to present themselves before Him,
and to pay their homage to Him as their great
Lord, from and under whom they held all their en-
}. 3. They must feast together before the
ord,in token of their joy in God,and their grateful
sense of his goodness to them; for a feast is made
for laughter, Eccl. 10; 19. Never let religion
be called a melancholy thing, when its solemn
services are solemn feasts. 4. They must not ap-
pear before God empty, v. 15. Some free-will
offering they must bring, in token of their respect
and gratitude to their great Benefactor; as now
we must not come to worship God empty hearted,
but with pious and devout affections, holy desires,
and dedications of ourselves to Him; for with
such sacrifices God is well-pleased. 5. The
passover, pentecost, and feast of tabernacles, in
spring, summer, and autumn, were the three times
appointed for their attendance; not in the midst
of their harvest, because then they were otherwise
employed; so that they had no reason to say, that
He made them to serve with an offering, or
wearied them with incense. -
W. Some particular directions are here given
about the three feasts, though not so fully as af-
terward. 1. As to the passover, it was not to
be offered with leavened bread, for at that ſeast
all leaven was to be cast out, nor was the ſat of
it to remain until the morning, lest it should be-
come offensive, v. 18. 2. At the feast of pente-
cost, when they were to begin their harvest, they
must bring the first of their first-fruits to God,
by the pious presenting of which the whole harvest
was sanctified, v. 19. 3. At the ſeast of in-gath-
ering, as it is called, (v. 16.) they must give God
thanks for the harvest-mercies received, and de-
pend on Him ſor the next harvest, nor think to
receive benefit by that superstitious usage of some
of the Gentiles, who, it is said, at the end of their.
harvest, seethed a kid in its own dam’s milk,
and sprinkled that milk-pottage, in a magical way,
on their gardens and fields, to make them more
fruitful next year. But Israel must abhor such
foolish customs. -
ed, for present use.—The law seems to have been intended to teach a crop, these foreign “Corn-Jews,” would have resold the Israelites
their own corn, at perhaps four times the price it cost them.” Ed.
the people, that they were merely the Lord’s tenants for their estates ;
and that they would incur a forfeiture, if they did not observe his
rules in cultivating them. It was also suited to teach them depen-
dence on his providence ; and to lead them to observe his faithful-
ness, in sending a proportionate increase on the sixth year. It evi-
dently and cogently inculcated indifference to worldly weakth ; and
liberality, without grudging, to the poor. The institution, as far as
observed, likewise gave the Israelites leisure to attend on more im-
portant concerns; and no doubt was a real advantage to the ground,
by letting it sometimes lie fallow ; while it typified the rest of heaven,
When all earthly labors, cares, and interests shall cease for ever.—
Some expositors think, that the seventh thousand years of the world
will be in some respect analogous to this sabbatical year. (JW'otes,
Lev. 25: 1–7, 20–22.) - Scott.
(10.) MICHAELIS, in treating politico-economically of this law of
the sabbatical year, remarks, ‘I cannot divest myself of the suspicion,
that in Lev. 25; 21. Moses originally wrote, not in the sixth year, but
in siz years. But, supposing this conjecture false; if the people prov-
ed disobedient, the promised blessing failed ; then the extremity of
famine would compel them to till their land in the seventh year, a
fresh trespass. These difficulties led me to think this law might have
had for its object the accumulation of corn in stores, and, of course,
the direct prevention of famines, (so frequent in ancient times,) and
thus ought to be regarded as a dictate of the greatest wisdom." The
great importance of storing up corn, Moses must have known, from
the history and practice of Egypt, where Joseph had given such a re-
markable example of it as was probably imitated by the Egyptians
for many years afterwards. It is, therefore, likely, that he might
wish to introduce the same salutary measure of economy among the
Israelites, although he did not choose to enforce it by a direct law,
because laws which directly impose economical restraints are seldom
kept. Palestine had, on its frontier, the great commercial city of Si-
don, and other mercantile towns of Phoenicia, which with a great
trade extending over half the globe, had little agriculture of their
own. And had not every Israelite foreseen with certainty the want
of a crop every seventh year, and thus had the prospect of then sellin
his saved stock to great account, the overplus of every crop .#
have been bought up for a trifle by the Sidonians, and other Phoeni-
cian merchants, just as those of Holland now buy up the corn of Po-
land, Livonia and Germany, and store it for sale. On the failure of
Verse 13 - "."
No doubt, on some occasions, they might mention the names of
idols, in order to express their abhorrence of them ; for thus, and thus,
only, the sacred writers mention them : but the use of their names in
common conversation, would tend to abate this abhorrence, and to
make way for the worship of them.—It is worth while to inquire,
how far the familiar acquaintance with the heathen mythology, which
generally accompanies a classical education, and is considered as es-
sential to it, consists with this law ; and whether it do not subserve
the cause of skepticism and immorality, and prove very unfavorable
to genuine Christianity. The characters and anecdotes of Jupiter,
Bacchus, Apollo, Mars, Mercury, Venus, and other abominable idols,
told in the fictions of the poets in a fascinating manner, Jose their hor-
ror, and fill the youthful mind with delight and admiration : and an
imagination stored with ideas, and a judgment perverted by exam-
ples, of this kind, promise nothing very desirable, either in respect
of purity, integrity, or piety. . It were to be wished that such books
as Ovid’s Metamorphoses, and many others of that cast, were either
totally kept out of the hands of inexperienced youth, or more cautiously
intrusted to them.—As to the places of public diversion, they [mostly
subsist by accommodation to the more plausible passions of deprav
human nature: and the Heathenism of them only forms an additional
proof of their unfavorable aspect on Christianity; and an additional
reason, why real Christians should keep themselves and their chil-
dren from them. º Sco TT.
Perhaps Moses connects this hint with the injunction in v. 12.lest the
Israelites (imitating the star-worshippers,) while celebrating the Sab:
bath, might have in their minds the idea of Saturn, (the guardian god
of the Phoenicians,) or—some other of the host of heaven: and at Am.
5 : 6. the Israelites are accused of carrying images of Saturn or Moloch
in little booths, about with them, in the wilderness : This star-god is
called Chiun (Kevan) the Just, a name applicable to Saturn ; his age
being regarded as the era of justice. See Selden, Schroeder, and JMi-
ehaelis. Ed.
- - Verses 14–17. -
• God in great wisdom appointed these festivals, 1: To perpetuate
the memory of his great wonders; viz., the Sabbath to bring to re-
membrance the creation ; the Pass-over, the exodus; the Pentecost, the
giving of the law; the feast of Tabernacles, the sojourn in the wilder-
[308
P. C. 1491.
The Law given on Sinai,
BXODUS, XXIII.
days, as I commanded
thée in the time appoint-
ted of the month Abib ;
for in it thou camest out
from Egypt: -" and none
shall appear before me
empty.
16 And the x feast of
harvest, the first-fruits of
thy labors, which thou
hast sown in the field :
and the y feast of ingath-
ering which is in the end
of the year, when thou
hast gathered in thy la-
bors out of the field.
17 Three times in the
year * all thy males shall
appear before the LoRD
God.
18 Thou shalt not offer
the a blood of my sacrifice
with leavened bread, nei-
ther shall the fat of my
* Sacrifice b remain until
the morning.
19 The “first of the
first-ſruits of thy land thou
shalt bring into the house
of the LoRD thy God.
Thou shalt not "seethe a
kid in his mother’s milk.
20 || Behold, I send an
• Angel before thee to
keep thee in the way, and
to bring thee into the place
which I have prepared.
21 & Beware of him, and
obey his voice; * provoke
him not : for he will not
pardon your transgres-
sions: for “my Name is
in him.
22 But if thou shalt in-
deed obey his voice, and
do all that I speak; then
I will be an enemy unto
thine enemies, and f an
adversary unto thine ad-
versaries.
V. 20–23. Three gracious promises are here
made to Israel, to engage them to their duty, and
encourage them in it; each of which has some
needful precepts and cautions joined to it. .
I. It is here promised, they should be guided
and kept in their way through the wilderness to
the land of promise; Behold, I send an Angel
before thee, (v. 20.) mine Angel, (v. 23.) a
created angel, say some, a minister of God’s pro;
vidence to attend them, and see that they wanted
for nothing. Others suppose it to be the Son of
God, the Angel of the covenant: for the Israelites
in the wilderness are said to tempt Christ; and
we may as well suppose Him God’s Messenger,
and the Church’s Redeemer, before his incarna-
tion, as the Lamb slain from the foundation of
the world. And we may the rather think He was
pleased to undertake the deliverance and conduct
of Israel, because these were typical of his great
undertaking. Thus God’s spiritual Israel shall
be kept through the wilderness of this earth, and
from the insults of the gates of hell. It is also
promised that he should bring them into the place
which God had not only designed, but prepared
for them: and thus Christ has prepared a place for
his followers, and will preserve them to it, for He
is faithful to Him that appointed Him.
The precept joined with this promise, is, that
they be observant of, and obedient to, this Angel;
v. 21. Note, 1. Christ is the Author of salva-
tion to those only that obey Him. The word of
command is, Hear ye Him, Matt. 17: 5. Ob-
serve what He hath commanded, Matt. 28:20.
2. Our necessary dependence on the divine power
and goodness should awe us into obedience. , 8.
Christ will be faithful to those who are faithful to
Him, and will espouse their cause who adhere to
his, v. 22. The league shall be offensive and de-
fensive, like that with Abraham, I will bless
him that blesseth thee, and curse him that
curseth thee. Thus is God pleased to unite his
interests and friendships with his people’s.
II. It is promised, that they should have a com-
fortable settlement in the land of Canaan, which
they hoped now,(though it proved otherwise,) with-
in a few months, to be in the possession of, v. 24–
26. Observe, 1. How reasonable the conditions
of this promise are—only that they should serve
their own God, who was indeed the only true God,
and not the gods of the nations, which were no
gods at all, Imere nonentities,l and which they
had no reason at all to respect. They must not
only not worship their gods, but must utterly
overthrow them, in token of their great abhor.
rence of idolatry, their resolution never to wor-
ship idols themselves, and their care to prevent
any other from worshipping them; as the con-
verted conjurers burnt their books, Acts 19; 19.
2. How rich the particulars of this promise are:
(1.) The comfort of their food; He shall bless
thy bread and thy water; and God’s blessing
will make bread and water more refleshing and
nourishing, than a feast of fat things and wines
on the lees, without that blessing (2.) The con-
tinuance of their health; I will take sickness
away, either prevent it, or remove it. . The land
shall not be visited with epidemical diseases,
which are very dreadful, and sometimes have
laid countries waste. (3.) The increase of their
wealth; their cattle should not be barren, nor cast
their young; which is mentioned as an instance
of prosperity, Job 21:10. (4.) The prolonging
of their lives to old age, v. 26. Thus hath godli-
mess the promise of the life that now is.
III. It is promised, that they should conquer
and subdue their enemies. God would drive them
out, 1. Effectually by his power; (v. 27, 28.) not
so much by the sword and bow of Israel, as by
the terrors. He would strike into the Canaanites.
Though they were so obstinate, as not to be will-
ing to submit to Israel, resign their country, and
retire elsewhere, which they might have done; yet
they were so dispirited, that they were not able to
stand before them. This completed their ruin; such
power had the devil in them, that they would re-
sist; but such power had God over them, that they
could not. I will send my fear before thee;
and they that fear will soon flee. Hosts of hor-
nets made way for the hosts of Israel; such mean
creatures can God use for chastising his people’s
enemies; as in the plagues of Egypt. When God
pleases, liornets can drive out Canaanites as well
23Formine Angelshall , ; ; Hºº Agº, tºº.
se :22. eV. •e u m. º. 12% g PS. z. 3. Lt. f.º. eb. 12° 25.
go before thee, and bring x *. ź. 16 13–15. Neh. 8.14– h Num 14 l, . 78 40,56. Eph. 4:
In º J8. ech. 14.16–19. John 7:2,37. 30. Heb. 3:10, 16.
ºthee . §: . *:::::, ºut 25, sial. P. sº. #.º.º. u.”.”'.
sº Luke & osh. 24. 19. eh. . 10.26—-9.
rites, and the Hittites, an a 12-8, 15. 34.25. Lev. 2:11. 7:12. 12:25. 1 John 5 16.
the Perizzites, and the Deut. 16 4. * Or, feast. S k 3.14. 34 5–7. I s. 72 l9. 83 18. Is.
Lev. 7:15 7.14. 9.6. 42-8. 45 6. 57.15. Jeſ.
& tº gº 2: :
Canaanites, the Hivites, #;
and the Jebusites: and I
will cut them off.
Jer. 10.3.
u 34:20. Lev. 23:10. Deut. 15:16. e 3.2–6. 32.34.
Pi ov. 3.9,10. , Num. 20:16. Josh.
x 22:29. Lev. 23.9–21. Num. 28:26 9. Mal. 3.1.
, 34:26. Lev. 23:10–17. Num.
18.12,13. Deut. 12 5–7. 26:10. Neh.
10.35. 1 Cor. 15 R
ey
d 34:26. Deut. 1421. Prow.
33.2,14. Gen. 48:16.
1 Cor. 10.9,10.
ness, &c.
sary rest and lawful pleasures.”
2. To keep them to their religion, by appropriate ceremo-
nies, and the splendor of divine service.
3. To procure them neces-
[For that man can have no enjoy-
JNicanor, I Mac. 7:48.—For the duscovery of the sacred fire, 2 Mac. 1:
18. and of carrying wood to the temple, called Xulophoria. Jos.’
23 6. Matt. 1:23. John 5:23. 10:30,
38. I4:9 10, Col. 2:9. Rev. 1:8. 2:
. 14:4 8,23. 3-7.
12:10. 1 Gen. 12.3. Num. 24-9. Deut. 30 7.
Jer. 30:20. Zech. 2.8 Acts 94,5.
f Or, I will afflict them that affinct thee.
m See on 3.17 —Gen. 15.19—21. 34.2.
Josh. 24.8—11.
5:13. 6.2. Is. 63:
Dr. A. CLARKE.
ment of life who is obliged to toil perpetually, and in the same irk-
some uniformity of employment. Yet every man ought to have some
enjoyment of life, wherefore else is he in the world 2 By uninter-
mitted labor the body becomes weakened, &c. It loses that vigor
and activity, which the alternations of labor, rest, and amusement
produce, and grows soon old. If a man never taste the pleasures of
life, he soon dwindles into wrinkled insignificance, and is filled with
querulous discontent, and peevish anxiety.’ JMichaelis J 4. ‘To give
them instruction, for in their religious assemblies the law of God [at
least in later tunes] was always lead and explained. 5. To consoli-
date their social [and political] union, by renewing the acquaintance
of their tribes and families, [and thus promoting marriages, as, doubt-
less, fathers sometimes took their daughters with them:] for, on these
occasions, they came together from different paits of the land, to the
holy city.” Calmet. “A legislator desirous of inseparably uniting 12
petty states into one great nation, could not possibly adopt a more
effectual plan than Moses, pursued, by command of God. If Moses
did not, God might have foreseen another effect of these festivals;
the adding to the comforts and happiness of the people by internal
commerce, for these festivals must naturally have become fairs.”
See JMichaelis. ‘Besides those above, they had the feast, 1. Of the
Sabbath, a weekly feast : 2. Of the Sabbatical year, septennial. 3. Qf
Trumpets, on the 1st day of their civil year, Lev. 23: 23, &c. . 4. Of
the JNew JMoon, on the first day the moon appeared, after her change.
5. Of Expiation, on the 10th Tisri. 6. Of Purum. 7. Of the Dedica-
tion or rather Restoration of the temple after its profanation by Anti-
ochus: also called the feast of Lights.-The feast of Branches, to com-
memorate the taking of Jericho-Of Collections, 10th Sept, when they
contributed for the temple and synagogue service—For the death of
Verse 19.
* Geddes and Gregorie think the precept might be rendered, “thou
shalt not cook a kid while it is on its mother’s milk,” lest the dam's
life should be endangered by the milk.” Boothr. “Some, with Bo-
chart, suppose the cooking a kid in its mother’s milk (customary
among the Jews, as among the Arabs now,) forbidden, as being cruel
and against nature, [which JMichaelis thinks likely ;] others think it
was an unhealthy food. Others still, with Luther, understand sim-
ply a sucking kid, which being unclean, must not be eaten. But Mo-
ses would not have expressed this so obscurely. Besides, these were
not unclean, Ex. 32: 30. Lev. 22: 27. Spencer [whom Henry and
Scott follow] thinks it refers to a superstitious custom [detailed by
Henry above,) of the Zabians, star-worshippers. This JMuch. contends
against at length, [and considers cheleb (tr. “milk,”) to mean butter
and the design of this, among other laws, to make Palestine dear to
the Israelites, by inducing them to use olive oil in their food, (and
Palestine was famous for the best olives,)] instead of the Egyptian
butter they had been used to. But this seems to me most far-fetched
and so wise a legislator as Moses would have made plainer iaws.
We therefore acquiesce in Spencer’s opinion, till a better is offered.”
Rosenm. So Geddes, Le Clerc, Dathe, Samn. and Targs. ED.
Verses 20–23. ë
‘For,’ says JEHow AH, my name is in him.” (J.M. R. k.)—When
we recollect the many Scriptures, which call an Angel, that appeared
to the people of God, by the names, JEHow AH, and Elohim, that is,
GoD, we can hardly doubt who this Angel was, who had power on
earth to forgive, or not to forgive, and in whom was the name of JE-
Hov AH ; which seems naturally to mean the participation of the di-
vine perfections, as well as acting with divine authority.— But,”
09)
B. c. 1491.
Boundary of the promised land.
ExoDUs, XXIII.
24 Thou a shalt not as lions could, Josh. 24; 12. 2. He would do it kept possession till Israel was grown into a peo-
bow down to their gods, gradually, in wisdom, (v. 29, 30.) not all at once, ple, so there should still be some remains of them,
nor serve them, nor odó but by little and little. As the Canaanites had till Israel should grow so numerous as to replenish
after their works: but
thou shalt utterly P over-
throw them, and quite
break down their images.
25 And 4 ye shall serve
the LoRD your God, and
* he shall bless thy bread,
and thy water: and I
"will take sickness away
from the midst of thee.
26 There “shall nothing
cast their young, nor be
barren in thy land: " the
number of thy days I will
enemies turn their * backs
unto thee.
28 And I will send
y hornets before thee,
which shall drive out the
Hivite, the Canaanite, and
the Hittite from before
thee.
29 I will not drive them
out from before thee * in
one year;
become desolate, and the
beast of the field multiply
against thee.
lest the land
fulfil.
27 I will send º my fear
before thee, and will des-
troy all the people to
whom thou shalt come,
and I will make all thine
30 By little and little I
will drive them out from
before thee, until thou be
increased, and inherit the
land. -
31 And * I will set thy
PRACTICAL OBSERVATIONs.
V. 10–33. While we carefully observe the rules of justice,
truth, and mercy, in our conduct towards our brethren and
neighbors; we must not forget our still higher obligations to the
LoRD our God; and if we be indeed, his people, we shall cheer-
fully devote ourselves to his service, submit to all his will, and
seek his glory, in the conduct of our secular affairs, in the use
of our property, and in the spending of our time. . We shall
count his sabbaths and ordinances, our refreshment and pleasure;
we shall readily dedicate to Him the first and best of all his gifts,
and share, our portion, even if small, with those who have still
less than we; depending on his promise and providence for the
future.—But in all these things, and even in the government of
our tongues, it behooves us to be “circumspect;’ for we can nei-
ther ‘work out our own salvation,” nor glorify God and do good;
without great diligence and attention; and the ruinous conse-
quences of mere heedlessness are seldom duly considered. Let
us then put ourselves under the guidance and banner of the great
Angel of the covenant, in whom is the mame of J E How AH; let
us obey his voice, submit to his will, fear nothing but his indig-
nation and failing of his forgiveness, desire the comforts of his
Spirit, depend on his arm, and expect the ſulfilment of his pro-
mises. . We shall then learn by experience, that his ways are
ways of pleasantness and peace, notwithstanding conflicts and
self-denial; that, in the ordinary course of things, obedience to
his precepts conduces to health, long life, and domestic comfort:
and that the provisions which He sends, (though often such as
and ardent gratitude, for ever. Scott.
o Lºv. 18.826–30. Deut. 12:30,81. 2
Chr, 33:2,9. Hs. 106:35–38. Ez. 16:47.
34:13,14. . Num. 33:52. Deut.
bounds from the Red Sea
even unto the sea of the 12:8; 2 Cl
Philistines, and from the išić"...' is...
desert unto the river: for ºs"; ; ;
4. Jer. 8:2. Matt.
e b e & † * - 4- 4:1 g
I will "deliver the in- ; ; zas, was s. Miſl. 3:10,11.
habitants of the land in- : ;..."; º 33:24.
to your hand ; and thou º, Jobºlilo. P.
-º-, u Gen. 35.8, 35.29, 1 chr. 23:1.
shalt drive them out be- ; 42; 17. hi' Job
:20
f th Ps. 55:23. 90:10. Is.
Ol'e thee. . ** * sev a ... "
x 15:14–16. Gen. 35:5. Deut, 2:25,
32 Thou “shalt make 11:23,25. Josh. 2:9–11, 1 Sam, i4:
15, 2 Kings 7:6.
* Heb. neck. Ps. 1
y Deut. 7:20. Jush. 24:11,12
z Deut. 7:22. Josb. 15:63.
no covenant with them, ºr ºil.
* nor with their gods. *
33 They shall not
dwell in thy land, lest
16:10, 17;
12,13. Judg. 8:1–4.
a Gen. 15:18. Num. 34:3–15. , Deut.
11:24, Josh. 1:4. 1 Kings 4:21,24.
Ps. 72:8 -
“they make thee SII] b Namºi.34. Deut. 32. Josh. 8:7,
against me: for if thou tº lººt *.
serve their gods, ‘it will c š. Pºt. 7:2, Josh. 9:14–23,
{AII) • tº -
surely be a snare unto a stºº. Deut. 7:16.
e 1 Kings 14:16. 2 Chr. 33:9. -
thee. f Deut. 12:30. Josh. 23:13, Judg. 2.
3, Ps. 106:36. .2 Tim. 2:26.
n Søe on 20:5. x- - t •
the world counts mean and scanty,) being accompanied by his
blessing, are far better than the greatest affluence of ungodly
men. (Ps. 37:16,17.) And though it is not his will to destroy
our inward enemies at once, but by little and little: yet they
too shall finally be extirpated; and He will make us more than
conquerors in the event. Nay, in the mean while, He will take
occasion, from their existence and opposition, to display his
own glory, and to promote our good; so that the whole shall
terminate in our deeper humility, and in more admiring love
‘What a pity the
Mosaic law should be so little studied! What a number of just
and equal laws, pious and humane institutions, useful and in-
structive ordinances, does it contain!—Every where we see
the purity and benevolence of God, always working to prevent
crimes, and make the people happy! But what else can be ex-
pected from that God who is love, whose tender mercies are over
all his works, and who hateth mothing that He has made"—
Reader, thou art not straitened in Him; be not straitened in
thine own bowels. Learn from Him to be just, humane, kind and
merciful. Love thy enemy, and do good to him that hates thee.
Jesus is with thee—hear and obey his voice; provoke Him not,
and He will be an enemy to thy enemies, and an adversary to
thy adversaries. Believe, love, obey, and the road to the
kingdom of God is plain before thee. Thou shalt inherit the
good land, and be established in it for ever.” Dr. A. CLARKE.
adds the LoRD, “if thou shalt indeed obey his voice, and do all that I
command thee,” then I will confer the promised blessings. Scott.
•Angel.] (20.) ‘This does not seem to be the same angel spoken of
Ch. 33, which was a created angel, but the Son of God; for what was
spoken here before was in the name of the Father.” Pr. Edw ARDs.
(21.), JMy name.] ‘l. e. God Himself, as often elsewhere ; Lev.
24: 11, 16. Deut. 28:58. where the Sam. has Jehovah, instead of the
Heb. for name. Ps. 20: 3. 72: 9.” Ros ENM.
Verse 24. - -
* It may be thought strange, that idolatry, which to us appears in-
finitely absurd, should be so bewitching to the ancients; and this may
be attributed, partly to the pomp and splendor of their religious rites,
, [partly to the difficulty men feel, especially the uneducated, in fixing
their minds for any length of time upon mental abstractions, and the
irksomeness to them of intellectual exertion,] but still more to the
license it allowed to the grosser passions of mankind; [witness the
abominations of India, &c. even now ;] the indulgence of which, in
many instances, formed a part of their religious worship. The same
thing is observed in the popular superstitions of the present day.
True Qhristianity is too simple in its services, and too strict in its
morality, to suit the taste of carnal minds.” WILLIAMs.
Verse 26.
Mumber, &c.] The righteous Governor of the world has establish-
ed such a connection between causes and effects, that the wickedness
of men conduces, in an immense degree, to shorten their lives, and
those of others, even to succeeding generations: so that very few of
the human race live so long as they might, did not their own mis-
conduct, or that of other men, bring them to an untimely end. . In
this, no doubt, as in all other respects, the council of the Lord is ac-
complished : and this is one of his methods of restraining or punish-
ing vice.—But ‘the number of their days,” which the Lord promised
* to fulfil ' to the Israelites, while obedient, refers to that term of hu-
man life, which men of a good constitution might be expected to at-
tain to, if they did nothing to impair their health, were preserved
from the effect of other men’s vices, and, by the blessing of God, were
protected from external injuries, and exempted from pestilences and
fatal diseases. We ought not to suppose, that such assurances, as
we meet with in the close of this chapter, engaged to every indivi-
dual long life, health, and fruitfulness; but only that a special bless-
ing should attend them, in addition to the natural tendency of a sober,
righteous, and godly life ; and that they would in this respect be evi-
dently distinguished from other nations. – When a universal preva-
lence of genuine Christianity shall terminate wars, oppressions,
enfeebling poverty, intemperance, and licentiousness, men will far."
more generally, than at present, live to old age. (Lev. 26: 3–13. Is.
65: 20–23.) Scott.
Verse, 27. J.M. R. - ID.
Verse 23–28.
I will send hornets before thee. “Repeated, Deut. 7:20; we read of its
fulfilment, [so Bochart, &c.] Josh. 24:12. These were a large, very
strong and joid species of wasp: and their sting was terrible. JElian
says, that the Phaselians (a people descended from the Canaanites) .
were forced to leave their habitations by wasps; and many situilar
instances may be found in Burder, and Taylor.” WILLIAMs. “That
this is not a metaphor for fear and ſpurgent, stinging] terror, is proved
by fear being mentioned in 23:27.2 Rosenm. in Burder.—No account
indeed is found, in the subsequent history, of hornets assaulting the
armies which fought against Israel: but Joshua attests the fulfilment
of the promise, in respect to the two kings of the Amorites, in a
manner which proves that it was well known by all the people.
(Josh. 24; 12.) . It may be inferred, from the texts cited in the mar-
gin, that the hornets attacked the devoted nations, either before
they engaged in battle, thus weakening, and dismaying them; or
after they were put to flight, and attempting to hide themselves in
caverns or desolate places, to consume the remains of them, or drive
them out of the land. And this may account for the silence of the
history on the subject. Probably, the three tribes here mentioned,
were more dreadfully harassed by the hornets than the rest were.
Scott.
. Verses. 29, 30.
The Israelites might conclude, from the promises made to their
fathers and to them, that the Lord would at once expel or destroy
the old inhabitants of the land before them; and, experiencing delays,
they might question whether He had not failed of his word. But this
consequence was obviated by the intimation here given. ID.
i Verse 31. ".
The boundaries of the promised land, as here stated, if compared
with the passages referred to in the margin, may be thus explained.
[310
B. c. 1491.
Moses reads the Law to the people,
ExODUS, XXIV.
^,
& , * ... : *.
CHAP. XXIV.
Moses, being called to go up to the
moilnt, deſivers the laws to Israel,
and they consent to covenant with
God, 1–3. An altar and twelve pil-
lars are prepared, and the covenant
is ratified, with sacrifices, and the
sprinkling of blood, 4–8. oses,
aron, and his sons, and the elders of
Hsrael, are favored with a vision of
God, and feast beſore him, 9–11. Mo-
ses ascends the mount, Joshua at first
accompanying him; he leaves Aaron
and Hur to rule the people; and abides
in the imount forty days and mights,
12–18.
ND he said unto Mo-
A ses, * Come up unto
the Lord, thou and Aa-
ron, " Nadab and Abihu,
and * seventy of the
elders of Israel ; and
worship yeafar off.
2 And Moses d alone
shall come near the
LoRD : but they shall not
come nigh, neither shall
the people go up with
him. . . . ."
3 And Moses came
and told the people all.
the words of the Lord,
end *all the judgments:
and all the people an-
swered with one voice,
and said, "All the words
which the LoRD hath
said, will we do. -
4 And Moses 5 wrote
all the words of the
LoRD, and rose up early
in the morning, " and
builded an altar under
the hill, and twelve pil-
lars k according to the
twelve tribes of Isrāel.
5 And he sent young
men of the children of
Israel, which offered
a 3:5. 19:9,20,24. 20:21. 34:2.
b 6:23. 28:1. Lev. 10:1,2. 1 Chr. 6:
3. 24:1,2,
c 9. 1:5. Num. 11:16,24,25. Ez.8:11.
Luke 10:1,17. - -
d 15,18. 20:21. Num. 16:5. Jer. 30:
21. 49:19. Heb. 9:24. 10:21,22.
e 21:-23: Deut.4:1,5,45. 5:1,31. 6:
1. 11:1.
f 7. 19:8. Deut. 5:27,28. Josh. 24:22.
g Deut. 31:9. Josh. 3438. -
h 20:24–26
the whole.
The wisdom of God is to be observed
in the gradual advances of the church’s interests.
It is in real kindness to it, that its enemies are
subdued by little and little, for thus we are kept
on our guard, and in continual dependence on God.
Corruptions are thus driven out of the hearts of
God’s people; not all at once, but by little and
little; the old man is crucified, and therefore dies
slowly. God, in his providence, often delays |
mercy, because we are not ready for it. Canaan
has room enough to receive Israel, but Israel is
not numerous enough to occupy Canaan; we are
not straitened in God; if we are straitened, it is
in ourselves. The land of Canaan is promised
them, (v. 31.) in its utmost extent, which yet they
were not possessed of till the days of David; and
by their sins they soon lost possession.
The precept annexed to this promise, is, that
they should not make any friendship, nor have
any familiarity, with idolaters, v. 32, 33. Idola-
ters must not so much as sojourn in their land,
unless they renounced their idolatry. Thus they
must avoid the reproach of intimacy with the
worshippers of false gods, and the danger of being
drawn to worship with them. By familiar con-
verse with idolaters, their dread and detestation
of the sin would wear off; they would think it
no harm, in compliment to their friends, to pay
some respect to their gods, and so by degrees
would be drawn into the fatal snare. Note, Those
that would be kept from bad courses must keep
from bad company. We must always look on our
greatest danger to be from those that would make
us sin against God. Whatever friendship is pre-
tended, that is really our worst enemy that draws
us from our duty.
V. 1–8. The first two verses are the appoint-
ment of a second session on mount Sinai. Moses
is directed to bring Aaron and his sons, and the
seventy elders of Israel, that they may witness the
glory of God, and Moses’ communion with Him;
and so confirm the people’s faith. In this ap-
proach, 1. They must all be very reverent, v. 1.
Before they came near, they must worship. Thus
we must enter into God’s gates with humble and
solemn adorations, draw near, as those that know
our distance, and admire the condescensions of
God’s grace in admitting us to draw near. 2.
They must come up to the Lord, but Moses alone
must come near, v. 2. therein a type of Christ,
who, as the High Priest, entered alone into the
most holy place.
In the following verses, we have the covenant
made between God and Israel, and the exchange
of the ratifications; a very solemn transaction,
typifying the covenant of grace between God and
believers, through Christ.
|. precepts, general and particular, in the fore.
going chapters; and fairly put it to them, Wheth-
er they were willing to submit to these laws or no?
II. The people unanimously consented to the
terms proposed, without reservation or exception,
v. 3. They had before consented in general to be
under God’s government; (19: 8.) here they con-
sent in particular to these laws now given.
This is the tenor of the covenant, “If they
would observe the ſoregoing precepts, God would
perform the foregoing promises. Obey, and be
happy.” Here is the bargain made. , Observe,
1. How it was engrossed in the book of the
covenant; Moses wrote the words of the Lord
(v. 4.) that there might be no mistake; probably,
he had written them as God dictated thein on the
mount. As soon as God had separated to Him-
self a peculiar people, He governed them by a
written Word, as He has done ever since, and
will do while the world stands. Moses then read
the articles of agreement in the audience of the
people, (v. 7.) that they might be perfectly ap-
prized of the thing, and try whether their second
thoughts were the same with their first, on the
whole matter. And we may suppose they were
so; for their words v. 7. are the same as at v. 3.
but something stronger: All that the Lord hath
said (be it good, or be it evil, to flesh and blood,
Jer. 42:6,) we will do; so they had said before,
but now they add, “...And will be obedient; not
only we will do what has been commanded, but
in every thing which shall be further ordained
we will be obedient.” Bravely resolved! had
they but stuck to their resolution. God’s cove-
nants and commands are so incontestably equita-
ble in themselves, and so highly advantageous to
us, that the more we think of them, and the more
plainly and fully they are set before us, the more
reason we shall see to comply with them.
2. How it was sealed by the blood of the cove-
mant, that Israel might receive strong consola-
tions from the ratifying of God’s promises to them,
and lie under strong obligations from the ratify-
ing of their promises to God. Thus has Infinite
Wisdom devised means that we may be confirmed
both in our faith and in our obedience; may be
both encouraged in our duty, and engaged to it.
The covenant must be made by sacrifice, (Ps,
50: 5.) because, since man has sinned, and for-
feited his Creator’s favor, there can be no fellow-
ship by covenant, till there be first friendship and
atonement by sacrifice.
(1.) In preparation, therefore, for the parties
interchangeably putting their seals to this cove-
nant, [1..] Moses builds an altar, to the honor of
God, which was principally intended in all the
altars built, and the first thing to be looked at in
the covenant they were now to seal. God’s per-
i Geri. 23:18,22. 31:45. Josh. 24:27.
Sal. 2:9.
k 28:21. Lev. 24:5. Num. 17-2. Josh.4:
2,3,8,9,20. 1 Kings 11:30. Ezra 6:17.
Luke 32:30. Rev. ºi:14, | 19:22.
v. 3. He did not lea
I. Moses told the people the words of the Lord,
them blindfold into the
covenant, nor teach them a devotion that was the
daughter of ignorance; but laid before them all to signify, that all He expected from them, was,
fections are manifested and magnified, and his
honor showed forth by his dealings wid º
- y his dealings with men;
therefore He will now be represented by an altar,
The northern extremity of the Red Sea was at no great distance from
the river of Egypt, which ran into the Mediterranean, on the shore
of which the Philistines dweſt. From the extremity therefore of the
Red Sea, across to the Mediterranean Sea, and the course of its shore,
as far as mount Lebanon, was the W. boundary from S. to N. The
great desert, at the S. extremity of Canaan; and at the S. E. of the
adjacent countries behind the Dead Sea and beyond Jordan, as far as
the great river Euphrates, formed the S. and E. boundaries; while a
line from the Mediterranean Sea, passing by mount Libanus to the
river Euphrates, would mark its boundaries on the N. or N. W.—
There are considerable difficulties, at this distance of time, in ascer-
taining these limits with any tolerable exactness.—It is generally
supposed, that the promise of driving out the ancient inhabitants, rela-
ted only to the devoted nations of Canaan: for when the other coun-
tries, included in this grant, were subjected to David and Solomon,
they never attempted to expel or extirpate the inhabitants; nor does
it appear that they had any command or authority to do it. Scott.
- Verses 32, 33.
When the Israelites were forbidden to “make any covenant with
the devoted nations or their gods,” it seems to intimate, that indi-
viduals, or collective hodies, that were willing to renounce idolatry,
and to embrace the religion of Israel, might be spared, and admitted
into Čovenant with them ; and the subsequent history favors this
supposition.—The latter part of this chapter primarily relates to the
national covenant, the solemn ratification of which is recorded in the
next chapter. - ID.
** - NOTES.
CHAP: XXIV. V. 1, 2. It is not evident, who the seventy elders
were. They are spoken of as part of a larger company. Some think
they were a part of the rulers of thousands, hundreds, fifties, and
tens, who had been appointed by the advice of Jethro; but these are
not called elders; elders are repeatedly spoken of before that time :
and the seventy elders, mentioned in another place, were evidently
appointed some time after. (J.M. R. e.) It is, however, very natural
to suppose, that in each tribe there were sonne persons who, on one
account or another, bore the chief sway; and from these, seventy were
selected, called also “the nobles’ or princes ‘of lsrael” (11); and who
attended as representatives of their several tribes, in solemnly cove-
manting with God. [See note on Heb. gov. end of Pent.] Scott.
- Verses 3, 4.
The day Moses went down from the mount, he wrote in a book the
four foregoing chapters, as the conditions of the national covenant,
which was now about to be solemnly ratified. For such it certainly
was ; as the covenant of works? has nothing to do with altars, sacri.
fices, and the sprinkling of blood ; and ‘the covenant of grace' is not
made with whole nations, or collective bodies of divers characters;
but only representatively with Christ, as the Surety of those given to
Him, and personally with true believers. But while this covenant
was made with the nation of Israel, in regard to their outward bless-
ings, it was a ‘ shadow of good things to come;’ and in many respects
their situation under it accorded to that of those, who live inder the
Gospel, and have the benefit of the ordinances and oracles of God.
ID.
(4.) An altar, under the hill, and twelve pillars..] Mizbcah, and mits-
bah ; see notes and cuts, Gen. 31 : 44–49. and Josh. 4: 5. ED.
- - Verse 5.
Young men.] . It does not appear whether these were the persons,
before called priests, or mot; (19:22.) but they acted merely as assist-
[311]
B. C. 1491.
The people consent to the Covenant.
EXODUS, XXIV.

* burnt - offerings, and
sacrificed " peace-offer-
ings of oxen unto the
LoRD. - -
6 And Moses took half
of the blood, and put it
in basins; and half of
°the blood he sprinkled
P on the altar.
7 And he took 4 the
book of -the covenant,
and r read in the audi-
ence of the people : and
they said, "All that the
LoRD hath said will we
do, and be obedient.
8 And Moses took the
blood, and ‘sprinkled it
on the people ; and said,
Behold u the blood of the
covenant, which the
LoRD hath made with
you concerning all these
words. -
9 Then * went up Mo-
ses and Aaron, Nadab
and Abihu, and seventy
of the elders of Israel.
10 And they y saw the
God of Israel: and there
was under- his feet as it
were a paved work of
a Sapphire-stone, and as
it were the body of heav-
en a in his clearness.
11 And upon the " no-
bles of the children of
Israel he “ laid not his
hand: also " they saw
that they should honor Him, and that, being his
people, they should be to Him for a name and a
praise. [2.] He erects twelve pillars, according
to the number of the tribes; these were to repre-
sent the people, the other party to the covenant;
and we may suppose they were set up over against
[or round about] the altar, and that Moses, as
mediator, passed to and fro between them.
bably, each tribe set up and knew its own pillar,
and their elders stood by it. [3.] He appointed
sacrifices to be offered on the altar, (v. 5.) burnt-
offerings and peace-offerings, which yet were de-
signed to be expiatory. We are not concerned
to inquire who the young men were that were
employed in offering these sacrifices; Moses was
himself the priest, and what they did was purely
as his servants, by his order and appointment.
No doubt, they were men who by their bodily
strength were qualified for the service, and by
their station among the people were fittest for the
honor. -
(2.) Preparation being thus made, their ratifi-
cations were very solemnly exchanged. [1..] The
blood of the sacrifice was (part of it) sprinkled
on the altar, (v. 6.) which signifies the people’s
dedicating themselves, their lives, and beings, to
God, and his honor. In the blood (which is the
life) of the dead sacrifices, all the Israelites were
presented unto God as living sacrifices, Rom. 12:
1. [2.] The blood of the sacrifice which God
had owned and accepted was (the remainder of
it) sprinkled either on the people themselves, (v.
8.) or on the pillars that represented them; which
signified God’s gracious conferring of his favor
on them, with all its fruits, and his giving them
all the gifts they could expect or desire from a
God, and * did eat and
Pro-
16. ...he 5:27.
•: s Sce on 3.-Jer.
drink. i See on 6–i.e. 8:30.
36:25. Heb. 9:18, 19.
God reconciled to them, and in covenant with
them by sacrifice. This part of the ceremony
was thus explained, “ Behold the blood of the
covenant; see here how God has sealed to you
to be a God, and you seal to Him to be to Him a
Lpeople; his promises to you, and yours to Him,
are both yea, and amen. w -
Thus our Lord Jesus, the Mediator of the new
covenant, (of whom Moses was a type,) having
offered up Himself a sacrifice on the cross, that
his blood might be indeed the blood of the cove-
mant, sprinkled it on the altar in his intercession,
(Heb. 9; 12.) and sprinkles it on his church by
his Word and ordinances, and the influences and
operations of the Spirit of promise, by whom we
are sealed. He himself seemed to allude to this
solemnity, when, in the institution of the Lord’s
supper, He said, This cup is the New Testa-
ment, (or Covenant,) in my blood. Comp.
Heb. 9:19, 20. -
V. 9–11. The people having, beside their sub-
mission to the ceremony of the sprinkling of blood,
declared their well-pleasedness in their God and
his law, again and again, God here gives to their
representatives some special tokens of his favor
to them; (for God meets him that rejoices and
works righteousness;) and admits them nearer
to Him than they could have expected. Thus,
in the New Testament church, we find the four
living creatures, and the four and twenty el-
|ders, homored with places round the throne,
; being redeemed unto God, by the blood of the
Lamb which is in the midst of the throne, Rev.
| 4: 4, 6. 5: 8, 9. Observe, - -
1. They saw the God of Israel, (v. 10.) that
is, they had some glimpse of his glory, in light
.* Z Bºº. 10:1. Rev. 4:3. 21:19
al §t. 6:10. Matt. 17:2. Rev. 21:11,
Num. 21:18. Judg. 5:13. 1
7:23,24:
Is. 52:15. Ez.
[Practical Observations. u Zech. 9:1 I. Matt. 26:28. Mark 14: b 1,9. -
24. Luke 22:20. 1 Cor. 11:25. Eph. Kings 2:8. 2 Chº, 23:20. Neh.2:16.
m See on 18:12.-Lev. 1: t 1:7. Heb. 9:20. 10:4,5. 13:20. Jer. 14:3. . -
n Lev. 3: 7:11–21. x See on 1. -- - . c. 33:20–23. Gen. 32:24—32. Deut. 4:
o 8. 12:7,22. Col. 1:20. Heb. 12:24. y 29, 3:6. 33:20,23. Gen. 32:30, 33. Judg. 13:22.
d See on 10.—Gen. 16:13. S
1 Pet. 1:2, 19.
p 29:16,20. Lev. 1:5,11. 3:2,8. 4:6.
q 4. Heb. 9:18–23
Judg. 13:21,22.
Is... 6 e - Lº e º –
John 1:18, 14:9. 1 Tim. 6:16. 1 John
;12. 4. - -
# 6:1–5 ºz. iść : I J.
Bºº. Luke
15:23,24. 1 Cor. 10:16–18.
Bentºſ.ſi:13. "Acts 13:15. Col. 4:
PRACTICAL OBSERVATIONS.
V. 1–11. Having the sacred Scriptures, as now completed
by the New Testament, we are more favored than were Israel
of old; and are invited to join ourselves to the Lord in an ever-
lasting covenant, through our divine Mediator, and in the ordi-
nances He has instituted as pledges of his love. But alas! num-
bers profess their consent to the covenant, and attest it by at-
tendance on the most solemn ordinances, to whom the Judge at
last shall say, ‘I tell you, I know you not whence ye are; de-
art from Me, all ye workers of imiquity.” (Luke 13:26,27.)
Wi. indeed we recollect, that the whole generation of Israel,
who at that time consented to the covemant, and engaged to be
obedient; with the seventy nobles, who ‘saw the God of Israel,
and did eat and drink’ before Him; at length, with very few
exceptions, perished in the wilderness; and that even Nadab
and Abihu were afterwards struck dead by fire from before the
Lord; we shall perceive the importance of the apostle’s caution,
* Let him that thinketh he standeth take heed lest he fall.” With
such examples before our eyes, we cannot surely be so absurd,
as to rest in outward privileges, forms, or notions, of whatever
kind; or in any thing short of an inward renewal to holiness,
which is both the seal of the Spirit, and the earnest of our in-
heritance.—In this transaction, the true Christian can trace the
ants to Moses, who officiated as priest, on this and several other oc-
casions. The opinion, ãº, maintained by some learned men,
concerning a primeval right to the priesthood, vested in the eldest son
of each family, is destitute of every shadow of scriptural support, and
indeed at variance with the only facts to which an appeal can be
made. Abel, the younger son, sacrificed at the same time as Cain,
and was accepted, while Cain was rejected. Noah, not one of his
sons, sacrificed after the flood. . (Gen. 8:20.) Abraham was com-
manded to sacrifice, and Isaac, instead of being the priest, was to be
the oblation : and afterwards Abraham, not Isaac, offered the ram.
Israel, not Reuben, nor any of his sons, sacrificed at Beer-sheba.
(46: 1.) Job officiated as priest, and offered sacrifices for his sons.
(Job 1: 6.) Nor is there the least trace of any thing in Scripture,
that favors the sentiment, which is a mere human invention, by
whomsoever originally devised.—Oxen only are here mentioned : but
we learn from the apostle that other animals were sacrified. (Heb.
9 : 18–20.) g - Scott,
(5.) Young men.] ‘ Called priests 19:22; doubtless the first born of
the people, (so Targ. Jon.) whom God had sanctified to Himself, Ex:
13: 5. and in place of whom He afterward assumed the tribe of Levi.”
BUs H.
outlines of his own experience. Attending to the holy law of
God, he learned to fear his deserved wrath, and could find no
peace, till he also heard the sweet words of mercy and grace.
But, having received instruction concerning the sacrifice of
Christ, and the covenant which He mediated, he by faith ap-
plied for this salvation, and acceded to this covenant; and thus,
by the sprinkling of the Redeemer’s blood, ‘ his conscience was
purged from dead works to serve the living God,” while the book
of the law likewise, as it were sprinkled with blood, was put
into ſhis hands, to be the rule of his future delightful obedience;
and with it the Spirit of adoption was given, inclining and en-
abling him to obey. . Thus the covenant was ratified; and now
he has access to God upon a mercy-seat, sees his glory in the
face of Jesus Christ, enjoys communion with Him, and is en-
couraged to serve Him in righteousness and true holiness. And
though his subsequent life be not one continued feast of strong.
consolations, yet at times he is thus favored; and has generally
‘the peace of God, which passeth all understanding, keeping his
heart and mind through Christ Jesus;’ except when by sin he
grieves the Holy Spirit, or brings down upon himself the chast-
ening rod of his reconciled Father. - Scott.
Verses 6–8.
Some think the blood was carried in basins, and sprinkled on the
people in general : for this part of the solemnity preceded the ascent
of the selected company into the mount (9). We learn from the
apostle, that the book was also sprinkled. The whole transaction
was calculated to impress their minds with the important instruction,
that even the blessings of the national covenant were all of mercy-
and that, though they were secured to them only during their obedi-
ence, the Lord would deal with them in kindness, and not construe
every act of disobedience into a forfeiture of the covenant. Scott.
Verses 9–11. -
Many commentators understand this vision, of an appearance of
the Son of God in human form, anticipating his incarnation. And
though the expression, ‘Ye saw no manner of similitude,” (Deut. 4:
15.) seems to militate against this opinion ; yet it may be answered,
that this was spoken concerning the people in general, as receivin
the law in an audible voice from the mount ; but the words here use
relate to a few individuals, and to a subsequent time. It is said of
Moses, ‘The Similitude of the Lorp shall he behold.” (JWum. 12:4–
8.) Christ is the “ Image of the invisible God;’ the Effulgence of his
glory, and the Character of his subsistence. (2 Cor. 4:4. John 1: 18.
[312]
*
$
.*.*
. . B. c. 1491.
12 || And the Lord
said unto Moses, Corne
up to me into the mount,
and be there : and I will
give thee ſtables of stone,
and a law, and com-
mandments which I have
written, § that thou may-
est teach them. -
13 And Moses rose up,
and * his minister Joshua:
and Moses went up into
the mount of God.
14 And he said unto
the elders, Tarry ye
tiere for us, until we
come again unto you.
And behold, Aaron and
* Hur are with you; if
any man have any mat-
ters to do, let him come
unto them. …'
15 And Moses went
up into the mount, and
m a cloud covered the
In Ount.
16 And " the -glory of
the LoRD abode upon
mount Sinai, and the
cloud covered it six days:
and the * seventh day he
called unto Moses out of
the midst of the cloud.
17 And the sight of the
glory of the LoRD was
* like devouring fire on
f 31:18, TXeut. 5:22, Jer. 31:38, 2
Cor. 3:3,7. Heb. 9:4.
g Deut. 4:14. Ezra 7:10. Matt. 5:19.
th gº–l4. 32:17. 33:11. Num, 11:
i 33.
l
f
9 -
7. 16:10. Lev. 9:23.
6:42, Ez. 1:28, 2 Cor. 4:6.
1, 20:10. Rev. 1:10.
19:18. Deut. 4:24,36. Ez. 1:27.
Heb. 12:18,29. .
bear it.
ExoDUs, xxIV.
and fire, though they saw no manner of simili-
tude, and his being no man hath seen or can
see, 1 Tim. 6: 16. They saw the place where
the God of Israel stood, (so the LXX.) something
that came near a similitude, but was not; what-
ever they saw, it was certainly something of which
no image or picture could be made, and yet enough
to satisfy them that God was with them of a truth.
Nothing is described but what was under his
feet: for our conceptions of God are all below
Him, and infinitely inadequate. They saw not
so much as God’s feet, but at the bottom of the
brightness they saw (such as they never saw be-
fore or after, and, as the footstool or pedestal of
it) a most rich and splendid pavement, as it had
been of sapphires, azure, or sky-colored. The
heavens themselves are the pavement of God’s
palace, and his throne is above the firmainent.
See how much better Wisdorn is than the precious
onyx or the sapphires; for Wisdom was, from
eternity, God’s delight, and lay in his bosoin, but
the sapphires are the pavement under his feet;
there let us put all the wealth of this world, and
not in our hearts.
2. Upon the nobles, or elders, of Israel, He
laid not his hand, v. 11. Though they were
men, the dazzling splendor of his glory was so
noderated, (Job 26: 9.) and they were so
strengthened, (Dan. 10; 19.)that they were able to
Nay, though they were sinful men, and
cbnoxious to God’s justice, yet He did not lay his
punishing, avenging hand on them, as they feared
He would. When we consider what a consuming
jire God is, and what stubble we are before Him,
we shall have reason to say, in all our approaches
to Him, If is of the Lord’s mercies that we
are not consumed.
3. They saw God, and did eat and drink;
they had not only their lives preserved, but their
vigor, courage, and comfort; it cast no damp on
their joy, but rather increased and elevated it.
They feasted on the sacrifice, before God, in
token of their cheerful consent to the covenant
now made, their grateful acceptance of the bene-
fits of it, and their communion with God in pur-
suance of that covenant. Thus believers eat and
drink with Christ at his table, Luke 22: 30.
Blessed are they that shall eat bread in the king-
dom of our Father, and drink of the new wine
there.
W. 12–18. This public ceremony over, Moses
}
Jłłoses returns, with Joshua, to the Mount.
is called upon to receive the further instructions,
in the following chapters.
I. He remained six days, v. 12. Those that
would commune with God must not only come
to ordinances, but abide by them. Blessed are
they that dwell in his house; not that merely call
there. Moses taught them what he received
from the Lord, and nothing else, v. 12, ; for he
was faithful both to God and Israel, and did nei-
ther add to nor diminish from, his instructions.
Having received these orders, 1. He appoint-
ed Aaron and Hur to be as lords justices in his
absence, to keep the peace and good order in the
congregation, v. 14. This care he would leave,
(not to distract his mind,) but not the people
without a shepherd, no, not for a few days.
Good princes ſind their government a constant
care, and their people find it a constant blessing.
2. He took Joshua up with him, v. 13. Joshua
was his minister, and it would be a satisfaction
to him to have him with him as a companion,
during the six days, before God called to him.
Joshua was to be his successor, therefore he was
thus honored before the people, above the rest of
the elders, that they might afterward the more
readily take him for their governor; and thus he
was prepared for service, by being trained up in
communion with God. Joshua was a type of
Christ, and (as the learned Bp. Pearson well ob-
serves) Moses takes him with him into the inount,
because, without Jesus, in whom are hid all the
treasures of wisdom and knowledge, there is no
looking into the secrets of Heaven, nor approach-
ing the glorious presence of God. 3. A cloud
covered the mount six days; a visible token of
God’s special presence there, for He so shows
Himself to us, as, at the same time, to coneeal
Himself from us. He lets us know so much as
to assure us of his presence, power, and grace,
but intimates that we cannot find Him out to per-
fection. Moses waited a call six days, v. 15,
16. God thus tried his patience and obedience
to that command, (v. 12.) Be there. If Mo-
ses had been tired before the seventh day, (as
Saul, 1 Sam. 13: 8, 9.) and said, What should
I wait for the Lord any longer, he had lost
the honor of entering into the cloud; but commu-
mion with God is worth waiting for. And it is
fit we should address ourselves to solemn ordinan-
ces with a solemn pause, taking time to compose
ourselves, Ps. 108: 1.
Col. 1 : 15–17. Heb. 1: 3, 4.) The two appearances under conside-
ration were a direct contrast: the former was that of the holy Law-
giver and Judge, in terrible, majesty delivering to sinners “ the minis-
iration of condemnation ; the latter that of a Savior, through the
sacrifice and sprinkling of blood, admitting believers into communion
with Himself. Now it is only in Christ, that God manifests Himself
as reconciled to sinners, or admits any of them into communion with
Ilim.—No doubt “ God in Christ,” the Savior of sinners, was the God
of Israel, who manifested Himself on this occasion : yet, it may rea-
sonably be doubted, whether it was a visible appearance in human
form. The expressions, “There was under his feet as it were a paved
work of sapphire-stone, and as it were the bedy of heaven in his clear-
ness,” accord with some passages in Ezekiel’s first vision, in which
it is evident, the idea of a personal appearance in human form is care-
fully excluded ; and they seem rather to imply some grand display of
glory, which might feebly be illustrated by such similitudes. (Ez. 1:26
–28.)—It appears therefore more consistent with the narrative, to un-
derstand it of a most resplendent manifestation of the divine glory ;
but in mild majesty, and not with the terrific displays which attend-
ed the promulgation of the law ; yet even this visible glory itself could
not be represented by any similitude : but that which appeared, be-
neath the feet of the God of Israel, (that is, under the resplendent
majesty, or as it were beneath the glorious throne on which He mani-
fested his presence, as Israel’s King,) might be compared to a ptive-
ment of sapphires, which are of a beautiful blue color; or to the azure
sky, as most visible in its splendor, on a bright-night when spangled
with stars. But, while this was a far more distinct vision of the glory
of God, than that which had been made at the giving of the law, when
nothing was seen, but clouds, darkness, fire and tempest; yet, through
the sacrifice and sprinkling of blood, and the covenant now ratified,
this glory did not inspire terror, but confidence ; and the representa;
tives of Israel received no harm, but much comfort, while they feasted
on the peace-offerings, in full view of the divine glory. Not only was
this the case with Moses, the typical mediator; with Aaron, the in-
tended high priest; and with his two eldest sons, who were inext to
... him in the priesthood; but also with the nobles of Israel, as the seven-
ty elders are called, being the principal persons of their several tribes.
Even on them the Lord ſaid not his hand, to injure them, but admit-
ted them to feast before Him with safety and comfort.—Thus the be-
liever, beholding, in the face of Jesus Christ, far clearer discoveries
of the glorious justice and holiness of God, than ever he saw under
his most terrifying convictions ; feels no dismay, as before, and re-
O, T, VOL. I. 40
ceives no harm : but with humble coufidence, through the mediation
of the Savior, enjoys sweet communion with a holy God, and is in-
spired with comfort, peace, and joy. Scott.
(10.). Sapphire.] ‘The Sept. Vulg. [Syr..] and commentators general-
ly, ancient and medern, agree in this translation of the Heb. Sºphir.
[Some learned writers, however, have considered the lapis lazuli, (in
its perfect state, one of the most beautiful of minerals), as the Sapphire
of the ancients. It is found in the mountains of Oude, in the Hindoo
Coosh, and the Beloor-tag. Eng. LGr. of Harris...}. The Sapphire is a
pellucid gem, in its finest state, extremely beautiful and valuable, and
second only to the diamond in lustre, hardness, and value. Its pro-
per color is pure blue. In the choicest specimens, it is of the deepest
azure; and in others, varies into paleness, in shades of all degrees
between that and the pure crystal brightness of water, without the
least tinge of color, but with a lustre much superior to the crystal.”
HARRIs. ‘ Pliny informs us that the sapphire glitters with golden spots :
that tiley are of an azure, or sky blue color, but rarely interialived with
purple. The ruby and taptiz are considered of the same genus.’ “
GRE 1: N ri E.L.D.
Verses 12–14. -
After the national covenant had been thus sołen n ly ratiſied, the
Lord called Yloses, (probably by an audible voice from the visible
glory,) to coine up to flim into the mount, to receive the late, even the
corn in tº dºzents, which God Himself had now written on two tables of .
stone, as well as before spoken from the mount. Thus a peculiar
honor was put on the n; oral law, and it was authenticated in another
manner, than either the judgments, or the ritual institutions. The peo-
ple had promised to obey the whole law, and the ten commandments
especially contained that law ; obedience to which Inight be consid-
erci! as the condition of the covenant on their part. But they soon
broke the principal requirements of it, by direct idolatry ; and then
the tables, which God had prepared, and on which Me Himself had
written the law, were broken. Yet the same law was again given
them, written by the Lord on tables of stone, prepared by Mioses;
along with the ceremonial law, which typified redemption and salva.
tion by Christ. This intimated, that the rule of duty remains un-
changeably the same, though the covenant of works is broken, and
another covenant is mediated by the divine Savior for the benefit of
lı is people. . Scott.
rºº , Verses lä, 16. -
The subsequent narrative shows that Joshua attended Moses, when
he parted from Aaroli and his sons, and the elders; and that he waited
3]
B. C. 1491.
offerings for the Tabernacle ordered.
ExoDUs, xxv.
the top of the mount, in
the eyes of the children
of Israel.
18 And Moses q went
into the midst of the
cloud, and gat him up
into the mount: and Mo-
ses was in the mount
* forty days, and forty
mights.
CHAP. XXV.
The Lord directs Moses concerning an
offering from the people, in order to
erect a tabernacle, 1–9. The form
of the ark of the covenant, and the
mercy-seat, 10–22. The table of
shew-bread, 23–30. The golden Can-
ſlestick, with tho tongs and snuff-
dishes, 31–40.
ND the LoRD spake
unto Moses, saying,
2 Speak unto the chil-
dren of Israel, that “they
* bring me an f offering:
of every man that giveth
it b willingly with his
heart, ye shall take my
offering.
3 And this is the offer-
ing which ye shall take
of them ; gold, and silver,
nnd brass,
4 And “blue, and pur-
ple, and scarlet, and f fine
linen, and goats' hair,
q 17. 9:29,33, 19:20. Prov. 28:1.
r 34:28. Deut. 9:9,18,25. 10:10. 1
Kings 19:8. Matt. 4:2. Mark 1:13.
Duke 4:2. ~ -
a 35:5—29. Num. 7:3–88. Deut. 16:
16, 17. 1 Chr. 29:
* Heb. take for me.
f Or, heave ºff: Num. 18:24.
b 35:5,21. udg. 5:9. , 1 Chr. 29:17.
Ezru 1:G. 3:5. 7:16. Neh. 11:2. Ps.
110:3, 2 Cor. 8:12. 9:7.
c 26:1. 28:31. 39:3. Hleb. 9:19.
:: Or, silk. Gen. 41:42. Ez. 16:10.
R 9:8,14.
&Y,
\ -
II. He is called up into the cloud, on the sev-
enth day, probably on the sabbath-day, v. 16.
Then the thick cloud opened in the sight of all
Israel, and the glory of the Lord brake forth like
devouring fire, v. 17. t
Now, I. The entrance of Moses into the cloud
was very wonderful; Moses went into the midst
of the cloud, v. 8. It was an extraordinary.
presence of mind, the grace of God furnished him
with by six days’ preparation,-else he durst not
have ventured into the cloud, especially when it
brake out in devouring fire. Moses was sure He
who called him would protect him; and even
those glorious attributes of God, which are most
terrible to the wicked, the saints with a humble
reverence rejoice in. He that walks righteously,
and speaks uprightly, is able to dwell even with
this devouring fire, as we are told, Isa. 33:
14, 15. There are persons and works that will
abide the fire, 1 Cor. 3: 12, &c. and some that
will have confidence before God. -
His continuance in the cloud was no less
wonderful; he was there forty days and forty
mights. It should seem, the six days (v. 16.)
were not part of the forty; for, during those six
days, Joshua was with Moses, who did eat of the
mamma, and drink of the brook, mentioned, Deut.
9: 21. and, while they were together, it is prob-
able Moses ate and drank with him; but when
Moses was called into the midst of the cloud,
he left Joshua without, who continued to eat
and drink daily while he waited for Moses’
return, but thenceforward Moses fasted. Doubt-
less, God could have said what He had now to
say to Moses, in one day, but, for the greater
solemnity of the thing, He kept him with Him
in the mount forty days and forty nights.
We are hereby taught to spend much time in
communion with God, and to think that time best
spent which is so spent. They that would get
the knowledge of God’s will must meditate there-
on day and night. -
CHAP XXV. V. 1–9. God here re-tells Moses
his intention, in general, that the children of Is-
rael should build Him a sanctuary, for He de-
signed to dwell among them; v. 8. God had
chosen Israel to be a peculiar people to Himself,
*
among whom divine revelation, and a religion
according to it, should be lodged and established:
He Himself would be their King. As their King,
He had already given them civil laws, with some
general rules for religious worship, according to
the light of reason and the law of nature, in the
ten commandments, and the following comments
on them. . But this was not thought sufficient to
distinguish them from other nations, or to answer
to the extent of that covenant God would make
with them to be their God, therefore He orders
a royal palace to be set up among them for Him-
self, here called a sanctuary, or holy place, or
habitation.
17: 12.) This sanctuary is to be considered, 1.
As ceremonial; consonant to the other institu-
tions of that dispensation, of carnal ordinances;
(Heb. 9; 10.) hence called a worldly sanctuary,
Heb. 9: 1. God in it kept his court as Israel’s
King. (1.) There He manifested his presence
among them, and it was intended for a sign or
token of Iris presence, that, while they had that
in the midst of them, they might mever again ask,
Is the Lord among us or not? And because
in the wilderness they dwelt in tents, even this
royal palace was ordered to be a tabernacle too,
that it might move with them, and be an instance
of the condescension of the divine favor. (2.)
There He ordered his subjects to attend Him.
with their homage and tribute. Thither they
must come to consult his oracles, thither bring
their sacrifices, and there all Israel must meet,
to pay their joint respects to the God of Israel.
2. As typical; the holy places made with hands
were the figures of the true, Heb. 9: 24. The
gospel-church is the true tabernacle which the
Lord hath pitched, and not man, Heb. 8: 2
The body of Christ, in and by which He made
atonement, was the greater and more perfect
tabernacle, Heb. 9 : 11. The Word was made
jlesh and dwelt among w8, as in a tabernacle.
Now, when Moses was to erect this palace,
I. The people must furnish him with the mate-
rials, by a voluntary contribution; (v. 2.) for,
1. God Himself had not only enlarged them, but
enriched them with the spoils of the Fgyptians;
. Note, (1.) The best use we can make of our
worldly wealth is, to honor God with it in works
PRACTICAL OBSERVATIONS. -
A glorious high throne. (Jer.
V, 12–18. They, who would enjoy near and sweet com-
munion with the Lord, must obediently hearken to his words,
obey his call, and wait for Him in faith and patience: and such
as are humbly desirous of being employed by Him in useful and
honorable services, must cheerfully attend to the duties of the
lowest station, iſ at present assigned them; continue faithful and
active in occupying with their one talent; and spend much time
in retirement, meditation, and devotion.—The lively exercise
of faith, and the encouraging experience of the Lord’s goodness,
inspire the soul with a holy but humble boldness in approaching
Him. The terrors, which once were felt at the discovery of
his glorious holiness and justice, are dissipated, even while these
awful attributes are more distinctly perceived and steadily con-
templated, in the person and atonement of the great Redeemer:
and while others tremble at a distance, when convinced that
“our God is a consuming fire;’ the established believer * has
grace to worship Him with reverence and godly fear,’ combined
with adoring, thankful love. And finding that his consolations
abundantly compensate the want of outward enjoyments, and at
some times enable him to forget the craving even of natural ap-
petites; he is not, in these favored seasons, in haste to terminate
the sweet intercourse, but desires still to commune with his God,
till a sense of duty compels him reluctantly to return to the ordi-
mary employments of his station. SCOTT.
- for his return at a distance from the camp. (32: 17.) It is therefore
probable, that he continued with Moses during seven days, joining in
holy conference and fervent devotion. Scoºrſ.
Verses 17, 18. (J.M. R. q. r.) - - ID.
NOTES. -
CHAP. XXV. V. 2. An offering.J. Called a heave-offering, (marg.)
probably because liſting it up towards lieaven was the ceremony by
which it was devoted to God. ID.
Verse 3. -
Brass.]. “Rather, “best copper; Heb. mchoshclh. It is said, at Ezra
8: 27, to be precious as gold. Heb. beautiful as gold : which best
agrees with copper.”” Ros ENM. aſter LUN DI Us.
- Verses 4–7.
Wool, and linen, and goats’ hair, or other materials for working
intº clothes; dyed of the Colors here mentioned, were highly valued.
-The Lord so ordered it, that the Israelites' had recéivéd of the
Egyptians all the materials required for building the tabernacle, and
setting forward the worship to be there performed, according to the
several particulars here mentioned ; and this not only intimated favor
to the Gentiles, but also represented the use, which God often makes
of the abilities and substance of strangers, in Supporting and promot-
ing true religion. Scott.
(4.) Blue.] ‘ Heb. Tcheleth.-This word occurs 30 times in Ex, and
the Sept. Jos. Philo. Aqu, Symm. Theod. Pulg. and Jer, translate it
hyacinth. The hyacinth of the ancients was a stone of a violet and
cerulean color. See Pliny. The flower called the hyacinth is found
in Æthiopia of a cerulean color. This name probably signifies the
purple iris in its color in general. Poss, Philo, and Jos. compare the
hyacinth color with the ether of the unclouded sky, which, in the hot
regions of Asia and Africa, appears to the eye as a saturated, dark
color, inclining to blue : the clearer the heaven is, the more intense is
the color, as if we were looking into a blackish abyss. The color then
is a purple blue. The Hebrews obtained this color, teheleth, ſrom a
shell hillazom, or hallezon, a purple-yielding cockle, as Bochart shows.
“This they mix with other pigments, and die the wool till it become
of the color of the firmament: and this is Teheleth.” JMaimon. Pur-
ple..] So all agree, of which there were several kinds, violet, cerulean
and red, this last is generally understood when purple is mentioned.
[See note, John 19: 2.] It is indeed the juice of the murez, (a shell
common on the coast of Phoenicia): which is like a dark rose color, a
deep full red, and at the same time gleaming with a pleasant light.
Just so, Pliny describes the Tyrian purple. Scarlet.] Heb. Talaćt
lit. worm-color, a gay red, lively, bright color, approaching to that of
fire, produced from a worm or insect, which grew in a coccus or ex-
crescence of a shrub of the ilcz kind; [[lex aquifolium, ilex aculeata
'cocci glandifera, ilex coccigera. Rosemin.] called by Pliny coccus scole-
cius, the wormy berry. Dioscorides speaks of it as a small dry twig, to
which the grains [full of worms] adhere like lentiles. The juice of
these worms or maggots dies scarlet, which the ancients adored. (We
rétain the name in the cochimeal, obtained from the opuntia of Ameri-
ca; but we improperly call a mineral color vermillion, from vermicu-
lus.) This low shrubby tree, with prickly leaves and acorns, is some-
times called the kermez-oak, from kermez, the Arab. both for the worm
and color; whence carmasinus, the Fr. cramoisi, and the Eng. crimson.
The word scarlet may be derived from sar or-sarra, TYBE, amd lac,
or lacca, making sar-lac, i. e. Sarra-lacca, or the red Tyrian color, [more
probably from the Arab. yacquerlat, soſtened by the Spaniards into escar-
B. C. 1491.
Instructions concerning the Ark.
EXODUS, XXV.
- 5 And "rams' skins
dyed red, and badgers'
skins, and “shittim-wood,
G | Oil for the light,
5 spices for anointing oil
and for sweet incense,
7 h Onyx-stones, and
stones to be set in the
ephod and in the breast-
late.
8 And let them make
me a sanctuary that
* I may dwell amongst
then).
9 According to all that
I show thee, after the
pattern of the tabernacle,
and the pattern of all the
instruments thereof, even
so shall ye make it.
10 || And they shall
make "an ark of shittim-
from heaven.
use all for his glory.
we Inust live to Him.
‘What must, but, what may we
d 26:14, . God Himself would furnish the model, v.
; ; ; ;..." 9. Ezek. 43: 11. Note, Whatsoever is done in
g 30:23:38. * - God’s service must be done by his direction, not
*# *is 1–1. L. s. 21.1, otherwise; and here are particular directions how
fict. 9:12. “” to frame the tabernacle. Moses gave a very
k; g.º.º.”; º; short and general account of the creation of the
ñº. 21.3" - * * * * * " world, nothing compared with what the wisdom
1 40. ſchr. 28:11–19. Heb. 85, 9:9.
mn 37:1–3. Deut, 10:1–3. 2 Clu. 8:ll.
Heb. 9.4. Rev. 11:19. from divine revelation; but the
It was left to their generosity, what or how
much to give, that they might show their good
will to the house of God and the offices thereof,
with a holy emulation, the zeal of a few provok-
ing many, 2 Cor. 9:2. We should ask not on
Whatever, they gave they must give cheerfully,
not grudgingly, for God loves a cheerful giver.
of this world would have desired and expected
of piety and charity. (2.) When we have been describes with the greatest niceness and accuracy.
blessed with some remarkable success in our af. He that gave us no account of the lines and cir-
fairs, and have had, as we say, a good turn, it cles of the globe, the diameter of the earth, or the
may be justly expected we should do something
more than ordinary for the glory of God, conse-
crating our gain, in some reasonable proportion
of it, to the Lord of the whole earth, Mic. 4: 13.
2. The sanctuary to be built was intended for
their benefit and comfort, therefore they must be tures were written, not to describe the works of
at the expense of it. They had been unworthy the nature, but to acquaint us with the methods of
privilege, had they grudged the charge.
might well afford to offer liberally for the honor V. 10
of God, while they lived at free quarters, having
food for themselves and families rained daily
We also inust own that we have
our all from God’s bounty, and therefore ought to
Since we live wpon Him,
distance and magnitude of the stars, has told us
particularly the measure of every board and cur-
tain of the tabernacle; for God’s church and in-
stituted religion are more precious and consider-
able than all the rest of the world. And the Scrip-
They grace, and things purely of divine revelation.
2. I. The alk was a chest or coffer,
in which the two tables of the law, written with
the finger of God, were to be honorably deposited,
and carefully kept. The dimensions of it are
exactly ordered; if the Jewish cubit was 21 in-
ches, as some learned men compute, the chest or
cabinet was about 52 in, long, 31 broad, and 31
deep. It was ove, laid within and without with
thin plates of gold. It had a crown, or cornice,
of gold, round it, with rings and staves to carry
it with; and in it he must put the testimony, v.
10–16. The tables of the law are called the tes-
timony, because in them God testified his will:
his giving them that law was a token of his favor;
and their acceptance of it a token of their sub-
jection and obedience. This law was a testimony
to them, to direct them in their duty, and would
be a testimony against them, if they transgress-
ed. The ark is called the ark of the testimony,
(ch. 30: 6.) and the tabernacle, the tabernacle
of the testimony, (Num. 10: 11.) or witness,
Acts 7:44. The Gospel is also called a testimo-
ny or witness, Matt. 24. 14. Observe, 1. The
tables of the law were carefully preserved in an
lata, which signifies little worms, i. e. the kermes insect. Rodernck,
abp. of Toledo, is thought to have coined the Lat. word scarlatum, to
express this color. Eng. Ed.] The word Scarlet, is accompanied, in
Héb.by another signifying twice dyed, and so the Puig.” Harris.
Fine limen.] Or muslim, see note, Gen. 41: 42. D.
(5.) Rams' skins dyed red.] ‘ Lit. Skins of red rams ; the adjec-
tive which belongs to the first substantive agrees in number with the
second, as oſten, e.g. l Sam. 2: 4. “The bows of the mighty are
broken,” where the Heb. for broken is pl. while that transl., bows is
sing. Many and beautiful skins of this sort are still prepared in Asia-
tic Turkey and Morocco, and are called by us red morocco.” Rose NM.
But, says Dr. A. Clarke, many respectable travellers attest, that in the
Levant, sheep are often to be met with that have red or violet colored
fleeces : and almost all ancient writers speak of it. Hom. Od. de-
scribes Polyphemus’ rams as having a violet colored fleece. Pluny,
Järistotle and others, mention the same : without disputing these au-
thorities, says HARRIs, I am rather disposed to understand, skins tan-
ned, or colored in dressing. ED. Badgers.] ‘Heb. Tachash. “Few
terms,” says Dr. A. Clarke, “ have more perplexed critics. Bochart
has exhausted the subject, and seems to have proved that not an ani-
anal but a color is meant, the hysginnis a very deep blue.” Of the ver-
sions, the Chal. alone renders an ammal, and the badger, whence our
transi. Skins dyed of a violet color, say the Sept. and Pulg. azure,
Syr. black, Arab. violet, Copt. rams’-skins, Pers. Dr. Geddes thinks,
that if a color was meant, the word for skins would not be repeated,
and that it is an animal. The Persic translator makes it a buck goat,
and the Gr. of Venice a panther. The Jewish interpreters are agreed
as to its being some animal; Jarch says, a beast of many colors, that
no more exists; so Kimchi ; Aben Ezra thinks of the bovine kind, of
whose skin shoes are made, Ez. 16; 10. Most moderns have taken it
to be the badger, which is not a native of Alabia, nor is its skin pecu-
Ilarly fit for a tabernacle-cover or shoes. There is the same objection
to the opinion of Haseus, JMich. &c. that it is the incrmaid or homo ma-
rinus; the triclºcchus of Linn. I cannot therefore but adopt, with Fa-
ber, Dathe, and Rosenm. the opinion of Raw, that it is the seal, or sca-
calf, vitulus marinws ; whose strong and pliable skin was accounted,
by the ancients, a most proper outer covering for tents, and was also
made into shoes, as Raw has clearly shown.” H.A.RR1s.
Shuttin-wood. } “What this was is not agreed ; the Sept. render,
incorruptible wood. Jerome says, the Shittim, wood grows in the
deserts of Arabia, and is like white thorn as to its color and leaves :
but the tree is so large as to furnish very long planks. The wood is
hard, tough, smooth, and extremely
beautiful. It is thought to be the black
acacia, because that, it is said, is the
most common tree of the Arabian
deserts; and agrees with what is º
said in Scripture of the Shittim
wood. Dioscorides says, it is brought
from Suez. º Copt. it is called
sont, i, e, hard ; in Arab. charad. It
is the Thebaic or Egyptian thorm of
travellers. Eng. Ed.]. It grows on
Sinai,spreading, and of the size of a
large mulberry tree, and has black
rough bark, and fragrant yellow or white flowers. . Its bean-like fruit
is contained in pods. “The male is called the saiel; from it proceeds
the gum Arabic, on incision with an axe.” Bruce. Of the two Heb.
names, Shittim is male, and Shittah fem. This gum is chiefly from
Arabia Petraea, where these trees are most numerous; but it is the tree
of all deserts, from the northernmost parts of Arabia to the extremity
s\
7.
ly,
do for §:
tabernacle he
of Ethiopia, and its leaves are the only food for camels in those
parts. Shaw.” IARRIs.
(7.) Ephod—Breastplate.] See on Dx. 28: 4, 15. D-
Verse 8.
The word rendered sanctuary denotes a holy habitation for the
Lord’s inimediate residence. The tabernacle was also a type of the
human nature of Jesus Christ, in whom dwelleth all the fulness of
the Godhead bodily ;’ of the Church of God, which, as one with Him,
is a spiritual house; of every true believer, who, as a part of that
great temple, is ‘a habitation of God through the Spirit:" and of
heaven, where the presence of God is visibly displayed, and He dwells
among his holy angels and redeemed sinners, as their everlasting Fe-
licity, and accepts their holy worship. Scott.
Verse 9.
It is observable, that this related to the construction of the taberna-
cle and its furniture alone, or perhaps the priestly garments ; and has
no reference to the rest even of the ceremonial law, as it is frequently
supposed. (Jyote, 40.) Indeed, it is not easy to form an idea of a
pattern, or model, of any thing, which is not material.--During the
continuance of Israel in the wilderness, and during 440 years after
their settlement in Canaan, the sanctuary was only a tent, or mov.
able building ; but afterwards a temple was built on mount Zion, and
the typical ordinances were confined to one place. This may mark
the difference between the church on earth, and the church in heºn.
D.
(8, 9.) Dioclling, &c ) God here acts in accommodation to the
ideas of the Israélites, who, accustomed to the Egyptian rites, Sup-
posed themselves to live without God, unless they had a place in
which God might be thought to be specially present. There is no
doubt that the Egyptians had temples [long] before this; they were ºn-
deed the first people of antiquity, who built temples, habitations, for
their gods. [So called in their inscriptions, see Champ.] The JHoguls
and Calnucs, nomades of N. Asia, moving about with their flocks,
have ambulatory sacraria (sanctuaries). (Note, v. 10.) Fos ENM.
Verses I 0–21.
This “ark of the covenant’ was an evident type of Christ, as to his
sinless human nature, (which ‘saw no corruption,”) in personal union
with his divine nature, magnifying the law, and covering our trans-
gressions of it, by “ having it in his heart,” obeying it in his life, and
atoning for the violations of it by his death. Through the sprinkling
of his blood, and the intercession which, as our High Priest, He makes
in the true holy of holies, God appears to sinners with mild glory upon
a mercy-seat ; and accepts the persons and services of believers.
dwelling among them and abundantly blessing them.—Various con-
jectures have been advanced concerning the form or shape of the
cherubim ; but the text in this place mentions no more than their
faces and wings, and arguments taken from other emblematical parts
of Scripture are not satisfactory. [Note, and cut, v. 18.] It is
thought they were formed of the same mass of gold as the propitiato-
ry, and that this is the meaning of the wold rendered beaten-work;
though others interpret it to denote the polish and finishing of the
workmanship. Sco TT.
(10.) Ark.] ‘ Plutarch, (on Isis and Osiris) mentions, that the Egyp-
tians carried in their religious processions a little ark sacred to Osiris.
[Processions are still seen on the ancient monuments of Egypt, bºar.
ing boats, (bari,) &c., upon long staves. Such arks were alsº used in
the sacred rites of the Phenicians, Trojans, and Greeks.’ Ros ENM.
Many suppose these to be proofs of some tradition of preservatº by
Noah's ark. They formed a part of that very extensively spread su-
perstition, called ‘’arkite worship.” Any coincidences. We ºy sº
to discover between the sacred things of the heathen worship and of

[315]
*
B. C. 149 i.
wood: two cubits and a
half shall be the length
thereof, and a cubit and
a half the breadth there-
of, and a cubit and a halſ
the height thereof.
11 And thou shalt
" overlay it with pure
gold, within and without
smalt thou overlay it; and
shalt make upon it a
crown of gold round
about.
12 And thou shalt cast
• four rings of gold for it,
and put them in the four
corners thereof; and two
rings shall be in the one
side of it, and two rings
in the other side of it.
13 And thou shalt
make P staves of shittin)-
wood, and overlay them
with gold.
14 And thou shalt put
the staves into the rings,
by the sides of the ark,
that the ark may be borne
with then).
15 " The staves shall
be in the rings of the ark:
they shall not be taken
from it.
16 And thou shalt put
into the ark the testi-
mony which I shall give
thec.
17 And thou shalt
make * a mercy-seat of
pure gold : two cubits
and a half shall be the
length thereof, and a
cubit and a half the
breadth thereof.
18 And thou shalt
make 'two cherubims of
gold : of beaten work
shalt thou make them,
in the two onds of the
mercy-seat.
EXODUS, XXV.
ark for the purpose; to teach us to value the Word
of God, and hide it in our innermost thoughts, as
the ark was placed in the holy of holies. It in-
timates likewise the care divine Providence ever
did, and ever will, take, to preserve the records
of divine revelation in the church, so that even
in the latter days there shall be seen in his tem-
ple the ark of his testament. Sce Rev. 11: 19.'
2. This ark was the chief token of God’s pre-
sence; which teaches us that the first and great
evidence and assurance of God’s favor is, the
putting of his law in the heart. God dwells where
that rules, Heb. 8: 10. 3. Provision was made
for carrying the ark about with them in all their
removes; which intimates to us, that wherever
we go, we should take our religion along with
us, always bearing about with us the love of the
Lord Jesus and his law.
II. The mercy-seat was the covering of the ark
or chest, made of solid gold, exactly to fit the di-
mensions of the ark, v. 17, 21. This propitiatory
covering, as it might well be translated, was a
| type of Christ, the great Propitiation, whose
| satisfaction fully answers the demands of the law,
covers our transgressions, and comes between us
\and the curse we deserve. Thus IIe is the end
lof the law for righteousness.
, III. The cherubims of gold were fixed to the
|mercy-seat, and of a piece with it, and spread their
wings over it, v. 18. It is supposed they were de-
signed to represent the holy attendant angels; not
by any effigies of an angel, but some emblem of
the angelical nature; probably some one of those
four faces spoken of, Ezek. 1: 10. Whatever the
;
19 And make one testimony
cherub on the one end, give thee.
and the other cherub on 22 And
the other end: even º of ( meet with
the mercy-seat shall ye
make the cherubims on
the two ends thereof.
20 And the cherubims
shall stretch forth their
wings on high," covering
the mercy-seat with their
wings, and their faces
shall look one to another:
* toward the mercy-seat
shall the faces of the
cherubims be.
21 And thou shalty put
the mercy-scat above
upon the ark, and * in
the ark thou shalt put the
.
testimony,
.* :
# , .
$.
*
Instructions concerning the Mercy-seat.
faces were, they looked one towards another, and
both downward toward the ark, while their wings
were stretched out so as to touch one another.
The apostle calls them Cherubims of glory sha-
dowing the mercy-seat, Heb. 9: 5. It denotes
their attendance on the Redeemer, to whom they
were ministering spirits, their readiness to do his
will, their special presence in the assemblies of
saints, (Ps. 68: 17. 1 Cor. 11 : 10.) and their de-
sire to look into the mysteries of the Gospel, which - N
they diligently contemplate, 1 Pet. 1: 12. Gód
is said to dwell, or sit, between the cherubims,
on the mercy-scat, (IPs. 80: 1.) and from thence
He here promises, for the future, to meet with
Moses, and to commune with him, v. 22. There
He would give law, and there give audience, as a
prince on his throne; thus He manifests Himself
willing to be reconciled to us, and to hold com-
munion with us, in and by the mediation of Christ.
In allusion to this meicy-seat, we ale said to
come boldly to the throne of grace, (IIeb. 4:16.)
for we are not winder the law, that is covered,
but wºnder grace, that is displayed; its wings are
stretched out, and we are invited to come under
the shadow of them, Ruth 2: 12.
W. 23—30. He e is, 1. A table on dered to be
made of wood overlaid with gold, to stand, not
in the holy of holies, (nothing was in that but the
ark and its appurtenances,) but in the outer part
of the tabernacle, called the sanctuary, or holy
place, Heb. 9: 2. v. 23, &c. There must also
be the usual furniture of the sideboard, dishes and
spoons, &c. and all of gold, v. 29.
will commune with thee,
from above the mercy-
seat, from * between the
two cherubims
are upon the ark of the
which I will give thee in
commandment unto the
children of Israel.
23 iſ Thou shalt also
of, and a cubit and a half
the height thereof.
2. This table was to be always spread, and ſur-
& l m 24. 30°. 1 Kin-s 6 20. 2 Chl. 3:4.
that I shall o 15,26. 26-29, 27 7. 375 38:7.
p 28, , 27:6 30 5. 37.4. 40:20. Num.
El 4.6,8,11,14. 1 Chr. 15 15.
there I will łºśnº, 3
** I . . 27.21. 30 6,36. 31.18. 32:
thee, * and I 15. 34 29, 38 21. Num. 17:4. I) cut.
10.2–5: 31.3.6. 1 Kings 8.9. 2 Kings
11. 12. 2 Chi. 34.14, 15. Auts 7:44.
Heb. 9.4.
s 26.34. 37:6. 4020. Lew 16.12–15.
1 Cºl. 28.11. Rom. 3.25. IIeb. 4:16.
1 John 2.2.
t 37.7–9. Gen. 3.24. 1 Sam. 4:4. I
Kings 623–28, 8.6,7. 1 Ch. 28.18.
Ez. 10 2,20. 4.1:18, 19. Heb. 9 5.
* Q, , ºf the matter of the mercy-seat.
u Fz. 28.14.
x Gen. 28 12. Is. 6'1–5. Ez. 1.20.
Matt. 24 31. John 1.5l. I Cor 4.9.
I1. 10. Eph. 3.10. Col. 2:10. Heb.
1:14. J. Pet. 1,12. 3.22. Rev. 5,11,12.
y 17. .2634. Rom. 10 #.
z See on 16.
which
of all things
* tº 20 24, 31:18. Gen. 1833. Lev. 1:1.
make “a table of shittim- *** Nº" ºp.
º —31. JJ'dg 20 27.
two cubits shall b 29' 12,43. 31-6. 1 Sam. 4.4. 2 Sam.
breadth there- c 37 ſo-ig. 4022,23. Lev. 246.
Num. 331. 1 Kings 7:48. 1 Chr. 28:
º, ach. 1819. Ez.4041,42, Heb.
the true worship, should not s
where a pattern is said to be
not how far in finite Wisdom saw ſit to d11 et t the venelation of his
people to objects they had been
spected, (and perhaps had Î espected, themselves, in Egypt, as conse-
c1ated to the gods of their fellow citizens) guard, ng against their
being again abused to Idolatry by inrol polating them with all the in-
stitutions of the Mosaic worshi
continually lead to the most direct contrasts betwcen the two wor-
ships, thus weaning them altogether from the false.
The cut of the ark of the Con enant, at 37: 1–9. is
according to some learned authors; but if Jiſichaels’ view (note, 37:
(10–17.)
l, 6, 10, 25.) be correct, it is m
shape and appealance of a plaj
cornice or moulding, (except th
this simple shapc the box wou!
or capacity : nor was elaborate
plain, for all
rim or band,
see 1 oyal di
the box, at t
the same size with the body of
sacred as the ark, wh whº h the holy law was put, to
make it more lespected.
ore probable that the ark was of the
n solid phralleloglam ; we read of no
19 crown,) on sculptured work, and in
d best answer as a measure of length
Wolkmanship necessaly on a thing so
The crown, perfectly
that appeals, seems to have been a
(such were the most ancient crowns,
adems, cuts v. 18, and 28:2.) outside
op; and within this, the merry-seat, of
the box, was let, as a proper lid. ED.
(18.) Cherubums.) Winged ſignes (emblematical of Immortality,)
are common on thc temples of Cºgypt: and as the things intended
are mentioned by their names s
spoons, dushes, &c. v. 29.) it wou
to Moses.
sun, (king of the natural world
heavens, and, by correspondence, of lower Egypt. She set ms to have
been the protectrice of the sovereigns of Egypt, and was the tily in 11 y
whom the 18th dynasty most
The cut, from the tomb of Metamon-Ranises, in Biban el
Molook, at Thebes, represents Saté (the Egypt Juno), daughter of the
implu, without a description, (like the
ld seem they were things well known
*.
the world, and of pater-
nity,) as if to protect
the legend of the king
(omitted here), and
sits in the Fgyptian
manner upon the sym-
bolic sign of domina-
tion, sürrounding the
Symbol of the inſerior
Champ. Pantheon Egypt.
If cherubim were so
1espected, we see more
reason for the symbol
being connected with
the true worship. See
notes, Ex. 1:8. and v. 10.
above, latter part. ED.
Verses 23–30.
In the dishes, was pla-
ced, so some think, the
Shew-bread, or, as oth-
ers, the flour of which
seem to have been put
,) queen of the inferior legion of the \\ A 4\{\|^ 4\{\ Over both the loaves and
[ _ ] | | | || Jº I ſº I Tºlºl the Incense; yet some
E-L-L-L-L-L-L-L-L-L-L-L-L- suppose, they were ves-
wood:
a cubit the
urp) ise nor scandalize us, even here,
given by God II.imself; for we know
accustomed ſlom childhood to see 1e-
p. And Indeed such a change would
ISD.
* it was made, or the oil
used for various pur-
poses.—Spoons.] Whals,
So some, as we read of
vials of incense : (Rev.
: 8.)—Covers.] They
respected. She holds the symbol of
sels used in drink-offer.’
divine Iife, and stretches out her wings, (symbols of generation, of ings ; but that is more reasonably considered as the use of the bowls,
region, i. e. of Egypt. ,
)
º
*

[316]
B. C. 1491.
Directions for the table and candlestick.
ExoDUS, XXV.
24 And thou shalt
* overlay it with pure
gold, and make thereto
a crown of gold round
about. *
25 And thou shalt
make unto it a border of
an hand-breadth round
about, and thou shalt
make “a golden crown
to the border thereof
round about. f :
26 And thou shalt
make for it ‘four rings
of gold, and put the rings
in the four corners that
nished with the shew-bread, (v. 30.) or bread
of faces, twelve loaves, one for each tribe, set in
two rows, six in a row: see the law concerning
them, Lev. 24: 5, &c. Some make the twelve
loaves to represent the twelve tribes, set before
God as his people, and the corn of his floor, as
they are called, Isa. 21 : 10. As the ark signified
God’s being present with them, so the twelve
loaves significa their being presented to God.
This bread was designed to be, (1.) A thankful
acknowledgment of God’s goodness, in giving
them their daily bread, manna in the wilderness,
where He prepared a table for them, and, in Ca-
naan, the corn of the land. Herchy they owned
their dependence on Providence, not only for the
corn in the field, which they gave thanks for in
offering the sheaf of first-ſruits, but for the bread
in their houses, that, when it was brought home,
in his kingdom, at which all his saints shal) for
ever eat and drink with Him, Luke 22: 30.
W. 31–40. The next thing ordered to be made
for the furnishing of God’s palace, was, a stately
candlestick, of pure, solid gold. The particular
directions here given concerning it show, 1. That
it was very magnificent, and a great ornament to
the place; it had many branches from the main
shaft, which had not only their necessary bowls,
ſor the oil and wick, but knops and flowers, for
ornament. 2. That it was very convenient, and
admirably well contrived both for cleanliness and
to scatter the light. 3. That it was very signifi-
cant. The tabernacle had no windows by which
to let in the light of the day, all its Jight was
candle-light; which intimates the comparative
darkness of that dispensation, while the Sun of
righteousness was not as yet risen, nor had the
are on the four feet there-
of. -
27 Over against the
border shall the rings be,
to bear the table. * -
28 And thou . shalf.” spare, a loaf for every tribe.
- - - - - Ill
make the staves of shittim-
wood, and overlay them
with gold, that h the table
may be borne with them.
29And thou shalt make
* the dishes thereof, and
spoons thereof, and cov-
ers thereof, and bowls
thereof * to cover withal:
of pure gold shalt thou
make them.
30 And thou shalt set
upon the table k shew-
bread before me alway.
31 || And thou shalt
make a candlestick of
pure gold, of beaten work
shall the candlestick be
made; his shaft, and his
branches, his bowls,
” his knops, and his flow-
ers shall be of the same.
32 And six branches
shall come out of the
sides of it: three bran-
ches of the candlestick
out of the one side, and
three branches' of the
candlestick out of the
other side.
33 Three bowls made
like unto almonds, with a
knop and a flower in one
branch ; * and three bowls
made like almonds in
the other branch, with a
knop and a flower: so in
the six branches that
come out of the candle-
stick.
34 And in the candle-
stick shall be four bowls
made like unto almonds,
with their knops and their
flowers.
35 And there shall be a
knop under two branches
God did not blow upon it, Hag. 1:9.
token of their communion with God; this bread God left not Himself without witness, nor them
on God’s table being made of the same corn with without instruction; the commandment was a
the bread on their own tables. (3.) A type of the
spiritual provision made in the church by the Gos-
º * º
5 for places of the staves; pel, for all that are made priests to our God. In
: our Father’s house there is bread enough, and is still dark, as was the tabernacle, in comparison
All that attend with what it will be in heaven; but the Word of
God’s house shall be abundantly satisfied with
the goodness of it, Ps. 36: 8. Divine consolations dark place; (2 Pet. 1: 19.) and a dark place
are the continual feast of holy souls, notwithstand- indeed the world would be without it. The Spirit
ing thereare those to whom the table of the Lord, of God, in his various gifts and graces, is com-
and the meat thereof, (because it is plain bread,) pared to the seven lamps which burn before the
are contemptible, Mal. 1: 12. Christ has a table throne, Rev. 4: 5. The churches are golden
(2.) A day-star from on high yet visited his church; yet
lamp, the law a light, and the prophets branches
|ſion that lamp, which gave light in their several
ages to the Old Testament church. The church
God is the candlestick, a light shining in a
of the same, and a knop dishes thereof, shall be of
under two branches of pure gold.
the Same, and a knop d Sce on 11–1 Kings 6:20–22.
under two branches of ; ; , ;
the same, according to fº sum ion. Act, sis
the six branches that pro- ;..º º; I
- : 20. hr. 4:22. E 1:9–
ceed out of the candle- #"º" 2 tº
stick. * Or, to pour out ºrithal. Lev. 24:5–
• 9. Cant. 5:1. v. 3:20.
- 36 Their knops and k 3:13. Num; 4:7, 1 Sam.
their branches shall be #5 ºhº zºº. 2 chr. 8:
of the Same, all Of it shall I 35:14. 37:17–24. 40:24,25. º
be one "beaten work of
pure gold.
37 And thou shalt
make the Pseven lamps
7:49. Zech. 4:2. Heb. 9:2. Pey. I:
12,20. 2:1,5. 4.5.
thereof: and q they shall
m 1 Kings 6:18. 7:24.
n 37:19,20. Zech. 4:3.
o 18. Num. 8:4. 1 Kings 10:16,17. 2
Chr. 9:15.
p 37:23. Rev. 1:12,20. 2:1. 4:5.
4; 30:8. Lev. 24:2—4. 2 Chr.
13:11.
- - i On', cause to ascend.
+ light the lamps thereof, r ičí #". #. s. 119:105. Prov.
ive li 6:23. Is. 8:20. att. 5:14. Luke 1:
that they may give light § 3. . . *.35".
26:18. Rev. 21:93–25. 22:5.
yer a orai -
over against I It. I Heb. the face of it. Num. 8:2.
s 2 Chr. 4:21. Is. 6:6.
38 And * the tongs 37:23. Num. 4:9. 1 Rings 7:50. 2
thereof, and the 'snuff- " ... lºº"ji. ''': ".
Inentioned in the last place.—The she w-bread, will more conveniently
be spoken of hereaſter ; (JVote, Lev. 24: 5–9.) but, in general, this
part of the ceremonial institution seems to have typified the com-
munion, which in his ordinances the Lord holds with his redeemed
people ; the provisions of his house, and the feasts with which they
are sometimes favored ; the food for their souls, which they always
find when they hunger after it; and the delight which He takes in
their persons and services, as presented before Him in Christ Jesus.
(Cant. 5: 1. Rev. 3: 20.) - Scott.
(29.) Dishes—spoons—bowls—covers.] The cut of sacred uten-
monuments, will, perhaps, give us
as good an idea of the articles enumerated in this verse, as it is pos-
sible for us now to have. ED.
Verses 31–39. *
It is generally thought, the candlestick might be taken in pieces,
for the conveniency of removing it. The shaft, or trunk, is suppost-d
to have had a foot, on which the whole candlestick stood firm ; yet
no mention is made of this foot. On each side of the shaft were
three branches, shaped like recds, or canes, one above the other, being
six in all. Each branch was ornamented by three bowls, shaped like
almonds, (which perhaps were so placed as to receive any thing that
fell from the lamps ;) and by a knop like a pomegranate and a flowner.
These seem to have been placed above the uppermost bowl, just under
the lamp, which was at the top of each branch.-On the shaft, or main
pillar, called on that account the candlestick, were four bowls like al-
monds, and four knops and four flowers.--Three of these are supposed
to have been made on the shaft, immediately under the place where -
each of the three branches arose out of it, on either side ; the knop
and the flower being above the bowl. And the fourth bowl, knop,
and flower, were fixed beneath the lamp, which was on the top of
the shaft, and which, with those on each of the branches, made the
number seven in all. The height of the candlestick is not mentioned,
nor indeed the dimensions of any part: but with its vessels, or the
tongs and smuſſ-dishes for dressing the lamps, it contained a tal-
ent of pure gold, or about a hundred weight. This might suffice to
direct the Workmen in respect of the proportions to be observed; es-
pecially as Moses would remember the model shown him in the mount.
-Thèse Sacred vessels were all made of the most precious metals:
for Christ is most precious in Himself, and in the estimation of the
Father, of his people, and of all the inhabitants of heaven. His
Church also consists of the excellent of the earth; He requires us to
consecrate unto Him the best and most valuable of every thing, of our
time, our substance, our abilities, and especially our affectiºn.
S C Q TT.
(31.). Of beaten wrork.] Heb. solid work. Bush, with Rosemm, slip-
poses they were cast in a mould. ED.
s

[317]
B. C. 1491.
Of the tabernacle.
EXODUS, XXVI.
39 Of a talent of pure
gold shall he make it,
with all these vessels.
40 And look" that thou
make them after their
pattern, which * was
showed thee in the
In Ount. j
CHAP. XXVI. '
Directions for making the ten curtains
of the sanctuary, 1–6. The eleven
curtains of goats’ hair; and the cover-
ings of rams' skins and badgers’
skins, 7–14. The boards, sockets,
and bars, 15–30. The voii and pil-
lars to separate the most holy place,
31–33. ‘l’he arrangement of the fur-
niture in the sanctuary; and the hang-
ing for the door, 34–37.
OREOWER thou
shalt make * the
tabernacle with ten cur-
tains of "fine twined linen,
and blue, and purple, and
scarlet ; with “cherubims
of f cunning work shalt
thou make them.
2 The length of one
"curtain shall be eight
and twenty cubits, and
the breadth of one curtain
four cubits: and every
one of the curtains shall
have one measure.
3 The five curtains
*
candlesticks, the lights of the world, holding
forth the Word of life, as the candlestick does
the light, Philip. 2: 15, 16. Ministers are to light
the lamps and snuff them, (v. 87.) by opening
the Scriptures. The treasure of this light is now
put into earthen vessels, 2 Cor. 4: 6, 7. The
branches of the candlestick spread every way, to
denote the diffusing of the light of the Gospel into
all parts by the Christian ministry, Matt. 5: 14,
15. There is a diversity of gifts, but the same
Spirit gives to each to profit withal.
Lastly, An express caution is given to Moses
to take heed of varying from his model, (v. 40.)
Nothing was left to his own invention, or the
fancy of the workmen, or the people’s humor;
but the will of God must be religiously observed
in every particular. Thus, (1.) All God’s pro-
vidences are exactly according to his counsels,
and the copy never varies from the original. In-
finite Wisdom never changes its measures; what-
ever is purposed shall undoubtedly be performed.
(2.) All his ordinances must be administered
according to his institutions. Christ’s instruc-
‘tion to his disciples, (Matt. 28: 20.) is like
this here, Observe all things whatsoever I
...have commanded you.
^ - -.
CHAP. XXVI. V. 1–6. The house must be
a tabernacle or tent, such as soldiers now use
in the camp, a mean dwelling and a movable
one; yet the ark of God had no better till Sol-
omon built the temple, 480 years after this,
1 Kings, 6: 1. God manifested his presence
among them thus in a tabernacle, 1. In com-
pliance with their present condition in the wil-
derness, that they might have Him with them
wherever they went. Note, God suits the tokens
of his favor, and the gifts of his grace, to his
people’s wants and necessities. Isa. 43: 2.
To represent the state of God’s church in this
world,—a tabernacle state, Ps. 15: 1. We
have here no continuing city; being strangers
in this world, and travellers towards a better,
we shall never be fixed till we come to heaven.
Church-privileges are movable goods; the Gos-
pel is not tied to any place; the candlestick is in
a tent, and may easily be taken away, Rev. 2: 5.
If we make much of the tabernacle, and improve
the privilege of it, wherever we go it will accom-
pany us; but, if we neglect and disgrace it,
wherever we stay it will forsake us; What hath
my beloved to do in my house? Jer. 11: 15.
Now, (1.) The curtains of the tabernacle were
to be very rich, the best of the kind, and colors
very pleasing. (2.) They were to be embroid-
ered with cherubim, (v. 1.) to intimate that
be coupled one to anoth-
€1".
4 And thou shalt make
floops of blue upon the
edge of the one curtain,
from the selvedge in the
coupling: and likewise
shalt thou make in the
5 Fifty loops shalt thou
make in the one curtain,
and fifty loops shalt thou
make in the edge of the
curtain that is in the
coupling of the second ;
that the loops may take
hold one of another.
u 26:30. 39:42,43. Num. 8:4. 1 Chr.
28:11, 19. Ez. 43:11,12. Acts 7:44.
Heb. 8:5.
* Heb. thou wast caused to see.
a 25:8. 36:8–19. 40:2,17–19. 1 Chr.
21:29. John 1:14. 2:21. Heb. 8:2.
9:9,23,24. Rev. 21:3.
:4. 35:6,35. Rev. 19:8. ,
f Sce on 25:18.
c Heb. the work of a cunning workman,
or, embroiderer.
d # Num. 4:25. 2 Sam. 7:2. 1 Chr.
17:
uttermost edge of another
curtain, in the coupling
of the second.
shall be “coupled togeth-
er one to another: and
other five curtains shall
e 3, 36:10. John 7:21. 1 Cor. 12:4,
6 And thou shalt make 12–27, Eph. 2:21,22, 4:3–6,16.
fifty 5 taches of gold, and *
f
couple the curtains to- *
Col. 2:2, 19.
5,10,11. 36:11,12,17.
11,33. 35:11. 36:13, 18. 39:33.
*
PRACTICAL OBSERVATIONS.
In all things the Lord prevents us with his bounty, and we
can present mothing to Him, but what was previously his gift.
(1 Chr. 29:10–19.) In the great concerns of salvation, his
love suggested the gracious design, and his wisdom formed the
wonderful plan: the Father loved the world, and gave his Son
for our redemption; the Son loved us, and gave Himself a sacri-
fice for our sins; his Word reveals this salvation; his providence
by special designation hath sent it to us; the ordinances, in
which He will meet us, are of his appointment, and rendered
effectual by his blessing; and his preventing grace produces at
first the willing mind to attend on them. But while He reveals
Himself in Christ Jesus, as a reconciled Father on a mercy-seat,
affords us the light of his Word, and promises the teaching of
his Holy Spirit, to direct us to the Bread of life, and guide us
into sweet communion with Him, that we may feast on the
plenteousness of his holy temple; He reasonably requires that
we diligently attend on his ordinances, come to his mercy-seat,
inquire his will, feed on the Bread of life, walk in the light, and
present our bodies, souls, and all we have, to Him, to be em-
ployed according to his will, and for his glory; and that we,
with a willing and liberal mind, according to the ability which
He giveth us, actually separate to his service, both for the sup-
port of religion and communicating to the poor, a proportion of
our substance, to prove the sincerity of our faith and love. If
we have no inclination to this, we have no proof that we are his
true people; but if we have indeed a willing mind, and give the
best which we possess in simplicity, we may take the comfort
of this good evidence, that God hath bestowed on us his saving
grace.
saith, that “he which soweth sparingly, shall reap also sparingly;
and he which soweth bountifully, shall reap also bountifully,’—
in peace and assurance on earth, and in abundant glory in heaven.
Finally, let us remember, that, if we are true Christians, we are
the temples of the Holy Spirit, have the law of God written in
our hearts, live a life of communion with God, feast on his ordi-
mances, and are the light of the world. The Lord help us to
try ourselves by this view of Christianity, and to walk according
to it. - Scott.
(33.) Like 'unto almonds—knop—flower.] As we have little be-
side conjecture to furnish us yith a notion of the
appearance of the utensil here described, the cut of
an almond branch in blossom will, perhaps, give us
the most correct idea we can now have of it. Ep.
Verse 40.
The ceremonial law was altogether instituted worship,
which derivés all its obligation from the express ap.
pointment of God. It was likewise in every part
typical of Christ and his salvation : but especially the
sanctuary and its furniture, were a shadow of Him,
in his person, righteousness, mediation, and grace ;
and of our life of faith and communion with Him.
It was therefore highly proper, that every particular
should be fashioned exactly according to the model
set before Moses on the mount; and nothing left to
human invention. Indeed, it is evident, that uni-
formity in Worship, as far as related to the services at
the tabernacle, and afterwards at the temple, was
prescribed by the law, though it was seldom adhered
to ; but it is equally plain, that such a uniformity,
according to a precise rule, in the externals of wor'.
ship, was not intended under the new dispensation: and the very
disputes, which this subject has so long occasioned, are a complete
demonstration that no such exact and explicit rule subsists; for if it
did, the controversy must cease of course, or rather could néver have
been started. . The old ritual is evidently antiquated, and nothing of
the same kind is substituted in its place ; therefore a latitude is al-
lowed us by the Lord, and we have ho right to impose our sentiments
[318]
on others, or to condemn those who differ from us. Yet we must re-
member, that we are accountable to God for the use which we make
of this liberty. We should take heed, that we do not reject the truths.
or ‘commandments of God to keep our own traditions;’ and that we
consider every thing of this kind as a mere circumstance, though in
our judgment expedient for the more regular attendance on God’s or-
dinances, profession of his truths, and obedience to his command-
ments. (Heb. 8: 5. JVote, 9.) Scott.
-- NOTES.
CHAP. XXVI. V. 1–6. As these rich curtains formed the principa
covering of the sanctuary, they are called the Tabernacle, or Dwelling-
place, namely, of Israel’s God and King. Each curtain was about 15
yards long, and something more than 2 yards wide : but though woven
and wrought separately, they were afterwards joined together, into
two grand divisions of 5 curtains each ; probably by needle-work.
Each of these divisions would be about 11 yards wide ; and they like-
wise were joined together into one tabernacle. Fiſty loops of blue tape,
or ribbon, were fastened to the edge or selvedge of the outermost of the
5 curtains, on that side by which it was to he coupled to the outer-
most of the other 5 curtains; on the selvedge of which, 50 loops were
placed exactly answering to the others.--These loops seem to have
iseen joined together, by being passed through each other; and 50
taches, or buttons, or clasps, of gold, were also made, to each of which,
two 160ps, one of either outside curtain, were closely fastened, in
order to render the whole compact: yet so that the two grand divisions
might easily be separated, when there was occasion to remove it,
Thus firmly joined together, it was spread over the top of the sanctu-
ary, and reached on each side, within less thºn a yard of the ground,
covering also the whole length of it. The ten Curtains were 40 cubits
Though no exact proportion is prescribed, yet the Lord.

º
B. C. 1491.
Of the tabernacle.
EXODUS, XXVI.
gether with the taches
and it shall be h one tab-
ernacle. ,
7 || And thou shalt
make curtains of k goats'
hair to be 'a covering
upon the tabernacle;
* eleven curtains shalt
thou make. ,
8 The length of one
curtain shall be thirty
cubits, and the breadth
of one curtain four cubits:
and the eleven curtains
shall be all of one meas-
UI"e, *.
9 And thou shalt couple
° five curtains by them-
selves, and six curtains
by themselves, and shalt
double the sixth curtain
in the fore-front of the
tabernacle.
10 Arid thou shalt make
P fifty loops on the edge
of the one curtain that is
outmost in the coupling,
and fifty loops in the
edge of the curtain which
coupleth the second.
11 And thou shalt
make fifty taches of brass,
and put the taches into
the-loops, and couple the
* tent together q that it
may be one.
12 And the remnant
that remaineth of the
curtains of the tent, the
half-curtain that remain-
eth," shall hang over the
back-side of the taberna-
cle.
13 And * a cubit on the
one side, and a cubit on
the other side # of that
which remaineth in the
length of the curtains of
the tent, it shall hang
over the sides of the tab-
11.
v. 7, &c.
the angels of God pitch their tents round about
the church, Ps. 34: 7. As there were cherubim
over the mercy-seat, so there were round the
tabernacle; for we find the angels compassing,
not only the throne, but the elders; see Rev. 5:
(3.) There were to be two hangings, five
breadths in each sewed together, and the two
hangings coupled together with golden clasps, or
tacks, so that it might be all one tabernacle, v. 6.
Thus the churches of Christ and the saints, though
many, yet are one, being fitly joined together
in holy love, and, by the unity of the Spirit, so
rowing into one holy temple in the Lord, Eph.
3. 21, 22.—4: 16. This tabernacle was very
strait and narrow; but, at the preaching of the
gospel, the church is bid to enlarge the place
of her tent, and to stretch forth her curtains,
sa. 54: 2 r
V. 7–14. Moses is here ordered to make a
double covering for the tabernacle, that the beauty
of those fine curtains might not be damaged.
1. There was to be a covering of hair camlet
curtains, somewhat larger every way than the
inner curtains, to enclose them, and probably to
be stretched out at some little distance from them,
These were coupled together with
brass clasps. The stuff being less valuable, the
tacks were so; the intention being as effectually
answered.
double one; (v. 14.) one of rams’ skins dyed
red, probably dressed with the wool on; another
of badgers’ skins, so we translate it; but it should
rather seem to have been some strong sort of
leather, (but very fine,) for we read of the best
sort of shoes being made of it, Ezek. 16: 10.
Observe here, (1.) The outside of the tabernacle
was coarse and rough, the beauty all lay within.
Those in whom God dwells, must labor to be
better than they seem to be. Hypocrites put the
best side outward, like whited sepulchres; but
the king’s daughter is all glorious within;
(Ps. 45: 13.) in the eye of the world, black as
the tents of Kedar, but in the eye of God, comely
as the curtains of Solomon, Cant. I : 5. Let our
adorning be that of the hidden man of the heart,
which God values, 1 Pet. 3: 4. (2.) Where
God places his glory, He will create a defence;
even on the habitations of the righteous there
shall be a covert, Isa. 6: 5, 6. The protection
of Providence shall always be upon the beauty
of holiness. Ps. 27: 5.
V. 15–30. Very particular directions are
here given about the boards of the tabernacle, to
bear up the curtains, as the stakes of a tent, which,
need to be strong, Isa. 54: 2. These boards had
tenons, which fell into mortises made for them in
silver bases. God took care to have every thing
2. Over this was to be another covering, a
strong, as well as rich, in his tabernacle. Cur-
tains without boards would have been shaken by
14 And thou shalt
make ‘a covering for the
tent, of" rams' skins dyed
red, and a covering above
of badgers' skins.
15 iſ And thou shalt
make * boards for the
tabernacle, 7 of shittim-
wood, standing up.
16 Ten cubits shall be
the length of a board,
and a cubit and a half
shall be the breadth of
one board.
17 Two t tenons shall
there be in one board, set
in order one against
another: thus shalt thou
make for all the boards
of the tabernacle.
18 And thou shalt
make the boards for the
tabernacle, twenty boards
on the south side, South-
make * forty sockets of
silver, under the twenty
boards: two sockets un-
der one board for his two
tenons, and two sockets
under another board for
his two tenons.
20 And for the second
side of the tabernacle on
the north side, there shall
be twenty boards.
21 And their forty
sockets of silver : * two
sockets under one board,
and two sockets under
another board.
22 And for the sides
of the tabernacle west-
neath, * and they shall be
coupled together above
the head of it unto one
ring: thus shall it be for
them both ; they shall be
for the two corners.
25 And they shall be
eight boards, and their
h Eph. 1:22,23. 4:16. I Pet. 2:4,5.
i 35:26. 36:14–18. Num. 4:25. Ps.
1 Pet. 3:4. 5:5.
35:6,23. Num. 31:20.
. 4:5.
13
I
º
9,4.
#
;
,1
3
covering.
on 3,6.
‘.
e
i
:
:
§
. in the remainder, or, surplus-
Nº. 4:5. Ps. 27:5. 121:4,5.
36:
ernacle, on this side, and ward.
on that side, to cover it. 19 And thou shalt
is 3.6. 25.4.
ward, thou shalt make ušš"sš. 39.34. Num. 4:10.
- Ez. 16:10.
six boards. x 18,22–29. 36:20–33. 40:17,18. Num.
23 And two boards , gº. Bºat.
shalt thou make for the ###"ºis-is, sº-ºs. ss
corners of the tabernacle ‘ºgº'º", i.
in the two sides. , ; cant. 5:15.
Heb. tupined.
24 And they shall be ! #3; "#. 133:1–3. 1 Cor. 1:10.
| coupled together be-
wide, (except any thing should be deducted for the seams and join-
ings,) yet the sanctuary was not much more than 30 cubits long :
hence it has been thought, that one division of the covering was ex-
actly spread over the holy place, which was 20 cubits in length ; and
that the other covered the most holy place, which was 10 cubits square;
and that the residue hung over on the W. end towards the ground.
But this is not here mentioned : and perhaps this inner covering being
spread rather loosely over the sanctuary, did not extend much beyond
the ends of it; which is the more likely, as mention is expressly made
of the surplus of the second curtains. [See engraving, at ch. 40.]
Sco Tt.
Verse 1–30. -
* The tabernacle was 30 cubits (of about 21 1-2 inches each)
or about 54 feet long, 9 cubits (about 16 ft.) wide, and 10 cubits (about
18 ft. high.” [See engraving, chap. 40.] He NRY, abr.
[Fine twined lingn.] The jewish writers say, none was to be used
but six thread cords; hence perhaps the Heb. name for linen, shesh,
which seems to mean the byss, or finest cotton. See notes, Gen. 41:
42. also Encycl. Am. art. Byssus. ED.
(7–14.). The curtains of goats’ hair were above a yard longer than
the rich curtains, and would therefore extend above half a yard lower
on each side, that is, almost to the ground. Being one more in num-
ber than the others, and of the same width, they would, when joined,
be more than two yards wider, and so much the more would be left
to hang over at the ends of the sanctuary : but it seems that the great-
er part of the additional curtain was brought to the E. end or opening
of it: and there doubled up, perhaps for ornament as a festoon 5 yet
Some also remained at the W. end, to cover the curtains and the
boards. They were joined together, as the rich curtains were, ex-
cept that the taches were made of brass instead of gold. The lan-
guage however, describing the way in which they were fastened to
each other, is varied, and perhaps may be thus more clearly render-
ed: “Thou shalt make 50 loops at the border of the first curtain,
which is outmost next to the coupling, and 50 loops in the border of
the curtain that coupleth, even of the second.” For these were the
two curtains by which all the rest were coupled together: and on the
outmost border of each of these, 50 loops were fixed ; which, by
means of the taches, or clasps, or buttons, were firmly joined together,
into one tent or covering.—The whole represents the person and doc-
trine of ºl. his true church, and all heavenly things, which are
outwardly, and to he carnal eye, mean ; but are inwardly, and in the
sight of God, exceedingly glorious and precious. Sco TT.
(15–29.) The sockets of silver, each weighing a talent, (about 1
cwt.) were placed in rows upon the ground ; 40 on the S. 40 on the N.
12 on the W. and 2 at each corner on the W. end. In every couple
of these sockets, and by two tenons fitted to the hollows of them,
was fixed a substantial board of shittim-wood, covered with plates
of gold : the boards seem also to have been fastened together by mor-
tises and temons, or by a concave in the one exactly fitted to a conver
in the other. The corner boards were also joined to the boards on
either side of them, both at top and bottom, by a ring or staple, no
doubt of gold.—Thus a wall was formed on three sides of the sanctu-
ary ; which was still further strengthened by 5 [horizontal] bars of
shittim-wood, covered with gold, passing through gold rings [in the
upright boards.] As the middle bars alone are said to reach from end
to end,” it may be supposed that the others were not so long. The
whole was so firmly compacted together, that it could not be shaken
or thrown down, much more easily than an edifice of stone ; though
it might readily be taken down, and afterwards put together again ;
its materials also were very costly.—In all these things, it was a type
of the church of God, which is built upon the foundation of the
apostles and prophets, Jesus Christ Himself being the chief Corner-
stone, in whom all the building fitly framed together groweth unto
an holy temple in the Lord.” Eph. 2: 20, 21. Big
8. C. 1491.
sockets of silver, sixteen
Sockets: two sockets un-
der one board, and two
Sockets under another
board.
26 And thou shalt
make “bars of shittim-
wood : five for the boards
of the one side of the
tabernacle,
27 And five bars for
the boards of the other
side of the tabernacle, and
five bars for the boards
of the side of the taber-
nacle for the two sides
westward.
28 And the middle bar
in the midst of the boards
shall reach from end to
end.
29 And thou shalt
a overlay the boards with
gold, and make their
rings of gold for places
for the bars: and thou
shalt overlay the bars
with gold.
30 And thou shalt
e rear up the tabernacle
faccording to the fashion
thereof which was show-
ed thee in the mount.
31 || And thou shalt
make & a veil of " blue,
and purple, and Scarlet,
and fine twined linem of
cunning - work: with
k cherubims shall it be
EXODUS, XXVI.
every wind; it is a good thing to have the heart
established with grace, otherwise the curtains
of a profession will not hold out long. The boards
were coupled together with gold rings at top and
bottom, (v. 24.) and kept firm with bars that ran
through golden staples in every board; (v. 26.)
and the boards and bars were all richly gilded,
v. 29. Thus every thing in the tabernacle was
very splendid, agreeably to that infant state of
the church, when such things were proper enough
to please children, to possess the minds of the
worshippers with a reverence of the divine glory,
and to affect them with the greatness of that
Prince who said, Here will fiveli; in allusion
to this, the new Jerusalem is said to be of pure
gold, Rev. 21 : 18. But the builders of the gos-
pel-church said, Silver and gold have we none;
and yet the glory of their building far exceeded
that of the tabernacle, 2 Cor. 3: 10, 11. How
much beltcr is wisdom than gold! No orders
are given here about the floor of the tabernacle;
probably, that also was boarded; for we cannot
think that within all these fine curtains they trod
on the cold or wet ground; if it were so leſt, it
may remind us of ch. 20: 24. An altar of earth
shalt thow make unto me.
W. 31–37. Two veils are liere ordered to be
vº.
*
Of the tabernacle.
made. 1. One ſor a partition between the holy
place and the most holy: which not only forbade
any to enter, but forbade them so much as to look
into, the holiest of all, v. 31, 33. Under that
dispensation, divine grace was veiled, but now we
behold it with open face, 2 Cor. 3: 18. The
apostle tells us, (Heb. 9; 8.) the meaning of this
veil was, that the ceremonial law could not make
the comers therewnto perfect, nor would the
observance of it bring men to heaven; the way
into the holiest of all was not made manifesi,
while the first tabernacle was standing; life
and immortality lay concealed, till brought to
light by the Gospels which was therefore sig-
mified by the rending of this veil at the death of
Christ, Matt. 27: 51. We have now boldness
to enter into the holiest, in all acts of devotion,
by the blood of Jesus; yet such, as obliges us to
a holy reverence, and a humble sense of our dis-
tance. 2. Another veil was for the outer door
of the tabernacle, v. 36, 37. Through this first
yeil the priests went in every day to minister in
the holy place, but not the people, Heb. 9: 6.
This veil was all the defence the tabernacle had
against thieves and robbers, which might easily
be broken through, for it could be meither locked
nor barred, and the abundance of wealth in the
with gold : their hooks
shall be of gold, upon the
four sockets of silver.
33 And thou shalt hang
up the veil under * the
taches, that thou mayest
bring in thither n within
the veil, "the ark of the
testimony: and the veil
shall divide unto you, be-
tween P the holy place
and the most holy.
34 And thou shaltº put
the mercy - seat upon
the ark of the testimony,
in the most holy place.
35 And thou shalt set
* the table without the
veil, and * the candlestick
made.
32 And thou shalt
hang it upon four' pillars
of shittim-wood, overlaid
over against the table on
the side of the tabernacle
toward the south ; and
thou shalt put the table
on the north side.
36 And thou shalt
make an ‘hanging for the
door of the tent, of blue,
and purple, and scarlet,
and fine twined linen,
wrought with needle-
work.
37 And thou shalt
make for the hanging five
pillars of shittim-wood,
of brass for them.
c. 36:31–38. Num. 3:36. 4:31. Rom.
15:1. Gal. 6-1,2.
d Sge on 25:11,12.
e 40.2, 17,18. Num. 10:21. Josh. 18:1.
Heb. 8.2.
f 25:9,40. 27:8. Acts 7:44. Heb. 8:5.
g 36:35, 40:3,21. Lev. 16:2,15, 2
Chº. 3.14.” Mºtt. 37.5i. Mºi, 15.
38. Luke 23:45. Eph. 2:14. Heb.
9:3–8. 10:20,21.
h 25 4. 35 6,25,35. 36:8.
... i. 28.15." §§33, 3 Chr-2:7—13.
Ps. 137.5. Cant. 7:1.
k See on 25:18.
37. :38, Esth. 1-6
m 27:10, 36:36.
n Heb 9:4,5.
o See on 25:16.-4
0 21.
}) §§º 8:6,10. 2 Chr. 5:7–10. IIeb.
q Sº on 25:21–4020. Heb. 9.5.
r See on 40:22 —Heb. 9:2,8,9.
s See on 25-3]–37. 40:24. .
t 36:37. 40.28. John 10:9. 14:6.
u 35.11. 39.33, 40:29. Num. 3:25, 9:
15. 2 Sam. 7.6. Ps. 78:60.
x See on 31.
y 36-38.
and Y overlay then with
gold: and their hooks
shall be of gold: and thou
shalt cast five sockets .
*-mº
PRACTICAL OBSERVATIONS.
With this typical descriptior of Christ and his church before he keeps up a specious appearance before men, but shrinks from
our eyes, let us ask ourselves what our judgment on these sub- examination; for ‘ his inward part is very wickedness;' and
jects is. Do we see any glory in the person of Christ? any ex- God knows it.—Thus also the Christian's comfort, and his in-
cellency in his character, or preciousness in his salvation, or
wisdom in the doctrine of the cross? Do we perceive any beauty
in holiness, or any amiableness in the character of Christians?
As our judgment, choice, and consequent practice are, so is our
state towards God. “To you that believe, Christ is precious.”
—Let us also examine ourselves, as to the state of our own
hearts; whether we possess a consciousness of dependence on
God, love to Him, hatred of sin, desire aſter holiness, and a full
purpose of heart, through divine grace, to glorify Him? Will
our eligion bear examination? Are we more careful to approve
our hearts to God, than our characters to men? For, notwith-
standing all our imperfections, this state of mind is in the sight
of God of great price.—The hypocrite is the everse of all this:
heritance, are not an outside show of mirth and prosperity, cov-
ering an aching heart, and a soul doomed to destruction; but an
inward sweetness and peace unobserved of men, and a glorious
inheritance, reserved within the veil. Nay, the mean appear-
ance of the church, and of the Christian, is often a security from
persecution and temptation.—As every part of this spiritual
building of God, in subserviency to his power and love, conduces
to the stability of the whole, let us consider how much it behooves
us, to ‘endeavor to keep the unity of the Spirit in the bond of
peace:’ let us watch against discontent, envy, anbition, and
contention; and, each in his proper place, study to serve the
common intercsts of genuine Christianity. SCOTT.
Velse 31–33.
This veil sepalated “ the holy place,” or what the apostle calls ‘the
first tabernacle,” “flona the most holy place,” and it was hung on pillars
fixed in sockets of silver, in the manner of the boards.--It was
formed of the same materials, and of the same ornamental work, as
the innermost cultains ; but it is generally thought to have been
made exceedingly thick, that it might completely conceal the most
made of brass instead of siiver. In vencration of the rising sun, many
of the Gentiles worshipped towards the E.: but Israel was required
to protest against that idolatry, by turning their backs upon the E. in
worshipping God ; for we must disregard the most excellent and use-
ful creatures, when they would divert our homage and affections from
the Creator. Scott.
(36.) Door.] ‘ Rather entrance-way. It was regarded as a point of
holy place, and the ark of the Covenant.—We necd only hint, that etiquette by eastein sovereigns not to vouchsafe the honor of a near
sin had excluded man from the gracious presence of God, so that no-
thing short of the death of Christ could remove the obstacle, rend
the veil, and give the sinner free access with boldness to the mercy-
Seat. Scot r.
Verse 34.
The mercy-seat seems to have been simply the lid or cover of the
ark ; note, 25: 10. En.
Verses 36, 37.
This hanging was suspended on 5 pillars, overlaid with gold, at the
E. end of the sanctuary, and served instead of a door; on the removal
of which, the priests might enter the sanctuary between the pillars.
It seems to have been less ornamented in all I espects, than the inner
veil, and without che ubim ; and the sockets for the pillais were still spared to us tºp in the linum:mies of the Fgyptians
approach to their persons to any, buy their ministers, favorites and
attendants; seated on a canopied and curtained throne, they were
scarcely perceived though perceiving. Consequently, “before the
Lord,” Ex; 29: 11, &c., means “at the entrance of the tabernacle,” re-
garded as the earthly throne of the Divine Majesty.” Bush.
Wrought with needle won k.] ‘Heb. The work of the embroiderer dif.
-ferent fom the cunning took, v. 1, say the Jewish writers, which
was seen on both sides, while this here was seen only on one side.”
BUSH. We must bear in mind, that the state of the arts in the most
civilized country of that age, Egypt, with which Islael was in Such
close contact, were not so low as is vulgarly thought. Some beautil
ful specimens of embroidely, &c. without doubt of as early an age, are
Ed.
-
[320]
…”
B. C. 1491, .
CHAP. XXVII.
The brazen altar for hº sacrifice,
and its vessels, 1–8. The court of
the tabernacle, its º pillars,
and dimensions, 9–19. The oil for
the candlestick, and the ordering of
it, 20, 21.
ND thou shalt make
an “altar of shittim-
wood, five cubits long,
and five cubits broad:
the altar shall be four-
square, and the height
thereof shall be three
cubits.
2 And thou shalt make
the "horns of it upon the
four corners thereof: his.
horns shall be of the
same : and thou shalt
° overlay it with brass.
3 Añd thou shalt make
his pans to receive his
ashes, and * his shovels,
and his “basins, and his
* flesh - hooks, and his
8 fire-pans: all the ves-
sels thereof thou shalt
make of brass.
4 And thou shalt make
for it h a grate of net-
work of brass: and upon
the net shalt thou make
four brazen rings in the
four corners thereof.
5 And thou shalt put
it under the compass of
the altar beneath, that
the net may be even' to
the midst of the altar.
6 And thou shalt make
*staves for S the altar,
staves of shittim-wood,
and overlay them with
brass, w
7 And the staves shall
be put into the rings, and
the staves shall be put
EXODUS, XXVII.
tabernacle, one would think, might be a tempta-
tion; but by leaving it thus exposed, (1.) The
priests and Levites would be so much the more
obliged to keep a strict watch upon it, and, (2.)
God would show his care of his church on earth,
though weak and defenceless, and continually ex-
posed. A curtain shall be (if God please to make
it so) as strong a defence to his house, as gates
of brass and bars of iron.
CHAP. XXVII. V. 1–8. As God intended
in the tabernacle to manifest his presence among
his people, so there they were to pay their devo-
tions to Him, not in the tabernacle itself, (into
that only the priests entered as God’s domestic
servants,) but in the court before it, where, as
common subjects, they attended. The . Set
up there would sanctify their gifts; hence they
were to present their services to God, as from the
mercy-seat. He gave his oracles to them; and thus
a communion was settled between God and Israel.
Moses is here directed about, 1. Its diménsions,
v. 1. 2. The horns of it, (v. 2.) for ornament
and use; the sacrifices were bound with cords
to the horns of the altar, and to them malefac-
tors fled for refuge. 3. The materials; wood
overlaid with brass, v. 1, 2. 4. Its appurte-
nances, (v. 3.) all of brass. - 5. The grate, let
into the hollow about the middle of the altar, in
which the fire was kept, and the sacrifice burnt,
was made of net-work like a sieve, and hung hol-
low, that the fire might burn the better, and the
ashes fall through into the hollow of the altar, v.
4, 5. 6. The staves with which it must be car-
ried, v. 6, 7. And, lastly, He is referred to the
pattern showed him, v. 8.
linen of an hundred cubits
be fifteen
Durections concerning the altar.
| Now this brazen altar was a type of Christ
dying to make atonement for our sins: the wood
had jº, consumed by the fire from heaven, had
it not been secured by the brass; nor could the
human nature of Christ have borne the wrath of
God, had it not been supported by a divine pow-
er. Christ sanctified Himself for his church, as
their Altar, (John 17:19.) and by his mediation
sanctifies the daily services of his people, who
also have a right to eat of this altar, (Heb.
13: 10.) for they serve at it as spiritual priests.
To the horns of this altar poor sinners fly for re-
fuge when justice pursues them, and there they
are safe in the virtue of the sacrifice.
V. 9–19. Before the tabernacle was to be a
court or yard, enclosed with hangings, of the finest
linem used for tents. This court, according to the
common computation of cubits, was 50 yards long,
and 25 broad, Pillars were set up at convenient
-distances, in sockets of brass, the pillars filleted
with silver, and silver tenter-hooks in them, on
which the linen hangings were fastened; the
hanging which served for the gate was finer than
the rest, v. 16. This court was a type of the
church, enclosed and distinguished from the rest
of the world: the enclosure, supported by pillars,
denoting the stability of the church, hung with
the clean limen, which is said to be the righte-
ousness of saints, Rev. 19:8. These were the
courts David longed for, and coveted to reside im,
(Ps. 84: 2, 10.) and into which the people of God
entered with praise and thanksgiving; (Ps. 100:
4.) yet this court would contain but a few wor-
shippers; thanks be to God, now, under the Gos-
pel, the enclosure is taken down; God’s will is,
that men pray every where: and there is room
cubits: their their sockets of brass.
long, for one side.
10 And the twenty
pillars thereof, and their
twenty P sockets shall be
of brass; the hooks of
the pillars, and their
q fillets shall be of silver:
11 And likewise for
the north side in length,
there shall be hangings of
an hundred cubits long,
and his twenty pillars,
and their twenty sockets
of brass: the hooks of the
pillars three, and their
sockets three.
15 And on the other
side shall be hangings
fifteen cubits: their pil-
lars three, and their sock-
ets three.
16 And for the gate of
the court shall be an
hanging of twenty cubits,
19 All the vessels of
the tabernacle in all the
service thereof, and * all
the pins thereof, and all
the pins of the court,
shall be of brass.
a 20-24–26. 24.4. 38:1–7. 40.10,29.
2 Sam. 24.18- 2 Chr 4:1. Ez. 43.13
—17. Heb. 13:10.
b. 29:12. Lev. 4:7,18,25. 8:15. 16:18.
1 Kings 1 50. 2:28. Ps. 118.27. Heb.
6.
18.
c Num. 1638,39. 1 Kings 8
upon the two sides of
the altar to bear it.
8 Hollow with boards
shalt thou make it: * as
* it was showed thee in
the mount, so shall they
make it. *-
9 ºf And thou shalt
make, "the court of the
tabernacle for the south
side southward: there
shall be 9 hangings for
the court of fine twined
pillars, and their fillets
of silver. ~ *
12 And for the breadth
of the court, on the west
side, shall be hangings of
fifty cubits: their pillars
ten, and their sockets ten.
13 And the breadth of
the court on the east side,
eastward, shall be fifty
cubits.
14 The hangings of
64.
* of blue, and purple, and āj. lºngs tºº. 2 Chr.
scarlet, and fine twined , ; ***
º º * f 38-3. Num. 4.14. 1 Sam. 2:13, 14.
linen, wrought , with º.º.º. ii.º.º.
* needle-work : and their g 2 Kings 2515, Jer, 52.19.
e h 35:16. 38.4,5.
pillars shall be four, and sºn; i.
their sockets four. ; #. sºn. 4:13,14. 28:1
* º m 35° - . 1 Chr. :ll,19.
17 All the pillars round Matt is 9. Col. 2:30–33. Heb. 8.5
about the court shall be 1 Kings 6:36, 8.64
*- & g º º : - t e
filletted with silver: their **, *.*ś. *.
hooks shall be of silver, #sº. ºt.
: * ~ • ?: - 35 17. 39 40
and their sockets of brass. p See on 26:19–21
18 The "length of the jºr ºl.
court shall be an hundred . . . ; §,8. *
cubits, and the breadth tº sº. *. Jude 530 P.
u 9–12.
+ fifty every where, and f Heb fifty by fifty.
the height five cubits, of ; ; is 38% ºf 39 40. Num, 3.37.
4-32. Ezra 98. Ec. 12.11, 1s. 22:
fine twined
- E
linen, and 23–25. 33.20. Zech. 10.4.
one side of the gate shall
NOTES.
CHAP. XXVII. V. 3. Pans ... basins ... flesh-hooks, &c.] See
note, and cut, 25: 29. ED.
Verses 9–19.
JThe brazen pillars were embellished with chapiters, overlaid or en-
vironed with plates of silver. (38: 17.) The pins (19) are supposed to
have been intended to hold down the bottom of the curtains to the
sockets, that the wind might not blow them aside : and it seems,
such pins were also used to hold down the curtains of the tabernacle,
and made of brass, though the sockets were of silver, and the boards
covered with gold. [The pins were nails or stakes driven into the
ground, that the hangings attached to them by cords might be kept
from blowing up at bottom. Bush. But why not stakes to attach
colds to, for the support of the pillars &c, as in the tent represented,
note, Gen. 26: 253 E.D.] Yet some think; thät only the pins for the
curtains at the door of the sanctuary, the pillars of which stood in
sockets of brass, are meant. Within this enclosure the priests and
Levites attended at the altar, and hither the people were admitted, at
least such as brought sacrifices: the priests went likewise into the
sanctuary ; but none, except the high priest, went into the holy of
O. Ts WOI. I.
holies, and that but on one day in a year; yet the whole people of
Israel was “a kingdom of priests and a holy nation,’ compared with
the heathen. Surely, this divine appointment is suited to teach us,
how far sin has separated betwixt us and a holy God, and what diffi.
culties bar our re-union : Surely it evinces the falsehood of that proud
sentiment, which represents man’s poor services, as in themselves ac-
ceptable and meritorious before God; since even this kingdom of
priests’ could not approach his very mercy-seat, in their own persons,
or with their own services, however costly; but only by their repre:
sentative, their typical mediator, with the sprinkling of blood, and
the burning of incense !—These distinctions also represented the dif:
ference between the visible, nominal church, and the true spiritual
church, which alone hath access to God and communion wº Him.
C OTT.
(10.) Fillets.] ‘ Raised, ornamental bands [to which the hooks were
affixed 3) or mouldings, encircling the tops of the pillars. Some, with
considerable probability, understand the original to signify connecting
rods of silver between the heads of the pillars, on which the curtains
were suspended ? BUs H.
[321]
B. C. 1491
The priests nominated.
EXODUS, XXVIII.
20 T And thou shalt
command the children
of Israel, that they bring
thee Y pure oil-olive beat-
en, 4 for the light, to
cause the lamp * to burn
always.
21. In a the tabernacle
of the congregation
b without the veil, which
is before the “testimony,
d Aaron and his sons shall
order it from *evening to
morning before the LoRD:
it shall be f a statute for
ever unto their genera-
tions, on the behalf of the
children of Israel.
CHAP. XXVIII.
Aaron and his sons are appointed to the
priesthood, 1. . The holy garments
prescribed for the high priest, 2–5:
consisting of the ephod and gi dle, 6
—14, the breast-plate of judgment
with Urim and Thummim, 15–30;
the robe of the º the matre, and
the coat of fine linen, 31–39. The
for all that in every place call on the name of Je-
sus Christ.
W. 20, 21. We read of the candlestick in ch.
25. here is an order to keep the lamps constantly
burning in it, else it was useless; in every candle-
stick there should be a burning and shining light.
Now, 1. The people were to provide the oil;
from them the Lord’s ministers must have their
maintenance. Or, rather, the pure oil signified
the gifts and graces of the Spirit, which are com:
municated to all believers from Christ, the good
Olive, of whose fulness we receive,(Zech. 4: 11,
12.) and without which our light cannot shine
before men. 2. The priests were to light the
lamps, and to tend them; it was part of their daily.
service to cause the lamp to burn always, night
and day; thus it is the work of ministers, by the
preaching and expounding of the Scriptures,
(which are as a lamp,) to enlighten the church,
God’s tabernacle on earth, and to direct the spi-
ritual priests in his service. This is to be a stat-
wite for ever, that the lamps of the Word be light-
ed as duly, as the incense of prayer and praise is
offered.
CHAP. XXVIII. V. 1–5. In this and the
following chapter, care is taken about the priests
that were to minister in this holy place, as the
among the priests of the Lord, (Ps. 99: 6.) had
enough to do as their prophet to consult the oracle
for them, and as their prince to judge among them;
nor was he desirous to engross all honors to him-
self, or to entail that of the priesthood, which
alone was hereditary, on his own family, but was
well pleased to see i. brother Aaron invested in
this office, and his sons after him, while (how great
soever he was) his sons after him would be but
common Levites. It is an instance of the humi-
lity of that great man, and an evidence of his sin-
cere regard for the glory of God, that he so little
regarded the preferment of his own family.
Aaron, who had humbly served as a prophet to
his younger brother Moses, and did not decline
the office, (ch. 7: 1.) is now advanced to be a
priest, a º priest, to God; for "He will exalt
those that abase themselves. Nor eould any mam
have taken this honor to himself, but he that
was called of God to it, Heb. 5: 4. God had
said of Israel in general, that they should be to
Him a kingdom of priests, ch. 19:6. But, be-
cause it was requisite that those who ministered
at the altar should give themselves wholly to the
service, and because what is every body’s work
will soon be nobody’s, God here chose one to be
a family of priests, the father and his four sons;
and from Aaron’s loins descended all the priests
garments of the othel p Iests, 40–43.
ND a take thou unto
thee Aaron thy
y 39.37. Lev. 24.2–4. Judg. 99. Ps
23.5. Zech. 4, 11–14. Rev. 11:4.
z See on 25:31–37.
* Heb. to ascend up.
10,44. Lev. 3.8. Num. 8.9.
them.
Aaron and his sons, v. 1.
29
§§§ºs “.3 and offered, as he saw cause, on altars of earth;
c See on 16.34. 25.16,21. milies of Isra in-
d 30:8. 1 Sam. 3.3. 2 Chr. 13-11. Mal but now that the famil f Israel began to be in
§. M..."4. ..."; "28. corporated into a nation, and a tabernacle of the
4 6. 2 Pet. 1:19. Rev. 2:1. orah; - * - -
. . ; ; ; ; is a congregation was to be e ected, as a visible cen
f :3.”;933." i. 8.1%.”iš34. tre of their unity, it was requisite there should be
24:9. Num. 18.23. 1921. 1 Sam.80:25 : ~ *---> instit º
a Lev. 8:2. Nunn. 16.9—11. 17:2–9 a public priesthood l uted Moses, who had
Heb. 5:1–5. hitherto officiated, and is therefore reckoned
menial servants of the God of Israel. t
servants, as a token of his purpose to reside among
We have here, I. The priests nominated,
Hitherto, every
master of a family was priest to his own family,
He hired of the Jewish church, whom we read of so oftem,
both in the Old and New Testament. A blessed
thing it is, when real holiness goes, as this cere-
monial holiness did, by succession in a family.
II. The priest’s garments, appointed for glory
and beauty, v. 2. Some of the richest materials
were to be provided, (v. 5.) and the best artists
employed in making them, whose skill God, by a
special gift for this purpose, would improve to a
very high degree, v. 3. Note, Eminence, even in
common arts, is a gift of God, and ought, as
there is occasion, to be used for Him. ... He that
teaches the husbandman discretion, teaches the
PRACTICAL OBSERVATIONS.
Of what vast importance, in true religion, must the Person,
the priesthood, and the sacrifice of the Son of God be, when they
are forced on our attention in such a variety of types and repre-
sentations"—He indeed is our Prophet, and we must welcome
and submit to his teaching; our King, and we must willingly
obey Him; our Example, and we must imitate Him: but He is
also our Altar, our Priest, our Sacrifice, our Mediator; and we
have neither been truly taught by Him, nor have we rendered
Him any genuine obedience, unless we have learned to come to
the Father, as lost sinners, through Him, the Way, the Truth,
and the Life; to draw all our sufficiency from his fulness, as the
Fountain of grace; and to rely on his merits, as the Foundation
of our hope.—We have abundant cause to bless our God, that
we are within the enclosure of his visible church, and favored
with the means of grace: let us not however rest in outward plo-
fession, but be very earnest and diligent, to be found of the num-
ber of those who “truly have fellowship with the Father and with
his Som Jesus Christ.” We should also recollect, that even the
Scriptures will not prove effectual to enlighten our minds, in
those things which belong to etermal salvation, without the umc-
tion of the Holy Spirit, communicated to us through that great
High Priest, of whom Aaron and his sons were types, and who
‘ walketh amidst his golden candlesticks.” But at the same
time we must consider, that ministers, by opening and applying
the Scriptures, and preaching the gospel continually; and pri-
vate Christians, in performing the duties of their several stations;
and all, by their fel vent and frequent prayers; are instrumental
in diffusing the divine light in this dark world. Let us then
diligently tend the lamp of the sacred Scriptures, that we may
walk in the light ourselves, and communicate it to all around us.
And may the Lord send forth many able and faithful ministers,
to diffuse the light throughout the earth: for, blessed be his name,
it is no longer confined to a sanctuary, but intended to enlighten
the world. .* SCOTT.
Verses 20, 21.
The purest oil, which ran freely from the olives when bruised, [and
which Columella says is of a much finer flavor, J and not such as was
squeezed out by a press or mill, was required for the seven lamps of
the golden candlestick : and they were to be lighted and ordeled by
Aaron, and by his sons, through successive generations; some of
whom probably attended on them aſ the night. It is said, ‘Aaron
and his sons shall order it from evening to morning 2 and from this and
some other expressions in the scriptures, (JM. R. d,) many have con-
cluded that the lamps were not lighted in the day time, T3ut, as the
sanctuary had no windows, and as the priests were required to offer
incense twice every day on the golden altar, as well as to order other
things within the sanctuary during the day, this construction can
scarcely be admitted. Josephus, who was a priest, says, that only
three of the seven were lighted in the day-time; and he is an unex-
ceptionable witness to the customs of his own times, but then those
customs were often unscriptural Perhaps, had it not been for an
express injunction, the priests might have thought it enough to order
the lamps during the day, when wanted ; and have left them to go
out in the night; but they were particularly commanded to order them
through the night, ‘to cause the lamp to burn always ;’ and the ex-
pressions, before referred to, may only denote, that in the evening
they paid special attention to the lamps, preparatory to their care of
them through the night... On the whole, it seems probable that the
light never went out in the Sanctuary, except when the priests neg-
lected or mistook their duty. Scott.
NOTES.
CHAP. XXVIII. V. 1. Several intimations had before been given
of the Lord’s purpose; but this is the first express appointment of
Aaron and his sons, to the priesthood. Moses here not only gave a
decided proof of his disinterestedness, but he also fully evinced, that
he acted entirely by divine direction : and this is further proved by
the remarkable circumstance, that no provision was made for the suc-
cession to the priésthood, in case Aaron’s family should be extinct.
According to human observation, this was a very probable event, es-
pecially after the death of Nadab and Abihu : and it must have been
followed by the entire subversion of the religious system at this time
established ; ſo, it was fundamental to it, that no person, in any agº.
of in any case, should officiate as priest, under the penalty of death,
except he were of Aaron’s family: yet Moses left the whole depend-
ent on an apparent contingency! This, human policy never would
have doñe. But the providence of God took care of that, which was
thus simply committed to Him ; and the priests of the family of Aaron
increased, and continued as long as that dispensation, and until the
Christian dispensation was introduced.—The word rendered ‘that he
may minister in the priest's office, seems originally to have meant
serving in an honorable station ; and therefore it is used concerning
the sons of David, who could not be priests, strictly speaking. (2
Sain. 8: 18.) Hence it is in several places in the margin rendeled
princes. And as princes or courtiers wait on the king, and are hon-
ored by nearer access to him than others ; so the priests under the
law, both in respect of their office, and as types of Christ, waited on
the Lord in his courts, and were admitted nearer to Him than other
Israelites. Therefore “no man took this honor to himself, but he who
was called of God, as was Aaron ;’ for it was absolutely requisite that
the Lord should select the persons, whom He would admit into his
special presence, and distinguish as the types of his beloved Son, in
mediating between Him and his sinful creatures.--Wherever this
word kohen is connected with any of the names of God, it seems al-
ways to denote a priest; but when it stands alone, it sometimes means
a prince or eminent person. Scott.
B. C. 1491.
Of the garments of the priests
ExoDUs, xxviii.
brother, and his sons with
him, from *among the
children of Israel, that he
may minister unto me
in the priest's office, even
Aaron, “Nadab and Abi-
hu, Eleazar and Ithamar,
Aaron's sons.
God with their gain.
minister about holy things.
*holy garments for Aaron
thy brother, for “glory
and for beauty.
3 And thou shalt speak
unto all that are f wise
hearted, whom I have
5 filled with the Spirit of
wisdom, that they may
make Aaron's garments
to consecrate him, that
he may minister unto me
in the priest's office.
4 And these are the
garments 2 which they
shall make; "a breast-
plate, and an ‘ephod,
* and a robe, and 1 a
broidered coat, a *mitre,
and a girdle: and they
shall make holy garments girdle of the ephod which
tradesman also; both therefore ought to honor
- Human learning ought
particularly to be consecrated to the service of
the priesthood, and employed to adorn those that
The garments appointed were, 1. Four, worn
both by the high priest and the inferior priests,
namely, the linen breeches, the linen coat, the
linen girdle which fastened it to them, and the
2 And thou shalt make bonnet or turban; that worn by the high priest
is called a mitre. 2. Four more, peculiar to the
high priest, namely, the ephod, with its curious
girdle, the breast-plate of judgment, the long robe,
with the bells and pomegranates at the bottom of
it, and the golden plate on his forehead. These
glorious garments were appointed, (1.) That the
priests themselves might be reminded of the dig-
mity of their office, and behave themselves with
due decorum. (2.) That the people might thereby
be possessed with a holy reverence of that God,
whose ministers appeared in such grandeur. (3.)
That the priests might be types of Christ, who
should offer Himself without spot to God, and of
all Christians who have the beauty of holiness
put on them, in which they are consecrated to
God. Our adorning, now under the Gospel, both
that of ministers and Christians, is not to be of
gold, and pearl, and costly array, but the gar-
ments of salvation, and the robe of righteous-
ness, Isa. 61: 10. Ps. 132: 9, 16. As the filthy gar-
ments, werewith Joshua the high priest was cloth-
ed, signified the iniquity which cleaved to his
priesthood, from which care was taken that it
should be purged, (Zech. 3: 3, 4.) so those holy
garments signified the perfect purity that there is
in the priesthood of Christ; He is holy, harmless,
and undefiled. .”
V. 6–14. Directions are here given concern-
ing the ephod, the outmost garment of the high
priest: linen ephods were worn by the inferior
priests, 1 Sam. 22: 18. Samuel wore one when
a child, (1 Sam. 2: 18.) and David when he
danced before the ark; (2 Sam. 6: 14.) but this,
worn only by the high priest, was called a golden
ephod, because a great deal of gold was woven
into it: it was a short coat without sleeves, but-
toned close to him with a curious girdle of the
same stuff; (v. 6, 8.) the shoulder pieces buttoned
together with two precious stones set in gold,
one on each shoulder, on which were graven the
names of the children of Israel, v. 9–12. In al-
lusion to this, 1. Christ, our High Priést, appear-
ed to John, girt about the paps with a golden
girdle; such as was the curious girdle of the
ephod, Rev. 1: 13. Righteousness is the girdle
of his loins, (Isa. 11: 5.) and should be of ours,
Eph. 6: 14. He is girt with strength for the
work of our salvation, and is ready for it. 2.
The government is said to be upon his shoulder,
(Isa. 9: 6.) as Aaron had the names of all. Israel
on his shoulders in precious stones. He presents
to Himself and to his Father a glorious church,
Eph. 5: 27. He has power to support them,
interest to recommend them, and it is in Him
the two stones, with the . 19:5,6. Num. 27:20,21. Job 40:
for Aaron thy brother,
and his sons, that he may
minister unto me in the
priest's office.
5 And they shall take
* gold, and blue, and pur-
ple, and scarlet, and fine
linen. • * .
6 || And they shall
make the ephod of gold,
of blue, and of purple, of
scarlet, and fine twined
° linen, with
work.’ “
7. It shall have the
P two shoulder-pieces
thereofjoined at the two
edges thereof; and so it
shall be joined together.
...twined linen.
cunning
is upon it, shall be of the
same, according to the
work thereof; even of
gold, of blue, and purple,
and scarlet, and fine
9 And thou shalt take
two onyx-stones, and
* grave on them the
names of the children of
Israel. '
10 Six of their names
On one stone, and the
other six names of the
rest on the other stone,
“according to their birth.
11 With the work of
an engraver in stone, like
\l º e
the "engravings of a sig-
names of the children of
Israel: thou shalt make
them to be set in * ouches g #º. 11:2. 1 Cor. 12:7–
of gold : h 39.8—21; Is, 59:17. Eph. 6:14. 1
12 And thou shalt put §".”gs; Lev. 8:7,8.
the two stones upon y the º Žiš. 23.6, 30.7, ”
k 31–34. 39:25,26
shoulders of the ephod,
for stones of memorial
unto the children of Is-
10. Ps. 90:16,17. 96:6. 149:4. ſº
43. jer. 3:23:34.
f 31:3–6. 35:31–35. 36:1,2,
24–26
1 39,40. Lev. 37.
m 39:23. Lev. 8:9. Zech. 3:5.
n See on 25:3,4.—39:2,3,
O §: on 26:1.
sarº, 2 p 39:4.
rael. And Aaron shall &##, oss, sºng. Leº.87, i.
bear their names before 11:5. 1 Pet. 1:13. Rev. 1:13.
& * Or, embroidered.
the LoRD, upon his two r & Tºgen. 2:12. Job 28:16.
Ez. 28:13,
shoulders for a “memo- , ; ; 2 car. 2.7 cant.8.6. Is.
rial. 49:16
t 1:1–4. Gen. 43
b 41. 29:1,9,44. 30:30. 31:10. 35-19. u 21. Jer. 22:24. Zech. 3:9. Eph. It
Num. 18:7. Deut. 10:6. 1 Chr. 6:10. 13. 4:30. 2 Tim. 2:19. Rev. 7:2.
2 Chr. 11:14. Luke 1:8. x 13,14,25. 39:6,13,18.
c 6:23. 24:1,9. , Lev. 10:1,12. Num. y 7. Ps. 89:19. Is: 9:6. 12:2. Zech.
2:4. 26:61. 1 Chr. 24:1–4. 6:13,14. Heb. 7:25–28.
d 29:5—9,29,30. 31:10. 39:1. 40:13. 1, 29.
i.ev. 83-85). Num. 20. . "Ps. a 12:14. 13:9. 39:7. Gen. 9:12–17.
132:9,16. Is. 61:3,10. 64:6. Zech. Lev .24:7. Num. 16:40. 31:54. Josh.
3:3,4. Rom. 3:22. 13:14. Gal. 3:27. 4:7. Is. 62:6. Marg. Luke 1:54,72.
Heb. 7:26. Rev. 19:8, Acts 10:4.
8 And 4 the * curious net, shalt thou engrave
Verse 2.
Whatever was separated from com-
mon uses, and consecrated to the im-
mediate service of God, was called Holy.
These garments were also emblematical
of that holy conversation and conduct,
which should ever be the “glory and
beauty,’ the distinguishing mark, of the
ministers of religion ; without which
they, and the services they perform, will
be had in contempt. - Scott.
Holy garments.] The cut is given
from the ancient sculptures at Elephan-
tina in Egypt, that these garments may
be compared with the ‘holy garments,”
then in use in Egypt. The figure is of
one of their gods, naked to the waist.
The clothing prescribed to Moses was
more modest. See note 25: 18. ED.
. . Verse 3.
All matural wisdom is the gift of God:
but this seems to have been supermatu-
rally bestowed ; as it is added, ‘whom
I have filled with the Spirit of wisdom.”
(31 : 1–6.) . - Scott.
Verses 4, 5.
All the garments seem to have been
made of linen, , though some writers,
without any scriptural proof, assert that .
part of them was made of wool. Where
no color, is mentioned, the linen was
white. , Scott. Yet many scholars are of opinion that the word
translated fine linen often means a delicate cotton fabric: and such
was used by the Egyptian priests. - Ep.
(4.) JMitre.] This also is mentioned as a thing well known to Mo-
ses, and not needing a description; and the best idea we can have
of it, perhaps, may be obtained from those depicted on the Egyptian
monuments, some of which (from the palace of Medinet-abou, &c.)
are given in the cut: the fourth fig. (the pschent) symbolized omnipo-
tence. The Heb. is mitsnepheh lit. something rolled round; so the Lex-
icons. Gill says, it was flat upon the head like a turban, and that of
the other priests [note 29: 9.] rose up like a high crowned hat. We ob-
serve in the cut the leaf-like ornament, and at v. 2. the fillet: and in
the cut Gen. 41 : 42. the cap of the royal figure has a colored, metal
band over the forehead, upon which appears a yellow (perhaps gold-
en) urgus (hooded serpent, cut Gen. 3: 15. or cobra di capello) a rep-
resentation of the agathodoenion, or good genius, emblem of eternity
wisdom, supreme power, &c. symbol of the goddess Sme, or truth, &c.
To counteract the idolatrous tendency of this common emblem, we
may suppose the inscription, Roliness to the Łord, to have been substi-
tuted. See note 25: 18. - - ED.
Verses 6–14.
The ephod of gold was richly dyed and curiously embroidered, and
had much gold wrought upon it. According to our translation, and
the general sense of expositors, it was likewise girt on with a girdle
over the breast, dyed, embroidered, and interwoven with gold, like
the other parts of the ephod : but it is not certain, whether the origi-
nal words mean a girdle; or merely that the whole of the ephod which
went round the body, as well as that which was on the breast and
shoulders, should be thus ornamented. The names of Jacob’s 12 sons
were engraven on the onyx-clasps, that the chief priest might bear


23]
B. C 1491.
Qf the garments of the priests.
EXODUS, XXVIII.
13 And thou shalt make
ouches of gold:
14 And two "chains of
pure gold at the ends:
of * wreathen work *}
thou make them, an
fasten the wreathen
chains to the ouches.
I5 || And thou shalt
make d the breastplate of
judgment with cunning
work, º after the work of
the ephod thou shalt
make it: of gold, of blue,
and of purple, and of
scarlet, and offine twined
linen shalt thou make it.
16 Four-square it shall
be being doubled; a span
shall be the length there-
of, and a span shall be
the breadth thereof. -
17 And f thou shalt
* set in it settings of
stones, even four rows of
stones: the first row shall
*
that they are remembered with honor and favor:
He bears them before the Lord for a memorial,
(v. 12.) in token of his appearing before God
as the Representative of all Israel, and an Ad-
vocate for them. .
W. 15–30. The most considerable of the or-.
maments of the high priest was this breast-plate,
a rich piece of cloth, curiously wrought with gold,
purple, &c. two spans long, and a span broad, so
that, being doubled, it was a span square, v. 16.
This was fastened to the ephod with wreathen
chains of gold, (v. 13, 14, 22, &c.) both at top
and bottom, so that the breast-plate night not
be loosed from the ephod, v. 28. The ephod
was the garment of service, the breast-plate of
judgment, an emblem of honor; these two must by-
no means be separated. If any man will minis-
ter wmto the Lord, and do his will, he shall
know his doctrine. In this breast-plate,
I. The tribes of Israel were commended to
God’s favor in twelve precious stones, v. 17–
21, 29. Some question whether Levi had a pre-
cious stone, or mo. If not, Ephraim and Ma-
masseh were reckoned distinct, as Jacob had said
they should be, and the high priest himself, being
head of the tribe of Levi, sufficiently represented
that tribe. If there was a stone for Levi, as is
intimated by that, that they were engraven ac-
cording to their birth, (v. 10.) Ephraim and
Manasseh were one in Joseph. Aaron was to
is in them, as the excellent of the earth, however
men esteem them as earthen pitchers, Lam. 4:
both on his shoulders and on his breast, intimat-
ing both the power and the love with which our
not only bears them in his arms, but on his heart,
as the expression here is; (v. 29.) carries them
in his bosom, (Isa. 40: 11.) with the most tender
affection. How near should Christ’s name be to
our hearts, since He is pleased to lay our names
so near his ; and what a comfort is it to us, in all
our addresses to God, that the great High Priest
of our profession has the names of all his Israel on
his breast before the Lord, for a memorial, pre-
senting them to God, as the people of his choice,
who were to be made accepted in the Beloved f
Let no good Christians fear God has forgotten
them, nor question his being mindful of them on
all occasions, when they are not only graven on
the palms of his hands, (Isa. 49: 16.) but on
º heart of the great Intercessor. See Cant.
II. The Urim and Thummim, by which the will
of God was made known in doubtful cases, were
put in this breast-plate, which is therefore called
the breast-plate of judgment, v. 30. Urim.
and Thummim signify light and integrity;
many conjectures there are among the learned
what they were; we have no reason to think they
t
}
*
be 5 f a sardius, "a topaz, bear their names for a memorial before the were any thing Moses was to make, more than
and
shall be the first row.
18 And the second row
shall be an * emerald, a
represent them in things pertaining to God, herein
typifying our great High Priest, who always ap-
pears in the presence of God for us. -
1. Though the people were forbidden to come
i a carbuncle: this Lord continually, being ordained for men, to what was before ordered; so that either God made
them. Himself, and gave them to Moses, to put
into the breast-plate, when other things were pre-
pared, (Lev. 8:8.) or, no more is meant than a
declaration of the further use of what was already
Sapphire, and "a dia- near, yet, by the high priest, who had their ordered to be made. I think the words may be
mond.
names on his breast-plate, they entered into the
read thus: And thow shalt give, or add, or de-
19 And the third row holiest; so believers; even while here on this liver, to the breast-plate of judgment, the il-
"a ligure, * an agate, and
an amethyst.
20 And the fourth row,
earth, not only enter into the holiest, but by
faith are made to sit with Christ in heavenly
places, Eph. 2: 6. 2. The name of each tribe
was engraven in a precious stone, to signify how
luminations and perfections, and they shall
be upon the heart of Aaron; that is, He shall
be endued with the power of knowing and making
known the mind of God, in all difficult, doubtſul
P a beryl, and 4 an onyx, precious, in God’s sight, believers are, and how cases, relating either to the civil or ecclesiastical
and a jasper: they shall
be set in gold in their
I enclosings.
21 And the stones shall
be with the names of the
children of Israel,” twelve,
taccording to their names;
like the engravings of a
signet, every one with
his name shall they be
“according to the twelve
tribes. -
22 And thou shalt
make " upon the breast-
plate chains at the ends,
of wreathen work, of pure
gold. *.
23 And thou shalt
make upon the breast-
plate two rings of gold,
and shalt put the two
rings on the two ends of
the breast-plate.
hchorable, Isa. 43: 4. They shall be his in the
day He makes up his jewels, Mal. 3:17. How
small and poor soever the tribe, it was a precious
|
!
state of the nation.” . Their government was a
theocracy; God was their King, the high priest
was, under God, their ruler, the Urim and Thum-
stone in the breast-plate of the high priest; thus mim were his cabinet-council; probably Moses
al"G
all the saints dear to Christ; and his delight wrote on the breast-plate, or wove into it, these
children of Israel in the
2, 3. The high priest had the names of the tribes.
of gold in the two rings
which are on the ends of
the breast-plate. -
25 And the other two
ends of the two wreath-
en chains, thou shalt fas-
ten in the two ouches,
and put them * on the
shoulder-pieces of the
ephod before it.
26 And thou shalt
make two rings of gold,
and thou shalt put them
upon the two ends of the
breast-plate, in the bor-
der thereof, which is in
the side of the ephod in-
ward. -
and shalt put them on
the two sides of the
ephod, underneath,
wards the fore-part there-
of, over against the other
coupling thereof, above
y the curious girdle of the
ephod.
28 And they shall bind
the breast-plate, by the
rings thereof, unto the
rings of the ephod with
* a lace of blue, that it
may be above the curious
girdle of the ephod, and
that the breast-plate be
not loosed from the
ephod. 2 .
to-
breast-plate of judgment,
b'24, 39:15. . . n
c 22–25. 39:17, 18. 1 Kings 7:17, 2
Kings 25:17. 3 Chr. 4:12,13
d See on h. 4,30.-39:8. Lev. 8:8.
e See on 6. : I - -
f See, on 9,11–39; 10. Mal. 3:17.
* Heb-fill in it fillings of stone. '
Ez. 28:13, Rev. 21:19–21.
f Or, ruby. Job 28:18. Prov. 3:15. 8:
11. 20:15. 31:10. Lam. 4:7.
h Job 28:19, Rev. 21:20.
i Is. 54:11,12. -
k 39:11. Ez. 27:16.
l 24:10. Job 28:6,16. Cant. 5:14. Ez.
1:26. 10:1. Rev. 4:3. 21:19.
m Jer. 17:4: Ez.28:13. #",
n 39:
10:9. Dan. 10:6. Rev.
q See on 9. -
#. #º. -
Heb. fillings. 13. *
9–11
$ e -
t 1 Kings 18:31. Luke 22:30. Jam. I;
. Rev. •
7:4–8. 21:12
w
1
14.
7.
27 And two other rings
24 And thou shalt put -
of gold thou shalt make,
the two wreathen chains
See on 8. -
31,37. 39:30,31. Num. 15:38.
See on 15,30.
29 And Aaron shall
bear the names of the .
their names before the Lord in his ministrations, and thus both re-
member to plead, their cause, and also, as it were, put the Lord in
remembrance of his promises to them. The two claims of gold, curi.
ously wreathem, and fixed to the ouches, in which the onyx stones
were set, seem to have served also to fasten the breast-plate on the
ephod (22–28.). Scott.
, Verses 15–29.
‘The breast-plate of judgment,’ was so called, because the high
priest wore it whenever he consulted the Lord, about the concerns
of religion and government, in order to deliver the judgmen; of God
to the rulers in the congregation. Learned men have formed discord.
ant opinions about the precious stones intended by the original words;
but we may as well rest satisfied with our version, which probably
is as correct as any. . [Note, Gen. 2: 12.J., Nor have the endeavors
which some have used, to find out a coincidence between the precious
stone, and the character or circumstances of the tribe supposed to
have been engraven on it, proved at all successful. It suffices, that
they were emblems of the divers excellences, found in the several
members of the Church of Christ, who among them possess all that
is truly valuable upon earth. The breast-plate, thus righly decorated;
was firmly joined to the ephod of gold. Two golden rings were fixed
on the two uppermost corners of the breast-plate, to which the wreath-
en chains of gold, (before mentioned in the description of the ephod,)
being joined to the ouches of gold on the shoulder-pieces, were fas-
tened. (14,25.) Then two other rings of gold were placed underneath, .
f sight, at the lowermost corners of the breast-plate ; and .
and out O . . * *
two answering them on the ephod, at the bottom of the shoulder-pieces,
as the word rendered sides (27) evidently means ; and these rings on
the breast-plate and on the ephod, were tied fast together by a blue
lace or ribbon on each side, over the Curious work of the ephod. Thus
it was so completely fastened at all the four corners, that it could not
In OWe. - - Scott
Lord Jesus intercedes for those that are his. He .
...”
B.C. 1491.
Of the priests' garments.
ExoDUs, XXVIII.
"upon his heart, when
he goeth in unto the holy
{. for “a memorial
before the LoRD contin-
ually.
30 And thou shalt put
in the breast-plate of
- judgment “the Urim and .
the Thummim; and they
shall be upon Aaron's
heart, when he goeth in
before the Ilord :
Aaron shall “bear the
judgment of the children
of Israel upon his heart,
before the LoRD contin-
ually. -
31 T And thou shalt
make & the robe of the
ephod all of blue. . . . .
32 And there shall be
an hole in the top of it,
in the midst thereof: it
shall have a binding of
woven work, round about
the hole of it, has it were
the hole of an habergeon,
* that it be not rent.
33 And beneath, * upon
the *hem of it, thou shalt
make "pomegranates of
blue, and of purple, and
of Scarlet, round about
the hem thereof; and
* bells of gold between
them round about.
- 34 A "golden bell and
b See on 12.--Jer. 30:21. Rom. 10:1.
c Cant. 8:6. Is. 49:15,16. -
d Lew. 8:8. Num. 27:21. Deut. 33:8.
- 29:18,23,27,28. 1 Sam.
... 30.7,8. Ezra 2.63.
h. 6:13. - *
ºf 2 Cor. 6:11,12, 7:3, 12:15. Phil. 1:
7,8. Heb. 2:17. 4:15. 9:12.24.
39:22. Lev. 8:7.
h; 2 chrºla. Nº.4 is job
i' John is 23.24. Eph. 4:3—16.
k .39:24–26.
l
9
r, skirts. -
Rings 7:18. 2 Kings 25:17.
O
1
m Zech. 14:20.
m Ps. 89:15. Cant. 2:3. 4:3,13. 6:7
and
putting on.
words, Urim and Thummim, to signify that the
high priest, having on him this breast-plate, and
asking counsel of God in any emergency relating
to the public, should be directed to take those
measures, and give that advice, which God would
own. If he was standing before the ark, (but
without the veil,) probably he received instruc-
tions from off the mercy-seat, as Moses; (ch. 25:
22.) and Philieas; Judg. 20: 27, 28. If at a dis-
tance from the ark, as Abiathar when he inquired
of the Lord for David, (1 Sam. 23: 6, &c.) then
the answer was given either by a voice from hea-
ven, or rather by an impulse on the mind of the
High Priest, which last is perhaps intimated in
that expression, He shall bear the judgment
of the children of Israel on his heart, This
oracle was of great use to Israel; Joshua con-
sulted it, (Num. 27: 21.) and, it is likely, the
judges after him. . It was lost in the captivity,
and never regained after, though, it should seem,
it was expected, Ezra 2: 63. But it was a sha-
dow of good things to come, the substance is
Christ. He is our Oracle; by Him God in these
last days makes known Himself and his mind to
us, Heb. 1: 1. John 1: 18. Divine revelation
centres in Him, and comes to us through Him;
He is the Light, the true Light, the faithful Wit-
mess, the Truth itself, and from Him we receive
the Spirit of truth, who leads into all truth. The
joining of the breast-plate to the ephod denotes
that his prophetical office was founded in his
priesthood; and it was by the merit of his death
that He purchased this honor for Himself, and
this favor for us. It was the Lamb that had
been slain, that was worthy to take the book,
and open the seals, Rev. 5: 9.
V. 31–39. 1. Here is, direction concerning
the robe of the ephod, v. 31–35. This was
next under the ephod, reached down to the knees,
without sleeves, and was put on over the head,
having holes on the sides to put the arms through,
or, as Maimonides describes it, not sewed together
on the sides at all. The hole on the top, was
carefully bound about, that it might not tear in
In religious worship, care must be
taken to prevent every thing that may distract the
minds of worshippers, or render the service des-
picable. Round the skirts of the robe were hung
golden bells, and the representations of pomegran-
ates, made of yarn of divers colors. The pome-
granates added to the beauty of the robe, and the
sound of the bells notified the people in the outer
court, when he went into the holy place to burn
incense, that they might then apply themselves to
their devotions at the same time, (Luke 1: 10.)
in token of their concurrence with him in his of
| Lord be.
fering, and their hope of the ascent of their pray-
ers to God in virtue of the incense he offered.
Aaron must come near to minister, in the garments
appointed him, that he die not. It is at his peril
if he attend otherwise than according to the in-
stitution. This intimates, that we must serve the
Lord with fear and holy trembling, as those
that know we deserve to die, and are in danger
of making some fatal mistake. Some make the
bells of the holy robe to typify the souna of the
gospel of Christ in the world, giving notice of his
entrance within the veil for us; Blessed are they
that hear this joyful sound, Ps, 89: 15. The
joining of the pomegranates, which are a fragrant
fruit, denotes the sweet savor of the Gospel, as
well as the joyful sound of it, for it is a savor of
life unto life. The church is called an orchard
of pomegranates. -
2. By the golden plate, on which must be en-
graven, Holiness to the Lord, (v. 36, 37.) or
the Holiness of Jehovah, Aaron must be remind-
ed that God is holy, and that his priests must be
holy. The High Priest must be sequestered from
all pollution, and consecrated to God, and to his
service and honor, and so all his ministrations.
All that attend in God’s house, must have Holi-
mess to the Lord engraven on their foreheads,
that is, must be holy, devoted to the Lord, and
designing his glory in all they do This must
appear in their ſorehead, in an open profession
of their relation to God, as those that are not
ashamed to own it, and in a conversation in the
world answerable to it. It must likewise be en-
graven like the engravings of a signet, so deep,
so durable, not painted to be washed off, but sin-
cere and lasting; such must our holiness to the
Aaron must have this on his forchead,
that he may bear the iniquity of the holy things,
(v. 38.) and that they may be accepted before
the Lord. Herein he was a type of Christ, the
great Mediator between God and man, through
whom it is we have to do with God. (1.) Through
Him what is amiss in our services is pardoned.
The divine law is strict; in many things we come
short of our duty, so that we cannot but be con-
scious of much iniquity cleaving even to our holy
things; this would be our ruin, if God should enter
into judgment with us. But Christ, our High
Priest, bears this iniquity for us, so as to bear it
from us, and through Him it is forgiven to us, and
not laid to our charge. (2.) Through Him, what
is good is accepted; our persons,our performances,
are pleasing to God on account of Christ’s inter-
cession, and not otherwise, 1 Pet. 2: 5. His
being Holiness to the Lord, recommends all
those to the divine favor that are interested in his
11. 8:2. John 15:4–8,16. Col.i.5,6,10.
- . Verse 30. - -- -
The Scriptures nowhere inform us, what the URIM and THUMMIM
were 5 nor was any direction given to Moses how to make them.
Some suppose the precious stones, engraven with the names of the
Sons of Israel, are meant; which are thus called from their brilliancy,
and because they were the most perfect of their kind; but the context
Seems to imply that something further was intended, and this inter-
pretation is not satisfactory. Others think, the words themselves (in
the original) were either wrought in the substance of the breast-plate,
or engraven on a plate of gold, and fixed upon it; as Holi Ness To
THE LoRD was, on the mitre ; intimating, that divine illumination
and strict integrity or soundness of heart, were requisite in the sacred
office of the high priest : or rather, that the clearest light and know-
ledge, with the most perfect counsel and direction, would be obtained
by thus consulting the Lord.—This interpretation seems not incon-
sistent with the narrative : but it is objected, that no direction is given
how these words were to be put into the breast-plate, as there is af-
terwards concerning the inscription on the mitre (36). Others there-
fore think, that the URIM and THUMMIM were something given to
Moses on the Mount, to be privately enclosed in the breast-plate, as
a pledge that the Lord would answer the high priest when he thus
inquired his will ; and that it was the Lord’s express intention, none
should know what they were. Several other opinions have been
formed, but these seem the most plausible. Yet, after all, it may be
doubted, whether any thing were put into the breast-plate, distinct
from the things before described ; and whether the use to which it was
to be appropriated were not principally intended.—Various opinions
are also formed, concerning the manner, in which these answers were
given ; but only two seem at all probable : either the high priest was
answered by an audible voice from above the mercy-seat within the
Veil, or he was inspired as a prophet, to declare the will of God on the
9Ccasion. It is evident, none but the high priest was authorized to
ºnquire of God in this manner; and he only at the tabernacle, in the
holy place without the innervéil: but some instances, hereafter to be
considered, render it probable, that on particular occasions, the Lord
answered inquiries made in this manner, at a distance from the taber-
nacle (1 Sam. 14:18, 36, 37. 23: 1–12.)—The Jewish writers say,
*
Job 41:26
that this-method of inquiring the will of God was terminated, when
Solomon had built the temple ; and it is certain, that little is aſter-
wards recorded concerning it: but it seems rather to have ſalien into
disuse, because the high priests in general neglected their duty; and
the prophets, as extraordinary messengers of God, were appointed to
supersede them. Scott.
Urim and Thummim.] Vulg, doctrina et veritas. Sept. the mani-
festation and the truth. “Some think the stones of the breast-plate are
meant; others, teraphs inclosed in it; Geddes, images of justice a1.d
truth ; and . Michaelis, three sacred lots in a bag, one of which implied
the affirmative, another the negative, and the third was blank. He
founds his opinion on the use of the word thumurian, 1 Sam. J4 : 41.”
Booth Roy D. ‘The most probable opinion seems to be that of Josephus
and the Jewish writers generally, that they were the 12 precious
stones, p. 17–20.” GREEN FIELD. So Diod, Sic. says, “the president of
the Egyptian courts of justice bore about his neck a golden chain, at
which hung an image set about with, or composed of precious stones,
which was called TRUTH; and that the president turned the image of
truth [see the sitting figure of Smè, the goddess truth ; cuts, 1:8. and
28: 2.j towards the person whose cause was found to be just, seeming
to intimate that truth was on his side.” JElian says, the image called
TRUTH was engraved on a sapphire. See Dr. Jä. Clarke, who thinks
the custom was subsequent to the time of Moses, and traces a similar
one also in China: but his supposition seems unnecessary. ED.
Verses 31–35.
The robe of the ephod was the middle garment, worn under the
ephod, and above the coat (39). It seems to have been formed care-
fully of one piece, that it should not be rent. This may remind us
of Christ's coat “without a seam, woven from the top throughout,’
and which was not rent, but cast iots for by the soldiers; an emplº
of his perfect uninterrupted obedience to the divine law, and of the
unbroken harmony which ought to subsist in his church. Sco.
(32.) Habergeon, (Heb, taharaa, Latin, Thorax,) or Haubº. small
coat offmail, as if it were a halfshirt, made of minute iron inéºlº,
tly united [or other pliable wire, or thin plates: see cut, note, 17: 10. and
It covered the neck and breast, was very light and resisted
the stroke of a sword. Sometimes it also covered the Whole, ºd;
[325)
B, C, 1491.
JMitre of the high-priest.
EXODUS, XXVIII.
a pomegranate, a golden
bell and a pomegranate,
upon the hem of the robe
round about.
35 And it shall be upon
Aaron, to minister: and
his sound shall be heard
when he "goeth in unto
the holy place before the
LoRD, and when he
cometh out ; that he die
In Ot.
36 T And thou shalt
make a plate of pure gold,
and P grave upon it, like
the engravings of a sig-
net, a Holiness To THE
LoRD.
37 And thou shalt put
it on r a blue lace, that it
may be upon the mitre:
upon the fore-front of
s the mitre it shall be.
38 And it shall be upon
Aaron's forehead, that
Aaron may ‘bear the ini-
quity of the holy things,
which the children of
Israel shall hallow in all
righteousness, and clothed with his Spirit. And
therefore He has said, it was for our sakes that
He sanctified Himself. Having such a High
Priest, we come boldly to the throne of grace.
3. The rest of the garments are but named,
(v. 39.) because there was nothing extraordinary
in them. The embroidered coat of fine linen was
the innermost of the priestly garments; it reached
to the feet, and the sleeves to the wrists, and was
bound to the body with a girdle or sash of needle-
work. The mitre, or diadem, was of linen, such
as kings anciently wore in the East, typifying the
kingly office of Christ. He is a Priest upon a
throne, (Zech. 6: 13.) a Priest with a crown.
These two God has joined, and we must not think
to separate them.
V. 40–43. We have here, 1. Particular orders
about the vestments of the inferior priests. They
were to have coats, girdles, and bonnets, of the
same materials with those of the high priest; but
there was a difference in shape between their bon-
nets and his mitre. Theirs, as his, were to be
for glory and beauty, (v. 40.) that they might
look great in their ministration; yet all this glory
was nothing compared with the glory of grace,
this beauty nothing to the beauty of holiness, of
which these holy garments were typical. W. 42.
teaches us modesty and decency of garb and ges-
40 || And b for Aaron’s
sons thou shalt make
coats, and thou shalt
make for them girdles,
42 And thou shalt
make them linenh breech-
es to cover their + naked-
ture, at all times, especially in public worship, in
which a veil is becoming, {{... 11 : 5, 6, 10. It
also intimates what need our souls have of a cov-
ering, when we come before God.
2. A general rule concerning the garments both
of the high priest, and of the inferior priests, that
they were to be put on them, at first, when they
were consecrated, in token of their being invested
in the office; (v. 41.) and them, they were to wear
them in all their ministrations, but not at other
times, (v. 43.) and this, at their peril, lest they
bear iniquity, and die. Those who are guilty
of omissions in duty, as well as omissions of duty,
shall bear their iniquity. If the priests perform
the instituted service, and do it not in the appointed
garments, it is (say the Jewish doctors) as if a
stranger did it, and the stranger that come8 nigh
shall be put to death. Nor will God commive
at the presumptions and irreverences even of those
whom He causes to draw most near to Him; if
Aaron himself put a slight on the divine institu-
tion, he shall bear iniquity, and die. To us these
garments typify, (1.) The righteousness of
Christ; if we appear not before God in that, we
shall bear iniquity, and die. What have we to
do at the wedding-feast, without a wedding gar-
ment? or at God’s altar, without the array of his
priests? Matt. 22: 12, 13. (2.) The armor of
7:26, 12.14. 1 Pet. 1:15,16. 2:9.
r See on 28.
s 4. 29:6. 39:30,31. Lev. 8:9. Zech
3:5.
t 43. Lev. 10:17. 22.9.
and * bonnets shalt thou
make for them, 4 for
glory and for beauty.
41 And thou shalt put
them upon Aaron thy
brother, and his sons
with him : and shalt
° anoint them, and * con-
secrate them, and sanc-
tify them, that they may
8 minister unto me in the
priest's office.
their holy gifts; and it
shall be always upon his
forehead, that they may
be “accepted before the
LoRD.
‘39 And thou shalt
* embroider the coat of
fine linen, and thou shalt
make the mitre of fine
linen, and thou shalt
make *the girdle of
* needle-work.
This kind of defensive armor was used anciently by the Asiatics, par-
ticularly the Persians, among whom it is still worn.” Dr. A. CLARKE.
(34.) Pomegranate.} Embosomed in its
glossy leaves of the deepest green, the scar-
let flower of this fruit, proposed as a mod- S
el, is one of the most striking and pleasing SSS
objects in the endless variety of the vegeta-
ble world. The pomegranate was a hea-
then symbol of the sun-god, and doubtless
many superstitious usages were connect- Ø
ed with it. These are at once guarded 2&s
against, in associating it with the dress of & &
the priest of the one true God, and thus
turning the thoughts to the great Creator
of all that is beautiful to the eye, or re-
freshing to the taste. So the heathen su-
perstition may have thought the almond
(25:33.) flower, (springing like the peach Šs
blossom from the bare twig,) an emblem &
of life from death,the reproductive power,
&c. and therefore it too must be conse-
crated by Moses. ED.
& Verses 36–38. º
... On the mitre was fastened, by a blue ribbon or lace, passed through
it and tying behind, a plate of fine gold, beaten into the form of a leaf,
or one of the petals of a beautiful flower, and rendered as bright as
possible ; for so the word
Seel]].S to mean.
[Comp. ſº
Scott. =r 3: *Tºy t W Sf
Engravings of a 75
tung gems was very early H º r -
.." * may be sup- § $ wa 7. p
posed to have naturally G
arisen, in the practice of U •) Ll “[IL s 5& A sſ
carving in all kinds of A.,
stone, to which the Egyp- ** ºr ſiſ 2. p
was ºr
§ \IT 62
cut, 28; 4.]
(36.
signet.] The art of cut-
so much addicted. Note,
Gen. 38: 18, “The plate
was two fingers broad,and
reached from ear to ear.
It is sometimes called a
holy crown. [See the cut
29:9. of heads with crown-
tians, especially, (as hav-
ing fine quarries, and a
2+, [1] 21– &,
f
&^& 1 \; \x
river for transport,) were
IT TV II Yº Li Sh. I) IQ
g Num. 18:1.
ness: from the loins even ; *śal Fº *5% º:
unto the thighs they shall §4.” #.” €0. J.Xºje 56:7 €Ue
u Lev. 1:4. 22:27. 23:11. Is, 56:7.
f reach. X §. on 4.
z See on 8.
43 And they shall be
upon Aaron, and upon
his sons, when they come
a Ps. 45:14.
b 4. 39.27–29,41. Lev. 8:13, Ez. 44:
17
e c 29 9.
d See on 2.—1 Tim. 2:9,10. gº—il.
& º Tit. 2:7,10. 1 Pet. 3:3,4, 5:5.
| unto the tabel . e #. jº º sº.
*p, or Is... 10.27. : 1. Only 3:54, Or's
e congregation, or when iº. 1 John 2:20,27.
they come near unto the fºg, iº. "Num, 3.3. Ez.
43:26. Heb. 7:28.
* Heb. fill their hand. 29:24.
See on 1,4.
g Lev. 6:10. Ez. 44:18,
altar to minister in the
o Lev. 16:2. Heb. 9:12, 36. 33.28.
p See on 9,11. Rev. 3:18," i8:15.
q 39.30. fev. 8:9, 10:3, 192. Ps. i Heb. flesh of their nakedness.
93:5. Ez. 43:12. Zech. 14:20. Heb. † Heb. be.
like fillets: and note, v.4, latter part.] Josephus states, that it was
ornamented with flowers.” Henry abr.” “It is certain this plate repre-
sented some beautiful flower.” Boothroyd. There is much dispute as
to the alphabet used in the inscription, holiness to the Lord, kodesk lº-
Yehovah. The cut contains the Héb. coin letter, (a): the common Heb.
(b): the Egyptian hieroglyphic, hieratic, or priest’s writing, (6): the Sa-
maritan, (d): the line hieroglyphic, (e); and the Coptic, (J). ED.
Verse 39.
The girdle.] Some affirm it was made so long, as to reach many
times round the body, like a sash; and to have ends hanging down
almost to the ground, which, when employed, the high priest threw
across his shoulder. (Rev. 1: 13.) Scot T.
Verses 40–41.
The coats and girdles of the ordinary priests are thought to have
been made, in all respects, like those of the high priest : but the bon-
nets worn on their heads were different from his crown or tiara, as
another word is used.—They typified the glorious and beautiful holi:
ness of Christ, our great High Priest, which is communicated to all
the royal priesthood of his true disciples: and, while it required great
care in the priests to keep their garments pure and white, they were
reminded of the holiness which they ought diligently to observe in all
their conduct.—It is said by the Jewish expositors, that these gal-
ments were never washed : but when soiled, they were used for other
purposes about the sanctuary, and supplied by new ones.—The par-
ticulars of the arraying, anointing, and consecrating Aaron and his
sons, will hereafter be considered. . . . ID.
(46.) Deal.] A part, from the Anglo-Saxon delani to divide.
Dr. A. CLARKE.
Verses 42–43.
The indecencies, attending the worship of idols, [Notes, Ex. 2026.
and Introd. e. j. page 15.] were strongly protested against by the care
taken to avoid every approach to them, and every accidental appear-
ance of them, in the ministration of the priests of the true God. They
were therefore required to wear linen breeches, or drawers, at all
times, when they officiated at the sanctuary; though it does not appear
that the Israelites in general wore any other than loose garments, ac-
colding to the general custom of the east to this day. And it seems es-
pecially with reference to this part of the priestly clothing, that the
concluding caution was given.—As no shoes or sandals are mentioned
among the sacred vestments, it is supposed that the priests always
munistered bare-foot; for Moses was ordered to pull offhis shoes, when
the Lord appeared to him in the burning bush. Scott.
(42.) Those who know the abominations of ancient idolatry, (see
Scott above,) as practised by their priests, and often alluded to by
their poets, and of Juggernaut, Mahadeva, &c. now, will see reason
enough for these singular provisions, which seem so strange to mod-
ern decorum. Note, Lev. 26: I. 3D.



[326]
B. C. 1491.
Consecration of the priests.
EXODUS, XXIX.
holy place; that they
"bear not iniquity, and
die. It shall be * a statute
for ever unto him, and
his seed after him.
CHAP. XXIX.
The ceremonies and sacrifices to be used
in consecrating the priests, and the
altar, 1–37. The daily oblation, 38
–41. Gracious promises, 42–46.
ND this is the thing
that thou shalt do
unto them to * hallow
them, * to minister unto
me, in the priest's office:
*Take one young bullock,
and two rams a without
blemish. -
2. And * unleavened
bread, and cakes unleav-
ened tempered with oil,
and 6 wafers unleavened
anointed with oil: of
wheaten flour shalt thou
make them.
3 And thou shalt put
them into one basket,
and bring them h in the
basket, with the bullock
and the two rams.
4 And Aaron and his
sons thou shalt bringium-
to the door of the taber-
nacle of the congregation,
Lev. 5:1,17. 20:19,20. 22:9. Num.
9:13. 18:22. Matt. 22:12,13.
k . Lev. 17:7.
. 28:41, Matt. 6:9.
:2. 16:3. 2 Chr. 13:9.
. Lev. 4:3, 5:15,16. 6:6. 22:
*is Mal. 1:13,14. Heb. 7:28. 1 Pet.
e See on 12:8.-Lev. 2:4. 6:20–22. 8:
2. 1 Cor. 5:7.
f #. Lev. 2:4,5,15. 7:10. Num. 6;
g Lev. 7:12. 8:26. Num. 6:15,19:
h Lev. 8:2,26,31: Num. 6:17.
i 26:36. 40:28. Lev. 8:3–6.
Blessed be God, that we have such a H'gh Priest, as is in this
God, prescribed Eph. 6: 13. If we venture
without that armor, our spiritual enemies will be
the death of our souls, and we shall bear the ini-
quity, our blood will be on our own heads. Bles-
sed is he therefore that watcheth, and keepeth his
garments, Rev. 16:15.
Lastly, This is said to be a statute for ever,
that is, as long as the priesthood continues. But
it is to have its perpetuity in the substance, of
which these things were the shadows.
CHAP. XXIX. W. 1–37. Here is, I. The law
concerning the confirmation of Aaron and his sons
to the priest’s office, to be done with great cere-
mony and solemnity, that they themselves might
be duly affected with the greatness of their work,
that the people might also learn to magnify their
office, and none dare invade it. The ceremonies
were very fully and particularly appointed, be-
cause nothing of this kind had been done before,
and because it was to be a statute for ever, that
the high priest should be thus inaugurated. Now,
1. By this consecration the priests devoted
themselves to the service of God, and God de-
clared his acceptance of them; and the people
were made to know that they glorified not them-
selves to be made priests, but were called of
God, Heb. 5: 4, 5. They were thus distinguish-
ed from common men, set apart for God and an
immediate attendance on Him. Note, All that
are to be employed for God are to be sanctified
to Him, the person first, and then the perform-
ance. The Hebrew phrase for consecrating, is,
jilling the hand; (v. 9.) The consecrating was
the perfecting of them; Christ is said to be per-
jected or consecrated for evermore; Heb. 7:
28. Probably, the phrase here is borrowed from
putting the sacrifice into their hand, to be waved
before the Lord, v. 24. But it intimates, (1.)
That ministers have their hands full; they have
no time to trifle, so great, so copious, so constant,
is their work. (2.) That they must have their
hands filled. Of necessity, they must have
something to offer, and they cannot find it in
themselves, it must be given them from above.
They cannot fill the people’s hearts, unless God
fill their hands; to Him therefore they must go,
and receive from his fulness.
2. Though ordained for men, yet the people
were not to consecrate Aaron; Moses, the servant
of the Lord, and his agent herein, must do it.
By God’s special appointment, he now did the
priest’s work, therefore the priest’s part of the
sacrifice was here ordered to be his, v. 26.
3. The place was at the door of the taberna-
cle of meeting, v. 4. God was pleased to dwell
in the tabernacle, the people attending in the
courts, so that the door between the court and
the tabernacle was the fittest place for them to
be consecrated in, who were to mediate between
God and man, and so to stand between both, and
lay their hands (as it were) on both. They
were consecrated at the door, for they were to
be door-keepers.
4. It was dome with many ceremonies. (1.)
They were to be washed, (v. 4.) signifying that
they must be clean who bear the vessels of the
Lord, Isa. 52: 11. They that would perfect
holiness, must cleanse themselves from all fil-
thiness of flesh and spirit, 2 Cor. 7: 1. Isa.
1: 16–18. They were now washed all over;
but afterward, when they went in to minister,
they washed only their hands and feet; (ch. 30:
19.) for he that is washed, needs no more, John
13: 10. (2.) They were to be clothed with the
holy garments, (v. 5, 6, 8, 9.) to signify that it
was not sufficient for them to put away the pok-
lutions of sin, but they must put on the graces of
the Spirit, be clothed with righteousness, Ps.
132: 9. They must be girded, as men prepared
and strengthened for their work; be robed, and
crowned, as men that counted their work and
office their true honor. (3.) The high priest
was to be anointed with the holy anointing oil,
(v. 7.) that the church might be filled, and de-
lighted, with the sweet savor of his ministrations,
(for ointment and perfume rejoice the heart,)
and in token of the pouring out of the Spirit on
him, to qualify him for his work. (4.) The cov-
enant of priesthood, as all other covenants, must
be made by sacrifice.
[1..] There must be a sin-offering, to make
atonement for them, v. 10–14. The law made
them priests, that had infirmity, therefore they
must first offer for their own sin, before they
could make atonement for the people, Heb. 7:
27, 28. They were to put their hand on the head
of their sacrifice, (v. 10.) confessing that they
deserved to die for their own sin, and desiring
| that the killing of the beast might expiate their
PRACTICAL OBSERVATIONS. *.
of need.”
Yet, “ let us have grace to worship Him with rever-
chapter typically delineated: One solemnly appointed by God and
consecrated to his work; furnished for his high office by the glo-
ry of his divine majesty, and the beauty of perfect holiness; who
bears the names of all his people on his shoulders, and on his
heart, presenting them and all their several cases, before the
Father in heaven, and ever living, by his continual intercession,
to apply the salvation which his sacrifice has purchased: in whom
are ILLUMINATIONS AND PERFECTIONs, even inexhaustible
treasures of wisdom and grace, to be communicated to them;
who, Himself Hol. IN ESS To THE Lo RD, is made Sanctifica-
tion to his people, that they may be “holiness unto the Lo RD
also,” in their measure in this world, perſectly in that to come.
Happy are we, if we are so well instructed in the spirituality of
the divine law, the evil of sin, and our own sinfulness, as to be
deeply convinced, that ‘such a High Priest became us;’ that we
can have no access to a holy God, nor acceptance with Him, but
by Jesus Christ; mo light, no wisdom, no perfection but from
Him; no glory nor beauty, but in conformity to Him. If this
be our judgment and experience, let us take encouragement from
the power, love, and compassion of our High Priest to the mean-
est of his people, * to draw near with boldness to the throne of
grace, that we may obtain mercy, and find grace to help in time
ence and godly fear; for our God is a consuming fire:’ not for-
getting, that garments were at first necessary to hide the shame
of our fallen parents; that when we use them for ostentation we
glory in our shame; that they who prefer ornament to modesty
are still more basely criminal; and that this vanity and indecen-
cy is most of all abominable in the courts of the Lord. Let us
then make a bold and consistent profession of our devotedness to
God, and be careful to adorn it by the fruits of righteousness in
our lives; making Christ our Counsellor, by whom we may in-
quire of the Lord, and learn his truth and will, that we may be
wise-hearted for every service to which He shall appoint us.
By daily meditating on his Word, let us endeavor, with open
face, as in a glass, so to behold his glory, that we may be chang-
ed into the same image, from glory to glory, by the Spirit of the
Lord.”—Clothed in his righteousness, let us, through Him, as his
‘spiritual priests,’ ‘ offer unto God the sacrifice of praise con-
tinually, giving thanks unto his name:’ and let us see to it, that
‘ our loins are girt about with truth;' that we wear “ the breast-
plate of righteousness,” and that we “are sober, and hope to the
end; for “blessed are those servants, whom their Lord when He
cometh shall find so doing.” Scott.
NO'TES.
CHAP. XXIX. V. 4. Shalt wash them.] A popular medical writer
remarks: “When the saline and animal elements left by the perspira.
tion, are not duly removed by washing or bathing, they at last obstruct
the pores and irritate the skin, [deranging the animal functions, and
of course, affecting the mind and heart.] And it is apparently for this
reason,that, in the eastern and warmer countries, where perspiration is
very copious, ablution and bathing have assumed the rank and impor-
tance of religious observances. The warm, tepid, cold, or shower bath,
ſ. to the vigor of the constitution,] as a mean of preserving
ealth, ought to be in as common use as a change of apparel, for it
is equally a measure of necessary cleanliness. When we consider
the importance of the exhalation performed by the skin, the extent
to which ablution and bathing of every description are neglected in
charitable institutions, in seminaries for the young, and even by many
persons who consider themselves as patterns of cleanliness, is almost
incredible.” Combe, on Health and JMental Education. Can we doubt
that such personal cleanliness, so necessary to having, a sound
mind in a sound body,” is still “a religious duty.’ ” Ep.
Verse 6. -
The holy crown.] There seems to be a reference to the two words,
used for this plate of gold, in the former chapter and here, when the
Psalmist says of the Messiah, ‘Upon Himself shall his crown flourish ;'
(Ps. 132: 18.) for in the original both the words are used.—When
Aaron had been [duly] arrayed; Moses was directed to anoint him
with the sacred oil, the composition of which is afterwards prescribed,
B.C. 1491.
Laws concerning the priests.
ExoDUS, XXIX.
and shalt k wash them
with water.
5 And thou shalt take
the "garments, and put
upon Aaron the coat, and
the robe of the ephod,
and the ephod, and the
breast - plate, and gird
him with the curious
girdle of the ephod.
6 And thou shalt put
the m mitre upon his head,
and put the holy crown
upon the mitre. . . .
7 Then shalt thou take
the "anointing oil, and
pour it upon his head,
and anoint him.
8 And thou shalt bring
°his sons, and put coats
upon them.
9 And thou shalt gird
them with girdles, (Aa-
rom and his sons,) and
* put the bonnets on
them: and P the priest's
office shall be theirs for
a perpetual statute: and
thou shalt t consecrate
Aaron and his sons.
10 And thou shalt
q cause a bullock to be
brought before the taber-
nacle of the congregation:
and Aaron and his sons
shall" put their hands up-
on the head of the bullock.
11 And * thou shalt
kill the bullock before
the LoRD, by the “door
of the tabernacle of the
congregation.
12 And thou shalt take
of u the blood of the bul-
lock, and put it upon
*the horns of the altar
with thy finger, and
y pour all the blood beside
the bottom of the altar.
guilt, and be accepted as a vicarious satisfaction.
It was used as other sin-offerings were; only,
whereas the flesh of other sin-offerings was eaten
by the priests, (Lev. 10: 18.) in token of the
priests’ taking away the sin of the people, this
was appointed to be all burnt without the camp,
(v. 14.) to signify the imperſection of the legal
dispensation; (as Bp. Patrick notes;) for the
sins of the priests themselves could not be taken
away by those sacrifices, but they must expect a
better High Priest, and a better sacrifice.
[2.] There must be a burnt-offering, a ram
wholly burnt, to the honor of God, in token of
the dedication of themselves wholly to God and
to his service, as living sacrifices, kindled with
the fire, and ascending in the flame, of holy love,
v. 15–18. The sin-offering must first be offer-
ed, and then the burnt-offering; for, till guilt be
removed, no acceptable scrvice can be performed,
Isa. 6: 7. - - º -
[3.] There must be a peace-offering; it is
called the ram of consecration, because there
was more in this, peculiar to the occasion, than
in the other two. In the burnt-offering, God
had the glory of their priesthood; in this, they
had the comfort of it; and, in token of a mutual
covenant between God and them, 1st. The blood
was divided between God and them; (v. 20, 21.)
part sprinkled on the altar round about, and
part put on them, their bodies, (v. 20.) and their
garments, v. 21. Thus the benefit of the expia-
tion made by the sacrifice was applied and assur-
ed to them, and their whole selves from head
to foot sanctified to the service of God. The
blood was put on the extreme parts of the body,
to signify that it was all, as it were, enclosed
and taken in for God, the tip of the ear, and tſe
great toe, not excepted; [implying their obliga-
tion to hearken diligently to the Word of God,
and to walk in his ways with steady perseverance.
Scott.] The blood and oil, on their garments,
must be looked upon as the greatest adorning
13 And thou shalt take
* all the fat that covereth
the camp :
offering. -
imaginable, for they signified the blood of Christ,
and the graces of the Spirit, which constitute and
complete the beauty of holiness, and recommend
us to God: we read of robes made white with .
the blood of the Lamb. 2dly. The flesh of the
sacrifice, with the meat-offering annexed to it,
was likewise divided between God and them,
that (to speak with reverence) God and they
might feast together, in token of friendship and
fellowship. - . . . . . .
1. Part of it was to be first waved before the
Lord, and then burnt on the altar; part of the
flesh, (v. 22.) part of, the bread, for bread and
flesh must go together; (v. 23.) these were first
put into the hands of Aaron, to be waved to and
fro, in token of their being offered to God, (who,
though unseen, yet compasses us round on every
side,) and then they were to be burnt on the altar,
(v. 24, 25.) for the altar was to devour God’s
part of the sacrifice. Thus God admitted Aaron
and his sons to be his servants, and wait at his
table, taking the meat of his altar from their
hands. Here, in a parenthesis, as it were, is the
law concerning the priests’ part of the peace-of-
ferings afterward, the breast and shoulder, which
were now divided; Moses had the breast, and
the shoulder was burnt on the altar with God’s .
part, v. 26–28. * - -
2. Aaron and his sons’ eating of the things
wherewith the atomement was made, (v. 31–
33.) signified their receiving the atonement, as
the expression is, (Rom. 5: 11.) their thankful
acceptance of the benefit of it, and their joyful
communion with God thereupon, which was the
true intent and meaning of a feast upon a sacri-
fice. If any of it were left, it must be burnt,
that it might not be in any danger of putreſying,
and to show that it was an extraordinary peace-
offering. - - -
Lastly, The time to be spent in this consecra--
tion, v. 35. Though all the ceremonies were per-
formed on the first day, yet, (1.) They were not
d ºf , , -º 1. -
it is a Sin- $13,19. Lev. 14. 32.
--- 8:14,18. 16.
21. Is. 53:6. 2 Cor. 5:21. * -
s a s Lev. 1:455. 8:15. 9:8,12. -
the inwards, * and the k 30:18—21. 40:12. Lev. 8:6. 14:8. t See on 4. Lev. 1:3: w
o W. Deut. 23:11. Ez. 36:25. John 13:8— u Lev. 8:15. 9:9. 16:14,18,19. Heb.
I caul that is above the g º 'ºshº. 10. #"#, "... • -
e • - , l Pet. 3:21. v. 1:5,6. x 27:2. 30:2. :26. N.
liver, and the two kid- .. O77 ; - y Lev. flºššuº; "ºss
& - na AN'66; Gr. 25: —Lev.-8:9. .G. Z 22%. ev. 3:3,4,9, —1b. 4:8,
neys, and the fat that QS n 28:41. *; 1. Lev... 8:10–12. 31,35, 6:12. ###. Ps. 22:14, *}.
upon them, and * burn 10:7. 21:10. Num, 35:25. Ps. 89: 1:11. 34:6. 43:24.
| he altar 20. 133:2. Is. 61:1. John 3:34. I a Lev. 8:16,25. 9:10, 19.
them upon the altar. §: ºf L 8:18. i º"' ... 1915, 1825. Its
o 28:40,41. Lev. 8:13. - b 18,25. ev. 1:9, 15. Ib:25. 17:6.
14 But & the flesh of * Heb. bind. . . . . . ." . . Num. 18:17. 1 Sam. 2:16. "
the bullock, and his skin, § tº: tºo. 18:7. Heb. C. # **i. 8:17. 16:27. Heb.
e :4,5,10. 7:11–14. ' - - : 1 I-io. “ -
and his dung, shalt thou tiebºil the handoſ, 28:41. 32:39. d iſ...few.4:3,35,2932. 5:53. 6;
- M Lev. 8:26–28. Heb. 7:23– §.” 9.2 is 3,ii." Num. ºić. 2
Marg.
28.
burn with fire without
- Čár. 33.34. Ezra 8:35.
which, being poured on his head, ‘ran down to his beard,” and “even
to the skirts of his raiment;’ or, as some with probability suppose the
word to mean, the upper border of his raiment, that fastened round
his neck. (Ps. 133: 2.) Scott.
Verse 9.
best idea of the shape of these : compare the cut, note 28: 4. Ed.
Verses 10, 11.
Moses, as priest on this extraordinary occasion, slew the
sacrifices; though, in ordinary
slay them. (Lev. 1: 4–9.) .
- Verse 12. -
several
cases, the offerers themselves might
Scott.
There was no doubt a trench, [at the bottom of the altar, by which
whatever was redundant might be carried off-This [sanctification
of the altar] was evidently intended to teach the Israélites the holi-
ness of God, the defiling nature of sin, their own sinfulness, and their
need of the promised Savior, who should ‘take away sin by the sacri-
fice of Himself.” ID.
Verses 13, 14. . -
According to the law of the sin-offering, afterwards given, (Lev. 4:
4–1].) all the fat of this bull was directed, on this occasion, as by an-
ticipation, to be burnt on the altar; but the flesh, skin, and dung,
were to be burned with a strong fire, (the word is altered,) without
the camp. It should be observed, that the fat, which the Israelites
always burnt on the altar, was not what is blended with the flesh, in
every part of the body; but the Buet and loose inward fat are evidently
meant in all the passages in which this is spoken of, though learned
men have differently explained the terms used on the subject.—This
was the sin-offering of the priests, who could neither bear nor atone
for their own sins. In this incipient state therefore of the Levitical
priesthood, though the blood was not carried into the holy place, (the
high priest not being yet fully authorized to perform that service,) the
flesh was burned without the camp, as it was afterwards appointed
in respect of the sin-offerings for the high priest, congregation, or ruler,
the blood of which was carried into the holy place.—The word ren-
dered “sin-offering ' is merely sin ; ‘It is sin.” This implied, that it
must be treated with abhorrence, and consumed by the fire, which
represented the justice of God, as if it were sin itself: and the expres-
sión helps to explain the apostle's energetic language in the following
passage, as also other similar passages in the New Testament, ‘Christ
was made Sin for us, who knew no sin; that we might be made the .
Righteousness of God in Him.” Scott. .
(13.) The caul above the liver, &c.] ‘ Heb, the redundance ºf the
liver. Gr. the lobe of the liver. It means probably the greater lobe of
the liver, together with the gall-bladder attached to it. “If,’” says
Parkhurst, tº the great excellency of this bilious juice, and its impor;
tance to the well-being of the animal, together with its influence and
instrumentality in the passions, both concupiscible and irascible, are
duly considered, we shall see the reason why the gall bladdeº was es:
pecially ordered by God to be taken.off and consumed upon his altar.”
Early Jewish commentators say, of the moral design of this, that
these parts were burnt for atonement of sins, “for they proceed out of
the thoughts of the reins, and the lust of the liver, and the fatness of
the heart, for they all consent in sin.”.” Bush.
(14.) Burn.] ‘ Katar, (not the word usually, employed to signify
consuming by fire,) implies the making.g fume by incense, and, applied
to sacrifices, denotes the rising up of their smoke as the vapor of in-
cense, from their peculiar acceptableness to Him to whom they are
offered. From the same root comes miktoreh, a censer, an instrument
for fuming incense; and in the participle miktar, perfumed, we trace
the origin of the classic nectar, the fabled beverage of the gods, from
their supposed inhaling of the perfumed odor of incense, as if it
were a delightful drink.” Id.

B. C. 1491.
Laws concerning the priests.
EXODUS, XXIX.
15 "I Thou shalt also
take “one ram, and Aa-
ron and his sons shall
‘put their hands upon
the head of the ram.
16 And & thou shalt
slay the ram, and thou
shalt take his blood, and
Sprinkle it round about
upon the altar.
17 And thou shalt cut
the ram in pieces, and
* wash the inwards of
him, and his legs, and
put them * unto his pieces,
and unto his head.
18 And thou shaltburn
the whole ram upon the
altar: it is a burnt-of-
fering unto the LoRD :
it is a sweet savor, an
offering made by fire
unto the LoRD.
19 iſ And thou shalt
take * the other ram, and
Aaron and, his sons shall
put their hands upon the
head of the ram.
20 Then shalt thou
kill the ram, and take of
his blood, and m put it
upon the tip of the right
ear of Aaron, and upon
the tip of the right ear of
his sons, and upon the
thumb of their right hand,
and upon the great toe
of their right foot, and
"sprinkle the blood upon
the altar round about.
21 And thou shalt take
of the blood that is upon
the altar, and of 9 the
anointing oil, and sprin-
kle it upon Aaron, and
upon his garments, and
upon his sons, and upon
the garments of his sons
with him : and he P shall
be hallowed, and his gar-
ments, and his sons, and
his sons' garments with
him.
22 Also a thou shalt
to look upon their consecration as completed till
the seven days’ end, which put a solemnity on their
admission, and a distance between this and their
former state, and obliged them to enter on their
work with a pause, giving them time to consider
the weight and seriousness of it. This was to be
observed in after-ages, v. 30. He that was to suc-
ceed Aaron in the high priesthood, must put on the
holy garments seven days together, in token of a
radual advance into his office,
and that one Sabbath might pass over him in his
(2.) Every day of the seven, in
this first consecration, a bullock was to be offered
for a sin-offering, (v. 36.) to intimate, [1..] That
it was of very great concern to then to get their
sins pardoned; and that, though atonement was
made, and they had had the comfort of it, yet
they must still keep up a penitent sense of sin,
and often repeat the confession of it.
the sacrifices, thus offered day by day to make
atonement, could not make the comers thereum to
perfect, for then they would have ceased to be
offered, as the apostle argues, Heb. 10: 1, 2.
They must therefore expect the bringing in of
deliberate and
consecration.
a better hope.
Now this consecration of the priests was a
shadow of good things to come.
Lord Jesus is the great High Priest of our pro-
ſession, called of God to be so, consecrated for
evermore, anointed with the Spirit above his ſel-
take of the ram the fat
and the rump, and the
fat that covereth the in-
wards, and the caul
above the liver, and the
two kidneys, and the fat
that is upon them, and
* the right shoulder; for
it is a ram of consecra-
tion :
23. And tone loaf of
bread, and one cake of
oiled bread, and one
wafer, out of the basket
of the unleavened bread,
that is before the Lord.
24 And thou shalt" put
all in the hands of Aaron,
and in the hands of his
Sons; and shalt f wave
them for ‘a wave-offer-
ing before the Lord.
25 And y thou shalt re-
ceive them of their hands,
and burn them upon the
altar for a burnt-offering,
* for a sweet savor before
the LoRD ; it is “an of
[2.] That
Ist. Our
charge.
fering made by fire unto
the Loſ D.
26 And thou shalt take
the breast of the ram of
Aaron's consecration, and
wave it for a wave-offer-
ing before the Lord : and
it shall be thy part.
27 And thou shalt
sanctify " the breast of
the wave-offering, and
the shoulder of the heave-
offering, which is waved,
and which is heaved up
of * the ram of the con-
secration, even of that
which is for Aaron, and
of that which is for his
SOIIS.
28 And d it shall be
Aaron's and his sons' by
a statute for cver, from
the children of Israel :
for it is “an heave-offer-
ing: and it shall be an
heave-offering from the
children of Israel, off the
sacrifice of their peace-
Hows, whence He is called Messiah, the Christ;
clothed with the holy garments, even with glory
and beauty: sanctified by his own blood, not that
of bullocks and rams; (Heb. 9:12.) made per-
fect, or consecrated, through sufferings, Heb.
2: 10. Thus in Him this was a perpetual statute,
v. 9. 2dly, All believers are spiritual priests, to
offer spiritual sacrifices, (1 Pet. 2: 5.) washed in
the blood of Christ, and so made to our God
priests, Rev. 1: 5, 6.
with the beauty of holiness, and have received
the anointing, I John 2: 27. Their hands are
filled with work which they must continually at-
tend to; and it is through Cirist, the Great Sacri-
fice, that they are dedicated to this service.
blood, sprinkled on the conscience, purgeth it
from dead works, that they may, as priests,
serve the living God. The Spirit of God (as
Ainsworth notes) is called the finger of God,
(Luke 11: 20. compared with Matt. 12: 28.)
and by Him the inerit of Christ is effectually ap-
plied to our souls, as here Moses with his finger
was to put the blood on Aaron.
intimated that gospel ministers are to be solemnly
set apart to the work of the inimistry, with great
deliberation and seriousness, both in the ordainers
and in the ordained, as those that are to be em-
ployed in a great work, and intrusted with a great
They also are clothed
His
It is likewise
II. The consecration of the altar, which seems
offerings, even their
heave-offering unto the
LoRD. -
e 3, 19. Lev. 8:18–21.
f See on 10.
g Sec on l l , 12.
b Lev. 1:9,13. 8:21. 9:14. Jey. 4:14.
Matt. 23:26.
• Or, %.
i Gen. 22:2, 7, 13.
Lev. 9:24. I Sanh.
7:9. 1 hºmºs 3:4. 18:38. Ps. 50.8.
13. 1:11. Jer. 6:20. 7:21,22. Mark
12:33. IIeb. 10:6–10.
j Gen. 8:24. Lev. 1:17. Eph. 5:2.
Phil. 4: 18.
k 3. Lev. S:22–29.
I See on 10.
m Lev. 14:14. Is. 50:5. Mark 7:33.
n Lev. 14:7,16. 16:14,15, 19. Is. 52:
15. Hell. 9:19–23. 10:22. 12:24. I
Pet. 1:2.
o 7. 30:25–30. Lev. 8:30. 14:15–
lsº Ps. 133:2. Is... ll:2–5. 6.1:1
p see on John 17:19. Heb. 9:22, 10.
29,
q 13. I.ev. 8:25–27.
r Lev. 3:9. 7:3, 9; 19.
s lev. 7:32,33. 9:21. 10:14. Num.
18:18. t 2,3.
u Lev, S:27.
i Heb. shake to and fro.
x 26,27. Lev. 7:30. 9:21. 10:14.
y Lev. 7:29–31. 8:28. Ps. 99:6.
z Sce on 18.
a 41. Lev. 1:9,13. 2:2,9,16. 3:3,5,9,
11, 14, 16. 7:5,25. 10:13. I Sam. 2:
28.
D I, ev. 7:31–34. 8:29, 9:21. 10:15.
Num. 6:20. 18:18, 19.
c 22,34. lev. 7:37. 8:28–31.
d Lev. 7:32–34. 10:14,15. Deut. 18:3.
e 27. Lev. 7:14. Num. 15:19,20. 18:
24,28. 31:29,41.
f Lev. 3: 7:11,&c.
- *- +, Verses 15–18.
One of the rams, before-mentioned, was directed to be offered as
‘ a burnt-offering,’ with the ceremonies in that case prescribed. (Lev.
1:)—Every sacrifice of innocent useful animals, implied the sinfulness
of the offerers, and prefigured the vicarious sufferings of the Holy Je-
sus: the priests therefore were required to lay their hands on the
head of the ram for a burnt-offering, and even on that of consecration,
(as well as on that of the young bull for a sin-offering,) inplying the
translation of their guilt to the animal about to be sacrificed. The
whole of the blood was to be sprinkled about the altar; or, as some
suppose, poured on the altar round about, to be consumed by the fire
along with the flesh. The entire animal, except the skin, being burnt,
no separation was made between the loose fat and the intestimes; but
the whole, being previously well cleansed, was laid, with the flesh
and the head, on the altar. In connection with the typical import,
this sacrifice denoted the offerer’s profession of unreserved devoted-
ness, in body and soul, to the service of God, according to the duties
to which he was called. º Scott.
18.) A sweet savor.] ‘ Heb. a savor of rest; as supposed to appease,
quiet, or pacify the divine displeasure, and render the offerer accept-
able.” - BUSH.
Verses 19—21.
‘This [offering of the ram of consecration] may be looked upon as a
lively representation of our purification by the blood of Jesus Christ,
and by his Holy Spirit.” Bp. Patrick. We may add, that these always
go together. (Rom. 6: 16–19. 12 : 1.) Scott.
- Verse 22. * *
Rump.] The tails of some eastern sheep, as of * Jerusa-
O. T. V. OL. I.
lem, Aleppo, &c. are large, flat masses of a substance between ſat
and marrow, S or 10 inclies broad, and 3 to 5 inches thick, covering the
whole hinder parts; they give the animals a singular appearance, and
may be supposed a peculiar provision of the Creator, both to defend
them during storms, as they form themselves into circles with their
heads inward, and to help secure their equilibriuin, in clambering over
their rocky pastures, and to nourish their franme perhaps, wilen their
feed is insufficient. These tails generally extend below the thigh, not
unfrequently trail on the ground, and are sometimes defended by lit-
tle carts, attached underneath, upon which they are dragged after
them. Dr. Russell says, of the Aleppo sheep, that ‘ the tail usually
weighs 15lbs. and upwards: that of the largest breed, 50.” These
tails are a luxury, but are thought to generate discase in a hot climate.
ED.
Verses 22–28.
In ordinary peace-offerings of the herd, the fat alone was burnt on
the altar; but of sheep the ruinps also; (note, v. 22.) and in this particu-
lar case, the right shoulder, with a portion of each part of the meat-
offering, having been first put into the hands of Aaron and his sons,
to be waved by them, were presented by Moses, as a burnt-offering
to the Ilord, and laid on the altar with the fat. From this circum-
stance, the sacrifice was called ‘ the ram of consecration.” The
breast of the ram, having been waved by Moses himself, was allotted
to him, as priest, for his portion of the peace offering. In other in-
stances, however, after Aaron and his sons had been fully initiated
in their office, both the right shoulder and the breast of every peace-
offering were allotted to the priests. Scott.
[329]
B. C. 1491.
w The daily service appointed.
ExoDUs, XXIX.
29 || And & the holy to have been coincident with that of the priests,and
arments of Aaron shall the sin-offerings which were offered every day, for
É seven days together, had reference to the altar as
well as the priests, v. 36, 37. An atonement was
made for the altar. Though that was not a sub-
ject capable of sin, nor, having never yet been
used, could be said to be polluted with the sins of
30.And # that son, that the people, yet, since the fall, there can be no
sanctification 'to God, but there must first be an
atonement for sin, which renders us both un-
worthy and unfit to be employed for God,
altar was also sanctified, not only set apart itself
tº º - to a sacred use, but made so holy as to sanctify
gation to minister in the the gifts that were offered upon it, Matt. 23.
19. Christ is our Altar; for our sakes He sanc-
31 And thou shalt tified Himself, that we and our performances might
take the ran of the con- be sanctified and recommended to God, John 17:
e " his sons' after him,
to be ‘anointed therein,
and to be consecrated in
them.
is priest in his stead, shall
put them on * seven days
when he cometh into the
tabernacle of the congre-
holy place.
secration, and " Seethe
place.
his sons shall
flesh of the ram,
the bread that is in the
basket, by the door of the
tabernacle of the congre-
gation. ,
33 And they shall Peat
those things, where with
the atonement was made,
to consecrate and to
sanctify them : but q a
stranger shall not eat
thereof, because they are
holy.
34 And if ought of
* the flesh of the conse-
crations, or of the bread,
remain unto the morning;
then thou shalt “burn the
remainder with fire : it
shall not be eaten, be-
cause it is holy.
35 And " thus shalt
thou do unto Aaron, and
to his sons, * according
to all things which I
have commanded thee:
X seven days shalt thou
consecrate them.
36 And thou shalt of.
fer 4 every day a bullock
for a sin-offering, for
atonement: and thou
shalt & cleanse the altar,
when thou hast made an
atonement for it, and
thou shalt "anoint it to
sanctify it.
37 Seven days thou
shalt make an atonement
for the altar * and sanctify
it: and "it shall be an
altar most holy: whatso-
ever toucheth the altar.
shall be holy.
38 || Now this is that
which thou shalt offer
upon the altar; * two
lambs of the first year,
day by day continually.
39 The one lamb thou -
shalt offer in the morn-
ing ; and the other lamb
thou shalt offer 3 at even.
40 And with the one.
lamb h a tenth-deal of
flour mingled with the
fourth part of an ‘hin of
beaten oil: and the fourth
part of an him of wine
for 3 a drink-offering.
41 And the other latmb
thou shalt k offer at even,
and shalt do thereto ac-
cording to the meat-
offering of the morning,
- º V. 38–45. Here is, I. The daily service ap-
his flesh in the holy pointed; a lamb to be offered on the altar every
morning, and a lamb every evening, each with a
32 And " Aaron and meat-offering, both made by fire, as a continual
eat the burnt-offering throughout their generations,
o and v. 38–41. Whether there were any other sacri:
fices to be offered or not, these were sure to be of.
fered, at the public charge, and for the benefit and
comfort of all Israel, to make atonement for their meet Moses, and speak to him, but that He would
daily sins, and to be an acknowledgment to God of meet the children of Israel, (v. 43.) to accept
their daily mercies. Now, (1.) This typified the the daily sacrifices offered up on their behalf.
in where I will meet you,
t
continual intercession Christ ever lives to make,
in virtue, of his satisfaction, for the continual
sanctification of his church; though He offered
Himself once for all, yet that one offering thus
becomes a continual offering. (2.) This teaches
us to offer the spiritual sacrifices of prayer and
praise every day, morning and evening, in hum-
ble acknowledgment of our dependence on God,
and our obligations to Him Our daily devotions
must be looked upon as the most needful of our
daily works; and the most pleasant of our daily
comforts: whatever business we have, this must
never be omitted, morning or evening; prayer-
time, must be kept up as duly as meat-time.
Those starve their own souls, that keep not up a
constant attendance on the throne of grâce.
2. Great and precious promises made of God's
favor to Israel, and the tokens of his special pre-
sence with them, while they thus kept up his insti-
tutions among them. He speaks as one well
pleased with the appointment of the daily sacrifice;
for, before He proceeds to the other appointments
that follow, He interposes these promises. It is
constancy in religion that brings in the comfort
of it. He promises, (1.) That He would keep up
communion with them; that He would not only
The
l Sec on 27.
"º: 8:31. 1 Sam. 2:13,15. Ez. 46:
n ;i. Lev. 10:12–14.
o,2,3,23.
p Lev. 10:16–18. Ts. 22:26, . John 6:
53–55, 1 Cor. 11:24,26.
q Lev. 22:10–13. Num. 1:51. 3:10,38.
16:40. 18:4,7, -
1 Num. 16:5.
a 22,26,28. • *
t 12:10, 16:19. Lev. 7:18,19. 8:32.
º 10:16. - -
u 40:12–15. Lev. 8:4,&c
x 39:42,43. 4
y 30,37. 40:13. Lev. 8:33.
z See on 10–14. Ez. 43:25,27. 45:18
—20. Heb. 10:11.
a Lev, 16:16–19,27. Heb. 9:22,23.
b #. 40:9–11. Lev. 8:10,11. Num,
c 40:10. Dan. 9:24.
d 30:29. Matt. 23:17, 19.
e Num, 28:3–8. 1 Chr. 16:40. 2 Chr.
and according to the
drink - offering thereof,
for a sweet Savor, an
offering made by fire un-
to the LorºD. -
42. This shall be a con-
tinual burnt - offering
throughout your genera-
tions, at the door of the
tabernacle of the congre-
gation, before the LoRD ;
to speak there unto thee.
43 And there I will
º,
with ildi. 2:4. 13:11. 31:3, Ezra 3:3. Dan.
1Yleet V ith the children 9:21,27, 12:11. John 1:29. Heb. 7:
of Israel, and t the taber- ºft l # *a*.*.*.p.s.
- - : lö, •. 13:11. . 5:
nacle shall be "sanctified ‘ § º Léºid.”...º.
- ec 071 4 1 a
by my glol y. s º f 16:36. Num. 15:4,9. 28:5,13.
44 And I will sanctify - i 30:24. Lev. 23:13. Num. 15:4. 28:
14. Ez. 4:11. 45:24. 46:5,7,11,14.
the tabernacle of the COIl- j Gen. 35:14. Lev. 23:13. Num. 6:15
-17, 15:57.19.24, 28:19,14;1524.
gregation, and the altar:
I will "sanctify also both
Aaron and his sons, to
29:16. Deut. 32:38. Is. 57:6. Ez.
20:28, 45:17. Joel 1:9,13, 2:14,
Phil. 2:17, Gr, -
k 1 Kings 18:29,36. Ezra 9:4. Ps. 141:
2. Ez. 46:13–15. Dan. 9:21
minister to me in the ºft. Nom. 28.6. Dan. 8:11—13.
•; 2 12:l 1. -
priest's office. m 25:22. 30:6,36. Lev. 1:1. . Num.
fººd s tºured. -
; : yº §o. 40:15. Lev, 8.7—12 n 40:34, 1 Rings 8:11. 2 Chr. 5:14.
sum. 18:8. 353. re * Wºw º º #1-3, Is. 6:1–3, 60:1. Ez. 43:5,
* Heb. he of his sons. Hell. 7:26. ###". ºli...g., *.
k 35. 12:15. Gen. 8:10,12. Lev. 8:38 o Le º;" º join iO:36
—35. 12:2,3. 13:5. Josh. 6:14,15. * . . :9,10. Jonn 10:30.
Ez. 43:26. Acts 20:6,7. ev. 1:9,9.
Verses 31–34.
The remainder of the ram of consecration, with that of the meat-
offering, was to be eaten by the priests, as their portion of their own
peace-offering : but, as the occasion was peculiar, they must eat it in
the court of the tabernacle and not elsewhere, for none, even of their
families, might join with them in thus feasting before the Ilord in his
courts; and the residue must be burnt, and not be kept till morning.
In these particulars it was ordered differently from most other peace-
offerings. - *- Scott.
Verses 35–37. i
Some expositors are of opinion,that these seven days for the cleans-
ing of the altar, were distinct from the seven days of consecrating the
priests; and that they preceded then, and attended the erection of
the sanctuary by Moses. And they argue in favor of this opinion,
that the purifying of the altar must have preceded all sacrificing up-
on it; but that Moses offered a burnt-offering and a meat-offering
upon it, when he placed it in the court of the tabernacle. (40: 29.)
The language, however, here used, by no means admits of this con-
struction : as the bull for aloncinent was offered on each of the days,
in which Aaron and li is sons were consecrated, and with the blood of
these very bulls the altar was expiated. It seems evident that some
things, in the first introduction of the Levitical ceremonial, must ne:
cessarily have come short of the exact, regularity, which it required
when completed. None but priests of Aaron’s family might approach
the altar: from that time Moses sacrificed no more, and every obla-
tion presented at it was ‘holy to the Lorp.’ ID,
- Verses 38–41.
To render this idea of communion with God more familiar to their
minds, the several particulars requisite to a feast accompanied the
sacrifice; especially bread and wine, in the form of a meat-offering
and-a drink-offering.—The word rendered ‘tenth deal,” means a tenth,
that is, of an ephah, or about three quarts of wine-measure, being
the same as an omer. A him contained the sixth part of an ephah, or
about five quarts wine-measure. So that about three quarts of fine
flour, mixed up with a quart and half a pint of the very best oil, was
morning and evening burnt on the altar, along with the lamb of the
daily sacrifice ; and a quart and half a pint of wine was poured as a
libation on it. The whole of this oblation, both in its typical import,
as an act of solemn worship, and as denoting the gracious communion
of the Lord with his peºple, was “a sweet savor, an offering made
by fire unto the Lord.” (J.M. R.—Noté, Gen. 8: 20–22.) Scott.
- - - , Verses 42–46. - -
The word rendered ‘the congregation,’ here and iri very many
places, undoubtedly refers to the Lord’s meeting with the people, and
not to their assembling together, at the tabernacle : for the reason of
the name is expressly and particularly shown.
ing sacrifice was daily offered, the Lord promised to meet his people
at the tabernacle, in mercy. There Heintended to meet Moses, and
deliver to him, doubtless in an audible voice, all the rémaining parts
of the law. And there He would likewise meet Israel, and the nation
(rather than the tabernacle, marg.) should be sanctified as a holy people,
by the Lord's glory manifested to them, and put upon them. Thus
So long as the aton- .
[330]
B. c. 1491.
The altar of incense.
ExoDUs, xxx.
45 And I will P dwell
among the children of
Israel, and will be their
God,
46 And they shall
know that q I am the
LoRD their God, that
brought them forth out
of the land of Egypt,
that I may dwell among
them : * I am the Lord
their God.
CHAP. XXX. .
Directions, concerning the altai of in-
cense, 1–10; the half shekel of ran.
som-mioney, 11–16; the brazen laver,
17–21; the holy anointing oil, 22—33;
and the incense, 34–38.
ND thou shalt make
* * an altar to burn in-
cense upon : of shittim-
Wood shalt thou make it.
2-A cubit shall be the
length thereof, and a-cu-
bit the breadth thereof,
foursquare shall it be ;
and two cubits, shall be
the height thereof: b the
horns thereof shall be of
the same. ' -
3.And thou shalts over-
lay it with pure gold, the
* top thereof, and the
f sides thereof round
about, and the horns
thereof: and thou shalt
make unto it a crown of
gold round about.
4 And two golden
* rings shalt thou make
to it under the crown of
it, by the two t corners
p 15.17. 25.8. Lev. 26:12, Ps. 68.18.
Zech, 2:10, John 14:17,23, 2 Cor. 6:
16. Eph. 2:22. Rev. 21:3.
q See on 20:2.—Jer, 31:33.
r Ley. 11:44. IS:30. 19:2. Ez. 20:5.
a 37:25–28. 40:5. Ilev. 4:7,18. 1
Kings 6:20. 2 Chr. 26:16. Rev. 8:3.
b See on 27:2.
c 25:11,24. N
* Heb. roof. -
t Heb. unalls. . - ‘.
d 25:12,14,27. 26:29, 27:4,7.
f Heb. ribs.
Blessed be God, our High Priest is not like the high priests
He is, at the same time, our Sin-offer-
of the family of Aaron.
Note, God will not ſail to meet those, who dili-
gently and conscientiously attend on Him in the
ordinances of his own appointment. (2.) That
He would own his own institutions, the taberna-
cle, the altar, the priesthood; (v. 43, 44.) He
would take possession of what was consecrated to r
Him. Note, What is sanctified to the glory of
God, shall be sanctified by his glory. If we do
our part, God will do his, and will mark and fit
that for Himself which is in sincerity given up to
Him. (3.) That He would reside among them
as a covenant God, and give them sure and com-
fortable tokens of his peculiar favor to them, and
special presence with them, v. 45, 46. Note,
Where God sets up the tabernacle of his ordinam-
ces, He will Himself dwell: Lo, I am with you
always, Matt. 28:20. Those that abide in God’s
house shall have God to abide with them. I will
be their God, and they shall know I am so.
Truly happy are they, that have a covenant interest
in God as theirs, and the comfortable evidence
of that interest. If we have this we have enough,
and need no more. --
CHAP. XXX. V. 1–10. Orders concerning
the altar of incense.
1. It was to be made of wood, and covered with
pure gold, about a yard high, and half a yard.
square, with horns at the corners, and a golden
cornice round it, &c. v. 1–5. It does not ap-
pear that there was any grate to this altar, but,
when they burnt incense, a golden censer was
brought, with coals in it, and placed upon the
altar, and in that the incense was burnt, and with
it all the coals were taken away, so that no coals
or ashes ſell on the altar. - - -
2. It was to be placed before the veil, on the out-
side of that partition, but before the mercy-seat
which was within the veil, v. 6. For though he
that ministered at the altar could not see the mercy-
seat, the veil interposing, yet he must look towards
it, and direct his incense that way; to teach us, that
though we cannot with our bodily eyes see the
throne of grace, yet we must in prayer by faith
set ourselves before it, direct our prayer, and
look up. - -
3. Aaron was to burn sweet incense on this
altar, morning and evening, about half a pound
at a time, which was intended, not only to take
away the ill smell of the flesh that was burnt daily
on the brazen altar, but for the honor of God, and
to show the acceptableness of his people's servi-
ces to Him, and the pleasure they should take in
ministering to Him, v. 7, 8. As, by the offerings
on the brazen altar, satisfaction was made for
what had been dome displeasing to God, so, by
the offering on this, what they did well, was, as
it were, commended to the divine acceptance; for
our two great concerns with God are, to be ac-
quitted from guilt, and accepted as righteous in
his sight.
4. That nothing was to be offered upon it but
incense, and that appointed, v. 9. God will
have his own service dome according to his own
appointment, and not otherwise. -
5. That this altar should be purified with the
blood of the sin-offering put on the horns of it,
every year, on the day of atonement, v. 10.
See Lev. 16: 18, 19. the high priest performing
the rite, as he came out from the holy of holies,
intimating, that the sins of the priests who minis-
tered at this altar, and of the people for whorn
they ministered, put a ceremonial impurity upon
it, from which it must be cleansed by the blood
of atonement. ,
This incense-altar typified, (1.) The media-
tion of Christ; the brazen altar in the court was
a type of Christ dying on earth; the golden altar
in the sanctuary, a type of Christ interceding in
heaven, in the virtue of his satisfaction. This
altar was before the mercy-seat; for Christ al-
ways appears in the presence of God for us; He
is our Advocate with the Father, (1 John 2:
1.) and his intercession is unto God of a sweet-
smelling savor. It had a crown; for Christ
intercedes as a King, Father, I will, John 17:
24. (2.) The devotions of the saints, whose
prayers are said to be set forth before God as in-
cense, Ps. 141: 2. When the priest was burning
incense, the people were praying, (Luke 1: 10.)
to signify that prayer is the true incense. This
incense was offered daily, it was a perpetual in-
cense; (v. 8.) for we must pray always, that is,
keep up stated times for prayer every day, morn-
ing and evening, at least, and never omit it, but
thus pray without ceasing. The lamps were
dressed or lighted, at the same time the incense
was burnt; so the reading of the Scriptures, our
light and lamp, should ordinarily accompany our
prayers and praises. When we speak to God,
we must hear what God says to us, and thus the
communion is complete. The devotions of sanc-
tified souls are well pleasing to God, of a sweet-
smelling savor; the prayers of saints are compar-
ed to sweet odors, (Rev. 5: 8.) but it is the
incense which Christ adds to them that makes
them acceptable, (Rev. 8: 3.) and his blood that
atones for the guilt which cleaves to our best
services. And if the heart and life be not holy,
even in cense is an abomination, (Isa. 1: 13.)
and he that offers it is as if he blessed an idol,
Hsa. 66: 3. ,-
PRACTICAL OBSERVATIONs.
but as a living sacrifice, holy and acceptable to God; whilst the
ing, our Peace, our Altar, yea, our true Tabernacle, in which
dwelleth all the fulness of the Godhead bodily.”—Here the
‘righteous Lord meets, and blesses, and sanctifies his people by
his glory; and there they meet Him, and present themselves as
living sacrifices, while they offer Him the fruit of their lips,
giving thanks to his name.”—“Truly,” may every real Christian
say, “our fellowship is with the Father, and with his Son Jesus
Christ.” But are we of that number? Do we wash our souls,
as humble penitents, ‘in the Fountain which He hath opened
for sim and for uncleanness?’ ‘Do we present ourselves to God,
day by day, arrayed in the priestly garments of Christ’s righte-
ousness, trusting only in his merits, and not at all in ourselves
or in our services, for acceptance with God? Are we anointed
with the unction of the Holy Spirit, purifying our hearts from
the love of sin, and shedding abroad in them the love of God?
Do we, as confessing our sins and exercising faith, lay our hands
on the head of the great Sacrifice? And are our hearts and
* consciences purged by his blood from dead works, to serve the
living God;’ and our bodies presented, not as a burnt-offering,
members of them, which once were instruments of unrighteous-
-ness unto sin, are now made instruments of righteousness unto
Him? Do we maintain daily communion with Him, presenting
our morning and evening sacrifice of secret and family-worship,
acceptable through the atonement of ‘the Lamb of God, who
taketh away the sin of the world?” And are our hands filled
with his work, and our time and talents offered to the Lord as a
wave-offering, and improved to his glory? Is this the sincere
intention and desire of our hearts, all the day long?—Alas! how
little do the most of professing Christians know of this spiritual
consecration to God through Christ Jesus! Yet all else is but the
name and the form: this, and nothing less than this, is the reli-
gion of the royal priesthood, the boy nation, the peculiar peo-
ple, whom He hath called out of darkness into marvellous light,
to show forth his praise.’ Let us not then rest in any thing
short of it, but press forward to this mark: then will God speak
to us in his Word, meet us in his ordinances, make Himself
known to us as our God and Savior, and fill our hearts with his
holy consolations. Scott.
He would likewise sanctify the tabernacle, the altar, and the priests,
by his glorious presence, and by especially appropriating them to his
own worship, that He might dwell among the children of Israel, as
£heir King, their Protector, and their God ; communicating all bles-
sings to them, and accepting their persons and services, through these
institutions; which were shadows of the good, things to come, by
which all the true Israel of God are indeed sanctified as his redeemed
people, that He may dwell among them, as the Lord their God, for
evernmore. Scott.
NOTES.
CHAP. XXX. V. 1–6. This altar, and the incense burnt on it,
typified the Son of God in our nature making intercession for us; as
the altar of burnt-offering and its oblations typified his sacrifice.
The former was therefore placed within the sanctuary, the latter in
31}
B. C. 1491.
Of the ransom-money.
EXODUS, XXX.
*
thereof, upon the two
sides of it shalt
make it ; and they shall
be for places for the
Staves to bear it withal.
5 And thou shalt make
the *staves of shittim-
wood, and overlay them
with gold.
6 And thou shalt put
it before the fiveil, that
is by the ark of the testi-
mony.; before & the mer-
cy-seat, that is over the
testimony, where h I will
meet with thee.
7 And Aaron shall
burn thereon * sweet in-
cense every morning:
when he dresseth the
lamps he shall burn in-
cense upon it.
8 And when Aaron
flighteth the lamps f at
even, he shall burn in-
cense upon it; * a per-
petual incense before the
LoRD, throughout your
generations. -
9 Ye shall offer no
! strange incense thereon,
nor burnt-sacrifice, nor
meat - offering; neither
shall ye pour drink-offer-
ing thereon.
10 And m Aaron shall
make an atonement upon
the horns of it once in a
year, with the blood of
* the sin-offering of atone-
ments: once in the year
shall he make atonement
upon it, throughout your
generations: it is most.
holy unto the Lord.
11 T And the Lord
thou"
by way of poll, so much a head, for the service
V. 11–16. Some observe, that the repetition of
the words, The Lord spake unto Moses, here
and afterward, (v. 17, 22, 34.) intimates, that
God did not deliver these precepts to Moses in the
mount, in a continued discourse, but with many
intermissions, giving him time either to write
what was said to lim, or, at least, to charge
his memory with it. Christ gave instructions to
his disciples, as they were able to hear them.
He is here ordered to levy money on the people
of the tabernacle. This he must do when he
numbered the people: some think it refers only
to the first numbering of them, now when the ta-
bernacle was set up; and that this tax was to
make up what was wanting in the voluntary con-
tributions for the finishing of the work, or rather
for the beginning of the service in the tabernacle.
Others think it was afterward repeated on any
emergency, and always when the people were
numbered; and that David offended in not demand-
ing it when he numbered them. But many Jew-
ish writers, and others from them, are of opinion,
it was to be an annual tribute, begun when Mo-
ed in the expiation.”
ses first numbered the people. This Christ paid,
for fear of offending his adversaries, Matt. I7: 24.
*.
have been excused. , Men were appointed in eve-
ry city to receive this payment yearly. Now, 1.
The tribute to be paid was half a shekel, about
15 pence of our money. The rich were not to
give more, nor the poor, less; (v. 15.) to intimate
that the souls of the rich and poor are alike pre.
cious, and that God is no respecter of persons
Acts 10:34, Job 34:19. The ransom of the soul
must be alike for all; for the rich liave as much
need of Christ as the poor, and the poor are as
welcome to Him as the rich. Both alike con-
tributed to the maintenance of the temple-service,
because both were to have a like interest in it,
and benefit by it. In Christ and liis ordinances,
rich and poor meet together; the Lord is the
Maker, the Lord Christ is the Redeemer of them
both, Prov. 22: 2. The Jews say, ‘ If a man re- .
fused to pay this tribute, he was not comprehend-
- 2. It was to be paid as a
ransom of the soul, that there might be no
plague among them. Hereby they acknowledg-
ed, that they received their lives from God, had
forfeited them to Him, and depended on his power
and patience for their continuance; and thus they
did homage to the God of their lives, and depre-
cated the plagues their sins had deserved. 3. It
when yet He showed good reason why He should was to be employed in the service of the taberna-
spake tinto Moses, saying,
12 When thou o takest
the sum of the children
of Israel, after § their
number; then shall they
give every man P a ran-
som for his soul unto the
LoRD, when thou num-
berest them : that there
be 4 no plague among
them, when thow num-
berest them. **
13 This they shall give,
every one that passeth
among them that are
numbered, half a shekel,
after the shekel of the
Sanctuary: (* a shekel is
twenty gerahs :) - an half
shekel shall be the offer-
ing of the Lord.
14 Every one that
passeth among them that
are numbered, ‘from
twenty years old and
above, shall give an of
fering unto the Loſt D.
15 The u rich shall not
| give more, and
poor shall not iſ give less
than ha}f a shekel, when
they give an offering unto
the Lord, to make * an
atonement for your souls.
16 Aud thou shalt take
the atonement-money of
the cliildren of Israel, and
shalt y appoint it for the
service of the tabernacle
of the congregation ; that
it may be * a memorial
unto the children of Isra-
e 25:13,27
f 26:31:35, 40,3,5,26. Matt. 27:51.
i 27:20.
the
Heb. 9:3,4. w
g 25:21,22. Lev. 16:13. 1 Chr. 28:11,
IIeb. 4:16. 9:5, -*
h 36. 29:42,43. Num. 17:4. -
* Heb. inconse of spiccs. 34–38.
1 Sam, 2:23. 3:3. 1 Chr. 28:
13. Luke 1:9. Acts 6:4. . .
f 9.jºtted. up. Ileb. causeth to as-
£6??(1.
# Heb. between the two evens. 12:6.
&rg. . -
k Rom. 8:34. 1 Thes. 5:17. Heb. 7:
25. 9:24. -
1 Lev. 10:1
m39:38,37. Lev. 16:29,30. 23:27.
3. 9:22,23. *
Heb. 1:3.
n Lev. 16:5,6. -
o 38:25,26. Num. 1:2–5. 26:2–4. 2
Sam. 24:2. -
§ lieb. tº cra that are to be numbered.
p Num. 31:50, 2 Chr. 24:6. Job 33:24.
36:18. Ps. 49.7. Matt. 20:28. Mark
16:45, 1 Tim. 2:6. 1 Pet. 1:18, 19.
q 3 am. 24:13, 15. 1 Chr. 21:12,14. 27:
4
r Lev. 27:25. Num. 3:47. Ez. 45:12.
s 38:26. Matt. 17:24. Gr.
t Num. 1:3, 18,20. 14:29. :2. 32:11.
u Job 34:19. Prov. 22:2. Eph. 6:9.
Col. 3:25.
| Heb. multiply.
* Ileb. diminish.
x Lev. 17:11. Nunn. 31:50.
}:3.
y 38:25–31. Neh. 10:32,33.
7. Sec on 12:14.—Num- 16:40, Luke
22; 19.
2 Sam.
the court without ; for his sacrifice was offered on earth, his interces-
Sion is in heaven. But it was not put in the most holy place; because
º w the continual ili tercession of
Christ was represented by the
other priests, as well as the
high priest, daily burning in-
cense upon it morning and
evening. Scott.
The cut of an altar from
the ancient Egyptian pictures,
(representing their sacred ce.
remonies, probably in honor
of Isis) discovered at Hercula-
ſ tºº "lºº"
ºnfrº'.
§ neum, will perhaps give the
# best idea of the form of the al-
- tº: # tar oſ incerise. Jºd.
# Verses 7, 8.
" ; ; Aaron alone is here men-
, tioned, as burning incensc on
the altar: but it is generally
agreed, that not only succeed-
ing high priests, but also the
ordinary priests, in their cours-
º § # es, performed this service.
§ §§ (Notes, Luke 1 : 5–10.) When
illº-ºº: Aaron or his sons had offered
the morning-sacrifice, one of them went into the tabernacle, and on
that occasion be trimmed and ordered the lamps for the day, and per-
haps cheansed and burnished the candlestick: he also burned in cense
on the golden altar, while the people were offering their prayers with-
out. In the evening, likewise, when the lamb had been sacrificed,
the priest again entered the sanctuary, and both lighted the lamps
and burned incense on the altar.—It is probable, that no more than
one priest at a time entered the sanctuary to burn incense; and that
if the high priest were present, and had no impediment, he performed
this service, at least in the first ages of the church of Israel. As the
oil might be nearly burnt out, and perhaps some of the lamps extin-
guished ; it is here called lighting the lamps ; and as Aaron and his
sons were directed to ‘order thern from evening to morning,’ we can-
#
not suppose that they left them from the time of the evening-sacrifice
to the ensuing morning; but that the priest, whose office it was to
burn incense, ordered them at that time ; and that some other of the
priests, in rotation, tended them during the rest of might. (JVote, 27:
20, 21.)—The daily sacrifices represented the perpetual efficacy of
Christ’s atonement, and the burning of incense morning and evening
typiſied his continual intercession for us ; while the dressing and
lighting of the lamps prefigured the preaching of the Word, which
could be rendered effectual only by that intercession, bringing down
a blessing, in answer to the prayers of his people. Scott.
Verses 9, 10. -
The application of the blood of the sin-offering, once a year, by the
high priest, was to show; that..all the services performed at this altar
needed purging with blood, to be accepted by a holy God. This-de-
noted, that the intercession of Christ in heaven derives all its efficacy
from his sufferings on earth ; and that we need no other sacrifice or
intercessor but Clirist only. . - I p.
‘Verses 1 l—16.
The Israelites were twice numbered, in the days of Moses, by di-
vine command ; and doubtless on both these occasions this law was
observed. (J.M. R. o.) Indeed, the collecting of the half-shekel, if
exactly done, would itself be equivalent to numbering them.—Wo-
men and minors were exempted from the tax, not being numbered ;
and so were the Levites, as is manifest from comparing the number.
of those who paid the tax, with the sum total of the congregation, be-
sides the Levites. (38: 26. JYum, 1: 46,47.) indeed it is probable,
the old men, who were incapable of war, were also exempted. (JWum.
1: 42, 45.) The shekel of the sanctuary, where the standard weight
was kept, was nearly half an ounce troy weight.—'I'his silver was at
that time used for the sockets of the sanctuary, and for hooks for the
curtains, and for plates, to fillet or cover the chapiters of the pillars
round the court. (Note, 38: 26–28.) . t ~ l D.
(13.) That passeth..] . A pastoral allusion, perhaps, to the method of
marking and numbering sheep—a person was stationed at an open-
ing in the fold, who touched every tenth one that pussed out, with :
some coloring preparation on the end of a staff. ‘Jarchi thinks that,
as every one deposited a half shekel as he passed, the number of peo!'
ple was ascertained by counting the shekels.” Bush. E6.




















B. C. 1491.
Of the holy oil, &c.
ExoDUS, XXX.
el before the LoRD, to
make an atonement for
your souls.
17 || And the Lord
spake unto Moses, say-
ing, - . . . - t
18 'Thou shalt also
make "a laver of brass,
and his foot also of brass
to wash withal : and thou
shalt "put it between the
tabernacle of the congre-
gation and the altar, and
thou shalt put water
therein.
19 For Aaron and his
sons shall “wash their
hands and their ſeet
thereat. . . *
20 When they go into
the tabernacle of the con-
gregation, they shall wash
‘with water, that they
"die not: or when they
come near to the altar to
minister, to burn offering
made by fire unto the
LORD. . .
21 So they shall wash
their hands and their feet,
that they die not; and it
shall be “a statute for
ever to them, even to
him, and to his séed
throughout their genera-
tions.
22
* Moreover the
LoRD spake unto Moses,
saying, . '
23 Take thou also un-
to thee principal spices,
of pure myrrh five hun-
dred shekels, and of sweet
cinnamon half so much,
even two hundred and
-fifty shekels, and of sweet
calamus two hundred and .
fifty shekels, -
24 And of cassia five
hundred shekels, after .
& the shekel of the sanc-
cle; (v. 16.) to buy sacrifices, flour, incense, wine,
oil, fuel,' salt, priests’ garments, and all other
things which the whole congregation was inter-
csted in. Note, Those that have the benefit of
God’s tabernacle among them, must be willing
to defray the expenses of it, and not gridge the
nécessary charges of God’s public worship. Thus
we must honor the Lord with our substance, and
reckon that best laid out, which is laid out in the
service of God. Money, indeed, cannot make an
atonement for the soul, but it may be used for
the honor of Him who has made the atonement,.
and for the maintenance of the Gospel by which
the atomeinent is applied.
W. 17–21. Orders are here given, 1. For
the making of a laver, or font, of brass, a large
vessel, that would contain a good quantity of
water, to be set near the door of the tabernacle,
v. 18. The ſoot, it is supposed, was so contrived
as to receive the water, let into it out of the laver
by spouts, or cocks. They then had a laver for
the priests only to wash in; but to us now there
is a fountain open for Judah and Jerusalem to
wash in, (Zech. 13: 1.) an inexhaustible foun-
tain of living water, so that it is our own fault
if we remain in our pollution. 2. For the w8ing
of this laver; Aaron and his sons must wash their
hands and ſeet at it, every time they went in to
minister, every morning, at least, v. 19—21.
For this purpose, clean water was put into the
laver fresh every day. This was designed, (1.)
To teach them purity in all their ministrations,
| and to possess them with a reverence of God’s
holiness, and a dread of the vollutions of in.
They must not only wash and le made clear,
when first consecrated, but wash and be kept
clean, whenever they went in to minister. He
only shall stand in God’s holy place, that has
clean hands and a pure heart, Ps. 24: 3, 4.
And, (2.) It was to teach us, who are daily to
attend on God, daily to renew our repentanee for
sin, and our believing application of the blood of
Christ to our souls for remission; for in many
things we daily offend and contract pollution,
John 13: 8, 10. Jam. 3: 2. This is the pre-
paration we are to make ſor solemn ordinances
Cleanse your hands, and purify your hearts,
and then draw nigh to God, Jam. 4: 8. T
this law David alludes, Ps. 26: 6. '
V. 22–38. Directions are here given for the
composition of the holy anointing oi" and incense
for the service of the tabernacle; with these God
was to be honored, therefore He would appoint
the making of them: for nothing comes to God
but what comes from Him.
I. Interpreters are not agreed concerning its
ingredients; we are sure, in general, they were
the best and fittest for the purpose; thev must
needs be so, when the divine wisdom appointed
them for the divine honor. It was to be com-
pounded after the art of the apothecary; (v.
25.) the spices, in all near half a hundred weight.
were to be infused in about ſive or six quarts of
oil, and then strained out, leaving an admirai'a
25 And thou shalt make
it an oil of holy ointment,
an ointment compound
after the art of the
* apotnecary: it shall be
fan holy anointing oil.
26 And thou shalt
* anoint the tabernacle
of the congregation there-
with, and the ark of the
testimony.
27 And the table and
all his vessels, and the
candlestick and his ves-
sels, and the altar of in-
CenSe.
28 And the altar of
burnt - offering with all
his vessels, and the laver
and his foot. -
29 And thou shalt
sanctify them, that they
may be most holy : what-
30 And thou shalt
m anoint Aaron and his
sons, and " consecrate
them, that they may min-
ister unto me in the
priest's office.
31 And thou shalt
speak unto the children
of Israel, saying, This
shall be "an holy anoint-
ing oil unto me, through-
out your generations.
32 Upon P man's flesh
shall it not be poured,
neither shall ye make
any other like it, after the
composition of it: it is
holy, and it shall be holy
unto you. -
33 Whosoever q com-
poundeth any like it, or
whosoever putteth any
of it upon a stranger,
34 || And the Lo RD
said unto Mos s, Take
‘unto thee Sweet spices,
Stacte, and onycha, and
galbanum ; these sweet
a 31:9. 38:8. Lev. 8:11. Kings 7:
23,38. 2 Chr. 4:2,6,14, 15. Zech. I3:
I. 'I' it. 3:5. Gr. I John 1:7.
b 40:7,3
c 40:31,32. Ps. 26:6. Is. 52:11. John
13:8–10. 1 Cor. 6:9-11. Tit. 3:5.
Heb. 9; 10. 10:22. Rev. 1:5.6.
d 12:15. Lev. 1U: t—3. 16:1,2... k Sam.
6:19. 1 Chr. 13:10. Ps. 89:7. A.J.s
5:5,10. Heb. 12:28,29.
e 28:43.
f 37:29. Ps. 45:8. Prew. 7:17. Cant.
l:3,13. 4:14. Jer. 6:20. Ez. 27:19,
22.
g Num. 3:47.- Fz. 45:12.
h 29:40. Lev. 19:36. Nunn. 15:5.
* Or, perfumer. 1 Chr. 9:30.
i Nuin. 35:25. Ps. 89:26: 133:2. Heb.
1:9.
k 40:9–15. Lev. 8:10–12.
Num. 7:I,
10. Is. 61:1. Acts 10:38. 2 Cor. 1:
21.22. 1 John 2:20,27.
l 29:37. Lev. t. 18. Matt. 23:17, 19.
m 29:7. 49:15. Lev. 8:12, -3. Num.
3:3
m See on 28-3. 29:9,35.
o 37:29. I_e v. 8:12. 21:10. Ps. S3:20.
p Lev. 21:10. Matt. 7:6.
q Luke 12:1,2. Heb. 10:26—29.
r 29:33
world.
tüary, and of oil-olive an
h him. -- -
soever toucheth them
shall be holy.
s Tºis, 19. Gen. 17:14 Lev. 7.86 ºn.
17:4,9. 19:8. 23:29. Num, 9:13.
t 25:6. 37:29. -
shall even be s cut off
from his people.
Verses 18–21.
The laver was probably circular, and perhaps the foot was a circu-
lar vessel which received the water out of the cistern, for immediate
use. The washing of the priests intimated the continual guilt, which
they contracted in their daily employments and converse with the
(John 13 : 6—l 1.) But, besides this use, much water would
be wanted to wash the sacrifices, the vessels, and other things about
the sanctuary, in order to preserve the court clean and sweet, when
so many animals were slaughtered, so much blood sprinkled and
poured out, and so much ſat and flesh consumed on the altar. Scorn.
. * Verses 22—33. f
The several spices inere mentioned, amounting in all to 190 pounds
troy-weight, with about five quarts of oil of olive added to then), were
formed into a rich and highly aromatic ointment, or oil, according to
the methods used by the makers of unguents or perfumes. It is gen-
erally supposed, that it still continued a liquid, and that the dreggy
part of the spices was strained out of it.—This sacred oil, or ointment,
typified the Holy Spirit, especially as given to:our great High Priest
without measure ; and all his personal and mediatorial excellences,
as the ‘well beloved Son, in whom the Father is well pleased,” and
whose name is, to the believer, “as ointment poured forth.”. It also
intimated, that “if any man have not the Spirit of Christ, he is none
of his,” not one of his holy priesthood; and that we cannot attend on
any divine-ordinance, or officiate in any sacred service, acceptably or
usefully, without his Sanctifying influences.—The concluding prohi.
bition reminds, us, that hypocrisy which counterfeits, and profane-
ness Which ridicules, the sanctifying work of the Holy Spirit, brings
Swift destruction on the guilty; and, in general, that Öhrist Himself,
and his holy Gospel, are a savor of death; to unbelievers. (2 Cor.
2 : 14—17.) . *- - - • . Ib.
(23, 24.) Pure myrrh..] ‘ Heb. myrrh of freedom ; ; e. which flowed
freely and spontaneously, instead of being drawn by incision, a fi :
was therefore pure. Suceet cinnamon.] Heb. Kinmemoir, the innier
bark of the tree; Scheuchzer conjectures, of the root, which ha" a
stronger flavor than that of the trunk. Calamus.) An aromatic reed
[kench bosem or sweet cane, Jer. 6; 20.-calamus artimaticus. Dr. Já.
Clarke..] growing in moist places in Egypt, also near lake Genesa-
reth, and in several parts of Syria. It grows about 2 ft. high ; with.
a knotted, pithy, round stalk, “ dried and powdered, it makes an in-
gredient in the richest perfumes.” Cassia.] Heb. Riddah. An aroma-
tic not unlike cinnamon.” IIarris—Bus H. Shekel. This word is not
expressed in the original, and shekel of sanctuary in v. 24. [lit. weight
of sanctuary] probably denotes only a correct or standard weight, and
some have supposed gerah is meant, for 62ibs. of aromatics [So Dr.
Jä. Clarke..] to 12 of oil [3 quarts. Dr. A. Clarke] seems contradictory
to the exercise of art in any state of practice : to adopt gerahs for she-
kels, would give 35% oz. of drugs to 123 oz. of oil; commonly 1 oz. of
drugs to 8 of oil is esteemed a fair proportion. Some have supposed,
therefore, that their oil was extracted, and this was mixed with the
olive oil “the best preservation of odors.” Dr. Geddes translates
proportional parts, as in medical recipes: for a him of oil would not
give sufficient, liquidity, with so many shekels, unless with Jºſichaelis
we reduce the shekel of Moses to 1-4 or I-5 of latter shekels. See
Harris. - ED.
y Verses 34–38.
The spices, or gums, of which this perfume, or incense, (for so the
word is elsewhere rendcred,) was composed, are not all certainly
known ; because some of the words are seldom used in Scripture--
The stacte is supposed by the most approved commentators to have
been the purest part of myrrh : and the onycha, an odoriferous §
- &-
B. C. 1491,
. The workmen appointed.
ExoDUs, xxxi.
spices, with pure u fiank- sweet smell in the oil. With this oil God’s tent
- and all the furniture of it were to be anointed;
it was to be used also in the consecration of the
priests, v. 26–30. yet all agree there was nome
in the second temple; owing, Bp. Patrick sup:
e poses, to a motion they had, that it was not lawful
confection after the art to make it up; Providence over-ruling that want,
*\tem- as a presage of the better unction of the Holy
Ghost in gospel-times, the variety of whose gifts
was typified by these several sweet ingredients:
Christ’s name is said to be as ointment powred
forth, (Cant. I : 3.) and the good name of Chris-
tians better than precious ointment, Eccl. 7: 1.
2. The incense burned on the golden altar,
timony, in the tabernacle was prepared of sweet spices likewise, though
congregation, not so rare and rich as those of the anointing oil,
This was prepared once a year, (the
Jews say,) a pound for each day of the year, and
three pounds over for the day of ātonement; when
- it was used, it was to be beaten very small; thus
37 And as for the per- it pleased the Lord to bruise the Redeemer, when
fume which thou shalt Hé offered Himself for a sacrifice of a sweet-
incense : of each shall.
there be a like weight.
35. And thou shalt
make it a perfume, a
of the apothecary,
pered together, pure and
holy. -
36 And thou shalt beat ,
some of it very small, and
put of it before y the tes-
of the
z where I will meet with 2: 34, 39.
thee: it shall be unto you
most holy.
make, a ye shall not make smelling sayor.
to yourselves according , Concerning
to the composition there-
of: "it shall be unto thee
holy for the LoRD.
smell thereto, shall even to themselves (for their common entertainments)
both these preparations the same
law is here given, (v. 32, 33, 37, 38.) that the
like should not be made for any common use.
Thus God would preserve in the people’s minds a
reverence for his own institutions, and teach us.
38 Whosoever shall not to profane or abuse anything whereby God
make like unto that, to makes Himself known, as they did, who invented
make the sacred furniture, l-ll:
° be cut off from his peo-
ple. -
CHAP. XXXI.
Bezaleel and Aholiab are appointed and
qualified to erect the tabernacle, and
The observance of the Sabbath is en-
forced, 12–17. The tables of the law.
are delivered to Moses, 18.
ND the Lord spake
unto Moses, saying,
If men do not wilfully shut their eyes to the things written in
the Word of God, they cannot but see in these ceremonial insti-
tutions, compared with the New Testament, that Jesus Christ
is the grand Subject of the Scriptures; and the sum of all true
religion, as ‘made of God unto us, Wisdom, Righteousness,
Sanctification, and Redemption.” To assert that the language of
the N. T. concerning his priesthood, oblation, entrance into the
holiest, and intercession for his people, were accommodations to
these Old Testament-rites, is to suppose that, in building the
spiritual temple, the all-wise Architect, without any previous
design, planned and formed a very intricate and unnecessary
scaffolding, and then erected the building for the sake, and ac-
cording to the pattern, of that scaffolding! But ‘known unto
God are all his works from the beginning of the world.” He
first formed the plan of salvation in his own infinite mind, then
showed as much of it as was needſul, to Moses in the mount;
and according to it, this scaffolding was formed, for the sake of
the intended building, which accordingly has since been erected
exactly answerable to it.—From this chapter let us observe, that
our duty, and our urgent wants call on us daily to approach our
Creator and Benefactor, with our thanksgivings and supplica-
tions; but that we are not worthy to draw migh in our own name,
or in any other way than through the meritorious and prevailing
| is a great affront to God to jest with sacred things,
of God. That which is God’s
.” peculiar must not
be used as a common thing. . . -
- *.
CHAP. XXXI. God is here drawing towards
a conclusion of what He had to say to Moses on
the mount; where He had now been with him 40
days and 40 nights; and yet no more is recorded
what we have read in the six chapters foregoing,
V. I–11. A great deal of fine work God had
ordered to be done about the tabernacle; Moses
nay, well acquainted with the words of God, and
the visions of the Almighty; but he knew not
there were some very ingenious men among the
Israelites; but they, having lived all their days in
bondage in Egypt; we cannot think, were any of
them instructed in these curious arts. But God
takes care of this matter also. . . ."
1. He nominates the persons to be employed,
that there might be no contest about the prefer-
'ment, nor envy at those preferred, God Himself
having made the choice: (1.) Bezaleel was to be
the master-workman, of the tribe of Judah, a tribe
God delighted to honor; the grandson probably of
t
-- ~ : . "
and was now in commission with Aaron for the
2 See, * I have called y See on 16:34. . . w
. . . - z 6., 25.22. 29:42,43. Lev. 16:2.
u Lev. 2:1,15. 5:11. 24:7. 1 Chr. 9: a 32,33. - .
29. Neh. 13:5. Cant. 3:6. Nlatt. b 29:37. Ilev. 2:3. -
* 2:11. s - c See on 33. - - -
x Prov. 27:9. Cant. 1:3. 3;6. John. a 33:12, 17. 35:30. Mark 3:16–19. .
12:3. John 3:27.
* Heb. salted. Lev. 2:13. - . *
PRACTICAL OBSERVATIONs. . . . . . . . . . .
intercession of the Son of God. , Let us by faith behold Him,
and realize Hin) to our minds, as ever living to receive and pre-
sent our worship, perfumed with the sweet incense of his inter-
cession, before the Father’s mercy-seat for acceptance. We
must not be slack, unfrequent, or doubtful in our supplications:
may we should ask abundantly and constantly, and expect copious
blessings, that our joy may be full, and our God be glorified.
Nor should we forget, that the poor are as welcome to Christ,
as the rich; and the rich as much in want of his ransom for their
"souls, as the poor: for, in this grand concern, no external dis-
tinctions make any difference, and all are alike bound to express
their valuation of Christ and of his salvation. Even they who
are washed, in their first conversion, from the sins of their past
lives, and from prevailing sin in their hearts, have occasion for
and must still approach as sinners washed in the blood of Jesus,
anointed by the Spirit, and pleading the Savior’s merits. But
let us beware of attempting to render a religious profession sub-
servient to our secular interests; of treating heavenly things
with irreverence or contempt; or of gratifying our sinful incli-
nations under the pretence of Christian liberty: for these are
most dangerous and fatal, perversions of the gospel of §:
. . " - - COTT.
though some think it was the gum called Ladanum. The galbanum
is thought to have been of a different sort from the gum called now.
by that name, the smell of which is very disagreeable. The frankin-
gense is well known.—The word, rendered tempered together, signi-
fies salted (marg.) and it is supposed, that salt was mingled with the
other ingredients ; as indeed it was used in every oblation. This
ºncense; being beaten small, was placed within the sanctuary, proba-
bly on the table ; that it might be ready for the priests to take and
burn on the golden, altar, before the testimony, or ark, as nothing but
thé, Veil. interposed : (Note, 1–6.) for this daily burning of incense
Within the sanctuary was as necessary, in order to Israel’s commu-
Ill Oſ). With God, as the daily sacrifices on the altar of burnt-offering.—
Jet the attentive reader compare the language used on these subjects,
With the account of the giving of the moral law from mount Sinai.
and study the difference, between a sinner meeting God as a fºw?
giver and a Judge, and his coming before Him on ; a throne of grace.”
as a God of Salvation, through the atonement and intercession of the
great High Priest of our profession. But they, who corrupt or per-
vert the doctrine of free mercy, to gratify their own carnal and sen-
sual inclinations, and they who constitute other intercessors, alike
violate the spirit of the annexed prohibition.
(34.) Stacle.]
tilling in amber-colored drops.” . Bush. “The difference between it
and the myrrh, note v. 23. Seems to be, that the stacte was obtained by
incision from a root signifying to drop.’. Harris. Onycha.] Bochgºt
would have it come from what Pliny calls-ladan, and the Arab. transl.
ladanum. [See note Gen. 37; 25.]. But the Sept. the Vulg. and in.
terpr. generally render onycha. -
ding, dropping, and therefore not a shell, or the product of a shell-
fish: [though Dr. A. Clarke says, “the best critics think it the unguis
p
Scott.
Ileb. JYataph, “a gummy, odoriferous Substance, dis- -
Heb. Sheheleth, lit. Something exu-
odoriferans, which Rumph describes as the external crust of the shell-
fish purpura, or murex ; and is the basis of the principal perfumes
made in the East Indies : ') most probably an aromatic, Arabian gum,
perhaps the Báellium, a fragrant gum, smooth and shining like a
man’s nail; called also in Eccles, onyx, the Gr. for mail.” HARRIs. Gal- .
banum.] ‘Heb. Chelbenah, a compound word, meaning white milk,so JMich.
or gum of a plant. (Thus gum lac means milk gum.) It is the thicken:
ed sap of an umbelliferous plant called metopion [bubon galbaniferum.]
of Mt. Amanus in Syria, and frequently found in Pèrsia, and parts'
of Africa. Its ligneous stalk, having leaves at each joint, is 8 or 10 ft.
high, with an umbel of yellow flowers, at top, succeeded by oblong
channelled seeds, bordered with a thin membräné or wing. The na-
tives wound the stem a little above the root, and the thin, creamy-
colored juice exudes ànd hardens to gum, of a strong, piercing smell, -
and bitterish, warm taste.” HARR1s. Frankincense.] Tº Heb. lebºnah
zakah. Frankincense is supposed to derive its name from franc, free,
bécause it thus gives out its odors. It is a dry, resinous substance, in
piecess or drops of a pale, yellowish white color, strong smell, and
bitter, acrid taste. The tree which produces it is not well known.
It is the boswellia thwrifera, (resembling the sumach), leaves pinnate,
folioles pubescent, ovate, acuminate, and serrate, and very small
ſlowers; disposed in simple axillary racemes. The Arabian is more
highly esteemed than the Indian. -
it as gotten in India. “Pure frankincense,” is doubtless the mascula
thura of Virgil, i. e. what is first obtained, and therefore strongest
and purest.” * . . . . . Dr. A. CLARKE.
-'. - NOTES. . * . . .
CHAP. XXXI. V. 1–5. -
utterance in divers tongues, miraculously endued the persons here
appointed with requisite skill, or exceedingly improved them in it;
instruments of music like David, Amos 6: 5. It
was learned in all the learning of the Egyptians, .
Hur, who helped to hold up Moses’ hand, (ch, 17.).
and to make sport with the Word and ordinances :
.”
-
of what was said to him in all that time, than
how to engrave or embroider; we may suppose
*
-
renewed repentance, forgiveness, and grace, from day to day; .
-
Enc. Am..] Dioscorides mentions . .
The same Spirit, who gave the apostles
**
B C. 1491,
The Sabbath again enjoined.
- Exodus, xxxi.
by name, "Bezaleel the
son of Uri, the son of
- Hur, of the tribe of Ju-
dah. t
3 And I have “filled
him with the Spirit of
God, in 'wisdom, and in.
understanding, and in
knowledge, and in , all
manner of workmanship,
4. To 4 devise cunning
works, to work in gold,
and in silver, and in
brass, ' '. . -
-5 And * in cutting of
stones to set them, and,
in carving of timber, to
-work in all manner of
workmanship.
6 And I, behold, f I
have given with him,
8 Aholiab the son of Ahi-
samach of the tribe of
Dan ; and in the hearts
of all that are h wise-
hearted I have put wis-
dom;
make all that I have
commanded thee : . . . .
7 The * tabernacle, of
the congregation, and the
*ark of the testimony,
and the mercy-seat that
is thereupon, and all the
* furniture of the taber-
nacle,
8 And the table and
his ſurniture, and the
m pure candlestick with
all his furniture, and "the
altar of incense, , -
9 And 9 the altar o
burnt - offering with all
his furniture, and P the
laver and his foot,
10 And q the cloths of
service, and the holy
garments for Aaron the
that they may
gº of the people in Moses’ absence; (ch.
24: 14.) it added no little honor to the family, that
a branch of it was employed, even thus, for the ser-
vice of the tabernacle. The Jews’ tradition is,
that Hur was Miriam’s husband, and then it was
requisite. God should appoint him, lest, if Moses
himself had done it, he should have been thought
partial to his own kindred, his brother Aaron also
being advanced to the priesthood. God will honor
Moses’ relations, and yet will make it appear
that he honors not himself or his own family, but
that it is purely the Lord’s doing. (2.) Aholiab,
of the tribe of Dan, is appointed next to Bezaleel,
and partner with him; v. 6. Christ sent forth: his
disciples who were to rear the gospel-tabernacle,
two and two, and we read of his two witnesses.
(3.) There were others employed by and under
*these, in the several operations about the taber-
nacle, v. 6. Note, When God has work to do,
He will never want instruments to do it with, for
all hearts and heads are under his eye, and in his
hand; and those may cheerfully go about any
service for God, and go on in it, who have reason
to think that, one way or other, He has called
them to it; for whom He calls, He will own and
bear out. -
2. He qualifies these for the service, v. 3, 6.
. Note, (1.) Skill in common arts and employments
is the gift of God; from Him are both the faculty
and the improvement of the faculty. It is He
that puts even this wisdom into the inward
parts, Job 38: 36. He teaches the husbandman
.discretion, (Isa. 28: 26.) and the handicraftsman
too; and He must have the praise of it. (2.) God
dispenses his gifts variously, one gift to one,
another to another, and all for the good of the
whole body, both of mankind and of the church.
Moses was fittest of all to govern Israel, but
Bezaleel was fitter than he to-build the taberna-
cle. The common benefit is very much support-
ed by the variety of men’s faculties and inclina-
tions; the genius of some leads them to be ser–
viceable one way, of others another way, and all i
these worketh that one and the self-same Spi-
here said of the Sabbath.
contempt, and carnal emulation, and strengthens
the bond of mutual love. (3.) Those whom God
calls to any service, He will either find or make
fit for it. When Christ sent his apostles to rear
the gospel tabernacle, He poured out his Spirit on
, them, to enable them to speak with tongues the
wonderful works of God: not to work on metal,
but on men; so much the more excellent were the
gifts, as the tabernacle to be pitched was a great-
er and more perfect tabernacle, as the apostle
calls it, Heb. 9:11. .
..W. 12–18. Here is, I. A strict command for the
sanctification of the sabbath-day, v. 13–17. The
law of the Sabbath had been given them, before any
other law, by way of preparation; (ch. 16: 33.)
inserted in the body of the moral law, in the fourth
commandment; and annexed to the judicial law,
ch. 23: 12. Here it is added to the first part of
the ceremonial law, because the observation of
the Sabbath is-indeed the hem and hedge of the
whole law; where no conscience is made of that,
farewell both godliness and honesty; for, in the
moral law, it stands in the midst between the two
tables. Some suggest it comes in here, on another
account. Orders were now given that a taber-
nacle should be set up and furnished-ſor the ser-
vice of God, and with all possible expedition;
but lest they should think the nature of the work,
and the haste required, would justify them in
working at it on the sabbath-days, that they might
get it done the sooner, this caution is seasonably
inserted, Verily, or Wevertheless, my sabbaths
ve' shall keep. Though they must hasten the
work, yet they must not break the law of the
Sabbath in their haste: even tabernacle-work must
give way to the sabbath-rest; so jealous is God
for the honor of his Sabbaths. Observe what is
here said concerning the Sabbath-day.
1. The nature; meaning, and intention, of the
Sabbath, by the declaration of which God honors
it, and teaches us to value it. Divers things are
(1.). It is a sigm be-
tween Me and you, v. 13, 17. The institution of
the Sabbath was a great instance of God’s favor to
rit, I Cor. 12: 11. This forbids pride, envy, them, and their religious observance of it a great
priest, and the garments
of his sons, to minister in
12 || And the Lord
spake unto Moses, say-
b 28:3. 35:10,25,26. 36:8. 1 Kings 3:
-12. Jam. 1:5,16,17.
i 26: 27:9–19. 36:8–38.
- - - w k 25:10–22. 37:1–9.
the priest's office, Ing, : # "Tºº
r s , º, . t l 25:23–30. 37:10–16.
...11 And 'the anointing sº. chº.21920. m 25:31–40. 37:17–24.
oil, and s sweet incense c 35:31. Is .28:6,26. , 1 Cor. 12:4–11. n 30:1–10. 37:25–28.
2 w - d. 25:32–35. 26:1. 28:15. 1 Kings 7: o 27:1–8. 38:1–7.
for the holy place; ac- 14. 2 Chr. 2:7,13,14. p. 30:18—21. 38:8. 40
21
cording to all that I have
commanded thee, shall 13:2. 15:39,40.
they do. . g 36:1.
9–21. -
f 4:14,15. 6:26. Ezra 5:1,2. Ec. 4:9–
12, Matt. 10:2—4. Luke 10:1. Acts
:11.
q 28: 39: Lev. 8:7,8,13. Num. 4:6–
4
14.
r 30:23–33. 37:29.
s 30:34–38.
for they might have acquired some knowledge in particular branches
of these ingenious arts, which are [known indeed] to have been very
successfully cultivated in Egypt, at this early period. Scott.
- - - Verse 6.N-
They were not allowed to exercise their ingenuity, in contriving
any decorations to embellish the sanctuary ; but merely to devise how.
to execute the commands of God, with exactness, readiness, an. ele-
ân Ce. * - *. D.
g In the hearts of all that are wise-hearted I have put wisdom.] ‘ When
I see JNapier inventing the logarithms; Copernicus, Des Cartes, and
Repler, contributing to pull down the false systems of the universe ;
and Newto N.demonstrating the true one ; and when I see the long list
of p at ENTE es of useful inventions, by whose industry and skill long
and tedious processes in the necessary arts of life have been shorten-
ed, labor greatly lessened, much time and expense saved, [and time
given, from laboring merely to get meat and drink, to the cultivation
of the intellectual and moral faculties, our spiritual mature, the prin-
cipal thing we are put in this world to do :] I then see, with Moses,
men who are wise-hearted, bivorn God has filled with the spirit of wisdom
for these very purposes; that He might hold man by man, and that,
as time.rolls on, He might give to his intelligent creatures such proofs
of his being, infinitely varieämisſion, and gracious providence, as should
cause them to depend on Him, and give Him the glory due. . See Is.
28:24-29. The principle, that God is the Author of all arts and sciences, is
too little regarded : Every good gift, and every perfect gift, says James,
comes from above, from the FATHER of Lt GHts. Why has God construct-
ed every-part eſnature with such profusion of economy and skill, if Fle
intended this skill should never be discovered by man, or that man
should not attempt to examine his works, in order to find them out?
From the works of crestion, what proofs, astonishing and over:
whelming proofs, both to believers and infidels, have been drawn of
the nature, being, attributes, and providence of God! What demon-
strations of all these have the Abp. of Cambray, Dr. Nieuwentyt,
Dr. Derham, Mr. C., Bonnet, &c. given in their philosophical works :
And who gave those men this wisdom 2 "God, from whom alone
Mi ND and all its attributes proceed. While we see Count Buffon and
Swammerdam, &c. examining and tracing out the curious relations,
connections and laws of the ANIMAL kingdom : Tournefort, Ray,
Linné, &c. those of the vegetable;—Theophrastus, Werner, Klaproth,
&c. and a host of philosophical chymists, Boerhaave, Boyle, Stahl,
Priestly, Javoisier, Fowrcroy, Black, &c. those of the Mt NERAL ; their
discoveries of the important properties of vegetables and minerals, the
powerful machines hence constructed, [to distribute to greater num-
bers the comforts of life, and] by the operations of which the human
slave is restored to his own place in society, the brute saved from his
destructive toil in our manufactories, and inanimate, unfeeling NATURE
caused to perform the work of all these, better, more expeditiously
and to much more profit, shall we not say that the hand of GOD is in
all this? IIe alone girded those eminent men, though many of then
knew Him not ; He inspired them with wisdom and understanding;
by his all-pervading and all-informing Spirit (v. 3.), He opened to them
the entrance to the depths of science ; guided them in their research-
es; disclosed to them successively more and more of his astonishing
treasures ; crowned their persevering industry with his blessing, and
made them his ministers for good to mankind.” Dr. A. CLARKE ;
who adds, as well he may, ‘The antiquary and the medalist are also
his agents....By their means, a few busts, images, stones, coins, rings,
and culinary utensils; the wrecks of numerons centuries long past,
have supplied the place of written documents, and cast a profusion of
light on the histoly of man, and on the history of Providence : And
let me add, that the Providence which preserved these materials, and
raised up men, [like De Sacy and Champollion, for instance, to de-
cipher and explain them, is, itself, gloriously illustrated by them. Ps.
101:2.” - Ep.
- - Verse 8.
Pure candlestick.] Thus called, because it was made entirely of
pure gold ; and not-merely overlaid with gold, as other parts of the
sacred furniture were. º Sco TT.
- Verse 10. e
- Cloths of service.] These are supposed to have been the coverings,
prepared for the sacred furniture, when it was to be removed. (Num.
4:6–14. ID,
\.
- (335)
B. C. 1491.
Two tables delivered to Moses. -
ExoDUs, XXXI.
13 Speak thou also
unto the children of Is-
rael, saying, ‘Verily my
Sabbaths ye shall keep:
for it is a "sign between.
The and you, throughout
your generations; * that
3ye may know that I am
the Lorp, that doth Sanc-
tify you.
14 Ye shall y keep the
sabbath therefore : for it
is holy unto you. * Every
one that defileth it shall
surely be put to death :
for whosoever * doeth
any work therein, that
soul shall be cut off from
among his people.
15 b Six days may
work be done, but in the
seventh is “ the sabbath
of rest, *holy to the
Lord : " whosoever doeth'
any work in the sabbath-
day, he shall surely be
put to death. * -
16. Wherefore the chil-
dren of Israel shall keep
the sabbath, to observe
the Sabbath throughout
their generations, for "a
perpetual covenant.
17 It is a sign between
me and the children of
Him alone.
instance of their dut and obedience to Him. God,
by sanctifying this day among them, ſet them know
that He sanctified them, and set them apart for
Himselſ and his service; otherwise He would not
have revealed to them his holy Sabbaths, to be the
support of religion among them. Or; it may re-
fer to the law concerning the Sabbath, Keep my
Sabbaths, that ye may know that I the Lord
do sanctify you. Note, iſ God by his grâce in:
cline our hearts to keep the Sabbath, it will
be an evidence of a good work wrought in us by
his Spirit. If we sanctify God's day, it is a
sign between Him and us, that He has sanctified
own hearts: hence it is the character of the bless-
ed man, that he keepeth the Sabbath from pol-
luting it, Isa. 56: 2. The Jews, by observing
one day in seven, after six days’ labor, testified
and declared that they worshipped the God who
made the world in six days, and rested the sev-
enth; and so distinguished themselves from other
nations, who, having first lost the Sabbath, which
was instituted to be a memorial of the creation,
by degress lost the knowledge of the Creator, and
gave that honor to the creature which was due to
(2.) It is holy writo you, (v. 14.)
that is, “It is designed for your benefit as well as
for God’s honor;” the Sabbath was made for
man. Or, ‘It shall be accounted holy by you, and
shall so be observed, and you shall look upon it as
sacrilege to profane it.” (3.) It is the Sabbath of
rest, holy to the Lord; (v. 15.) separated from
common use, and designed for the honor and ser-
vice of God: by the observance of it we are taught
to rest from worldly pursuits and the service of -
ably deposited in the ark, v. 18. 1. The ten com-
the flesh, and to devote ourselves, and all we are,
have, and can do, to God’s glory. (4.) It was
to be observed throughout their generations,
in every age, for a perpetual covenant, v. I6.
18 || And he gave
unto Moses, when he had
ample is the great reason, v. 17.
Every one that
finger of God.
t See on 20:8–11.-Lev. 19:3,30. 23:3. . . .
This was to be one of the most lasting tokens of
º covenant which was between God and Is-
I'81621, . . . . . -
2. The law of the Sabbath; they must keep it,
(v. 18, 14, 16.) as a treasure, as a trust; regard
it; preserve it; keep it from polluting it; keep it
up as a sign between God and them; keep it, and
never part with it. The Gentiles had anniversary
feasts, to the honor of their gods; but it was pecu.
liar to the Jews to have a weekly festival; this
therefore they must carefully observe. . . . *
3. The reason of the Sabbath; God’s laws are
not only backed with the highest authority, but
supported with the best reason. God’s own ea:-
4. The penalty for the breach of this law;
efileth the Sabbath, by doing
any work therein, but works of piéty and mercy,
shall be cut off. (v. 14.) put to death, v. 15.
The magistrate must cut him off with the sword
of justice, if the crime can be proved; if it can-
not, or if the magistrate be remiss, and do not do
his duty, God will take the work into his own
hands, and cut him off by a stroke from heaven,
and his family shall be rooted out of Israel. Note,
The contempt and profanation of the sabbath-day
is an iniquity to be punished by the judges; and
if men do not.pſinish it, God will, here or hereaf-
ter, unless it be repented of. -
II. The delivering of the two tables of testi-
mony to Moses; God had promised him these
tables when He called him up into the mount; (ch.
24; 12.) and now, when sending him down, He
delivered them to him, to be carefully and homor-
mandments, which God had spoken, ou mount
Sinai in the hearing of all the people, were now
written, for a perpetual memorial: because
46:1... Luke 13:14.
c 16:23. Lev. 23:3,32. Luke 23:56:-
Heb. 4:9. Gr. . . * Heb. holiness.
d. Num. 15:32–36. Jer. 17:24–27. '
made an end of commu-
ning with him upon.
mount Sinai, two tables
of testimony, tables of
stone, written with the
Israel for ever: for in
six days the Lord made
heaven and earth, and on
the seventh day he rest-
ed, and 5 was refreshed.
The Lord confers his wrimerited favors on whom He pleases:
but the honor, which cometh from Him, is always attended with
a work to be done: and to be employed by Him is indeed the
highest honor, and the noblest privilege.—Men are not now called
forth by name, as in the days of Moses: yet our God generally
marks out the persons, whom. He hath made choice of, by en-
dowing them with correspondent dispositions and qualifications
by his Spirit, and opening the way to their work in his provi-
dence. We may indeed certainly know that we are not appoint-
ed to any service, for which we continue titterly unqualified.
Yet there are cases, in which men are unexpectedly and evidently
called to situations, and engaged in services, for which they are:
humbly conscious of being in themselves wholly insufficient: but
they may depend on God to give them “the Spirit of wisdom,
understanding, and knowledge’ for their work, even after they
are engaged in it; if they simply seek his glory, do his will, and
are employed by Him. He confers different giſts on different
persons; that they may ſeel their need of each other, and receive
mutual benefit, as the members in the human body: let them each
person mind his proper work, and improve his ówn talents dili-
Verses J3–17.
It was at this time expressly made a part of the judicial law, that
every Israelite should hallow the Sabbath. Other seasons were set
apart, as a kind of sabbath ; but this was the principal ; *..a sabbath of
rest, holy to the Lord ; *...the public observance of which by the na-
tion, and the punishment of such as violated it, formed one condition
of the 'national covenant throughout their generations. SC OTT.’’
• Verse 18. * - •.
The stones, on which the law of the ten commandments was writ-
ten, denoted its perpetual, unchangeable obligation ; in which it dif-
fered from the other laws, which would after a time be superseded.—
By the finger of God, the Holy Spirit may be meant, as the texts reſer-
red to show ; (JMarg. Ref. } and He writes this law in the hearts of
all the spiritual children of Israel, having prepared them for tha, pur-
OSC, - - - - - D.
p It has been thought by many, that alphabetic writing was here
first used at Sinai, and the invention communicated to Moses; but
this certainly appears a mistake. A distinguished author remarks :
• The original mode of writing was the exact figure of the object, and
this figure, for the sake of diminishing labor, became first a simple
drawing of the outlines, then a sketch somewhat resembling the out-
-->
PRACTICAL OBSERVATIONS.
gently; remembering that whatever wisdom any man possesses,
u if Ez.20:12.20. 44:24. e Gen. 9:13, 17:11. Jer, 50:5.
x Lev. 20:8. 21:8. Ez. 37:28. John f Gen. 2:2,3. Heb. 4:3,4,10.
17:47,19. , 1 Thes, 5:23. Jude 1. . g Gen. 1:31. Job 38:7. Ps. 104:31.
y Deut. 5:12–15. Neh.”9;14. Is. 55:2 . Jer. 32:41. . . . . ,”
–6. 5 - b 24:12, 18. , 32:15,16. 34:1–4,28,29.
58:13,14, , , - **
z Is. 36:2,6. Ez. 20:13,16,21,24. .
eut. 4:13. 5:22. 9:9–11, 2 Cor. 3:3.
a 35:2,3. - i 8:19.
b 17. I6:26. 34:21. Lev. 23:3, Ez.
i 8:19. 32:16. Jer, 31:33. , Matt. 12:
28, Luke 11:20, 2 Cor. 37,8.
* - "
the Lord hath put it into his heart, to the end that he may do
all his commiandments. Let no one envy, despise, intermeddle
with, or depreciate, the gift or work of his brethren: and let
each ‘study to be quiet, and to do his own business;' and to re-
joice in the superior endowments of others, without murmuring
or disputing, or by ostentation provoking their envy or resent-
ment.—Every useful work is beautiful in its season; but the
more immediate exercises of religion belong especially to the
sanctification of the Sabbath: and as the appointment itself is
an easternal sign of the Lord’s good will to sinful men; so our
love to it, and delight in hallowing it, is a good internal evi-
dence, that He hath begun and will continue to sanctify our souls.
— May the Lord therefore have mercy on us, pardon all our
transgressions, take away the heart of stone, and write this and
all his laws in our inmost souls: then, though every sweet season
of communion with God on earth must come to a close, we shalſ,
at length be admitted into his presence in heaven, where “is ful-
mess of joy, ſeven] pleasures for evermore.” Scott.
lines, and ultimately an arbitrary mark; which produced the three dif-
ferent modes of writing existing amongst the Egyptians, generally
called hieroglyphic, emchorial or demotic, and hieratic. These dif-
ferent characters had a sound attached to them, and were mostly ex-
pressed in the common language by monosyllables. By adding two
of these marks together, men came to form words of two syllables,
which, in writing, were represented by the addition of the two marks,
each of which expressed one of these monosyllables. Thus, originally,
each picture, or hieroglyphic, had the sound of a whoſe syllable, that
is, a sound made up by a consonant and vowel ; and, gradually, by an-
alyzing the sound of the vowels in which these monosyllables gene-
rally terminated, men came at last to find the consonants, i. e. to
consider these marks, which originally represented a monosyllable,
or a sound of a consonant joined to a vowel, as representing the
consonant only. To prove this theory, we may recur to the He-
brew, Chinese, and Egyptiah alphabets and languages. Whether.
these steps, and this manner of explaining the invention of the alpha-
bet, be admitted or denied, we may rest assured, that it was effected
by the Egyptians : whose country was always looked upon as the cra-
dle of human knowledge.” SPINETo. Comp. cut, 28:36, where I, is
represented by the outline of a lion, ‘Lab,” &c. Ed.
W
[336)
B. C. 1491.
The worship of the golden calf.
ExoDUS, XXXII.
CHAP: XXXII.
Aaron, at the people's instigation, makes
(l golden calf, and they worship it, lº
. God informs Moses, who inter-
cedes for Israel, and prevails, 7–14.
He comes down from the mount,
breaks the tables of the law, destroys
the idol, and expostulates with Aaron,
15– e commissions the Levites,
who slay three thousand of the crimi-
mals, 25–29. He again intercedes ſor
the nation, 30–35. -
A ND when the people
saw that Moses “de-
layed to come down out
of the mount, the people
gathered themselves to-
gether unto Aaron, and
said - unto him, * Up,
* make us gods " which,
shall go before us: for as
for this Moses, “the man
that brought us up out
of the land of Egypt,
* we wot not what is be-
come of hirn. - -
2 And Aaron said unto
them, Break off the 5 gold-
en ear-rings which are
in the ears of your wives,
of your sons, and of your
daughters, and bring
them unto me.
3 And all the people
* brake off the golden ear-
rings which were in their
ears, and brought them
unto Aaron.
4 And he received
them at their hand, and
* fashioned it with k a
graving tool, after he had
made it a molten calf:
and they said, " These
be thy gods, O Israel,
* which brought thee up
out of the land of Egypt.
5 And when 9 Aaron
saw it, he built an altar
a #, Deutsis. Mau.243. 2
t & -
£t a jºk, -
b Gen. 19:14. 44:4. Josh. 7:13.
20: Deut. 4:15–18. Acts 7:40.
17:29. 19:26. *
d is 2i. 33.3,14,15. . *.
e #!. 14:11. 16:3. Hos. 12:13. Mic.
f Gen. 21:26. 39.8. 44:15.
g 12:35,36. Gen. 24:22,47. Judg. 8:
24–27: ... Ez, 16:11,12,17. Hos. 2:8,
h Judg. 17:3,4. Is. 40:19,20. 46:6.
Jer. 10:9. -
23, Deut. 9; 16. Fs. 106:19–21.
17:29,
34:9,10. Acts 7:41.
k 28:9,11
f;”. 2 Kings 10:29, 2
§ 1:15. 13:8. Hos. § 10:5.
i 20:
Is.
13:2. -
m 8. Judg. 17:3. 1 Kings 12:28, Neh.
9:18. Is., 40:18. Rom. 1:21–23.
n 1,8. 20:2. -
o 1 Sam. 14:35. 2 Kings 16:11. Hos.
8:11, 14. - -
what is written remains. 2. They were written
in tables of stone, prepared, not by Moses, as it
should seem, (for it is intimated (ch. 24: I2.)
he found them ready written when he went up to
the mount,) but, as some think, by the ministry
of angels. Their being written in tables of stone,
might denote their perpetual duration; likewise
the hardness of our hearts; one might more easily
write in stone, than write any' thing good in our
- 3. They were written
with the finger of God, i. e. by his will and
corrupt and sinful hearts.
power inmediately, without the use of any instru-
ment. It is God only that can write his law in the
heart; He gives a heart of flesh, and then, by his
Spirit, which is the finger of God, He writes his
will in the fleshly tables of the heart, 2 Cor. 3:
3. 4. They were written in two tables, being de-
signed to direct us in our duty both toward God and
toward man. 5. They are called tables of testi-
mony, because they testified both the will of God.
concerning us, and his. good-will toward us, and
will be a testimony against us, if disobedient. 6.
They were delivered to Moses, probably, with a
charge, to show them publicly, that they might be
seen and read of all men; and so; what they had
heard with the hearing of the ear, might now be
brought to their remembrance. Thus the law
was given by Moses, but grace and truth came
by Jesus Christ.
CHAP. XXXII. It is a very lamentable in-
terruption, the story of this chapter gives, to the
record of the establishment of the church and of
religion among the Jews. Things went on admi-
rably well toward that happy settlement: God had
showed Himself very favorable, and the people
also had seemed to be pretty tractable; Moses
had now almost completed his forty days on the
mount, and, we may suppose, was pleasing him-
self with the thoughts of the very joyful welcome
he should have to the camp of Israel at his return,
and the speedy setting up of the tabernacle among
them. But, beltold, the measures are broken, the
sin of Israel turns away those good things from
them, and puts a stop to the current of God’s fa-
vors; the sin that did the mischief, (would you
think it?) was, worshipping a golden calf. - The
marriage was ready to be solemnized between God
and Israel, but Israel plays the harlot, and so the
match is broken, and it will be no easy matter
to piece it again.
W. 1–6. While Moses was in the mount, re-
ceiving the law from God, the people had time to
meditate on what had been delivered, and prepare
themselves for what was further to be revealed,
and 40 º: were little enough for that work; but,
instead, there were those among them that were
contriving how to break the laws they had already
received, and to anticipate those they were in ex-
pectation of. On the thirty-ninth day of the forty,
the plot of rebellion against the Lord broke out.
Here is, I. A tumultuous address the people
made to Aaron, v. 1. 1. See the ill effect of
Moses’ absence from them; if he had not had
God’s call both to go and stay, he had not been
altogether free from blame. Those that have the
charge of others, as magistrates, ministers, and
masters of families, ought mot; without just cause,
to absent themselves from their charge, lest Sa-
tan get advantage thereby. 2. See the fury and
violence of a multitude, when influenced and cor-
rupted by such as lie in wait to deceive. Some
few, it is likely, were at first possessed with this
humor, and, presently, such a multitude were car-
ried away with it, that the few who abhorred the
proposal durst not so much as protest against it.
Behold, how great a matter a little fire kin-
dles? . . .
Now what was the matter with this giddy mul-
titude? -
(1.) They were weary of waiting for the pro-
mised land. They thought themselves detained
too long at mount Sinai; though there they lay
very safe and very easy, well-fed and well taught,
yet they were impatient to be going forward;
they are for hastening to the land flowing with
milk and honey, and cannot stay to take their
religion along with them. Note, Those that
would anticipate God’s counsels are commonly
precipitate in their own. We must first wait for
God’s law, before we catch at his promises. He
that believeth doth not make haste; nor more
haste than good speed.
(2.) They were weary of waiting for the return
of Moses. When he went up into the mount, he
had not told them, (for God had not told him,)
how long he must stay; therefore, when he had
outstaid their time, though every way well pro-
vided for, in his absence, some bad people ad-
vanced I know not what surmises concerning his
delay. Observe, [1..] How slightly they speak of
his person, this Moses. Thus ungrateful are they.
While God delights to honor him, they delight to
contemn him, and this to the face of Aaron his
brother, now his viceroy. Note, The greatest
merits cannot secure men from the greatest indig-
nities and affronts in this ungrateful world. [2.]
How suspiciously they speak of this delay; We
wot not, &c. We may suppose they made many
groundless and absurd conjectures, but, it was
easy to tell what was become of him: he was
seen to go into the cloud, which was still seen by
all Israel on the top of the mount; they had every
reason to conclude he was safe there; if the Lord
had been pleased to kill him, He would not have
showed him such favors as these. If he tarried
long, it was because God had a great deal to say
to him, for their good; he resided on the mount
as their ambassador, and would certainly return,
as soon as he had finished the business he went
upon; yet they make this the color of their wicked
proposal—We wot not what has become of
him. Note, 1st. Those that are resolved to think
ill, when they have ever so much reason to think
well, commonly pretend that they know not what
to think. 2dly, Misinterpretations of our Re-
deemer’s delays are the occasion of great wick-
edness. Our Lord Jesus is gone up into the
mount of glory, where He is appearing in the
presence of God for us, but out of our sight; the
heavens must contain Him, must conceal Him,
that we may live by faith. There He has been
long, there He is yet; hence unbelievers suggest
that they wot not what is become of Him; and
ask, Where is the promise of his coming 2 (2
Pet. 3: 4.) as iſ, because He is not come yet, He
would never come. The wicked servant imbold-
ens himself in his impieties, with this considera-
* - NOTES.
CHAP. XXXII. V. l. The grand evil was, their carnal minds did
not relish the spiritual worship of an invisible, holy God. In the ab-
sence of Moses, therefore, they formed the project of a religious feast
more suited to their taste, which having solemnized, they intended
to leave Sinai, and to march, either back into Egypt, or forward to
Canaan.-They, who duly consider in what manner religious festivals
are observed among millions of professed Christians, will readily per-
ceive how agreeable such a religion must be to a sensual mind, as
consists “in sitting down to eat and drink, and rising up to play ’
(6); that is, to dance, and sing, and divert themselves. Not much
above forty days before, they had heard God Himself speak unto them
out of the midst of the fire, while they saw no similitude; and He
had expressly forbidden them to form any image of Him: that fire,
and the cloud attending it, were still before their eyes; all the other
wonders were fresh in their memories; they daily ate of the mamma
from the clouds, and drank of the water from the rock : yet even ‘ in
Horeb they forgat God their Savior,’ ascribed their deliverance out of
Egypt, first to the man Moses, and then to the idol which they had
formed ! (4.) Such was this astonishing transaction . . Scott.
Gods.] The same word [in the original] as is every where used for -
O. T. W. O.L. I.
*
the true God; but it is here, and in other places of this narrative,
joined with a plural verb, which is not the case when it means the
true God. They wanted a visible representation of the object, or ob-
jects, of their worship; and perhaps at first desired more images than
one: a single idol, however, satisfied them. It is probable, the pillar
of cloud and fire, which had led them, continued stationary on the
mount; and they thence concluded that it would no longer go before
thein, and so they required other guides. Scott.
- Verses 2–6. .
Many conjectures have been made concerning Aaron’s reasons for
acting as he did ; but his conduct seems to have been too unreasona-
ble to be either excused, or accounted for : yet the Lord permitted it,
to evince by facts, of what man is capable; and to show that the
priesthood was given to Aaron entirely of grace, when he might most
justly have been cut off for his transgression ; that he might wear his
honors the more humbly ever after, as Peter after denying his Lord;
that, when the sin-offering of consecration was offered, he might in-
deed feel his need-of the atonement; and that it might appear, that
sinful man wanted a High Priest of another and a nobler order.--It
is much disputed, what induced Aaron to make the image in this
shape. Some imagine, that Aaron took the hint from the cherubim;
B. C. 1491.
Moses informed of wº.
EXODUS, XXXII.
before it, and Aaron
P made proclamation, and
said, To-morrow is 9 a
feast to the LoRD.
6 And they rose up
early on the morrow, and
* offered burnt-offerings,
and brought peace-offer-
ings: and the people *sat
down to eat and to drink,
and rose up to play. ,
7 And the LoRD said
unto Moses, ‘Go, get thee
down: for "thy people,
which thou broughtest
out of the land of Egypt,
have x corrupted them-
selves.
p Ley, 23:2.4. 1 Kings 21:9. 2 Kings
10:20. 2 Chr. 30:5. -
q 4. 10:9, 12:14. 1 Kings 12:32,33.
1 Cor. 5:8.
r 24:45,
s Num, 25:2.
2:8. 8:10. Acts 7:41,42.
7. Rev. 11:10.
t 19:24. 33:1. Deut. 9:12.
u 1,11. -
x Gen. 6:11,12. Deut. 4:16. 32:5.
Judg. 2:19. Hos. 9:9.
us a governor,” there had been
tude to the memory of Moses,
Judg. 16:23–25. Am.
1 Cor. 10;
tion, My Lord delays his coming. 3dly. Wea-
riness in waiting betrays us to a great many
temptations. This began Saul’s ruin; he staid
for Samuel to the last hour of the time appointed,
but had not patience to stay that hour; (1 Sam.
13: 8, &c.) so Israel here, if they could but have
staid one day longer, would have seen what was
become of Moses. The Lord is a God of
judgment, and must be waited for till He comes,
though He tarry; and then we shall not lose our
labor, for He that shall come will -come, and
will not tarry. -
(3.) They were weary of waiting for a divine
institution of religious worship among them,
which they were now expecting. They were told
they must serve God wr, this mountain, and fond
enough they would be of the pomp and ceremony
of it; but, because it was not appointed them so
soon as they wished, they would set their own
wits on work to devise signs of God’s presence
with them, and would glory in them, and have a
worship of their own invention, probably such as
they had seen annong the Egyptians; for Stephen
says, that when they said unto Aaron, Make us
gods, they did, in heart, turn back into Egypt,
Acts 7: 39, 40. If they wot not what was be-
come of Moses, and thought him lost, it had been
decent to have appointed a solemn mourning for:
him; but see how soon so great a benefactor is
forgotten. If they had said, “Moses is lost, make
some sense-in it, though a great deal of ingrati-
and contempt of Aaron and Hur, who were left
lords-justices in his absence; but to say, Moses is lost, make us a god, was the
greatest absurdity imaginable. Was Moses their God? Had he ever pretended
to be so? Whatever was become of Moses, was it not evident, beyond contra-
diction, that God was with them? And had they any room to question his
leading their camp, who victualed it every day? Could they have any other god
that would provide so well for them as He had dome, may as He now did? And
yet, Make us gods, which shall go before us! G
they have? Is not one sufficient? They must have such gods to go before them;
as could not go themselves further than they were carried! So wretchedly besotted
and intoxicated are idolaters: they are mad wºon their idols, Jer. 50: 38.
II. Aaron demands their jewels thereupon, v. 2. We do not find that he said
one word to discountenance their proposal, or repróve their insolence; he did
not reason with them to convince them of the sin and folly of it, but seemed to
approve the motion, and showed himself not unwilling to humor them in it. One
would hope he designed, at first, only to make a jest of it, and, by setting up a
ridiculous image among them, to expose the motion, and show them the folly of
it. But if so, it proved ill-jesting with sin, just as it is of dangerous conse-
quence for the unwary fly to play about the candle. Some charitably suppose,
that when Aaron bid them bring him their ear-rings, he did it with design
to crush the proposal; believing, that, though their covetousness would have let
them lavish gold out of the bag to make an idol of, (Isa. 46: 6.) yet their
vanity would not have suffered them to part with their golden ear-rings. But it
is not safe to try how far men’s sinful lusts will carry them in a sinful way, and
what expense they will be at; it proved here a dangerous experiment. -
III. The golden calf is made, v. 3, 4. Let their readiness to part with their
rings to make an idol of, shame us out of our miggardliness in the services of
the true God. Did they not draw back from the charge of their idolatry? And
shall we grudge the expenses of our religion, or starve so good a cause? Aaron
poured the melted gold into a mould, and then produced it in the shape of an
ox or calf, giving it some finishing strokes with a graving tool. Some think
Aaron chose this figure for a sign or token of the divine presence, because he
thought the head and horns of an ox a proper emblem of the divine power, and
yet, being so plain and common a thing, he hoped the people would not be so
sottish as to worship it. But probably they had learnt of the Egyptians thus
to represent the Deity, for it is said, (Ezek. 20:8.) They did not forsake the
Gods? How many would
2
idols of Egypt, and, (ch. 23:.8.) Neither left
she her whºredoms brought from Egypt.
Thus they changed their glory into the simili-
tude of an oa, (Ps. 106:20.) and proclaimed
their own folly, beyond. that of other idolaters,
who worshipped the host of heaven.
IV. Aaron, seeing the people fond of their calf,
was willing yet further to humor them, and built
an altar before it, and proclaimed a feast to its
honor, (v. 5,) a feast of dedication. Yet he calls
it a feast to Jehovah; for; brutish as they were,
they did not imagine that this image was itself a
god, nor did they design to terminate their adora-
tion in the image, but they made it for the repre-
sentation of the true God, whom they intended to
worship in and through this image; and yet this
did not excuse them from gross idolatry, any
more than it will excuse the Papists, who plead
that they do not worship the image, but God by
the image; so making themselves just such idola-
ters as the worshippers of the golden calf, whose
feast was a feast to Jehovah, and proclaimed to
be so, that the most ignorant and unthinking
might not mistake it. - +
The people are forward enough to celebrate
this feast; (v. 6.) They rose up early on the
morrow, to show how well pleased they were
with the solemnity, and, according to the ancient
rites of worship, they offered sacrifice, and then
feasted on the sacrifice; thus having, at the ex-
pense of their ear-rings, made their god, they
endeavored, at the expense of their beasts, to
make this god propitious. Had they offered the
sacrifices immediately to Jehovah, without the
intervention of an image, they might (for aught
I know) have been accepted, (ch. 20: 24.) but,
having set up an image before them, as a symbol
of God’s presence, and so changed the truth of
God into a lie, these sacrifices were an abomina-
tion; nothing could be more so. When their
idolatry is spoken of in the New Testament, the
| account of their ſeast on the sacrifice is quoted
and referred to; (I Cor. 10:7.) They sat down
to eat and drink of the remainder of what was
sacrificed, and then rose wp to play; to play the
fool, to play the wanton. Like god, like wor-
ship. w
Now, (1.) It was strange that any of the peo-
ple, especially so great a number, should do such
a thing. Had they not, but the other day, in this
very place, heard the voice of the Lord God
speaking to them out of the midst of the fire,
Thou shalt not make to thyself any graven
image? Had they not heard the thunder, seem the
lightnings, and felt the earthquake, with the
dreadful pomp of which this law was given? Had
they not been particularly cautioned not to make
gods of gold? ch. 20:23. Nay, had they not
themselves solemnly entered into covenant with
God, and promised that all that which He had
said unto them they would do, and would be
obedient? ch. 24; 7.—what shall we think of it?
It is a plain indication, that the law was no more
able to sanctiſy, than it was to justify; by it is
the knowledge of sin, but not the cure of it.
This is intimated in the emphasis laid on the
place where this sin was committed; (Ps. 106:
which they suppose to have had faces as oxen; but, they forget that
the cherubim, on the mercy-seat and tabernacle, were not yet made,
or known of, except by Moses.—It is therefore probable, that Aaron
complied with the wishes of the people, and formed the resemblance
of a calf, in conformity to what they had seen in Egypt. [There
was a sacred bull, Mnevis, at Heroopolis, and another, Apis, at
Memphis.] (Ez. 20:8. 23:8.)—Our surprise at Israel’s and Aarón’s
conduct may be somewhat abated, when we consider how, great
a part of the professing Christian Church hath for ages concurred
in, pleaded for, and vindicated similar practices, in as direct Oppo-
tion to every part of the Word of God, as this was to the law
which Israel had just heard from Mount Sinai; and with no better
excuses than Aaron could have pleaded, had not Moses silenced him.
But when the Word of God does not coincide with our [supposed] inte-
rests, our inclinations, and prejudices, the chief discovery of man’s . .
ingenuity is manifested in explaining it away.—When Aaron there-
fore found, that the people were so well satisfied with his perform-
ance, he was induced, still further to concur in their designs; and
perhaps he vainly hoped, by compliance, to retain them within some
bounds; and, by allowing the use of an image, to keep them from di-
rectly worshipping other gods. . He therefore proclaimed, that on the
morrow a feast would be held to Jehovah ; and the people, with
used, Gen. 3
great alacrity, brought burnt-offerings and peace-offerings; (for the
use of these was known before;) and having offered sacrifices to the
image of the calf, they feasted on the residue of the oblations, and
were engaged in mirth and diversion, if not more gross sensuality,
when interrupted by the return of Moses.’ “ Sco TT.
(6.) Play.] ‘Heb. letsachek, of ominous import, seeming to imply
fornicating and adulterous intercourse, [as formerly at Babylon, and
among the Areois in Tähiti, &c.] and in some, countries the Yerb, to
play is still used precisely in this sense. So the original is evidently
9 : 1.4.” Dr. A. CLARKE. Herodotus, describing an Egyp-
tian feast at Bubastis (Pi—beseth) in honor of Diana, says, “To her
they offer many sacrifices, and while, the victim is burning, they
dance and play a thousand tricks, and drink more wine than in the
whole year besides. For they assemble to the number of about
700,000 men and women, besides children.” Greenfield. ED.
- - Verses 7–10. - -
The proposal of exceedingly multiplying his posterity, that the
promises made to the patriarchs, which Israel had forfeited, might be
entailed on his family, was intended to prove and manifest the sin-
cerity and fervor of his love to his people, and the extent of his dis-
interested ness. f - Scott.
[338]
B. C. 1491.
Moses intercedes for the people.
EXODUS, XXXII.
8 They y have turned 19.) They made a calf in Horeb, the very place | his communion with God, to go and do his duty
aside quickly out of the
way which I command-
ed them: they have made
them a molten calf, and
have worshipped it, and
have sacrificed thereunto,
and said, "These be thy
gods, O Israel, which
have brought thee up
out of the land of Egypt.
9 And the Lord said
unto Moses, "I have seen
this people, and behold,
it is “a stiff-necked peo-
ple.
10 Now therefore d let
me alone, that “my wrath
may wax hot against
them, and that I may
consume them: and ‘I
will make of thee a great
nation.
il And Moses 5 be-
sought * the Lord his
God, and said, Lord,
* why doth thy wrath
wax hot against thy peo-
ple, which thou hast
brought forth out of the
land of Egypt, with great
power, and with a mighty
hand P ,
12 Wherefore k should
the Egyptians speak and
Say, For mischief did he
bring them out, to slay
them in the mountains,
and to consume them
form the face of the earth?
*Turn from thy fierce
wrath, and * repent of
this evil against thy peo-
ple. f w
13 * Remember Abra-
ham, Isaac, and Israel,
thy servants, " to whom
thou swarest by thine
own self, and saidst unto
them, PI will multiply
where the Law was given. It was otherwise with
those that received the Gospel; they immediately
turned from idols, 1 Thess. 1:9.
b (2.) It was especially strange, that Aaron should
e
Imake the calf and proclaim the feast!
Aaron, the saint of the Lord; the brother of Mo-
ses, his prophet, that could speak so well, (ch.
4: 14.) and yet speaks not one word against this
idolatry? Is this he that had not only seen, but
had been employed in summoning, the plagues
of Egypt, and the judgments executed on the gods
of the Egyptians? What! and yet himself copy-
ing out the abandoned idolatries of Egypt? With
what face could they say, These are the gods
that brought thee out of Egypt, when they thus
bring the idolatry of Egypt (the worst thing there)
along with them? Is this Aaron, who had been
with Moses in the mount, (ch. 19: 24.—24: 9.)
and knew that there was no manner of similitude
seen there, by which they might make an image?
Is this Aaron, who was intrusted with the care
of the people, in the absence of Moses? God left
him to himself, [1..] To teach us what the best
of men are when so left, that we may cease from
nam, and that he who thinks he stands may
take heed lest he fall. [2.] Aaron was, at this
time, destined by the divine appointment to the
great office of the priesthood; though he knew
it not, Moses in the mount did; now, lest he
should be lifted up above measure with the hon-
ors to be put on him, a messenger of Satan was
suffered to prevail over him, that the remembrance
thereof might keep him humble all his days. He
who had once shamed himself so far, as to build
an altar to a golden calf, must own himself alto-
gether unworthy of the honor of attending at the
altar of God, and purely indebted to free grace
for it. Thus pride and boasting were for ever
silenced, and a good effect brought out of a bad
cause. By this likewise it was showed, that the
law made them priests which had infirmity;
who needed first to offer for their own sins.
V. 7–14. Here, I. God acquaints Moses with
what was doing in the camp, while he was absent,
v. 7, 8. He suffered it to come to this height, for
wise and holy ends, and then sent him downto pun-
islı it.
God, that He suffers sin to be committed, since
He knows, not only low to restrain it when He
pleases, but how to make it subserve to his own
glory. See what God here says to Moses con-
cerming this sin.
themselves. Sin is the corruption or depravation
of the simmer, a self-corruption; every man is
so deeply concerned in this sin, that he should | termination of his justice, v. 9, 10 -
Is this this people their true character; “It is a stiff-
l
as a magistrate among the people; so must Josh.
ua, ch. 7: 10. Every thing is beautiful in its
SeaSOI] .
II. He expresses his displeasure, and the de-
1. He gives
necked people, unapt to come under the yoke of
the divine law, and governed, as it were, by a
spirit of contradiction, averse to all good, and
prone to evil; obstinate against the methods em-
ployed for their cure.” Note, The righteous God
sees, not only what we do, but what we are; not
only the actions of our lives, but our dispositions,
and has an eye to them in all his proceedings.
2. He declares what was their just desert, v. 10.
Note, Sin exposes us to the wrath of God; and
that wrath, if it be not allayed by divine mercy,
will burn us up as stubble. 3. He desires Moses
(though in a gentle manner) not to intercede for
them; Therefore let Me alone. What did Mo-
ses, or what could he do, to hinder God from
consuming them? When God resolves to abandon
a people, and the decree of ruin is gone forth, no
intercession can prevent it, Ezek. 14: 14. Jer.
15: 1. But God would thus express the greatness
of his just displeasure against them, after the
manner of men, who would have none to inter-
cede for those they resolve to be severe with.
Thus also He would honor prayer, intimating that
nothing but the intercession of Moses could save
them from ruin, that he might be a type of Christ,
by whose mediation alone God would reconcile
the world unto Himself. That the intercession
of Moses might appear the Imore illustrious, God
offers to make of him a great nation; but Mo-
ses prefers the salvation of Israel before the ad-
vancement of his own family: he was not of a
narrow, selfish spirit: here was a man fit to be a
governor.
III. Moses earnestly intercedes; v. 11—13.
If God would not be called the God of Israel,
yet he hoped he might address Him as his own
God. What interest we have at the throne of
grace we should improve for the church of God,
not for our friends [merely].
Now Moses is standing in the gap to turn
away the wrath of God, Ps. 106: 23. He wisely
- e | º e -
Note, It is no reproach to the holiness of | took the hint God gave him, when He said, Let
|
Me alone; which, though it seemed to forbid his
interceding, really encouraged it, by showing
what power the prayer of faith has with God.
In such a case, God wonders if there be no in-
1. That they had corrupted tercessor, Isa. 59: 16.
Observe, 1. His prayer; (v. 12.) Turn from
thy fierce wrath; not as if he thought God was
tempted when he is drawn aside of his own ; not justly angry; but he begs that He would not
lust. 2. That they had turned aside out of the be so greatly angry as to consume them.
* Let
your seed as the stars of way. Sin is a deviation from the way of our mercy rejoice against judgment; repent of this
heaven, and all this land
Deut. 9:16. Judg. 2:17.
# 3. uūg
s. See on 4.
34:9. Deut. 9.6. 10.16.
27. 2 Chr. 30:8, Neh. 9:17. Ps. 78:
8. Prov. 29.1. Is. 48.4. Zech. 7:11,
12. Acts 7.51.
d Gen: 18:32,33. 32.26–28. Num. 14:
16.22,45–48. Jet. 14:11, 15:
e 11, 19. 22:24.
f Num. 14:12. Deut. 9:11.
g Deut. 9:18—20. Ps. 106-23.
* lieb, the face of the LORD.
h Num. 11:11, 16:22. Ps. 74: 1,2.
63:17. Jer. 12:1,2.
k Num, 14:13–16. Deut, 9:28
Josh. 7:9.
20:9,14,22.
l Deut 13:17. Josh. 7:26. Ez) a 10.14.
Ps, 78:38. 85:3
m 14. Gen. 6.5. Beut. 32:36. Ps. 90.
13. 10
Is.
duty into a by-path. 3. That they had turned
aside quickly; quickly after the law was given
them, and they had promised to obey it; quickly
evil; change the sentence of destruction into that
of correction.”
2. His pleas. He fills his mouth with argu-
b Deut. 9.13. Jer. 13:27. Hos. 6.10 after God had done such great things for them, ' ments, mot to move God, but to express his own
§§.”;9.”5.js.”..."al, and declared his kind intentions to do greater. faith, and to excite his own ſervency in prayer.
They soon forgot his works.
quickly, aſter we have renewed our covenants with
To fall into sin . He urges,
(1.) God’s interest in them, the great things
God, or received special mercy from Him, is very He had already done for them, and the vast ex-
provoking.
tiley had done; They have made a calf, and | them, v. 11.
|
Note, Sins concealed from our
He
worshipped it.
governors are naked and open before God.
4. He tells him particularly what ' pense of favors and miracles He had been at on
God had said to Moses, (v. 7.)
They are thy people, which thou broughtest up
out of Egypt; but Moses humbly turns them
sees what they cannot discover, nor is any of the back on God again, ‘They are thy people, Thou
* ºg. wickedness of the world hid from Him. We art their Lord and Owner, I am ºut their ser-
*** * * could not bear to see the thousandth part of that vant; Thou broughtest them forth out of
provocation which God sees every day, and yet 'Egypt, I was but the instrument in thy hand.”
keep silence.
5. IIe seems to disown them, in , Though their being his people was a reason why
§5.” A. 735, Jon. 3.5 saying to Moses, They are THY people which He should be angry with them for setting up
Zech. 8:14.
n #: 26:42. Deut. 7:8, 9:27. I.uke
:54,55.
o Gen. 22:16. 26:3,4. Het. 6:13.
p Gem. 12:2,7. 13:15,16. 15:5, 18. 26:
3. "38.13%. 33.13. 33.16.
thou broughtest up out of the land of Egypt;
as if he had said, ‘I will not own any relation to
them, or concern for them. 6. He sends him
down with all speed. He must break off even
another god, yet it was a reason why He should
not be angry with them so, as to consume them.
Nothing is more natural, than for a father to cor-
rect a son; but nothing more unnatural, than for
Verses 11–14.
The destruction of the nation could not apparently be reconciled
with his promises and oath to Abraham, Isaac, and Israel: and, what-
ever their sin deserved, surely Jehov AH would not give occasion to
any injurious reflections being cast on his own great name. (Deut.
32: 26, 27.) This regard to the divine honor was well pleasing to the
Lord, who graciously intimated his design of sparing them, as He had
before seemed determined upon their destruction ; which change, in
the external discovery of his purpose, is called “repenting of the evil,
which He thought to do to his people. (Note, Gen. 6: 6, 7.) Scott.
339]
B. C. 1491.
The tables of the Law broken.
EXODUS, XXXII.
that I have spoken of
will I give unto your
seed, and they shall in-
herit it for ever.
14 And the Lord ‘l re-
pented of the evil which
he thought to do unto
his people.
[Practical Observations.]
15 T And Moses" turn-
ed, and went down from
the mount, and the two
tables of * the testi-
mony were in his hand:
the tables were ‘written
on both their sides; on
the one side and on the
other were they written.
16 And w the tables
were the work of God,
and the writing was the
writing of God graven
upon the tables.
17 And when * Joshua
heard the noise of the
people as y they shouted,
he said unto Moses,
* There is a noise of war
in the camp,
18 And he said, It is
not the voice of them that
shout for mastery, neith-
er is it the voice of them
that cry for * being over-
come : * but the noise of
them that sing do I hear.
19 And it came to pass
as soon as he came nigh
unto the camp, that "he
saw the calf, and “ the
dancing : and Moses'
"anger waxed hot, and
q 2 Sam. 24 16. 1 Chr. 21 15, Ps. 106:
45. Jer, 188. 26 13, 19. Joel 2 13.
Jon 3.10. 42.
r 24.18. Deut. 9 15.
s See on 1634.—4020. Deut. 5:22.
8. 19.7.
t Rev. 5 1.
u 31.18. 34:1,4. Deut. 99–11. 10 1.
2 (Xor. 3-3,7. Heb 8:10.
x. See on 17 9. 24 13.
y I8. Ezra 3 11–13 Ps 47.1.
z Josh. 65,10,16.20. Judg. 15 11. 1
Sam 45,6, 17 20,52. Job 3925. Jen.
51 14. Am. 1 14. 2 2.
* Heb. weakness
10 14. Eph 426.
V. 1–14. It is not in general advisable
him to slay his son. And as the relation is a
good plea, (‘They are thy people,”) so is the
experience they had of his kindness to them;
• Thou broughtest them out of Egypt, though
they were unworthy, and had there served the
gods of the Egyptians, Josh. 24: 15. . If Thou
didst that for them, notwithstanding their sins in
Egypt, wilt Thou undo it for their sins of the same
mature in the wilderness??
(2.) He pleads the concern of God’s glory; (v.
12.) Wherefore should the Egyptians say,
For mischief did He bring them out? Israel
is dear to Moses, as his kindred, as his charge;
but he is most concerned for the glory of God,
that lies nearer his heart than any thing else. If
Israel could perish without any reproach to God’s
mame, Moses could persuade himself to sit down
contented; but he cannot bear to hear God re-
flected on, and therefore this he insists on, Lord
what will the Egyptians say? They will not
consider the provocation given by Israel to justi-
fy the proceeding, but will think it cause enough
for triumph, that God and his people could not
agree, but that their God had done what they (the
Egyptians) wished to see done. Note, The glo-
rifying of God’s name, as it ought to be our first
petition, (it is so in the Plord’s prayer,) so it
ought to be our great plea; (Ps. 79: 9. Jer. 14:
21.) and see Jer. 33: 8, 9. And if we would
with comfort plead this with God, as a reason
why He should not destroy us, we ought to plead
it with ourselves, as a reason why we should not
offend Him; What will the Egyptians say?
Careful indeed ought we to be, that the name of
God and his doctrine be riot blasphemed through
llS.
(3.) He pleads God’s promise to the patriarchs,
v. 13. God’s promises are to be our pleas in
prayer; for what He has promised He is able to
perform, and the honor of his truth is engaged
for the performance of it. ‘Lord, if Israel be
cut off, what will become of the promise? Shall
their unbelief make that of no effect? God forbid.’
Thus we must take our encouragement in prayer
from God only.
IV. God graciously abates the rigor of the
sentence; (v. 14.) though He designed to punish,
yet He would not ruin them. See here, 1. The
power of prayer; God suffers Himself to be pre-
vailed with by the humble, believing importunity
of intercessors. 2. The compassion of God to-
ward poor simmers, and how ready He is to for-
give. Thus He has given other proofs beside his
own oath, that He has no pleasure in the death
of them that die: for He not only pardons, on the
repentance of sinners, but spares and reprieves,
on the intercession of others for them.
V. 15–20. Here is, I. God’s favor to Moses, in
trusting him with the two tables of the testimony,
though of common stone, yet far more valuable than
all the precious stones that adorned the breast-plate
of Aaron. The topaz of Ethiopia could not equal
them, v. 15, 16. God Himself, (for aught that
appears,) wrote the ten commandments on these
ſiles, on both their sides, so that they were
folded together like a book, to be deposited in
the ark. -- *
II. The familiarity between Moses and Joshua.
While Moses was in the cloud, Joshua continued
waiting till Moses came out; and though all alone
for forty days, (fed, it is likely, with manna,) yet
he was not weary of waiting, as the people were,
but came not down till Moses came. . And here
we are told what constructions they put on the
moise they heard in the camp, v. 17, 18. Though
Moses had been so long in immediate converse
with God, yet he did not disdain to talk freely
with his servant Joshua. Those whom God ad-
vances He preserves from being puffed up. Nor
did he disdain to talk of the aſFairs of the camp.
Blessed Paul was not the less mindful of the
church on earth, for having been in the third
heavens, where he heard unspeakable words.
Joshua, who was a military man, and coulmand-
ed the bands, feared there was a moise of war
in the camp, and then he would be missed; but
Moses, having received notice of it from God,
better distinguished the sound, and was aware it
was the voice of them that sing; but it does
mot appear he told Joshua what he knew of the
occasion of their singing; for we should not be
forward to proclaim men’s faults, they will be
known too soon. .*
III. Moses’ great and just displeasure against
Israel for their idolatry. Knowing what to ex-
pect, he was presently aware of the golden calf,
and the sport the people made with it: he saw
how merry they could be in his absence, and what
little thought they had of his return. Ile might
justly take this ill, as an affront to himself, but
that was the least part of the grievance; he re-
sented it as an offence to God, and the scandal
of his people. Moses was the meekest man on
the earth, and yet, when he saw the calf, and
the dancing, his anger waaced hot. Note, It
is no breach of the law of méekness to show our
displeasure at the wickedness of the wicked.
Those are angry, and sin not, that are angry
at sin only, not as against themselves, but as
against God, Rev. 2: 2. It becomes us to be
cool in our own cause, but warm im God’s. Mo-
ses, by expressions of strong indignation, break-
ing the tables, and burning the calf, sought to
awaken the people to a sense of the greatness of
their sin, which they would have been ready to
make light of, had he not thus showed his re-
sentments, as one in earnest for their conviction.
1. To convince them they had forfeited and
lost the favor of God, he brake the tables, v. 19.
Though God knew of their sin before Moses came
down, yet He did not order him to leave the ta-
bles behind, but to take them down, that the peo-
ple might see how forward God was to take them
into covenant with Himself, and that nothing but
, PRACTICAL OBSERVATIONS.
for magistrates,
they can render selfishness, self-gratification,
) -
and dissipation,
ministers, or heads of families, to be long absent from their re-
spective charges; and if they have no good reason for such ab-
sence, they will in great measure be answerable for all the con-
sequences.—As the people rushed into wickedness, because they
did not expect the return of Moses; so unbelief, as to a future
judgment, lies at the root of the ungodliness of vast multitudes.
(Matt. 24:48–51. 2 Pet. 3:4.)—The servants of God should
not expect much gratitude or 1 espect ſigm those, who ungrate-
fully and contemptuously rebel against Him: and after being
favored with sweet fellowship with IIim, they must often return
to. Witness, to mourn over, and to bear testimony against, the
wickedness even of those among whom they have labored, and
for whom they have poured out their souls in prayer.—No car-
mal heart can ong endure the humbling truths, the holy precepts
and the spiritual worship of God. But a god, a priest, a wor:
ship, a doctrine, and a sacrifice, suited to a carnal mind, will
always Ineet with abundance of devotees: may, the very Gospel
itself may be sophisticated, so as to suite their taste; and while
consistent with religion, by their views of Christianity, they
will cry them up as loudly and zealously, as Israel did the golden
calf, and call the whole a feast unto the Lo RD !’ Yea, their
influence will draw in some ill-judging, compliant Aarons, to
sanction and give credit to this motley religion; though the whole
be as contrary to that of Christ, as the works of the flesh are
to the fruits of the Spirit!” We have the more need to be on
our guard against such delusions, when we consider that ‘ the
heart is deceitful above all things and desperately wicked;’ and
that Satan can easily blind the understanding, pervert the judg-
ment, and mislead the conscience of the best of men, if left to
themselves.—Well is it for us, that the ‘Prophet like unto Mo-
ses,” but infinitely more powerful and merciful, once veiled his
majesty, made atonement for our souls, and interested the glory
of the Father in our salvation, and now effectually intercedes in
our behalf; else we should in a moment be consumed by his hot
displeasure. Y SCOTT.
- Verse 15.
On both their sides.]...This is differently interpreted. Some think,
that the ten commundments Were W11tten on only one side of each
table, part on the one and part on the other; that so they might close
together as a book, when laid in the ark: but others are of opinion,
that each table was written on both sides. Scot T,
B. c. 1491.
Moses destroys the golden calf.
ExoDUs, xxxii.
he cast the tables out of
his hands, and , ” brake
them beneath the mount.
20 And her f took the
calf which theyhad made,
and burnt it in the fire,
and ground it to powder,
and strawed it upon the
water, and 5 made the
children of Israel drink
of it. . . * -
21 And Moses said un-
to Aaron, h What did this
people unto thee, that
thou hast brought so
great a sin upon them P
22. And Aaron said,
Let not the anger of
my lord wax hot: thou
knowest the people
j that they are set on mis-
chief_
23 For k they said un-
to me, Make us gods
which shall go before lis:
for as for this Moses, the
man that brought us up
out of the land of Egypt,
we wot not what is be-
come of him.
24 And I said unto
them, Whosoever hath
any gold, let him break
it off. 'So they gave it
me: then I cast it into :
the fire, and there came
out this calf.
- 25 And when Moses
saw that the people were
* naked; (for "Aaron
had made them naked
unto their . * shame,
amongst “their enemies;)
26 "Then Moses stood
in the gate of the camp,
and said, P Who is on the
LoRD’s ... side P let him
e Deut. 9:17, 27:26. Jer. 31:32. Zech.
11:10,11,14. , - *
f Deut. 7:5,25. 9:21. 2 Kings 23:6,15.
Prov. 1:31. 14:14. .
i Gen. 20:9. 26:10. Deut. 13:6–8. 1
Sam. 26:19. 1 Kings 14:16. 21:22.
; 2 Kings 21:9–11.
i 14:11. 15:24. 16:2—4,20,28. 17:2–
4. Deut. 9:7 -
- 24. -
i i Sam. 1534.’ F’s. 36:4. Prov. 4:16.
See on 1–4,8. -
l 3. Gen. 3:13, is. Luke 10:29. Ronn.
:1
m 33:4–6. Gem. 3:10. Hos. 2:3. Rev.
3:17,18. 16:15, -
In Deuit. 9:20. 2 Chr. 28:19.
o Ez. 16:63. Dan. 12:2. Rom. 6:21.
* Heb. those that rose up against them.
p Josh. 5:13. 2 Sam. 20:11. Kings
9:32. Matt. 12:30.
their own sin prevented it; yet He put it into his
heart, when the imiquity of Ephraim was discov-
‘ered, (as the expression is, Hosea 7: 1.) to break
their tables before their eyes, (as it is Deut.
9: 17.) that the sight of it might the more affect
them, and fill them with confusion, when they
saw what blessings they had lost. Note, The
greatest sign of God’s displeasure, against any
person or people, is his taking of his law from
them. The breaking of the tables is the breaking
of the staff of beauty and band; (Zech. 11:10,
14.) it leaves a people unchurched and undone.
Some think Moses sinned in breaking the tables,
and observe, that, when men are angry, they are
in danger of breaking all God’s commandments;
but it rather seems to be an act of justice than
of passion, and we do not find that he himself
speaks of it afterward (Deut. 9: 17.) with any
regret. - -
2. To convince them they had betaken them-
seives to a god that could not help them, he burnt
the calf, (v. 20.) melted it down, and then filed
it to dust; that the powder to which it was re-
duced might be taken notice of throughout the
camp, he strawed it upon that water which they
all drank of. That it might appear that an idol
is nothing in the world, (I Cor. 8: 4.) he re-
duced this to atoms, to make it as near nothing
as could be. To show that false gods cannot help
their worshippers, he here showed that this could
not save itself, Isa. 46: 1, 2. And to teach us
that all the relics of idolatry ought to be abolish-
ed, and the names of Baalim taken away, the
very dust to which it was ground was scattered.
Thus the idols of silver and gold must be cast to
the moles and the bats, (Isa. 2: 20.—30: 22.)
and Ephraim shall say, What have I to do any
more with idols? His mixing this powder w ſh
their drink signified, that the curse they had the e-
by brought upon themselves would mingle its ‘lf
with all their enjoyments, and imbitter them; it
would enter into their bowels like water, and like
oil into their bones. The backslider in heart
shall be filled with his own ways;—shall dri ik
as he brews.
Marah.
W. 21—29. Moses proceeds to reckon with
the sinners, and to call them to an account; her 2-
in acting as a representative-of God, who is not
‘These were indeed waters ºf
only holy, and hating sin, but just, and engaged
in honor to punish it, Isa. 59: 18. Now,
‘I. He begins with Aaron, (as God did with
Adam,) he being the principal person, though not
first in the transgression, but drawn into it. Ob-
serve here, - -
- 1. His just reproof, v. 21. He does not order
him to be cut off, like the ring-leaders in the sin,
ºv. 27. Note, A-great difference will be made be-
tween those that presumptuously rush into sin, and
those that through infirmity are surprised into it;
between those that overtake the fault that flees
from them, and those that are overtaken in the
fault they flee from: see Gal. 6: 1. Not but that
Aaron deserved to have been cut off for this sin,
and had been so, had not Moses interceded par-
ticularly for him, as appears, Deut. 9:20. And
having prevailed with God for him, to save him
from ruin, he here expostulates with him, to bring
him to repentance. He leads Aaron to consider,
(1.) What he had done to his people; Thou has?
brought 80 great a sin on them. The sin of idol.
atry is a great sin, so great that the evil of it can-
not be expressed; the people, as the first movers,
might be said to bring the sin on Aaron; but he,
being a magistrate, who should have suppressed
it, and yet aiding and abetting it, might truly be
said to bring it orſ them, because he hardened
their hearts and strengthened their hands in it.
It is a bad thing for governors to humor people
in their sins, and countenance that to which they
should be a terror. Observe, in general, Those
who bring sin on others, do more mischief than
they are aware of ; we really hate those whom
we either bring to sin, or suffer sin upon, Lev.
19: 17. Those that share in sin help to break
- their partners, and really ruin one another. (2.)
What moved him to it; What did this people
wnto thee? He takes it for granted it must needs
be, something more than ordinary, that prevailed
with Aaron to do such a thing, thus insinuating
an excuse for him, because he knew his heart was
upright. Note, We must never be drawn into
sin by anything man can say or do to us; it will
not justiſy us to say we were so drawn in. Men
can but tempt us to sin, they cannot force us.
2. Aaron’s frivolous excuse. We will hope
he testified his repentance for the sin, afterward,
better than now ; for he has here little of the lan-
guage of a penitent. If a just man fall, he shall
rise again, but perhaps not quickly. (1.) He
deprecates the anger of Moses only, whereas he
should have deprecated God’s anger in the first
place, v. 22. (2.) He lays all the fault on the
people; They are set on mischief, and they
said, Make us gods. It is natural to us to en-
deavor thus to transfer our guilt; we have it in
our kind, Adam and Eve did so. Aaron was
now the chief magistrate, and had power over
the people, yet he pleads that the people over-
powered him: he that had authority to restrain
them, yet had so little resolution as to yield to
them. (3.) It is well if he did not intend a re-
flection on Moses, as accessary to the sin, by
staying so long on the mount, in repeating, with-
out need, that invidious surmise of the people,
As for this Moses, we wot not what is become
of him, v. 23. (4.) He extenuates and conceals
his own share in the sin, and childishly insin-i-
ates, that, when he cast the gold into the fire, it
came out, either by accident, or by the magic art
of some of the mixed multitude, (as the Jewish
writers dream,) in this shape; but not a word of
his graving and fashioning it, v. 24. But Moses
relates to all ages what he did, (v. 4.) though he
himself here would not own it. Note, He that
covers his sin shall not prosper, for sooner or
later it will be discovered. Well, this was all
Aaron had to say for himself; and he had better
have said nothing; yet he is not only spared, but
preferred; as sin abounded, grace did much more
abound. - - -
II. The people are next to be judged for this
sin. Moses’ approach soon spoiled thieir sport,
and turned their dancing into trembling. They
durst not look him in the face, nor make the least
opposition to the severity he thought fit to use,
Verse 20. -
serve mention.” Enc..?in. As to Moses’ not being able to treat this metal
The people seem to have been overawed by the presence of Mosès,
and not to have attempted any resistance, while he took away their
idol to destroy it.—As it is very difficult to reduce gold to powder,
many conjectures have been formed on the manner, in yhich it was
done on this occasion: but the text leads us to consider Moses, as first
destroying the form of the idol, by melting it, down ; and then pro-
ceeding to reduce it, by violent friction or filing, to a fine powder:
(JM. R.). No doubt this would require much labor ; but many might
assist him, both of those who had kept clear of this vile idolatry, and
of such as were brought to a sense of their guilt; and it is absurd to
suppose that it was impossible to be done. Scott. [Notes, Ex. 73,11.]
Dr. A. Clarke compares Deut. 9 : 21. and explaims, ‘ I burnt it with fire.
(i.e. melted it to ingots) stamped it, (i.e. beat it into thin leaves, like
our gold-leaf,) and groind it small as dust (which we know is easily,
dome with the fingers even); and the dust would then float on the
water.” As Champollion seems to think, gilding was them known in
Egypt, (the Egyptian monuments indeed
gold, is gold dissolved in chlorine or nitromuriatic acid, and taken from
its solvent, by ether, naphtha, or essential oils, which with it form li-
quors, The medicinal uses of gold are of too doubtful a character to de-
present numerous traces of
itjäll ground for cavil here is removed. “What is now called potable
as is indicated in the text, (which cavillers have questioned,) we know
that modern chemistry can change every substance yet discovered on
earth into gas—and we do not know what advances the Egyptians had
made ; while every thing we do know of them leads us to suppose
they had much chemical knowledge, at least experimentally ; the very
name, chemi, (Kēmē) is the hieroglyphic name of Egypt. JED.
- Verses 21–25. - -
This most emphatically declares Moses’ judgment of Aaron’s con-
duct, and confutes all the pleas, which have been invented to palliate
it. . They had stripped themselves (25) of part of their ornaments to
make the golden calf; and were ordered to lay aside the rest in a way
of humiliation. (33.3, 4–6.) Perhaps also, in their dancing and sen-
sual festivity, many had uncovered themselves in an indecent and
shameful manner; as well as exposed themselves to the danger of be-
ing assaulted, and ignominiously scattered by their enemies.—Idola-
trous feasts have scarcely ever, in any age or nation, been free from
shameful [lewdness, and gross] indecencies. Scott.
Verses 26–29.
It does not appear, that any from the other tribes joined the Le-
Vites; and it is thence supposed, that all the rest had concurred in
the idolatry. ID.
- [341]
B. C. 1491.
Slaughter of the idolaters.
ExoDUS, XXXII.
come unto me. And all
the sons of Levi gather-
ed therselves together
unto him. -
27 And he said unto
them, Thus saith the
LoRD God of Israel, Put
every man his sword by
his side, and go in and
out, from gate to gate,
throughout the camp,
and slay every man his
brother, and every man
his companion, and every
man his neighbor.
28 And the children
of Levi did according to
the word of Moses: and
rthere fell of the people
that day about three
thousand men.
29 % For s Moses had
said, f consecrate your-
selves to-day to the LORD,
even every man upon
his son, and upon his
brother, that he may be-
stow upon you ablessing
this day.
30 And it came to pass
on the morrow, that Mo-
ses said unto the peo-
ple, 'Ye have sinned a
great sin: and now, I
will go up unto the
LoRD ; "peradventure I
q 26,29. Num, 25:5,7–12. Deut. 33:8,
9. Luke 14:26. 2 Cor. 5:16.
r §: 16:32–35,49. 1 Cor. 10:8. Heh.
2:: e
ſº Ör. And Moses said, Consecrate
yourselves to-day to the LORD; be:
cause every man hath been against
his son and against his brother, &c.
s Num. 25:11—13. Deut. 13:6–11.
Sam. 15:18–22. Zech. 13:3. Matt.
1.
10:37.
f Heb. Fill your hands.
t 31. 1 Sam. 2:17. 12:20, 2 Sam. 12:
9. 2 1(ings 17:21. Luke 7:47.
u 2 S.in 16:12. Am. 5.15. Jon. 3:9.
2 Tim. 2:25.
both against the idol and against the idolaters.
Note, Sins committed with daring presumption
may appear contemptible, when the insolent per-
petrators of them slink away, overwhelmed in
their own confusion. Observe two things:
1. How they were exposed to shame by their
sin; the people were naked, (v. 25.) not so
much because they had some of them lost their
ear-rings, but because they had lost their integrity,
and lay under the reproach of ingratitude to their
best Benefactor, and a treacherous revolt from
their rightful Lord. It was a shame to them, and
a perpetual blot, that they changed their glory
into the similitude of an oa. Other nations
boasted of being true to their false gods; well
may Israel blush for being false to the true God.
Our first parents, when they had sinned, became
naked, to their shame. Note, Those that dis-
honor God really most dishonor themselves.
2. The course Moses took to roll away this re-
proach; not by concealing the sin, or putting any
false color on it, but by punishing it, and so bear-
ing a public testimony against it; whenever it
should be cast in their teeth that they had made
a calf in Horeb, they might have this to answer,
that, justice was executed on those that did so.
The government disallowed the sim, and suffered
not the sinners to go unpunished. Thus (said
God) thou shalt put the evil away, Deut. 13: 5.
(1.) Wengeance, was taken by the children of
Levi; (v. 26, 28.) not by the immediate hand of
God, as on Nadab and Å. but by the sword
of man, to teach them that idolatry was an ini-
quity to be punished by the judge, being a
denial of the God that is above, Job 31: 28.
Deut. 13:9. It was to be done by the sword of
their own brethren, that the execution of justice
might redound more to the honor of the nation.
And better so than flee before their enemies. The
innocent must be called out to be the executioners
of the guilty, as a more effectual warning to them-
selves not to do the like another time. It was a
punishment to them too, for not appearing sooner
to prevent the sin, and make head against it.
The Levites particularly were employed in doing
this execution, for, it should seem, there were
more of them than of any other tribe that had
kept themselves free from the contagion; which
was the more laudable, because Aaron, the head
of their tribe, was so deeply concerned in it.
Now here we are told,
[1..] How the Levites were called out to this
service; Moses stood in the gate of the camp,
the place of judgment; there he displayed a banner, as it were, because
of the truth, to enlist soldiers for God.
The idolaters had set up the golden calf for their standard,
Alord’s side?
and now Moses set up his in opposition to them.
He proclaimed, Who is on the
It was God’s cause he
espoused against the evil-doers, Ps: 94; 16. Note, 1st. There are two great
interests on foot in the world, with the one or the other of which all men are
siding. The interest of sin and wickedness is the devil's interest, and all wick-
ed people side with it; the interest of truth and holiness is God’s interest, with
which all godly people side; and it is a case that will not admit a neutrality.
2dly.
It concerns us all to inquire whether we are on the Lord’s side or not.
3dly. Those who are on his side are, comparatively, but few, and sometimes
seem ſewer than really they are. 4thly. God sometimes calls out those that are
on his side, to appear for Him as witnesses, as soldiers, as intercessors.
[2.] Their commission, v.27. ‘Slay all you
know to have been active in making and wor-
shipping the golden calf, though your own nearest
relations or dearest friends.” The crime was
committed publicly, and probably the greatest
part-of those who were guilty were known, and
known to be so by some or other of the Levites
employed in the execution. Yet, it should seem,
they were to slay those only whom they found
abroad in the streets of the camp; for it might
be hoped, those who were retired into their tents
were ashamed of what they had done, and were
on their knees, repenting. Those are marked
for ruin who persist in sin, and are not ashamed
of the abominations, they have committed, Jer.
8: 12. But how durst the Levites encounter so
great a body, who probably were much enraged
by the burning of their calf tº It is easy to ac-
count for this; sense of guilt disheartened the
delinquents, and a divine commission animated
the executioners. And one thing that put life
into them was, that Moses had said, Consecrate
yourselves to-day, to the Lord, that He may
bestow a blessing on you; thereby intimating,
that they now stood fair for preferment, and that,
if they would but signalize themselves on this oc-
casion, it would be construed into such a conse-
cration of themselves to God, and to his service,
as would put upon their tribe a perpetual honor.
Those that consecrate themselves to the Lord
He will set apart for Himself. Those that do the
duty shall have the dignity; and if we do signal
services for God, He will bestow special blessings
on us. There was a blessing designed for the
tribe of Levi; now, says Moses, ‘Consecrate
Ayourselves to the Lord, that you may qualify
yourselves to receive that blessing.” The Levites
were to assist in offering sacrifice to God; and ,
now they must begin with the offering of these
sacrifices to the honor of divine justice. Those
that are to minister about holy things must be not
only sincere and serious, but warm and zoalous,
bold and courageous, for God and godliness.
Thus all Christians, but especially ministers, must
jorsake father and mother, and prefer the ser-
vice of Christ and his interest far before their
nearest and dearest relations; for if we love them
better than Christ, we are not worthy of Him.
See how the zeal of the Levites is applauded,
Deut. 33: 9.
(2.) On whom vengeance is taken, v. 28.
Probably these 3000 were but few, in comparison
with the many that were guilty; but these head-
ed the rebellion, and were therefore picked out,
to be made examples of, for terror to all others.
They that in the morning were shouting and danc-
ing, before might were dying in their own blood:
such a sudden change do the judgments of God
sometimes make with sinners that are secure and
jóvial in their sin, as with Belshazzar by the
handwriting on the wall. This is written forwarm-
ing to us; (1 Cor. 10: 7.) Neither be ye idola-
tors, as were some of them. -
W. 30–35. Moses, having executed justice on
the principal offenders, is here dealing both with
the people and with God.
Verses 30–33. ar
It may be supposed, that Moses expatiated before the people on the
nal salvation.
ing willing to be for ever miserable, either for their temporal or eter-
Even Christ, of whom Moses is supposed to be a type
exceeding heinousness, and the many aggravations, of their crime;
and attempted to bring them to humble themselves in deep repentance
on account of it, while he went to intercede in their behalf before
God. His words were suited to preserve them in a due medium be-
tween desponding fear and presumptuous confidence. [Je had re-
ceived some intination from the Lord, that IIe would spare the nation,
before he went down from the mount ; yet he was so affected by a
nearer view of their guilt, that he seems almost to have questioned,
whether this could consist with the honor of God. When therefore
he went to meet Him, (probably not on the top of the mount Sinai,
but at a distance from the camp,) he mournfully deplored the great
sin of his people; and pleaded for them in an imperfect sentence, im-
plying ratirer an ardent desire, than a direct request. The meaning
of his veheiment language ſº 32] has been much disputed; and some
contend, that he expressed his willingness to be blotted out of the
book of Íife, and finally to perish, provided this might be accepted as
an atonement for the sin of his people ; and they put the same con-
struction on the words used by Paul, on a somewhat similar occasion.
(JVote, Rom. 9: 1–3.) But this interpretation seems inadmissible;
for the spiritual law of God requires us tº love ºur méighbor, as our-
selves,” and not more than ourselves, which surely is implied, in be-
3.
in this proposal, was only willing for our salvation to die a temporal
death, with every possible circumstance of inward and outward suf-
fering; not to be eternally miserable: and the apostle says, “We
ought to lay down our lives for the brethren : not that we ought to
devote our souls to destruction, for them.—No doubt, Zeal-for the
honor of God glowed in the heart of Moses, when he thus expressed
himself; and perhaps he could not conceive, how that could be se-
cured and maniſested, either by destroying or sparing his people.
But it should be remembered, that not only final misery, but final
desperate enmity to God, is implied in the proposal, if thus under-
stood ; and it is wonderful how any man could, ever think, that a
willingness to be eternally wicked, and a desperate hater of God, can
spring from love to Him, and be a proper expression of zeal for his
glory': The expression, “Blot me out of thy book,' is an allusion to
the affairs of men, which is used in various senses in the Scriptures.
(ji. R. e.)—whatever Moses meant by the request, the Lord did not
accede to it, at least on that occasion 3, but only answered, that He
would blot those who had sinned out of his book ;’ that is, He would
punish the guilty, not the innocent; yet, When Moses afterwards
àfended God, and was excluded from Canaan while his people in-
herited it, he would no doubt remember this request. Scott,
49]
JB. C. 1491.
JMoses intercedes for the people.
- EXODUS, XXXII.
shall make an 'atone-
ment for your sin.
31 And Moses y return-
ed unto the LoRD, and
said, Oh, this people
have * sinned a great sin,
and have * made
gods of gold.
32 Yet now, b if thou
wilt forgive their sin–;
and if not, " blot me, I
É. thee, out of thy
ook which thou hast
writterſ. - .
33 And the Lord said
unto. Moses, Whosoever
hath "sinned against me,
him will I blot out of
* my book. -
34 Therefore now go,
lead the people unto the
place of which I have
spoken , unto thee : be-
hold, ‘mine angel shall
go before thee: never-
theless, in 5 the day when
I visit, I will visit thei
sin upon them. -
35 And the Lord
plagued the people, be-
cause h they made the
calf, which Aaron made.
x 32. Num. 16.47. 25:13. Rom.9:3.
al. 3:13. -
y 34:28. Deut. 9:18, 19.
z See on 30,-Ezra 9:6,7,15. Neh. 9:
33. , Dan. 9:5,8,11.
a 20:4,23. ~
b Num. 14:19. Dan. 9:18, 19. Am. 7:2.
Luke 23:34. . - -
c 10. Deut. 9:14. 25:19. 29:20. Ps.
69:28. Ez. 13:9. Rom. 9:3. Rev. 3:
5, 22:19.
d Ez. 18:4.
e ; 109:13,14. Phil. 4:3. Rev. 13:8.
f 23:20. 33:2,14,15. Num. 20:16.
g 20:5. Num. 14:27–30. Deut. 32:35.
Jer. 5:9,29. Am. 3:14. Matt. 23:35.
- Rom. 2:4–6. . * *
h 25. 2 Sam. 12:9,10. Matt. 27.3–7.
Acts 1:18. 7:41. .
1. ‘How pathetic his address was.
tation of the people’s sins, v. 31.
overwhelmed with the horror
He does not call them God’s people, he knew they were unworthy to
sin.
them.
, may be, ye shall be hid.
I. With the people, to bring them to repent-
ance, v. 30. When some were slain, lest the
rest should imagine, that, because they were ex-
empt from the capital punishment, they were there-
fore looked upon as free from guilt, Moses here
tells them, Ye have sinned a great sin, therefore,
though, ye have escaped this time, Ea:cept ye
repent, ye shall all likewise perish. That
they might not think lightly of the sin itself, he
calls it a great sin; and that they might not
think themselves innocent, because all were not
perhaps so deeply guilty, as some that were put
to death, he tells them all, Ye have sinned a
great sin. The work of ministers is to show
people their sins, and the greatness of their sins.
To affect them with the greatness of their sin, he
intimates to them how difficult it would be to
make up the quarrel, God had with them for it.
1. It would not be done, unless lie himself go up
wnto the Lord, on purpose, and give as long and
as solemn attendance as he had done for the re-
ceiving of the law. And yet, 2. Even so, it was
but a peradventure that he should make atone-
ment for them: the case was extremely hazar-
dous. . This should convince us of the great evil
there is in sin, that He who undertook to make
atonement found it no easy thing; He must go up
to the Lord, with his own blood, to make atone-
ment. . The malignity of sin appears in the price
of pardons.
Yet it was some encouragement, that Moses
would go up unto the Lord to make atonement
for them. Consolation should go along with
conviction: first wound, then heal; show people
first the greatness of their sin, then make known
the atonement, and give them hopes of mercy.
Moses will go up unto the Lord, though it be
but a peradventure that he should make atone-
ment. Christ, the great Mediator, went on
greater certainty, for He had lain in the bosom
of the Father, and perfectly knew all his counsels.
But to us poor supplicants it is encouragement
enough, in prayer for particular mercies, that,
peradventure we may obtain them, though we
have not an absolute promise, as Zeph. 2:3. It
In our prayers for
others, we should be humbly earnest with God,
though it is but a peradventure that God will
give them repentance, 2 Tim. 2: 25.
II. He intercedes with God for mercy; where-
in observe,
He expresses, (I.) His great detes-
He speaks by way of lamentation, as one
of it; Oh! this people have sinned a great
be called so; but this people, this treacherous, ungrateful people, they have
ºnade them gods of gold.
It is a great sin indeed to make gold our god,
as they do that make it their hope, and set their heart on it. He does not
*-*.
excuse or extenuate the sin; but what he had
said to them, by way of conviction, he says to
God, by way of confession; they have sinned a
great sin; he came not to make apologies, but
âtonement;. “Lord, pardon the sin, for it is
great,” Ps. 25: 11.
(2.) His great desire of the people’s welfare;
(v. 32.) Yet now it is not too great a sin for
infinite mercy to pardon, therefore, if thou wilt
forgive their sin—It is an abrupt expression,
like that of the dresser of the vineyard; If it
bear fruit; or, If thou wilt forgive, is as much
as, “Oh that thou wouldest forgive!’ as, If thou
‘hadst known, is, Oh that thou hadst known.
“But if not, if the decree is gone forth, and
there is no remedy; if this punishment, which
has already been inflicted on many, is not suffiz
cient, but they must all be cut off, blot me, I
pray Thee, out of the book which Thou hast
written; that is, “If all Israel must perish, I am
content to perish with them; let not the land of
promise be mine by survivorship. This expres-
sion may be illustrated from Ezek. 13: 9. where
this is threatened against the false prophets,
They shall not be written in the writing of
the house of Israel, neither shall they enter
into the land of Israel. God had told Moses,
if he would not interpose, He would make of him
a great nation, v. 10. ‘No,” says Moses, ‘I
am so far from desiring to see my name and
family built on the ruins of Israel, that I choose
rather to sink with them. If I cannot prevent
their destruction, let me not see it; (Num. 11:
I5.) let me not be written among the living,
(Isa. 4: 3.) nor among those that are marked
for preservation; even let me die.” Thus he ex-
presses his tender affection for the people, and is
a type of the good Shepherd, that lays down his
life for the sheep, who was to be cut off from
the land of the living, for the transgression
of my people, Isa. 53: 8. Dan. 9: 26. He is
also an example of public spiritedness to all, es-
pecially to persons in public stations. All private
interests must be made subordinate to the good
of communities. It is no great matter what be-
comes of us and our families in this world, so
that it go well with the church of God, and there
be peace upon Israel. , Moses thus importunes
for a pardon, and wrestles with God; not pre-
scribing to Him, “If Thou wilt not forgive, Thou
art either unjust or unkind;’ no, he is far from
that; but, “If not, let me die with the Israelites,
and the will of the Lord be done.”
2. Observe how prevalent his address was;
God would not take him at his word; no, He
will blot nome out of his book, but those that by
their wilful disobedience have forfeited the honor
of being enrolled in it; (v. 33.) the soul that sins
PRACTICAL OBSERVATIONs.
V, 15–85. , While we rejoice in the intercession and grace
of Christ, we should still inquire whether we have good evidence,
that our sins are pardoned, and that the everlasting covenant is
ratified with us; for otherwise sin hath ‘made us naked to our
shame,’ and hath left us without protection in the hands of our
enemies, yea, exposed us to the wrath of God Himself—How-
ever sinners may now rejoice in iniquity, when Christ returns
to judgment, every one’s sin will find him out; the stoutest hearts
will fail; and the tempters and the tempted will be involved in
one common, though not equal, condemnation. , Let us now
therefore cast ourselves humbly on the divine mercy, thankfully
accept of the chastisement of our sins, and earnestly seek deliv-
erance from the wratli to come; and, as a pledge of it, present
deliverance from the power and love of sim.—If we would show
ourselves decidedly on the Lord’s part in this rebellious world,
we must not shrink from any service, however difficult, danger-
ous, or contrary to our natural feelings; nor must we in such a
case, know any man according to the flesh.” Yet we may be
thankful that our testimony against sin, and service for God, are
If thou wilt, &c. (32), Sept.— If thou wilt forgive them their sin,
forgive; but if not, &c.” Comp. Luke 13: 9. Gr. Scott.
... • - Verses 32, 33.
Dr. A. Clarke Supposes, there is here an allusion to the practice
of forming a register, for
ls, i - the enrolment of families and individu-
als, in order to assign them their stations and duties, called also gene-
clogies, and that it illustrates Rom gº. 3. Such register he conce ves
*
not now such as were frequently required in these ancient times.
But though his judgments are, under the Christian dispensation,
more spiritual, let presumptuous sinners remember, that they
will at length be, on that very account, the more dreadful.—
Our abhorrence of sin, and indignation against it, are never too
strong, if, in the midst of our hot displeasure, we can pray earn-
estly for sinners, and labor disinterestedly to do them good—
God will surely honor those, who are preserved from prevailing
sins, and who boldly protest against them; and retirement and
communion with Him are happy means of keeping us out of the
way of temptation. Yet, if we have been thus preserved, we
must give God the glory, and become supplicants in behalf of
others; for ‘the effectual ſervent prayer of a righteous man avail-
eth’ sometimes to the saving of a nation. But alas! the most
zealous may often be ashamed, when they compare the assiduity,
liberality, and earnestness of idolaters, and of the idolatrous de-
votees of worldly interests, pleasures, and preferments, with their
own supineness, lukewarmness, and want of generosity in the
service of God. SCOTT.
Moses to have prepared, during the forty days of his residence on
the mount with God,” and under his direction. ED
- Verse 35.
It is particularly to be noticed, that, however Aaron endeavored to
exculpate himself, and whatever things have since been urged in his
excuse; yet God expressly mentioned him, as a principal agent in
this heinous transgression of Israel. Scott.
[343]
B. C. 1491.
The people humbled.
EXODUS, XXXIII.
CHAP. XXXIII.
The Lord orders Moses to lead the peo-
ple to Canaan, under the conduct of
an angel, refusing Himself to go with
them, 1–3. The people express sor-
row and humiliation,
removes the tabernacle out of the
camp; and the Lord there displays
his glory, and communes with Moses,
while the people worship at their tent-
doors, 7–11. Moses prevails with
the Ilord to accompany them, and de-
sires to behold his glory, 12—23.
ND the Lord said
-IA unto Moses, * De-
part, and go up hence,
thou and the people
which "thou hast brought
up out of the land of
Egypt, unto ° the land
which I sware unto
Abraham, to Isaac, and
to Jacob, saying, "Unto
thy seed will I give it:
2 And I will send * an
angel before thee; and I
will drive out f the Ca-
naanite, the Amorite, and
the Hittite, and the Pe-
rizzite, the Hivite, and
the Jebusite : -
3 Unto 5 a land flowing
with milk and honey:
* for I will not go up in
the midst of thee, for thou
art a stiff-necked people;
* lest I consume thee in
the way.
4 And when the peo-
ple heard these evil ti-
dings they mourned:
* and no man did put on
him his ornaments.
5 For the LoRD had
said unto Moses, Say un-
to the children of Israel,
Ye are a stiff – necked
people: I will come up
into the midst of thee n in
a moment, and consume
thee; therefore now "put
off thy ornaments from
a 32:34.
b 17:3, 32:1,7. , , .
C * Gen. 22:16–18, 26:3.
d Gen. 12:7. 13:14–17. 15:18.
e 23:20. 32:34.
f it. on 3:8,17.—Deut. 7:22. Josh. 24:
p #5. Lev. 20:24. Num. 13:27.
r tº .3. Josh. 5:6. 11:5.
; : - . . . . . 32:10, 14. . I j:12.
Deut. 32:23,27. 1 Sam. 2:30. n°.
18:7–10. Ez. 3:18, 19. 33:13–16.
Jon. 3:4, 10.
t. 9:6–13. I's. 78:8. Acts
i 32:9. Deu
:51.
k 23:21. Num. 16:45. Am. 3:13,14.
1 Num. 14:39. Hos. 7:14. Zech. 7:3,5.
28:13
ł,
Moses
... shall die, not the innocent for the guilty. This
was also an intimation of mercy to the people,
that they should not all be destroyed in a body,
but those only that had a hand in the sin. God
would not, at first, give him full assurance of his
being reconciled to them, lest, if the comfort of a
pardon were too easily obtained, they would be
imboldened to do the like again, and should not
be made sensible enough of the evil of the sin.
Comforts are suspended, that convictions may be
the deeper impressed: God would also hereby
exercise the faith and zeal of Moses, their great
intercessor. Further, (1.) God promises to go
on with his kind intention of giving them the
land of Canaan, notwithstanding this, v. 34.
Therefore He sends Moses back to lead them,
though unworthy, and promises that his angel
should go before them, some created angel em-
ployed in the common services of the kingdom of
providence, which intimated that they were not
to expect any thing extraordinary to be done for
them for the future. Moses afterward obtained:
a promise of God’s special presence with them;
(ch. 33: 14, 17.) but, at present, this was all he
could prevail for. (2.) Yet He threatened to
remember this sin against them, when hereafter
He should see cause to punish them for other sins;.
* When I visit, I will visit for this among the
rest.” The Jews have a saying, grounded on
this, that henceforward, no judgment ſell on Is-
rael, but there was in it an ounce of the powder
of the golden calf. I see no ground in scripture
for the opinion, that God would not have burden-
ed them with such a multitude of sacrifices and
other ceremonial institutions, if they had not pro-
voked Him by worshipping the golden calſ. ... On
the contrary, Stephen says, that when they made
a calf, and offered sacrifice to the idol, God
turned, aud gave them up to worship the host
of heaven, (Acts 7:41, 42.) so that the strange
addictedness of that people to the sin of idolatry,
was a just judgment on them for making and
worshipping the golden calf; and a judgment they
were never quite freed from, till the captivity in ||
Babylon. See Rom. 1: 23–25. Note, Many,
who are not immediately cut off in their sins, are
reserved for a further day of reckoning; ven-
geance is slow, but sure. For the present, the
Lord plagued the people, (v. 35.) probably by
the pestilence, or some other infectious disease,
which was a messenger of God’s wrath, and an
earnest of worse. Aaron made the calf, and yet
it is said the people made it, because they wor-
shipped it. He who asks for gods, makes
them. Aaron was not plagued, but the people;
for his was a sin of infirmity, theirs a presump-
tuous sin, between which there is a great differ-
ence, not always discernible to us, but evident to
God, whose judgment therefore, we are sure, is
according to truth. Thus Moses prevailed for a
reprieve, and a mitigation of the punishment: but
could not wholly turn away the wrath of God;
which (some think) bespeaks the inability of the
law of Moses to reconcile men to: God, and to
perfect our peace with Him. 'That was reserved
for Christ to do, in whom alone God so pardoms
sin, as to remember it no more. •
message. God sent by Moses to the children of
| Israel, signifying the continuance of displeasure
against them. 1. He applies to them a mortify-
ing name, by giving them their just character, a
stiff-necked people, v. 3, 5. He that knows
them better than they know themselves, says so
of them. God would have brought them under
the yoke of his law, and into the bond of his cov-
enant, but their necks were too stiff to bow to
them. , God would have cured them of their cor-
rupt and crooked dispositions, and have set them
straight; but they were wilful and obstinate, and
hated to be reformed, and would not have God
to reign over them. Note, God judges of men
by the temper of their minds. We know what
man does, God knows what he is; and nothing
is more displeasing to Him than stiff-neckedness;
as nothing in children, is more offensive to their
parents and teachers than stubbornness. 2. He
tells them what they deserved, that He should
come in the midst of them in a moment, and
consume them, v. 5. Note, Those whom God
pardons, must be made to know what their sin
deserved, that God’s mercy may be the more
"magnified. 3. He bids them depart and go up
, hence to the land of Canaan, v. 1. Mt. Sinai,
was the place appointed for the setting up of
God’s tabernacle and solemn worship among
them: this was not yet done, so that, in bidding
them depart hence, God intimates that it should
not be done; (“Let them go forward as they
are;’) and so, it was very expressive of God’s
displeasure. 4. He turns them over to Moses,
as the people he had brought up out of Egypt,
and leaves it to him to lead them to Canaan.
5. Though He promises to make good his cove-
mant with. Abraham, in giving them Canaan,
yet. He demies them the extraordinary tokens of
his presence, such as they had hitherto been
bléssed with, and leaves them under the common
conduct of Moses their prince, and the common
convoy of a guardian angel. I will send an
angel before thee, for thy protector, otherwise
the evil angels would soon destroy thee; but I
will not go up in the midst of thee, lest I
consume thee; (v. 2, 3.) not as if an angel
would be more patient and compassionate than
God, but their affronts given to an angel would
not be so provoking, as those given to the Di-
vine Majesty Himself. Note, The greater privi-
leges we enjoy, the greater is our danger, if we
do not improve them, and live up to them. 6.
He speaks as one at a loss what course to take
with , them. Justicé said, “Cut them off, and
consume them; Mercy said, How shall I give
thee wp, Ephraim 2 Put off thine ornaments,
saith God; that I may know what to do with
thee; that is, “Put thyself into the posture of
a penitent, that the dispute may be determined
in thy favor, and mercy may rejoice against
judgment,’ v. 5. Note, Calls to repentance are
plain indications of mercy designed. If the
Lord were pleased to kill us, justice knows what-
to do with a stiff-necked people; but God has
no pleasure in the death of them, that die; let
them return and repent, then mercy, which is
otherwise at a loss, knows what to do.
II. The people’s melancholy reception of these
evil-tidings. 1. They mourned, (v. 4.) mourn-
ed for their sin, which had provoked God to
withdraw, and for this as the sorest punishment
"; 10.5, # Sam. 19:24. 1 Kings - ! . h
:24 f. ings 19:1. Ezra 9:3. - | V - 1–0. is chapter, we
§º sº... , CHAP. XXXIII. V. 1–6 In this: p fif
J. E.24:13. 33.15. io. 3.; have a farther account of the mediation of Mo-
"#". Job 34%. Pº. 78 ses between God and Israel, for the making up
o Is. 22:12. of the breach sin had made. I. Here is, the
of their sin. Note, Of all the bitter fruits and
NOTEs.
CHAP. XXXIII. V. 3. ... I will not, &
C.] Such declarations rather
show, what God justly might do, }
what it would become Him to-do,
and What He would do, were it not for some other intervening con-
sideration, than his irreversible purpose; and they always imply a
reserved exception, in case the party offending be truly penitent. * ,
- Scott.
- Verses 4–6.
The words rendered “by the mount Horeb, seem to mean, at a dis-
tance from the holy mount; which was another token of humiliation.
- In .
(4.) The Sept. Suppose they also put off their upper and more beau-
tiful garments, [comp. note, John 21: 7.]—which shows that they
supposed it the custom in Moses’ time, (as perhaps in their own.) tº
put off upper garments in mourning : as is still practised in the east,
Pitts says, “at Rabbok, about 4 days from Mecca, all the hadjes, (Mo-
hammedan pilgrims to Mecca,) except the females, take off all their.
clothes, covering themselves only with two hirrawems, or large white,
cotton wrappers : (one about their middle, the other covering the up-
per part of the body except the head.) and thin-soled leather slippers.
These they wear 7 days. Thus, like humble penitents, they ap-
proach the temple, many times enduring the scorching heat, until the
very skin is burnt off their backs and arms, and their heads greatly
swollen. It was a sight indeed able to pierce one’s heart, to behold
so many thousands in their garments of humility and mortification,
with their naked heads, and cheeks watered with tears, and to hear
their grievous sighs and sobs, begging earnestly for the remission of
their sins, promising newness of life, using a form of penitential ex-
pression, aird thus continuing for 4 or,5 hours...The Sept, suppose
the Israelites made the same appearance : and Mic. 1:-8. I Sam. 14:
24, may seem to confirm their notion. See Harmer, and Dr. J.
Clarke. - ED. .
[344]
B. c. 1491.
The tabernacle removed.
EXODUS, XXXIII.
thee, that PI may know
what to do unto thee.
... 6 And the children of
Israel 4 stripped them-
selves of their ornaments,
by the mount Horeb.
7 And Moses took the .
tabernacle, and pitched
it without the camp,
* afar off from the camp,
and called it, “the Tab-
ernacle of the congrega-
tion. . And it came to
pass, that every one
which “sought the Lon D,
*went out unto the tab-
ernacle of the congrega-
tion which was without
the camp. - .
8 And it came to pass,
when Moses went out
unto the tabernacle,
all the people rose up,
.* and stood every man at
his tent-door, and looked
after Moses, until he was
gone into the tabernacle.
9 And it came to pass,
as Moses entered into the
tabernacle, the Y cloudy
pillar descended, and
stood at the door of
the tabernacle, and the
LORD & talked with
Moses.’ -
10 And all the people
saw the cloudy pillar
stand at the tabernacle-
door: and all the people'
rose up and * worshipped,
every man in his tent-
door.
11 And the LoRD
* spake unto Moses face
to face, as a man speak-
eth unto “his friend.
And he turned again in-
to the ‘camp; but "his
servant Joshua, the son
of Nun, a young man,
departed not out of the
tabernacle. . . *
[Practical Observations.]
p Gen; 18:21. 22:12. Deut. 8:2, Ps.
139:23. *
with their ornaments, for the maintenance of
that
He removes his tabernacle, for his ordinances
glorious structure, which, had they not forsaken
... *s
consequences of sin, that which true penitents
most lament, and dread, is God’s departure from
them. They could have small joy of the land
flowing with milk and honey, if they had not
God’s presence with them. 2. In token of great
shame and humiliation, they that were undressed
did not put on their ornaments; (v. 4.) and
they that were dressed stript themselves of
their ornaments, by the mount; or, as some
'read it, at a distance from the mount, (v. 6.)
standing aſar off like the publican. God bid
them lay aside their ornaments, (v. 5.) and
they" did so; to show, in general, their deep
mourning, and, in particular, to take a holy re-
venge on themselves, for giving their ear-rings
to make the golden calf. They that would part
their sin, could do no less than lay aside their,
ornaments, in token of their sorrow and shame
for it. When the Lord God calls to weeping
and mourning, we must not only fast from
pleasant bread, (Dan. 10: 3.) but lay aside our
ornaments; even what are decent at other times,
are unseasonably worn on days of humiliation,
or in times of public calamity, Isa. 3: 18.
V. 7–11. I. Here is, a mark of displeasure
for their further humiliation. Moses took the
tabernacle, the tent wherein he gave audience,
heard causes, and inquired of God, and pitched
it without, afar off from the camp, (v. 7.) to
signify that they had rendered themselves un-
worthy of it, and that, unless peace was made,
it would return to them no more. God would
thus let them know. He was at variance with
them; the Cord is far from the wicked. Thus
the glory of the Lord departed from the temple,
when it was polluted with sin, Ezek. 10: 4.—
11:23. Note, It is a sign God is angry, when
are fruits of his favor, and tokens of his presence.
Perhaps this tabernacle was a plan, or model
rather, of the tabernacle afterwards to be erect-
ed, a hasty draught from the pattern showed him
in the mount, designed for direction to the
workmen, and used, in the meantime, as a taber-
nacle of meeting between God and Moses
about public affairs. This was set up at a dis-
tance, to affect the people with the loss of that
their own mercies for lying vanities, was to have
been set up in the midst of them. .
II. Many encouragements given, notwith-
standing, to hope that God would yet be recon-
ciled to them. -
1. Though the tabernacle was removed, yet
every person disposed to seek the Lord was
welcome to follow it, v. 7. Private persons, as
i
|
t
apply to God, as intercessors on this occasion.
A place was appointed for them to go without
the camp, to solicit God’s return to them.
Thus, when Ezra (a second Moses) interceded
for Israel, there were assembled to him many
that trembled at God’s Word, Ezra 9: 4.
When God designs mercy, He stirs up prayer.
He will be sought unto; (Ezek, 36:37.) and,
thanks be to his name, He may be sought unto,
and will not reject the poorest intercession.
2. Moses undertook to mediate between God
and Israel. He went out to the tabernacle,
the place of treaty, probably, pitched between
them and the mount, (v. 8.) and entered into
the tabernacle, v. 9. That cause could not
but speed well, which had so good a manager;
when their judge (under God) becomes their
advocate, and he who was appointed to be their
law-giver is an intercessor, there is hope in Israel.
3. The people seemed to be well disposed.
(1.) Whon Moses went out to go to the taber-
magle, the people looked after him, (v. 8.) in
token of respect to him, whom before they had
slighted, and entire dependence on his media-
tion. By this it appeared, they were very so-
licitous to be at peace with God, and concerned
to know the issue. Thus we must, with an eye
of faith, follow our Lord Jesus likewise thither,
where He is appearing in the presence of God
for us; then shall we have the benefit of his
mediation. (2.) When they saw the cloudy pil-
lar, that symbol of God’s prescnce, meet Moses,
they all worshipped, every man at his tent door,
v. 10. Thereby they signified, [1..] Their hum-
ble adoration of the Divine Majesty, which they
will ever worship, and not gods of gold any
more. [2.] Their joyful thankfulness to God,
that He was pleased to show them this token for
good, and give them hopes of a reconciliation;
for, had He been pleased to kill them, He would
not have showed them such things, raised them
up such a mediator, or given him such counte-
nance. [3.] Their hearty concurrence with
Moses as their advocate, in every thing he should
promise for them, and their expectation of a
comfortable and happy issue of this treaty. Thus
must we worship God, in our tents, with an eye
to Christ, as the Mediator. Their worshipping
in their tent-doors, declared plainly they were
not ashamed publicly to own their respect to
God and Moses. -
4. God was, in Moses, reconciling Israel to
Himself, and manifested Himself very willing to
be at peace. (1.) God met Moses at the place
of treaty, v. 9. The cloudy pillar, which had
withdrawn itself from the camp polluted with
idolatry, now returned to this tabernacle at
well as Moses, were invited and encouraged to some distance, coming back gradually. If our
q 4. 32:3. Jer. 2:19. u Heb. 13:11–13. J w b 9. Gen. 32:30. Num. 12:8. Deut.
r Ps. 10:1: 35:22. Prov. 15:29. Is. x Nunn.’ 16:27. * - 5:4. 34:10.
59:2. Hos. 9; 12. y Sce on 13:21,22.—Ps. 99:7. - c 2 Chr. 20:7. Job 16:21. Is. 42:8,
s See on 29:42,43. z 11. 25:22. 31:18. 34:3,9. Gen. 17: John 3:29. 11:11. 15:14,15. Jam.
t Deut. 4:29. 2 Sam. 21:1. Ps. 27:8. 22. 18:33. Num. 11:17. Ez. 3:22. 2:23.
a 4:31. 1 Kings 8:14,22. I.uke 18:13. d 17:9. 24:13. 32:17.
. Is. 55:6,7. Matt. 7:7,8.
PRACTICAL OBSERVATIONs.
W. 1–11. While the conscience remains tender, prosperous
ungodliness, and the removal of divine ordinances, will be dread-
ed as the heaviest judgments.-Yet obstinate wickedness, under
the means of grace, ensures the severest vengeance.—Every
commandment of God to simmers implies some degree of encour-
agement; and in humble obedience they should wait to see what
the Lord will do with them.—It is most shameful, if Christians
refuse to part with their ornaments, in compliance with the de-
mands of decency, charity, and perhaps justice, while idolaters
(6.) By the JMt. Horeb.] Bush translates from Jºſt. Horeb, and sug-
gests that the meaning is, from this time forth during their sojourn-
ings—as from Egypt' Num. 14: 19, means, from the time oºir
- - D.
being in Egypt. -
to p Verse 7.
It is probable, that before the Tabernacle was erected, as prescribed
on the mount, the people assembled here to worship, and the pillar
of fire and cloud-appeared on the top of it. We may suppose that
Moses did not inform the people, how far he had succeeded in mak-
ing up the breach ; as it was his purpose to bring them to repentance:
and, in removing this tent to a distance from the camp, no doubt by
divine direction, he gave them another indication of the Lord’s heavy
displeasure, who, as it were, refused to dwell any longer among
them.--On this occasion he called it “ The Tabernacle of the congre-
O. T. W. O. L., I,
give up theirs
for the sake of their worthless idols!—External
expressions of humiliation do not always, or indeed generally,
prove that the heart is truly humbled before God.—When the
Lord appears about to leave a degenerate church or people, we
must be decided in protesting against prevailing iniquities, in
withdrawing from obstimate offenders, and in following the word
and ordinances of God, whithersoever they go, let who will stay
behind: and when young persons love his courts, it promises a
useful and honorable old age. (Ps. 92: 13–15.) SCOTT. .
gation,’ or of meeting ; that is, the place where the Lord met his peo-
ple; the name given to the sanctuary afterwards erected. But the
Israelites in general were not worthy of being thus honored and fa-
vored : and if any were desirous of seeking God and humbling them-
selves before Him, or of offering sacrifice to Him, they were requir-
ed to follow the tabernacle out of the camp. Scott.
- Verses 8–11.
It is probable, that aſter the making of the golden calf, the cloudy
pillar had disappeared ; but now it again descended, and rested at
the door of the tabernacle. This re-appearance of it, not over the
camp, but at a distance, where Moses was, ratified ali that he had
done.—There does not seem to have been any visible appearance in
human form at the time: but it may be supposed, that the cloud ap-
peared within as well as above the tabernacle; and that the voice game
B. C. 1491.
Moses pleads for God's presence.
ExoDUs, XXXIII.
12 || And Moses said
unto the LoRD, See,
* thou Sayest unto me,
Bring up this people:
and thou hast not let me
know whom thou wilt
send with me. Yet thou
hast said, ‘I know thee .
by name, and thou hast
also found grace in my
sight.
13 Now therefore, I
pray thee, $ if I have
found grace in thy sight,
* show me now thy way,
that I may know thee,
that I may find grace in
thy sight: and j consider
that this nation is thy
people. º
14 And he said, k My
presence shall go with
thee, and I will give thee
| rest. -
15 And he said unto
him, "If thy presence
go not with me, carry us
not up hence.
16 For wherein shall
it be known here, that I
and thy people have
found grace in thy sight?
Is it not " in that thou
goest with us? So shall
we be "separated, I and
the people, from all the
people that are upon the
face of the earth. -
17 And the Lord said
unto Moses, PI will do.
this thing also that thou
hast spoken : for a thou
hast found grace in my
sight, and I know thee
by name. -
18 And he said, I be-
e 1. 32:34.
f 17. Gen. 18:19,
Ps. 1:6, Jer, 1:5.
John 10:14,15. 2 Tim. 2:19,
f See on 17.-34:9.
* Ps. 25:4. 27:11. 86; 11. 119:33.
Cant. 1:7,8. Is. 30:21.
i 18. John 17:3. Eph. 1:17. Col. 1:
10, 2 Pet. 3:18,
32:7. Deut. 9:26,29. Is. 63:17, 19.
Joel 2:17. Rom. 11:28.
40:34–38. Josh. 1:5. Is. 63:
k 13:21.
9. Matt. 28:20.
1 Deut. 3:20. Josh. 21:44. 22:4. 23:
1. Ps. 95:11. Jer. 6:16. Matt, 11:
28. Heb. 4:8,9.
m 3, 34:9. -
1) Num. 14:14. att. 1:23.
o 8:22. 19:5,6. 34:10. Nurn. 23:9.
Deut. 4:7,34. 2 Sam. 7:23. ... 1 Kings
8:53. Ps. 147:20. 2 Cor. 6:17
p Gen. 18:32. 19:21. Is. 65.24 John
16:23. Jam. 5:16. 1 John 5:14,15.
q 12. Gen. 6:8. 19:19,21.
hearts go forth toward God, to meet him, He
will graciously come down to meet us. (2.).
God talked with Moses, (v. 9.) spake to him
face to face, as a man speaks to his friend,
(v. II.) which intimates that God revealed Hiin-
self to Moses, not only with greater, clearness,
and evidence of divine light, than to any other
of the prophets, but also with greater expres-
sions of particular kindness and grace. He
spake, not as a prince to a subject, but as a man
to his friend, whom he loves, and with whom
he takes sweet counsel. This was great encour-
agement to Israel, to see their advocate so great
a favorite; and Moses turned again into the
camp, to tell the people, his hopes, that they
might not despair if he should be long absent.
But because he intended speedily to return to
the tabernacle, he left Joshua there, as it was
not fit the place should be empty, so long as the
cloud of glory stood at the door, (v. 9.) but
Joshua was there, ready to hear what God should
say out of that cloud, while Moses was absent.
V. 12–23. Moses is now returned to the door
of the tabernacle, an humble and importunate sup-
plicant there for two very great favors; and, as a
prince, he has power with God, and prevails for
both: herein he was a type of Christ, the Great
Intercessor, whom the Father heareth always.
He is here very earnest with God for a
grant of his presence with Israel in the rest of
their march to Canaan, notwithstanding their
provocations. The people had by their sin de-
served the wrath of God, and, for the turning
away of that, Moses had already prevailed, ch.
32: 14. But they had likewise forfeited God’s
javorable presence, and all the benefit and com-
fort of that, and Moses here begs for its return.
Thus, by Christ’s intercession, we obtain not only
the removal of the curse, but an assurance of the
blessing; we are not only saved from ruin, but
become entitled to everlasting happiness. .
Observe how admirably Moses orders this
cause before God, and fills, his mouth with ar-
guments. What a value he expresses for God’s
favor, what a concern for God’s glory, and the
welfare of Israel. How, he pleads, and prospers.
1. How he pleads. (1.) He insists on the
commission God had given him to bring up his
people, v. 12. This he begins with: Whom
God calls out to any service He will be sure to
furnish with necessary assistances. Note, Those
who sincerely design and endeavor to do their
duty, may in faith beg God to direct and strength-
en them to do it. -
(2.) He improves the interest he himself had
with God, and God’s gracious expressions of
kindness to him, v. 13, What ſavor God had
expressed to the people, they had forfeited the
benefit of; there was no insisting on that; there-
fore Moses lays the stress of his plea on what
God had said to him; which though he owns him-
self unworthy of, yet he hopes he has not thrown
himself out of the benefit of it. By this therefore
he takes hold on God. Thus our Lord Jesus, in
his intercession, presents Himself to the Father,
as One in whom He is always well-pleased, and
so obtains mercy for us with whom, He is justly
displeased; and we are accepted in the Beloved.
Thus also men of public spirit love to improve
God’s glory; v. 16.
their interest both with God and man for the
public good. Observe what it is he is thus earn-
est for; Show me thy way, that I may know
that I find grace in thy sight. Note, Divine
direction is one of the best evidences of divine
favor. By this we may know we find grace in
God’s sight, if we find grace in our hearts to
guide and quicken us in the way of our
God’s good work in us is
his good-will towards us. .
(3.) He intimates that the people also, though
º duty.
the surest discovery of
most unworthy, yet were in some relation to God;
* Consider that this nation is thy people.” The
offended father considers this; “My child is fool- .
lish and froward, but he is my child, and I cannot
abandon him.” - . . .
(4.) He expresses his great value for the
presence of God. When God said, My pres-
ence shall go with thee, he caught that word,
as that which he could not live and move without,
v. 15. He speaks as one that dreaded the thought.
of going forward without God’s presence, know-
ing their marches could not be safe, nor their
encampments easy, if they had not God with
them. Note, Those who know how to value
God’s favors, are best prepared to receive them.
Observe how earnest Moses is; he begs as one
that would take no denial: like Jacob, I will
not let Thee go, eaccept Thou bless me. Kind
intimations given him, make him yet more im-
portunate. Thus God’s, gracious promises, and
the advances of mercy towards us, should not
only encourage our faith, but excite our ſervency
in prayer. .
(5.) He concludes with an argument from
‘How will it appear that
we are indeed thus honored, Is it not in that
Thou goest with us? Let it never be said that
we are a peculiar, people, and highly favored,
for we stand but on a level with the rest of our
neighbors, unless Thou go with us; sending an
angel with us will not serve.’ Doubtless, the mind
of Moses adverted to the wilderness, whither
God had led them, and where they would certain-
ly be lost, if God left them. Note, God’s special
presence with us here in this wilderness, by his
Spirit and grace, to direct, defend, and comfort
us, is the surest pledge of his love to us, and will
redound to his glory as well as our benefit.
2. Observe how he prospers. He obtained an
assurance of God’s favor,
14; , Moses never entered Canaan, and yet God
did for him according to the promise which, long
afterward, he gave Daniel; Go thow thy way
till the end be, for thow shalt rest. (2.) To
the people, for his sake. Moses was not content
with an answer which bespoke favor to himself
only; gracious, generous souls think it not enough
to get to heaven themselves, but would have
all their friends go too. And in this also Moses
prevailed, v. 17, God grants as long as he asks;
gives liberally, and does not wobraid him.
See the power of prayer, and be quickened
hereby to ask, and seek, and knock, and to
continue instant in prayer; to pray always
and not to faint. See the riches of God’s
goodness—above what we ask or think. See,
in type; the prevalency of Christ’s intercession,
which He ever lives to make for all those that
from the cloud, as when our Lord was transfigured. -
clause (11) has been thus rendered by some expositors; “He turned
again to the camp with his servant Joshua, the son of Nun, a young
man.” But ‘He’ (i. e. the Lord, as appearing in the cloud) * depart-
The latter.
earth.
vantages which it implied: as these only could fully prove, that the
Ilord, specially ſavored him and his people; and thus alone they
would be distinguished and kept separate from all other nations on
Scott.
(1.) To himself, v.
ed not out of the tabernacle.” Thus the Lord still refused to manifest
Himself in the camp of Israel.—Joshua was at this time about 53
years old; but he was a young man compared with Moses, and this
was a common title for those who acted as servants to others. [See
also Gen. 14:24, 32: 7. and 41; 22. and Ex. 24: 5.] ‘Perhaps the
Heb. maār may mean an unmarried person
boy].” Dr. A. Clarke.
Verses 12–16.
This is either the substance of the conference before spoken of (11),
or else Moses returned to the tabernacle, and thus pleaded and pré.
vailed for his people.—This plea, resulting from disinterested love to
Israel, united with zeal for the honor of God, prevailed : and the
Lord assured Moses, that his gracious presence should accompany
him, in leading Israel to Canaan, the promised rest. But he, desiring
still more particular and explicit assurances, entreated that they
might proceed no further without that presence, and the religious ad-
Scott.
[as the Fr. gargon, lit.
being still kept distinct.”
Verses 16, 17.
Separated.] ‘How remarkably have these promises been fulfilled !
The Jews have ever been a people fond of money [which was their
only avenue to power]; and they who have sacrificed every thing
besides to the love of money, on this point have been incorruptible?
They chose, wherever dispersed, rather to be a poor, despised, perse-
cuted people, and continue separate from all the people of the earth,
than to enjoy ease and affluence, [as they migh;,] by becoming mix-
ed with the nations. For what great purposes'must God be preserv-
ing this people for it does not appear that any moral principle binds
them together. A special
. . Dr. A. CLARKE.
Verses 18, 19. •.
Show me, &c.) He seems to have meant something distinct from
the external displays which he had witnessed, and of a more spirit-
ual nature.—The goodness of God may either mean, in generaſ; the
providence can then alone account for their
*
B. c. 1491.
God’s gracious condescension.
EXODUS, XXXIII.
seech thee, * show me.
thy glory. -
Hºi he said, I will
make "all my goodness
pass before thee, and I
will ‘proclaim the name
of the LoRD before thee;
and will "be gracious to
whom I will be gracious,
and will show mercy on.
whom I will show mer-
cy. . * *
20 And he said, “Thou
canst not see my face:
for there shall no man
see me, and live. . .
21 And the LoRD said,
Behold, there is a place
by me, and thou shalt
stand upon a rock.”
22 And it shall come
to pass, while my glory
passeth by, that I will.
put thee yin a clift of the
rock; and will cover
thee with my hand while
I pass by. -
23 And I will take
away mine hand, and
“ thou shalt see my back-
parts: but my face shall
not be seen.
r 20. Ps. 4:6. John 1:18, 2 Cor. 3:
8, 4:6. Tim. 6:16. Tit. 2:13,
18.
Rev. 21:23. *
s Neh. 9:25. Ps, 25:13. Marg. 65:4.
Jers 31:12,14. Zech. 9:17. Rom. 2:
4. Eph. 1:6–8. º
t See on 3:13–15. 34:5–7.—Is. 7:14.
9:6. 12:4. Marg.
u Rom. 9:15–18,23.
x 24:10. Gen. 32:30. Deut. 5:24.
Judg. 6:22. Is. 6:5, John 1:18. Rev.
come to God by Him, and the ground of that
prevalency; it is purely his own merit, not any
thing in those for whom He intercedes; it is be:
cause thow hast found grace in my sight. And
now the matter is settled, God is perſectly recon-
ciled to them, his presence in the pillar of cloud
returns to them, and shall continue with them;
all is well again, and henceſorth we hear no more
of the golden calf, Lord, who is a God like.
wnto Thee, pardoning iniquity?
II. Having gained this point, he next begs a
sight of God’s glory, and is heard in that mat-
ter also. Observe, 1. The humble request of
Moses, v. 18. He had lately been in the mount
with God, had continued there a great while, and
enjoyed as intimate communion with God, as ever
any man had on this side heaven; and yet he is
still desiring a further acquaintance. All that are
effectually called to the knowledge of God, and
fellowship with Him, are still coveting more and
more, till they come to see as they are seen.
Moses had wonderfully prevailed with God for
one favor aſter another, and the success of his
prayers imboldened him to go on still to seek
God; the more he had, the more he asked; when
we are in a good frame at the throne of grace,
we should preserve and improve it. Show me
thy glory. Make me to see it; so the word is.
Not that he was so ignorant as to think God’s
essence could be seen with bodily eyes; but he
desired to see some representation of the divine
lory, such as God saw fit to gratify him with.
t was not fit the people should see any simili-
tude when the Lord spake unto them, lest they
should corrupt themselves; but he hoped there
was not that danger. in his seeing some simili-
tude. He desired something more than he had
yet seen: if it was purely for the assisting of his
faith and devotion, the desire was commendable;
but perhaps there was in it a mixture of human
infirmity. God will have us walk by faith, not by
sight, in this world: and faith comes by hearing.
Some think Moses desired a sight of God’s glory
1:16,17.
y Ps. 18:2, Cant. 2:3. Is. 32:2. 1
Cor. IU:4. 2 Cor. 5:19.
z Deut. 33:12. Ps. 91:1,4-
PRACTICAL observations.
as a token of his reconciliation, and an earnest
of that presence He had promised; but he knew
not what he asked.
2. God’s gracious reply.
(1.) He denied what was not fit to be grant-
ed, and which Moses could not bear, v. 20.
full discovery of the glory of God would quite
overpower the faculties of any mortal man in
this present state, and overwhelm even Moses
limself. : Man is mean and unworthy of it, weak
and could not bear it, guilty and could not but
dread it. It is in compassion to our infirmity,
that God holdeth back the face of his throne,
and spreadeth a cloud upon it. God has said,
here, that is, in this world, his face shall not be
seen; (v. 23.) that is an honor reserved for the
future, eternal bliss of holy souls: should men in
this state know what it is, they would not be
content to live short of it. There is a knowledge
and enjoyment of God, which must be waited for
in another world, when we shall see Him as He
is. In the meantime, let us adore the height of
what we do know of God, and the depth of
what we do not. Long before this, Jacob had
spoken of it with wonder, that he had seen God
face to face, and yet his life was preserved.
Sinful man dreads the sight of God his Judge;
but holy souls, being by the Spirit of the Lord
changed into the same image, behold with
open face the glory of the Lord. -
(2.) . He granteth what would be abundantly
satisfying.
[1..] He should hear what would please him;
(v. 19). He had given Moses wonderful instances
of his goodness in being reconciled to Israel; but
that was only in the stream, He would show him
goodness in the spring; all his goodness. This
was a sufficient answer to his request. Note, God’s
goodness is his glory: and He will have us to
know Him by the glory of his mercy, more than
by the glory of his majesty; for we must fear
even the Lord and his goodness. That espe-
cially which is the glory of God’s goodness, is, its
a Job §s 26:14. 1 Cor. 13:12. 1
11]]. Ü:
W. 22—23. The Lord will show such tokens of his favor to desire more full discoveries and communications;
his approved servants, as shall be evident to all their opposers;
and in communion with Himself will make them rich amends
for all their troubles.—We should therefore in every undertaking,
and in all-our-removals, urgently desire to be under his guidance;
earnestly pray, ‘ that unless his presence go with us, He will not
carry us up thence;’ and be careful that covetousness or conve-
niency do not draw us from our proper place, or to a distance
from his ordinances. Nor should we forget, that, as the Lord’s
people are distinguished and separated by peculiar privileges
from others, so they are called to separate themselves, that
they may be unto Him a peculiar people, zealous of good
works;” which is both the effect of divine teaching; the evidence
of divine grace, the present rest of the soul, and the earnest of
everlasting rest.—They, who have been favored with a glimpse
of the Lord’s glory, and a taste of his goodness, will ardently
and the exhibi-
tions made of his glorious perfections, in all his works, but es-
pecially in the work of redemption, are peculiarly suited to
humble them; to wean them from the world, and to eclipse all
its vain splendor; and gradually to transform them into the image
of Him, whom they thus contemplate by faith, through the teach-
ing of his Holy Spirit. (2 Cor. 3: 17, 18.) If then He causes
all his goodness to pass before us, and makes us acquainted with
his NAME, as a God of grace and mercy; while we acknowledge
our obligations to our heavenly Advocate, who by his prevailing
intercession hath completely repaired the breach which sin hath
made; we may well be willing to wait for further discoveries, till
- we depart hence to be with Him.—Finally, let not sinners forget,
that ‘He, who is gracious to whom He will be gracious, and hath
mercy on whom He will have mercy,” hath also assured us, that
‘ him, who cometh unto Him, He will in nowise cast out.’ SCOTT.
holy excellence of his nature, which is altogether lovely; or his kind-
ness to sinful men, in all its varied exercises; but especially his un-
fathomable love and mercy, as manifested, in harmony with infinite
justice and holiness, in the salvation of Christ: for this is the grandest
display which we are capable of beholding, and to us by far the most
interesting. (1 John 4: 8–10.)—At the same time, the Lord promised
to proclaim his name beſore Moses ; and an account of this transac-
tion is recorded in the next chapter. He also added, “And I will be
gracious to whom I will be gracious, and I will show mercy on whom
I will show mercy.” As if He had said, ‘I will pardon what sinners.
I please; nor shall any degree of guilt bar this sovereign exercise
of my mercy.” (JVote, Ron. 9: 15–18.) Thus, while some, whose
crimes appear to us of inferior malignity, are left to hardness of heart,
and suffer the deserved punishment of their evil deeds ; in other instam-
ces, “where sin hath abounded, grace much more abounds.” Scott.
Verses 20–23. "
“No man hath seen God at any time,” for He dwelleth in the light
which no man éan approach unto 5’ so that “no man hath seen Flim
or can see Him.” It is therefore evident, that all the appearances of
God, spoken of in Scripture, were far different from a visible display
of his essence, or essential glory, which in its own nature is invisible:
and this applies equally to the familiar appearances with which the
‘patriarchs were favored; the more awful and glorious manifestations
which were made to the prophets in vision; the Shechinah, or visible
glory, which appeared above the mercy-seat ; and the manifestations
vouchsafed to Moses, when ‘ the Lord spake to him face to face, as
a man-speaketh to his friend.’ And not only must the divine essence
always continue invisible to our bodily eyes; but even the full dis-
covery of the divine glory to our souls, or such an external splendor
as might be rendered visible, would overwhelm and dissolve the fee-
ble frame of man in his present state.—As far as mortal man could
endure the sight, Moses should have his request. When the over-
whelming splendor was past, He would remove his hand, that Moses
might behold his glory; as if a man should see, not the countenance,
but the back of some august personage who passed by him.—It is not
agreed what external appearance attended this display; but there is
no sufficient reason to conclude that it was in human form, as the
words, face, hands, and back-parts, seem to be used figuratively. The
transaction, however, was doubtless emblematic. We can, in this
world, see the glory of God, only as reflected from his works, or as
revealed in his Word: for the more direct display of his essential glo-
ry to the soul is reserved for the beatific vision.—The rock on which
Moses stood, and in the clift of which he was sheltered, was doubt-
less an emblem of Christ; in whose person, character, and salvation
alone, we sinners may by faith see the glory of God and live : for
there it appears in softened splendor; as the sun, when his brightness
is diminished by a mist, is beheld more distinctiy by the human eye.
SCOTT.
(23.) The word parts should have been omitted by our translators:
The Gr. translates better: “Thou shalt see what are behind me.”
Commentators differ as to the appearance seen by Moses; the expres-
sion here only indicates some inferior degree of disclosure or revela-
tion, as Prof. Bush well remarks, who supposes Moses asked simply
to see the cloud resolve itself into the distinct, symbolical scenery, of
which it was properly the envelope; and thinks Ezekiel, §h. 1.
(comp. Rev. 4 and 5.) saw what Moses asks to see. ED.
[347)
B. C. 1491.
JMoses again called to meet God.
ExoDUs, xxxiv.
CHAP. xxxiv.
Moses is commanded to hew two tables
of stone, and to ascend mount Sinai
alone, 1–4. The Lord proclaims his
name, and Moses worships, 5–9.
The floºd renews his covenant with
Israel, and repeats many laws before
given, 10–27. Moses, after forty
days’ fasting, returns with the tables
of the law : his face shines, and he
covers it with a veil, 5.
ND the Lord said
A unto Moses, a Hew
thee two tables of stone
like unto the first: and
* I will write upon these
tables & the words that
were in the first tables,
* which thou brakest.
2 And be ready in the
morning, and come up
in the morning unto
mount Sinai, and present
thyself there to me • in
the top of the mount.
3 And no man shall
* come up with thee,
neither let any man be
seen throughout all the
mount: neither let the
flocks nor herds feed be-
fore that mount. . *
4 And he hewed two
tables of stone like unto
the first ; and Moses rose
up early in the morning,
and went up unto mount
Sinai, as the LoRD had
commanded him, and
took in his hand the two
tables of stone.
5 And the Lord & de-
Scended in the cloud, and
stood with him there,
and proclaimed h the
name of the Lord.
6 And the LoRD pas-
sed by before him, and
* proclaimed, "The LoRD,
the Lord God, "merci-
ful and gracious, long-
suffering, and "abundant
in goodness and 9 truth,
7 P Keeping mercy for
a Sec on 31:18.—32:16. Deut. 10:1.
b 28. Deut. 10:2—4
c Ps. 119:89.
d 32:19. eut. 9:15–17.
e 19:20,24. 24:12. Deut. 9:25.
f 19:12, 13,21. Lev. 16:17. 1 Tim. 2:5.
IIeb. 12:20.
g 19:18. , 33:9. Num. 11:17,25. 1 Kings
8:10–12. Luke 9:34,35
h 33:19. Deut. 32:3. Ps. 102:21. Prov.
18:10. Is. 50:10.
i 33:20–23. 1 Kings 19:11.
k Nunn. 14:17–19. Is. 12:4.
! 3:13–16.
in Deut. 5:10. 2 Chr. 30:9. Neh. 9:17,
Ps. 86:5, 15. 103:8–13. lll:4. 112:
4. 116:5. 145:8. Joel 2:13, Jon.
4:2. Rom. 2:4.
in Ps; 31:19, Mic. 7:18. Rom. 5:20,21.
Eph. 1:7,8.
o Ps. 57:10. 91:4, 108:4. 111:8. 138:
2. 146:6. Lam, 3:23. Mic. 7:20.
John 1:17.
†aº". 5: 10. Neb. 1:5.
p 9:32,
Jer. 32:18. Dan. 9:4.
sovereignty, that He will be gracious to whom
He will be gracious; that, as an absolute Pro-
prietor, He makes what difference he pleases, in
bestowing his gifts, [makes one being a beast,
another a man, another an angel, with different
degrees of happiness, different endowments, and
is not Debtor to any, nor accountable to any;
(May He not do what He will with his own?)
also, that all his reasons of mercy are fetched
ſrom within Himself, not from any merit in his
creatures: as He has mercy on whom He will,
so because He will. Even so, Father, because
it seemed good in thy sight. It is never said,
I will be angry at whom I will be angry, for
his wrath is always just and holy; but I will
show mercy on whom I will show mercy, for
his grace is always free. He never damns by
prerogative, but by prerogative He saves. The
apostle quotes this, (Rom. 9; 15.) in answer
to those who charged God with unrighteousness,
in giving that grace freely to some, which He
withholds justly from others. -
[2.] He should see what he could bear, and
what would suffice him. The matter is so con-
certed, that Moses might be safe, and yet satis-
fied. First. Saſe in a clift of the rock; (v.
21, 22.) sheltered from the dazzling light and
devouring fire of God’s glory. This was the
rock in Horeb, out of which water was brought,
of which it is said, That Rock was Christ; in
whom we are secured from the wrath of God,
which otherwise would consume us. God Him-
self will protect those that are thus hid. And it
is only through Christ that we have the know-
ledge of the glory of God. None can see that
to their comfort, but those who stand on this
Rock, and take shelter in it. 2dly. Satisfied with:
a sight of God aſter He had passed by, v. 23. The
face, in man, is the seat of majesty, and in this
we take a full view of men; that sight of God
Moses might not have, but such a sight as we have
of a man who is gone past us, so that we only see
his back. We cannot be said to look at God,
but rather to look after Him; (Gen. 16:13.) for
we see through a glass darkly; when we see
what God has done in his works, observe the
goings of our God, our King, we see (as it were)
his back. The best thus know but in part, and
we cannot order our speech concerning God, by
reason of darkness, any more than we can des-
cribe a man whose face we never saw. Now
Moses was allowed to see only the back; but,
long aſterward, when a witness to Christ’s trans-
figuration, he saw his face shine as the sun. If
we faithfully improve the discoveries God gives
us of Himself while here, a brighter and more
glorious scene will shortly be opened to us; for
to him that hath shall be given. -
CHAP. XXXIV. God having, in the forego-
ing chapter, intimated to Moses his reconciliation
to Israel, here gives proof of it, proceeding to set-
the his covenant and communion with them. Four
instances of the return of his favor we have in this
chapter. - ; g
W. 1–4. The treaty on foot, between God and
Israel, being broken off abruptly by their wor-
shipping the golden calf, when peace was made,
all must be begun anew, not where they left off,
but from the beginning. Thus backsliders must
repent, and do their first works, Rey. 2: 5.
1. Moses must prepare for the renewing of
the tables, v. 1. Beforo, God Himself provided
the tables, and wrote on them; now, Moses must
hew him out the tables, and God would only
write on them. Thus, in the first writing of
have in this world are transient.
*
the law on the heart of man in innocency, both
the tables and the writing were the work of
God; but when those were broken and defaced
by sin, and the divine law was to be preserved
ims the Scriptures, God therein made use of the
ministry of man, and Moses first. But the
prophets and apostles only hewed the tables, as
it were; the writing was God’s still; for all
Scripture is given by inspiration of God. .
. Observe, When God was reconciled, He ordered
the tables to be renewed, and wrote his law in
them;-which plainly intimates, (1.) That even
under the Gospel, of peace and reconciliation by
Christ, (of which the intercession of Moses was
typical,) the moral law should continue to bind
believers. Christ has redeemed us from the
curse of the law, yet not from the command
of it, we still are winder the law to Christ;
our Savior, in his sermon. on the mount, ex-
pounded the moral law, and vindicated (Matt.
5: 19.) its primitive sense and intention. (2.)
That the best evidence of the pardon of sin and
peace with God, is, the writing of the law in
the heart. The first token God gave of his re-
conciliation to Israel; was, the renewing of the
tables of the law; thus the first article of the
new covenant is, I will write my law in their
heart; (Heb. 8: 10.) and it follows, (v. 12.)
jor I will be merciful to their wmrighteous-
mess. (3.) That if we would have God to
write the law in our hearts, we must prepare
our hearts for the reception of it. The heart
of stone must be hewn by conviction and hu-
miliation for sin, (Hos. 6: 5.) the superfluity
of naughtiness must be taken off, the heart
made smooth, and labored with, that the Word
may have a place in it. Moses did, accordingly,
hew out ibe tables of stone, or slate, so slight
and thin, that he carried them both in his hand;
and, for their dimensions, somewhat less, and
perhaps not much, than the ark in which they
were deposited, a yard and a quarter long, and
three quarters broad. It should seem there was
nothing particularly curious in the framing of
them, as no great time was taken; Moses had
them ready presently, to take up with him, next
morning. They were to receive their beauty, mot
from the art of man, but from the finger of God.
2. Moses must attend again on the top of
mount Sinai, and present himself to God there,
v. 2. Moses’ absence, and his continuing so long
on the mount, had lately occasioned their mak-
ing the golden calf; yet God did not therefore
alter his measures, but he shall come up and
tarry as long as before, to try whether they had
learned to wait. To strike an awe on the peo-
ple, they are bid to keep their distance, v. 3.
Moses rose early, (v. 4.) to show how forward
he was to present himself before God, and loth
to lose time. It is good to be early at our de-
VOtl OnS.
friend to the Graces as to the Muses.
V. 5–9. No sooner was Moses got to the top
of the mount, than God met him, (v. 5.) by
some sensible token of his presence, and mani-
festation of his glory. His descending bespeaks
The morning is, perhaps, as good a
¥
his condescension;. Lord, what is man, that
he should be thus visited? This cloud was to
awe Moses, into a suitable reverence. The disci-
ples feared, when they entered into the clowd.
I. Observe, how God proclaimed his name:
(v. 6. 7,) as He passed. Fixed views of God
are reserved, for the füture state; the best we
God mow
performs what He had promised Moses, ch. 33:
22. He proclaimed the name by which He
NOTES. ---
CHAP. XXXIV. V. 1.
mentioned in the history.
(32: 15, 16.
sin, through which the former tºº had been broken, the Lord
would not prepare these Himself, but Moses was ordered to hew them,
or prepare them, for the writing.
alí Scripture was given by inspiration from Him ; and He alone can
write the law in the heart, so as to produce true conviction of sin, pen-
itent faith in Christ, and williº *reserved obedience. Scott.
€rSe 4.
It does not appear whether any persons were left in authority at
this time, or not, Aaron lºgº offended, and Hur is no more
To remind the people of the
Yet the whole writing is the Lord’s :
14.) ID.
Verses 5–7.
His NAME, or concerning His NAME.] That is, those perfections,
and that character, which are denoted by the name JEHow A.H.
was proclaimed in an audible voice, that Moses, and from him Israel,
and all the earth, might know the God with whom they had to do:
not only that there was a God, but what his moral perfections were ;
and consequently what He must require of them,and what they might
expect from Hirn.
given to the idols of th *
ceptions of their worshippers J. Here especially are made known the
moral perfections of this eternal God : for He first, in a variety of ex-
pressions, declared his mercy and grace, with which sinners are es-
This
Comparing these expressions with the attributes
that age, how infinitely are they above the con-
[348]
. . . .
* *.
*
B c. 1491.
thousands, 4 forgiving in-
iquity and transgression
and sin, and that will.
by no means clear the
guilty; * visiting the ini-
quity of the fathers upon
the children, and upon
the children's children,
unto the third and to the
fourth generation.
And Moses made
haste, and “bowed his
head toward the earth,
and worshipped.
9 And he said, “If now
I have found grace in
thy sight, O Lord, y let
my Lord, I pray thee, go
among us; for it is "a
stiff-necked people;) and
*pardon our iniquity and
, Himself known in the glory of his self-existence
them know that He pardoned, merely out of
self, and is the Fountain of all being, Jehovah-
el, the Lord, the strong God, a God of almighty
a holy awe, and to encourage us to depend on
ExoDUS, xxxiv.
would make Himself known. He had made
and self-sufficiency, when He proclaimed that
name, I am that I am; now He makes Himself
known in the glory of his grace and goodness
and all-sufficiency. The pardon of Israel’s sin,
in worshipping the calf, was now to pass the
seals; and God, by his declaration, would let
his own good pleasure, not for their merit's
sake, but from his own inclination to forgive.
The proclaiming of it denotes, that God is not
only good to Israel, but good to all; let all
notice it. He that hath an ear, let him hear,
and know, and believe. ... -- -
1. That God with whom we have to do is the
great Jehovah, the Lord, who has his being of Him-
power Himself, and the Original of all power.
This is prefixed before the display of his inercy,
to teach us to think and to speak, even of God’s
grace and goodness, with great seriousness and
these mercies; not the mercies of a man, frail
and feeble, false and fickle, but the mercies of
The Name of the Lord proclaimed.
much his goodness is both his glory and his de-
light, yet without any tautology. (1.) He is
merciful. This bespeaks his pity and tender
compassion, like that of a father to his children.
This is put first, because first in all the instances
of God’s good-will to fallen man, whose misery
makes him an object of pity, Judg. 10: 16.
Isa. 63: 9. Let us not then have either hard
thoughts of God, or hard hearts towards our
brethren. (2.) He is gracious. This bespeaks
both freeness and kindness; it intimates not only
that He has a compassion to his creatures, but
a complacency in them, and in doing good to
them; and this, of his own good-will, and not
for the sake of any thing in them. His mercy
is grace, free grace; this teaches us to be not
only pitiſul, but courteous, 1 Pet. 3: 8. (3.)
He is long-suffering. This is a branch of
God’s goodness which sinners’ badness gives
occasion for; Israel had tried his patience, and
experienced it. He is long-suffering, that is,
slow to anger, and delays the execution of his
justice; He waits to be gracious, and lengthens
out the offers of his mercy. (4.) He is abun-
dant in goodness and truth. This bespeaks
plentiful goodness; it abounds above our deserts,
above our conception and expression. The
springs of mercy are always full, the streams
6:14,15. 12:31. 18:32–35. Luke 7: . -
§ *i; 5 #3, º Rom. 4:7, , the Lord, the Lord God; therefore sure mercies,
e ph, it'ſ . 1 John 1:9. - * - - * -
.#7;"; nºis"; "B. a. and sovereign mercies, that may be trusted, but
35. Josh. 23:19. Tjob id:14. És.g; not tempted.
#"i, 4:"Mº" Nº. 2. His greatness and goodness illustrate each
3,6. Rom. 2:4–9. 9:3, other. That the terror of his greatness may not
23. Heb. 12:29. Rev. 20:15, 21.3."
s See on 20:5. -
t 4:31. Gen. 17:3. 2 Chr. 20:18.
x 33:13,17. -
y See on 33:14–16.-Matt. 28:20.
z See on 32:9. 33:3,5.—ls. 48:4.
a Num, 14:19. Ps. 25:11 vince us of, God’s goodness, and
of mercy always flowing; there is mercy enough
in God for all, enough for each, enough for ever.
It bespeaks promised goodness, goodness, and
make us afraid, we are told how good He is; ; truth, goodness engaged by promise, and his
and that we may not presume on his goodness, faithfulness pawned for security.
we are told how great. He is. Many words are does good, but by his promise raises our expec-
here heaped up, to acquaint us with, and con- ' tation of it, and even obliges Himself to show
He not only
to show how mercy. (5.) He keepeth mercy for thousands.
pecially concerned; that they may both he certified there is hope,
and know whence that hope arises. “The Lord God is merci.
Juliº’ that is, condescending and compassionate, ready to relieve the
indigent, and to rescue the miserable: gracious, or propense to bestow
unmerited benefits, nay, to be kind to such as deserve his hot displea-
sure ; and long-suffering, or slow to anger, patiently bearing the nul-
tiplied provocations of his rebellious creatures, affording them space
for repentance, and not delighting in their misery; but only punish-
ing when the honor of his name and law, and the welfare of the uni-
Verse requires it. He is also “abundant in goodness and truth ; that
is, the riches of his liberality and bounty are infinite; the whole cre--
ation is replete with his benefits; all creatures, even sinners, abun-
dantly receive them, though they abuse them änd are ungrateful for
them.—‘Keeping mercy for thousands; ” that is, continually showing
mercy in all its various exercises; doing all good to those who trust
in his mercy at present, and reserving good for them in future, even
to etermity ; and not for them only, but for their “children’s children;’
“for his mercy endureth for ever.”—“Forgiving iniquity and trans-
gression and sin : * because all his mercy and goodness either make
way for the full, free, and everlasting forgiveness of every kind and
degree of sin which can be specified; or they consist in it, or result
from it.—“And that will by no means clear the guilty:’ all this mercy
and grace consist with the most entire hatred of all moral evil, and
the most absolute determination to punish it: indeed, the holiness
and justice of God are a part of his goodness and love, considered in
their exercise towards all his rational creatures, throughout universal
space and everlasting duration. For mercy and forgiveness are never
exercised by our holy and righteous God, but through the atonement
of the death of Christ, and to those who believe in his name; [“As a
mean to this end, preaching is an object of peculiar importance. Its
true and essential nature is, that it is the chief instrument of salva-
tion.” Dwight. See the duty exhibited, note, Luke 24; 36–4S.] and
in the sufferings which he endured, the holiness and justice of God
have their grand display, and the evil of sin is most fully manifested.
None are pardoned but those who repent, and forsake the allowed
practice of every.sin; forgiving mercy being always attended by con-
verting and sanctifying grace. [Without limiting the mercy of God,
or attempting to investigate his spiritual providence, with respect to
mations. who have not the Gospel, it may safely be concluded, that
the instances, which they furnish; of apparent renovation, are very
few.” Dwight.] Nay, even they, for whose sins the blood of Christ
hath fully atoned, are severely chastised in this world for those fail-
ures, into which, through the remaining sinfulness of the heart, and
the power of temptation, they are betrayed. . But that sinner, who
remains guilty, having not, by repentance and faith, obtained an in-
terest in the great Sacrifice for sin, shall by no means be acquitted or
escape ; nor any who pervert; neglect, or despise so great Salvation,
in impenitence and unbelief. The severest vengeance of God shall
fall on the heads of such persons; the very mercy they have pervert-
ed into an encouragement to sin, shall occasion their deeper condem-
nation; and if Israel, or any other nation, dare abuse such a procla-
mation of the name of a merciful God, national judgments on them
and their posterity shall vindicate the honor of his insulted justice.
(20: 5. JWum. 14: 13–19. JVah. 1: 2–6.)—As the word guilty is not
in the original, many commentators interpret the words to mean,
‘that, in executing judgments, the Lord will not proceed to extremi-
ties with his people.” But the words literally signify, clearing. He will
not clear; and in such a solemn proclamation of the NAME of JE Ho-
yAH, it would be wonderful, if no intimation should be given of
holiness and justice ; which are as essential to the perfection of his
character, and the honor of his government, as even his grace and
truth. Yet iſ this interpretation be adopted, these attributes are not
so much as hinted at.—The marginal references will show the care-
ful student, that the exposition above given accords to the general .
tenor of Scripture ; and every one, who knows the plan of Christian-
ity, must see the importance of the views thus set before us, to the
right knowledge of God, our Lawgiver and Savior. There should
then be very cogent arguments adduced, before we consent to give
up the instruction conveyed by our translation ; which indeed seeins
clearly to express the genuine meaning of the original. Scott.
(7.) Will by no means clear the guilty.] The same expression, JY'all.
l: 3. is rendered by the Sept. Will not absolve the innocent ; which gives
no clear meaning. ‘The doctors explain it, He cleanses those that
repent; but those who are unwilling to repent, He does not cleanse.
... Whoso remits sins, that He may sanctify Himself, and prove Him-
self just.” In Robertson. - - ID.
(6, 7.) The Lord, the Lord God, merciful, and gracious, long-sufferi'ſ
and abundant in goodness and truth.] ‘Sept. Kyrios, ho theos oiktirnön,
kai eleemän, makrothymos, kai polyeleos, kai aléthinos. Julg. Dom-
inator Domine Deus, misericors, et clemens, patiens et multae nºis ºr-
ationis, ac verax. Heb. YHVH. (cut 28:36) “JEHow AH, Yehovah, Ye-
hue, Yehveh, or Yewe, Jewe, Jao, Iao, Ihueh, and Jove ; for it has been
as variously pronounced, as differently interpreted. How strange
that no interpreter has discovered that God Himself interprets this
name in vs. 6 and 7: El, the strong or mighty God. RAcHUM, the
merciful Bcing, who is full of tenderness and compassion. CHARUN,
the gracious One : He, whose nature is goodness itself—the loving God.
[How wonderful the depth, the comprehensiveness, the infinitude of
these expressions ! After the most profound exertion of reason, in this
sole motive of Omnipotence, BENEvole Nce, will our conceptions ever
terminate. Why has He created—why established laws, why enforc-
ed obedience—but to multiply happiness 2 For God is Lorc. 1 John,
4:8. See Dwight, on the benevolence of God. Serin. 8.] EREC A PA Y-
IM, long-suffering, and kind, because of his goodness and tenderness.
RAB, the great or mighty One. CHESED, the bountiful Being: He who
is cruberant in his beneficence. EMETH, the Truth, or true One : He
alone who can neither dceeive nor be deceived—the Fountain of Truth,
and from whom all wisdom must be derived. Nots E N CHESED, the
preserver of bountifulness : He whose beneficence never ends, keeping
*nercy for thousands of generations—showing compassion and mercy
while the world endures. Nos E avon vapesha vechataah ; He who
bears away iniquity and transgression and sim properly the REDEEMER,
the Pardoner, the Forgiver, the Being whose prerogative alone it is
to forgive sin, and save the soul. NAREH lo yinnakeh, the righteous
Judge, who distributes justice with an impartial hand ; with whom
no innocent person can ever be condemned. And (11th,) PAKED avon,
&c. He who visits iniquity; He who punishes transgressors of his
laws, and from whose justice no sinner can escape. The God of
retributive justice.” - Dr. A. CLARE E.
(7.) * Boothroyd translates “Keeping mercy to a thousand genera-
tions, forgiving imiquity, transgression and sin, and acquitting even
him who is not innocent, visiting the iniquity of the fathers upon the
children, to the third or to the fourth generation only.” This transla-
tion is considered most correct, by persons best acquainted with Heb.
Poole argues at considerable length in support of a version the same
in effect, “in destroying, He will not utterly destroy,” which agrees
with Moses’ prayer, 33: 19, and the Heb. The English translators, it
will be seen, have supplied the word “guilty.” HENRY abr-Kisit-
ing, &c.] Notes 20: 5. - ED.
Verse 9.
For it is a stiff-necked people..] Or, ‘ though a stiffnecked people.”
Or, an additional reason; they, being a stiff-necked people, º
B. C. 1491.
The Canaanites to be driven out.
BXODUS, XXXIV.
our sin, and * take us for
thine inheritance.
[Practical Observations.]
10 And he said, Be-
hold, ° I make a cove-
nant; before all thy peo-
ple "I will do marvels,
such as have not been
done in all the earth, nor
in any nation ; and all
the people, amongst
which thou art, shall see
the work of the LoRD :
for it is ° a terrible thing
that I will do with thee.
11 || f. Observe thou
that which I command
thee this day: Behold,
& I drive out before thee
the Amorite, and the
Canaanite, and the Hit-
tite, and the Perizzite,
and the Hivite, and the
Jebusite.
12 h Take heed to thy-
self, lest thou make a
covenant with the in-
habitants of the land,
whither thou goest, lest
it be for a snare in the
midst of thee.
13 But kye shall des-
troy their altars, break
their * images, and cut
down their groves.
w
14 For thou shalt
b 19:5. Deut. 32:9. Ps. 28:9. 33:12.
78:62, 94:14, 135:4. Jer. 10:16.
Zech. 2:12.
c 24:7,8. Deut. 4:13. 5:2. 29:12–14.
Josh. 24:25.
d Deut. 4:32–35. 32:30. Josh. 6:20.
10:12,13. 2 Sam. 7:23. Ps. 77:14.
e Deut. 10:21. Ps. 65:5. 66:3,5. 68:
35. 76:12, 106:22. 145:6 s. 643.
Jer. 32:21.
f Deut. 4:1,2,40. , 5:32, 6:3,25. 12:
28.33. 3ſ. Matt. 28:20. 'John ii.
21.
g See on 3:8,17.—33:2. Gen. 15:18–21.
h 23:32,33. Deut. 7:2. Judg. 2:2.
i Deut. 7:16. Judg. 2:3. 8:27. Ps.
106:36,
k 23:24. Deut. 7:25,26. , 12:2,3. Judg.
6:25. 2 Kings 18:4. 23:14. 2 Chr.
31:1. 34:3,4.
* Heb. statues.
tion that the Lord had purposes of mercy to him; and the writ-
This denotes, [1..] Mercy never exhausted; mer-
cy enough for all the thousands of Israel, when
they shall multiply as the sand. [2.] Mercy
entailed on thousands of generations, even those
on whom the ends of the world are come; nay,
the line of it is drawn parallel with that of eter-
nity itself. (6.) He forgiveth iniquity, trans-
gression, and sin. . * *
fied, for that opens the door to all other giſts of
grace; of it, he had lately given a very pregnant
roof, and in it divine grace is most magnified.
Ie forgives offences of all sorts, iniquity, trans-
gression and sin; multiplies his pardons, and
with Him is plenteous redemption.
3. He is just and holy. For, (1.) He will
by no means clear the guilty. Some read it so
as to express a mitigation of wrath even when
He does punish; When He empties, He will not
make quite desolate, that is, “He does not pro-
ceed to the greatest extremity, till there be mo
remedy.” . As we read it, we must expound it,
that He will by no means commive at the guilty,
as if He took no notice of their sin. Or, He will
not clear the impenitently guilty, that go on still
in their trespasses: He will not clear the guilty,
without some satisfaction to his justice, and ne-,
cessary vindications of the honor of his govern-
ment. (2.) He visiteth the iniquity of the
fathers woon the children. He may justly do
it, for all souls are his, and there is a malignity
in sin, that taints the blood. He sometimes
will do it, especially for the punishment of idola-
ters. Thus He shows his hatred to sin, and dis-
pleasure against it; yet. He keepeth not his an-
ger for ever, but visits to the third and fourth.
generation only, while He keepeth mercy for
thousands. his is God’s name for ever, and
this is his memorial unto all generations.
II. How Moses received this declaration. It
should seem he accepted it as a sufficient answer
to his request, that God would show him his
glory; for we read not that he went into the
clift of the rock, as we read not that Thomas
thrust his hand into Christ’s side, though
Christ invited him to do it. Moses, at least,
did not think fit to relate what he saw. We
are next told, -
1. What impression it made on him, (v. 8.)
Thus he expressed, (1.) Humble reverence and
adoration of God’s glory, giving Him the honor
due to that name. He had thus proclaimed.
Even the goodness of God we must look upon
with profound veneration and holy awe. (2.)
His joy in this discovery, and his thankfulness for
it. We have reason gratefully to acknowledge
God’s goodness to us; not only that He is, and
Pardoning mercy is speci-|
, children that should be born.
will be, gracious to us, but that He is pleased to let
us know it. (3.) His holy submission to the will
of God, made known in this declaration, sub-
scribing to his justice as well as his mercy, and
putting himself and his people Israel under his
government. Let this God be our God for ever
and ever. . . . -
2. His improvement of it. He immediately
grounded a prayer on it; (v. 9.) a most earnest,
affectionate prayer, (1.) For the presence of
God with his people Israel in the wilderness, ‘ I
pray Thee, go among w8, for thy presence is all
in all to our safety and success.” (2.) For par-
don of sin; else, we cannot expect it. And, (3.)
For the privileges of a peculiar people: ‘Take
us for thine inheritance, which Thou wilt have
a particular eye to, and concern for, and delight
in,” These things God had promised, yet Moses
prays for them, not as doubting the sincerity of
God’s grants. Note, God’s promises are intended,
not to supersede, but to direct and encourage,
prayer. Those who through grace hope their
sins are pardoned, must yet continue to pray for
pardom, for the renewing and clearing of it .
more' and more to their souls. The more we
see of God’s goodness, the more ashamed we
should be of our own sins, and the more earnest
for an interest in it. God had said, in the close
of the proclamation, that He would visit the
iniquity wipon the children; and Moses here
deprecates that; Lord, do not only pardon it to
them, but to their children, and let our covenant-
relation to Thee be entailed on our posterity,
as an inheritance. . Thus Moses, like a man of
a truly public spirit, intercedes even for the
But it is a strange
plea he urges; for it is a stiff-necked people.
God had given this as a reason why He would-
not go along with them; (ch. 33: 3.) “Yea,’
says Moses, ‘the rather, go along with us; for
the worse they are, the more meed they have
of Tlly presence and grace to make them bet-
ter.” Moses sees them so stiff-necked, that,
for his part, he has neither patience nor power
to deal with them; “Therefore, Lord, do Thou
go among us, else they will never be kept in
awe. Thou wilt spare, and bear with them, for .
Thou art God, and not man.” Hos. 11:9.
V. 10–17. Reconciliation being made, a cove-
mant of friendship is here settled between God
and Israel. The traitors are not only pardoned,
but preferred, and made favorites again. Well
may the assurances of this be ushered in with a
Behold, a word commanding attention and ad-
miration. When the covenant was broken, it
was Israel that brake it; now that it comes to
PRACTICAL OBSERVATIONS. -
V. 1–9. The giving of the law to sinful man, was an indica- “great Mystery of godliness, God, manifested in the flesh,’ ‘pur-
chasing the Church with his own blood.”
Let no discouraged
ing of it in our hearts is the only sure evidence that our sins are
forgiven, that God hath taken us into covenant with Himself,
and that we are become his people: so that he who can truly
say, ‘ I delight in the law of God after the inward man,” not-
withstanding the infirinities, conflicts, and remaining sinfulness,
which cause him to “groan, being burdened,’ is certainly a true
believer, and reconciled to God by Jesus Christ.—When we obey
the Lord’s commands, implicitly and without delay, and resort
to those places and ordinances which He hath appointed, He will
certainly condescend to meet us, and fulfil his kindest promises.
But the NAME of the Lord proclaimed to Moses, as a just God
and a Savior, can alone give relief to a burdened conscience, or
encourage the prayers of a humbled sinner. Let no inquiring
soul overlook this NAME ; for it is intimately connected with the
sinner despond, with these words of grace and truth sounding in
his ears: yet let mone abuse such mercy; for God knows how
to punish as well as pardon; to punish consistently with the
glory of his mercy, as well as to pardon consistently with his
justice and holiness; as those guilty wretches will one day know,
who “sin on, that grace may abound.” But a true discovery of
the Lord’s glory will produce a happy union of filial confidence
with profound reverence, in the heart of an experienced believer,
and put life and vigor into his prayers and supplications; and
every perfection of the name of God will furnish him with an
argument, which he may plead with Him, for the forgiveness of
his sins, the sanctification of his heart, and the enlargement of
the Redeemer’s kingdom. * Ścorr.
the conduct of such a merciful and gracious God, and would afford
Him full opportunity of glorifying his mercy and grace. Scot T.
Verses 11–17.
The covenant made with Israel was a marriage-covenant; idolatry
was considered as adultery, and the name of God is Jealous, so that
every approach to that sin, would provoke Him to jealousy. (5–7.
20: 5. M. R. r.) The repetition of these laws, with enlargement,
and additional cautions and warnings, was peculiarly suitable and
seasonable at the renewing of the covenant, after the late shameful
violation of it. (JVotes, 23:20–23, 32, 33.)—The same observation is
also applicable to many of the subsequent laws, which had before
been given, but were on this occasion enforced with greater energy
and authority.—(JM. R.) - Scott.
(13.) Groves.] Notes, Gen. 21: 33. Judg. 3: 7, &c. ED.
(13, 15.) : Moses does not mention temples. The Canaanites appear
not to have had any, then, and this is an indication of the very high
antiquity of the books of Moses.’.... . . . . Rosen M.
(14.) Whose name is Jealous...] The idols of the nations were not
characterized as jealows; at least in any great degree. They were
not supposed to be offended, by their worshippers, paying occasional,
or even stated worship to |. or] other deities, provided the num-
ber and value of the sacrifices offered to them, were not diminished.
Hence arose what has been called an intercommunity of the worship-
pers of different idols with each other ; who scrupled not to worship
the gods of other nations, especially, when among them. But this,
Jehovah, the one living and true God, would not endure, Hence
conscientious Israelites were universally counted bigots. Scott:
[350
B. C. 1491.
Certain laws repeated.
EXODUS, XXXIV.
*
worship no other god:
for the Lord, " whose
name is Jealous, is a
"jealous God:
15 Lest thou 9 make a
covenant with the inhabi-
tants of the land, and
they go a P whoring after
their gods, and do sacri- .
fice unto their gods, and
one q call thee, and thou
* eat of his sacrifice ;
16 And “ thou take of
their daughters unto thy
sons, and their daughters
go a whoring after their
gods, and make thy sons
go a whoring after their
gods. *
17 Thou shalt make
to thee “no molten gods.
18 T The u feast of
unleavened bread shalt
thou keep. Seven days
thou shalt eat unleavened
bread, as I commanded
thee, in the time of the
month Abib : for in the
month Abib thou camest
out from Egypt. . .
19 All that Y openeth
the matrix is mine, and
every firstling among thy
cattle, whether ox or
sheep, that is male.
20 But the firstling
of an ass thou shalt re-
deem with a flamb; and
if thou redeem him not,
then shalt thou break his
neck. All Y the first-
born of thy sons thou
shalt redeem : and *none
shall appear before me
empty. . . . .
21* Six days thou shalt
work, but on the seventh
day thou shalt rest: in
° earing-time and in har-
vest thou shalt rest.
l 20:3–5. Deut. 5:7. Matt, 4:10.
m 5–7, 33:19. Is, 9:6. 57:
n 20:5. Deut. 4:24, '6:15.
§: Josh. 24:19. Nah. 1:2. 1 Cor.
10:22,
o, 10,12. 23:32. Deut. 7:2. -
p Lev. 17:7. 20:5,6, - Num. 15:39.
Deut. 31:16. Judg. 2:17. Ps. 73:27.
Ez. 6:9. Hos. 4:12. 9:1. Rev. 17:1–5.
q Num. 25:2. 1 Cor. 10:27. -
r Ps. 106:28. 1 Cor. 8:4,7,10. 10:20,21.
ev. 2:20.
s Deut. 7:3,4, 1 Kings 11:2–4. Ezra
9:2, Neh. 13:23. , 2 Cor. 6:14–17.
32:8. Lev. 19:4. Is. 46:6,7. Jer. I0:
14, Acts 17:29. 19:26.
u 12:15–20. 13:4,6,7. 23:15. Lev.
23:6. Deut. 16:1–4. Mark 14:1.
Luke 22:1. Acts 12:3.
v 13:2,12. 22:29. Num. 18:15–17. Ezi
44:3). Luke 2:23. -
x 13:13. t Or, kid.
y 13:15. Num. 3:45–51.
z 23:15. Deut. 16:16. 1 Sam, 9:7,8.
2 Sam. 24:24,
a 20:9–11. 23:12. 35:2. Deut. 5:12
—15. Luke 13:14
e :56,
b Gen. 45:6. Deut.21:4. 1 Sam, 8:12.
Is. 30:24.
- We
S.J.M. R. u. 12 : 15–20. 13:3—7.
- Verses 19, 20.
JM. R. v.–z. 13:2, 11–16. Every firstling among thy cattle . . iſ at
- D.
is male. -
, * Verse 21.
JM. R. a, b. 20:9–11. 35: 2, 3. Gen. 45:6. (22, 23.) JM. R._c, d.
23: 14–18. (23.) ‘The Lord, Jehov AH, God of Israel.” Io.
Harvest.]
Q
the kingdom of grace; those mentioned here
, benefit of the promises, unless we make conscience
15.
9:20. 32: ,
13.) The relics of iº
rse 18.
Rosenm, thinks, this law would be unjust except in
such a climate as Palestine, where rain at harvest time was very
be renewed, it is God that makes it. If there
be quarrels, we must bear all the blame; if there
be #. God must have all the glory.
11... (1.) In general, Before all thy people, I
will do miracles. . Note, Covenant-blessings
are marvellous things, (Ps. 98: 1.) marvels in
ere is, 1. God’s part of this covenant, v. 10,
were marvels in the kingdom of nature, the
drying up of Jordan, the standing still of the
sun, &c. Marvels indeed, being without prece-
dent, v. 10, the joy of Israel, who, seeing and
owning the work of the Lord, confirm their
faith; and the terror of their enemies. Nay, even
God’s own people should see thein with aston-
ishment. (2.) In particular, I drive out before
thee the Amorite. God, as King of nations, |
plucks up some, to plant others, as it pleases
Him; as King of saints, He made room for the
vine He brought out of Egypt. Kingdoms are
sacrificed to Israel’s interests, Isa. 43: 3, 4.
2. Their part of the covenant; Observe that
which I command thee; we cannot expect the
of the precepts. The two great precepts are,
(1.) Thou shalt worship no other gods, (v.
14.) not give divine honor to any creature, or
amy- name whatsoever, the creature of fancy.
A good reason is annexed; It is at thy peril, if
thou do; For the Lord, whose name is Jealous,
is a jealous God, as tender in the matters of
his worship, as the husband of the honor of the
marriage-bed. Jealousy is called the rage of a
man, but it is God’s holy and just displeasure.
Those cannot worship God aright, who do not
worship Him alone. (2.) “ Thou shalt make
thee no molten gods; (v. 17.) thou shalt not
worship the true God by images.” Against this
sim, into which they had lately fallen, they are
particularly cautioned.
Fences are here erected about these two pre-
cepts by two others; [1..] That they might not be
tempted to worship other gods, they must not
join in affinity or friendship with those that did;
(v. 12.) ‘Take heed to thyself, for thou art
on thy good behavior; it is a sin thou art prone
to, and that will easily beset thee; therefore be
very calitious, and carefully abstain from all ap-
pearances of it, and advances towards it; make
no covenant with the inhabitants of the land.”
If God take care that the Canaanites be not their
lords, let them take care that they be not their
snares. It was for their civil interest to complete
the conquest of the land; so much does God
consult our benefit in the laws He gives us. They
must particularly take heed of intermarrying
with them, v. 15, 16. If they espoused their
children, they would be in danger of espousing
their gods; such is the corruption of nature, that
the bad are much more likely to debauch the good,
than the good to reform the bad. The way of
sin is down-hill: persons in league with idolaters
will by degrees be in love with idolatry; and
those that are prevailed with to eat of the idola-
trous sacrifice, will come at length to offer it.
Men need not be drawn from their religion by
the temptation of mirth, for we serve a Master
that has abundantly provided for the joy of his
servants: serious godliness is a continual feast,
and joy in God always.
1. 3. a week they must rest, (v. 21.) even
in earing [ploughing] time, and in harvest,
the most busy times of the year. All worldly
business must give way to that holy rest; har-
vest-work will prosper the better for the religious
observance of the sabbath-day in harvest time.
Hereby we must show that we prefer our com-
munion with God, and our duty to Him, before
either the business or the joy of harvest.
2. Thrice a year they must feast; (v. 23.)
must appear before the Lord God, the God of
Israel. In all our religious approaches to God,
we must eye Him, (1.) As the Lord God, infi-
nitely blessed, great and glorious, that we may
worship Him with reverence and godly fear.
(2.) As the God of Israel, a God in covenant
with us, that we may be encouraged to trust Him,
and to serve Him cheerfully. We always are
before God; but, in holy duties, we present our-
selves before Him, as servants to receive com-
mands, as petitioners to sue for favors, and we
have reason to do both with joy.
But it might be suggested, that when all the
males from every part of the country were gone
up to worship in the place God should choose,
the country would be left exposed to the insults
of their neighbors; and what would become of
the poor women and children, and sick and aged,
left at home? • Trust God with them; (v. 24.)
neither shall any man desire thy land, not
only they shall not invade it, but they shall not
so much as think of invading it.” Note, [1..]
"All hearts are in God’s hands, and under his
check; He can lay a restraint, not only on men’s
actions, but on their desires. Canaan was a de-
sirable land, and the neighboring nations were
greedy enough; and yet God says, “They shall
not desire it.” Let us check all sinful desires in
our own hearts against God and his glory, and
then trust Him to check all sinful desires in the
hearts of others against us and our interest.
[2.] The way of duty is the way of safety.
While employed in God’s work, and attending
on Him, we are taken under special protection.
The three feasts are here mentioned with their
appendages. 1st. The passover, and feast of
unleavened bread, in remembrance of their de-
liverance out of Egypt; and to this is annexed
the law of the redemption of the first-born, v.
18—20. This feast was instituted, ch. 12: 13.
and urged again, ch. 23: 15. 2dly. The feast of
weeks, i.e. of pentecost, seven weeks after the
passover; and to this is annexed the law of the
first-fruits. 3dly. The feast of in-gathering at
the year’s end, which was the feast of tabernacles;
(v. 22.) of these also He had spoken before, ch.
23: 16. As to those laws repeated here, (v. 25.
26.) that against leaven relates to the passover,
that of the first-fruits to the feast of pentecost,
and that against seething the kid in his mother’s
Nip mischief in the bud. [2.] That they might
not be tempted to make molten gods, they must
utterly destroy those they found, and, all that
belonged to them, the altars and groves, (v.
ought to be abolish-
ed, as affronts to the holy God, and a great re-
proach to the human mature.
V. 18–27. Here is a repetition of several ap-
pointments, especially relating to their solemn
feasts: when they had made the calf, they pro-
claimed a feast in homor of it; now, that they
might never do so again, they are here charged
to observe the feasts God had instituted. Note,
Scott.
a “bad 22 week
milk, in all probability, to the feast of in-gather-
ing, at which God would not have them use that
superstitious ceremony, which, probably, they
had seen the Egyptians, or some other of the
neighboring nations, bless their harvests with.
With these laws, it is probable, all that was
said to him, when before on the mount, was re-
peated likewise, lest the discomposure, the golden
calf had put him into, should have bereaved him
of the ideas he had of what he had seen and
heard; also in token of a complete reconciliation,
and to show that not one jot or tittle of the law,
should pass away, but all should be carefully
unusual, as appears by J Sam. 12; 17. “But,’ says Dr. A. Clarke, ‘I
have known this law often broken, on pretence, that a fair Sunday in
indicated that Providence would allow it to be em-
ployed in harvesting—but have never been able to discover a single
instance, where the persons, who thought it necessary to act thus, suc-
ceeded, one whit better than their more conscientious neighbors, who
availed themselves of no such favorable circumstances, being deter.
Imined to keep God’s law, even to the prejudice of their own secular
interests; but no man ever yet ultimately suffered loss by a consci-
entious attachment to his duty to God.” -
ED.
[351]
B. C. 1491.
The shining of Moses’ face.
EXODUS, XXXIV.
22 And thou shalt ob-
serve “the ſeast of weeks,
of the first- fruits of
wheat-harvest, and the
feast of in-gathering at
the * year's end.
23 * Thrice in the year
shall all your men-chil-
dren appear before the
LoRD God, “the God of
Israel.
24 For f I will cast out
the nations before thee,
and 5 enlarge thy borders:
neither shall any man
h desire thy land, when
thou shalt go up to ap-
pear before the LoRD thy
God, thrice in the year.
25 Thou shalt not offer
the blood of my sacrifice
with leaven, neither
shall the sacrifice of the
feast of the passover * be
left unto the morning.
26 The first of the
first-fruits of thy land
thou shalt bring unto the
house of the Lord thy
God. Thou shalt not
* Seethe a kid in his
mother's milk.
27 || And the Lord
said unto Moses, " Write
thou these words: for
after the tenor of these
words " I have made a
covenant with thee and
with Israel.
28 And he was there
with the Lord P forty
days and forty nights;
he did neither eat bread,
nor drink water : and
4 he wrote upon the ta-
bles the words of the
covenant, the ten f com-
mandments. "
29 || And it came to
pass when Moses came
down from mount Sinai,
with the * two tables
of testimony in Moses'
} and, when lie came
C , y in from the mount,
that Moses * wist not that
Verse 24.
preserved by the great Mediator, who came, not
to destroy but to fulfil. And in the close, 1.
Moses is ordered to write these words, (v. 27.)
that the people might be the better acquainted with
them by a frequent perusal, and that they might
be transmitted to the generations to come; we
can never be enough thankful for the written
Word. 2. He is told that, according to the
tenor of these words, God would make a cove-
mant, not with Israel immediately, but with them
in Moses as mediator; thus the covenant of grace
is made with believers through Christ, who is
given for a Covenant to the people. And as
here the covenant was made according to the
tenor of the command, so it is still ; for we are
by baptism brought into covenant, that we may
be taught to observe all things whatsoever
Christ has commanded us.
W. 28–35. I. Here is, Moses’ continuance
in the mount, where he was iniraculously sus-
tained, v. 28. When we are weary of an hour
or two spent in attendance on God, and adora-
tion of Him, we should think how many days
and nights Moses spent in communion with Him,
and of the eternal day we hope to spend in praising
Him. During all this time, Moses neither ate mor
drank (nor slept, probably). 1. The power of
God supported him, that he did not need it; He
who made the body can nourish it without ordina-
ry means. The life is more than meat. 2. He
had meat to eat, which the world knew not of, for
it was his meat and drink to hear the word of God
and pray. The abundant satisfaction his soul had
in the word of God, and the visions of the Almigh-
ty, made him forget the body and the desires of it.
God treated his favorite Moses, not with meat
and drink, but with his light, law, and love;
with the knowledge of Himself and his will;
them man did indeed eat angels’ food. See
what we should value as the truest pleasure;
righteousness, and peace, and joy in the Holy
Ghost. Moses, so Elijah and Christ, fasted 40
days and 40 nights: the more dead we are to the
iº of sense, the better prepared are we for
the pleasures of heaven,
II. Moses’ coming down from the mount.
1. Greatly enriched. v. 28, 29. It is a great
favor to have the law given us: this favor was
showed to Israel, Ps. 147: 19, 20. It is a great
honor to be employed in delivering God’s law to
others; this honor Moses had.
2. He came down miraculously adorned with
the best beauty, v. 29. This time of his being
in the mount, he heard only what he had heard
before, but he saw more of the glory of God,
which having with open face beheld, he was in
some measure changed into the same image,
c 23 16. Num 28, 16–31. 29 12—39. Acts 18
Deut. 16 10–15. John 7:2. Acts 2:l. i 12:20.
* Heb. 1 evolution of the year. 7,8.
d 23 14,17. Deut. 16 16. Ps. 84:7. k 12 10. 23.18.
e t ten. 32:28 33.20. Num. 9, 12
ſ 23 27–30. 33.2. I, ev. 18.24. Deut. | 23 19,
7.1 p. 78; 808 Mutt. 6.33.
g 333i. Þºut 1220, i5.8. 1 Chr. 4:
I
{} t
h Gen. 355. 2 Chr. 17.10. Plov. 16 7. n 17.14.
10,
23.18. Deut. 16.3. 1 Cor. 5:
'Bºut. 26.2,10. Prov. 3.9,10.
1 Cor. 15:20.
18.
m 23-19. Teut. 14-21.
21.4,7. Deut. 31:9.
from glory to glory. The last time, he came
down from the mount with the glory of a magis-
trate, to frown on and chastise Israel’s idolatry;
now, with the glory of an angel, with tidings of
peace and reconciliation; then with a rod, now
with the spirit of meekness. This may be look-
ed upon, (1.) As a great honor to º, that
the people might never again question his mis-
sion, or think or speak slightly of him. He car-
ried his credentials in his very countenance,
which, some think, retained, as long as he lived,
some remainders of this glory, contributing per-
haps to the vigor of his old age; that eye could not
wax dim which had seen God, nor that face be-
come wrinkled which had shone with his glory;
the Israelites could not look him in the face, but
they must there read his commission: yet, after
this, they murmured against him; for the most
sensible proofs will not of themselves conquer an
obstinate infidelity. We read of our Lord Jesus,
not only that his face shone as the sun, but his
whole body also, for his raiment was white
and glistering. But, when He came down from
the mount, He quite laid aside that glory, it being
his will that we should walk by jaith, not by
sight, (2.) It was also a great favor and an
encouragement to the people, that God put this
glory on their intercessor, thereby giving them
assurance that he was accepted, and they through
him. Thus the advancement of Christ, our Ad-
vocate with the Father, is the great support of
our faith. (3.) It was the effect of his sight of
God. Communion with God, [1..] Makes the face
to shine in true honor. Serious godliness puts a
lustre on a man’s countenance, such as commands
esteem and affection. [2.] It should make the
face to shine in universal lioliness; when we
have been in the mount with God, we should let
our light shine before men, in humility, meek-
mess, and all the instances of a heavenly conver-
sation; thus must the beauty of the Lord our
God be upon us, even the beauty of holiness,
that all we converse with may take knowledge
of us, that we have been with Jesus.
1st. Moses was mot aware of the shining nim-
self; v. 29. Thus, I. It is the inſelicity of some,
that their faces shine in true grace, and yet they
do not know it, to take the comfort of it. 2. It
is the humility of others, that their faces shine in
eminent gifts and usefulness, and yet they do not
know it, to be puffed up with it; whatever beauty
God puts upon us, we should still be filled with
such an humble sense of our own unworthiness
and manifold infirmities, as will make us even
overlook and forget that which makes our faces
shine. [Pride looks downward, seeing only
how far it is above what is below; humility looks
o See on 10.
p See on 24.18.—Deut. 9.9,18,25.
q 1. , 31:18. 32:16. Deut. 4:13. 10:2
—4. 2 Cor. 3:7. '
f Heb. words.
r See on 32:15.
8 16:15. Josh. 2:4. 8:14. Judg. 16:20.
Mark 9.6. 14:40. Luke 2:49. John
5:13. Acts 12:9. 23:5.
~
29.34. Lev. 7:15.
Jam. 1:
* He seems, during the second time in the mount, to have had far more
JWeither, &c.] This lemarkable promise would form, while the peo-
ple continued to observe the solemn feasts, a full demonstration of
the divine origin of their 1 eligion : and three times in the year they
would put this matter to a new proof. No instance is recorded,
through the whole history, of the land being invaded on these occa-
slons ! No false prophet would ever have inserted such an engage-
ment in his writings, by which his own imposture would always be
liable to detection. Scott.
Verses 25, 26.
JM., R. 12; 3–10, 19, 20. 23: 19. (27.) Moses wrote in a book the
judicial and ceremonial precepts, that he had received: but God Him-
self wrote the ten commandments, the substance of the moral law,
on the tables of stone. (Note 28.) . This difference strongly marked
the permanency and perpetual obligation of the moral law, and the
inferior importance and temporary obligation of the ceremonial in-
stitutions; and even of the judicial law, except as coincident with
the moral.—Thus the national covenant was renewed on the same
terms as before, ID.
Verse 28.
• He wrote,” that is, ‘the Lord.”—(JM. R. q. Note, 1.) (29–35.) As
the light of the sun causes even opaque bodies, on which it shines, to
appear luminous; so, long contemplation of the divine glory caused
an irradiation of the soul of Moses, which was miraculously repre-
sented to the people, by this extel nal brightness of his countenance.
clear discoveries of the glorious perfections of the divine character,
than before.—The vell which Moses used was an emblem of that
vell, which plide and carnal-mindedness have put upon the healts
of men respecting spiritual things; and it represented the veil, that
was and is upon the minds of such multitudes of the nation of Israel,
respecting the true meaning of the Scriptures of the O.T. which can
be taken away only by the Spirit of the Lord, showing to them
* Christ, as the End of the law for righteousness to every one that
believeth.’ (2 Cor. 3: 12–18.) Scott.
Verse 29. -
Shome.] ‘ IIeb. Karan, to irradiate, to shoot forth or emit rays
of light. [Saud of lightning. Hab. 3: 4. Rosenm.] From this rºot
comes Kerén [and perhaps cornu and horn, a horn, whence the mistake
of the [Latin transl.called the] Vulgate, [exclusively sanctioned by the
church of Rome,) which transl, his face was horned [cornuta). Thus
Moses is frequently represented in ancient pictures and coins with
two horns like an ox. As the original word for rays has a common
radical with that for horns, the mistaking one for the other was not
unnatural —The eloquent Jeremy Taylor describes the rising sun, as
“ peeping over the eastern hills,thrusting out his golden horns.”’ Bush.
• The Arabs also call the first rays of the rising sun, the “ horn of the
gazelle.” Rosenm. In this double, and often triple, meaning of words,
we may trace many of the fables of heathenism : some of which, Pa-
pists continue, in one form or another, even in the United States : Ed.
[352]
B. C. 1491. ,
ExoDUs, xxxv. Laws regarding the Sabbath.
‘the skin of his face shone,
while he talked with him.
30 And when Aaron
and all the children of
Israel saw Moses, behold
the skin of his face shone,
and they were "afraid to
come migh him.
31 And Moses x called
unto them, and Aaron
and all the rulers of the
congregation returned
unto him : y and Moses
talked with 'them.
32 And afterward all
the children of Israel
came nigh: and he “gave
them in commandment
all that the Lord had
spoken with him in
mount Sinai.
33 And till-Moses had
done speaking with them,
he put “a veil on his face.
34 But when Moses
wentin before the Lord to
speak with him," he took
the veil off, until he came
out. And he came out
and spake unto the chil-
*
dren of Israel, that which
he was commanded.
35 And the children
of Israel & saw the face
of Moses, that the skin of
Moses’ face shone : and
Moses put the veil upon
his face again until he
went in to speak with him.
CHAP. XXXV.
Moses shows the will of God, concern-
ing the Sabbath, the voluntary offer-
ing, and the tabel nacle and its turni-
tute, l—19. The people leadily con-
ti ibute and assist, 20–29. Bezaleel
#" golia at e called to the won k,
0–35.
ANP Moses gathered
all the congregation
of the children of Israel
together, and said unto
them, *These are the
t Matt. 17:2. Luke 9.29. Acts 6:15,
2 Cor. 3:7–9. Rev. 1:16. 10:l.
u Num. 12-8. Mark 9,3,15. Luke 5-8.
x 3.16. 24:1–3. y Gen. 453,15.
z łº ;4. -Matt. 28:20. 1 Cor.
• *rve :3.
a Rom. 10-4. 2 Cor. 3:13–18, 4:4–6.
b Heb. 4:16. 10:19–22.
c 29,30 Ec. 8:1. Dan. 12:3. Matt.
5:16, 13:43, John 5.35. Phil. 2:15.
a 25.-31:1–11. 34:32.
wpward, and sees how far it is below what is
above.] * f
2dly, Aaron and the children of Israel saw it, lar mention of the orders for that.
and were afraid, v. 30. It not only dazzled their | 1. All the congregation is summoned (v. 1.),
eyes, but so awed them, as obliged them to retire; i. e. the heads and rulers of the congregation, the
probably, they doubted whether it were a token representatives of the several tribes, who must re-
of God’s favor, or of his displeasure; and though ceive instructions from Moses, as he had received
it seemed most likely to be a good omen, yet, them from the Lord, and must communicate them
being conscious of guilt, they feared the worst. to the people. Thus John, being commanded to
Holiness will command reverence: but the sense ; write to the seven churches what had been reveal-
of sin makes men afraid of their friends, and ed to him, writes it to the angels, or ministers,
even of that which really is a favor to them. of the churches.
3dly. Moses put a veil on his face, when he 2. Moses, as a faithful mediator, gave them in
perceived that it shome, v. 33, 35. 1. This | charge all that (and that only) which God had
teaches us all a lesson of modesty and humility. commanded him. Both sides having reposed a
We must be content to have our excellences ob-, trust in him, he was true to the trust; yet faithful
scured, and a veil drawn over them, not coveting as a servant only, but Christ as a Son.
to make a fair show in the flesh. They that 3. He begins with the law of the Sabbath, be-
are truly desirous to be owned and accepted of | cause that was much insisted on in the instruc-
God, will likewise desire not to be noticed or itions he had received; (v. 2, 3.) Siac days shall
applauded by men. There is a concealment work be done, work for the tabernacle, the work
which is laudable. 2. It teaches ministers to of the day that was now to be done in its day;
accommodate themselves to the capacities of the ' and they had little else to do here in the wilder-
º and to preach to them as they are able to mess, where they had neither husbandry nor mer-
ear it, Let all that art, and all that learning, chandise, neither food to get, nor clothes to make;
be veiled, which tend to amusement rather than but on the seventh day you must not strike a
edification; and let the strong condescend to the stroke, no, not at the tabernacle-work; the honor
infirmities of the weak. 3. This veil signified of the Sabbath was above that of the sanctuary,
the darkness of that dispensation; the ceremonial more ancient, and more lasting. It is a Sabbath
institutions had in thein much of Christ and the of Sabbaths, so some read it; more honorable
grace of the Gospel; but a veil was drawn over it, and excellent than any of the other feasts, and
so that the children of Israel could not distinctly should survive them all. A Sabbath of sab-
and steadfastly see those good things to come, batism, so others read it, being typical of that
which the law had the shadow of. But, thanks sabbatism or rest, both spiritual and eter nal,
be to God, by the Gospel life and immol tality ale which remains for the people of God. It is a
brought to light, the veil is taken from the Old Sabbath of rest, that is, in which a rest from all
being now immediately to apply themselves to
grect and furnish the tabernacle, here is particu.
Testament; yet still it remains on the hearts of
those who shut their eyes against the light. So
the apostle, 2 Cor. 3: 13, 15. |
4thly. When he went in before the Lord, to
speak with Him in the tabernacle, he put off the
veil, v. 34. All things are naked and open be-
fore the eyes of Him with whom we have to
do, and it is folly to think of concealing or dis-
guising any thing. Every veil must be thrown
aside, when we come to present ourselves unto
the Lord. This signified also, as it is explained,
(2 Cor. 3: 16.) that when a soul turns to the
Lord, the veil shall be taken away, that with
open face it may behold his glory. And when
we shall come before the Lord in heaven, to be
there for ever, speaking with II im, the veil shall
not only be taken off from the divine glory, but
from our hearts and eyes, that we may see as we
are seen, and know as we are know m.
CHAP. XXXV. What should have been said
and done on Moses’ coming down the first time
from the mount, if the golden calf had not broken
the measures, now begins to be said and done; and
that great affair of the setting up of God’s wor-
ship, goes on again without interruption.
V. 1—19. It was said in general, (ch. 34:
32.) Moses gave them in commandment all
that the Lord had spoken with him. But,
| v. 5.
worldly labor must be very carefully and strictly
observed, to the honor of the Lord. A penalty
of death is annexed to the breach of it; and a par-
ticular prohibition of kindling fires on the sab-
bath-day for any servile work, as smiths’ work,
or plumbers’, &c.
4. He orders preparation for setting up the ta-
bernacle. (1.) All that were able must contribute,
The tabernacle was to be dedicated to the
honor of God, and used in his service; therefore
what was brought for it, was an offering to the
Lord. Our goodness extends not to God; but
what is laid out for the support of his kingdom
and interest among men, He is pleased to accept
as an offering to Himself; and He requires such
acknowledgments of our receiving our all from
Him, and such instances of our dedicating our
all to Him. It was also to be a voluntary con-
tribution; to intimate, [1..] That God has not
made our yoke heavy. He is a Prince that does
not burden his subjects with taxes, nor make
them to serve with am offering, but draws with
the cords of a man, and leaves it to ourselves to
judge what is right. [2.] That God loves a
cheerful giver, and is best pleased with the free-
will off rings: with services from the willing
heart of a willing people. º
(2.) All that are skilful must work, v. 10.
God dispenses his giſts variously; and, as every
PRACTICAL OBSERVATIONS.
V. 10–35. Whilst we take encouragement from the promises
of God, we must observe to do his commandments; else every
external advantage will only serve to increase our condemnation:
and in seeking assurance that the Lord hath made with us an
everlasting covenant of peace, we must break every covenant
with sin, renounce all needless connection with sinners, shun
every snare and temptation, avoid all appearance of evil, and
not spare or covet any object that tends to it: ſor ... the LORD,
whose name is Jealous, is a jealous God,” and will endure mo
rival in our affections. Nor is anything more ensnaring to souls,
or more destructive to religion, than the marriages of God’s
people with those who are ungodly, or of a false religion.—Such
is our forgetfulness in the concerns of our souls, that we need not
only to have the same things repeated in our ears, but to have
them committed to writing, that we may have them ever before
our eyes. (2 Pet. 1: 12–15.)—When a due portion of our time
and substance is consecrated to the immediate service of God, we
secure a sanctified and comfortable enjoyment of the remainder.
—The mole we now set our affections on things above, seek
communion with the Lord, and enjoy the contemplation of his
glory in the Gospel, by faith and serious meditation; the more
shall we be “changed into his image, from glory to glory, by the
Spirit of the Lord:’ and when we come for th ſrom our devotion,
we shall shine in our holy conversation before men, and show by
our good works that we have been with God. But it is well
when others behold it, and glo) iſy Him on our behalf; while we
ourselves are unconscious of it, being ‘clothed with humility.”
Not only should we avoid ostentation in respect of our religious
experiences, and the especial favors which the Lord hath vouch-
safed us; but prudently avoid speaking of them, lest we “throw
our pearls before swine;’ contented to rejoice in them, and be
thankful before God in secret; for it is “a joy which a stranger
intermeddleth not with.” SCOTT.
NOTES.
CHAP. XXXV. V. I. These, &c.] This especially relates to the
directions given to Moses in the mount, concerning the tabel macle,
O. T. VOL. I.
!
the worship to be there performed, and the several things which
pertained to it. (JM. R.) Scott.
[353]
B. C. 1491.
The offerings of the people.
ExoDUs, XXXV.
words which the Lord
hath commanded, that
ye should "do them. -
2 * Six days shall work
be done, but on the
seventh day there shall
be to you “an holy day,
a sabbath of rest to the
Lord : " whosoever doeth
work therein, shall be
put to death.
3 Ye shall "kindle no
fire throughout your
habitations upon the
sabbath-day.
4 || And Moses spake
unto all the congregation
of the children of Israel,
saying, This is the thing
which the Lord com-
manded, saying,
5 Take ye from among
you an offering unto the
LoRD : * Whosoever is
of a willing heart, let
him bring it, an offering
of the Lord : gold, and
silver, and brass,
6 And 5 blue, and pur-
ple, and scarlet, and fine
linen, and "goats' hair,
7 And rams' skins
dyed red, and badgers’
skins, and shittim-wood,
8 And i oil for the
the will of God, they went home, and immediately
man hath received the gift, so he must minis-
ter. The work was likely to go on, when some
helped with their purses, others with their hands,
I Cor. 12; 7, 2I. and both with a willing heart.
W. 20–29. Moses having made known to them.
put in practice what they had heard, v. 20. Oh
that every congregation would thus depart from
the hearing of the Word of God, with a full re-
solution to be doers of the same! Observe,
I. The offerings brought, v. 21, &c. Concern-
ing which many things may be noted. e *
i. They brought them immediately: did not
desire time to consider of it, lest their zeal should ||
be cooled by delays, What duty God convinces us
of, and call us to, we should set about speedily.
No season will be more convenient than the present.
2. It is said their spirits made them willing,
(v. 21.) and their hearts, p. 29. What º
did, they did cheerfully, and from a good princi-
ple. They were willing, from an internal prin-
ciple of love to God and his service; a desire of
his presence with them in his ordinances; grati- with
20 " And all the con-
veil of the covering,
tude ſor the past, faith in what He would further
do. - What we give and do for God, is then ag-
ceptable when it comes from a good principle in
the heart and spirit. , "
3. When it is said that as many-as were wil-
ling-hcarted brought their offerings, (v. 22.) it
should seem as if there were some who loved their
gold better than their God, and would not part
with it, no not for the service of the tabernacle;
such there are, who will be called Israelites,
and yet will not be moved by the equity of the
thing, God’s expectations from them, and the good
examples of those about them; to part with any
thing for the interests of God’s kingdom: they are
for the true religion, provided it be cheap, and
will cost them nothing. . . 4 *
4. The offerings were of divers kinds, accord-
ing as they had; if we cannot do as much as
others for God, we must not therefore sit still and
do nothing; if the meaner offerings, which are
according to our ability, gain us not reputation
among men, yet they shall not fail of acceptance
God, who requires according to what a
LoRD's offering : and
13 The q table and his
staves, and all his vessels,
and the shew-bread,
14 The F candlestick
also for the light, and his.
ſurniture, and his lamps,
with the oil for the light,
15 And * the incense-
altar, and his staves, and
the anointing oil, and the
sweet-incense, and ‘the
hanging for the door at
the entering in of the
tabernacle,
gregation of the children
of Israel departed from
the presence of Moses.
21 And they came,
every one " whose heart
stirred him up, and every
one whom
made willing, and they
brought the LGRD's of
ſering to the work of the
... tabernacle of the congre-
gation, and for all his
service, and for the holy
garments.
his spirit
every man, with whom
was found shittim-wood
for any work of the ser-
vice, brought it.
25 And all the women
that were f wise-hearted,
did spin with their hands,
and brought that which
b Matt. 7:21–27. Rom, 2:13. Jam.
1:22
c 20:9,10. 23:12. 31:13–16. 34:21.
lev. 23:3, Deut. 5:12–15.
* Heb, holiness.
d Num. (5:32–36. John 5:16. Heb.
2:2,3. 10:28,29. .
é 16:23, Is. 58:13.
f See on 25:2–7.-Judg. 5:9. Ps. 110:
16 The u altar of burnt-
offering with his brazen
grate, his staves, and all
his vessels, * the lăver
and his foot,
17 y The hangings of
the court, his pillars, and
their
hanging for the door of
the court,
light, and k spices for
anointing oil, and for the
sweet incense.
9 And onyx-stones,
and stones to be set for
the ephod, and for the
breast-plate.
10 And every "wise-
hearted among you shall
come, and make all that
the LoRD hath conn- 18 The pins of the tab-
manded ; ernacle, and the pins of
11 The m tabernacle, the court, and their cords,
19 2. The clothes of
service, to do service in
the holy place, “the holy
garments for Aaron the
priest, and the garments
stayes thereof, with the of his sons to ministcr in
mercy - seat, and P the the priest's office. *
his tent, and his covering,
his taches, and his boards,
his bars, his pillars, and
his sockets,
12 The 9 ark and the
sockets, and the
3, 2 Cor. 8:12, 9:7.
See on 26:1,31,36. 28:5,6,15,33.
See on 26:7–14. -
i Sec on 27:20.
k See on 25:6. 30:23–28.
1 See on 28:9,17–21.-39:6–14.
rim See on 31:1–6.-36:1–4.
n Sce on 31:7–9.-36:8–34.
o See on 25:10–22,-37:1–9. -
p See on 26:31–33–36:35,36.
q See on 25:23–30-37:10–16.
y See on 25:31–39.-37:17–24.
s See on 30:1–10,22–38.H.87:25–28.
t Sec on 26:36,37.—36:37,38.
u See on 27:1—8,-38:1–7.
x See on 30:18—21,–38:8.
y See on 27:9–19–38:9–20
22 And they came
both men and women, as
many as were willing-
hearted, and brought
° bracelets and ear-rings,
and rings, and tablets,
all jewels of gold : and
* every man that offered,
offered an offering of gold
unto the LoRD.
- - z See on 31:10.-39;1,41. Num.47–
23 And every man º, one-wa s r
with whom was found ; ; ; ; 2. Judg. 53.9.
A. º Sam. 7:27. 1 Chr. 28:2,9. 29:3,5,6
° blue, and purple, and 3...?,iš." E."ºff.” .
2 Cor. 8:12, 9:7,
scarlet, and fine linen, . º.º.
2 g . Num. 31:50.
and goats' hair, and red
:11.
e © g -*. d 1 Chr. 29:6,7. 2 Chr. 24:9–14. Ezra
skins of rams, and bad- #º...??"}. I. 305.3.
} g g Matt. 2:11. Mark 12:41–44.
sº i. º * ; ;" ;I.". . 'a king, aſ
* *** = . TV O : 3. . I: $1. ings : ſ ,
very one that, dic Prov. 14:1. 31:19–24. i. .8:2,3.
offer an offering of silver
- Acts 9:39, Rom. 16:1–4,6. Phil.
and brass, brought the * - ---
Verses 2, 3. -
The sanctification of the Sabbath, being essential to every part of
religion, is again and again repeated, and enforced in a variety of
ways. The annexed penalty of death to the transgressor, shows this
to have been a judicial statute; and the connection favors the opinion,
that the prohibition ‘to kindle a fire throughout their habitations on
the sabbath-day,” was meant of fires used in manufactories or trades,
by smiths, plumbers, and others, of which many would be required
in preparing the sanctuary : but none even of that work might be
done on the holy day of God.—[f ſires in general be understood, we
must suppose, either that it was a temporary institution, for the time,
during which the people in the wilderness were miraculously provid-
ed for ; or that some exceptions were allowed in favor of the sick,
infirm, and children, who must suffer extremely at some seasons,
even in warm climates, for want of fire ; or, that a ſire which was
burning might be kept up, though a fresh one might not be kindled.
The subsequent parts of Scripture give no light on the subject;
and among the various instances recorded, in which the Israelites
were reproved and individuals punished, for neglecting to sanctify
the Sabbath, this is not once mentionetſ ; nor is any intimation given,
that the Jews, in the times of Christ and his apostles, had no fires
on that day, or even that they prepared no victuals. The sacred ſes-
tivals would sometimes happen on the Sabbath, and the paschal lamb
was roasted in the house where it was calen : Some exceptions intust
therefore be supposed, if we understand the prohibition concerning
fires in general.—The modern Jews expound it literally yet they use
fires in various ways on their Sabbath, but employ other persons to
kindle them, or keep them up ! While however we conclude, that
fires for ordinary purposes on the Lord’s-day are allowed us ; we
should recollect, that the permission of works which are necessary,
or conducive to our own or other men's real advantage, does not war-
rant us to “make provision for the flesh to fulfil its lusts.” Scott,
(3.) This law was not so great a hardship as is sometimes supposed,
for, ‘in Palestine, the Sabbath commencing at sunset, it might have .
been, notwithstanding this prohibition, a day of feasting even, for in
more southerly climates supper is the principal meal, as people have
too little appetite for food in the heat of the day...Even in Italy,
though not so far S. as Palestine, this has long prevailed, for among
the Romans the principal meal, and that at which company were en-
tertained, was their cºnna (supper.) Now the Israelite, in the eve-
ning, when the Sabbath commenced,could not only have a Warm Sup-
per for himself and family, prepared in the aſternoon of Friday [for
their Sabbath fell on Saturdayj, but might easily give as costly an
entertainment as he had a mind. In Palestine, the sun, in the short-
est days of winter, never sets before 5 o'clock, P. M. almost the very.
time when at some courts they sit down to dimmer: and it was an
easy matter to keep the victuals warm for an hour when sunset hap-
pened too early. In their longest days, again, this takes place before
7, at latest; the precise hour of supper among our Bourgeois.” Mich-
AELI's ; who, after remarking that southerners usually ſortify them-
selves against frost rather by warm clothing than fires, ‘almost doubts’
iſ kindling fires for warmth was forbidden. Ep.
- * , Verses 4–18. *
JM. R. 25:–27:30:31: 1–9. (19.) JM, R. 28:31: 10. Scott.
Verses 25, 26. ..
Wisdom, in this connection, means skill to perform the work in the
[354]
B. C. 1491.
Bezaleel and Aholial appointed.
EXODUS, XXXV.
they had spun, both of
blue, and of purple, and
of scarlet, and of fine
linen. .
26 And all the women
* whose heart stirred
them up in wisdona, spun
goats' hair. . .
27 And the rulers
brought h onyx -stones,
and stones to be set, for
the ephod, and for the
breast-plate; - -
28 And spice, and oi
for the light, and for the
anointing oil, and for the
sweet incense. . .
29 The children of
Israel brought a willing
offering unto the LoRD,
every man and, woman
* whose heart made them
willing to bring for all
manner of work, which
* the LoRD had com-
manded to be made, by
the hand of Moses.
30 || And Moses said
unto the children of Is-
rael, " See, the Lord
hath called by name
Bezaleel, the son of Uri,
the son of Hur, of the
tribe of Judah:
31 And he hath filled
him with the Spirit of
God, in wisdom, in
understanding and in
knowledge, and in all
manner of workmanship;
32 And to devise cu-
rious works, to work in
gold, and in silver, and
in brass, - -
33 And in the cutting
of stones to set them, and
in carving of wood to
make any manner of cun-
ning work. • *
34 And "he hath put
in his heart that he may
teach, both he and • Aho-
liab the son of Ahisa-
man hath, and not according to what he hath others coarse work, of goats' hair, and yet theirs
not. Two mites from a pauper were more pleas-
ing, than so many talents from a Diyes. God has
an eye to the heart of the giver, more than to the
value of the gift. " -
5. Many of the things even the women offered
were their ornaments, (v. 22.) Can a maid
forget her ornaments? Thus far they ſorgot
them, that they preferred the beautifying of the
sanctuary before their own adorning. £et this
teach us, in general, to part with that for God
when He calls for it, which is very dear to us,
which we value, and value ourselves by ; and parti-
cularly ſo lay aside our ornaments, and deny our-
selves in them, when either they occasion offence
to others, or feed our own pride. If we think those
gospel-rules concerning our clothing too strict,
(1 Tim. 2: 9, 10. 1 Pet. 3:3, 4.) I fear we should
scarcely have done as these Israelites did. If
they thought their ornaments well-bestowed on
the tabernacle, shall not we think the want of
ornaments well made up by the graces of the
Spirit? Prov. 1: 9. -
6. These rich things they offered, we may sup-
pose, were mostly the spoils of the Egyptians;
for the Israelites in Egypt were kept poor, many
think, till they borrowed at parting. And we
may suppose the rulers had better things, (v. 27.)
because, having more influence among the Egyp-
tians, they borrowed larger sums. Who would
have thought that ever the wealth of Egypt should
have been so well employed; but thus God has
often made the earth to help the woman, Rev.
12: 16. Extraordinary successes should be ac-
knowledged by extraordinary offerings. The
furnishing of the tabernacle with the riches of
Egypt, was perhaps a good omen to the Gentiles,
who, in the ‘fulness of time, should be brought
into the gospel-tabernacle, and their silver and
their gold with them. (Isa. 60: 9.) and it should
be said, Blessed be Egypt my people.
7. We may suppose, the remembrance of the
offerings for the golden calf made thern more
forward in these: godly sorrow worketh such a
revenge, 2-Cor. 7: 11. And those that had kept
themselves pure from that idolatry, yet argued,
‘Were they so forward in contributing to an idol,
and shall we be backward in our offerings to the
Lord?” Thus some good was brought even out
of that evil. w
II. The work done for the service of the taber-
nacle; (v. 25.) The women did spin with their
hands; some spun fine work, of blue and purple,
mach of the tribe of and of the
Dan. -
35 Them hath he filled
with wisdom of heart, to
work all manner of work,
of the engraver, and of
the cunning workman,
work, and
A
in blue, and in purple, in
scarlet, and in fine linen,
and P of the weaver, even
of them that do any
devise cunning work.
also is said to be done in wisdom, v. 26. As it
is not rich gifts only, so it is not fine work only,
that God accepts. The good women’s work for
God is here noticed, as well as Bezaleel's and
Aholiab’s. The meanest hand employed, the
meanest service performed, for the honor of God,
shall have an honorable recompense; Mary’s
anointing of Christ’s head shall be told for a me:
morial, (Matt. 26: 13.) and a record is kept of
the women that labored in the gospel tabernacle,
(Phil. 4: 3.) and were helpers to Paul in Christ
Jesus, Rom. 16:3. It is part of the character
of the virtuous woman, that she layeth her hand
to the spindle. This employment, was here
turned to a pious use, as it may be still, by inita-
tion of the charity of Dorcas, who made coats
and garments for poor widows. Even those that
are not in a capacity to give, may yet work in
charity; thus the poor may relieve the poor, and
those that have nothing but their limbs and senses,
may be very charitable in the labor of love.
W. 30–35. Here is the divine appointment of
the master-workmen, that there might be no
strife ſor the office, and that all employed Inight
take direction from, and give account to, these
general inspectors; for God is the God of order,
and not of confusion.
Observe, 1. Those whom God called by name
to this service, He filled with the Spirit of
God, to qualify them for it, v. 30, 31. Skill in
secular employments is God’s gift, and comes
from above, Jam. 1: 17. From Him the ſac-
ulty is, and the improvement of it. To his
honor therefore all knowledge must be devoted,
and we must study how to serve Him with it.
The work Bezaleel was designed for was extraor-
dinary; therefore he was qualified in an extraor-
dinary manner for it; thus, when the apostles
were appointed to be master-builders in setting
up the gospel-tabernacle, they were filled with
the Spirit of God in wisdom and understand-
fing. 2. They were appointed, not only to de-
vise, but to work, v. 32, 35. Those of eminent
gifts, capable of directing others, must not think
that will excuse them in idleness: many are in-
genious enough in cutting out work for other
people, but the burdens they bind on others they
themselves will not touch with one of their
fingers. These will fall under the character of
slothful servants. 3. They were not only to de-
vise the work, but to teach others, v. 34. Those
that rule should teach; and those to whom God
embroiderer, ##39, sº
T
i 8. 30:23–38.
k 21,22.
l 4. Deut. 12:32. Matt. 28:20.
m See on 31:2–6.-1 Kings 7:14.
28:26. 1 Cor. 12:4,11. :
n É 7:10,27. Neb. 2:12.
16, 17 -
{ .
o 2 öhr. 2:14. 1 Cor. 1.5–7. 12.7.
p Job 7:6. Is. 38:12.
Jam. 1:
of those that
PRACTICAL OBSERVATIONs.
Let us here observe the faithfulness of Moses, and learn to
imitate it, in every thing intrusted to us; and through him look
unto Jesus, who was ‘faithful as a Son over his own house.”—
Without a willing mind, the most costly offerings would be ab-
horred; but with it, the meanest will meet with a gracious ac-
ceptance; and our hearts may be said to be willing, when we
cheerfully contribute and assist, according to our ability, in pro-
moting the căuse of God and his truth: but, as even this is the
gift and work of God, we should beseech Him daily to increase
in us a willing mind, to abound unto every good work.-They,
who in humble employments are diligent and humbly contented,
are as acceptable to God, as persons engaged in more splendid
services. Thus the laborer, mechanic, or servant, who conscien-
tiously attends to the work of his situation, in the faith and fear
of God, may be as wise for his station as the most useful minister,
and will certainly meet with the divine acceptance as well as he.
In short, our wisdom and duty consist in giving God the glory
and use of our talents, be they more or less; neither abusing
nor burying them, but occupying with them till our Lord ahali
come; being satisfied that it is better to be a door-keeper in his
service, than the most mighty and renowned of the ungodly.
^. - Scott.
best manner. As the blue, purple, and scarlet, are distinguished from
the fine limen ; it has generally been thought that wool dyed of these
colors was meant. But wool is not once mentioned, either in the
directions given to Moses, or the execution of them ; as the goats’
hair and badgers’ skins are. All the sacerdotal garments had fine
linen in their texture ; and the law forbade the people to wear linen
and woollen mingled together in the same garment. (Lev. 19:19.
Deut. 22 : 11.)—The Jews indeed say, that an exception was made to
this law, in the case of the high priest alone; but the other priests
also wore girdles of the same, (39:27–29.) and the Scripture does
not mention this exception. In Ezekiel’s vision, the priests are ex-
pressly forbidden to wear wool in their ministrations. (Ezek. 44; 17,
18.)—The word rendered fine linen is used for linen of a peculiar kind,
and it is allowed that several sorts were then in use ; and perhaps
this fine linen was woven without dyeing, and then embroidered
With other linen, dyed of the several colors here mentioned.
- - - Scott.
Verses 30–35.
(31 , |-6.) The supernatural qualifications of Bezaleel and Aholiab
proved their divine appointment ; yet they had an express nomination
to their work: they were also miraculously qualified to instruct their
assistants, as well as to superintend them. Christ alone builds the
tºmple of the Lord, and bears the glory ; but ministers and private
Christians, under his direction and by his grace, may be fellow work-
ers together, with Him. ID.
*
[355]
B. C. 1491.
The liberality of the people restrained.
ExoDUS, XXXVI.
Af
CHAP. XXXVI.
Bezaleel and Aholiab receive the obla-
tious and begin to work, 1–3. The
liberality of the people is restrained,
4–7. The several parts of the sanc-
§” are made, 8–38. (Notes, &c.
HEN wrought a Be-
zaleel and Aholiab,
and every wise-hearted
man, in whom the Lord
put wisdom and under-
standing, to know how
to work all manner of
work b for the service of
the Sanctuary, according
to all that the Lord had
commanded.
2 And Moses called
Bezaleel and Aholiab,
and every wise-hearted
man, “in whose heart the
LoRD had put wisdom ;
even every one " whose
heart stirred him up to
come unto the work to
do it.
3 And they received
of Moses all the offering
which the children of
Israel had brought, for
the work of the service
of the sanctuary, to make
it withal. And they
brought yet unto him free
offerings fevery morning.
4 And all the É wise
men that wrought all the
work of the sanctuary,
came every man from
his work which they
made;
5 And they spake unto
Moses, saying, The peo-
ple bring " much more
than enough for the ser-
vice of the work, which
has given knowledge, should be willing to com-I tabernacle, in the unity of the jaith, to be a
municate it for the benefit of others, not coveting
to monopolize it. a X
CHAP. XXXVI. V. 1–7. We have here,
I. The workmen set in without delay, v. 1.
When God had qualified them for the work,
them they applied themselves to it. Ž
talents intrusted us must not be laid win, but laid
out; not hid in a napkin, but traded with.
What have we all our gifts for, but to do good
with them? They began when Moses called
them, v. 2. Even those whom God has qualified
for, and inclined to, the service of the taberna-
cle, must wait a regular call, either extraor-
dinary, as preachers and apostles, or ordinary,
as pastors and teachers. And observe whom
Moses called; those in whose heart God had
put wisdom for this purpose, beyond their mat-
ural capacity, and whose heart stirred them.
wp to come to the work in good earnest. Note,
Those are to be called to build the gospel-taber-
nacle, whom God has by his grace made in some
measure fit for the work, and free to engage in
it. Ability, and willingness (with resolution)
are the two things to be regarded in the call of
ministers. Has God given them not only know-
ledge, but wisdom? (For they that would win
souls must be wise, and have their hearts stirred
up to come to the work, not to the honor only;
to do it, not to talk of it only.) Let them
come with full purpose of heart to go through
with it. .
The materials contributed, were delivered by
Moses to the workmen, v. 3. Precious souls
are the materials of the gospel tabernacle, they
are built wip a spiritual house; to this end
they are to offer themselves a free-will offer-
ing to the Lord, for his service, (Rom, 15: 16.)
and they are then committed to the care of his
ministers, as builders, to be framed and wrought
upon for their edification and increase in holi-
mess, till they all come, like the curtains of the
Note, The
holy temple, Eph. 2:21, 22.-4: 12, 13.
II. The contributions restrained. The peo-
ple continued to bring free offerings every
| morning, v. 3. Note, We should always bring
our morning’s offering to the Lord; even the
spiritual offerings of prayer and praise, and a
broken heart surrendered entirely to God. This,
the duty of every day requires. God’s compas.
sions are new every morning, and so should be
our free offerings: God’s grace to us is free, and
so must be our duty to lim. Probably some
were backward at first, but their neighbors’
forwardness stirred them up and shamed them.
Or, perhaps some who had offered at first, hav-
ing pleasure in reflecting on it, offered inore.
Thus, in charity, give a portion to seven, and
also to eights having given much, give more.
Now observe, . .
1. The honesty of the workmen. When they
were sufficiently supplied, they told Moses there
needed no more contributions, v. 4, 5. Had
they sought their own things, they had now a
fair opportunity to enrich themselves by the
overplus. But they were men of integrity, that
scorned to do so. inean a thing. Those are the
greatest cheats that cheat the public. If to mur-
der many is worse than to murder one, by the
same rule, to defraud communities, and to rob
the church or state, is a much greater crime than
to pick a pocket. -
2. The liberality of the people; they saw the
abundance contributed, yet continued to offer,
till forbidden by a proclamation, v. 6, 7. A rare
instance Most need a spur to quicken their
charity, few a bridle to check it. Moses might
have suffered them still to bring in their offer-
ings; and, when the work was finished, might
have taken the remainder to himself: but he
also preferred the public before his own private
interest, and was therein a good example to all
in public trusts. It is said, (v. 6.) The people
were restrained from bringing; they looked
f
the Lord commanded to
make.
6 And Moses gave
commandment, and they
caused it to be proclaim-
ed throughout the camp,
saying, Let neither man
nor woman make any
more work for the offer-
ing of the sanctuary.
So the people were
restrained from bring-
ing.
7 For the stuff they
had was sufficient for
a Sce on 31:1–6. 35:30–35.
b 3,4. Num. 6:9. Heb. 8:2.
c 28:3. 31:6. 35:10,21—35. Acts 6:3.
d 35:21,26. 1 Chr. 29:5.
e See on 35:5—21,29. g
f Ps. 5:3. 1s. 5u:4. Jer. 21:12.
g Matt. 24:45. Luke 12:42. 1 Cor. 3:1).
}
l
2 Chr. 24:14. 31:6–10. 2 Cor. 8:2,3.
Phil. 4:18.
NOTES.
CHAP. XXXVI. V. 5. “Moses in a full assembly gives notice,
“This is the thing which the Lord commanded, saying, Take ye
from among you an offering unto the Lord ; whosoever is of a willing
heart, let him bring it, an offering of the Lord ; gold and silver, and
brass,” &c. (ch. 35 : 5.) This was all the agency employed. How
stands this in contrast with our necessarily numerous, expensive and
laborious agencies | Here was a simple notice given—a bare state-
ment made, that such and such things were wanted. Nor were the
people called upon to give on the spot, or to pledge donations. They
were not taken unawares, and hurried into an excess of liberality.
Time was given them for consideration. After the notice, the con-
gregation was dismissed.—Nor was it made the absolute duty of the
people to give. A command was indeed issued on the subject, but
individuals were, left free to give or not. And, Ex. 25: 2. Moses was
not to receive any offering, that was not given willingly and cheer-
fully. May not this be a rule to be regarded now * Why should heart-
less donations be accepted for the edification and extension of the
church, more than ſor the tabernacle P. Perhaps one reason why the
means our benevolent societies employ, effect no more—why our
bibles, and tracts, and the labors of our missionaries are not more ex-
tensively blessed, is, that these operations are not sustained by pure
free-will offerings. The liberality to the tabernacle went far beyond
the necessity. The people were restrained, ſor the stuff was sufficient
—and Too Much. Christians now give no such examples of liberality
for the church. JWow, much less than enough is received ; and that,
though the notice is oft repeated ; though warm and earnest appeals
are made, and the greatest urgency used ; and though new arguments
aro employed, such as could not have been used with [the º
What a foundation for argument and appeal is laid in the love an
death of Christ . What convincing force—what persuasive efficacy
ought there not to be, to the mind and heart of every follower of Jesus,
in the logic of that passage, which Paul employed so successfully with
the Corinthians ! “Ye know the grace of our Lord Jesus Christ, that,
though He was rich, yet for your sakes He became poor, that ye
through his poverty might be rich.” [These Israelites] did not know
that. Yet how liberally they gave –more than enough 1 Novo too, how
small a proportion of the money used for the work of the Lord is
brought ! No, it has to be sent aſter. The benevolence of the church
now complies. It does not offer. It is considered a good excuse for not
giving to a well known object of benevolence, if the person can say
&-
he has not been called on. Not called on 1 Did your Master wait to
be called on ? Some persons say they are always willing to give free-
ly when they are making money. Now the Israelites were not mak-
ing money, nor were they passing through a gold country, yet they
gave liberally—far beyond the liberality of prosperous Christians gem-
erally.—Nor was it a single donation they made. We read in ºv. 3,
“and they brought yet unto him free offerings every morning.” They
kept it up from day to day; and how long they would have gone on,
if not restrained from giving more, no one can tell. I wonder when
we shall have to restrain Christians from giving. What a diſferent
state of things we find now ! We talk about “stubborn Jews, that
unbelieving race,” but there was one generation of them at least that
were not near as obstimate in holding on to their money and substance,
as the present race of Christians.” M. S. in JV. Y. Obs.—A beautiful
specimen of unsophisticated Christianity is exhibited in Tycriman
and Bennett’s Journal, illustrating by example the remarks made
above. Speaking of Huahine island, they say: “When a mission-
ary association was first established here, and contributions were
solicited, the people were explicitly informed, that they should not
be compelled to give any thing; whatever they did, therefore, must
be of their own free will. One day a native brought a hog to Hau-
tia, who was the treasurer, and, throwing the animal down at
his ſeet, said, in an angry tone, “Hete ’s a pig for your society.”
“Take it back again,” replied Hautia, calmly ; “God does not ac-
cept angry pigs.” He then explained to the man the objects of mis-
sionary institutions, and the necessity that those who supported them
should do so from right motives, especially enforcing the scripture
words, “The Lord loveth a cheerful giver.” The man was obliged
to take his hog home again; for, though exceedingly chagrined to
have it rejected—refusal being considered a great aſſront when a pre-
sent is offered—Hautia was too sternly conscientious to accept it. In
Tahiti, on a similar occasion, a person brought a quantity of cocoa-
nut oil to Pomare, in a like bad spirit, exclaiming, “Here are five
bamboos of oil; take them for the society.” “No,” said the king,
“I will not mix your angry bamboos with the missionary oil; take
theun away.” And he dismissed the reluctant contributor from his
presence, with his gifts in his hands, bitterly mortified at having be-
trayed his meanness, and exposed himself to such a rebuke before
his neighbors. He would afterwards have been glad to redeem his
character with twice the number of bamboos, but the reproach clave
to him.” w - f EO
*
*
*
B. C. 1491.
all the work to make it,
and too much.
8 || And every i wise-
hearted man, among
thern that wrought the
work of the tabernacle,
! made ten curtains of
fine twined linen, and
blue, and purple, and
Scarlet; with “cherubims
of cunning work made
he them. . .
9 The length of one
curtain was twenty and
eight cubits, and the
breadth of one curtain
four cubits; the curtains
were all of one size.
10 And he coupled
the five curtains one un-
to another: and the other
five curtains he coupled
one unto another.
11 And he made loops
of blue on the edge of
one . -
selvedge in the coupling:
likewise he made in the
uttermost side of another
curtain, in the coupling
of the second. --
12 Fifty loops made
he in one curtain, and
fifty loops made he in the
edge of the curtain which
was in the coupling of
the second: the loops
held one curtain to an-
other. . . - -
13, And he made fifty
taches of gold, and coup-
led the curtains one unto
another with the taches.
*So it became one tab-
ernacle.
14 || And he made
* curtains of goats' hair,
for the tent over the tab-
ernacle: eleven curtains
, he made them. -
15 The length of one
curtain was thirty-cubits,
and four cubits was the
breadth of one curtain:
the eleven curtains were
of one size.
16 And he coupled
five curtains by them-
'selves, and six curtains.
by themselves.
ExoDUS, xxxvi.
The work of the tabernacle.
upon it as a restraint, not to be allowed to do | and mutable, and in a militant state; shepherds
more; such was their zeal, who gave to their
power, yea, and beyond their power, praying
the collectors with much entreaty to receive
the gift, 2 Cor. 8: 3, 4. These were the fruits
of a first love; in these last days charity is
grown too cold for us to expect such things
from it. [Let us hope it is warming up again.
ED.] * *.-- - - - -
V. 8–13. The first work they set about was
the framing of the house; that must be done be-
fore the furniture was prepared. This house
was not made of timber or stone, but of curtains
curiously embroidered and coupled together.
This serves to typify the state of the church in
this world, the palace of God’s kingdom among
men. I. Though upon the earth, yet its founda-
tion is not in the earth; Christ’s kingdom is not
of this world, nor founded in it. 2. It is mean
dwelt in tents, and God is the Shepherd of
Israel; soldiers dwelt in tents, and the Lord is a
Man of war, and his church marches through an
enemy's country, and must fight its way. The
kings of the earth close themselves in cedar,
(Jer. 22: 15.) but the ark of God was lodged in
curtains only. 3. Yet there is a beauty in holi-
ness; the curtains were embroidered, so is the
church adorned with the gifts and graces of the
Spirit, that raiment of needle work, Ps. 45:
14. 4. The several societies of believers are
united in one, and, as here, all become one
tabernacle; for there is one Lord, one faith,
and one baptism. .
V. 14–34. Here, 1. The shelter and special
protection the church is under, are signified by
the curtains of hair-cloth, spread over the taber-
nacle, and the covering of rams’ skins and bad-
curtain, from the
17. And he made fifty
loops upon the uttermost
edge of the curtain in
the coupling; and fifty
loops-made he upon the
edge of the curtain, which
coupleth the second.
18 And he made fifty
taches of brass to couple
the tent together, that it
might be one.
19 And he made a
° covering for the tent,
of rams’ skins dyed red,
and a covering of bad-
gers' skins above that.
20 [ And he made
P boards for the taberna-
cle, of "shittim-wood,
standing up.
21 The length of a
board was ten cubits, and
the breadth of a board one
cubit and a half.
22 One board had two
tenons, equally distant
one from another: thus
did he make for all the
boards of the tabernacle.
23 And he made boards
for the tabernacle : twen-
ty boards for the south
side southward.
24 And forty sockets
of silver he made under
the twenty boards: two
sockets under one board
for his two tenons, and
two sockets under anoth-
er board for his two ten-
OnS.
25 And for the other
side of the tabernacle
which is toward the north
- corner, he made twenty
boards.
26 And their forty
sockets of silver: two
sockets under one board
and two sockets under
another board.
27 And for the sides
of the tabernacle west-
ward, he made six
boards. -
28 And two board
made he for the corners
of the tabernacle in the
two sides.
29 And they were
* coupled beneath, and
coupled together at the
head thereof, to one ring;
thus he did to both of
them in both the corners.
30. And there were
eight boards, and their
sockets were sixteen sock-
ets of silver, funder eve-
ry board two sockets.
31 || And he made
* bars of shittim-wood:
five for the boards of the
one side of the taberna-
cle,
32. And five bars for
the boards of the other
side of the tabernacle, and
five bars for the boards
of the tabernacle for the
sides westward.
33 And he made the
middle bar to shoot
through the boards from
the one end to the other.
34 And he overlaid
PRACTICAL OBSERVATIONs.
the boards with gold,
and made their rings of
gold to be places for the
bars, and overlaid the
bars with gold.
35 || And he made s a
veil of blue, and purple,
and scarlet, and fine
twined linen; with che-
rubims made he it of
cunning work.
36 And he made there-
unto four pillars of shit-
tim-wood, and overlaid
them with gold: their
hooks were of gold, and
he cast for them four
sockets of silver.
37 || And he made t an
hanging for the taberna-
cle-door, of blue and pur-
ple, and scarlet, and fine
twined linen, off needle-
work, - .
38 And the five pillars
of it with their hooks:
and he overlaid their
chapiters and their fillets
with gold: but their five
sockets were of brass.
i See on ;...&#10.
Eph. 4:3–6.
Plmil. 2:2.
nº Cor. 12:20. Eph. 2:20–22. 1 Pet.
:4.5
• * }vº •
n See on 26:7–13.
o See on 26:14.
p See on 26:15–25. 40:18, 19.
q 25:5,10. Num. 25:1. Deut. 10:3.
* IHeb. twined.
f Heb, two sockets, two sockets, under
one board. 26:25.
r Sec on 26:26–29. 30:5.
s See on 26:31–35.—30:6.
51. Heb. 10:20. .
t See on 26:36,37.
† Heb. the work of a needle-worker,
or, embroiderer.
Matt. 27:
The promptitude and alacrity, with which these builders, set
about their work, the exactness with which they performed it,
and the disinterested fidelity with which they objected to the
people’s bringing any more contributions, are well worthy of our
imitation. Thus should we serve God, yea, and our earthly
superiors for his sake, in all things lawful; and thus should all,
who are employed in public trusts, abhor filthy lucre, be superior
to covetousness, and avoid all occasions and temptations to it,
or appearances of it.—Nor is the people’s liberality less worthy
of commendation: for this proclamation to restrain their bounty
was far more reputable for them, and honorable to God, than
one would have been, which required an addition to their too
scanty contributions.—It should however be carefully observed,
that though the rich can never devote their substance too entirely
to the service of God, yet they may exceed in the particular ap-
plication of it: and there have been ages of the church, and there
may still be instances, in which an ill-judged liberality has in-
troduced pride, indolence, and luxury, where there should be
bright examples of humility, diligence, and self-denial.
But
this it not the general fault of the age in which we live: and
though some few individuals may err on this side; yet the cir-
cumstances of too many, of every denomination, who labor in
the word and doctrine, as well as the appearance of many places
of worship, evidently prove that most men, in our days, are suſ.
ficiently careful not thus to injure the cause of godliness. Wis-
dom, however, is profitable to direct; and when God puts wisdom
and grace into the heart, the hands will be diligently employed
lt.
in every good work, or cheerfully stretched out to contribute to
SCOTT.
[357)
B. C. 1491.
The ark of the covenant made.
EXODUS, XXXVII.
CHAP. XXXVII.
The ark and mercy-seat made, 1–9.
The table of shew-bread, 10–16, and
the candles cº, 17–24. The altar of
.#Tº...": "'g'',"
id:#8.) , ºvus are - uv,
A ND Bezaleel made
*the ark of shittim-
wood: two cubits and a
half was the length of it,
and a cubit and a half.
the breadth of it, and a
cubit and a half the height
of it. -
2 And he overlaid it
with pure gold within and
without, and made a
crown of gold to it round
about.
3 And he cast for it
four rings of gold, to be
set by the four corners
of it: even two rings up-
on the one side of it, and
two rings upon the other
side of it.
4 And he made staves
of shittim-wood, and
overlaid them with gold.
5 And he put the
staves into the rings, by
the sides of the ark, to
bear the ark.
6 And he made the
° mercy-seat of pure gold:
two cubits and a half was
the length thereof, and
one cubit and a half the
breadth thereof.
7 And he made two
° cherubims of gold, beat-
en out of one piece made
he them, on the two ends
of the mercy-seat.
8 One cherub # on the
end on this side, and
another cherub # on the
other end on that side:
gers’ skins over them, v. 14–19. God has pro-
vided for his people a shadow from the heat,
and a covert from storm and rain; they are
armed against all weathers; the sun and moon
shall not smite them; and they are protected
from the storms of divine wrath, that hail which
will sweep away the refuge of lies. 2. The
strength and stability of the church, though but
a tabernacle, are signified by the boards and
bars with which the curtains were borne up, v.
20–34. The boards were coupled together and
joined by the bars; for the union of the church,
and the hearty agreement of those that are its
stays and supporters, contribute abundantly to
its strength and establishment. -
W. 35–38. There was a veil made for a par-
tition between the holy place and the most holy,
v. 35, 36. This signified the darkness and dis-
tance of that dispensation, compared with the
N. T. which shows us the glory of God more
clearly, and invites us to draw near to it; and
the darkness and distance of our present state,
in comparison with heaven, where we shall be
ever with the Lord, and see Him as He is.
w
CHAP. XXXVII. V. 1–9. It may be thought
strange that Moses, having recorded so fully the
instructions given him on the mount for the mak-
ing of all these things, should here record as
particularly the making of them; when it might
have sufficed only to have said, in a few words,
that each of the things was made exactly ac-
cording to the directions before recited. Yet Mo-
ses wrote by divine inspiration, and used no vain.
repetitions; there are no-idle words in Scripture.
Consider, 1. Moses wrote primarily for the
people of Israel, to whom it would be of great
use to read and hear often of these divine and
sacred treasures, with which they were intrusted.
These several ornaments where with the taberma-
cle was furnished, they were not admitted to see,
but the priests only, therefore they must be thus
largely described, particularly to them. What
they ought to read again and again, (lest they
should ſail of doing it,) is written again and
again: thus many of the same passages of the
history of Christ are in the N. T. related by two
or three, and some by four, of the evangélists,
ſor the same reason. The great things of God’s
law and gospel we need to have inculcated on
us again and again. To write the same, (says
Paul,) to me is not grievous, but for you it is
safe. 2. Moses would thus show the great care
he and his workmen took, to make every thing
exactly according to the pattern showed him in
the mount. Thus he appeals to every reader con-
cerning his iº, And thus he teaches us to
have respect to all God’s commandments, even to S
every iota and tittle of them. 3. It is intimated
hereby, that God delights in the sincere obedience
of his people, and keeps an exact account of it,
which shall be produced to their honor in the
resurrection of the just. None can be so punctual
in their duty, but God will be as punctual in his
notices of it. He is not wnrighteous to forget
the work and labor of love, in any instance.
4. The spiritual riches and beauties of the gos-
pel-tabernacle are hereby recommended to our
frequent and serious consideration. Go walk
about this Zion, view and review it: the more
you contemplate the glories of the church, the
more you will admire and love them. The char-
ter of its privileges, and the account of its con-
stitution, will very well bear a second reading.
In these verses we have an account of the mak-
ing of the ark, with its glorious and most signifi-
cant appurtenances, the mercy-seat and the che-
rubims. Consider these three together; and they
represent the glory of a holy God, the sincerity
of a holy heart, that, like the ark of the testimo-
my, has the law of God hid and kept in it, and
the reconciliation made by Jesus Christ, the great
Propitiation, with the communion settled through
Him between us and God, and our title through
Him to God’s favor. If He write his law in our
heart, He will be to us a God, and we shall be to
Him a people; from the mercy-seat He will teach
us, there He will accept us, and show Himself
merciful to our unrighteousness; and under the
shadow of his wings we shall be safe and easy.
V. 10–24. Here is, 1. The making of the ta-
ble on which the shew-bread was to be continu-
out of the mercy-seat, cy-seat, with their faces sº; ; ; *... is 12 is.
made he the cherubims one to another : even *:::::::::::"#901. 104.4
on the two ends thereof. e to the mercy-seat-ward º’ “* *
9 And the 4 cherubims were the faces of the * 3: ; § §:
spread out their wings on cherubims. agº.º. John iii. 1Tim.
10 T And he made f the e Eph. 3:10. 1 Pet. 1:12
high, and covered with
their wings over the mer-
a See on 25:10–16. 26:33, 31:7. 40:
sº on 23:23–30–35:i9. 404,22,28.
Ez. 40:39–42. -
NOTES. *
CHAP. XXXVII. V. 1–9. The cut of the ark is from º
: 18.
Ed.
of Calm. by Taylor, but comp. notes and cuts, 25: 10–17. and
(1, 6, 10, 25.) The preservation of a correct standard of weights
and ineasures is so necessary to the morals as well as to the comfort of
a community, that it undoubtedly was one object of the particularity
with which the measures of these Sacred utensils is given. Michaelis
says, “In the description of the tabernacle, we may, perhaps, have
read with some degree of weariness, many particulars relative to
measures, in which we took no interest, and have often thought,
“why did not Moses rather leave this out 2 I should.”—Some, in
order to assign a use to these mensurations, endeavor to discover in
them a variety of types and mysteries. But, I cannot here agree with
such, nor comprehend what moral, doctrinal, or spiritual meaning
there can be in 10 ells long, one and a half ells broad, and a half ell thick.
—Others, finding these things of no use to themselves, conclude they
could not be written by the command of God, because they contain
nothing useful or morally ediſying, as if the Bible should have been
written for them alone, and as if revealed religion did not inform us,
that God condescended to become a civil legislator in Israel. This
very specification of longitudinal measures, which we find so fre-
quently repeated, answered one of the most important purposes of
police to the Israelites; and, as a master-piece of legislative wisdom in
- this respect, it merits our admiration. 1. The longitudinal measure
was fixed for future ages in a great variety of ways: by the measures
of the court of the tabernacle and its hangings; Dx. 27: 8–19. of the
curtains that covered the tabernacle ; 26:1–13. of the boards that
framed it, made of a wood very little apt to alter; 26: 15, 16, of the
tabernacle itself, and the altar of burnt offerings, overlaid with cop-
per; 27: 1. which are all expressed in ells, and that in a book which
every Israelite was to read; and every citizen, in any future age,
when he cane up to attend divine service, would here obtain a pret-
ty accurate view of the ell, and thus judge if the original measure
was still retained or not. Štill less variation was to be dreaded in
those archetypes of the ell, kept in the sanctuary itself—as the shew-
bread table, 25; 23. the incense-altar, 30: 2. the ark, 25; 10. of which
all the dimensions are specified. . These were made of acacia wood
[note 25: 5.] and only overlaid.with gold. ... But the most invariable
standard, as being entirely of gold, was the lid of the ark. No doubt,
this ark always remained in the obscurity of the sanctuary; unless it
happened to be brought to light by any rare occurrence, as during a
campaign. But, for that very reason, it was so much the more inva-
riable ; and could thus, if necessity required, serve after many centu-
ries to verify the other standards. 2. Their measures for corn and
wine were more uniform in their contents than ours. For their ephah,
or bushel, and their bath (for liquids) were equally large. It is very
certain that there, was a standard of these measures in the holy of
holies, and that it stood before the ark of the covenant, and was of
gold. Ex. 16:33–36. Heb. 9:4. It is also probable, some of the
*

[358]
B. C. 1491.
The table, candlestick, and incense-altar.
ExoDUs, XXXVII.
*.
table of shittim-wood:
two cubits was the length
thereof, and a cubit the
breadth thereof, and a
cubit and a half the
height thereof. . . .
11 And he overlaid it
with pure gold, and made
thereunto a crown of
gold round about.
12 Also he made there-
unto a border of an hand-
breadth round about: and
made a crown of gold for
the border thereof round
about.
13 And he cast for it
four rings of gold, and
put the rings upon the
four corners, that were
in the four feet thereof.
14 Over against the
border were the rings,
the places for the staves,
to bear the table.
15 And he made the
staves of shittim-wood,
and overlaid them with
gold, to bear the table.
16 And he made the
vessels which were upon
the table, his 5 dishes, and
his spoons, and his bowls,
and his covers to * cover
withal, of pure gold.
17 || And he made h the
candlestick of pure gold:
of beaten work made he
the candlestick, his shaft
and his branch, his bowls,
his knops, and his flow-
ers were of the same:
ally placed. God is a good Householder, that al-
ways keeps a plentiful table. Is the world his tab-
ernacle" His providence in it spreads a table for
all the creatures: He provides food for all flesh.
Is the church his tabernacle? His grace in , it
spreads a table for all believers, furnished with
the Bread of life. But observe how much the
dispensation of the Gospel exceeds that of the law.
Though here was a table ſurnished, it was only
with shew-bread, bread to be looked upon, not
fed upon while it was on this table, and after-
ward only by the priests; but to the table Christ
has spread in the new covenant, all real Christians
are invited guests; and to them it is said, Eat,
Ofriends, come eat of my bread; what the
the good Olive, Zech, 4: 2,3. God’s manifesta-
tions of Himself in this world are but candle-light,
compared with the day-light of the future state.
The Bible is a golden candlestick, of pure gold;
(Ps. 19:10.) which diffuses its light to every
part of God’s tabernacle, that by it his spiritual
priests may see to minister to the Lord, and to
do the service of his sanctuary. Many things
God saw fit to beautify his Word with, we can
no more give a reason for, than for these knops
and ſlowers, yet we are sure they were added ſor
good purpose. Let us bless God ſor this candle-
stick, have an eye to it continually, and dread
the removal of it out of its place. -
W. 25–29. Here is, I. The making of the
law gave but a sight of at a distance, the Gospel golden altar on which incense was to be burnt
ives the enjoyment of, and a hearty welcome to. daily; which signified both the prayers of saints,
. The making of the candlestick, v. 17, 22.
This signified that light of divine revelation with
which God’s church on earth (which is his taber-
nacle among men) has always been enlightened,
being always supplied with fresh oil from Christ
and Christ’s intercession, to which their accept-
ableness and success are owing. All the appurte-
nances also of this altar were overlaid with gold,
as all the vessels of the table and candlestick.
We must serve God, the Best, with the best; but
18 And six branches
going out of the sides
thereof; three branches
of the candlestick out of
the one side thereof, and
three branches of the
candlestick out of the
other side thereof:
19 Three bowls made
after the ſashion of al-
monds, in one branch, a
knop and a flower; and
three bowls made like
almonds, in another
branch, a knop and a
flower: so throughout the
six branches, going out
of the candlestick.
20 And in the candle-
stick were four bowls
made like almonds, his
knops and his flowers.
21 And a knop under
two branches of the same,
and a knop under two
branches of the same, and
a knop under two branch-
es of the same, according
to the six branches going
out of it.
22 Their knops and
their branches were of
the same : all of it was one
beaten work of pure gold.
23 And he made his
* seven lamps, and his
snuffers, and his snuff-
dishes, of pure gold.
24 Of a talent of pure
gold made he it, and all
the vessels thereof.
25 || And he made the
*incense-altar of shittim-
wood: the length of it
was a cubit, and the
breadth of it a cubit, (it
was four-square,) and
two cubits was the height
of it; the horns thereof
were of the same.
26 And he overlaid it
with pure gold, both the
top of it, and the sides
thereof round about, and
the horns of it: also he
made unto it a crown of
gold round about.
27 And he made two
rings of gold for it under
the crown thereof, by the
two corners of it, upon
the two siles thereof, to
be places for the staves
to bear it withal.
g See on 25:29.
* Or, pour owt withal.., ,
b See on 25:31–39.-40:24,25. Zech.
4:2,11. Matt. 5:15. John 1:4–9.
Phil. 2:15. Rev. 1:20.
i Rev. 1:12,20. 2:1. 5:5
k See on 33: 5:40.5%,27. Luke 1:
9. Rev. 8:3,4. .
other sacred utensils answered as standards for measures of capacity. should expect, or the description Moses gives. It is probable also the
3. As to weights, they had no fewer than 100 standards for the talent, - .*
Ex. 38:27. in the weight of the silver sockets: and so the golden
candlestick weighed a talent, Ex. 25 : 31–39. and the weight of each
separate part was also, probably, specified in the catalogue given to
the keepers, Num. 1: 4.
Thus they had a great variety of standards
to verify each other: so sacredly preserved, as that they could lose
but little by wear.”
And the best educated, most respected, and
most responsible of the nation had them all in charge, as in Egypt,
note, Ex. 7: 11.
V. 10–15. The cut of the table is according
-
º
D.
to the Rabbins and
l
tus, note, Ma
W. 17–24
Ž
/
|
Pl
* loaves * upon it
were rather flat
cakes, (such as
21G [] are eaten to the
Nºv. present day in
those countries,)
•= and laid upon
the table, in ‘two
rows,six on a row,”
cut, Lev. 24 : 6.
- Comp. the cut
-] here given from
\ the arch of Ti-
tt. 24 : 34. - - ... Ed.,
The cut of the candlestick given is after Witsius; it
§
§s
º§$ºº
§;º
;
;§§
§
w
i
§
&
S§
§
º
§










B. C. 1491.
4ltar of burnt-offering, laver, &c.
ExoDUs, xxxviii.
28 And he made the
staves of shittim-wood,
and overlaid them with
gold.
29 And he made the
holy anointing oil, and
the pure mincense of
sweet spices, according
to the work of " the
apothecary. -
CHAP. XXXVIII.
The altar of burnt-offering made; and
the laver, the pillars, and the hang-
ings for the court, 1–20. The money
coſſected, and the use made of it, 21-
31. (Notes, &c. 27:30:11—21.)
ND he made • the al-
tar of burnt-offering
of shittim-wood: five
cubits was the length
thereof, and five cubits
the breadth thereof, (it
was four-square,) and
three cubits the height
thereof.
2 And he made the
horns thereof on the four
corners of it; the horns
thereof were of the same :
and he overlaid it with
brass. .
3 And he made all the
vessels of the altar, the
pots, and the shovels, and
the basins, and the flesh-
hooks, and the fire-pans:
all the vessels thereof
made he of brass.
4 And he made for the
altar a brazen grate of
net-work, under the com-
pass thereof, beneath un-
to the midst of it.
5 And he cast four
rings for the four ends
of the grate of brass, to be
places for the staves.
6 And he made the
Staves of shittim-wood,
and overlaid them with
brass.
7 And he put the staves
After what hath been already said, we need only observe, that
such repetitions were peculiarly useful to the Israelites; for in
these types they chiefly had their Gospel, and they were not per-
mitted to see the things themselves, as they were placed within
the sanctuary.—The exactness of the workmen to their rule is
worthy of our imitation: and it is never unseasonable to observe,
that through the great Antitype, the Substance of all these sha-
furnished to every good work.
the best we can serve Him with, in his courts on
earth, is but as brass, compared with the gold, the
sinless and spotless perfection, with which his
saints shall serve Him in his holy place.above. 2.
The preparing of the incense, and holy anointing
oil, (v. 29.) according to ch. 30: 22, &c. God
taught Bezaleel this art also; so that he made up
these things according to the work of the apothe-
cary, as dexterously and exactly as if bred to
the trade. Where God gives wisdom and grace,
it will make the man of God perfect, thoroughly
*-rººm-ºsmº-
CHAP. XXXVIII. V. 1–8. The court was
furnished, with, -
1. An altar of burnt-offering, v. 1–7. On
this all their sacrifices were offered, and this
being sanctified itself for this purpose by the
divine appointment, sanctified-the gift offered in
faith on it. Christ was Himself the Altar to his
own sacrifice of atonement, and so He is to all
ôur sacrifices of acknowledgment. We must
have an eye to Him in offering them, as God has
in accepting them.
2. A laver, for the priests to wash in, v. S.
This signified the provision made in the Gospel,
for cleansing our souls from the mortal pollution
of sin, by the merit and grace of Christ, that we
may be fit to serve the holy God in holy duties.
This is here said to be made of the looking-
glasses (or mirrors) of the women that assembled
at the door of the tabernacle. (1.) It should
seem these women were eminent and exemplary
for devotion, attending more frequently and se-
riously at the place of public worship than others
did; and notice is here taken of it to their honor.
So Anna, long afterward, Luke 2: 87. In every
age of the church there appear to have been some
who have thus distinguished themselves by their
serious, zealous piety, and they have hereby dig-
nified themselves; for devout women are really
honorable women, (Acts 13: 50.) and not the
less so, for their being called, by the scoffers of
the latter days, silly women. Probably, these
women showed their zeal by assisting in the work
now going on for the service of the tabernacle.
They assembled by troops, so the word is; a
blessed sight! to see so many, and those so zeal-
ous, and so unanimous, in this good work. (2.)
These women parted with their looking-glasses
of the finest brass, burnished for that purpose.
Either, [l.] In token of their repentance for the
former abuse of them, to the support of their pride
and vanity; now that they were convinced of
their folly, and had devoted themselves to the
service of God at the door of the tabernacle,
into the rings on the sides
of the altar, to bear it
withal: he made the al-
tar hollow with boards.
8 || And he made b the
laver of brass, and the
foot of it of brass, of
the * looking glasses of
the women f assembling,
which assembled at the
door of the tabernacle of
the congregation.
9 || And he made d the
court: on the south-side
southward, the hangings
of the court were of fine
twined linen, an hundred
cubits.
10 Their pillars were
twenty and their brazen
sockets twenty: the hooks
of the pillars, and their
fillets were of silver.
11 And for the north-
side, the hangings were
an hundred cubits, their
pillars were twenty, and
their sockets of brass
twenty: the hooks of the
pillars, and their fillets
of silver. w
12 "And for the west-
side were hangings of
fifty cubits, their pillars
ten, and their sockets
ten : the hooks of the pil-
lars, and their fillets of
silver.
13 And for the east-
side eastward, fifty cu-
bits.
14 The hangings of
the one side of the gate
were fiſteen cubits, their
pillars three, and their
sockets three.
15 And for the other
side of the court-gate, on
this hand and that hand,
were hangings of fifteen
cubits, their pillars three,
and their sockets three.
PRACTICAL OR SERVATIONS. -
NOTES. -
Chap. XXXVIII. V. 1–7. The cut of the altar of burnt-offering
ſº
ºf
|
t
|
|
}}|
º
;
|
is after Calmet slightly altered.
§ſſiſſ
#j
º
fºllº
ſº
|###
|#
º:
dows, our way being opened t
---
16 All the hangings
of the court round about
were of fine twined linen.
17 And the sockets :
for the pillars were of
brass: the hooks of the
pillars, and their fillets,
of silver: and the over-
laying of their chapiters
of silver: and all the pil-
lars of the court were fil-
leted with silver.
18 And the hanging
for the gate of the court
was needle-work of blue,
and purple, and Scarlet,
1 See on 30:23–38. Is. 11:2. 61:1.
John 3:34. 2 Cor. 1:21,22, 1 John 2:
20,27.
nn Ps. 141:2. Heb. 7:25.
n Ec. 10:1.
a Sec on 27:1–8.—40:6,29.
1. Ez. 43:13–17. Heb. 1
b See on 30:18—21.-40:7,30–32. 1
Kings 7:23–26,38. Zech. 13:1. John
13:10. Tit. 3:5,6. Heh, 9:10.
c Job 37:18. Is. 3:23. Jam. 1:23,24.
* Or, brazen glasses. [Mirrors.]
f Heb. assembling by troops. 1. Sºm; 2:
22. Prov, 8:34. Luke 2:37, 1 Tim,
d See on 27:9–19.-40:8,33. 1 Kings
6:36, Ps. 92:13, 100:4.
2 Chr. 4:
3:10.
o the mercy-seat, we should con-
tinually draw near in faith; feeding daily upon Him and his fulness;
as the nourishment of our souls; walking through this dark world
according to the light of his Word, and seeking for remiewed and
enlarged anointings of his Holy Spirit; that here we may rejoice
*
in Him and glorif
heaven.
y Him, and at length be for ever with Him in
SCOTT.
(3.) Pots... shovels... basins... flesh-hooks ... fire-pans.] Seº ºut,
5; 29. - - Ed.
- • Verse 8.
Laver and the foot of it..] Comp. the figure;
Of the looking glasses, &c.]. Supposed to
Lev. 11: 32–35. ED.
have been plates of the
finest brass, highly polished, which, before the invention of glass,
served for the purpose of mirrors,
tion than those made of silver. Scott- e
Egyptians, especially, the women, if they
ned with a linen garment, and re-
in the left hand, and a sistrum (a
These of all were most elect, and
hardly obtained the honor.” Ros ENM.—‘Shaw
their mirrors constantly hung at their
Thus another temptation to idolatry was
was the custom for the
approached the temples, to be ador
ligiously provided with a mirror
musical instrument) in the right.
the initiated in the rites
says, the Arab women carry
breasts.” Dr. A. CLARKE.
, removed with these remembrancers of Egyptian rites.
and cast a much stronger refleº-
“Cyril in Le Clerc says, It
Ed.
i Verse 17. * --
Chapiters.]... Pièces of wood connecting the tops of the pillars on
which were the hooks for the hangings.
Geddes, in Hew LETT.
Verse 18.
Height, &c.]
but what was the height of the hanging for the gate, when
was its breadth, not its length, as it lay on the ground.
The hangings of the court were five cubits in height;
hung up,
SCOTT,

[360
**
H. C. 1491.
•Amount of gold and silver employed.
EXODUS, XXXIX.
and fine twined linen :
and twenty cubits was
the length, and the height
in the breadth was five
cubits, answerable to the
hangings of the court.
' ' 19 And their pillars
were ſour, and their sock-
ets of brass four, their
hooks of silver, and the
overlaying of their chapi-
ters, and their fillets of
silver. -
20 And all “the pins
of the tabernacle, and of
the court round about,
were of brass.
21 || This is 'the sum
of the tabernacle, even of
the tabernacle of testi-
mony, as it was counted,
according to the com-
mandment of Moses, for
the service of the Levites,
5 by the hand of "Ithamar,
son to Aaron the priest.
22 And i Bezaleel the
son of Uri the son of Hur,
of the tribe of Judah,
made all that the LoRD
commanded Moses.
23 And with him was
A holiab, son of Ahisa-
mach, of the tribe of Dan,
an engraver, and a cun-
ning workman, and an
embroiderer in blue, and
in purple, and in Scarlet,
and fine linen.
24 All k the gold that
was occupied for the
work, in all the work of
the holy place, even the
gold of the offering, was
twenty and nine talents,
and seven hundred and
thirty shekels, after the
shekel of the sanctuary.
25 || And the silver of
them that were number-
ed of the congregation,
was an hundred talents,
and a thousand seven
they thus threw away that which, though lawful | Thus, before solemn ordinances, there ought to be
and useful in itself, yet had been an occasion of
sin to them. Thus Mary Magdalen, who had
been a sinner, when she became a penitent, wiped
Christ’s feet with her hair. Or, [2.] In token
of their great zeal ſor the work of the tabernacle;
rather than the workmen should want brass, or
not have of the best, they would part with their
looking-glasses, though they could not well be
without them. God’s service and glory must al-
ways be preferred by us before any satisfactions
or accommodations of our own. Let us never
complain of the want of that, which we may hon-
or God by parting with.
V. 9–20. The walls of the court, or church-
yard, were like the rest, curtains or hangings,
made according to the appointinent, ch. 27:9,&c.
This represented the Old-Testament church; a
garden enclosed: the worshippers confined to a
little compass. But the enclosure being of cur-
tains only, intimated that the confinement of the
church to one particular nation was not to be per-
petual. The dispensation was a tabernacle-dis-
pensation, Inovable and mutable, and in due time
to be taken down and folded up, when the place
of the tent should be enlarged,and its cords length-
ened, to make room for the Gentile world, as is
foretold, Isa. 54: 2,3. The church here on earth
is but the court of God’s house, and happy they
who tread these courts, and flourish in them;
but through these courts we are passing to the
holy place above; Blessed are they that dwell
in that house of God, they will be still praising
Him. The enclosing of a court before the ta-
bernacle, teaches us a gradual approach to God.
a solemn preparation, in which we must wash our
hands, and so draw near with a true heart.
V. 21–31. Here is a breviat of the account,
which, by Moses’ appointment, the Levites took
and kept of the gold, silver, and brass, brought
in for the tabernacle’s use, and how it was em-
ployed. Ithamar, the son of Aaron, was appoint-
ed to draw it up, who was thus by less services
trained up and fitted for greater, v. 21.
1. All the gold amounted to 29 talents and
730 sheckels, which some compute to be worth
£150,000, according to its present value.
2. The silver amounted in all to 100 talents
and 1,775 shekels, v. 25, 26: about £34,000.
The raising of the gold by voluntary contri-
bution, and the silver by tax, shows that public
expenses may be defrayed either way;* provided
nothing be done with partiality.
-*
CHAP. XXXIX. V. 1–31. In this account
of the making the priests’ garments, according to
the instructions given, (ch. 28.) we may observe,
1. They are called here cloths of service, v. 1.
Note, Those that wear robes of honor must look
on them as clothes of service; for those on whom
honor is put, from them service is expected. It
is said of those that are arrayed in white robes,
that they are before the throne of God, and
serve Him day and night in his temple. Holy
garments were not made for men to sleep in, or
* Moses had dicine a-thority for this tax, but the history of the
church under the Gospel shows, that voluntary taxation by its own
members is more for its true interests, than state enactinents, so
liable to introduce corruptions. Ed.
hundred and threescore
and fifteen shekels, after
* the shekel of the sanc-
tuary.
26 m. A bekah for *eve-
ry man, that is, half a
shekel, after the shekel
of the sanctuary, for every
one that went to be num-
bered, from twenty years
old and upward, for "six
hundred thousand and
three thousand and five
hundred and fifty men.
27 And of the hundred
talents of silver, were cast
° the sockets of the sanc-
tuary, and the sockets of
the veil; an hundred
sockets of the hundred
talents, a talent for a
socket.
28 And of the thousand
seven hundred seventy
and five shekels, he made
hooks for the pillars, and
overlaid their chapiters,
and filleted them.
29 And the brass of
the offering was seventy
talents, and two thousand
and four hundred she-
kels. t
30 And there with h
made P the sockets to the
door of the tabernacle of
the congregation, and the
brazen altar, and the bra-
zen grate for it, and all
the vessels of the altar,
31 And the sockets of
the court round about,
and the sockets of the
court-gate, and all the
PRACTICAL observations.
pins of the tabernacle,
and all the pins of the
court round about.
CHAP. XXXIX.
The several garments of the priests
made, (Notes, &c. 28:) 1–31. The
whole work finished, and reviewed by
Mºss, who blesses the workmen, 32
ND of a the blue, and
purple, and scarlet,
they made * cloths of
e 27:19. Ezra 9:8. Ec. 12:11. Is. 22:
23. Eph. 2:21,22. Col. 2:19.
f 25: 16. 4:3. Nunn. 1:50,53. 9. I5.
10:11. 17:7,8. 18:2. Acts 7:44. Rev
11:19.
Num. 4:28,38. Ezra 8:26–30.
6:23. 1 Cir. 6:3. 24:4.
i 31:2,6. 35: 33.
k 1 Chr. 22:14–16. 29:2–7. Hag. 2:8.
l . Lev. 5:15. 27:3,25. Num.
18:16.
. 26:51.
i
2
i
{
In all ages, there have been some persons more devoted to God,
more constant in their attendance on his ordinances, and more
willing to part with lawful things for his sake, than others.
These are never censured, but always, commended and honored
in the Word of God: for when relative duties and social obliga-
tions are not neglected or violated, we cannot too much renounce
the world, deny ourselves, and devote our all to the Lord, and
seek our whole happiness from Him. (Luke 2: 36–38.j—It
may also be added, that the enclosure of this court, being only
of curtains, might intimate that it should in due time be remov-
ed: and so we may take occasion to bless God for the enlarge-
ment of his church, by the calling of us Gentiles into it; and to
spray, that all remaining boundaries may be removed, and the
whole earth filled with the knowledge of God, the Father, the
Son, and the Holy Spirit, to whom be glory for ever. A men.
SCOTT.
Verse 23.
An embroiderer.] This confirms what was before advanced, that
the fine linen was embroidered with these colors. (Note, 35:25, 26.)
Scott.
- Verse 24.
Dr 4. Clarke, (see his calculation, and Prideaux,) makes the total
96 ug of the gold employed in the tabernacle to be “g 198,347 12s. 6d.
Qſ the silver, 693,550 Israelites gave 18d, each, equal to £45,266 5s.
The value of the brass at 1s. per lb. will be £513-17s. The gold of
the holy place weiglied 4245 lbs. The silver of the tabernacle, 14,602
lbs. The brass, 10,277 lbs. troy weight. Total value of all, £244,127
**s. 9d. [Qver 1,000,000 dollarsj, Total weight, 14 tons, 266 lbs. avoir.
dupois. By thus applying their riches, God’s worship was rendered
august and respectable—incitements to sin and low desires (as vani-
‘Y, ºtolishess, &c.) removed, (for the Israelites needed not this
wealth in the Wilderness,) and the people instructed to consider no-
thing valuable, but so far as it might be employed to the glory and in
O. T. VOL. I. - 4
the service of God.” ED.
Verses 26–28.
A shekel is about half an ounce troy weight. At half a shekel each,
G000 persons collected a talent of silver: consequently a talent ºn-
sisted of about 125 lbs. troy, or rather more than 100 weight. This
passage fixes the weight of a talent, at 3000 shekels; fºr both the
found sum and the residue agree with this computation, and can agree
with no other. This seems indeed to have been the peight of a tal-
ent, of whatever metal ; and it may easily be computed, how much it
would be worth of our current coin.--The silver, called ‘ the Tansom
of their souls,” was raised as a tax which each must pay, but all the
rest was voluntary. - 4 e SCOTT.
(26.) Bekah..] :The Heb, baka, to divide, separate into tºp, seems to
signify, not a particular coin, but a shekel brokcm, º . l?. º º
anciently the penny was cut into four parts, and the fourth part call-
ed a fourthling, corrupted into farthing. r. A. CLARKE.
[36]]
B. C. 1491.
Of the holy garments.
EXODUS, XXXIX.
service, to do service in
the "holy place, and made
* the holy garments for
Aaron ; as the Lo RD corn-
manded Moses.
2 And he made • the
ephod of gold, blue, and
purple, and scarlet, and
fine twined linen.
3 And they did beat
the gold into thin plates,
and cut it into wires, to
work it in the blue, and
in the purple, and in the
scarlet, and in the fine
linen, with cunning work.
4 They made shoul-
der-pieces for it, to couple
it together: by the two
edges was it coupled to-
gether.
5 And the curious
girdle of his ephod that
was upon it was of the
same, according to the
work thereof: of gold,
blue, and purple, and
scarlet, and fine twined
linen, as the Lond com-
manded Moses.
6 And they wrought
5 onyx-stones enclosed in
ouches of gold, graven as
signets are graven, with
the names of the children
of Israel.
7 And he put them
on the shoulders of the
aphod, that they should be
stones for " a memorial to
the children of Israel; as
the LoRD commanded
Moses,
... 8 || And he made the
"breast-plate of cunning
work, like the work of
the ephod; of gold, blue,
and purple, and Scarlet,
and fine twined linen.
to strut in, but to do service in ; and then they
are indeed for glory and beauty. The Son of
Man Himself came not to be ministered unto,
but to minister. 2. All the six paragraphs here,
which give a distinct account of the making of
these holy garments, conclude with those words,
as the Lord commanded Moses, v. 5, 7, 21,
26, 29, 31. The like is not in any of the fore-
going accounts; as if in these, more than any
other appurtenances of the tabernacle, they had
a particular regard to the divine appointment,
both for warrant and for direction. It is an in-
timation to all the Lord’s ministers, to make the
Word of God their rule in all their ministrations,
and to act in observance of, and obedience to,
the command of God. 3. These garments, in
conformity to the rest of the furniture of the tab-
ernacle, were very rich and splendid; the church
in its infancy was thus taught, thus pleased, with
the rudiments of this world; but now under the
Gospel, which is the ministration of the Spirit, to
affect and impose such pompous habits as the
church of Rome does, under pretence of decency
plate double: a span was “chains, at
the length thereof, and
a span the breadth there- gold.
wreathen work of pure
and instruction, is to betray the liberty where-
with Christ has made us free, and to entangle
the church again in the bondage of those carnal
ordinances, which were imposed only till the
time of reformation. 4. They were all shadows of
good things to come, but the substance is Christ,
and the grace of the Gospel; when therefore the
substance is come, it is a jest to be fond of the
shadow: (1:) Christ is our great High Priest;
when He undertook the work of our redemption,
He put on the clothes of service—He arrayed Him:
self with the gifts and graces of the Spirit, which
He received not by measure—girded Himself with
the curious girdle of resolution, to go through
with his undertaking—charged Himself with all
God’s spiritual Israel, bare them on his shoul-
ders, carried them in his bosom, laid them near
his heart, engraved them on the palms of his
hands, and presented them in the breast-plate of
judgment unto his Father, And (lastly) He
crowned Himself with holiness to the Lord,
consecrating his whole undertaking to the honor
of his Father’s holiness; now consider how great
the ends, of toward the fore-part of
it, over against the other
coupling thereof, above
of, being doubled.
10 And they set in it
four rows of stones: j the
first row was “a sardius,
a topaz, and a carbuncle :
this was the first row.
11 And the second
row, an emerald, a Sap-
phire, and a diamond.
12 And the third row,
a ligure, an agate, and
an amethyst.
13 And the fourth row,
a beryl, an onyx, and a
jasper: they were enclos-
ed in ouches of gold in
their enclosings.
14 And the stones
were according to the
names of the children of
Israel, twelve according
to their names, like the
engravings of a signet,
every one with his name,
according to the twelve
tribes.
16 And they made two
ouches of gold, and two
gold rings: and put the
two rings in the two ends
of the breast-plate.
17 And they put the
two wreathen chains of
gold in the two rings on
the ends of the breast- .
plate.
18 And the two ends
of the two wreathen
chains they fastened in
the two ouches, and put
them on the shoulder-
pieces of the ephod, be-
fore it.
19 And they made two
rings of gold, and put
them on the two ends of
the breast-plate, upon the
border of it which was
on the side of the ephod
inward.
20 And they made two
other golden rings, and
the curious girdle of the
ephod.
21 And they did bind
the breast-plate by his
rings unto the rings of
the ephod, with a lace of
blue, that it might be
above the curious girdle
of the ephod, and that
the breast-plate might
not be loosed from the
ephod ; as the LoRD com-
manded Moses.
22 || And he made
'the robe of the ephod
of woven work, all of
blue. ->
23 And there was a
hole in the midst of the
robe, as the hole of an
c Ez. 43:12. Heb. 9:12,25.
d 28:2,4. 31:10. Ez. 42:14.
e Sec on 28:6–12. I_cv. 8:7.
ſ Sec on 29:9.—Is. 11:5. Rev. 1:13.
g See on 35:9.—Job 28:16. Ez.28:13.
h 28:29. Josh. 4:7. Mark 14:9,22–25.
i Sec on 28:4, 15–29.-Lev. 8:8,9. ls.
59:17. Eph. 6
J See on 28:17.2
14. - -
.—Rev. 21:19–21.
* *q w * .. - * * O y º b †
9. It was four-square; 15 And they made put them on the two sides , ś0.
they made the breast- upon the breast-plate of the ephod underneath, sº "ºº-ºº: . -
NOTES. out to any length and fineness which they chose. Scott.—Dr. J1.
CH., XXXIX. V. 1–31.
ording to the ideas of Witsius and of Calmet.
(3.) The art of drawing metal into wire was not known at that ti
as appears from this verse ; otherwise the gold might have been drawn
The cuts represent the hi
†§º
§
N
º-§
i
|w
$
==ºff. Skºs's
ãºliºs
=ººs
E.--º-
§§ §
sº
jlis
§§§
§§|\s.
§|| §§
§§||\S$
*N)}|| hiº
º º §§
§§§
§§§
== º
*= assºr
gh priest’s
D.
me,
Clarke thinks they had the art of making gold thread. Ed.
(10–13.) Sardius. Heb. 0dem—ruddy, the ruby, a beautiful, red gem.
Topaz; pildah, a pale dead green, mixed with yellow; sometimes of
a fine yellow, hence called chrysolite, (gold stone). Now considered
a variety of the sapphirc. Carbuncle : bareket, #. deep red
mixed with scarlet. It was called, carbunculus, little coal, and among
the Greeks anthraw, a coal, because when held before the sun it ap-
peared Jike a piece of bright burning charcoal. Emerald, nophec, the
ancient smaragdus, bright green ; the true oriental emerald is very
scarce, and only found in Cambay. Sapphire, see 24 : 10. Diamond,
gahalom, from halain, to smite upon, supposedly because its hardness
resists a blow. It is the hardest gen, though that it cannot be broken
on an anvil is but an ancient fable; it is easily broken, and capable
of being entirely volatilized . the blast of a blow-pipe, as next to
lamp-black it is the purest carbon]. Ligure, leshem, the same as the
jasincth or hyacinth, of a dead red color, with considerable yellº.
'Agate, shebo, of a variety of hues, whité, red, yellow, green...ºft.
hirst derives its name from shab, to change. They are only Yariºties
of the flint, and are the least valued of precious stones, Jämethyst,
achelamah, purple, composed of a strong blue and deep red. Amethyst
is Gr, and means' ºriating, as it was supposed to prevent ºrig-
tion. Beryl, tarshish, from tar, to go round, and shas, to be vivid. So
Parkhurst. ‘The beryl is a pellucid green, found in the E. Indies and
Peru. But some of the most learned º º j.
g lowish green,) is meant, WI) ranks among
º: ... º. #! The Heb. shohum, has been
translated, beryl, enerald, prasius, sapphire, sardius, ruby, cornelian,
onya, and sardonyx, which is a mixture of chalcedan, and cornelian, in
whº and jiāyers; when the red, is in the middle, it is galled, so
woodward, saraonſ. It is generally allowed, there is no difference,
except in hardness, between the onyº, cornelian, Chalcedony, sardonyr
and agaie, Jasper, washpel, of a bright beautiful green, sometimes







































(362
B. C. 1491.
The tabernacle completed
EXODUS, XXXIX.
habergeon, with a band
round about the hole,
that it should not rend.
24 And they made up-
on the hems of the robe
pomegranates of blue,
and purple, and Scarlet,
and twined linen.
25 And they made
bells of pure gold, and
put the bells between the
omegranates, upon the
}. of the robe, round
about between the pome-
granates.
26 A bell and a "pome-
granate, a bell and a
pomegranate, round
about the n hem of the
robe to minister in ; as
the LoRD commanded
Moses. -
27 || And they made
• coats of fine linen, of
woven work, for Aaron
and for his sons.
28 And a mitre of fine
linen, and goodly bonnets
of fine linen, and linen
breeches of fine twined
linen.
29 And a girdle of fine
twined linen, and blue,
and purple, and Scarlet,
of needle-work; as the
LoRD commanded Mo-
SeS.
30 || And they made
P the plate of the holy
crown of pure gold, and
wrote upon it a writing,
like to the engravings of
a signet, q HOLINESS
TO THE LORD.
31 And they tied unto
it a lace of blue, to fas-
ten it on high upon the
mitre ; as the LoRD com-
manded Moses.
32 T Thus was all the
work of the tabernacle
of the tent of the con-
gregation finished : and
the children of Israel did
* according to all that the
LoRD commanded Mo-
ses, so did they.
this Man is. (2.) True believers are spiritual
priests. . The clean linen with which all their
, chothes of service must be made, is the righte-
ousness of saints; and Holiness to the Lord
must be so written on their foreheads, that all
who converse with them may see, and say, that
they bear the image of God’s holiness, and are
devoted to the praise of it.
W. 32–43. Observe here,
I. Though there was a great deal of fine work
about the tabernacle, such as is usually the work
of time, embroidering and engraving, not only
in gold, but in precious stones, yet the builders
went through with it in a little time, not much
more than five months, and with the greatest
exactness imaginable. For, 1. Many hands
were employed, all unanimous, and not striving
with each other. This expedited the business,
and made it easy. , 2. The workmen were taught
of God, and so kept from making blunders,
which would have retarded them. 3. The peo-
ple were hearty and zealous in the work, and
impatient till it was finished. God had pre-
pared their hearts, and then the thing was
done suddenly, 2 Chrom. 29: 36. Resolution
and industry, and a cheerful application of mind,
will, by the grace of God, bring a great deal of
good work to pass, in less time than one would
expect.
II. They observed punctually and exactly their
orders, v. 32, 42. Note, God’s work must be
done, in every thing, according to his own will.
His institutions neither need nor admit men’s
inventions, to make them either more beautiful,
or more likely to answer their intention. Add
thou not unto his words; God is pleased with
willing worship, but not with will-worship.
III. They brought all their work to Moses,
33 And they brought 38 And
v. 38. God, who gave them so much know-
ledge as to do the work, gave them also so much
humility as to be willing to have it examined,
and compared with the model. Moses was in
authority, and they would pay a deference to his
place; The spirit of the prophets is subject
to the prophets. And besides, though they
knew how to do the work better than Moses, he
had a better and more exact idea of the model
than they. In all the services of religion, we
should labor to be accepted of the Lord.
IV. Moses, both for their satisfaction and for
his own, examined all the work, piece by piece,
and, belold, they had done it according to the
pattern, v. 43. for the same Being that showed
him the pattern guided their hand in the work.
All the copies of God’s grace exactly agree with
the original of his counsels: what God works in
us, and by us, is the fulfilling of the good pleas-
ure of his own goodness; and when the mystery
of God shall be finished, and all his performances
come to be compared with his purposes, it will
appear, that, behold, all is done according to the
counsel of his own will, not one iota or tittle of
which shall be varied from, or fall to the ground.
W. Moses blessed them. 1. Commended them,
and signified his approbation of all they had done.
In all this work, probably there might have been
found here and there a stitch amiss, and a stroke
awry, which would have served for an over-curi-
ous and censorious critic to animadvert upon;
but Moses was too candid to notice small faults,
where there were no great ones. Note, All gov-
ernors must be a praise to them that do well, as
well as a terror to evil-doers. Why should any
take a pride in being hard to be pleased? 2. He
not only praised them, but prayed for them. He
blessed them as one having authority, for the less
the golden ments to minister in the
the tabernacle unto Mo-
ses, “the tent, and all his
furniture, his taches, his
boards, his bars, and his
pillars, and his sockets,
34 And the covering
of rams' skins dyed red,
and the covering of bad-
gers' skins, and the veil
of the covering,
35 The ark of the tes-
timony, and the staves
thereof, and the mercy-
Seat,
36 The table, and all
the vessels thereof, and
the shew-bread,
37 The pure candle-
stick, with the lamps
thereof, even with the
lamps to be set in order,
and all the vessels there-
of, and the oil for light.
altar, and the anointing
oil, and the #sweet in-
cense, and the hanging
for the tabernacle-door,
39 The brazen altar,
and his grate of brass,
lis staves, and all his
vessels the laver and his
foot,
40 The hangings of
the court, his pillars, and
his sockets, and the hang-
ing for the court-gate,
his cords and his pins,
and all the vessels of the
service of the tabernacle,
for the tent of the con-
gregation,
41 The cloths of ser-
vice to do service in the
holy place, and the holy
garments for Aaron the
priest, and his sons' gar-
PRACTICAL OBSERVATIONS.
priest’s office.
42 According to all
that the Lorp command-
ed Moses, so the children
of Israel made all the
work.
43 And Moses u did
look upon all the work,
and behold, they had
done it as the Lord had
commanded, even so had
they done it: and Moses
* blessed them.
m Cant. 4:3,13. 6:7. -
Matt. 9:20.
m Dout. 22:12.
o See on 28:40–42.-Lev. 8:13. 1s. 61:
10. Ez. 44:18. Rom. 3:22. 13:14.
Giul. 3:27. 1 Pet. 1:13.
p See on 28:36–38. Heb. 7:26.
q Zech. 14:20. Tit. 2:14. Rev. 5:10
25.40. Deut. 12:32. 1 Sam. 15:22.
1 Chr. 28:19. Matt. 28:20.
s See on 31:7–11. 35:11—19.
t Heb. the incense of sweet spices.
t 31:10.
u Gen. 1:31.
x Gen. 14:19. Ley. 9:22,23. Num. 6:
23–27. 2 Sam. 6:18. 1 Kings 8:14.
2 Chr. 30:27.
We ought daily to prove our own work, to take the counsel
and regard the judgment of others, to present all we do before
the Lord, and beg to be shown how far. He approves or disap-
Proves it; but the grand trial of all our actions will be at the con-
clusion of them. We ought not therefore rashly to judge others,
or their works, before the time; nor be elated by man’s applause,
or ºast down by his reproach, which are often alike erroneous
and unmerited: but we should exercise ourselves to keep a con-
Science void of offence, be contented with its testimony, and
Wait that day, ‘ when the Lord shall come, and bring to light the
Hidden things of darkness, and make manifest the cºunsel ºf the
hearts, and then shall everyman have praise of God.” For though
the glory of all the good we do belongs to Him, and our best needs
much forgiveness; yet, if by his grace our hearts, are humbly
upright and willing, and we work by his rule, for his glory, and
in dependence on his teaching and assistance. He will graciously
applaud us, and say, ‘Well done, good and faithful servants;
and his blessing will abundantly repay our labor, which indeed
is even here its own reward. After his example, therefore, as
well as that of Moses, parents, masters, ministers, magistrates,
and others, should learn not to be always finding fault; but to
show themselves pleased with, and to commend, the honest en-
deavors of others to do well.—They who serve the cause of re-
ligion have a claim to our prayer; eye, as if they were our own
benefactors; and we should both thank God for them, and beg of
Him to bless them. SCOTT.
clouded with wh
warieties of it. . **, and spotted with red and yellow. There are 15
- Dr. A. CLARKE.
Werse 43.
The words, * as the Lord *
e Commanded Moses,” or to that effect, are
aised no less than ten times in this chapter. This shows the import.
& • * * e the accept-
ance of the exact observance of the directions given, to, thº.”
jeness of the service; without which the liberality and activity of
the people, and the skill of the workmen, would have been of no
avail } Scott.
[363)
B. C. 1491. -
The tabernacle consecrated.
EXODUS, XL.
CHAP. XL.
Moses, at God’s command, sets up the
tabernacle, and consecrates it with
its furniture, 1–33. The Lord, by
the cloud and glory, takes possession
of it, and guides and protects Israel,
34–38.
ND the Lord spake
unto Moscs, saying,
2 On the first day of
* the first month shalt
thou set up the * taberna-
cle of the tent of the con-
gregation :
3 And thou shalt put
therein • the ark of the
testimony, and cover the
ark with the veil.
4 And thou shalt bring
in d the table, and set in
order * the things that
are to be set in order up-
on it, and theu shalt bring
in e the candlestick, and
light the latmps thereof.
5 And thou shalt set
* the altar of gold, for the
incense, before the ark
of the testimony, and & put
the hanging of the door
to the tabernacle.
, 6 And thou shalt set
h the altar of the burnt-
offering before the door
of the tabernacle of the
tent of the congregation.
7 And thou shalt set
* the laver between the
tent of the congregation
and the altar, and shalt
put water therein.
8 And thou shalt set
up * the court round
about, and hang up the
hanging at the court-
gate.
9 || And thou shalt
take the anointing oil,
and anoint the tabernacle
and all that is therein,
and shalt hallow it, and
all the vessels thereof:
and it shall be holy.
10 And thou shalt
anoint the altar of the
burnt-offering, and all his
- vessels, and "sanctify the
altar: and it shall be an
altar f most holy.
is blessed of the better. We read not of any
wages Moses paid them for their work, but this
blessing he gave them. For though, ordinarily,
the laborer be worthy of his hire, yet, in this case,
1. They wrought for themselves. The honor and
comfort of God’s tabernacle among them would be
recompense enough, If thow be wise, thou shalt
be wise for thyself. 2. They had their meat
free from heaven, for themselves and families,
and their raiment waxed not old upon them; so
they neither needed wages, nor had reason to
expect any. Freely ye have received, freely
give. Our obligations, both in duty and interest,
to serve God, are sufficient to quicken us to our
work, though we had not a reward in prospect.
But, 3. This blessing, in the name of the Lord,
was wages enough for all their work. Those
whom God employs, He will bless, and those
whom He blesses, are blessed indced. The bless-
ing He commands is life for ever more. .*
CHAP. XL. V. 1–15. 1. God here directs
Moses to set up the tabernacle, and the utensils
of it, in their places. Though the work was fin-
ished, and every thing ready for rearing, and the
people, no doubt, very desirous to set it up, yet
Moscs will not do it till he has express orders.
It is good to see God going before us in every
step, Ps. 37: 23. The time for doing this is
fixed to the first day of the first month, (v. 2.)
wanting 14 days of a year since they came out
of Egypt. And the tabernacle happening to be
set up on the first day of the first month, in-
timates that it is good to begin the year with
some good work. Let Him that is the First
have the first; and let the things of his kingdom
be first sought. In Hezekiah’s time, we find they
began to sanctify the temple on the first day of
the first month. The new moon (which, by their
computation, was the first day of every month)
was observed by them with some solemnity;
therefore this first new moon of the year was thus
made remarkable. Note, When a new year be-
gins, we should think of serving God more and
better than we did the year before.
Moses is particularly ordered to set up the
tabernacle itself first, in which God would dwell,
and would be served, and then the furniture of it,
in order, v. 2, 7. And all this would be easily
dome in one day, many hands, no doubt, being
employed in it, under the direction of Moses.
2. He directs Moses, when he had set up the
tabernacle and all the furniture of it, to conse-
crate it and them, by anointing them with the
oil which was prepared for the purpose, ch. 30:
26, &c. It was there ordered that this should
be dome, here, that it should be done now, (v.
9–11.) Observe, Every thing was sanctified
when it was put in its proper place, and not till
then, for till then it was not fit for the use to
which it was to be sanctified. As every thing is
beautiful in its season, so is every thing in its
place.
3. He directs him to consecrate Aaron and his ,
sons; when the goods were brought into God’s
house, they were marked first, and then servants
were hired to bear the vessels of the Lord; and
they must be clean who were put into that office,
v. 12–15. The law, now ordered to be put in
execution, we had before, ch. 29. Thus, in the
visible church, which is God’s tabernacle among
men, it is requisite that there be ministers, to
keep the charge of the sanctuary, and that they
receive the anointing.
V. 16–33. Not waiting till they came to Ca-
naan, in obedience to God, they set up the taber-
macle in the midst of their camp, in the wilder-
mess. Those that are unsettled in the world must
not think that that will excuse them in continued
irreligion; as if it were enough to begin to serve
God when they begin to be settled in the world:
no ; a tabernacle for God is very needful and
profitable even in a wilderness, especially con-
sidering that our carcasses may fall in that wil-
derness, and we be ſixed in another world before
we fix in this.
Here we have an account of that new-year’s
day’s work. 1. Moses not only did all God di-
rected him to do, but in the order God appoint-
ed; for God will be sought in due order. 2. To
12 iſ And thou shalt
"bring Aaron and his
sons unto the door of the
tabernacle of the congre-
gation, and wash them
with water.
13 And thou shalt put
upon Aaron the holy gar-
ments, and * anoint him,
and sanctify him ; that he
may minister unto me in
the priest's office.
14 And thou shalt
bring his sons, and clothe
them with coats:
15 And thou shalt
anoint then, as thou didst
anoint their father, that
surely be an P everlasting
priesthood, throughout
their generations:
16 Thus did Moses:
according to all that the
LoRD commanded him,
so did he.
B. C. 17 || Ahd it came
º] to pass, in 4 the first
month, in the second
year, on the first day of
the month, that the taber-
nacle was reared up.
18 Anti Moses" reared
up the tabernacle, and
fastencil his sockets, and
set up the boards thereof,
abroad s the tent over the
tabernacle, and put the
covering of the tent above
11 And thou shalt
anoint the layer and his
foot, and sanctify it.
they may minister unto
me in the priest's office :
for their anointing shall
and put in the bars there- p }*: º 7 Sºm. 25:13, Ps. 11:0:
g g g CD. f : 5, 1 ſ ,
of, and reared up his pil- q2. Nº. 7.
| e sº tº 26:15–30. 36:30–34
{ll’S. s 26:1–14. 36:8–19.
19 And he spread
--- NOTES.
CHAP. XI. V. 2. On the 15th day of the 1st month, the Israelites
came out of Egypt; on the 50th day after that event, the law was giv-
en ; and, with several intervening delays, Moses spent at least 80
days on the mount. IIalf the year must therefore have passed, or
perhaps more, before they began to work on the tabernacle ; in half
a year, or, somewhat less, the whole was completed ; and in mediate-
ly Moses received directions for setting it up.—‘The tabernacle 2
means the whole building; ‘the tent,” the curtains by which it was
covered. (J.M. R.) Scott.
Verses 3, 4.
JM. R. c-—e. 25: 10–39. (5.) JM. R. ſ, g. 26:36, 37. 30: J–8. (6.)
JM. R. 27: 1–8. (7, 8.) JM. R. i., k. 27: 9–19. 30 : 18–21. (9–11.)
JM. R. 1, m. 29: 35–37. 30: 22–33. (12–14.) JM. R. ii, o. 29 : 1–37.
ID.
Verse 15, *
Everlasting.] This priesthood endured, in the family of Aaron,
till Christ came ; and in Him, the Substance of all these shadows, it
rests for ever.—The sons of Aaron were anointed with the same holy
oil, as their father; but it is not generally supposed, that it was pour-
[364
ed on their heads, as it was on his. At least this is never mentioned
concerning any other than the high priest. (29: 7. Lev. 8: 12. 21 : 10.
Ps. 133: 2.) The anointing oil was sprinkled both on Aaron and
his garments, and on his sons, and on their garments.” (29; 21. Lev.
8:30.)—In this réspect, “ Moses anointed them, as he anointed their
father:” and perhaps some of the oil might be applied to their heads,
though not poured on them, as on that of their father. The distinc-
tion between the anointed priest, or high priest, and the other priests,
seems marked through all the subsequent part of the O. T. wherever
the subject is introduced. Scott.
“By the anointing, all who should be born of Aaron should have a
right to the priesthood, without its repetition. But it appears, the High
Priest did, on his consecration, receive the unction: see Lev. 4:3.
6: 22.21 : 10. and this continued till the Babylonish captivity. And,
according to Eusebius, Cyril of Jerusalem, and others, this custom
continued among the Jews to the advent of Christ, aſter which there
is no evidence it was ever practised. Sce Calmet on 29 : 7.2
Num, 7:l,
a 17. 12:1,2. 13:4.
y 30:36.
b 6, 19. 26:7,30. 27:21. 35; 1 I.
36:18. Job 21:28. Marg.
c 21. See on 25:17–22. 26:33,34.—
Num. 4:5. Rev. 11:19. 15:5.
d 22. See on 25:23–30. 26:35,36.
* Heb. the order thereof. Lev. 24:5,6.
c 24,25.—See on 25:31–39.
ſ 26,27.—Sce on 30:1–5.-37:25–28.
1 John 2:1,2.
g 28, 26:36,37. 36:37,38.
h 29. See on 27:1–8.-38:1–7.
i 30–32.-See on 30:18—21. 38:8. Ps.
26:6. Zech. 13:1.
k 33.--See on 27:9–19. 38.9—19.
l 30:23–33. 37:29. Ps, 45:7, Ig. II:
. 61: I. Matt. 3:16. John 3:34. I
John 2:20. -
m 29:36,37. Lev. 8:11.
f [{eb. holiness of holinesses.
n See on 29:1–35. Lev. 8:1–13.
o See on 28:41. John 3:34. 17:19.
IIel). 10:10,29. I John :*
Dr. A. CLARKE.
Verses 17–33.
(JM. R.) In the whole of this solemn Service, Moscs acted as a
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***
B. c. 1490.
upon it; as the Lond
commanded Moses.
20 Añd he took and put
t the testimony into the
ark, and set the staves
on the ark, and put the
u mercy-seat above upon
the ark.
21 And * he brought
the ark into the taberna-
cle, and set up the veil
of the covering, and cov-
ered the ark of the tes-
timony; as the Lord
commanded Moses.
22 And y he put the P
table in the tent of the
congregation, upon the
side of the tabernacle
* northward without the
veil. f -
23 And he a set the
bread in order upon it,
before the Lord ; as the
LoRD had commanded
Moses.
24. And he put "the
candlestick in the tent
of the congregation, over
against the table, on the
side of the tabernacle
southward.
25 And he lighted the
lamps before the Lord,
as the Lord commanded
Moses. - * >
26 And he put , the
* golden altar in the tent
of the congregation, be-
fore the veil. -
27 And he burnt sweet
incense thereon; as the
LoRD commanded Mo-
SeS.
28 And he "set up the
hanging at the door of
the tabernacle.
29 And he put “the al-
tar of burnt offering by
the door of the tabernacle
of the tent of the congre-
gation, and offered upon
it the burnt-offering, and
the meat-offering; as the
*
ExoDUS, XL.
each particular there is added an express refer-
ence to the divine appointment, therefore, as be-
fore, so here, as the Lord commanded Moscs,
is repeated seven times in less than 14 verses.
Moses himself, great as he was, would not vary
from the institution, neither to add to it, nor di.
minish ſcom it, in the least punctilio. They that
command others must remember, that their Mas-
ter also is in heaven, and do as they are com-
manded. 3. What was to be veiled, He veiled,
(v. 21.) and what was to be used, he used im:
mediately, to instruct the priests how. Moses
was not properly a priest, yet is numbered among
the priests, (Ps. 99: 6.) and the Jewish writers
call him the priest of the priests; he acted by
special warrant and direction from God, and
rather as a prophet, or lawgiver, than as a
riest. He began the work, and then left it in
the hands of the appointed ministry. Thus, in all
these instances, (v. 23—33,) he not only showed
the priests how to do their duty, but has taught
us that God’s gifts are intended for use, and not
barely for show. , Talents were given to be oc-
cupied, not to be buried. Some think the offer-
ing of the burnt-offering and meat-offering,
(v. 29.) though mentioned here, was not till
some time after ; but it seems to me he immedi-
ately began the ceremony of its consecration,
though it was not completed for seven days.
W. 34–38. When Moses had finished the
tabernacle, as it was designed for God’s dwell-
ing-place among men, so God came and took
possession of it. The Shechinah, the divine,
eternal Word, though not yet made flesh, yet, as
a prelude to that event, came and dwelt among
them. By the visible tokens of his coming, God
now testified both the return of his favor, which
they had forfeited by the golden calf, (ch. 33: 7.)
and his gracious acceptance of all the expense
they had been at, and all the care and pains they
had taken about the tabernacle, and thus abun-
LoRD commanded Mo-
SëS.
33 And he reared up
h the court round about
:
The cloud covers the tabernacle,
dantly rewarded them. Note, God will dwell
with those that prepare Him a habitation. The
broken and contrite, heart, the clean and holy
heart, furnished for his service, and devoted to
his honor, shall be his rest for ever, here will
Christ dwell by faith, Eph. 3:17. Where God
has a throne and an altar in the soul, there is a
living temple. And God will be sure to own and
crown the operations of his own grace, and the
observance of his own appointments.
As God had manifested Himself on mount Si-
nai, (24; 16.) so He did now in this newly-
erected tabernacle. The cloud covered it on
the outside, and the glory of the Lord filled it
within; (probably alluded to, Zech. 2: 5.)
I. This cloud was intended to be, 1. A token
of God’s constant presence, (v. 38.) that they
might never again question, Is the Lord among
us, or is He not? That very cloud, which had
already been so pregnant with wonders in the
Red Sea, and on mount Sinai, sufficient to prove
God in it of a truth, was continually in sight of
all the house of Israel, throughout all their
journeys; so that they were inexcusable iſ they
believed not their own eyes. 2. A concealment
of the tabernacle, and the glory of God in it.
God did indeed dwell among them, but He dwelt
in a cloud; Verily, Thou art a God that hidest
Thyself. Blessed be God for the Gospel of Christ,
in which we all with open face behold, as in
a glass, not in a cloud, the glory of the Lord.
3. A protection of the tabernacle. They had
sheltered it with one covering upon another, but,
after all, the cloud that covered it was its best
guard. Those that dwell in the house of the
Lord are hidden there, and safe under the divine
protection, Ps. 27: 4, 5. Yet this, which was
then a peculiar favor to the tabernacle, is promis-
ed to every dwelling place of mount Zion; for
upon all the glory shall be a defence. 4. A
guide to the camp of Israel, in their march through
36 And m when the
cloud was taken up from
30 And he set ‘the the tabernacle and the 16:34. 25.16 ºl. 31.is. p. 40s.
layer between the tent altar, and set up the hang- " ...º.º. º.º. **
of the congregation and ing of the court gate: 'So 3 . 26:33. 35:12.
the altar, and put water Moses finished the work: ; ; 26.35.
there, to wash withal. 34 || Then * a cloud º s. sºlº sº. John s.12.
31 And Moses, and covered the tent of the , ; ; ;ss,
Aaron and his sons, congregation, and the di. 33.37.5-19.... ...
s washed their hands and glory of the Lord filled ; ; ; sºlº º'
their feet thereat. the tabernacle. ; :"..."is.
32 When they went 35 And Moses was i ; , , ºf $3.4 hº
into the tent of the con- notable to enter into the º º,"
gregation, and when they tent of the congregation, **ś, ſº ºf
came near unto the al- because the cloud abode ; º; ; ; *
tar, they washed; as the thereon, and the glory of jºšii. 2 Chr. 5:ii. 7.2. Rev.
LoRD commanded Mo-
SeS.
the LoRD filled the tab-
ernacle.
I5:8.
in Nunn. 10:11—13,33–36. Neh. 9:19.
1 Cor. 10:1.
priest, and a type of Him, who unites in his own person the offices
of a Prophet, Priest, and King. . (Deut. 18: 15–19.) But after Aaron
and his sons were fully established in their office, it does not appear,
Verse 35. - -
• To a rude people, measuring every thing by their senses. God, in
his wisdom, saw fit to exhibit a sensible appearance, indicatiº his
that Moses performed any of the services, to which they were espe:
cially appointed.
Scott.
§
#3S
º
§§
§
º Fº
apply these typical passages tº 6 *
done with sobriety, judgiment, and Calitiºn:
ful not to introduce a new
peculiar présence, [and this was of indefinite figure, impossible to
imitate, lest they should be making idols of stone of wood, &c. It
was a common opinion of in any
God dwelt in incomparable light and splendor.’ Roseniii.
holiest sentence 2 of the Vedas.
nations, especially of the East, that
So the
Ep.
Verses 36–3S.
(JNºum. 9:16–23.)
many pious persons, use the expres
In allusion to this special guidance of Israel,
sion, ‘moving of the cloud,” as
denoting the providential and gracious direction God now affords
his people: and doubtless it is allowable thus to accommodate and
ur own circumstances, provided it be
But we should be care-
rule of duty ; or give occasion to unrer-
such allusions.
tainty, error, or enthusiasm, by a Vºlº and in determinate use of
[Holy mysteries must be studic d with this caution .
that the mind for its module be dilated to, the amplitude of the myo-e-
ries, and not the mysteries be straitened
compass of the mind. s
. infilibie guidance that Israel was: the Word of God, soberly
explained, is our only -
standing it, and in applying *
stances, good counsel, fervent pray
Providence, should be employed.
when we liave opportunity and 8 -
rection : other º: are lawful in themselves; but it may be doubt-
fui, whether in our case and situation they are advisable ; thau is,
and gift in, to the narrow
Ld. Bacon.] We are not undef the same evi-
and our sufficient rule of duty ; and in under-
general precepts to particular circum-
er, and a careful observance of
Some things are always our duty,
d ability; and these need no other di-

[365]
B. c. 1490.
Durection for journeying and rest.
EXODUS, XL.
over the tabernacle, the
children of 1srael * went
onward in all their jour-
neys:
37 But if the cloud
were not taken up, then
they journeyed not, till
the day that it was taken
up.
38 For the cloud of
the Lord was upon the
tabernacle by day, and
n fire was on it by night,
in the sight of all the
house of Israel, through-
out all their journeys.
* Heb. journeyed.
n Ps. 78;14. 105:39. Is. 4:5,6,
It was in light and fire,and ( for aught we know) mo otherwise, that the Shechi-
the wilderness, v. 36, 37. While the cloud contin-
ued on the tabernacle, they rested; when it re-
moved, they removed and followed it, as being
purely under a divine conduct. This is spoken
of more fully, Num, 9: 15, &c. and mentioned
with thankfulness, to the glory of God, long after-
ward, Neh. 9; 19. Ps. 78: 14.—105: 39. As
Israel had the cloud for their guide; so the
church has divine revelation, which, since the
making up of the scripture canon, rests in that
as its tabernacle, and there only it is to be found;
as, in the creation, the light which was made
the first day centred in the sun the fourth day.
Blessed be God for the law and the testimony!
II. The glory of the Lord filled the tašer-
nacle, v. 34, 35. The Shechinah now made an
awful and pompous entry into the tabernacle,
through the outer part of which it passed into
the most holy place, as the presence-chamber,
and there seated itself between the cherubims.
so, now, the curtains were not; ſor to those that
have received the anointing, the terrible majesty
of God is not destroying. Yet so dazzling was
the light, and so dreadful the fire, that Moses
was not able to enter into the tent of the con-
gregation, at the door of which he attended, till
the splendor was a little abated, and the glöry of
the Lord retired within the veil, v. 35. This
shows how terribly overpowering the glory and
majesty of God are. But what Moses could not
do, in that he was weak through the flesh, our
Lord Jesus has done, whom God caused to draw
near and approach; and who, as the Forerunner, is
for us entered, and has invited us to come boldly
even to the mercy-seat. He was able to enter
finto the holy place not made with hands; nay,
He is Himself the true Tabernacle, filled with the
glory of God, (John 1: 14.) even with the divine
grace and truth prefigured by this fire and light.
In Him the Shechinah took up its rest for ever,
for in Him dwells all the fulness of the God-
nah made itself visible; for God is Light; our God is a consuming Fire; with head bodily. Blessed be God for Jesus Christ.
these the tabernacle was now filled, yet as, before, the bush was not consumed,
t
PRACTICAL OBSERVATIONS.
The several parts of divine revelation, the distinct offices of
Jesus Christ, and the various graces of the Christian character,
are never seen in their glory and beauty, till they are viewed as
united in one harmonious whole; which whole the believer
values, desires, and seeks to call his own.—We may hope for a
good year, month, week, or day, if we begin it with serious at-
tention to the worship of God, and solemn dedication of ourselves
to Him. But when we remember, that, within this very year,
which was entered upon in so promising a mammer, the Lord was
not well pleased with the most of the Israelites, and doomed
‘their carcasses to fall in the wilderness;' we may justly fear,
lest we should amuse and deceive ourselves with a form of god-
liness: and the consideration, how few of them entered Canaan,
should warn young people not to postpone the care of their souls
till they are settled in life, lest that should prove too late.—Hap-
py they, who like Moses receive repeated testimony from God,
that they do his will and keep his commandments! But, through
him, let us look unto Jesus Christ, who collects his people from
all nations and ages; and, according to the will of the Father,
having washed them in his blood, and anointed them with the
unction of his grace, forms them into one holy temple, ‘a habi-
tation of God through the Spirit,” in which He dwells to illumi-
mate, to purify, to guide, and to defend them through life, and in
which He will dwell for ever. Being then taught by the Spirit
to imitate Christ, as well as to depend on Him, devoutly to at-
tend on his ordinances, and obey his precepts; we shall be pre-
served from losing our way, and be “led in the midst of the paths
of judgment,’ till we come to heaven, the habitation of his holi-
IleSS. SCOTT.
whether they are likely, all things considered, to conduce to the glory
of God and our own real good, and the good of our brethren and
neighbors. When, after mature consultation and fervent prayer,
such matters still remain doubtful ; the events of Providence may be
of some weight in the decision, especially in cases where self-denial
must be exercised, and danger encountered. But, when any under-
taking is evidently wrong, or plainly inexpedient, or unadvisable in
the opinion of impartial judges, and yet the inclination leans that
way ; in this case, that which men call the ‘moving of the cloud,”
or the opening of Providence, is generally no more than a temptation
- TABLE OF MEASURES,
of Satan. The suggestions of that enemy are often mistaken for di-
vine impressions; and men fancy they are following the Lord, when
they are gratifying their own wayward inclinations. Upon the whole,
in all matters, let us refer ‘to the law and to the testimony.” Plain
precepts and maxims of wisdom are far surer rules, than the most
ingenious allusions: and the book of Providence, as well as the sup-
posed guidance of the Spirit, must be examined by, and brought to
the test of, the plain rules of the written Word, ‘which are the light
of our feet and the lantern of our paths.” Scott.
WEIGHTS, AND COINS,
Chefly derived from Dr. ARBUTHNot’s Tables of Ancient Coins, &c. showing the relative proportion of each, with its value according to the English
standard.
1. Scripture JMeasures of length reduced to English measure,
- - Eng.ft. Inch. Dec.
A digit * - * - - sº - - 0 0,912
T4T A palm - - - - - * - 0 3.640
TIZT3 . A span * - - º as - 0 10.944
24 6 2 : A cubit - - - º - l 9.888
T95 T24 T3TATA fathom -> * . e. - - 7 3.552
TATT35TTETGTTT2"| Ezekiel's reed e º - 10 11,328
T92 TH3TTGT3T3TTTT-3T An Arabian pol - • 14 7, 104
1920 T48.JTT6JT80T20 13 1-3 || 10 | A 5 pse
| | 10 | #:#; - 145 11.04
O
The longer Scripture JMeasures.
Eng. miles. Paces. Feet.Dec.
- 0 0 1.824
aw's
A cubit e - - - - -
T400T A stadium - - - • - - 0 145 4.6
2000 || 5 || A Sabbath-day's journey - - - 0 729 3.0
4000T TO T2ſ An Eastern mile - {- *- l 403 1.0
12000T30T6T3T A parasang - - * sº 4 153 3.0
95000T240T48 TAT3T A day's journey - - - 33 172 4.0
3. Jewish JMeasures of capacity for things liquid.
A can . . . . . . . . . " 'º';
1 1-3 | A log - - se - - -> - - 0 0.833
5 1-3 4 || A cab - * - - º - - 0 3.333
16 12 3 || A hin * - - º - º 1 – 2
32 24 6 || 2 | A Beah - - Q- º - - 2 4
Tºš 72 | 18 6 || 3 || A bath, or ephah - tº - • 7 4
950 720 | 180 l 60 | 30 | 10 || A corus, homer, or chomer - - 75 5
4. Jewish Measures of capacity for things dry.
Eng. Corn Measure.
A Gachal - - sº & - º - - *. |..
T20T A cab - - & º - * - - 0 0 2.8333
36 1.8 An omer, or gomer * - tº º º 0 0 5.1
120 | 6 3 1-3 || A seah - * - s - - 1 0 1
T350TT3TTI) 3| An ephah - - - t- • 3 0 3
1300T 30 50TTI5T5T A letech - ams - - 16 0 0
3600 180 100 30TTOTZT Achomer, homer, or corus - 82 0 l
5. Jewish Weights reduced to English Troy weight.
lb. oz, dwt. gr.dec.
A gerah - - º - - º * - 0 0 0 10.38
10 | A beka - tº - se e - - 0 0 4 13 1-2
20 || 2 | A shekel - - * - - - 0 0 9 3
1200 | 120 | 60 | A maneh - * - - - 2 3 7 12
60000 | 6000 |3000 50 | A talent - * - - 114 0 15 0
6. Jewish JMoney reduced to the English Standard. ***
L. s. d.
A gerah - * - - - * - º a- 0 0 1.2687
10 | A beka - - - * - - º - 0 1 1,6875
20 | 2 : A shekel - - - - - s - 0 2 3.375
IOUDT100T 50 | A maneh, or mina Hebraica - º - 5 14 0.75
60000 | 6000 || 3000 | 60 | A talent - - - s - 342 3 9
A solidus aureus, or sextula, was worth tº- - te - 0 12 0.5
A siclus aureus was worth - * * - * - 1 16 6
A talent of gold was worth - t- º - * - 5475 0 0

7. Greek and Roman JMoney, mentioned in the New Testament, reduced
to the English Standard.
- L. s. d. g.
A mite, (lepton) about - - a. - - - 0 0 0 0 3-8
2] A farthing, (kodrantes) about s - - - 0 0 0 0 3-4
8 H An as, (assarion,) or farthing - * - 0 0 0 3
-35 40 IOT A penny, denarius, (denarion) or drachm 0 0 7 3
160 80 20 2 | Didrachm - - -: - 0 1 8 2
320 160 40 4 || 2 | Stater - - & - 0 2 7 0
-5000TTÜOUTIOOOTTOOT50I 25 || Attic mina - - a 4 7 0
jānīā0000 i 3000WTGWOT3COOTT500Tâ01 Attic talent - 193 15 0° 0
The Italian minu, or Roman libra, or pound, was 96 denarii, equal to 3 2 6 0
seventy-two libras made a Roman talent, equal to" - - 225 0 0 0:
Note.—In the preceding Tables, silver is valued at 5s. and gold at 4l. per oz.
* : e is intricate subject, the reader is referred to Bn.
cºś Measures; Dr. Arbuthnor's Tables of Aś
Coins, Weights, and Measures; the Metrologie of Paueton; Jºel, 8 Universal Cam-
bist ; Dr. Hooper's Inquiry intº the State of Ancient Measurés ; Brerewood de Num
mia, Ponderibús, &c.; and Godwyn's Moses and Aéron, l, vi. c. 9, 10. pp. 254—266.
$ GREEN FIELD.


*
AN EXPOSITION,
* w IT H t ->
PRACTICAL ob's E R v Ations, AND No TEs,
OF THE THIRD BOOK OF MOSES, CALLED
\ L E W IT I C U S.
THERE is nothing historical in all this book, except the account, ch. 8,9. of the consecration of the priesthood; ch. 10.
of the punishment of Nadab and Abihu, and ch. 24 of Shelomith's son. All the rest of it is taken up with the laws,
chiefly ecclesiastical, which God gave to Israel by Moses, concerning their sacrifices and offerings, meats, drinks, and
divers washings, and the other peculiarities, by which God set that people apart for Himself, and distinguished them from
other nations; all which were shadows of good things to come, which are realized and superseded by the Gospel of
Christ.—[The Hebrews call the book, from the first word, vayikra :] we call it Leviticus, from the Sept. because it con-
tains the laws and ordinances of the Levitical priesthood, (as it is called, Heb. 7: 11.) and the ministrations of it. The
Levites were principally charged with these institutions, both to do their part, and to teach the people theirs.-We read,
in the close .# the foregoing book, of the setting up of the tabernacle, the place of worship ; and as that was framed
according to the pattern, so must be the ordinances of worship there to be administered. In these the divine appoint-
ment was as particular as in the former, and must be as punctually observed. The remaining record of the abrogated
law is of use to us, for the strengthening of our faith in Jesus Christ, as the Lamb slain from the foundation of the world;
and for the increase of our thankfulness to God, that by Him we are freed from the yoke of the ceremonial law, and
live in the times of reformation. * HENRY.
“The fancy, if unreined, is apt to run into excess, and the interpretation of the ritual law, has been, perhaps, too
uncontrolled, particularly by its earlier expositors, who have sometimes built their explanations more on fanciful allu-
sions, than on real analogy, and true connection. It may be remarked also, that some of these ceremonial laws seem
to have been imposed as a punishment, on account of the frequent transgressions of rebellious people, (Gal. 3: 19,
Ezek. 20:25. (Irendeus, Lactantius, Spencer.); or rather as a yoke or curb to restrain from idolatry (Lowman, Spencer),
as well as to discriminate them from all other nations; which purpose they effectually served in all their dispersions,
and captivities (Juvenal, Tacitus, Grotius, Chrysostom). The sanctimonious observances, likewise, and frequent purifi-
cations, were designed to keep up :::::::::::f awe of the divine Majesty, supposed personally to dwell with them, &c.
So also the distinctions of clean, and unclean, were to inculcate their peculiar appropriation to God's service. The
multiplied ceremonies and complicated rites, consequent on these designs, were certainly so burdensome, that nothing
but a conviction of their divine.original, could have influenced any people to receive them, especially as the wisdom of
their spiritual import was not understood at first, but only gradually unfolded by the interpretations of the prophets.
But the ceremonial law, though in fact a “yoke too heavy to be borne,” and completely obeyed, was, nevertheless, well
(Acts 15: 10. Gal. 5: 1.) adapted to the time and circumstances under which it was delivered, and to the dull [unintel-
lectual, unspiritual] and perverse nation for which it was designed. (Deut. 32: 28. Jer. 4; 22. Ezek. 20: 25. Barrow,
Matt. 19: 8.) . It was likewise perfect as to its spiritual intentions, and final views, as a figurative and temporary dis-
pensation. The transient (Ps. 19:7–11, 119.) character of its ceremonies was not explained at first, lest they should be
undervalued [comp. the reception of the Moravian mission in Greenland. Brown's History of Missions, p. 305, v.i.],
but as soon as this religious system was established, its true nature began to appear to the people. Their inspired
teachers instructed them, that sacrifices and oblations for sin were figurative atonements, of little value in the eyes of
God, if unaccompanied by that faith, and by those qualifications, which He required (Jer. 6: 20. 7: 21–23. Is. 1: 14–17.
Mic.6: 6–8. Am, 5:21–24. Ps. 50:8–14); as also that these outward purifications and observances, were designed
to illustrate the importance of internal righteousness. (Ps. 50: 8–15. 5i : 16, 17. 1 Sam. 15:22. Prov. 15: 8. Hos.
6:6. Is. 1: 11–17. 58: 6,7. Zech. 7: 5–10. Rom. 2: 28, 29.)” GRAY.
‘The time this book was written is known from 27: 34. which refers both to their oral promulgation, and committal
to writing, as is to be collected from the similar phrase, Num. 36:13. where commandments and judgments are said to
be given to Israel by the hand of Moses in the plains of Moab, implying that they were committed to writing there, and
then Moses died before they left that plain, and therefore did not write them before or after that time. Understanding
the words here in a similar way, it is quite probable that this book for the priests was written at Sinai. The following
places indicate that the book was written while the Israelites wandered in camps, and before thcy had entered Canaan,
viz. 4: 11, 12:21. 13:46. 14: 2, 3, 8, 33 sqq. 16:10, 21, 22, 26–28.’ Ros ENM.
“As to the rites, prescribed in Leviticus, many seem to be instituted after those of the Egyptians, such being rejected
or changed as savored of idolatry, or which were not adapted to the state of the people of Israel, or the land they were
about to inhabit. Thus the linen [byssine] garments of the priests, the consecration of the hair of the Nazirites: the
celebration of festivals, the offering of the first fruits, and things of that kind, sufficiently manifest, on the face of them,
an Egyptian origin. Yet in this thing we may recognise the wisdom of the legislator. For the Israelites, born in Egypt,
and used to their customs as well domestic, as re igious, would certainly have taken it ill if rites were prescribed to
them, plainly differing from the rites of that nation. Indeed, a rude and uncultivated people are wont to adhere perti-
naciously to the manners and customs, in which they have been brought up from earliest infanºy, especially if these
are sanctioned by a religious authority. Nor will any thing produce so many quarrels, and civil commotions, as any
sudden change made in the laws, and religious ceremonies. ad Moses prescribed to the Israelites laws altogether sin-
gular and new, they would scarcely have observed them. [But see note g. Introd.]" - L).
Nor does it appear, (as God is God of all, and has left no nation without some witness of Himself) how the sacred
Şeriptures are dishonored by allowing that Moses, by divine direction, carefully adopted many thºs that were good in
the civil government of the Egyptians, (see Mich.) or even their more recondite theology, (craftily concealed by the
Priests,) opposing directly, and with terrible penalties, those of their practices that were pernicious to man’s happiness;
and thus his conduct presents a strong contrast to the interested frauds of the Egyptian priesthood. ED.
Leviticus contains little history, and consists principally of ritual laws, delivered to Moses from above the mercy-seat,
during the first month after the fabernacle was erected; though moral precepts are frequently interspersed.--In these
ceremonies the Gospel was preached to Israel: and the solemn and exact manner, and the many repetitions, w ith which
they are enforced, are suited to impress the serious mind with a convictiou, that something immensely more important
and spiritual, than the external observances, is couched under each of them. We are indeed thus taught, that all true
Feligion must be grounded on divine revelation, and be regulated by it; and not be left in any degree to human inven;
* : yet one inspired apostle calls the legal institutions ‘beggarly élements, and the law of a carnal commandment;
and another allows, that they formed ‘a yoke which neither they nor their fathers were able to bear.”—But if we look
carefully into the N.T. we shall tº convinced, that these ordinances, which to numbers appear so unmeaning ind
**onable, were not only ‘shadows of good things to come, but real prophecies; which, being exactly *;
67]
B. C. 1490.
offerings.
LEVITICUS, I.
Laws concerning z
in the Gospel, prove the book in which they are found to be divinely inspired.--It is not known how far the Israelites
observed the singular law concerning the sabbatical year, and that of Jubilee, which, it is evident, were very frequently
neglected; but no impostor would have ventured to enact such statutes; much less to have committed himself by these
words: “And if ye shall say, What shall we eat the 7th year?, behold we shall not sow, nor gather in our increase.
Then I will command my blessing on you in the 6th year, and it shall bring forth fruit for 3 years. And ye shall sow the
8th year, and eat yet of old fruit until the 9th year; until her fruits come in, ye shall eat of the old store.’ (25: 20–22.)
Yet we do not find, in the whole history, a single complaint, that this extraordinary promise failed of an exact accom.
plishment.—Ch. 26 likewise contains an evident prediction of the present state of the nation of Israel, which amidst all
its dispersions and oppressions has hitherto been preserved a distinct people, apparently 1Il order to the performance of
the promises made them in the close of the ch.-It seems peculiarly useful, in this skeptical age, to introduce each
book in the sacred volume, by some notice of those prophecies found in it, which have received an evident accomplish-
ment, many ages after the time when we have full proof the books were extant; as this tends to establish, not only
their authenticity, but also their divine authority, far more than human testimony can do.—In addition to this we may
observe, that the sacred writers, in all the subsequent parts of Scripture, and even our Lord, as well as his apostles,
quote or refer to this book in language which proves, both that it is the genuine work of Moses, and also that the stat.
utes contained in it are the Word of God; two points which many, called Christians, seem at present ready to concede
to skeptics and infidels. (2 Chron. 30: 16. Ezra 7: 6, 12. Matt. 8: 4. Luke 2: 22–24. Rom.10: 4, 5. Comp. 26: 12.
with 2 Cor. 6: 16. and 19:18, with Gal. 5: 14.) Let us therefore adhere to the testimony of these unexceptionable
witnesses, and study it as a part of ‘the oracles of God;’ and very important instruction will be derived from it, even
to us in this remote age, though we are no longer under the obligation of its ritual appointments. .
CHAP. I.
The law of the burnt-offering, of a bul-
ock, 1–9: of a sheep, or goat, 10–
13: of fowls, 14–17.
ND the LORD a called
unto Moses, and
spake unto him * out of
the tabernacle of the con-
gregation, saying,
a Ex. 19:3. 24:1,2,12. 29:42, John 1:
b Fºx. 25.22. 337. 39:32, 40:34,35.
Scott.
CHAP. I. This book begins with the laws con-
cerning sacrifices, of which the most ancient were
the burnt-offerings, about which God instructs
Moses in this chapter.
. 1, 2. Observe here, 1. It is taken for
granted, people would be inclined to bring offer-
ings to the Lord. The very light of nature directs
man, some way or other, to pay his Maker hom-
age as his Lord. Revealed religion supposes natu-
ral religion to be an ancient and early institution,
since the fall had directed men to glorify God by
sacrifice, which was an implicit acknowledgment
tures, and their having forfeited all to Him as
simmers. A conscience thoroughly convinced of
dependence and guilt, would be willing to come
before God, with thousands of rams, Mic. 6:
6. 2. Provision is made, that men should not in-
dulge their own fancies, mor become vain in their
imaginations and inventions about their sacrifices,
lest, while they pretended to honor God, they
should do what was unworthy of Him. Every
thing therefore is directed to be done with due
decorum, by a certain rule, and so as that the
sacrifices might be most significant, both of the
Num. 12:4,5.
of their having received all from God as crea- great sacrifice of atonement which Christ was to
MOTES.
CHAP. I. V. l; 2. The laws, recorded in Ex. were either deliver-
ed to the people immeditely from Sinai, or to Moses on the top of that
mountain ; but aſter the sanctuary had been erected, the remaining
part of the law was delivered to Moses by an audible voice from the
divine glory, which first filled the tabernacle, and then rested above
the mercy-seat. When this glory filled the holy place, Moses was
not able to enter; but the Lord called to him to draw nigh, and as he
stood without, He spake the laws to him.—The word rendered offer-
ing, Corban, (Mark 7: 11.) signifies brought near, [from karab, to ap-
proach, and this receives light from the general custom of the east,
no man being permitted to approach a superior, without a giſt, giving
access. Dr. A. Clarke..] In general, it means any oblation presented
to God ; therefore the meat-offerings, regulated in the next chapter,
were intended, as well as the burnt-offerings, &c.—The sacrificing
of innocent animals had been an institution of true religion from the
fall of Adam ; and thence by tradition it was derived into the various
Species of false religion, which prevailed in the world.—Among the
Worshippers of the true God, no animals but those called clean were
offered. [Gen; 15: 9.] In most cases the head of the family, or the
person presenting the sacrifice, officiated as priest. (Ex. 24: 5.) The
blood of the animal was shed, and then the body was consumed by
fire on an altar; or sometimes only a part of it; and then the remain-
der was ſeasted on by the person who sacrificed, along with his fam-
ily and friends. (Gen. 31 : 54. Ez. 18: 12.) But, under the Mosaic
dispensation, very particular laws were given on this subject, which
were connected with the exclusive appointment of Aarón’s ſamily
to the priesthood. In general, all the sacrifices in various ways typ-
ified Christ; and also shadowed out the believer’s duty, character,
privilege, and communion with God: and indeed, iſ we except the
divine Person, the miracles, and the meritorious mediation, of the
Lord Jesus, there is scarcely any thing in the whole Scripture spoken
of Him, which is so appropriate, as not to have also a subordinate
meaning that concerns his people; and therefore we need not hesi-
tate to apply the same things, both to Christ and to Christians, in dif-
ferent respects.-Such animals only were allowed in sacrifice, as are
most useful and valuable to man, which lie is able to possess as prop-
erty, and the increase of which he promotes: and not all of them; but
those only which are most domestic, harmless, patient, cleanly, and
whose flesh is most commonly used for food. Neither filthy swine,
nor devouring lions, nor the warlike horse, nor the subtle fox, northé
voracious dog, nor any creature which subsists on animal food, was
*ppointed for sacrifice ; nor yet the timorous hare or deer, which
flees from the intercourse of man : but those alone which represented
most aptly what Christ would be, and what his people ought to be ;
as the laborious, patient ox; the gentle, harmless, and cleanly sheep;
and the tender, loving dove : for even the useful' goat was sacrificed
far less frequently, than sheep and oxen.—The heathens offered vari-
ous animals, deemed unclean by the Israelites; [according to the
nature of their deities, horses to the sun, wolves to Mars, asses to
Priapus, swine to Ceres, dogs to Hecate, &c. Dr. A. Clarke.]
SCOTT.
(2.) Offering...] As the different kinds of sacrifices commanded, are
repeatedly occurring, the following account of them and the scripture
terms relating to them is given, once for all. It is abridged from Dr.
A. CLARK E.
1. As AM, TRESPAss-offering, ſrom asam, to be guilty, or liable to pun-
ishment; for in this sacrifice the guilt was considered as being trans-
ferred to the animal offered, and the offerer redeemed from the pen-
alty of this sin, 8:37. Christ is said to have made his soul an offering
for sin, Is. 53 : 10. And see Outram.
2. Is HEH, FIRE-offering, probably from ashash, to be grieved, anger-
ed, inflamed ; either pointing out the distressing nature of sin, or its
property of incensing divine justice against the offender, who, in
consequence, deserving burning ſor his offence, made use of this sa-
crifice to be freed from the punishment due. Ex. 29: 18. and many
places of this book.
3. HABEHAB, ITERATED offerings, from yahab, to supply. Occurs
only Hos. 8: 13. and probably means no more than the continual
repetition of the accustomed offerings, or continuation of each part of
the sacred service. ſ
4. ZEB Ach, a sac R1 F1 ce, Chal. debach, a creature slain in sacrifice,
from zabach, to slay ; hence the altar on which such were offered, was
termed mizbeach, the place of sacrifice. See note, Gen. 8:20. Zebach
is a common name for sacrifices in general. -
5. CHA G, a festival, especially a periodical one, from chagag, to cele-
brate a festival, to dance round and round in circles. Ex. 5: 1. 12 : 24
Probably pointing out the revolution of the heavenly bodies, and the
exact return of the seasons. See Parkhurst. *
6. CHAT AATH, and chATA AH, sin-offering, from chata, to miss the
mark; it also aptly signifies sin in general; a sinner continually aims
at happiness, but not seeking it in God, Scripture represents him as
missing his aim, or the mark. This is precisely the meaning of the Gr:
amartia, translated sin and sin-offering in our version. The Sept. and
N. T. writers thus translate the Ileb, which oſten occurs: notes, Gen.
4 : 7, 13 : 13.
7. Copher, Ex Plation or Ato NEMENT, from caplar, to cover, to
smear over, or obliterate or annul a contract. Used often to signify
the atonement or expiation made for the pardoning or cancelling of
iniquity. Ex. 25: 17. *
8. Mor, o, an appol NTED annual festival, from ydad to appoint or
constitute, signifying feasts instituted to commemorate some great
event or deliverance, as that from Egypt. Ex. 13: 10. and thus diſ-
fering from chag above. Gen. 1: 14. &
9. MILLU IM, consecrations, or consecration offerings, ſrom mala to
fill. Offerings in consecrations, of which the priests partook, and thus
had their hands filled. Ex. 31 : 19, 2 Chron: 13; 9. . . •
10, Mischah, mcat-offering, (meat, originally meant victiºqê; so
Shakespeare usés it: Gothic mate, Sáx. methe. Tusser, an old Eng.
author, uses meated in the sense offed,) from mach to rest, scitle, after
toil. It generally consisted of things without life, as gº and |
ears of corn, flour, oil, and frankincense : 2: 1; and ºy. be É. -
ered as having its name from that rest from labor and toil, after the
autumn fruits were brought in ; or when, in cºnseq9.9% of rest,
ease, &c. obtained, a significant offering was made. º It often .
as Gen. 4: 3. The lºusy cºnna Num. 5: 15. was a simple mul-
!. I mcal only. º
cº #:... ºxe, a Mixture-offering, or M1XED LIB ATI on ;
called a pairº–offering, Is. 55 : 11... from has 48 tº mingle ; it seems in
- ized with the lees, extremely intoxicating.
general to mean, old ºpine miº in’t hip of the t
ſt does not appear to have had any plºt in the worship of the true
God; but from Is. 55; 11. and Prov. 23 : 30. it seems to have been
used for idolatrous purposes, such as the Greek and Roman Baccha-
malia, “when all got drunk in honor of the god. a
12. MAs Eotá, an on LATION, things carried to the temple to be pre-
sented to God, from nasa, to bear, ºr gº tº lººr sin; typically, Ex.
33.33. Lev. jo. 17. 16:21; really, Is, 53 : 4, 12. which passage suf.
ficiently proves Christ's sufferings to have been the true maseath, or
*
B, C, 1490.
Laws concerning offerings.
LEVITICUs, 1.
2 speak unto the chil-
dren of Israel, and Say.
unto them, “If any man
of you bring an offering
unto the Lord, ye shall
bring your offering of the
cattle, even of the herd,
and of the flock.
3 If his offering be “a
burnt-sacrifice of the
herd, let him offer "a male
without blemish: he shall
offer it of this own vol-
untary will, 8 at the door
of the tabernacle of the
congregation before the
LoRD. w
4 And he shall "put
his hand upon the head
of the burnt-offering:
and it shall be accepted
for him to make 3 atone-
ment for him.
5 And he shall k kill
the bullock before the
LoRD : and the priests,
Aaron’s sons, shall bring
c 22:18,19. Gen. 4:3–5. 1 Chr. 16:29.
Rom. }*g. Eph. 5:2.
d 6:9–13 :18–21. Gen. 8:20. 22:
§º Ex. 24:5. 29:18,42. 32:6
38:1.
Num. 28:3,10,11,19,23,24,27,31.
29:8–11,13. Is. 1:11. Heb. 10:8–10.
e 3:1. 4:23. 22:19–25. Ex. 12:5.
Deut. 15:21. Zech. 13:7. Mul. 1: 14.
Luke 1:35. Heb. 7:26.
, , 9:14. 1 Pet. 1:18, 19. 2:22–24.
f 7:16. 22: . Ex. 35:5;21,29. 36:
Ps. 40:8. 110:3. 2 Cor. 8:12.
gigº. 17:4. Ex. 29.4. Deut. 12:5,6,
13,14,27. Ez. 20:40. John 10:7,9.
Eph. 2:18.
b 3:2,8,13. 4:4,15,24,29. 8:14,22. 16:
Ži." Ex. 29;ióišiš. Num.8:12. İs.
53:4–6. 2 Cor. 5:21. t
i #7. Is. 56:7. Rom. 12:1. Phil.
j 4:20,26,31,35. 5:6. 6.7. 9:7. 16:
Num. 15:28. 25:13. 2 Chr. 29:
Rom. 3:25. 5:11.
16:15. 2 Chr. 29:22–
21. ic. 6:6.
ł 11,15. 2 Chr. 35:11. Heb. 10:11.
offer in the fulness of time, and of the spiritual | God as the Best that is, will resolve to give Him
sacrifices of **'. which believers the best he has;
O ! due.
should offer daily. , 3. Nothing is more frequent-
ly repeated than this, The Lord spake unto
oses, saying, Speak unto, the children of
Israel. God chose to deliver this law to them
by Moses, because they had desired He would no
more speak to them Himself, and He had designed
Moses should, above all the prophets, be a type
of Christ, by whom God would in these last days
else he gives Him not the glory
1. The beast must be a male, and without
blemish, the best he had; being designed purely
to honor Him that is infinitely perſect, it ought to
be the most perfect in its kind. This signified
the complete strength and purity of Christ, the
dying Sacrifice, and the sincerity of heart and
unblamableness of jiſe that should be in Christ-
speak to us, Heb. 1: 1. By other prophets God ians, who are presented to God as living sacri-
sent messages to his people, but by Moses He gave fices.
them laws; therefore he was fit to typify Him to
But, literally, in Christ Jesus there is nei-
ther male nor female; nor is any natural blemish
whom the Father. has given all judgment. And | in the body a bar to our acceptance with God,
besides, the treasure of divine revelation was al- but only the moral deſects and deformities intro-
ways to be put into earthen vessels, that our faith
might be tried, and that the excellency of the
power might be of God.
out of the tabernacle.
Shechinah had taken possession of its new habi-
tation, in token of the acceptance of what was
done, God talked with Moses from the mercy-seat,
while he attended without the veil, or rather at
the door, hearing a voice only; and it is proba-
ble he wrote what he heard at that time, to pre-
vent any inistake, or slip of memory, in the re-
hearsal of it. The tabernacle was set up to be
a place of communion between God and Israel;
there, where they performed their services to God,
God revealed his will to them; thus, by the Word
and by prayer, we now have fellowship with the
Father, and with His Son Jesus Christ, Acts 6:
4. When we speak to God, we must desire to
hear from Him, and reckon it a great favor that
He is pleased to speak to us. The Lord called
to Moses, not to come near, (under that dispen-
sation, even Moses must keep his distance,) but
to attend and hearken to what should be said.
A letter less than ordinar
for called, the Jewish critics tell us, intiinates
that God spake in a still, small voice. The inor-
al law was given with terror from a burning
mountain, in thunder and lightning; but the re-
medial law of sacrifice, more gently from a mercy-
seat, because that was typical of the grace of the
Gospel, which is the ministration of life and peace.
W. 3–9. If a man were rich, and could afford
it, it is supposed he would bring his burnt-sacri-
fice, with which he designed to honor God, out
of his herd of larger cattle. He that considers
4. God spake to him will.
As soon as ever the God, must be done through love.
in the Hebrew word
duced by sin into the soul.
2. The owner must offer it of his voluntary
What is done in religion, so as to please
God accepts
the willing people, and the cheerful giver. Ains-
worth and others read it, not as the principle,
but as the end, of offering; ‘Let him offer it for
his favorable acceptation before the Lord.”
Those only shall find acceptance, who sincerely
desire and design it in all their religious services,
2 Cor. 5: 9. -
3. It must be offered at the door of the taber-
nacle, where the brazen altar of burnt-offering
stood, which sanctified the giſt, and not else-
where; he must offer it at the door, as one un-
worthy to enter, and acknowledging that there
is no admission for a sinner into covenant and
communion with God, but by sacrifice; but he
Inust offer it at the tabernacle of the congre-
gation, in token of his communion with the whole
church of Israel, even in this personal service.
4. The offerer must put his hand on its head,
v. 4. signifying thereby, (1.) The transfer of all
his right to, and interest in, the beast, to God;
actually, and by manual delivery, resigning it to
his service. §§ An acknowledgment that he
deserved to die, and would have been willing to
die, had God required it, to serve his honor, and
obtain his favor. (3.) A dependence on the sa-
crifice, as an instituted type of the great Sacrifice,
on which the imiquity of us all was to be laid.
The mystical signification of the sacrifices, and
especially this rite, some think the apostle means
by the doctrine of laying on of hands, (Heb. 6:
§ 2.) which typified evangelical faith. The offer-
vicarious bearing of the sins of mankind. See John 1:29. comp.
Parkhurst.
from the altar, was the principal sacrifice, and the most ancient. The
13. NEDABAH, FREE-will, or voluntary offering, from madab, to be
free, liberal, princely : It was given, as a particular proof of extraordi-
nary gratitude for special mercies; or on account of some voluntary
vow or engagement. 7: 16. -
14. NESEc, LIB ATI on, or drink-offering, from nasac, to diffuse or
pour owt. Water or wine poured at the conclusion or confirmation
of a treaty or covenant. Frequently alluded to in the N. T. as it typi-
fied Christ's blood, poured out for the sin of the world. Our Lord
Himself alludes to it in instituting the holy Eucharist.
15. QLaH and oo LAH, BURNT-offering, from ſilah, to ascend, be-
cause, being wholly consumed, it ascended as it were to God in smoke
and vapor.
, 16...KAroRETH, IN cense, or perfume offering, from katar, to burn;
i. e. the frankincense, &c. To this Paul (Eph. 5: 2) compares the
agreeableness of Christ’s sacrifice to God. From Rev. 5:8: we learn
it also represents the prayers of saints.
17. KoRBAN, the G1 ft-offering, from karab to draw nigh, to approach.
See notes, v. 1–2. It was a general name for offerings, as supposed
to give man access to his Maker.
18, SHE LAMIM, PEAGE-offering, from shalam, to complete, make
whole, for by them, what was lacking was considered as made ºup 5
and what was broken, viz. God’s covenant, made whole. So the Apos-
tle, Eph. 2: 14–19. Note Gen. 14 : 18.
19. TopATH, THANK offering, from yadah, to confess; public con-
fessions of God’s power, goodness, and mercy, &c.
20. TRNUPHAH, wave-offering, from naph to stretch outs first fruits
stretched out before God, in acknowledgment of his providential good-
; This offering was moved from the right hand to the left.” Ex.
21. TFRUMAH, HEAvs-offering, from ram, to lift up, because lifted
towards heaven ; in acknowledgment of God’s kindness in granting
ºil), and fruitful seasons, filling the heart with food and gladness.
This was moved several times up and down, as the wave-offering
was from right to left. Ex. 29:27. * *
. In the above is comprised, probably, an explanation of all the terms
in the Heb. Scriptures, which signify sacrifice, oblation, atonement,
offering, &c. as well as their reference to Christ. See Dr. Jº. Clarke.
- * Ed.
Verse 3. -
The b * e
0. ºring, or the offering which ascended, that is, in smoke
us ºr . * r;
transaction aptly represented the true believer’s dedication of him-
self without reserve, in body and soul, to the service and glory of
God, whether by doing or suffering his will ; “whether by life, or
death:' (Phil. 1:20.) but this is always accompanied by repentance,
and faith in the atonement of Christ. Whatever else was denoted by
these sacrifices, they especially typified Christ, in the intenseness of
his sufferings, both of body and soul, when He gave Himself a sacri-
fice for our sins; and when, at the time that man shed his blood, ‘it
pleased the Lord to bruise Him and to put Him to grief:’ and they
iikewise showed forth the perfection of that zeal and love, with which
He voluntarily went through his inexpressible sufferings.-The sa-
crifices of the congregation, daily, weekly, monthly, and annually, as
well as those for the great feasts, were prescribed by express laws;
and so were the sin-offerings and the trespass-offerings : but the
burnt-offerings here spoken of were voluntary.—The word rendered
voluntary will, may indeed signify, for his acceptance, that is, that he
Inight be accepted before the Lord. Ez. 28: 38. Is. 60: 7. Heb.
Scot T.
Verse 4. * , º,
It is surprising that any one should argue, in opposition to the ex-
press words of the text, that it was not an atoning sacrifice; merely
because there were other atoning sacrifices, appointed for particular
occasions : for this was a general oblation, when a man was humbly
conscious of sin, in numerous instances of his daily conduct, in his
spirit and temper, and in his best service; ; though he had not com-
mitted those special offences, for which the sin-offerings or respass-
offerings were required ; or th9se against which death was denounc-
ed, and no sacrifice appointed.—The sacrifices, which from the be:
ginning prefigured ‘the Lamb of God, who taketh away the sin of
the world, were generally burnt-offerings; and so were the morning
and evening-sacrifices offered day by day continually. Indeed, the
sacrifice of Christ was prefigured more aptly, and far more frequent-
ly, by this than by any other oblation: And though it never, was
* possible for the blood of bulls and goats to take away sin,” as to the
cönscience, yet these sacrifices were so far accepted from the Israel-
ites in general, that their peculiar advantages were continued to
them, through the typical atonement, notwithstanding their nºe-
rous offences. D.
Verses 5–9. - -
The common opinion, that none but the Prºsº and Levites were
employed in killing the sacrifices, and preparing them for the altar,
*
B. C. 1490.
Laws concerning offerings.
LEVITICUS, I.
the blood, and "sprinkle
the blood round about
upon the altar, that is by
the door of the tabernacle
of the congregation.
6 And he shall "flay
the burnt-offering, and
cut it into his pieces.
7 And the sons of
Aaron the priest shall
put 9 fire upon the altar,
and play the wood in
order upon the fire.
8 And the priests,
Aaron's sons, shall 4 lay
the parts, the head, and
the fat, in order upon the
wood, that is on the fire
which is upon the altar.
9 But his "inwards
and his legs shall he wash
in water: and the priest
shall 3 burn all on the al-
tar, to be a burnt-sacrifice,
an offering made by fire,
of a ‘Sweet savor unto
the LoRD. -
10 || And if his offer-
ing be "of the flocks,
namely, of the sheep, or
of the goats, for a burnt-
sacrifice; he shall bring
it x a male without blenn-
ish.
II And y he shall kill purpose,' you'dsome say, “tº as this waste?” So
it on the side of the
altar * northward before
the Lord : * and the
priests, Aaron’s sons, shall
m 11. 3:2,8,13. Ex. 24:6–8. 29:16
Nun. Igºi. 1.5%iš ºz. 363.
Heb. 12:24. 1 Pet. 1:2.
in 7:8. Gen. 3:21.
o 6:12,13. 9:24. 10:1. 1 Chr. 21:26,
2 Chr. 7:1. Mal. 1:1
p Geri. 22:9. Neh.
8:18–21, 9:13, 14
Kings 18:23,33.
r 13. 8:21. 9:14. Ps. 51:6. Jer. 4:
14. Matt. 23:25–28.
§ 13,17 3:ll. Ps. 66:15. Zech. 13:
7. Heb. 9; 14.
t Gen. 8:21. 2 Cor. 2:15. Eph. 5:2.
Phil. 4: 18.
u 2. Gen. 4:4. 8:20. Is. 53:6,7. John
1:29. Acts 8:32,
x See on 3. 4:23, 22:19, Mal. 1:14.
y See on 5
z 6:25, 7:2
cr's putting his hand on the head of the offering
was to signify his desire and hope, that it might
be accepted from him to make atonement for
him. The burnt-offerings were to make atone-
ment for sin in general; and he that laid his
hand on its head was to confess he had left wn-
done what he ought to have done, and had
done what he ought not to have done; and to
pray, that, though he deserved to die himself, the
death of his sacrifice might be accepted for the
expiating of his guilt. s
5. The sacrifice was to be killed by the priests
or Levites, before the Lord, i. e. in a devout,
religious manner. This signified, that our Lord
Jesus was to make his soul, or life, an offering
for sin. Messiah the Prince must be cut off as
a sacrifice, but not for Himself, Dan. 9: 26.
It signified also, that in Christians, who are liv-
ing sacrifices, the brutal part must be crucified,
with its corrupted affections and lusts; and all
the appetites of the mere animal life, [kept from
abuse, and rigorously subordinated.]
6. The priests were to sprinkle the blood on
the altar; (v. 5.) for the blood being the life,
that was it that made atomement for the soul.
This signified the direct and actual regard our
Lord Jesus had to the satisfaction of his lºather’s
justice, and the securing of his injured honor, in
the shedding of his blood; He offered Himself
without spot to God. It also signified the paci-
fying and purifying of our consciences, by the
sprinkling of the blood of Jesus Christ on them
by faith, 1 Pet. 1:2. Heb. 10:22,
7. The beast was to be flayed, and decently cut
up, and divided into its several joints or pieces,
according to the art of the butcher; and then all
the pieces, with the head and the ſat, (the legs
and inwards being first washed,) were to be burnt
together on the altar, v. 6–9. . . But to what
was the will of God; [who, to add to the mass of
happiness, doubtless, permits in his kingdom of na-
ture, millions upon millions of animated beings to
be destroyed or die every hour, and decay into their
original elements, and thus make way ſor succeed-
ing millions,] and it is not for us to object or find:
fault with Him. When it was burnt, for the honor
of God, in obedience to his command, and to sig-
mify spiritual blessings, it was really better be-
stowed, and better answered the end of its crea-
tion, than when it was used as food for inan.
We must never reckon that lost that is laid out
for God. The burning of the sacrifice signified
the sharp suſterings of Christ, and the devout aſ-
ſections with which, as a holy fire, Christians
must offer up themselves, their whole spirit, soul
and body, unto God.
Lastly, This is said to be an offering of a
sweet savor, or savor of rest, whic the Lord.
The burning of flesh is unsavory in itself; but
this, as an act of obedience to a divine command,
and a type of Christ, was well pleasing to God;
He was reconciled to the offerer, and did Himself
take a complacency in that reconciliation. He
rested, and was refreshed with these institutions
of his grace, as, at first, with his works of crea-
tion, (Ex. 31: 17.) rejoicing therein, Ps. 104:
41. Christ’s offering of Himself to God is said
to be of a sweet smelling savor; (Eph. 5: 2.)
and the spiritual sacrifices of Christians are said
to be acceptable to God, through Christ, 1
Pet. 2: 5. $ . - º
V. 10–17. Here we have the laws concerning
the burnt-offerings. Those of the middle-rank,
that could not well afford a bullock, would bring
a sheep or a goat; and those not able to do that,
should be accepted, if they brought a turtle-dove,
or a pigeon. For God considers the poor. It is
observable, the creatures chosen for sacrifice were
the most mild and gentle, harmless and inoffen-
sive; to typify the innocence and meekness that
were in Christ, and to teach the innocence and
meekness that should be in Christians. Directions
are given,
1. Concerning the burnt-offering of the flock,
v. 10. The method is much the same with that
of the bullocks; only it is ordered here, that the
sacrifice should be killed on the side of the altar
northwards which, though mentioned here only,
probably was to be observed concerning the for-
mer and other sacrifices. Perhaps, on that side
of the altar there was the largest vacant space,
and room for the priests to turn them in. [Per-
haps too it was usual with idolaters to regard
the S. (where the sun was at moon,) in their
worship. See note.]
2. Concerning those of fowls. They must be
either turtle-doves, and if so, old turtles; (say
the Jews; ) or pigeons, and if so, young pigeons.
What was most acceptable at men's tables must be
brought to God’s altar. In the offering of these
ſowls, (I.) The head must be wrung off, ‘ quite
off,” say some; others think, only pinched so as
to kill the bird. But it seems more likely that it
was to be quite separated, for it was to be burnt
ſirst. (2.) The blood was to be wrung out at
the side of the altar. (3.) The garbages with
the feathers were to be thrown by on the dunghill.
(4.) The body was to be opened, sprinkled with
salt, and then burnt on the altar. ‘This sacri-
fice of birds,” the Jews say, ‘ was one of the most
difficult services the priests had to do;' to teach
those that minister in holy things, to be as soli-
citous for the salvation of the souls of the poor, as
of the rich; for their services are as acceptable
to God, if they come from an upright heart, as
the services of the rich; for He expects accord-
ing to what a man hath, and not according
to what he hath not, 2 Cor. 8: 12. The poor
man’s turtle-doves, or young pigeons, are here
r^,
does not seem to be founded on Scripture. Indeed Moses, who acted
as a priest in the consecration of Aaron and his sons, was directed to
slay the sin-offering, the burnt-offering, and the ram of consecration;
and no doubt he observed the direction. (Jyote, 8: 15.-Ev. 29 : 11,
16, 20.) After the seven days of consecration were expired, Aaron
slew his own sin-offering and burnt-offering, and the sin-offering of
the people whom he represented. (9: 8, 15, 18.) And in the days
of Hezekiah, the Levites slew the paschal-lambs, for such as were not
clean. (2 Chr. 30 : 17.)—But these were particular cases : and in
general the person, who brought the sacrifice, was required to slay
it ; which more exacily typified Christ crucified by sinners, as well
as for thcm. Indeed, these verses seem expressly to declare what
the priests should do, and what the oſterer. The offerer was direct-
ed to kill the sacrifice, and the priest to receive and sprinkle the
blood. Then the offerer was to strip of the skin, and cut the animal
in pieces; and the priests to prepare the fire, and lay the wood in
order upon it, and the several parts of the sacrifice on the wood, in
that manner which best subserved the intention of speedily consum-
ing them to ashes. It seems also that the offerer was required to wash
the legs and intestines ; and then the priest laid them on the other
parts that they might be burnt on the altar. It is however very prob-
able, that when the Levites, and afterwards the Nethinims, were
appointed to the service of the sanctuary, they assisted those who
presented the sacrifices, especially such as were not expert at these
employments.--A great part of the expositions of many learned men,
on this part of Scripture, consists of the opinions held by the Jewish
Rabbies on the subjects treated on. But I would once for all observe
that the Jewish writers knew nothing more about these ancient rites,
with any certainty, than what they learnt from the very words of the
law, to which we have equal access. Most of them, quoted as au-
thorities on guch questions, lived many centuries after sacrifices had
ceased, in consequence of the destruction of the temple: and the few
who lived at a more early period, could only know, at most, the
practice of the priests, at a time when the traditions of the elders had
greatly corrupted their religion. Every degree of attention therefore
to their opinions, further than as they throw light on the words of
the sacred writer, is sanctioning these traditions; and always adds
something to the law, takes something from it, or alters something
in it.—The sacrifices offered, during the consecration of Aaron and
his sons, and of the sanctuary, seem to have been consumed by fire
kindled in the common way; but afterwards, the fire which game
down from heaven was preserved and tended by the priests, and the
sacrifices were consumed by it.—The “sprinkling of the blood de-
noted the application of the atonement, to render, the religious ser-
vices of tho'offerer acceptable to a holy God : and the pºrticular nº.
tion of washing the inwards and legs, might signify the inward purity
and the outward holy walk, which became the worshippers of God,
and were found absolutely perfect in Jesus Christ. The expression,
of a sweet savor to the Lord,” must be supposed to refer in a subor-
dinate sense to the devotion of the offerer; but in a far higher, to the
sacrifice of Christ thus typified, and the glorious display of the divine
perfections made in it. (Gen: S: 20–22. Eph. 5: 1, 2.) SCOTT,
> . Verse 10. -
• It has been sufficiently shown by learned men, that almost every
nation of the earth, in every age, had their burnt-offerings, from the
persuasion that there was no other way to appease the incensed gods:
and they even offered human sacrifices, because they imagined, as
Cesar expresses º . º redeem life ; and that the
y - atisfied with nothill] g leSS.
gods would be s Greenfield, after Dr. A. CILARKE.
- Verse 11. * ... '
jworthward.] ‘ If victims were killed to the E. of the altar, where
[370]
B. c. 1490.
Laws concerning offerings.
LEVITICUS, II.
sprinkle his blood round
about upon the altar.
12 Añd he shall cut it
into his pieces, with his
head and his fat: and the
priest shall lay them in
order on the wood that
is on the fire which is
upon the altar. -
13 But he shall wash
the inwards and the legs
with water; and the priest
shall bring it all, and burn
it upon the altar: it is a
burnt-sacrifice, an offer-
ing made by fire, of a
sweet savor unto the
LoRD. ºr " -
14 || And if the burnt-
sacrifice, for his offering
to the Lord,” be of fowls;
then he shall bring his
said to be an offering of a sweet savor, as Inuch
as that of an ox or bullock. Yet, after all, to love
God with all our heart, and to love our neigh-
bor as ourselves, is better than all burnt-of-
ferings and sacrifices, Mark 12:33.
CHAP. II. In this chapter, we have the law
concerning meat-offerings; [the word meat being
used, by synecdoche, for ſood.]
W. 1–10. Some were only appendixes to the
burnt offerings; as that offered with the daily sa-
crifice, (Ex. 29: 38, 39.) and with the peace-
offerings; these had drink-offerings joined, (see
Num. 15; 4, 7, 9, 10.) and in these the quantity
was appointed. But this ch. concerns ineat-offer-
ings offered by themselves, whenever a man saw
cause thus to express his devotion. The first offer-
ing we read of in Scripture was of this kind;
(Gen. 4: 3.) Cain brought of the fruit of the
ground an offering. This sort of offering was
appointed,
I. In condescension to the poor and their abili-
ty; that they who themselves lived only on bread
and cakes, might offer an acceptable offering to
fare, and
increy to them in their food; this was like a quit-
rent, by which they testified their dependence on
God, thankfulness to Him, and expectations from
Him as their Owner and Beneſactor, who giveth
to all life, and breath, and ſood convenient. Thus
must they honor their Lord with their substance,
and, in token of eating and drinking to his glory,
consecrate some of their meat and drink to his
immediate service. They that now, with a grate-
ful, charitable heart, deal out their bread to the
hungry, and provide for the necessities of the des-
titute, and when they eat the fat, and drink the
sweet themselves, send portions to them for whom
nothing is prepared, they offer unto God an ac-
ceptable meat-offering. -
Now the laws of the meat-offering were these;
1. The ingredients inust always be fine flour
and oil, two staple commodities of Canaan,
Deut. 8:8. Oil [of the olive] was to them then
in their food, what butter is now to us. If it was
undressed, the oil must be poured on the flour;
; (v. 1.) if cooked, it must be mingled with the
flour, v. 4, &c.
beside the oil, it must have frankincense
upon it, which was to be burnt with it, (v. 1,
2. If it was ſlour unbaked,
t
§§
offering of turtle-doves,
or of young pigeons.
15 And the priest shall
bring it unto the altar,
and * wring off his head,
and burn it on the altar :
and the blood thereof
shall be wrung out at
the side of the altar.
16 And he shall pluck
away his crop with + his
feathers, and cast it be-
side the altar, on the east
part, “by the place of the .
ashes. -
17 And he shall cleave
it, with the wings there-
of, but "shall not divide it
asunder: and the priest
shall burn it upon the al-
should not ſail.
tar, upon the wood that
is upon the fire: “it is a
burnt sacrifice, an offer-
ing made by fire, of a
sweet savor unto the
LoRD.
CHAP. II.
The law of the meat-offerings of flour.
with oil and incense, raw or baken, I
—10. No leaven or honey to be used
in them, 11. The first-fruits not to be
burnt on the altar, 12. Salt to be
used with every offering, 13. he
' meat-offering of first-fruits in the ear, -
—16
14
AN. when any will
IA offer a * meat-offer-
God out of their own coarse, º
by making for God’s altar, as the widow of Sa- for the perfuming of the altar; in allusion to
repta for his prophet, a little cake first, might which, gospel ministers are said to be a sweet
procure such a blessing on the handful of meal savor winto God, 2 Cor. 2: 15. 3. If it was pre-
in the barrel, and the oil in the cruise, as that it pared, they might do it various ways, either bake
it, or fry it, or mix the flour and oil on a plate; for
II. As a proper acknowledgment of God’s the doing of each of which,-conveniences were
ing unto the LoRD, his
offering shall be of "fine
flour; and he shall ‘pour
oil upon it, and put *
frankincense thereon.
2 And he shall bring
it to Aaron's sons, the
priests: and he shall take
thereout his handful of
made by fire, of a sweet
Savor unto the LoRD.
3 And the remnant
b 5:7. 12:8. Luke 2:24. 2 Cor. 8:12.
* Or, pinch off the head with the nail.
f Or, the filth thereof.
c 4:12. 6:10,11.
d Gen. 15:10.
e 10,13. Rom. 12:1. Heb. 10:6–12.
13:15,16.
a 6:14–18:20–23. 9:17. Num. 15:4–
21. Is. 66:20. John 6:35.
b Ex. 29:2. juni. 7:13, 19. Joel 1:9.
the flour thereof, and of #232. Num,7asis. Joe
the oil thereof, with all - iº 7:1-14 1 John 2:20,27.
the frankincense thereof; d. Maj.iji. Luke 1940. Rex.83.
e e 9. : 12. 6:15. 24:7. Ex. 30: 16.
and the priest shall burn Num. 5:18. Neb. 13:14,22. Is. 66:3.
* the memorial of it upon r &iº. 79, 1912. 21.2.
Num. i8:9. 1 Sarn. 2:28.
the altar, to be an offering
tº-
- PRACTICAL OHSERVATIONS.
If an Israelite might not grudge the expense, labor, and in-
convenience of his religion; how inexcusable are we, if we
ungratefully refuse the easy, pleasant, and reasonable service,
which is required of us under the Christian dispensation! Indeed,
the Lord always prevents us with his goodness: and we can no
more offer the sacrifice of a broken heart, or of praise and
thanksgiving, than an Israelite could offer a bull or a goat, except
as God hath first given unto us. Of his own we present unto
Him; and the more we do in His service, the greater are our
obligations to Him, both for the will, the ability, and the oppor-
tunity. (I Chr. 29: 10—19.) Though in many things. He
leaves us to determine the proportion, which shall be immediately
spent in his service, whether of our time or of our substance;
and though two doves, or two mites, may in some cases be more
acceptable, than thousands of gold and silver in others: yet, where
Providence hath put more into a man’s power, such scanty ob-
lations will not be accepted; because they are no proper ex-
pressions of a willing mind. “But this I say, he which soweth
sparingly shall reap also sparingly; and he which soweth bounti-
fully shall reap also bountifully.” [-Reader what sort of sacrifice
dost thou bring to God? To Him thou owest thy whole body,
soul, and substance—are all these consecrated to his service? Or,
has He the refuse of thy time, and the offal of thy estate? Dr. A.
Clarke. I-While we, in all these sacrifices, have our own sin-
fulness and Christ’s sufferings brought to remembrance, we should
call upon ourselves to renew our repentance; to exercise faith in
the Savior, and love to Him; to reflect deeply on the freeness
and vastness of his love to us, and the immense price our salva-
tion cost Him: that so we may deduce arguments and motives to
increase our abhorrence of all sin, and determination of heart
against it; and our devotedness in body and soul to his service,
whatever He may call us to renounce, venture, do, or suffer for
his sake. Nor let us forget, that though our bodies should be
living sacrifices unto God, yet the body of sin must be destroyed;
the flesh with its lusts, crucified; and the soul baptized with the
Holy Spirit and with fire, consuming all its dross, and kindling
all holy affections there. Nay, possibly, we may not only be
called to other suffering and self-denying services, but cven to lay
down our lives for Him, who was made a Sacrifice for our sins.
In the meantime, contemplating those animals, which were ap-
pointed as emblems of the Savior’s purity, patience, meekness,
and usefulness; let us endeavor, and pray to be enabled, to trans-
cribe every amiable and heavenly line in his perfect character,
into our own temper and conversation; that we may be conform-
ed to his image, and walk in his steps, as, ºn evidence that we
are washed in his blood, and stand accepted in his righteousness,
‘ in whom the Father is well pleased.’ SCOTT.
the place for the ashes was (v. 16), the entrance into the court would
have been blocked up; to the S. was the ascent to the altar, and the
sanctuary was on the W.” , Ros ENM.
Verses 14–17. -
Pigeons, so Rosenm. &c. were very numerous in Palestine, and hence
prescribed as sacrifices for the poor. ED. . Other tame fowls were
passed by, either as feeding grossly; or as fierce in their nature : but
the cleanly, gentle mature of the dove aptly typified the holy, harm-
less Savior, and represented the character of his true disciples.
Scott.
- NOTES. -
CHAP. II. V. 1–3. The circumstance, that a part of the meat-
- offelings was eaten by the priests, shows them to have been entirely
of a different nature from the burnt-offerings. Some expositors say,
the Israelites, who could not afford any other sacrifice, might .#
this: but a sufficient quantity of flour, oil, and frankincense, woul
not, except in very peculiar cases, be less expensive than a single
pigeon.—The meat-offerings may typify Christ, as presented to God
for us, and as being the Bread of life tº our souls; but they rather
seem to have been a thankful acknowledgment tº God for providen-
tial blessings; and to have represented good works, as º: to
God, when performed in the proper, manº. They are therefore
mentioned after the burnt-offerings; for withºut a believing reliance
on the sacrifice of Christ, and devotedness of heart to God, other ser-
vices could not be accepted.—The pouring on ºf the oil might also
denote the necessity of the influences of the Holy Spirit, which are
[371]
B. C. 1490.
Laws concerning offerings.
LEVITICUS, II.
of the meat-offering shall
be Aaron's and his sons':
it is a thing 5 most holy
of the offerings of the
Łor D made by fire.
4 || And if thou bring
an oblation of a " meat-
offering baken in , the
oven, if shall be unleav-
ened cakes of fine flour
mingled with oil, or un-
leavened k wafers anoint-
ed with oil.
5 And iſ thy oblation
be a meat-offering baken
* in a pan, it shall be
of fine flour unleavened,
mingled with oil.
6 Thou shalt "part
it in pieces, and pour
oil thereon : it is a meat-
offering.
7 And if thy oblation
be a meat-offering baken
in the frying-pan, it shall
be made of fine flour
with oil.
8 And thou shalt bring
the meat-offering that is
made of these things, un-
to the Lord : and when
it is presented unto the
priest, he shall bring it
unto the altar.
9 And the priest shall
take from the meat-offer-
ing a memorial thereof,
and shall burn it upon the
altar: it is "an offering
made by fire of a sweet
savor unto the LoRD.
10 And P that which
is left of the meat-offer-
ing, shall be Aaron's and
his sons'; it is a thing
most holy of the offerings
of the LoRD made by
fire.
11 "I No meat-offering
which ye shall bring unto
provided, about the tabernacle. The law was
very exact, even about offerings the least costly;
to intimate God’s cognizance of the religious
services perſormed with a devout mind, even by
the poorest of his people. , 4. It was to be pre-
sented to the priest, called bringing it to the
Lord, (v. 8.) for the priests were God’s re-
ceivers, ordained to offer giſts. 5. Part was to
be burnt on the altar, for a memorial, that is, in
token of their mindfulness of God’s bounty. It
was an offering by fire, v. 2, 9.—which might
remind them, that they deserved to have all the
fruits of the earth thus burnt up, and that it was
of the Lord’s mercies they were not. It is here
said to be of a sweet savor wmto the Lord; and
so are our spiritual offerings, made by the fire of
holy love, particularly almsgiving, said to be an
odor of a sweet smell, a sacrifice acceptable,
well-pleasing to God, (Phil. 4: 18.) and (Heb.
13: 16.) 6. The remainder of the meat-offering
was to be given to the priests, v. 3, 10. It is a
thing most holy, not to be eaten by the offerers,
as the peace-offerings, (which, though holy, were
not most holy,) but by the priests only and their
families. Thus God provided that they who
served at the altar, should live upon the altar, and
comfortably.
W. 11–16. I. Here, leaven and homey are
forbidden in any meat-offerings, v. 12. 1. The
leaven was forbidden, in remembrance of the
unleavened bread they ate, when they came out of
Egypt. So much despatch was required in the
offerings they made, that it was not convenient
they should stay to leaven them. The N. T.
compares pride and hypocrisy to leaven, because
they swell like it; also malice and wickedness to
leaven, because they sour like it; we are to un-
‘derstand and improve this, as a caution, to take
hecd of those sins which will certainly spoil the
acceptableness of our spiritual sacrifices. Pure
hands must be liſted up without wrath; and all
our gospel-feasts kept with the unleavened bread
of sincerity and truth. 2. Honey was forbidden,
though Canaan flowed with it, because to eat
7mwch honey is not good; it turns to choler and
bitterness in the stomach, though luscious to the
taste. Some think the chief reason why these
two things were ſorbidden, was, that the Gen-
tiles used them very much in their sacrifices; see
Deut. 12:30, 31. Some make this application
of this double prohibition; Leaven signifies grief
and sadness of spirit, (Ps. 73: 21.) Honey, sen-
the Lord, shall be made é º nº.
with leaven: for ye shall
burn 4 no leaven, nor any
* honey, in any offering
of the LoRD made by fire.
i 7:12. Ex. 12:8.
k Ex. 16:31.
m 1:6.
n Sec on 1,2.
Num, 18:9.
h I Chr. 23:29. Ez. 46:20.
29:2.
* % on a flat plate, or slice.
sual pleasure and mirth. In our service of God
a mean must be observed between those extremes;
for the sorrow of the world worketh death, and
a love to the delights of sense is a great enemy to
holy love. ' -
II. Salt is required in all offerings, v. 13.
The altar was the table of the Lord; therefore,
salt being always set on, our tables, God would
have it always used at his. It is called the salt
of the covenant, because, as men confirmed their
covenants with each other, by eating and drink-
ing together, at all which collations salt was used;
so God, by accepting his people’s gifts, and feast-
ing them on his sacrifices, supping with them, and
they with Him, (Rev. 3: 20.) confirmed his cove-
nant with them. Among the ancients, salt. was a
symbol of friendship. The salt for the sacrifice
was not brought by the offerers, but provided at
the public charge, as the wood, Ezra 7:22. And
there was a chamber in the court of the temple
called the chamber of salt, in which they laid it
up. Can that which is unsavory be eaten with-
out salt? God would hereby intimate, that their
sacrifices in themselves were unsavory. The
saints, who are living sacrifices to God, must
have salt in themselves, for every sacrifice must
be salted with salt, and our speech must be al-
ways with grace; so must all our religious per-
formances be seasoned with that salt. Chris-
tianity is the salt of the earth. -
III. Directions are given about the first-
fruits. -
1. Their oblation at harvest, (Deut. 26: 2.)
not to be burnt on the altar, but to be given to
the priests as perquisites, v. 12. And ye shall
offer them, (that is, leaven and honey,) in the
oblation of the first-fruits, though forbidden in
other meat-offerings; for they were proper enough
to be eaten by the priests, though not to be burnt
on the altar. The loaves of the first-fruits are
particularly ordered to be baked with leaven,
Lev. 23: 17. Amd we read of the first-fruits of
honey, brought to the house of God, 2 Chron.
31 : 5.
2. A meat-offering of their first-fruits.
The former was required by the law, this was a
free-will offering, v. 14–16. If any man was
disposed to bring an offering in kind, immedi-
ately out of his field, and present it to God, own-
ing thereby his dependence on God, and obliga-
tions, to Him, (1.) Let him be sure to bring the
first ripe and full ears, not such as were small and
21:22. Ex. 29:37. o Ex. 29:18. Rom. 12:1. 15:16. Phil.
2:17. 4:18,
p. See on 3. -
1 Cor. 527. 6:17. Ex. H2:19,20. Matt..16:6,12.
^ q Mark 8:15. Luke 12:1. 1 Cor. 5:6–
8. Gal. 5:9.
r Prov. 24:13. 25:16,27. Luke 21:34.
Acts 14:22, 1 Pet. 4:2.
often represented by anointing with oil.
The frankincense likewise
large jug, and placing a very thin coating of flour and water upon the
might represent the intercession of Christ. All the frankincense, and
part of the oil and flour, as burnt upon the altar of burnt-offering, might
remind the people, that their best services must be offered through
the atonement of the Savior, presented through Him, and done for
his sake; and that their good works would thus come up as a memo-
rial before God, and also be serviceable to men. This was signified
by the residue of the meat-offering being eaten by the priests, who
alone might partake of ‘the most holy things.” Scott.
. (2.) ‘There was neither oil nor incense offered with the sin and
jealousy offerings ; because they were no offerings of memorial, but
such as brought iniquities to remembrance, which was not gracious
nor sweet-smelling before God.” Al NSW or TH.
Verses 4–8.
The law seems rather to imply that the offerers first made the ob-
lations, and then brought them to the priests. Scott.
(4, 5, 7.) Oven.] Tannur. The cut represents one of these, ac-
--- Cording to Rosenm. after Golius.
Cakes are cooked by being affixed
to the heated sides, and meat by
placing it on spits extending across
the orifice. Cakes.] ‘ Challoth. Lit.
perforated, i.e. cakes so called, be-
cause cooked (as D’Arviewz' de-
scribes such cakes of the Arabs) by
filling a jug, of uniform size at top,
middle and bottom, half full of
§mall heated, pebbles ; upon these
the dough is laid, and when baked
…e.:=>
Scribed in the Heb.word here used.”
& See Rosenm. Wafers..] Rakik. Lit.
D’Arvieux describes such, as made by the Arabs, by heating a
has the perforated appearance de-.
outside, which is soon baked and falls off easily. See Rosenm.–Pan.]
See marg. The poorer Arabs (so JNiebuhr, &c.) still use a flat iron
plate (marg.) to bake their cakes. Frying pan.] Rosenm. translates
cacabus (a kettle) after Jarchi, who describes it (Heb. marchescheth)
as a deep vessel. Most of the old versions transl. it craticulua. Dr.
A. Clarke thinks it the tajen of the Bedouins, described by Shaw as a
shallow earthen vessel like a frying pan, for the Sept. have tegamon.
After all we shall find it best, as very often, to satisfy ourselves with
the rendering of our admirable Eng. version. The vessel meant by
the Heb. was doubtless a shallow vessel like the two represented in
the cut, Ex. 25: 29, (towards the top, on the left,) short handles being
substituted for the long one of our ‘frying-pan,” which we use be-
cause our fires are large, and built against a wall, while theirs were
small, and open on all sides. The space occupied by this note, on a
subject so little important, needs no apology, if it serve to show us
that our common version is worthy of all the confidence the most
learned men place in it. D.
Verse 9.
The priest, and not the offerer, seems to have taken the portion
from the méat-offerings, which lie burnt on the altar ; though the
second verse leaves this rather doubtful. Scott.
- - Verse 1 1.
It is thought that leaven and honey were, much used by the
heathem in their sacrifices: but we know scarcely anything of their
customs in those early ages; and afterwards they in some things imi-
tated the Israelites, and in others had contrary overvance;
- W D.
Rosenm. thinks honey was forbidden simply because it also fer-
mented,and was thus, like the leaven, a kind of corruption, and thought
to be incompatible with an offering to the Deity, which should be
throughout simple, entire, uncorrupted. ED,
J

B. C. 1490.
Laws concerning offerings.
LEVITICUS, III.
12 As for "the oblation
of the first-fruits, ye shall
offer them unto the LoRD :
but they shall not * be
burnt on the altar for a
Sweet Savol'.
13 And every oblation
of thy meat-offering shalt
thou season “with salt;
neither shalt thou suffer
u the Salt of the covenant
of thy God to be lacking
from thy meat-offering:
with all thine offerings
thou shalt offer salt.
14 || And if thou offer
x a meat-offering of thiy
- first-fruits unto the LoRD,
thou shalt offer, for the
meat-offering of thy first-
fruits, green ears of corn
dried by the fire, even
y corn beaten out of full
ear’S.
15 And thou shalt put
oil upon it, and lay frank-
incense thereon: it is a
meat-offering.
16 And the priest shall
burn a the memorial of it,
part of the beaten corn
thereof, and part of the
oil thereof, with all the
frankincense thereof: it
is an offering made by
fire unto the LoRD.
CHAP. III.
The law of the peace-offerings, of the
herd, 1–5; of the flock, 6–1 l; of a
goat, 12–16. A prohibition to eat the
fat, or the blood, 17.
ND if his oblation be
3.
in all our religious services.
W.
half-withered. Whatever was brought for an
offering to God must be the best in its kind,
though but green ears of corn... We mock God,
and deceive ourselves, if we think to put Him
off with aught else, Mal. 1: 14. (2.) Oil and
frankincense must be put on it. Thus (as some
allude to this) wisdom and humility must soften
and sweeten the spirits and services of youn
eople, and then their green ears of corn .#
É. acceptable. God takes a particular delight
in the first ripe fruits of the Spirit, and the ex-
pressions of early piety and devotion. (3.) It
must be used as other meat-offerings; v. 16. comp.
v. 9. The fire and the frankincense, seem to
have had a special significancy.
denotes the fervency of spirit which ought to be
In every good thing
we must be zealously affected. Holy love to God
is the fire by which all our offerings must be
made; else they are not of a sweet savor to God.
[2.] The frankincense denotes the mediation
and intercession of Christ, by which all our ser-
vices are perfumed, and recommended to God’s
gracious acceptance. Blessed be God, that we
have the substance which all these observances
were but shadows of; the fruit that was hid un-
der these leaves.
)
CHAP. III. In this chapter we have the law
concerning the peace-offerings.
V. 1–5. The burnt-offerings had regard to
God, as in Himself the best of Beings, most per-
fect and excellent; were purely expressive of
adoration; and therefore were wholly burnt. But
the peace-offerings had regard to God as a
Benefactor to his creatures, and the Giver of all
good things to us; and therefore these were di-
vided between the altar, the priest, and the own-
er. Peace signifies, 1. Reconciliation, concord,
and communion. So these were called peace-
offerings, because in them God and his people
did, as it were, feast together in token of friend-
ship. The priest gave part to God, burning it
[1..] The fire:
on God’s altar; part to the offerer, to be eaten
by him with his family and friends; and part
he took himself, as the days-man between both.
They could not thus eat together, unless they were
agreed; so it was a symbol of friendship and fel-
lowship between God and man, and a confirma-
tion of the covenant of peace. 2. It signifies
prosperity and all happiness: Peace be to you,
was as much as All good be to you; and so the
peace-offerings were offered, either, (1.) By way
of supplication for some good wanted and desir-
ed. , Christ is our Peace, our Peace-Offering;
for through Him alone we can expect to obtain
mercy, and an answer of peace to our prayers;
and in Him an upright prayer shall be acceptable
and successful, though we bring not a peace-offer-
ing. The less costly our devotions are, the more
lively and serious they should be. Or, (2.) By
way of thanksgiving for some particular mercy;
it is called a peace-offering of thanksgiving,
for so it was sometimes; as in other cases a vow,
ch. 7: 15, 16. And some make the original
word to signify retribution. When they had
received any special mercy, and were inquiring
what they should render, this they were directed
to render to the God of their mercies, as a grate-
ful acknowledgment of the benefit done to them,
Ps. 116: 12. And we must offer to God the
sacrifice of praise continually, by Christ our
Peace; and then this shall please the Lord better
than an ox or bullock. -
Now, if of the herd, the peace-offering must
be without blemish; and might be male or fe-
male, v. 1. Gal. 3: 28. •
1. The offerer was, by a solemn manumission,
to transfer his interest in it to God, (v. 2.) and,
with his hand on the head of the sacrifice, to
acknowledge the particular mercies for which
he designed this a thank-offering; or, if it were
a vow, to make his prayer.
2. It must be killed; and though that might
be done in any part of the court, yet it is sa, d
to be at the door of the tabernacle, because the
* a sacrifice of peace-
offering, if he offer it of
s 23:10,11,17. Ex. 22:29. 23:19. Num.
º • * 15:20. Deut. 26:10. 2 Chr. 31:5. I y 2 Kings 4:42. z See on 1.
the herd, whether ºf be al Cor. 15:20. Rev. 14:4. r a See on 2,9.—Ps. 141:2.
male or female; he shall - Heb. gºend. a 7:11–21,29–34. 22:19–21. Ex. 20:
• * * b. www. l ish t Ezra 7:22. Ez. 43:24. Matt. 5:13. 24. 24:5. 29:28. Num. 6:14. 7:17.
offer it b without blemis Mark 9:49,50. Col. 4:6. #. 20:26. * 1 Chr. *;
Num. 18:19. 2 Chr. 13:5. row. 7:14. z. 45:15. Am. 5:22.
- before the LoRD. º ... º. N.º. Deut. 26: Rom. 5:1,2. Col. 1:20. 1 John 1:3.
2. Prov. 3:9,10. b See on 1:3.
PRACTICAL OBSERVATIONS.
There is that excellency in Christ, and in his mediatorial work,
which no types and shadows can adequately represent; and our
need of Him is so entire, and our reliance on Him should be so
constant, that we ought never to lose sight of it in any thing we
do. Even our sacrifices of praise and thanksgiving, our works
of mercy, charity, and righteousness, yea, every good work,
must spring from his grace, and from love to Him; ascend, aS
it were, with his sacrifice from the altar of burnt-offering; and
be presented through his intercession; that ‘whatsoever we do;
in word and in deed, we may do all in the name of the Lord
Jesus, giving thanks to God and the Father by Him.” Thus pre-
sented, our acknowledgments of common mercies, and our most
ordinary actions of justice and benevolence to men, and espe-
cially of kindness to his servants and to the poor, will be a sweet
savor unto the Lord.” (Col. 3:16, 17.) But let us take care,
that we leaven not our works with pride and ostentation, hypoc-
risy or malice; or spoil them with indulging ‘fleshly lusts which
war against the soul:” and that they be seasoned with the salt of
grace, and continued in with perseverance; that so they may be
comfortable to us, honorable to God, aud instrumental to the
good of others. In all this we must lºok unto Jesus, and follow
his example, devoting the first and best of every thing we pos-
sess to the service of God through Him. SCOTT.
Verse 12.
These first-fruits seem to be such as individuals brought, for a vol-
untary oblation out of all their increase; and not such as were offer-
ed by the congregation at the festivals. Scott.
Verse 13.
Salt of the covenant, &c.] Covenants were generally ratified at an
amicable feast, in which salt was always used ; hence it became an
emblem of friendship. Many Scriptures represent reconciliation to
God, and communion with Iłim, as a feast to which the Lord invites
us, and at which Heratifies his covenant with us. Salt is an em-
blem of incorruption : and while this use of it intimated the perpe-
tuity, yea, eternity, of the covenant made with believers; it also rep-
resented the grace of the Holy Spirit, by which their services and
worship are acceptable to God through Jesus Christ, and their exam-
ple and conversation useful and instructive to mankind ; in counter-
acting the effects of human depravity, and communicating a savor of
piety around them. (JM. R. t, u.) ID.
Salt, &c.] ‘ Heb. berith, melahh. Even now, the Arab princes, in
making a league, are accustomed to eat a bit of bread sprinkled with
Salt, and this league they call barat milech, a covenant of salt.” Rosenm.
* So essentially necessary is salt, that without it human life, eannot
be preserved, and even the pleasures and endowments of the mind
are expressed by it; the delights of life, repose, and the highest men-
tºl Serenity, are expressed by no other term than sales (salts) among
the Latins. It has also been applied to designate the honorable re-
wards given to soldiers, which are called salarii, (salaries.) . But its
importance may be farther understood, by its use in sacred things, as
no sacrifice was offered to the gods without the salt cake. Pliny:
Homer says, “ and taking sacred salt from the hearth side; where it
was treasured, poured it o’er the feast.” ” Dr. A. CLARKE.
Verses 14–16. -
These first fruits, also, seem to have been the voluntary ob'a-
tion brought by individuals, before the harvest was ripe, and pre-
pared by drying or parching at the fire, ſº common way of prepar-
ing corn even now in the east,) and then, beating out for use. As
this was intended to be an early acknowledgment of the Lord’s good-
ness in giving the increase of the earth; and as corn was used in
this form for food among the Israelites, (1 Sam. 25: 18.) it was pre-
sented as a meat-offering, and the rules before given were to be ob-
served in respect of it.—Cain brought this kind of oblation ; but Abel
brought also the firstlings of his flock: Scott.
(ii) prici by the fire.] ‘ It is worthy of remar; that the ancient
Romans considered “no ſº {1S º '. º service,
een previous arCl) & (1. Llºl. • A. ULARKE •
that had not b p y ºšš. for this oblati ignifi
Case. III. V. 1. The original name for this oblation signifies a
ifice eace, or peaces; for the word is plural.—Peace, In Scrip-
:::::::::: in the j is often used for all kinds of prosperity º
comfört; and the language may imply, that, through the typica
priesthood and atoning sacrifices, Israel would enjoy all blessings in
the favor of God, dwelling among them, ºn a mercy-seat, while they
adhered to his worship and service.--The weace-offerings seem to
have especially represented the application of the redemption of
Christ to the heart and conscience; they might likewise intimate,
[373]
B. c. 1490.
Laws concerning offerings
LEVITICUS, 111.
2 And he shall “lay
his hand upon the head
of his offering, and 4 kill
it at the door of the tab-
ernacle of the congrega-
tion : and Aaron’s sons
the priests shall sprinkle
the blood upon the altar
round about, -
3 And he shall offer
of the sacrifice of the
peace-offering, an offer-
ing made by fire unto the
LoRD ; * the * fat that cov-
ereth the inwards, and
all the fat that is upon the
inwards: -
4 And the two kidneys
and the fat that is on
them, which is by the
flanks, and the t caul
above the liver, with the
kidneys, it shall he take
away.
5 And f Aaron's Sons
shall burn it on the altar
supon the burnt-sacrifice,
which is upon the wood
that is on the fire: it is
an offering made by fire
of a sweet savor unto the
LoRD.
6 || And if his offering
for a sacrifice of peace-
offering unto the LoRD,
h be of the flock, i male or
female ; he shall offer it
without blennish.
7 If he offer a lamb
for his offering, then shall
he k offer it before the
LoRD. -
8 And he shall lay
his hand upon the head
of his offering, and kill it
before the tabernacle of
the congregation: and Aa-
mercies received or expected were acknowledg-
ed to come from God, and the prayers or praises
were directed to Him, and both, as it were,
through that door. Our Lord Jesus has said, I
am the Door, for He is indeed the Door of the
tabernacle. t g
3. The priest must sprinkle the blood on the
altar, for it was the blood that made atonement
for the soul; and though this was not a sin-offer-
ing, yet we must be taught, that in all our offer-
ings we must have an eye to Christ as the Pro-
pitiation for sin, as those who know the best of
our services cannot be accepted, unless through
Him our sins be pardoned. First, take away
all iniquity, then receive ws graciously; or,
give good, Hos. 14: 2. •.
4. All the fat of the inwards, which we call
the tallow and swet, with the caul that encloses
it, and the kidneys in the midst, were to be taken
away, and burnt on the altar, as an offering made
by fire, v. 3–5. And that was all that was
sacrificed to the Lord out of the peace-offering;
how the rest was to be disposed of, we shall find,
the blood thereof round LoRD.
, wherein we have to do with Him.
f
ch. 7: 11, &c. It is ordered to be burnt on the
burnt sacrifice, that is, the daily burnt-offering,
the lamb which was offered every morning before
any other sacrifice was , offered; so that the fat
of the peace-offerings was an addition to that, and
a continuation of it. The great sacrifice of
peace, that of the Lamb of God which takes
away the sins of the world, prepares the altar
for our sacrifices of praise; which are not accept-
ed till we are reconciled. Now the burning of
this ſat is supposed to signify, (1.) The offering
up of our good aſſections to God, in all our pray.
ers and praises... We must pour out our souls,
and liſt up our hearts, in prayer, and bless his
name with all that is within us. It is required
that we be inward with God, in every thing
W The ſat de-
notes the best and choicest, which must always
be devoted to God, who has made for us a feast
of fat things. (2.) The mortifying of our corrupt.
affections and lusts, and the burning up of them
by the fire of divine grace, Col. 3: 5. Then we
are truly thankful for former mercies, and pre-
fat is the Lord's.
g
about upon the altar.
9 And he shall offer
of the sacrifice of the
peace-offering, an offer-
ing made-by fire unto
the Lord : the fat there-
of and "the whole rump,
it shall he take off hard
by the back-bone; and the
fat that covereth the in-
wards, and all the fat that
is upon the inwards:
10 And the two kid-
neys, and the fat that is
upon them, which is by
the flanks, and the caulº
above the liver, with the
kidneys, it shall he take
away. -
11 And the priest shall
burn it upon the altar:
it is n the food of the of.
fering made by fire unto
the Lord.
12 || And if his offer-
ing be "a goat, then he
13 And he shall play
his hand upon the head
of it, and kill it before the
tabernacle of the congre-
gation: and the sons of
Aaron shall sprinkle the
blood thereof upon the
altar round about.
14 And he shall offer
thereof his offering, even
an offering made by fire
unto the Lord ; the fat
that covereth the inwards,
and all the fat that is up-
on the inwards,
15 And the two kid-
neys, and the fat that is
upon them, which is by
the flanks, and the caul
above the liver, with the
kidneys, it shall he take
away. -
16 And the priest shall
burn them upon the altar:
q it is the food of the of.
fering made by fire, for
All r the
e 16, 4:8,9.
17 It shall be a, “per-
petual statute for your
generations throughout
all your dwellings, that
ye ‘eat neither fat nor
"blood. .
c 1:4,5. 8:22, 16:21,22. Ex. 29.10.
Is. 53:6. 2 Cor. 5:21. 1 John jº',
d iii. Zech. 3:10. Acts 3:36-38.
15,26. , 4:10–12,26–28. . . .
7:3.4. Ex. 29:22. Deut.
30:6. Ps. ISIS:70. Prov. 23:26. Is.
6:10. Ez. 36:26. Matt. 13:15. 15:8.
Rom. 5:5, 6:6.
* “Or, suet. . . .
f Or, midriff over the liver, and over
the kidneys. *
f 1:9. 4:31,35. 6:12, 9:9,10. Ex. 29.
13. 1 Sam. 2:15,16. 1 Kings 8:64.
2 Chr. 35:14. Ez. 44;7,15. -
g 6:12. 1 Pet. 2:5.
h L. 1:2, 10. Is. 60:7.
i Gal. 3:28. •.
k 1. Eph. 5:2. Heb. 9:14.
1 See on 2–5.
m 7:3. 8:25. 9:19. Ex. 29:22,
m 16. 21:6,8,17,21,22. , 22:25. Num.
; Ez. 44:7. Mal. 1:7,12. Rev.
o 1:10. 9:3,15. 10:16. Matt. 25:32,
33. Rom, 8:3. 2 Cor. 5:21
p See on 2–5.—l Pet. 2:24. 3:18.
q Sce on 11. -
Y 4:8–10. 7:23–25. 17:6. 1 Sam. 2:
15,16. 2 Chr. §3. Matt. 22:37
s 6:18. , 7:36. 17:7. 23:14.
Num. 19:21. -
t Deut. 32:14. Neh. 8:10. - • *
u 7:26. 17:10–14. Gen. 9:4. Deut.
#1; 1 Sam. 14:32,33. Ez. 33:
ron's sons shall sprinkle shall offer it before the
447,15. Matt. 26:38. Acts 15.
a. SWeet SaVOl". 2021. i'Tim. iii.
PRACTICAL OBSERVATIONS. - - k
Penitent confessions, and a believing dependence on Christ,
must accompany all our thanksgivings, praises, and prayers; and
even all our undertakings or enjoyments, if we would prosper.
and be comfortable.—IHe, as the Prince of Peace, having ‘made
peace with the blood of his cross,’ now preaches it to sinners
who are aſar off: through Him the believer is reconciled to God;
and having his peace in his conscience and heart, he is disposed
to follow peace with all men. Thus peace is his legacy, his pri-
vilege, and his employment; and to be peaceable, and a peace-
maker, are his distinguished characteristics. ‘Feeding in his
heart on Christ by faith with thanksgiving,” he enjoys sweet
communion with God and his saints; becomes lively and zealous
in religious exercises; learns to treat divine things, and espe-
cially the blood of atomement, with sacred reverence; and grows
gradually more and more indifferent about sensual indulgences,
while at the same time lie has double relish for common mercies.
He becomes also liberal and zealous, and increases his social
enjoyments, by sharing them with others around him; and by
avoiding selfishness, pride, and contention, which are the bane
of real happiness.-Thus amiable, useful, and happy, are consis-
tent Christians: may the Lord multiply grace, mercy, and peace
to all who have attained to, or are aspiring aſter such privileges,
and who would bear such a character; and may He fill all the
mations of the earth with these sons of peace and love. Amen.
& SCOTT.
that all the blessings sinners enjoy, come through the sacrifice of
Christ; and that the greatest sweetness, even of temporal mercies,
arises from receiving them as the fruit of his atonement, and the
pledges of his love, and from sharing them with his people."
Scott.
g’ ºw * Verses 2–5.
The offerer, it may be supposed, devoted the animal to God, as a
typical atonement; to suffer in his stead.—From the language here
it seems evident, that the offerer slew the sacrifice, and trought thé
portion burnt on the altar, devoting it to God : and that the priests
only sprinkled the blood, and burnt the fat on the altar along with
the daily burnt-offerings, or on the fire prepared for them. (7:29–
34.)—Fatness of heart is a scriptural representation of [moral insen.
sibility, as the ſat of a living animal is supposed to be destitute of
feeling.—This was to be laid on the burnt offering: for no Self-denial
mortification of the flesh, or devotedness to God, can ſind acceptance
with God, except through the sacrifice of Christ, and by the supply
of his Spirit, which, as fire, purifies our hearts. ID.
Verse 11. * ... .
The food, &c.]. The sacred fire was emblematical of the divine
justice, and typified the satisfaction for sin by Christ’s death. Com-
imunion with God, as réconciled to believers through this atonement;
is, in this ceremonial, constantly represented as a feast in which God
meets with his worshippers; and therefore that portion of the sacri-
fice, which was consumed on the altar, is often called the bread, or
fºod, of God; (JM. R.) What with the daily sacrifices, the occasional
burnt-offerings, and the fat of the peace-offerings and other sacrifices,
the fire on the altar would generally be supplied. (16.) Scott.
* * Verse 17.
That ye eat neither fat nor blood.] This law especially led them to
observe the distinction between common and sacred things; it pre-
served them uninfected with the superstitions of idolaters, and sepa-
rate from their company; and it tended to impress them more deeply
with the idea of some most important mystery, inculcated in shed-
ding the blood and burning the fat of the solemn sacrifices. 7 º–
27, - r P.
[374]
*
•
any of them : ,
B. º C. 1490.
; - CHAP. IV. -
The law of the sin-offering for a priest
*% for the congregation, *:::
for a ruler, 22–26; for a private per-
son,
ND the Lond spake
—ſº- unto Moses, saying,
2 Speak unto the chil-
dren of Israel, saying, If
a soul shall sin “through
ignorance against any of
the commandments of the
LoRD, concerning things
b which ought not to be
done, and shall do against
# If s the priest that is
anointed do sin according
to the sin of the people;
then let him bring for his
sin which he hath sinned,
dayoung bullock without
blemish, unto the LoRD,
• for a sin-offering.
4 And he shall “bring
the bullock unto the door
of the tabernacle of the
congregation before the
LoRD ; and shall 5 lay his
hand upon the bullock's
head, and kill the bul-
lock before the LoBD.
5 And the priest that
is anointed shall h take of
the bullock’s blood, and
bring it to the tabernacle
of the congregation. ---
6 And the priest shall
dip his finger in the
‘blood, and sprinkle of
the blood seven times
before the LoRD, before
the veil of the sanctuary.
7. And the priest shall
put some of the blood up-
on the horns of the altar
of sweet incense before
the LoRD, which is in the
tabernacle of the congre-
gation; and shall pour
* all the blood of the bul-
lock at the bottoin of the
altar of the burnt-offering,
a 5:15,17. Num, 15:28–29. Deut. 19.
4. I Sam. 14:27. Ps. 19:12. 1 Tim.
1:13. Heb. 5:2. - 9:7
27. Gen. 20:9. Ja
b ºn. 3:10,
jº. 21:10–12, Ex. 29:7,21.
ll. Ez. 43:19.
30: Nunn. 8:8.
2 (Xor. 5:21.
g tº U. J.; loº.
h 16, 17. 16:14,19. Num. 19:4. 1 John
1:7, . -
i 17,25,30,34. 8:15, 9:9. 16:14,19.
Num. 19:4.
k 14:16,27, 25.8. 26:18,24,28. Josh.
6:4,8. , -
I 8:15. , 9:9. , 16:18, Ex. 30:1–10.
Heb. 9:21–25.
m 18,34. 5:9, 8:15. Eph. 2:13.
LEviTICUs, iv.
pared to receive further mercy, when , we part
with our sins, and have our minds cleared from
all sensuality, by the spirit of judgment, and
... the spirit of burning. . .
V, 6–17. Directions, are here given COT1-
cerning the peace-offering, if it were a sheep or
a goat. Turtle-doves or young pigeons might
be brought for whole burnt-offerings, but were
not allowed for peace-offerings, because they
have no ſat considerable enough to be burnt on
the altar; and they would be next to nothing, if
divided according to the law of the peace-offer-
ings. The laws concerning a lamb or goat,
offered for a peace-offering, are much the same
with those concerning a bullock, and little new
occurs here; but, •
1. The rump of the mutton was to be burnt
with the fat of the inwards on the altar; the
whole rump, (v. 9.) because in those countries
.it was very fat and large. Some observe from
, this, that, be a thing ever so contemptible, God
can make it honorable, by applying it to his ser-
vice. Thus God is said to give more abundant
honor to that part which lacked.
2. That what was burnt on the altar is called
the food of the offering, v. 11, 16. It fed the
holy fire; it was acceptable to God, as our food
is to us.
3. Here is a general rule, that all the fat is
the Lord’s, (v. 16.) and a law inade thereon,
that they should eat neither fat nor blood, no,
not in their private houses, v. 17. (1.) As for
the fat, it is not meant of that which is inter
larded with the meat, that they might eat; (Neh.
8: 10.) but the fat of the inwards, the suet,
which was always God’s part of sacrificed
beasts; and therefore they must not eat of it, no,
not out of beasts killed for common use. Thus
would God preserve the honor of what was sa-
cred to Himself. (2.) The blood was univer-
sally forbidden likewise, for the same reason.
The heathem drank the blood of their sacrifices;
hence we read of their drink-offerings of
blood. But God would not permit the blood
that made atonement to be used as a common
thing, (Heb. 10: 29.) nor will He allow us,
though we have the comfort of the atonement
made, to assume to ourselves any share in the
honor of making it. He that glories, let him
glory in the Lord, and to his praise let all the
blood be poured out.
CHAP. IV. This chapter is concerning the
sin-offering, which was properly intended to
make atoirement for a sin committed through ig-
In Ol'an (:G.
V. 1–12. The laws in the first three chap-
ters seem to have been delivered at one time.
Here begin the statutes of another session, an-
other day, delivered from the throne of glory,
between the cherubims. A subject is now en-
tered upon, more strictly new than those before.
Burnt-offerings, meat-offerings, and peace-
offerings, it should seem, the patriarchs had
not been altogether unacquainted with, (Gen. 8:
20. Ex. 20: 24.) and in those they had respect
to sin, to make atonement for it, Job. 1: 5.
But the law being now added because of trans-
gºessions, and having entered, that eventually
the offence might abound, they were put into
a way of making atonement for sin moré partic-
ularly by sacrifice, which was (more than any of
the ceremonial institutions) a shadow of good
things to come, but the substance is Christ; and
that one offering of Himself, by which He put
- .*.*. f
Sin-offering of a priest.
away sin, and perfected for ever them which
are sanctified. *
I. Observe, 1. Of sin in general, It is against
any of the commandments of the Lord; v. 2,
for sin is the transgression of the law, the
divine law. Men cannot make that sin which
the law of God has not made so. It is said
likewise, if a soul sin, for it is not sin, if it be
not some way or other the soul’s act; hence it
is called the sin of the soul, (Mic. 6: 7.) and
it is the soul that is injured by it, Prov. 8: 36.
2. Of the sins for which those offerings were
appointed, (1.) They are supposed to be overt-
acts; for a sacrifice for every sinful thought or
word, had been endless. Atonement was made
for those in the gross, on the day of expiation,
once a year; but these are said to be done
against the commandments. (2.) They are sup-
posed to be sins of commission. Omissions are
sins, and must come into judgment; but what
had been omitted at one time might be done at
another, and so, to obey was better than sacri-
fice; but a commission was past recall. (3.)
They are supposed to be sins committed through
ignorance. If done presumptuously, and with
an avowed contempt of the law, and the Law-
Maker, the offender was to be cutoff, and there
remained no sacrifice for the sin, Num. 15: 30.
But if the offender were either ignoraut of the
law, as, in divers instances, we may suppose
many were, (so numerous and various were the
prohibitions,) or surprised into the sin unawares,
the circumstances being-such as made it evident
that his resolution against the sin was sincere,
but that he was overtaken in it, as the expres-
sion is, in this case, relief was provided by the
remedial law of the sin-offering. And the Jews
say, “Those crimes only were to be expiated by
sacrifice, if committed ignorantly, for which
the criminal was to have been cut off, if they had
been committed presumptuously.
II. The law begins with the case of the
anointed priest, i. e. the high priest, provided
he should sin through ignorance; for the law
made men priests which had infirmity; though
his ignorance was of all others least excusable,
yet he is allowed to bring his offering. If he
sin according to the sin of the people, (so the
case is put, v. 3.) which supposes him in this
matter to stand on a level with other Israelites,
1. He must bring a bullock without blemish
for a sin-offering, (v. 3.) as valuable an offering
as that for the whole congregation; (v. 14.)
whereas for any other ruler, or a common per-
son, a kid of the goats should serve, v. 23, 28.
This intimated the greatness of such guilt. The
eminency of his station, and his relation both to
God and to the people, greatly aggravated his
offences; see Rom. 2: 21.
. 2. The hand of the offerer must be laid on the
head of the offering, (v. 4.) with a solemn, peni-
tent confession of his sin, putting it on the head
of the sin-offering, ch. 26: 21. No remission
without confession, Ps. 32: 5. Prov. 28: 13.
It signified also a confidence in this, as a figure
of something better yet to come. He thereby
owned that he deserved to die himself; and that
it was God’s great mercy, that He would please
to accept this beast to die for him. The Jewish
writers themselves say, that neither the sin-offer-
ing nor the trespass-offering made atonement,
except for those that repent, and believe in their
atonement.
3. The bullock must be killed, and great so-
lemnity used in disposing of the blood; for the
- . NOTES. s
..CHAP. IV. V. 3. ‘The priest that is anointed,”
posed to mean the high priest ;
lessly; he must be very criminall
mislead the people also: his crime
The same original word is rendered both sin, and sin-offering ; (Dan.
who,
is generally sup-
and as he was the typical mediatºr
between God and the people, and their appointed º: ; the
Whole nation was more immediately concerned in y
º in that of the other priests;
under the same law in this respect as the common -
high priest were so ignorant of the divin Israelites.
press precept unwittingly; or so regardless of it, as to do this heed-
Y. negligent, and would be likely to
g his transgression,
(if not here included,) were
If the
e law, as to violate some ex-
here instituted.
therefore was peculiarly heinous.— ling, only
The high priest himselſ,
quired to kill the sin-offering,
to a sense of his guilt:
mitted ignorantly, had - y º
which he did, be profitable either to himself of the people, except it
were expiated by the blood of the sin-offering. e
used in extraordinary cases, showed the difficulty of aton-
ing for his heinous crime.
9. 24. Heb.) and this remark may throw light on some passages in
the N. T. (Rom. S: 3. 2 )
Cor. 5: 21. Sco TT.
Verses 4–7.
if exclusively meant in this law, was re-
and to perform the several ceremonies
This might tend to awaken his conscience the more
the rites evinced that this offence, though com-
polluted all his services: nor could any thing,
The seven-fold sprink-
In .
[375]
B. C. 1490.
Sin-offering of the congregation.
LEVITICUS, IV.
which is at the door of
the tabernacle of the con-
gregation.
8 And he shall take off
from it n all the fat of the
bullock for the sin-offer-
ing; the fat that covereth
the inwards, and all the
fat that is upon the in-
wards.
9 And the two kidneys
and the fat that is upon
them, which is by the
flanks, and the caul above
the liver, with the kid-
neys, it shall he take
away,
10 As it was taken off
from the bullock of the
sacrifice of peace-offer-
ings: and the priest shall
burn them upon the altar
of the burnt-offering.
11 And 9 the skin of
the bullock, and all his
flesh, with his head and
with his legs, and his
inwards and his dung,
12 Even the whole
bullock shall he carry
forth * without the camp,
unto a clean place where
P the ashes are poured
out, and burn him on the
wood with fire : # where
the ashes are poured out,
shall he be burnt.
13 || And if the whole
congregation of Israel sin
% through ignorance, and
the thing be hid from the
eyes of the assembly, and
they have done somewhat
against any of the com-
mandments of the LoRD,
concerning things which
should not be done, and
* are guilty:
14 When the sin which
they have sinned against
it is known, then the con-
gregation shall offer a
*young bullock for the
sin, and bring him be-
fore the tabernacle of the
congregation.
15 And ‘the elders of
the congregation shall
“lay their hands upon the
head of the bullock before
the LoRD : and the bul-
lock shall be killed before
the Lord. -
16 And * the priest
that is anointed shall
bring of the bullock's
blood to the tabernacle
of the congregation.
17 And the priest shall
dip his finger in some of
blood made atonement, and without shedding
of blood there was no remission, v., 5–7.
Some was to be sprinkled seven times before
the veil, with an eye toward the mercy-seat,
though it was veiled; some to be put on the
horms of the golden altar, because at that altar
the priest himself ministered; and thus was sig-
nified the putting away of that pollution, which
from his sins did cleave to his services. It like-
wise serves to illustrate the influence Christ’s
satisfaction has on the prevalency of his inter-
cession. The remainder of the blood was then
poured at the foot of the brazen altar. By this
rite, the sinner acknowledged that he deserved
to have his blood thus poured out like water: it
likewise signified the pouring out of the soul be-
fore God in true repentance; and typified our
Savior’s pouring out his soul writo death.
4. The fat of the inwards was to be burnt on
the altar of burnt-offering, v. 8–10. By this,
the intention of the offering, and of the atone-
ment made by it, was directed to the glory of
God, who, having been dishonored by the sin,
was thus honored by the sacrifice. It signified
the sharp sufferings of our Lord Jesus, when He
was made sin, that is, a Sin-offering for us, es-
pecially the sorrows of his soul, and his inward
agonies. It likewise teaches us, in conformity
to the death of Christ, to crucify the flesh.
5. The-head and body of the beast, skin and
all, were to be carried without the camp, to an
appointed place, and there burnt to ashes, v. 11,
12. This was very significant, (1.) Of the duty
of repentance, which is the putting away of sin.
as a detestable thing, which our soul hates. The
sin-offering is called sin. What they did to
that, we must do to our sins; the body of sin
must be destroyed, Rom. 6:6. (2.) Of the privi-
lege of remission. When God pardoms sin, He
quite abolishes it, casts it behind his back; The
iniquity of Judah shall be sought for, and
not found. The apostle notices this ceremony ||
particularly, and applies it to Christ, (Heb. 13:
11—13.) who suffered without the gate, in the
place of a skull, where the ashes of dead men, as
those of the altar, were poured out.
W. 13–21. This is the law for the expiating
the guilt of a national sim by a sin-offering. If
their leaders, through mistake concerning the
law, caused the people to err, when the mistake
was discovered, an offering must be brought,
that wrath might not come on the whole congre-
gation. Observe, -
1. It is possible the church may err, and her
guides mislead her. It is here supposed, the
whole congregation may sin through ignorance.
God will always have a church on earth; but He
the blood, and sprinkle
it seven times before the
LORD, even before the
veil.
18 And he shall put
some of the blood upon
the horns of the altar,
which is before the Lord,
that is in the tabernacle
with the bullock as he
did with the bullock for
a sin-offering, so shall he .
do with this:
priest shall
Yatonement for them, and
it shall.be forgiven them.
21 And he shall carry
forth the bullock without
never said it should be infallible, or perfectly
pure from corruption, on this side heaven.
2. When a sacrifice was to be offered for the
whole congregation, three, at least, of the elders
were to lay their hands on the head of it, as rep-
resentatives of the people, and agents for them.
The sin we suppose to have been some common
custom, used by the generality of the people, on
presumption of its being lawful, which aſterward,
on search, appeared to be otherwise. In this
case, the commonness of the usage, received per-
haps by tradition, and the vulgar opinion of its
being lawful, would not so far excuse them from
sin, but that they must bring an atonement.
Many bad customs, and forms of speech, thought
to have no harm in them, may yet bring guilt and
wrath on a land, which therefore it concerns
the elders both to reform, and to intercede with
God for the pardon of, Joel 2: 16.
3. The blood was also to be sprinkled seven
times before the Lord, v. 17. not poured out,
but sprinkled only; for the cleansing virtue of
the blood of Christ was then, and is still, suffi-
ciently signified and represented by sprinkling,
Isa. 52: 15. It was to be sprinkled seven times;
seven is a number of perfection, because when
God had made the world in six days, He rested
the seventh; so this signified the perfect satis-
ſaction Christ made, and the complete cleansing
of the souls of the faithful by it; see Heb. 10:
14. The blood was likewise to be put upon the
horns of the incense-altar, which seems alluded
to, (Jer. I'7: 1.) where Judah’s sin is said to be
graven on the horns of their altars. If they
did not forsake their sins, the putting of the
blood of their sin-offerings on the horns of their
altars, instead of taking away their guilt, did
but bind it on the faster, perpetuated the remem-
brance of it, and remained a witness against
them. It is likewise alluded to, Rev. 9:13.
comp. Rev. 8: 3. ... • -
4. When the offering is completed, it is said,
atonement is made, and the sin shall be for-
given, v. 20. The promise of remission is
founded on the atonement. . Note. The saving
of churches and kingdoms from ruin is owing
to the satisfaction and mediation of Christ.
W. 22–26. Observe here, 1.. God notices,
and is displeased with, the sins of rulers. They
who have power to call others to account, are
themselves accountable to the Ruler of rulers.
This is intimated, in that here only the com-
mandment transgressed is said to be the com-
mandment of the Lord his God, v. 22. He
is a prince to others, but let him know the Lord
is a God to him. 2. The sin is supposed after-
ward to come to his knowledge, (d. 28.) which
be done; and is guilty;
m See on 3:3–5,9–11,14–16.
8:14–17, 9:8–11. 16:27.
0 21. 6:30.
Ex. 29:14. Nºm. 19:5. Ps. 103: 12.
Heb. 13:11—13.
and the * Heb. to without the camp. 13:46.
make an Num. 5:3. 15:35. 19:3.
6:10,11.
Heb. at the pouring out of the #";
q See on 1,2. 5:2,5-Num. 15:25-29.
2
Josh. 7:24–26. 1 Tim. 1:13, Heb.
10:26–29.
r 5:5,17. 6:4. Fºra 10:19. Hos, 5:15.
Mārg. , 1 Cor. 11:27. -
s Sec on
of the congregation, and
shall pour out all the
blood at the bottom of the
altar of the burnt-offer-
ing, which is at the door
of the tabernacle of the
congregation.
19 And he shall take
all his fat from him, and
burn it upon the altar.
20 And he shall do
the camp, and burn him
as he burned the first
bullock: it is " a sin-offer-
£. 34.9. Num. 11:16,25. Deut.
21:3—
u sº on 4, 14–16:21.
x see on 5–12.-Heb. 9:12-14.
Verse 11.
The skin and the flesh of the sin-offerings in general were the per-
quisite of the priests: (7: 7, 8, 10: 16, 17.) but when the high priest
offered the sin-offering for himself, or for the congregation, the whole
tº e y 1:4. 5;6, 6:7. 12:8. 1488. §.
ing for the congregation. 32:30. Num. 15:25. ... Dan, 9:24.
22 || When a a ruler §mº; º; *;1}.
- 17. 9:14, : e Ollºl lººd -
hath sinned, and "done , isºl. 2 gº.292-24, 3ra 8:
somewhat through igno- #.º.” “”.
rance against any of the a Bº: i. Nºm. Isa asamºil
commandments of the b sº on 2,13.”
LoRD his God, concerning
things which should not
Verses 13–21. -
The elders are distinguisned from the Congregation. Scott.
Verses
The word rendered ‘ruler,’ frequently denotes the head of a tribe;
was burnt; as a more effectual expression of the greatness of the of but the Jews understand it to mean the president of the samhedrim,
fence, and his abhorrence of it.
Sco TT
(JM. I.)
or national council.
When the nation had judges or kings ar any
B. C. 1490.
Swn-offering of a ruler.
LEVITICUS, IV.
*
23 Or - if his sin,
wherein he hath sinned,
come to his knowledge;
he shall bring his offer-
ing, "a kid of the goats,
a male without blemish :
24 And he shall lay
his hand upon the head
of the goat, and kill it * in
the place where they kill
the burnt-offering before
the LoRD : * it is a sin-
offering.
25 And the priest shall
take of the blood of the
sin-offering with his fin-
ger, and 5 put it upon the
horns of the altar of
burnt-offering, and shall
pour out his blood at the
bottom of the altar of
burnt-offering.
26 And he shall burn
all his fat upon the altar,
as h the fat of the sacrifice
of peace-offerings: and
the priest shall make an
atonement for him as
concerning his sin, and
it shall be forgiven him.
27 || And if * any one
of the # common * people
sin through ignorance,
while he doeth somewhat
against any of the com-
mandments of the Lord,
concerning things which
ought not to be done, and
be guilty;
28 Or if his sin, which
he hath sinned, come to
his knowledge: then he
shall bring his offering,
a kid of the goats, a
feamale without blemish,
for his sin which he hath
sinned.
must be either by the check of his own con-
science, or by the reproof of his friends, both
which we should all, even the best and greatest,
not only submit to, but be thankful for. We
should be very desirous to know what we have
done amiss. That which I see not, teach Thou
me, and show me wherein I have erred, are
rayers we should put up to God every day, 3.
he ruler’s sin-offering was a kid of the goats,
not a bullock, as for the priest, and the whole
congregration; nor was its blood to be brought
into the tabernacle, as of the other two, but be-
stowed on the brazen altar; (v. 25.) nor was
its flesh to be burnt, as that of the other two,
without the camp, which intimated that the sin
of a ruler, though worse than that of a common
person, yet was not so heinous, nor of such per-
nicious consequence, as the sin of the high priest,
or of the whole congregation. 4, It is promised,
the atonement shall be accepted, and the sin for-
given; (v. 26.) to wit, if he repent and reform;
for otherwise, God sware, concerning Eli, a
judge in Israel, that the imiquity of his house
should not be purged with sacrifice nor offering
for ever, 1 Sam. 3: 14.
29 And he shall "lay
his hand upon the head
of the sin-offering, and v
slay the sin-offering in
|
|
W. 27–35. Here is the law of the sin-offering
for a coinmon person, which differs from that for
a ruler only in this, that a private person might
bring either a kid or a lamb, a ruler only a kid;
and that for a ruler must be a male, for the other
a female: in all the circumstances of their man-
agement they agreed. To be able to plead,
when charged with sin, that we did it ignorantly,
and through the surprise of temptation, will not
bring us off, if we be not interested in that great
plea, Christ hath died, and entitled to the ben-
efit of that. A sin-offering was accepted, even
from one of the common people, and an atone-
ment made by it, v. 31, 35. Here, rich and poor,
prince and peasant, meet together; both are
alike welcome to Christ, and to an interest in his
sacrifice, on the same terms. See Job 34: 19.
From all these laws concerning the sin-offer-
ings, we may learn, (1.) To hate sin, and to
watch against it. This is certainly a very bad
thing, to make atonement. for which so many
innocent and useful creatures must be slain and
mangled thus. ... (2.) To value Christ, the great
and true Sin-offering, whose blood cleanses from
all sin, which it was not possible the blood of
32 And if he bring P a
lamb for a sin-offering,
he shall bring it a female
4 without blemish.
burn them upon the al-
tar, “according to the of
ferings made by fire unto
the Lord : and the priest
the place of the burnt-
offering.
30 And the priest shall
take of the blood thereof
with his finger, and put
it upon the horns of the
altar of burnt-offering,
and shall pour out all the
blood thereof at the bot-
tom of the altar.
31 And he shall take
away n all the fat thereof,
as the fat is taken away
from off the sacrifice of
peace-offerings; and the
priest shall burn it upon
the altar, for " a sweet
savor unto the Lord :
and the priest shall make
an atonement for him, and
it shall be forgiven him.
33 And he shall lay
his hand upon the head
of the sin-offering, and T
slay it for a sin-offering,
in the place where they
kill the burnt-offering.
34 And the priest shall
take of the blood of the
sin-offering with his fin-
ger, and put it upon "the
horns of the altar of
burnt-offering, and shall
pour out all the blood
thereof at the bottom of
the altar.
35 And he shall take
away all the fat thereof,
as the fat of the lamb is
taken away from the sac-
rifice of the peace-offer-
ings: and the priest shall
shall make an atonement
for his sin that he hath
committed, and it shall
be forgiven him.
c 14. 2 Kings 22:10–13.
d 9 3. 23 19. Nunn. 7:16,22,28,34.
ºl. 28:15,30. 29.5,11,16, 19. Rom.
•3.
e 1.11. 6.25. 7:2.
f See on 3.
g 7, 18,30,34. 8.10,15, 9.9. 16:18.
Heb 9:22.
h 8–10,35.—See on 3.5 —620–30.
i Sec on 20. Num. 15:28.
• Heb. any soul. 2. , Num. 15:27.
f Heb. people of the land.
k See on 2,13.—Ex. 12:49. Num. 5:6-
15:16,29.
| 23. Gal. 3:28.
m See on 4,15,24.—Heb. 10:4–14.
n 3:14.
o 1:9, 35. Ex. 29:18. Ezra 6:10.
Job 12:8. Ps. 40.6.7. 51:16,17. 69:
30,31. Is. 42:21. 53:10. Matt. 3:17.
Eph. 5:2. 1 Pet. 2,4,5,
p John 1:29. 1 Pet. 1.1920;
1 Pet. 2:22.
Eph. 5:27. Heb. 9.14.
q 3:18
r see on 4–29–31.
s 30. John 17:19.
t See on 3.5.
f PRACTICAL O
It is evident God hath never had any infallible vicegerent in
his church on earth: for even the high priest appointed by Him-
self, with Urim and Thummim, who had access to his oracle in
the holy place to inquire of Him, and the whole church of God
under that dispensation, were supposed liable to fall into sins of
ignorance; and to sanction by their authority, example, and
general usage, such practices as were directly contrary to some
of the commandments of God. All pretensions therefore to in-
fallibility, whether in an individual, or in a multitude, are pre-
sumptuous usurpations, claims of arrogance, and sure marks of
Antichrist.—We are indeed all liable to err, and ignorance is
an alleviation of guilt; yet it is not a sufficient excuse: with the
Bible in our hands, it is generally the effect of pride, sloth, and
imattention; and would be avoided, were we duly anxious to
know the truth and the will of God; and our consequent trans-
gressions arise from want of circumspection. We have need
therefore to use frequent self-examination, joined with serious
perusal of the Scriptures, and earnest prayers for the convincing
influences of the Spirit of God, that we may detect our sins of
ignorance, in order that we imay repent of them, and so obtain
BSERVATIONS.
forgiveness through the blood of Jesus Christ.—Butlet us beware
of presumptuous sins: for though they also may be forgiven
through his all-sufficient sacrifice; yet when they gain the do:
minion, they often provoke God to leave the offender to final
impenitence and unbelief—They who sustain public characters
have double need of circumspection, and earnest prayer for the
divine teaching and assistance; and they have also a peculiar
right to expect a place in the prayers of others, who are all in-
terested in their conduct. This is especially the case of iminis-
ters of the Gospel, in whom ignorance of God’s commandments
is peculiarly shameful; to whose sacred character every sin is a
direct contradiction; and whose evil examples will operate as a
fatal and swift-spleading infection.—In all cases, public scandals
require public confession, however contrary to the pride of our
hearts.—Nations, in their political capacity, should, by their
rulers, prevent, or punish and purge, national sins, if they would
escape national calamities.—Let us learn to put away the guilt,
the love, and the practice of sin: adopting the language of the
Psalmist, Ps. 19:12–14. SCOTT.
ruler distinct from the high priest, he, as well as those next under
him in authority over the several tribes, would be concerned in this
law. Any priest, as far as appears from the text, might officiate; the
blood was not carried into the sanctuary, nor was the body burnt
without the camp, but eaten by the priests. Scotr.
Verses 27–35.
The transgression of the high priest, and that of the whole congre-
gation, brought a kind of typical pollution on the interior part of the
Sanctuary, as endangering the very essence of religion : the blood of
the sin-offering was therefore applied to the altar of incense; for
without expiation the typical intercession could no longer be accept-
48
º, O, T, VOL. I.
ed. But the sin of the ruler, or of the private Israelite, did not inter-
rupt this important observance; the blood of the sin offering tºº.
fore was only applied to the altar of burnt-offering, that their sacrifices
might there be presented with acceptance.--It is observable that the
words, a sweet savor to the Lord,” are added to none of thºs. 5.
offerings, but that of the private Israelite; which might imply an º:
couragement to offenders to present their offerings, When conscious h
having sinned, though their sin was not known by others; for, º
less costly than those appointed for other orders, they would be º
ly acceptable to God.—In all the gases however 10 IS ºpledº the
atonement would be accepted and the offence pardoned. Scott.
[377]
B. C. 1490.
Of the trespass-offerings.
LEVITICUS, V.
CHAP. V.
The law of the trespass-offenng, in some
special cases, 1–13; in respect of holy
things, 14—19.
ND if a a soul sin,
and b hear the voice
of swearing, and is a wit-
ness, whether he hath
seen or known of it; if
he do not utter it, then
he shall & bear his in-
iquity.
2 Or if a soul "touch
any unclean thing,
whether it be a carcass
of an unclean beast, or a
carcass of unclean cattle,
or the carcass of unclean
creeping things, and if
it be e hidden from him;
he also shall be unclean,
‘and guilty.
3 Or if he touch & the
uncleanness of a man,
whatsoever uncleanness
it be that a man shall be
defiled withal, and it be
hid from him ; when he
knoweth of it, then he
shall be guilty.
4 Or if a soul swear,
pronouncing with his
lips h to do evil, or to do
good, whatsoever, it be
that a man shall pro-
nounce with an oath,
and it be hid from him ;
when he knoweth of it,
then he shall be guilty in
one of these.
5 And it shall be when
he shall be guilty in one
of these things, that he
shall' confess that he hath
sinned in that thing.
6 And he shall bring
his “trespass-offering un-
to the Lord for his sin
which he hath sinned,
"a female from the flock,
a lamb or a kid of the
bulls and goats should take away. Now if
any man sin, Christ is the Propitiqtion; not
for Jews only, but for Gentiles. And perhaps
there was some allusion to this law concerning
sacrifices for sins of ignorance, in that prayer of
Christ's, just when He was offering up Himself
a sacrifice, Father, forgive them, for they
know not what they do. .
CHAP. V. This chapter, and part of the
next, concern the trespass-offering. The differ-
ence between this and the sin-offering lay not so
much in the sacrifices themselves, and the man-
agement of them, as in the occasions of offering
them. Both were intended to make atonement
for sin; but the former was more general, this
applied to some particular instances.
V. 1–6. The offences here supposed are, 1.
A man’s concealing the truth, when sworn as a
witness to speak the truth, the whole truth, and
mothing but the truth. Judges among the Jews
had power to adjure, not only the witnesses, as
with us, but the person suspected, (contrary to
a rule of our law, that no man is bound to accuse
himself,) as appears by the high priest’s adjur-
ing our Savior, who thereupon answered, though
before He stood silent, Matt. 26: 63, 64. Now,
(v. 1.) If a person hear the voice of swearing,
i. e., if he be adjured to testify what he knows,
by an oath of the Lord upon him, (1 Kings. 8:
31.) for fear of offending one that either has
been his fiend or may be his enemy, he refuses
to give evidence, or gives it but in part, he shall
bear his iniquity. And that is a heavy burden,
which, if some course be not taken to get it re-
moved, will sink a man to the lowest hell. He
that heareth cursing, i. e. that is thus adjured,
and bewrayeth it not, that is, stifles his evidence,
and does not utter it, he is a partmer with the
sinner, and hateth his own soul; see Prov. 29:
24. Let all who are called at any time to bear
testimony, think of this law, and be free and
open in their evidence, and take heed of pre-
varicating. An oath of the Lord is sacred, and
not to be dallied with.
2. If a man, polluted by touching any thing
ceremonially unclean, v. 2, 3. came into the same-
tuary inconsiderately, or neglected to wash ac-
cording to the law, then he was to look on him-
self as under guilt, and saust bring his offering.
Though his touching contracted º, a ceremonial
defilement, yet his neglect to wash bimself was
such an instance either of carelessness, or contempt
[of the law.l. as contracted a moral guilt. If at
first it be hid from him, yet, when he knows it,
he shall be guilty. Note, As soon as God by
Jis Spirit convinces our consciences of any sin
or duty, we must immediately set in with the con-
viction, and prosecute it, as not ashamed to own
a former mistake. -
3. Rash swearing; that a man will do or not
do such a thing: if the performance of his oath
afterward prove either unlawful or impracticable,
by which he is discharged from the obligation;
yet he must bring an offering to atome for his
folly in swearing so rashly, as David that he
would kill Nabal. He shall be guilty in one
of these: (ch. 5: 4.) guilty if he do not perform
his oath; and yet, if the matter of it were evil,
guilty if he do. Such wretched dilemmas, as
these, do some men bring themselves into, by
their own rashness and folly; so sadly are they
snared in the words of their mouth. Wisdom
and watchfulness beforehand would prevent these
Straits.
Now in these cases, (1.) The offender must
confess his sin, and bring his offering; (v. 5, 6.)
and the offering was not accepted, unless accom-
panied with a particular, penitential conſession,
and a humble prayer for pardon, Deceit lies in
generals; many will own in general they have
sinned, for that all must own, so that it is not any
particular reproach to them; but that they have
sinned in this thing, they stand too much on their-
honor to acknowledge; but the way to be well
assured of pardon, and to be well armed against
sin for the future, is to be particular in our peni-
tent confessions. (2.) The priest must make an
atonement for him. As the atonement was not
accepted without his repentance, so his repentance
would not justify him without the atonement,
Thus, in our reconciliation to God, Christ’s part
and ours are both needful. ~~
W. 7–13. Provision is here made for the poor
of God’s people, and the pacifying of their con-
sciences under the sense of guilt. Persons unable
to bring a lamb, might bring a pair of turtle
doves, or two young pigeons; nay, if any were
º * º •: te 30 9. Matt. 26 63. 7, 2 Kings 6'31 Ps. 132:2–5. Ec.
goats, for a º * {{m.º. º.º.”; sº." jº. Haslº. Mau tº
º II) º un). 9. 13. s. 38.4. Is. 53:11. 1 Acts 23:12.
and the D1 1CStS Sl)8. Pet. 2'24. i 16:21, 26:40. Num, 5:7, Ezra 10;
make an atonement for a 73, Hºº ºf lº #. ſ'. Proy, 28:13, Jer,
g e tº - - I nº e [.. lºi:5. IS. 24; 1 1. * :
him concerning his sin. º: "e" S. Ol #3: "... º. 14:12,13. 19.
e 4, 17. Ps; 19.12. Luke 11:44. 22. Num, 6:12. Ez. 40:39, 42:
7 || And n if * he be
not able to bring a lamb,
a 15,17. 4:2. E7. 18.4
20.
§ £2:li. Jadg.izº. 1 Kings 8.31.
22, 16. 2 Chr. 18:15. Trov. 29.24.
f Sec on 4 13.
11.31.
24–28
s tºº. 15: 22.4—6. Num. 19:11 l
h zºº.c. Josh. 2:14. 9.15.
21.7,18.
24:21,22. 25.22, 2 Sam. 21:
13. 44:29. 46:20.
4:28,32. m See on 4:20-
11. 12:8, 14:21, 2 Cor. 8:12. Jam.
2:5.6.
w Héb. his hand cannot reach to the
sufficiency of a lamb. t
Il
Judg.
1 Sam. 1:11. 14:
NOTES.
CHAP. V. V. 5. Confess.] This implies a voluntary acknowledg-
ment of the offence, from conviction of conscience, previous to a dis-
covery of it by man. Perhaps, some punishment would have been
awarded, if the offender had been detected, before his confession.
The typical sacrifices could only exempt the offerer from the tempo-
ral effects of his sin, and not purge the conscience from guilt; and
the benefit of the efficacious sacrifice of the great Antitype, belongs
only to those who humbly confess their sins, and seek an interest in
it by faith. As this referred equally to the thiee cases before stated,
and was preparatory to a trespass offering for each; it is plain that ali
the sacrifices appointed in this chapter were trespass-offerings : yet
many expositors ale of another opinion. Scot r.
Verse 6.
The difference between the sin-offering ſor the high priest, or for
the whole congregation, and that for the ruler, or for a common Isra-
elite, was briefly noted in the former chapter: and the distinction
between, the latter sin-offering and the trespass offering, should here
be clearly and precisely stated. Few things have more perplexed
Commentators; and the discordant, and even opposite sentiments of
the mºst learnel and laborious expositors, yield intº satisfación, at
least to the author’s mind.—It is evident, on the one and that the
two words; translated sin-offering, and trespass-offering, are often used
for each other, as the attentive reader even of the ºnsl.i. may
ºbserve; yet, on the other hand, the M. Rr. show that these".
frequently mentioned as distinct kinds of sacrifice; (j. R. k ;) and
indeed the blood of the sin-offering was put on the forms ºf the ań.
While that, of the trespass-offering was sprinkled about the alsº
(9.4:25, 30.) The word rendered ‘trespass offering; Signifies also
trespass, as that rendered “sin-offering” signifies also sin "which is a
strong proof that the guilt, or exposedness to punishment, was typi-
cally translated from the offendër to the innocent animal which WaS
to be sacrificed. The root, whence it is derived, signifies to be guilty,
[378] -
with leſerence either to actual criminality, or to the consciousness of
that criminality; and the same word is used when the prophet says,
‘Thou shalt inake his soul an offering for sin,” or a trespass-ºffering.
Is. 53: 10. But this does not show the nature of the trespass-offering,
or how it differed from the sin-offering.—In general, neither of them
were voluntary oblations, as the peace-offerings, and many of the
burnt-offerings were: but some of the sin-offerings were appointed
at stated seasons, and others were required in particular cases; while
all the trespass offerings were occasional. The sin-offering seems to
have been the expiation of offences committed in matters of religion,
from a mistake or inadvertency respecting the law. But the trespass-
offerings were required for the casual deviations from the ritual lay,
when known, through inattention or surprise; or for crimes Commiſ.
ted against the moral precepts, which implied injustice tº lºº. In
short, all the cases, in which trespass-offerings were appointed; may
be referred to the following heads: 1st. Transgressions of the ritual
faw, by oversight or surprise (2, 3.) The trespass offering of he
jeper, (14:12.j and that equired in a particular case of the Nazariº,
was evidently of this kind. (JWum. 6: 9–12.) 2dly. When a man
had violated the moral law, in some particular injurious tº his neigh-
bor ; even if he had sinned wilfully and knowingly, provided SOIn 6
circumstances in the case exempted him from punishment by the
magistrate. (6: 2–7. 19 : 20–32.) 3dly. Where an inadvertent,
infringement of a moral precept, of the first table, might also prove
injurious to man. (4.) Lastly, for trespasses inadvertently committed
in holy things, which violated both the ritual and moral lºw, and
were a röbbery of God and an injustice to the priests. (15-19. Mg!.
3: 8, 9.)—The burnt-offerings were typical atonements for sin in
general, especially against the moral law; but these were supéradd-
ed on particular occasions. [Comp. notes, 1: 1.] SCOTT.
Verses 7–10. •
The two distinct sacrifices [the sin-offering and the burnt-offering]
made one trespass-offering ; and therefore one dove could not be ac-
*
sº
*~
:
&
;
./
B, C, 1490.
#
then he shall bring for
his trespass which he
hath committed, ° two
turtle-doves, or two
young pigeons, unto the
LoRD ; P one for a sin-
offering, and the other
for a burnt-offering.
8 And he shall bring
them unto the priest, who
shall offer that which is
for the sin-offering first,
and a wring off his head
from his neck, but shall
not divide it asunder.
9 And he shall sprin-
kle of the blood of the
sin-offering tipon the side
of the altar; and the
• rest of the blood shall
be wrung out at the bot-
tom of the altar: it is a
sin-offering.
10 And, he shall offer
the second for a bufnt-
offering, according to the
* manner: and the priest
“shall make an atonement
for him for his sin which
- he hath sinned, and it
shall be forgiven him.
11 Tſ. But u if he be not
able to bring two turtle-
doves, or two young pig-
eons; then he that sinned
shall bring for his offer-
ing * the tenth part of an
ephah of y fine flour for a
sin-offering; he shall put
* no oil upon it, neither
shall he put any frankin-
cense thereon : * for it is
a sin-offering.
12 Then shall he bring
it to the priest, and the
priest shall take his hand-
ful of it, even " a memo-
rial thereof, and burn it
on the altar, “according
to the offerings made by
fire unto the Lord : it is
a sin-offering.
~,
. The law of God is so exceedingly broad
sin so mumerous, and we so propense to evil, that we need to salv
fear always, and pray continually to be preserved; and keep a exc
guard on all our senses, members, and faculties,
our tongues, which are unruly and mischievous,
ments of much imiquity. With a tender
heart of flesh,’ we shall seldom so transact business, form en-
gagements, spend time in company, or even alone, or in God’s
ordinances, as not to find somewhat on recollection,
LEVITICUS, V.
so extremely poor, they were not able to procure
those so often as they would have occasion, they
might bring a pottle offine flour, and that should
eaccepted. Thus the expense of the sin-offer:
ing was brought lower than that of any other of
fering; to teach us that no man's poverty hall
ever be a bar in the way of his pardom. Thus
the poor are evangelized; and no man shall say
e had not wherewitſial to bear the charges of a
ourney to heaven. , -
J R.?. If the sinner brought two doves; one
was to be offered for a sin-offering, and the
other for a burnt-offering, v. 7... Obserye, (1.)
Before he offered the burnt-offering, which was
for the honor and praise of God, he must offer
the sin-offering, to make atonement: We must
first see that our peace be made with God, then
we may expect our services, for his glory, will
be accepted. The sin-offering must make way
for the burnt-offering. (2.) After the sin-offering
which made atonement, came the burnt-offering,
as an acknowledgment of the great mercy of God,
in appointing and accepting the atonement.
2. If he brought fine flour, a handful of it was
to be offered, but without either oil or frankin-
-----~~
cense; (v. 11.) not only because that would ſnake
Of the trespass-offerings.
it too costly for the poor, but because it was a
sin-offering; and therefore, to show the loathsome-
ness of the sin, it must not be made grateful either
to the taste by oil, or to the smell by frankin-
cense. . The sinner must never relish his sin again
as he had done. God by these sacrifices did
speak, (1.) Comfort to those that had offended,
that they might not despair, or pine away in their
iniquity; but peace being thus made for them
with God, they might have peace in Him. (2.)
Caution likewise not to offend any more, remem-
bering what an expensive, troublesome thing it
was to make atonement. "
V. 14–19. Hitherto this chapter concerns sa-
crifices that were both sin-offerings, and trespass-
offerings, for they go by both names, v. 6. Here
we have the law concerning those that were pro-
perly and peculiarly trespass-offerings, to atone
for trespasses against a neighbor; those sins we
commonly call trespasses—which may be either
in holy things, or in common things; of the for-
mer we have the law in these vs. of the latter,
in the beginning of the next ch. If a man did
harm (as it is, p. 16.) in the holy things of the
Lord, he thereby committed a trespass against
the priests, the Lord’s ministers, who were in-
213 And "the priest
shall made an atonement
for him, as touching his
sin that he hath sinned
in one of these, and it
shall be forgiven him ;
and the remnant “shall
be the priest's, as a meat-
offering.
14 || And the LoRD
spake unto Moses, say-
ing,
15 If f a soul commit
a trespass, and sin
through ignorance, 5 in
the holy things of the
LoRD ; then he shall
bring for his trespass, un-
to- the Lord, * a ram
without blemish out of
the flocks, with ithy es-
timation by shekels of
silver, after k the shekel
of the sanctuary, for a
trespass-offering.
16 And he shall make
amends for the harm that
he hath done in the ho-
ly thing, and shall add
* the fifth part thereto,
and give it unto the
priest: * and the priest
shall make an atonement
for him with the ram ,
of the trespass-offering,
and it shall be forgiven
him.
17 And if * a soul sin,
and commit any of these
things which are forbid-
den to be done by the
commandments of the
LoRD ; P though he wist
it not, yet is he guilty
4 and shall bear his ini-
quity.
18 And he shall bring
a ram without blemish
out of the flock, with thy
estimation, " for a tres-
pass-offering unto the
priest: and ‘the priest
shall make an atonement
for him concerning his
ignorance wherein he
erred, and wist it not;
and it shall be forgiven
him.
19. It is a trespass-
offering : he hath certain-
ly " trespassed against
the Lord.
,15. Matt. 3:16. 10.16. Luke
9:3. 14:22.31. 15:14,15,30. 16.
Heb. 10.6–10,
on 1:5. 425.30,34. 7.2.
..]
o
i
e
;;
ordinance. See on 1:14– 17,
r
ee on 7.
x. 16:18,36.
1. Num. 7:13,19,8: c. 15:4–9.
1,2,4,5,15, 16. Num. 5:15.
2 Cor. 5:21.
º; Num. 5-26. Acts
2.9, 3:5,11. 4:35.
i. 1 Sam, 2:28. Hos. 4:8.
:
5
, I4
O
;
-9,13,17.
4.
- . 10:17,18. 22:1–16.
5–9. 27:9–33. Num. 18.9—32.
Fººt. 12.5–12,26. 15:19,20. 26.1—
I
18- 6:6. Ezra 10-19.
27.2—8,12,13,17,18,23–27.
Ex. 30. 13.
22:14. Ex. 22 1,3,4. Ps. 69.4. Luke
:8. Acts 26:20.
6.4.5. Num- 5:7.
º Heb. 9:13,14. 1 John 2:1,2.
Fs. 1912. Luke 12:48.
l
;
1I
-69
Rom.
}
:
ee on c. 1.
e on 15,16.
1 Tim. 2.5,6.
. 4.20. 6.7.
ra. I0:2. Ps. 51.4. Mal. 3.8. 2
r. 5.19–21.
#
:;
&
i
6.
:4
2.
24
o
grieve and humble us; and the true Christian is daily pleading evil, they will
guilty before God, and seeking forgiveness through the blood of
Christ, on the account of much better services, than those which
PRACTICAL OBSERVATIONS.
, the occasions of others boast of as meritorious.—In infinite condescension the
ation of the Gospel is so free, that the poorest penitent is not
luded; and so full, that the most burdened conscience here
especially on finds complete relieſ: yet is the evil of sin so displayed, as to fill
and the instru- pardoned sinners with abhorrence and dread of it; seeing that
conscience and ‘the not the least transgression can be forgiven, but through the ago-
mizing death of the great Emmanuel. They therefore, whose sins
e are indeed forgiven, will walk circumspectly, and be frequently
which will examining their hearts and lives; and when they but suspect
have recourse to this one great atonement.
SCOTT.
cepted, as in the case of the voluntary burnt offerings. (1: 14–17.) making any secular gain of divine things, keeping back any part of
Verses II—I3.
The tenth part of an ephah was about 5 pints.
Scott.
[Dr. A. Clarke
makes the ephah, 7# gals. and a little more, the 10th of which is 3
qts.]—Part of this oblation was burnt on the altar, upon the offerings
made by fire unto the Lord,” (so the words may more properly be h
rendered) as accepted through those oblations; and the rest was ,
eaten by the priests.
as the neglect to consecrate or redeem t
the first fruits, tithes and such like; and, according
Holi th j ‘Tithes a º 15.
oly things. thes and first fruits.” Rosenm.—" This see -
relate particularly to sacrilege and defrauds j mS to than i
ID.
the price of things dedicated to God, or withholding what was vow-
ed.” Dr. 4. Clarke. See the long list in Ainsworth, after JMaimoºdes.
The priest was to estimate the value of that, in which the offerer
ad trespassed: and his estimation must be taken by the offender.
As the offences in these latter instances were º:
• - * n those in the former part of the chapter, ºnQº e
#." spiritual matters—such pass-offering was .*. Offences, specified in this º:
e first born—withholding may serve"#, "illustråte the apostle's meaning, whº he sº, he
to the rabbins, law entered, that sin might abound.” (Rom. 5:
De
Verse 16.
Sco TT.
Verses 17–19.
luable treS-
20, 21.) In .
[379]
B. C. 1490.
Of the trespass-ºffering.
LEVITICUS, WI.
CHAP. VI.
The trespass-offering for sins done wit-
tingly, 1–7. The law for the priest
respecting the burnt-offering, and
the meat-offering, 8–18. The high
riest’s meat-oſtering, 19–23. The
aw of the sin-offering, 24–30.
AN. the Lord spake
unto Moses, saying,
2 If a soul sin, and
a commit a trespass
against the Lord, and
b lie unto his neighbor
e in that which was de-
livered him to keep, or
* in fellowship, or in a
thing taken away by vio-
lence, or hath "deceived
his neighbor;
3 Or “ have found that
which was lost, and lieth
concerning it, and 'swear-
eth falsely; in any of all
these that a man doeth,
sinning therein :
4 Then it shall be, # be-
cause he hath sinned and
is guilty, that he shall re-
store that h which he took
violently away, or the
thing which he hath de-
ceitfully gotten, or that
which was delivered him
to keep, or the lost thing
which he found;
5 Or all that about
which he hath sworn
falsely, he shall even re-
store it in the principal,
and shall add the fifth
pºrt more thereto, and
give it unto him to whom
it appertaineth, in the day
f of his trespass-offering.
6 And he shall bring
his trespass-offering unto
the Lord, Jaram without
blemish out of the flock,
with thy estimation for a
trespass-offering, unto the
priest.
7 And the priest shall
* make an atonement for
him before the LoRD :
and it shall be forgiven
him, ſor any thing of all
W. 1–7. It is impossible to enumerate all the various methods,in
trusted with the care of these holy things, and had
the benefit of them. Now if a man alienated or
converted to his own use any thing dedicated to
God, unwittingly, he was to bring this sacrifice;
as suppose he had ignorantly made use of the
tithes, or first-fruits, or first-born of his cattle,
or (which, it should seem by ch. 22: 14–16. is
principally meant here) had eaten any of those
parts of the sacrifices appropriated to the priests;
it was a trespass. It is supposed to be done
through mistake or forgetfulness, negligence or
ignorance, for want either of care or zeal; for
if dome presumptuously, and in contempt of the
law, the offender died without mercy.
1. In case the trespass appeared certain. The
trespasser must, (1.) Bring an offering which, in
all purely trespass-offerings, must be a ram with-
out blemish, “ of the second year,’ say the Jew-
ish doctors. (2.) He must likewise make resti-
tution to the priest according to a just estimation
of the thing alienated; adding a fifth, that he
might learn to take more heed next time.
2. In case he had cause to suspect he had tres-
passed, but wist it not, (v. 17.) i. e., he was not
very certain; because it is good to be sure, he
must bring his trespass-offering, and the value of
what he feared he had embezzled; only he was not
to add the fifth part to it. Now this was design-
ed to show the very great evil of sacrilege; Achan,
that was guilty of it presumptuously, died for it;
so did Amanias and Sapphira. We are , also
taught here to be jealous over ourselves with a
godly jealousy, to ask pardon for the sin, and
make satisfaction for the wrong, which we do but
suspect ourselves guilty of. In doubtful cases
we should take and keep the safer side.
CHAP. VI. The first seven verses of this chap-
ter would fitly have been added to the foregoing,
being a continuation of the law of the trespass-
offering, and the putting of other cases in which
it was to be offered; and with this end the in-
structions concerning the several kinds of sacri-
fices: and then at v. 8. (which in the original
begins a mew section of the law,) He appoints
the several rites and ceremonies concerning these
sacrifices, not mentioned before.
V. 1–7. This latter part of the law of the
trespass-offering concerns trespasses in common
things, Observe,
1. The trespass supposed, v. 2, 3. called a
trespass against the Lord; because, though
done immediately to our neighbor, and he a per-
son ever so mean, and every way our inferior, yet
the injury reflects on that God who made the
«
that he hath done, in tres-
passing therein.
[Practical Observations.]
(i l’h ov. 3.28.
the hand. Ig. 21:2. 24:16. 33:1.
Hab
26:
Jer. 9:5, Am. 8:5. Mic, 6.10–12
e Ex. 23:4. Deut. 22:1–3
command of Ioving our neighbor second to that
of loving Himself. He that speaks evil of
his brother, is said to speak evil of the law,
and consequently of the Law-Maker, Jam. 4: 11.
The trespasses, instanced are, (1.) Denying a
trust. If we claim as our own, what is only
borrowed, left in our custody, or committed to
our care, this is a trespass &gainst the Lord,
who, for the benefit of human society, will have
property and truth maintained. (2.) Defrauding
a partlier; if a man lie in fellowship, claim-
ing a sole interest in that wherein he has but
a joint-interest. (3.) Disowning a manifest
wrong; If a man has the front to lie in a thing
taken away by violence, which ordinarily can-
not be hid. (4.) Deceiving in commerce; or,
as some think, by false accusation; if a man
have deceitfully oppressed his neighbor, as
some read it, either withholding what is due, or
extorting what is not. (5.) Detaining what is
found, and denying it; (v. 3.) instead of endeavor-
ing to find out the owner, and return it; so doing
as we would be done by: he that lies concern-
ing it, says he knows nothing of it, when he does,
especially if he back that lie with a false oath,
trespasseth against the Lord, who to every
thing that is said is a Witness, but in an oath is
the Party appealed to, and highly affronted when
called to witness to a lie.
2. The trespass-offering appointed. (1.) In
the day of his trespass-offering he must make
satisfaction to his brother: First, if thy brother
hath aught against thee, (v. 4, 5.) Because he
hath sinned and is guilty, i. e. is convicted of
guilt by his own conscience, and touched with
remorse for it; seeing himself guilty before God,
let him faithfully restore all he has got by fraud
or oppression, with a fifth part added, to máke
amends to the owner for his loss and trouble in
the meantime; let him account both for debt and
damages. Note, Where wrong has been dome,
restitution must be made; and till made to the
utmost of our power, or an equivalent accepted
by the person wronged, we cannot have the com-
fort of forgiveness; for keeping what is unjustly
got avows the taking, and both together make
but one continued act of unrighteousness. To
repent, is to undo what we have done amiss,
which (whatever we pretend) we cannot be said
to do, till we restore what has been got by it, as
Zaccheus, (Luke 19: 8.) and make satisfaction
for the wrong done. (2.) He must then come
and offer his gift, must bring his trespass-of-
jering to the Lord, whom he had offended; and
the priest must make an atonement for him, v.
2:2; Zeph. 1:9.
i 5:16. Ex. 22:1,4,7,9. Num. 5;7,8.
1 Sam. I2:3. Prov. 6:30,31. Is. 58:6,
& ke IS:8.
f Or, of his being found guilty. Heb.
3 * * *
:19. Is. 59 13–15.
: * ! || ||Y) = º, Q -º a • OI:4, f 19:12. Ex. 22:9–11. Prov. 30:9. of his ti espass. Matt. 5.23,24
§º .."; ; 6 jº. 4 Acts * Jer. 7:9. Zech. 5:4. Mal. 3:5. #. #. 53:10,11.
5.4. Eph. 4.25. Col. 3:9. Rev. 22: g 4.13–15. 5.3,4. 4.20,26,31. 5.19.3.18. Ex. 34:7.
15. c Ex. 22:7–10. h Gen. 21:25. Job 20:19. 24:2. Is. 59: Ez. 1821–23,26,27. , 33:14–16, 19.
* Or, in daalung. Heb. an putting of 5. Ez. 18.7,12,18 Am. 3.10. Mic. Mic. 7:18. 1 John 1:7,9. 2:1,2.
PRACTICAL OBSERVATIONS.
which men, prompted by covetousness, have contrived unjustly to
appropriate their neighbor’s property; but would the offender es-
cape the vengeance of God, (though he be not exposed to punish-
ment from man,) he must both make ample restitution, if in his
power; and seek forgiveness, by faith in that one offering which
taketh away the sin of the world.—Confession of sin makcs no
satisfaction to justice: our municipal laws, therefore, do not re-
quire the offender to plead guilty, or to criminate himself, nor
will it avail for the mitigation of his sentence; and the case is
the same in respect of the law and justice of God. But, before
his mercy-seat, that man alone who ingenuously confesses his sin,
and condemns himself, obtains the benefit of Christ’s satisfaction,
the free forgiveness of all sin, and the full comfort of it. Our
God approves of that state of heart, which produces this conduct,
as right and reasonable in a sinner: and no one, who is unfeign-
edly of a contrite spirit, will either depend on any thing for
forgiveness, but free mercy through the blood of Christ, or wil-
fully continue in sin, or ſail to bring forth the fruits meet for re-
pentance. - SCOTT.
NOTES.
CHAP. VI. V. 2–7. These verses are annexed in the Heb. to the
preceding ch. The various offences specified in them were directly
and wilfully injurious to man ; but they were also trespasses against
God, both in themselves, and as in some of them a false oath had
been taken. This [bringing a trespass-offering to the Lord] was evi-
dently intended to show, that disobedience to God, is the great evil,
even of crimes injurious to man ; and that repentance and works
meet for repentance, though needful to forgiveness, cannot atone for
sin, which can be expiated only by the blood of Christ, and pardoned
through faith in his name.—Some explain the priest’s estination, as
relating to the value of the ram, which was to be greater or less ac-
cording to the degree of the offence. Scott,
(2.) Fellowship.] Note, Job. 17: 3. ED.
(3) “The Român lawyers laid it down as a sound maxim injuris-
prudence, “that he who found any property, and applied it io his
own use, [even when the owner remained unknown] should becom.
sidered as a thief, whether he knew the owner or not. It is said of
the Dyrboeans, (a people between Bactria and India,) that if they met
with any lost, property, even on the public road, they never even
touched it. This was actually the case in this kingdom (England)
in the time of Alfred the Great, about A.D. 888; so that golden'...'
lets hung up on the public roads were untouched by the finger of
rapine. One of Solon's laws was, Take not up what you laid nº j.n.
Dr. A. CLARKE,
$º
B. c. 1490.
Law of the burnt-offering.
LEVITICUS, WI.
8'ſ And the Lond
spake unto Moses, 'say-
ing, f
9- Command Aaron
and his sons, saying,
This is the law of the
burnt-offering: (it is the
burnt-offering, * because
of" the burning upon the
altar all night unto the
morning, and the fire of
the altar shall be burning
in it.)
10 And the priest shall
put on his "linen gar-
ment, and , his linen
breeches shall he put up-
on his flesh, and take up
the ashes which the fire
hath" consumed, with the
burnt-offering on the al-
tar, and he shall put them
P beside the altar.
11 And he shall 4 put
off his garments, and put
on other garments, and
carry forth the ashes
* without the camp unto
a clean place.
12 And "the fire upon
the altar shall be burning
in it, it shall not be put
out: and the priest shall
‘ burn wood on ‘it every
morning, and lay the
burnt-offering in order
upon it, and he shall burn
thereon the fat of the
peace-offerings. *
13 The fire shall ever
be burning upon the al-
tar: it shall never go out.
14 || And this is the
law of" the meat-offering:
the sons of Aaron shall
offer it before the Lord,
before the altar.
, 15 And he shall take
of it his handful, of the
flour of the meat-offering,
and of the oil thereof,
and all the frankincense
which is upon the meat-
offering, and shall burn
it upon the altar, for a
Sweet savor, even v the
memorial of it unto the
LoRD.
16 And * the remain-
der thereof shall Aaron
and his sons eat: with
7 unleavened bread a shall
it be eaten in the holy
place: in the court of the
- tabernacle of the congre-
gation they shall eat it.
6, 7. This trespass-offering could not, of itself,
make satisfaction for sin, or reconciliation be-
tween God and the sinner, but as it signified the
atonement to be made by our Lord Jesus, when
He should make his soul an offering for sin, a
trespass-offering; the same word used, Isa. 53:
10. The trespasses here mentioned are trespasses
still against the law of Christ, which insists as
much on justice and truth as ever the law of na-
ture or the law of Moses did; and though now
we may have them pardoned without a trespass-
offering, yet not without true repentance, resti-
tution, reformation, and an humble faith in the
righteousness of Christ; and if any make the
- more bold with their sins, because they are not
now put to the expense of a trespass-offering for
them, they turn the grace of God into wanton-
ness, and so bring on themselves a swift de-
ºtion. The Lord is the avenger of all
8wlch.
V. 8–13. Hitherto, Moses had given the peo-
ple instructions concerning the sacrifices; but
here begin his instructions to the priests, v. 9.
The priests were rulers in the house of God, but
these rulers must be ruled. Let ministers re-
member, that not only cominissions, but com-
mands, were given to Aaron and his sons.
We have here the law of the burnt-offering, as
far as it was the peculiar care of the priests.
The daily sacrifice of a lamb, morning and eve-
ning, for the whole congregation, is chiefly refer-
red to... -
1. The priest must take care of the ashes of
the burnt-offering, that they be decently dispos-
ed of, v. 10, 11. God would have this done,
for the honor of his altar, and the sacrifices burnt
upon it. Even the ashes of the sacrifice must be
preserved, to testify the regard God had to it.
And some think, this care taken of the ashes of the
sacrifice, typified the burial of our Savior. God's
servants must think nothing below them but sin.
2. The priest must take care that the fire on
the altar be kept always burning. This is much
insisted on here, (v. 9, 12.) and this express law
is given, v., 13. We may suppose that no day
passed without some extraordinary sacrifices,
which were always offered between the morning
and evening lamb; so that from morning to might
the fire on the altar was kept up of course. But
to preserve it all night unto the morning, (v.
9.) required some care. The first fire on the
altar came from heaven, (ch. 9: 24.) so that
by keeping that up continually, all their sacrifices
throughout all their generations might be said to be
consumed with that fire from heaven, in token of
God’s acceptance. If, through carelessness, they
let it go out, they could not expect to have it so
kindled again. Accordingly, the Jews tell us,
That the fire never did go out on the altar, till
the captivity in Babylon. This is referred to,
Isa. 31: 9. By this law we are taught to keep
up in our minds a constant disposition to all acts
of piety and devotion, an habitual affection to
17 It shall not be a ba-
ken with leaven: I have
shall be a statute for ever
divine things, so as to be always ready to every
good word and work. We must not only not
quench the Spirit, but must stir up the gift
that is in us. Though we be not always sacrifi-
cing, yet we must keep the fire of holy love always
burning; and thus pray always.
W. 14–23. The meat-offering was either
what was offered by the people, or by the priests
at their consecration. Now,
1. As to the common meat-offering; only a
handful of it was to be burnt on the altar, all the
rest was allowed to the priests for their food.
The law of the burnt-offerings imposed on the
priests great care and labor, but allowed them
little profit; for the flesh was wholly burnt, and
they had nothing but the skin. But, to make
amends, the greatest part of the meat-offering
was their own. The burning of a handful of it
on the altar, (v. 15.) was ordered before, ch. 2:
2,9. Here the remainder of it is consigned to
the priests, the servants of God’s house, v. 17.
Note, (1.) God will have his ministers well pro-
vided for with food convenieut; and what is
iven to them. He accepts as offered to Himself,
if it be done with a single eye. (2.) All Chris-
tians, being spiritual priests, do themselves share
in the spiritual sacrifices they offer. It is not
God that is. the gainer by them; the handful
burnt on the altar was not worth speaking of, in
comparison with the priest’s share; we ourselves
are the gainers by our religious services. Let
God have all the frankincense, and the priests
shall have the flour and the oil; we may take
to ourselves the comfort and benefit of what we
give to God the praise and glory of.
Concerning the eating of it, [1..] It must be
eaten unleavened, v. 16. The priests must
have it as the altar had it, and no otherwise.
Thus must we keep the feasts of the Lord with
the unleavened bread of sincerity and truth.
[2.] It must be eaten in the court of the taber-
nacle, (here called the holy place,) in some
room prepared by the side of the court for this
purpose. It was a great crime to carry any of it
out of the court. The very eating of it was a
sacred rite to honor God; therefore it must be
done in a religious manner, and with a holy rev-
erence, which was preserved by confining it to
the holy place. [3.] The males only must eat
of it, v. 18. Of the less holy things, as the first-
fruits, and tithes, and the shoulder and breasts of
the peace-offerings, the daughters of the priests
might eat, for they might be carried out of the
court. [4.] The priests only, that were clean,
might eat of it, v. 18. Holy things for holy per-
sons. Some read it, Every thing that toucheth
it shall be holy; all the furniture of the table on
which these holy things were eaten, must be ap-
propriated to that use only, and never after used
as common things.
2. As to the consecration meat-offering, for
the priests themselves, it was to be wholly burnt
and none of it eaten, v. 23. an exception to the
given it unto them for
their portion of my offer-
ings made by fire: * it is
most holy, as is the sin-
offering, and as the tres-
pass-offering.
18 °All the males
among the children of
Aaron shall eat of it: "it
in your generations con-
cerning the offerings of
the Lord made by fire:
•every one that toucheth
them shall be holy.
1 See on 1.-Ex. 29.38–42. Num. 28.
* Ör, for the burning.
m 12,13.
in 16.4. Ex. 28:40–43. 39,27–29. Ez.
44:17,18. Rev. 7:13, 19:S,14.
o 1:9,13,17. Num. 16:21,35. Ps. 20.3.
Marg. 37:20, p 1:16.
º Verses 8–13.
It is generally thought, the stated evening burnt-offering was laid
Sº the altar by pieces, so as to continue burning during the whole
night, till the time of the morning burnt-offering; which was con-
sºmeº more speedily, at least when other sacrifiées were brought,
This, however, is not deducible
in order to make room for them:
but only that the fir
from the text;
e must never be permitted to go
out.—From this lºw, and some report of this custom in Israel, it is
probable,the Gentiles derived their sacred
Yery common in different nations : but t
fire as an intended type of the eternal,
, perpetual fires, which were
hey did not understand this
avenging justice of God, and
the perpetual efficacy of Christ’s all-sufficient atonement.—Probably,
after the Levites were set apart, and given to Aaron and his sons,
they performed º: carrying of the ashes out] as well as other menial
services about the sanctuary.
q 1623,24. E7.44-19.
r 4.12,21. 14.40,41. 16:27. Heb. 13:
11
—13.
s 9.24. Num. 4:13,14. Mark 9 48,49.
Heb. 10.27.
t 1:7–9. 33–5,9–11,14–16. Ex. 29:
38–42. Neh. 1331.
u See on 2:1,2-Num. 15:4,6,9. John
6:32. v See on 2:2,9.
X. 2,3,10. 5.13. Ez. 44.29. 1 Cor. 9:
13–15.
Ex. 12:8. 1 Cor. 5:8
Žiš idiº, sº is 9,10.
a 2:11. I Pet. 2:22
b 25. 2:3.
7:1,6. Ex. 29.33,34,37.
c 29. 21:21,22. Num. 18, 10.
d See on 3:17.
22.5–7. Ex. 29:37. Hag. 2:12–14.
Zech. 14:20,21. 1 Pet. 1:16. 2:9.
Scott.
Verses 14–18.
(2 :)
families of the priests :
must therefore be eaten with, or as,
Many of the oblations were intended as a provision for the
but the meat offerings were most holy, and
unleavened bread, by the priests
alone, and their male children, who were priests by birth, though not
yet of age to officiate.—The priests were types of Christ; and the
£ommand.that they shogld eat these meat-offerings and **
B. C. 1490.
Of the sin-offering.
LEVITICUS, WI.
19 || And the LoRD
spake unto Moses, saying,
20 This is f the offer-
ing of Aaron, and of his
sons, which they shall
offer unto the LoRD, in
the day when he is
anointed: 5 the tenth part
of an ephah of fine flour
for "a meat-offering per-
petual, half of it in the
morning and half there-
of at night.
21 In a pan it shall be
made with oil, and when
it is baken, thou shalt
bring it in : and the baken
pieces of the meat-offer-
ing shalt thou offer for
a sweet savor unto the
LoRD.
22 And the priest of
his sons, that * is anoint-
ed in his stead, shall offer
it: it is a statute for ever
unto the Lord, it shall
be wholly burnt.
23 For every meat-
offering for the priest
shall be wholly burnt;
* it shall not be eaten.
24 || And the Lord
spake unto Moses, say-
ing,
25 Speak unto Aaron
and to his sons, saying,
This is n the law of the
sin-offering: "in the place
foregoing law. It should seem this law concern-
ing the meat-offering of initiation not only obliged
the high priest to offer it, on that day only that
he was anointed, (and so for his successors in
the day they were anointed;) but the Jewish
writers say, every, priest, on the day he first
entered on his ministry, was bound to offer this
meat-offering; and the high priest to offer it
every day of his life, from the day he was anoint-
ed; and that, beside the meat-offering attending
the morning and evening sacrifice, because it is
said here to be a meat-offering perpetual, v.
20. Josephus says, “The high priest sacrificed
twice, every day at his own charges, and this
was his sacrifice.” Note, Those whom God has
advanced above others in dignity and power,
ought to consider that He expects more from
them than from others, and should take every
intimation of service to be done for Him. The
meat-offering of the priest was to be baked as
if to be eaten, and yet must be wholly burnt.
Though the priest that ministered was to be paid
for serving the people, yet there was no reason
that he should be paid for serving the high
where the burnt-offering
is killed, shall the sin-
that whereon it
priest, the father of the family of priests, and
whom, therefore, any priest should take a plea-
sure in serving gratis. Nor was it fit the
priests should eat of the offerings of a priest;
for as the sins of the people were typically trans-
ferred to the priests, which was signified by their
eating of their offerings, (Hos. 4: 8.) so the
sins of the priests must be typically transferred
to the altar, which therefore must eat up all their
offerings. We are all undone, both ministers
and people, if we must bear our own whiquity;
mor could we have had any comfort or hope, if
God had not laid on his dear Son the iniquity
of us all, and He is both the Priest and the Altar.
W. 24–30. We have here so much of the
law of the sin-offering, as peculiarly concerned
the priests that offered it. 1. It must be killed,
on the N. side of the altar, v. 25. (ch. 1: 11.)
2. The priest who offered it for the sinner, was,
(with his sons, or other priests, v. 29.) to eat
the flesh of it, after the blood and fat had been
offered to God, in the court of the tabernacle,
v. 26. Hereby they were to bear the iniquity
of the congregation, as it is explained, ch. 10:
was to reconcile withal in the
offering be killed before
the Lo RD : P it is most
holy.
26 The 4 priest that of.
fereth it for sin shall eat
it: in the holy place shall
it be eaten, "in the court
of the tabernacle of the
congregation.
27 Whatsoever shall
"touch the flesh thereof
shall be holy: and when
there is sprinkled of the
blood thereof upon any
garment, thou shalt “wash
sprinkled in the holy
place.
28 But u the earthen
vessel wherein it is sod-
den shall be broken : and
if it be sodden in a brazen
pot, it shall be both scour-
ed, and rinsed in water.
29 All x the males
among the priests shall
eat thereof: it is most
holy.
30 And Yno sin-offering
whereof any of the blood
is brought into the taber-
nacle of the congregation,
holy place, shall be eaten :
it shall be burnt in the
fire.
f Num. 18:26–32. Heb. 5:1, 8:3,4.
g 5:1. Ex. 16:36
h 2:1,&c. Ex. 29.35–42. Num. 28:3
—10.
i 2:5. 7:9. 1 Chr. 9.31.
k 4:3, Deut. 10:6. Heb. 7:23.
l 8:21, Ex 29:22-25. Is. 53:10.
m 16,17, 2:10. ”
n See on 4.3,&c. 21,24,33,84.
o 1:3,5,11. , 4:33,
p 17. 21:22.
q 10:17,18. Num. 18:9,10. Ez. 44:28,
29. 46:20. Hos. 4:8.
r ; 27:9–18. 38:9–19, 40:33, Ez.
2:
:13.
s 18. Ex. 29:37. 30:29, Hagi 2:12.
t 11:32, 2 Cor. 7:1,11.
u 11.33, 15:12, Heb. 9:9,10.
18.
y fºliº. 16:27,28, Heb. 9.
:11.
PRACTICAL OBSERVATIONS.
V. 8–30. The efficacy of the priesthood and mediation of of this nature, to be discontented with their provision, or atten-
Christ is perpetual, and we can never approach to God in his tive to their own interest or indulgence. Rather they will make
name, by day or by night, unseasonably; thus should the fire of it their study to convince the people that they ‘seek not theirs,
our holy affections, the exercise of our faith and love, of prayer but them;’ that they would far rather promote their sanctifica-
and praise, be constant and without ceasing also; and we should tion, than profit by their sins; and that they desire to be exam-
be watchful and unwearied in well-doing. The true ministers ples to the flock, in practising what they preach, and in seeking
of Christ especially should have the fire of their zeal constantly the glory of God and the good of souls, even when their diligence
burning, and their spiritual sacrifices ascending; being “instant meets with no recompense, or a very ungrateful return, from man.
in season and out of season,’ in their important work; without Above all, they will teach the people, both by word and deed, to
sloth, weariness, or dissipation; with all reverence and exact- shun the defilement of sin, to treat sacred things with serious
mess: and not deeming the meanest service beneath them, or ad- regard, to reverence the atoning blood of Christ, and in a holy
mitting of a careless performance.—Such ministers, though they manner to apply its benefits; not thence taking, encouragement
need continual ſorgiveness themselves, will yet be very useful in to sin, but deducing powerful motives for devoted obedience unto
bringing men to repent, to seek and find forgiveness, and to God. May the Lord send forth many such laborers into his
become zealous of good works;’ and they alone have a well- harvest, for the honor of Jesus, the great Head of the Church,
grounded claim to be maintained from the sanctuary. But they [the salvation of precious souls, and the speedy conversion of
will also be the last persons to be peremptory in their demands the world!] < SCOTT.
seems to have intimated, that they would typically bear and expiate were sodden or boiled ; and none roasted, except the paschal lamb
the sins of the people, and that they should take pleasure in their in the houses of the Israelites.—All these regulations were calculated
work. (JM. R.)—The clause, “Every one that toucheth them shall to express the polluting nature of sin, and the translation of guilt
be holy,” implies that the priests must not eat of these oblations, when from the sinner to the sacrifice; yet so that it was not actually taken
under ány ceremonial defilement; and, as some think, that all the away, but in some sense adhered to them ; and they denoted that a
utensils used about them must be holy, and not be employed in any more efficacious sacrifice was represented by them.—They might
other way. Sco TT, also intimate, that no one must pretend to any share with Christ in
Verses 20–23. atoning for sin; that none but the spiritual priesthood, which is sep-
By the sons of Aaron may be understood, his descendants and suc- arated from the world and sin, and truly devoted to Gºd, have any
cessors in the high priesthood, in their generations. Perhaps the real benefit from the sacrifice of Christ, or truly feed on Him in their
words, anointed in his stead,” may signify, not only the person who hearts; and that his atonement becomes to many an ºccasiºn of ad-
succeeded to the high priesthood, when the high priest died, but also ditional guilt and deeper condemnation, through their cºntempt or
the next in succession, as anointéd to officiate in his stead, while liv- perversion of it; but that the youngest and most infirm believer is as
ing, should any thing incapacitate him. - & © e In . certainly interested in this salvation, as the most mature and estab-
(21.) Earthen vessels were to be broken, because they imbibed some S lished, though not honored with so much usefulness. Scott.
of the moisture and juice : not so the brazen : i. e. metal vessels.” * ...Verse 30, * * *
Rosenm. JMichaelis finds here a political expedient for elevating the (4:12.) . This is an additional law concerning the sin-offerings
standard of domestic comforts, by increasing the durable furniture of for the high priest, or the whole congregation : and it was also a gen-
their houses. The use of eaſ then vessels only denotes little progress eral rule for the stated sin-offerings. These seem to have been a more
in civilization, and is too consonant to the indolence of Savages. explicit type of Christ’s suffering without Jerusalem, as devoted to a
Ep. death pronounced accursed in the law, than any other of the Mosaic
Verses 25–29. institutions: while the priest at the same time carrying the blood into
The sin-offerings for the ruler, or for individuals, were slain where the sanctuary, applying it to the golden altar, and sprinkling it before
the burnt-offerings were. The priest who officiated had for his per- -the veil, most aptly represented the Redeemer, lising, ascending, and
quisite the whole carcass, on which he and his sons, and any other appearing in the presence of God for us; and, in virtue of his atone-
of the priests whom he invited, might feast in the court of the taber- ment and by his intercession, rendering both our persons and services
nacle, during the day on which it was sacrificed. All the oblations accepted, t ID,
82]
B. c. 1490.
Of trespass and peace-offerings.
Leviticus, vii.
CHAP VII.
for the priests, of the trespass-
º#"ºfand ºf the peace-offer-
#: 11:1-34. The whole summed up, .
IKEWISE this is
a the law of the tres-
ass-offering: "it is most
º: .* --
- 3 In the place where
they kill the burnt-offer-
ing, shall they kill the
trespass-offering: . . and
d the blood thereof shall
he sprinkle round about
upon the altar. . .
3 And he shäll offer
of it, e all the fat thereof;
the rump, and the fat that 2
covereth the inwards,
- 4 And the two kidneys,
and the fat that is on
them, which is by the
flanks, and the caul that
is above the liver, with
the kidneys, it shall he
take away.
5 And the priests shall
fburn them upon the al-
tar, for an offering made
by fire unto the LoRD?
it is a trespass-offering.
6 Every 5 male among
the priests shall eat
thereof: it shall be eaten
in the holy place: it is
most holy.
7. As the sin-offering
is, so is "the trespass-of-
fering: there is one law
for them : the priest that
maketh atonement there-
with shall have it.
8 And the priest that
offereth any man's burnt-
offering, even the priest
shall have to himself the
skin of the burnt-offering
which he hath offered.
9 And all j the meat-
offering that is baken in
the oven, and all that is
dressed in the frying-pan,
and * in the pan, Kshall
be the priest's that offer-
eth it. -
10. And every meat-
offering mingled with oil,
and dry, shall all the sons
of Aaron have, one as
much as another.
11 T And this is the
law of" the sacrifice of
peace-offerings, which
he shall offer unto the
LoRD.
12 If he offer it for a
* thanksgiving, then he
shall offer with the sacri-
17. 3. The blood was with great reverence to
be washed out of the clothes on which it hap-
pened to light, (v. 27.) which i. the awful
regard we ought to have to the blood of Christ,
which must be sprinkled on the conscience. 4.
The vessel in which the flesh was boiled, must
be broken, if earthem; and, if brazen, well-
washed, v. 28. This intimated, the defilement
was not wholly taken away by the offering, but
rather clave to it, such was the weakness and
deficiency of those sacrifices; but the blood of
Christ thoroughly cleanses from all sin, and after
it there needs no cleansing. 5, All this must
be understood of the common sin-offerings, not
of those for the priest, or the body of the con-
gregation, either occasional, or stated, on the
day of atonement: for it had been before ordain-
ed, and was now ratified, that if the blood of
the offering was brought into the holy place, as
it was in those extraordinary cases, the flesh
was not to be eaten, but burnt without the camp,
v. 30. Hence the apostle infers the advantage
we have under the Gospel, above what they had
under the law; for though the blood of Christ
was brought into the tabernacle, to reconcile
within the holy place, yet we have a right by
faith to eat of the altar, and so to take the
comfort of the great Propitiation.
CHAP. VII. V. 1–9, Observe,
1. Concerning the trespass-offering; that
being much of the same nature with the sin-offer-
ing, it was to be governed by the same rules, v.
6. When the blood and fat were offered to God
to make atonement, the priests were to eat the
flesh, as that of the sin-offering, in the holy place.
The flesh belonged to the priest that offered it,
v. 7. this was an encouragement to the priests
to give diligent attendance on the altar; the
more ready and busy they were, the more they
got. Note, The more diligent we are in the
services of religion, the more we shall reap of
the advantages of it. No doubt it was the usage
to treat one another with those perquisites of
their office, by which friendship and fellowship
were kept up among the priests, Freely they
had received, and must freely give. It seems
the offerer was not himself to have any share of
his trespass-offering, as he was to have of his
peace-offering; but it was all divided between
the altar and the priest. Peace-offerings were
made in thankfulness for mercy, and then it was
proper to feast; but trespass-offerings in sorrow
for sin, and then fasting was more proper, in
token of holy mourning, and a resolution to ab-
stain from sin.
2. Concerning the burnt-offering; the priest
that offered it should have the skin, (v. 8.)
which, no doubt, he might make money of.
* This” (the Jews say) “is meant only for the
burnt-offerings which were offered by particular
persons; for the profit of the skins of the daily
burnt-offerings for the congregation went to the
repair of the sanctuary.” Some think this ap-
pointment will help us to understand God’s
clothing our first parents with coats of skins,
Gen. 3: 21. Probably the beasts were offered .
fice of thanksgiving un- the
leavened cakes mingled
with
a 5- 6 1–7. 14 12,13.
Num. 6 12. Ez.
in sacrifice as whole burnt-offerings, and God
gave Adam, as priest, their skins, as his fee, to
clothe himself and his wife, in remembrance of
which, the skins ever after pertained to the
priest; and see Gen. 27: 16.
3. Concerning the meat-offering: if dressed,
it was fit to be eaten immediately; and therefore
the priest that offered it was to have it, v. 9. If
dry, there was not so much occasion for being
in haste to use it; and therefore it must be
equally divided among all the priests then in
waiting, v. 10.
V. 11–34. All this relates to the peace-
offerings: it is the repetition and explication
of what we had before, with divers additions.
I. Their nature and intention are here more
distinctly opened. They were offered, either, 1.
In thankfulness for special mercies; see Ps. 107:
and for them men are called upon to offer the
sacrifice of thanksgiving, v. 22. Or, 2. In per-
formance of some vow, made in distress, (v. 16.)
this was less honorable than the former, though
its omission would have been more culpable. Or,
3. In supplication for some special mercy pur-
sued and expected, here called a voluntary of
jering. This accompanied a man’s prayers, as
the former his praises. We do not find that
men were bound by the law, unless they had
bound themselves by vow, to offer these peace-
offerings, on such occasions as those on which
they were to bring their sacrifices of atonement,
in case of sin committed. Not but that prayer
and praise are as much our duty as repentance;
but here, in the expressions of their sense of
mercy, God left them more to their liberty, than
in the expressions of their sense of sin—to try
the generosity of their devotion, and that their
sacrifices, being ſree-will offerings, might be the
more laudable and acceptable; and, by obliging
them to bring the sacrifices of atonement, God
will show the necessity of the great Propitiation.
II. If, 1. The peace-offering was offered for a
thanksgiving, a meat-offering must be offered
with it, cakes of several sorts, and wafers (v. 12.)
and (which was peculiar to the peace-offerings)
leavened bread, not to be burnt on the altar, that
was forbidden, (ch. 2: 11.) but to be eaten with
the flesh of the sacrifice, that nothing might be
wanting to make it a complete and pleasant ſeast.
And some think a meat-offering required with
every peace-offering, as well as with that of
thanksgiving, by v. 29, which requires an obla"
tion with it, that the table might be as well-fur-
nished as the altar.
2. The flesh of the peace-offerings, both the
priest’s share, and the offerer’s, must be eaten
quickly. If a peace-offering for thanksgiving, it
must be all eaten the same day; (v. 15.) if a vows
or voluntary offering, either the same day or
the day after, v. 16. If any was left beyond the
time limited, it was to be burnt; (v. 17.) and if
any person ate of it, it should be animadverted
upon as a very high misdemeanor, v. 18. (1.)
Because God would not have that holy flesh to be
in danger of corrupting, to prevent which, it must
be salted with fire, (as the expression is, Mark
9: 49.) if it were kept; as, if it was used, it
-sacrifice of
19.21,22.
i 24–7.
3. Or, on the flat plate, or slice. 2.5.
forg.
40.33.4ſ.29. 46.20. k #1% 5.13. 6:16–18. 1 Cor. 9.7,
13
with oil, and * unleaven- b Šºš . Gal. 6:6.
-> e ... : 3.24.29.33. 625. l Ex. 16 18. 2 Cor. 8 14.
ed wafers anointed with jºsº. º. E. as in #"º sails. Nº
* - tº:- o .24. “...S. - : G1 . : IO, e
oil, and cakes mingled ; : *-* * * * "... º. º.º.
with oil, of fine flour, e sºn 3:3-5,3+11. 4.8–10–Bs. *iºsigºlº";
º 29, 13. Ps. 51:6,17. * * - e 17:16, 18. Rom. 1.21.
fried. f 1.3.13. 3:2,9,16. 3:16. Gal. 2.20. grº, Bºhº. He is
& w * * * { * tºū a
13 Besides the cakes 524. 1 Pºt. 4:3: ,s, o 2-4. 6:16. Num. 6:15.
he shall off bis of : ; ; ; ," 18:9,10. p 23.17. Am. 4:5. Matt. 13:33. 1
e shall offer for his of. *****Gen. 321. Ex; 29.14. Tim. 4:4.
fering P leavened bread,
Num. 19.5. Rom. 18:14. Phil. 3.9.
CHAP. VII.
of the peace-o
God in Christ
privileges and
sin is never pleasant
former kindnesses of
tation of ſuture benefit
to a true Christian; but the remembrance of the
God, and his answers to prayer, and the expec-
s, always are so.
NOTES.
V. 1–10. Feasting was very suitable to the occasions
fferings, which denoted communion with a reconciled
, the joy and gratitude of a pardoned sinner, and the
cheerful services of a believer.
The remembrance of
Scott.
Verses 12–14.
Besides the different kinds of unleavened cakes and wafers brought
with other sacrifices,
offerings for mercies
tended, and such bread was usual at feasts.
bread was presented to
the priest; but none was burnt
leavened bread Was º º peace-
- ; for a thankful, cheerful meal was in-
received ; One loaf or cake of this
and eaten by
Scott.
the Lord as a heave-offering,
on the altar. (2: 11.)
(383)
B. C. 1490.
Of the peace-offerings
LEVITICUS, VII.
thanksgiving of his peace-
offerings.
14 And of it he shall
offer one out of the whole,
oblation, for 4 an heave-
offering unto the LoRD,
and it shall be the
priest's that sprinkleth
the blood of the peace-
offerings.
15 And the flesh of
the sacrifice of his peace-
offerings for thanksgiving
shall "be eaten the same
day that it is offered: he
shall not leave any of it
until the morning.
16 But if the sacrifice
of his offering “be a vow,
or "a voluntary offering,
it shall be eaten the same
day that he offereth his
Sacrifice : and on the
morrow * also the re-
mainder of it shall be
eaten.
17 But the remainder
of the flesh of the sacri-
fice, y on the third day
shall be ºburnt with fire.
18 And if any of the
flesh of the sacrifice of
his peace-offerings be
eaten at all on the third
day, * it shall not be ac-
cepted, neither shall it
* be imputed unto him
that offereth it: it shall
be “an abomination, and
the soul that eateth of it
shall "bear his iniquity.
19 And the flesh, that
* toucheth any unclean
thing, shall not be eaten,
it shall be burnt with fire :
and as for the flesh, all
that be clean shall eat
thereof.
20 But the soul that
eateth of the flesh of the
sacrifice of the peace-
offerings, that pertain un-
to the Lord, having his
uncleanness upon him,
even that soul shall be
cut off from his people.
21 Moreover, the soul
that shall touch any un-
clean thing, as 5 the un-
cleanness of man, or any
* unclean beast, or any
must be salted with salt.
would not have his people to be niggardly and
sparing, and distrustſul of Providence, but cheer-
fully to enjoy what God gives them, (Eccl. 8: 15.)
, and to do good with it, and not to be anxiously
solicitous for the morrow. (3.) The flesh of the
peace-offerings was God’s part, therefore God
would have the disposal of it; and He orders it
to be used generously for the entertainment of
their friends, and charitably for the relief of the
poor; to show that He is a bountiful Benefactor,
giving w8 all things richly to enjoy, the bread
of the day in its day. If the sacrifice was a
thanksgiving, they were especially obliged thus to
testify their holy joy in God’s goodness, by their
holy feasting. This law is made very strict, (v.
18.) that if the offerer did not take care to have
all his offering eaten by himself, or his family,
his friends, or the poor, within the time limited
by the law; or, in the event of any part being
left, burnt; then his offering should not be ac-
cepted, nor imputed to him. Note, All the ben-
efit of religious services is lost, if we do not im-
prove them, and manage ourselves aright after-
ward. They are not acceptable to God, if they
have not a due influence on ourselves. If a man
seemed generous in bringing a peace-offering, and
yet afterward proved pairy in using it, it was as
if he had never brought it; nay, it shall be an
abomination. Note, There is no mean between
God’s acceptance and his abhorrence. If our
persons and performances aré sincere and up-
right, they are accepted; if not, they are an
abomination, Prov. 15: 8. He that eats it after
the time appointed, shall bear his iniquity, that
is, he shall be cut off from his people, as it is
explained, (ch. 19:8.) where this law is repeat-
ed. This law of eating the peace-offerings before
the third day, that they might not putrefy, is ap-
'abominable unclean
thing, and eat of the flesh
of the sacrifice of peace- ple.
(2.) Because God |plicable to the resurrection of Christ after two
days, that, being God’s Holy One, he might not
see corruption, Ps. 16: 10. And some think it
instructs us speedily, and without delay, to par-
take of Christ and his grace; feeding and feast-
ing thereon by faith, to-day, while it is called
to-day, for it will be too late shortly.
3. Both the flesli and those that eat it must be
pure. (1.) If it touch an unclean thing, it
must be burnt, v. 19. Every thing we honor
the holy God with must be carefully kept from all
pollution. . It is a case adjudged, (Hag. 2: 12.)
that the holy flesh could not by its touch commu-
nicate holiness to what was common; but by this
law it is determined, that, by the touch of that
which was unclean, it received pollution; which
intimates that the infection of sin is more easily
and more frequently communicated, than the sa-
vor of grace. (2.) It must not be eaten by any
unclean person, at his peril, v. 20, 21. We are
hereby taught to preserve ourselves pure from all
sin, that we may have the benefit and comfort of
Christ’s sacrifice, 1 Pet. 2: 1, 2. Our con-
sciences must be purged from dead works, that
we may be fit to serve the living God. But iſ
any dare partake of the table of the Lord, under
the pollution of sin unrepented of, and so profane
sacred things, they eat and drink judgment to
themselves, as those did that ate of the peace-
offerings in their uncleanness, 1 Cor. 11; 29. A
good reason for this strictness is intimated (v.
20, 21.) that they pertain writo the Lord: what-
ever pertains to the Lord, is sacred, and must be
used with great reverence, Be ye holy, for God
is holy, and ye pertain to Him.”
4. The eating of blood and the fat of the in-
wards is here again prohibited; and the prohibi-
soul that eateth it, m shall
be cut off from his peo-
tion is annexed as before to the law of the peace-
offerings, ch. 3: 17. (1.) The prohibition of
q See on Ex. 29.27,28.—Num, 15:19–
21. 1824–28, 31:29,41. "
r 6:26. Num. 18:8–11,19,26–32.
s 22:29,30.-See on Ex. 12:10.-16:19.
Ec. 9:10. John 9:4, 2 Cor. 6:2. Heb.
3:13–15
offerings which pertain
unto the Lord, even that
soul shall be k cut off
from his people.
22 || And the LoRD
spake unto Moses, say-
ing,
23 Speak unto the
children of Israel, saying,
Ye shall eat no manner
of 'fat, of ox, or of sheep,
or of goat.
24 And the fat of the
* beast that dieth of it-
self, and the fat of that
which is torn with beasts,
may be used in any other
use: but ye shall in no
wise eat of it.
25 For whosoever eat-
26 Moreover, "yeshall
eat no manner of blood,
whether it be of fowl or
of beast, in any of your
dwellings.
27 Whatsoever Soul it
be that eateth any man-
t 22:18–21. 23:38. Num. 15:3. Deut.
12:6,11,17,26. Ps. 66:13. 116:14,18.
Nah. 1:15.
u 22:23,29. Deut, 12:6. Ez. 46:12.
9:5–8
X 19: • ?
y Gen. 22:4. Ex. 19.11. Hos. 6:2. I
Cor. 15:4.
7 6:22,23. 10:16. Ex. 12:10. 29:14.
a 10:19. 19:7,8. 22:23,25. Jer. 14:10,
12. Hos. 8:13. Ann. 5:22. Mal. 1:
10,13.
b Num. 18:27. Ro
* m, 4:11.
ner of blood, even " that : glºº ill-11. $4 is
º • ke 16:15.
soul shall be cut off from a #17."º"iz.16. 19.8. 20:17,19
His people. ,
22:16. is 53:11,12. E. 18.20. Heb.
9:28. 1 Pet. 2:24.
28 || And the Lord e ā-ā *:::::::.."a º
spake unto Moses, say- ii.20. ºº:: * *
ing f 15:2, &c. |
5? g 523, 13:1–3. 15:3—12. 22.4,
29 Speak unto the Num, 19.11–16
children of Israel, saying,
P He that offereth the
sacrifice of his peace-of-
ferings unto the LoRD,
shall bring his oblation
unto the Lord, of the
hijº-ſº. Deut. 147,8,10,12—20.
i #!-1320.*.*. Deut. 14:3. Ez.
4:14.
k 20,25,27. 17:10,14. 18:29. Gen. 17:
14. Ex. 12:15, 19. 30:30,38.
! 3:16,17. 4:8–10. 17:6. Deut. 32:
38. 1 Sam. 2:15–17,29. Acts 28:27.
Rom. 8.13. 13:13.
* Heb. carcass. 17:15, 22:8. Ex. 22:
§ Deut. 14:21. Ez, 4:14. 44:31.
m
eth the fat of the * beast, sacrifice of his peace-of. Fºº Faſº.gen. ::, lº
f whi e 14:33,34. Ez. 33:25. Acts 15:20,29.
of which men offer an ferings. #######
-: • -- o 20,21,25. Heh. 10:29.
offering made by fire un- 30% His own hands , ººl. i. “...in 17.
to the Lord, even the shall bring the offerings ºft. P. tº 'ohn ”.
Verse 17.
IIarmer thinks there is an allusion in v. 15 to the Alab method of
drying flesh. Rosenm., suggests, that the cause of this law was doubt-
less to compel the rich to distribute the flesh to the Levites and poor,
which they would be less likely to do if it were kept. He adds, “Per:
"haps lest, under pretext of sacrifices, the feasts should be projonged
Verse 20.
Cut off from his people..] We find no rule or example, leading to
uppose that this was a law, which the priest or the civil magistrate
was empowered to execute, either by solemn excommunication, or
It seems rather to have been an awful denunciation of
divine vengeance. The offenders would deserve, and might expect,
to be cut off by some immediate judgment of God ;
was appointed to expiate their guilt.
Verse 21.
Uncleanness of man, is here put for man of uncleanness. Aſ Nsworth.
* IIeb. Sheqets. Rather read sherets, a reptile, as do the
several days.”
oy death.
Abominable.]
D.
and no sacrifice
Scott.
(JM. R. k.)
congregation.
Sum. Syr. Arab.
Chald. 6 MSS. of Kennicott, and 2 of De Rossi.”
O SEN M.
Verse 25.
Rosenm. thinks, that one reason of the prohibition of animal fat
was, to encourage olive growing. See JMich.
t D.
Verses 29–34.
The offerer was required, with his own hands to bring these parts
of the sacrifice to the priest, that the oblation of them might appear
his own voluntary action. The breast, (which seems to have includ-
ed the whole of what is at present, in cutting up slaughtened animals,
divided into the two breasts,) having been solemnly waved to and fro,
as devoted to God, was eaten by the priests in general: but the right
shoulder, having been heaved upwards, as in like manner given to
the Lord, was the perquisite of the officiating priest.
timate, that as Christ, with his whole heart and all his power, serves
the interest of his Church, so ought the priests to serve God and the
This might in-
Scott.
\
(Ex. 29: 22–28.)
B. C. 1490.
Conclusion of the laws on sacrifices.
LEVITICUS, VIII.
-
of the Lord made by
fire; the fat, with the
breast, it shall he bring,
that r the breast may be
waved for a wave-offer-
ing before the LQRD.
31 And the priest shall
burn the fat upon the al-
tar: but the breast shall
be Aaron's and his sons'.
32 And t the right
shoulder shall ye give
unto the priest for an
heave-offering, of the
sacrifices of your peace-
offerings.
33 He among the sons
of Aaron, “that offereth
the blood of the peace-
offerings and the fat,
shall have the right shoul-
der for his part.
34 For x the wave-
breast and the heave-
shoulder have I taken of
the children of Israel,
from off the sacrifices of
their peace-offerings, and
have given them unto
Aaron the priest, and un-
to his sons, y by a statute
for ever, from among the
children of Israel.
35 || This is the por-
tion * of the anointing of
Aaron, and of the anoint-
ing 6f his sons, out of the
offerings of the LoRD
made by fire, in the day
when * he presented them,
to minister unto the LoRD
in the priest's office;
36 Which the LoRD
commanded to be given
them of the children of
Israel, in the day that he
anointed them, by a stat-
ute for ever, throughout
their generations.
37 This is b the law of
the burnt-offering, * of
the meat-offering, * and
the fat seems to be confined to beasts used for sa-
crifice, the beeves, sheep, and goats; but of the
roe-buck, the hart, and other clean beasts, they
might eat the fat; “for those only, of which offer-
ings were brought, are mentioned here, v. 23–
25. This was to preserve in their minds a rev-
erence for God’s altar, on which the fat of the
inwards was burned., (2.) The prohibition of
blood is more general, (v. 26, 27.) because the
fat was offered to God only by way of acknow-
ledgment; but the blood made atonement for
the soul, and so typified Christ’s sacrifice much
more than the burning of the ſat did; to this,
therefore, a greater reverence must be paid, till
these types had their accomplishment in the of.
ſering up of the body of Christ once for all. The
Jews rightly expound this law, as forbidding only
the blood of the life, as they express it, not that
which we call the gravy, for of that they sup-
posed it was lawful to eat.
V. 35–38. Here is the conclusion of these
laws concerning the sacrifices, though some are
afterward repeated and explained. They are to
be considered, 1. As a grant to the priests, v. 35,
36. In the day they were ordained to that work
and office, this provision was made for their com-
fortable maintenance. Note, They that receive
the anointing of the Spirit to minister unto the
Lord, shall have their portion, and it shall be a
worthy portion, out of the offelings of the Lord;
for God’s work is its own wages, and there is a
present reward of obedience in obedience. 2. As
a statute for ever to the people, that they should
bring these offerings according to the rules pre-
scribed, and cheerfully give the priests their share
out of them, v. 38. Note, The solemn acts of
religious worship are commanded. They are not
things we are left to our liberty in, which we may
do or not do at our pleasure; but are of indis-
pensable obligation, in their season; and it is at
our peril, if we omit them. The observance of
of the sin-offering, * and
of the trespass-offering,
and f of the consecrations,
and g of the sacrifice of
the peace-offerings;
38 Which the Lord
commanded Moses in
mount Sinai, in the day
that he h commanded the
children of Israel to of—
fer their oblations unto
the Lord, in the wilder-
ness of Sinai.
6–13.
lock for
basket
... ºilº. Yin, bread.
he commºng es to Conse -
...”.” . i. : * } i. 3 And
*-
washes and clothes them, and anoints
Aaron, and also the tabernacle and
its furniture, the altar and the laver,
The sun-offering, burnt offer-
ing, and ram of consecration sacri-
ficed for Aaron and his sons, with the
appointed rites, 14–32.
, and time of their consecration, 33–36.
ANº the Lord spake
unto Moses, saying,
sons with him, and * the
garments, and the “an-
ointing oil,
ing, and two rams, and a
of unleavened
* gather thou
the laws of Christ cannot be less necessary than
the observance of the laws of Moses was,
CHAP. VIII. W. 1–13. I. What Moses was
commanded, when first in the mount, is here or-
dered to be done now, v. 2, 13. The taberna-
cle without the priests would be as a candle-stick
without a candle; nor could the newly given law
of sacrifices be observed without them; for though
Aaron and his sons had been nominated to the
office, they could not officiate till consecrated;
which yet must not be done till the place of their
ministration was prepared, and the ordinances
instituted, that they might apply themselves to
work as soon as consecrated, and know they
were ordained, not only to the honor and profit,
but to the business of the priesthood.
II. The congregation is called together at the
door, i. e. in the court of the tabernacle, v. 4.
The elders and principal men representing the
body of the people, were summoned; the court
would hold but a few of the many thousands of
Israel. It was done thus publicly, 1. As a so-
leinn transaction between God and Israel; the
priests were to be ordained for men in thing 8
pertaining to God, to maintain a settled corres-
pondence, and negotiate all affairs between the
people and God; therefore it was fit both sides
should appear. 2. The spectators could not but
be possessed, by the sight of the solemnity, with
great veneration for the priests and their office,
necessary among a people so wretchedly prone as
these to envy and discontent. It was strange,
that any who witnessed what was here done,
should afterward say, as some of them did, Ye
take too much upon you, ye sons of Levi's but
what would they have said, if it had been done
| clandestinely? Note, It is very fit, and of good
use, that ministers should be ordained publicly,
in the presence of the people, according to the
usage of the primitive church.
r 8:27. 9-21.—See on Ex. 29:24–28.-
Num. 6-20.
s 34. 5:13. 6.16,26. 8.29. Num. 18:
18.
t 8:25,26. 9-21. 10:14. Num. 6:20.
18:18, 19. Deut. 18:3. 1 Cor. 9:13,14.
The place u 3. 6:26.
x See on -
y See on 3:17.—Ex. 29:9.
z 8:10–12,30. Ex. 29:7,21- 40:13–15.
Is. 10:27. 61:1. John 3.34. 2 Cor.
ɺs' º, :*g. 18:7–19
2 Take Aaron and his ##"isº"; º; ; *
c 2: 6:14–18.
d 4: 6:24–30.
; : ; ##1
f 6:20–23. -
and d a bul- ? tiº 3
the sin-offer- : #:#";
b Ex. 28.2–4,40–43. 39:1–31,41.
c Ex. 30-23–37. 40′ 12–15.
d See on Ex. 29.1,2..—Heb. 7:27.
e Num. 20.8. 21-i6. 1 Chr. 13:5. 15:
3. 2 Chr 5.2–6. 302,13,25. Neb.
Ps. 22.25 Acts 2 1.
PRACTICAL OBSERVATIONS.
Faithful ministers will readily forego their own interest or
indulgence, for the glory of God and the good of souls: yet it
should be noticed, what ample provision God Himself of old
made ſor them, and that in proportion to their diligent attend-
ance at his courts; and we have no reason to suppose from the N.
T. He would now have them doomed to indigence; or that those
persons do their duty, who live in plenty, and permit them to
continue in perplexing straits: while the more willing any of
them are ‘to suffer all things, räther than hinder the Gospel of
Christ,’ the more inexcusable are those, who allow them to be
losers by their disinterestedness.-There is a time, when the
Lord calls to weeping and fasting, and a time when thankful
joy admits of festivity; indeed, godly sorrow for sin, and believ-
ing meditation on the Savior’s bitter sufferings, prepare for
feasting on his spiritual provisions, and rejoicing in his holy
comfort: the true believer longs for all around him, yea, for the
whole world, to share with him in his felicity. The same prin-
ciple, counteracting matural selfishness, covetousness, and distrust;
and inspiring gratitude and confidence in God, as well as good
will to man, will enlarge his heart to liberality in temporal things,
and render him willing to communicate, and ready to distribute.
Nor is any one a loser by so doing: rather they are losers indeed,
who are of a contrary spirit; as they lose the blessing of God
on their substance, and the comfortable enjoyment of it; together
O. T. WOL. I. 49
with the acceptance and benefit of their religious services. For
whatever professions may be made, if the heart be leavened with
allowed covetousness or malice, or absorbed in selfishness, every
religious performance will be deemed an abomination; and the
self deceived wretch, who thus presents it, will be exposed to the
awful wo of ‘bearing his own iniquity.”—Delays often cause
good purposes and holy affections to wear off without effect; and
ve frequently lose the benefit of divine ordinances, by improperly
conducting ourselves after them.—To approach the throne of
grace, or the Lord’s table, unclean through unrepented sin; or
in proud contempt and careles; neglect of the cleansing blood of
Christ, and the sanctifying influences of his Spirit; is an awful
presumption, and will be terribly punished, except it be repented
§f yet, on such services do multitudes depend, to atone for their
jis and to merit everlasting life! But indeed any presumptuous
sim, unless truly repented of, must exclude a man from every
well-grounded expectation of divine ſavor, and expose him to
awful vengeance, ‘Let us therefore have grace, whereby we
may serve God acceptably, with reverence and godly fear; for
out God is a consuming fire.”—For the honor of God, and for
an example to others, we should, in some cases, be alS explicit
as possible in our profession of faith, and in dedicating ourselves
and all we have to the Lord. SCOTT.
[385)
B. C. 1490.
Consccration of Aaron and his sons.
LEVITICUS, VIII.
all the congregation to-
gether unto the door of
the tabernacle of the con-
gregation.
4 And Moses f did as
the Lord commanded
him ; and the assembly
was gathered together un-
to the door of the taberna-
cle of the congregation.
5 And Moses said unto
the congregation, This is
the thing which the Lord
g commanded to be done.
6 || And Moses brought
Aaron and his sons, and
hwashed them with water.
7 And the put upon
him the coat, and girded
him with the girdle, and
clothed him with the robe,
and put the ephod upon
him, and he girded him
with the curious girdle of
the ephod, and bound it
unto him there with.
8 And he put k the
breast-plate upon him :
also he put in the breast-
plate the Urim and the
Thummim.
9 And he put in the
mitre upon his head;
also upon the mitre, even
upon his fore-front did he
put the golden plate, the
holy crown; as the LoftD
commanded Moses.
10 And Moses took
* the anointing oil, and
anointed the tabernacle
and all that was therein,
and sanctified them.
11 And 9 he sprinkled
thereof upon the altar
seven times, and anointed
the altar, and all his ves-
sels, both the laver and
his foot, to sanctify them.
12 And P he poured
of the anointing oil upon
Aaron's head; and anoint-
ed him to sanctify him.
13 And Moses" brought
Aaron's sons, and put
coats upon them, and
girded them with girdles,
and * put bonnets upon
them ; as the LoRD com-
manded Moses.
14 || And he brought
III. The commission read, v. 5. Moses, who
was God’s representative in this solemnity, pro-
duced his orders for every thing before the con-
gregation. Note, All that minister about holy
things, must have an eye to God’s command; as
their rule and warrant; in its observance only
can they expcct to be owned and accepted of
God. Thus we must be able to say, in all acts
of religious worship, This is the thing the Lord
commanded to be done.
IV. The ceremony performed according to the
divine ritual. 1. Aaron and his sons were
washed with water, (v. 6.) to signify that they
ought now to purify themselves from all sinful
dispositions and inclinations, and ever after to
keep themselves pure. Christ washes those from
their sins in his own blood, whom He makes to
our God kings and priests; and those that draw
near to God must be washed in pure water.
Though ever so clean before, they must be wash-
ed, to signify their purification from sin, with
which their souls were polluted. 2. Christ
wears the breast-plate of judgment, and the
holy crown; for the church’s High Priest is her
Prophet and King. All believers are spiritual
priests, clothed with the robe of righteousness,
and girt with the girdle of truth, resolution, and
close application; and their heads are bound,
as the word here is, with the bonnet or diadem
of beauty, the beauty of holiness. 3. The high
priest was anointed, and, it should seem, the ho-
ly things at the same time, as the manner of re-
lating it here makes probable, and the seven days
employed in consecrating the altar were coinci-
dent with the seven days of the priests’ consecra-
tion. The tabernacle, and all its utensils, had
some of the anointing oil put on them with Mo-
ses’ finger, (v. 10.) so had the altar: (v. 11.)
these were to sanctify the gold and the gift,
(Matt. 23: 17–19.) and therefore must them.
selves be thus sanctified; but he poured it out
more plentifully on the head of Aaron, (v. 12.)
so that it ran down to the skirts of his gar-
ºnents, to typify the anointing of Christ with the
spirit, which was not given in measure to Him.
Yet all believers also have received the anoint-
ing, which puts an indelible character on them,
I John 2: 27.
V. 14—30. The covenant of priesthood must
be made by sacrifice, as well as other covenants,
Ps. 50: 5. And thus Christ was consecrated by
the sacrifice of Himself, once for all. Sacri-
fices of each kind must be offered for the priests,
that they might, with the more tenderness and
concern, offer the gifts and sacrifices of the peo-
ple, not insulting over those for whom sacrifices
were offered, remembering that they themselves
had had sacrifices offered for them, being com-
passed with infirmity.
1. A bullock, the largest sacrifice, was offered
for a sin-offering, (v. 14.) that hereby atonement
might be made, and they not bring any of the
guilt of the sins of their former state into the mew
character they were now to put on. When
Isaiah was sent to be a prophet, he was told to
his comfort, Thine iniquity is taken away.
Ministers, that are to declare the remission of
sins to others, should give diligence to get it made
the bullock for the sin-
offering: and Aaron and
his sons • laid their hands
upon the head of the bul-
lock for the sin-offering.
15 And the slew it,
and " Moses took the
blood, and put it upon
the horns of the altar
round about with his fin-
ger, and purified the al-
tar; and poured the blood
at the bottom of the altar,
and sanctified it," to make
reconciliation upon it.
his sons laid their hands
upon the head of the ram.
19 And he killed it,
and Moses sprinkled the
blood upon the altar
round about.
20 And he cut the ram
into pieces, and Moses
burnt the head, and the
pieces, and the fat.
21 And he washed the
inwards and the legs in
water; and Moses burnt
the whole ram upon the
altar: it was a burnt-sac-
right hand, and upon the
great toe of his right foot.
16 And he took x all
the fat that was upon the
in wards, and the caul
above the liver, and the
two kidneys, and their
fat, and Moses burned it
upon the altar.
17 But y the bullock
and his hide, his flesh and
his dung, he burnt with
fire without the camp ; as
the Lord commanded
Moses.
18 || And he brought
* the ram for the burnt-
offering : and Aaron and
Moses.
I'Oll
rifice for a a sweet Savor,
and an offering made by
fire unto the LORD ; as
the Lord commanded
22 || And he brought
the other ram, " the ram
of consecration: and Aa-
and his sons laid
their hands upon
head of the ram.
23 And he slew it, and
Moses & took of the blood
of it, and put it upon the
tip of Aaron's right ear,
and upon the thumb of his
NOTES.
CHAP. VIII. V. 3–5. The congregation was assembled, that they
might witness the consecration of Aaron and his sons; and be im-
pressed with the conviction, that they had not intruded themselves
into this important office, but were called to 1 by JEHow AH Himself.
Verses 6–14.
(15.) The beginning of this verse may be
rendered, “And Moses slew it, and took the blood, &c.” We find it
expressly said, that Moses slew these sacrifices: (Ex. 29; 11.) yet, in
general, the offerer seems to have killed his own sacrifice. (M. R
(16–21.) JM. R.—Ex. 29:13–18.
* This seems to have been a garment worn by persons
of distinction of various characters. (2 Sam. 6: 4.) Ex. 28: 6, &c. relates
only to its materials. As to its shape, the Sept. calls it epomis, (worn
on the shoulders,) so also Jos. says it was a cubit long. Jerome com-
pares it with the Roman caracalla, a sort of short cloak, only that it
had a head or hood, which the ephod had not. JMaimonides says it
which some suppose to be true of the back
JM. R.—Ez. 29 : 1–12.
—l : 5–9.)
(7.) Ephod.
Scott.
ID.
though not of the fore part. (See the cut, note, Gen. 41:42.) It consist-
ed,they imagined,of two pieces, one oblong, rectangular,hanging down
behind from the shoulders to the feet; the other a short rectangular
piece, which hung down before, the length of a cubit. These two pieces
were Joined at the shoulder by some proper fastening.”
(13.) Coats.] ‘ Heb. ketoneth, of linen. The form is nowhere describ-
ed in Scripture, unless at Rev. 1: 13. where a “garment down to the
feet” is spoken of, which perfectly agrees with the Jewish writers,
who also say it had sleeves coming to the wrist, and was tied about
the neck. It was common to all the priests, but that of the high priest
was of finest stuff, or worn in a more curious manner. Ex. 28:4.2 Bon-
nets.] ‘Heb.migbaoth, described by Jos. as being like helmets of linen,
one wreath being plaited and folded over another, and a thin cap, suit-
ed to its shape, put over all, to prevent its unfolding.” Cut, Ex. 29:9. ID.
f 9,13,17,29,35. Ex. 39:1,5,7,21,26,29,
,32,42 A3, Deut. 13:33. "Maº'38:
30.’ ico. 11.23, 15.3.
Ex. 29:4,&c.
Ex. 29.4. 40:12. Ps. 51:2,7. Is. 1:
16. Ez. 36:25. Zech. 13:1. John 13:
8–10. 1 Cor. 6:11. Eph. 5:26. Heh.
9,10. 10 22. Rev. 1. 7.14.
i See on Ex. 28:4. 29.5–39;1,&c., Is.
§10. Rom. 3:22. 13:14. Gal. 3:
k Ex. 28.15–29. 39.8—21. Cant. 8:
6. Is. 59.17. Eph. 6:14. 1 Thes.
5:8.
1 See on Ex. 28-30. E7 ra. 2:63.
28:4,36–38. 29:6. 39:28–30.
. Phil. 2:9–11.
I
m Ex. 30:23–29. 40.9–11.
o 4:6,17. 16:14,19. Is. 52:15. Ez. 36:
25. Tit. 3:6
p 4:3. Ex. 23.41. 29.7. 30:30. Ps,
133.2
q Ex. 28.40,41. 29.8,9. 40:14,15. Ps.
132,9. Is, 61:6,10. 1 Pet. 2:5,9.
Rev. 1.6. 5:10.
* Heb. bound.
r 2, 4.3–12, 16:6. Ex. 29.10–14.
Is. 53:10. Ea. 43:19. Rom. 8.3. 2
§r. 5:21. Heb. 7,26–28. 1 Pet. 3;
s See on 1:4. 4:4 —16:21.
t 1:5,11. 32,8. Ex. 29:10,11.
u 4:7,17,18,30. Ex. 29.12,36,37. Ez.
43 is 27. Heb. 9:1833.
v 6:30. 16:20. 2 Chr. 29.24. Ez. 45:
20. Dan. 9:24, Rom. 5:10. -
#-ti. Eph. 2:16, Col. 1:21. Heb.
: 1
the 4:8,9.—Ex. 29:13.
x See on 3:3–5
y 4:11,12,21.
Gal. 3.13. s
z See on 1:4–13.−Ex. 29:15–18.
. Gen. 8:21. Ex. 29:18.
Eph. 5:2.
b #. 7:37. Ex. 29.19,31. Rev. 1:
c 14.14,1728. Ex. 29.20. Rom. 6:13,
19. 12:1. 1 Cor. 6:20. Phil. 1:20.
roached to the feet :
GREEN F.
Verses 22–24.
The sin-offering implied, that Aaron and his sons deserved to have
their blood shed ; and, after death, to be made a sacrifice to the of
fended justice of God ; instead of being able to bear and atone for the
sins of the people, and being honored as intercessors for them, and
[386)
r"
.*
B. c. 1490.
24 And he brought
Aaron's sons, and Moses
put of the blood upon the
tip of their right ear, and
upon the thumbs of their
right hands, and upon
the great toes of their
right feet: and Moses
sprinkled the blood upon
the altar round about.
25 And he took a the
ſat, and the rump, and
all the fat that was upon
the inwards, and the caul
above the liver, and the
two kidneys, and their
fat, and the right shoul-
der.
26 And out of the
basket of unleavened .
bread, that was before
the Lord, he took one
unleavened cake, and a
cake of oiled bread, and
one wafer, and put them
on the fat, and upon the
right shoulder.
27 And he put all up-
on Aaron’s ‘hands, and
upon his sons’ hands,
*and waved them for a
wave-offering before the
LoRD.
LEVITICUS, VIII.
sure first to themselves. Those to whom is com-
mitted the ministry of reeonciliation, must
first be reconciled to God themselves, that they
may deal for the souls of others as for their own.
2. A ram was offered for a burnt-offering, v.
18–21. By this they gave God the glory of
this great honor now put on them, and returned
Him praise for it, as Paul thanked Christ Jesus
for putting him into the ministry. , 1 Tim. 1.
12. They also signified the devoting of them-
selves, and all their services, to the honor of God.
3. Another ram, called the ram of consecra-
tion, was offered for a peace-offering, v. 22, &c.
The blood of it was part put on the priests, on
their ears, thumbs, and toes, and part sprinkled
on the altar; and thus he (as it were) married
them to the altar, upon which they must all their
days give attendance. All the ceremonies about
Consecration of Aaron and his sons.
this offering, as those before, were appointed by
the express command of God; and, if we compare
this ch. with Ex. 29: we shall find that the per-
formance of the solemnity exactly agrees with the
precept there. Here therefore, as in the account
of the tabernacle and its vessels, it is again and
again repeated, As the Lord commanded Mo-
ses. And thus Christ, when He sanctified Him-
self with His own blood, had an eye to his Fa-
ther’s will in it, As the Father gave me com-
mandment, so I do.
W. 31–36. Moses, having done his part of the
ceremony, now leaves Aaron and his sons to do
theirs.
I. They must boil the flesh of their peace-of-
fering, and eat it in the court of the tabernacle,
and what remained they must burn with fire, tº
31, 32. This signified their thankful consenv to
made by fire unto the
LoRD. *
29 And Moses took
& the breast, and waved it
for a wave-offering be-
fore the LoRD : for of the
ram of consecration it
was Moses's part; as the
LoRD commanded Mo-
SeS.
30 And Moses took of
* the anointing oil, and
of the blood which was
upon the altar, and
sprinkled it upon Aaron,
and upon his garments,
and upon his sons, and
sons, Boil the flesh at
the door of the taberna-
cle of the congregation:
and there k eat it with the
bread that is in the basket
of consecrations, as I
comraanded, saying, Aa-
ron and his sons shall
eat it.
32 And that which re-
maineth of the flesh and
of the bread, shall ye burn
with fire.
33 And ye shall not
go out of the door of the
tabernacle of the congre-
gation in seven days, un-
to make an atonement for
you.
35 Therefore shall ye
abide at the door of the
tabernacle of the congre-
gation, day and night
seven days, and 9 keep
the charge of the Lord,
that ye die not: for so I
am commanded.
36 So P Aaron and his
sons did all things which
the LORD commanded
by the hand of Moses.
d See on 3 9.—Ex. 29.22–25.
e See on 7:30,31.
f See on 22.
g § Ex. 29.26,27 Is. 66 20. 1 Cor.
10:
28 And Moses took
them from off their
hands, and burnt them on
the altar, upon the burnt-
offering: ' they were con-
secrations for a sweet Sa-
vor: it is an offering
upon his sons' garments
with him : and sanctified
Aaron and his garments,
and his sons, and his sons’
garments with him.
31 And Moses said
unto Aaron, and to his
:31.
til the days of your conse- h Sºon, ººl. ººl. 5.2
* –25. 1 Pet. 1-2 1 John 2:27.
cration be at an end : for ## 5. * : *-*.
in seven days shall he fºr E."º.
consecrate you. mºs. Num, 1942.
34 As n he hath done n Heb. 7 16,27. 10:11,12.
•º o 10:1. Num. 3.7. 9:19. Deut. II. I.
this day, so the Lord 1 Kings 2.3. , 1 Tim. 1.3,4,18. 52).
6:13,17,20. 2 Tim.4:1.
hath commanded to do, p ###
PRACTICAL OBSERVATIONS.
In these types we see our great High Priest, as solemnly ap-
pointed, anointed, and invested in his sacred office; and, by his
own blood, and the influences of his Holy Spirit, sanctifying the
ordinances of religion to the benefit of his people; and to the
honor of God, who, for his sake, accepts our worship, though
we are sinners, and our services polluted with sin. We may also
rejoice that He, though free from sin Himself, yet, “ having suſ-
fered being tempted,” is “a merciful and faithful High Priest,’
full of tender compassion to the feeble-minded and tempest-tossed
soul; and that, having finished his consecration and sacrifices on
earth as our perfected High Priest, He for ever appears in the
presence of God for us.” But when these heavenly things were
shadowed forth in the persons and priesthood of men; what care
was taken to show that they were not appointed, for any wor-
thiness in themselves, of such an honor, or capacity for such a
service. Surely this was intended, to lead the people to expect
a nobler priesthood, better sacrifices, and a more effectual atone-
ment and intercession; and we must be blind indeed, yea, wil-
ſingly ignorant, if it do not teach us, that nothing can atome for
Slu, or render a sinner accepted of God, but the righteousness,
blood, and intercession of the holy Jesus; which are always ac-
companied with his sanctifying grace. Our God prepares his
true ministers for their office, as Aaron was prepared. He
teaches them the knowledge of Him and of themselves; He con-
Vinces them of their guilt and sinfulness, and brings them to a
simple dependence on Christ for every thing needful for their
own salvation. Thus they learn to consider themselves as no
better than the vikest simmers; except as the Lord hath made them
to differ, by interesting them in the Redeemer’s sacrifice, wash-
ing them in his blood, arraying their souls in his righteousness,
and anointing, them with his grace. Whilst they feed on his
spiritual provision, and are happy in communion with Him;
and whilst their hearts are fraught with love to Christ, and com-
passion for their fellow-simmers, they are prepared and qualified
for the work, and disposed to “give themselves wholly to it;’
and to be constant, persevering, tender, and affectionate in it:
and they are made willing to forego all personal considerations,
that they may point out the Savior to perishing sinners, and as-
sist the spiritual sacrifices of believers, to the glory of God and
to the salvation of souls.-Put, indeed, all true Christians are con-
secrated to be spiritual priests: and we should seriously ask our-
selves, whether we are conscious of such a consecration, as
‘ bought with a price, to glorify God, in body and spirit which
are his?’ whether we are partakers of this washing, anointing,
and arraying in the robes of righteousness and salvation? whether
in our daily walk we study to maintain the honor of the priestly
character? and whether we abound in ‘spiritual sacrifices accept-
able to God through Jesus Christ?” If so, let us not despise,
disdain, or despair of our fellow-sinners; but remembering what
we have dome, and how we are saved, let us seek and pray for
their salvation too. SCOTT.
Y
typical representatives of the Savior. The burnt-offering denoted, that,
being pardoned and accepted through the atonement of Christ, they
Willingly and thankfully dedicated themselves, without reserve, to be
Gonsecrated unto God for this sacred ministry.—The several laws
Pºbed in the foregoing chapters were observed by Moses, the
officiating priest; with only such additions and variations, as had a
peculiar reference to their entire separation to God, for the work of
thºgºod; (Ex. 29:19–21.) Scott.
º "here, is a resemblance to these ceremonies, in the conse
i.” of the Roman high priest; clothed with a silk garment, his
* 2.97°ºd with a crown of gold, adorned with sacred ribbands,
he Was. Conducted into a subterranean place, over which was a floor
of planks pierced through with many holes, on which they sacrificed
a bullock, whose blood running freely through the holes, fell upon
the priest underneath, and, who, tº be completely covered with it
took care to present the whole of his body, his clothes, face, eyes,
nose, lips, and tongue, even; to the drops: when he ascended from
the subterraneous place, and Was acknowledged and adged by the
people as Pontufen. JHazimus, or supºº, high priest. See Pr; .A.
Clarke, and see Dupaty’s Italy, for a description of the ‘adoration” of
the Pope, founded probably on this heathen rite.] CALM ET.
Verses 33–35. - *
It has been observed, that the Lord Jesus, our great High Priest,
came to Jerusalem and to the temple, on the day aſter the Sabbath,
and 5 days before the passover, which he spent in labors and watch-
ings, and was crucified on the 6th day; then He rested on the sabbath-
day, and arose the next morning, as having fully completed his con-
secration. Scott.
[387)
B. C. 1490.
•Aaron offers sacrifices.
LEVITICUS, IX.
CHAP. IX.
The newly consecrated priests, directed
by Moses, enter on their office, 1–7;
and offer sacrifices for themselves and
for the people, 8–21. Moses and
Aaron bless the people; and the glory
of the Lord appears, 22, 23. "Fire
from before the Lo a consumes the
sacrifices, and the people wou ship, 24.
ND it came to pass
on * the eighth day,
that Moses called Aaron
and his sons, and the el-
ders of Israel.
2 And he said unto
Aaron, Take thee b a
young calf for a sin-of-
fering, and “a ram for a
burnt-offering, without
blemish, and offer them,
before the LoRD.
3 And unto the chil-
dren of Israel thou shalt
speak, saying, "Take ye
a kid of the goats for a
sin-offering; and e a calf,
and a lamb, both of the
first year, without blem-
ish, for a burnt-offering;
4 Also 8 a bullock and
a ram for peace-offer-
ings, to sacrifice before
the LORD ; * and a meat-
offering mingled with
oil : for to-day the Lord
will appear unto you.
5 And they brought
that which Moses com-
manded, before the tab-
ernacle of the congrega-
tion: and all the congre-
gation drew near, and
stood before the Lord.
6 And Moses said,
This is the thing which
the LoRD commanded
that ye should do. and
* the glory of the Lord
shall appear unto you.
7 And Moses said un-
to Aaron, Go unto the
altar, and offer thy sin-
offering, and thy burnt-
offering, and make an
atonement for thyself,
and for the people, and
* offer the offering of the
people, and make an
atonement for them, as
the LoftD commanded.
8 iſ Aaron therefore
went unto the altar, n and
slew the calf of the sin-
the consecration: when God gave Ezekiel his com-
mission, he bid him eat the roll, Ezek. 3: 1, 2.
II. They must not leave the court for 7 days,
v. 33. The priesthood being a good warfare,
they must thus learn to endure hardness, and to
disentangle themselves from the affairs of this
life, 2 Tim. 2: 3, 4. Thus Christ’s apostles were
appointed to wait for the promise of the Fa-
ther. During this their consecration, they were
daily to repeat the same sacrifices offered the first
day, v. 34. This shows the imperfection of the
º sacrifices, which, because they could not
take away sin, were often repeated, (Heb. 10: 1,
2.) but were here repeated 7 times, (a number of
perfection,) because they typified that one offer-
ing, which perfected for ever them that were
sanctified. The work lasted 7 days, a time ap-
pointed in honor of the Sabbath, which, proba-
bly, was the last day of the 7. Thus our life must
be our preparation for the perfection of our con-
secration to God in the everlasting Sabbath; they
attended day and might, (v. 35.) and so constant
should we be in our meditation on God’s law, Ps.
1: 2. They attended to keep the charge of the
Lord; each one of us has a charge to keep, an
eternal God to glorify, an immortal soul to pro-
vide for, needful duty to be done, our generation
to serve; and it must be our daily care to keep
this charge of the Lord our Master, who will
shortly call us to an account about it, and it is at
our utmost peril if we neglect it. Keep it, that
Sye die not; it is death, eternal death, to betray
the trust we are charged with; by this consider-
ation must we be kept in awe.
Thus the covenant of peace, (Num. 25: 12.)
of life and peace, (Mal. 2: 5s) was made with
Aaron and his sons; but, after all the ceremonies
of their consecration, one point of ratification was
reserved to honor and establish Christ’s priest-
hood—they were made priests without an oath,
but Christ with an oath; Heb. 7: 21. for his is
a perpetual and unchangeable priesthood.
Gospel-ministers are compared to them who
served at the altar, for they minister about holy
things; they are God’s mouth to the people, and
the people’s to God, the pastors and teachers
Christ has appointed to continue in the church
to the end of the world: they seem to be meant in
that promise which points at gospel-times, I will
take of them for priests and for Levites. No
man may take this honor to himself, but he who on
trial is found to be clothed and amointed by the
Spirit of God with gifts and graces to qualify him
for it; and who with purpose of heart devotes
himself entirely to the service; and is then by the
word and prayer, (for so every thing is sancti-
fied,) and the imposition of the hands of those that
give themselves to the word and prayer, set
apart to the office, and recommended to Christ
as a servant, and to the church as a steward and
guide. Those who are so solemnly dedicated to
God, ought not to leave his service, but faithfully
to abide in it all their days; and they that so con-
tinue laboring in the word and doctrine, are
to be accounted worthy of double honor, double
to that of the Old-Testament priests.
CHAP. IX. W. 1–7. Orders are here given
for another solemnity on the eighth day; the new-
ly-ordained priests were set to work immediately,
appearance of God to them this day, v. 4, 6
We are not now to expect such appearances; we
Christians walk more by faith, and less by sight-
But we may be sure God draws nigh to those who
draw nigh to Him, and that the offerings of ſaith
al’e really acceptable to Him; though, the sacri-
fices being spiritual, the tokens of the acceptance
are spiritual likewise. To persons duly consecra-
ted to God He will undoubtedly manifest Himself.
2. He put both priests and people on preparing
to receive this favor. Aaron and his sons, and
the elders of Israel, are all summoned, v. 1.
Note, God will manifest Himself in the solemn
assemblies of his people and ministers; and those
that would have the benefit and comfort of it,
must give attendance. ;
(1.) Aaron is ordered to prepare his offerings;
v. 2. a
(2.) He must direct the people to get theirs
ready. Hitherto Moses had done it, but now
Aaron, as high priest over the house of God, must
be their teacher in things pertaining to God,
v. 3. Thus Moses would engage the people’s
respect and obedience to him, as one set over
them in the Lord, to admonish them.
. (3.) Aaron must offer his own first, and then
the people’s, v. 7. for how can we expect to be
accepted in our prayers for others, if we ourselves
be not reconciled to God? Nor is any service
pleasing to God, till the guilt of sin be removed
by our interest in the great Propitiation. Those
that have the care of the souls of others, are here-
by taught to look to their own first. It is thc
charge to Timothy, to take care to save himself
first, and then those that heard him; but we have
a High Priest that meeded no atonement. Aaron
must make an atomement for the people, by of—
fering their sacrifices, as the Lord commanded.
See the wonderful condescension of the mercy
of God, that He not only allows an atonement
to be made, but commands it; not only admits,
but requires us to be reconciled to Him. No.
room therefore is left to doubt, but the atonement
commanded will be accepted.
W. 8–22. These being the first offerings ever
offered by the Levitical priesthood, according to
the newly-enacted law of sacrifices, the manner
of offering them is particularly related, that it
might appear how exactly they agreed with the
institution. 1, Aaron with his own hands slewº
the offering; (v. 8.) he must not think any ser–
vice below him, and as Moses had showed him,
so he showed his soms, that they might do like-
wise: for that is the best way of teaching; and
thus parents should instruet their children by ex-
ample. 2. He offered these beside the burnt-
sacrifice of the morning, which was every day
offered first, v. 17. Note, Our accustomed de-
votions morning and evening, alone, and in our
families, must not be omitted on any pretence
whatsoever, no, not when extraordinary services
are to be performed; whatever is added, those
must not be diminished. 3. It is not clear,
whether, when it is said he burnt such and such
parts of the sacrifices on the altar, (v. 10–20.)
the meaning is he burnt them immediately with
ordinary fire, as formerly, or laid them on the
altar ready to be burnt with the fire from heaven,
which they expected; (v. 24.) or whether, as
Bp. Patrick thinks, he burnt the offerings for
##. *:::: *% *i; } to let them know they were not ordained to be himself with ordinary fire, but, when they were
# 10.10–14. " " '' idle: their consecration was the filling of their burnt out, he laid the people’s sacrifices on the
jº is sis. Ea, gr. 16.16, hands. God’s spiritual priests have constant altar, which were kindled and consumed by the
i. 33.16 ºn...º. 3 Corºi, work, which the duty of every day requires; and | fire of the Lord. I rather conjecture, because it
... º.º. Pet.” 848 they that would give up their account with joy is said of all these sacrifices, that he burnt theme
fig6." ii.10. 23:12. Ex. 12.5. must redeem time; see Ezek. 43:26, 27. (except the burnt-offering for the people, of
f$º-su-ºs. Num. Isa-3. I. Moses raises their expectation of a glorious which it is said that he offered it according to
i Ex. 19.17. Deut. 31:12. 1 Chr. 15.3. k 23. Ex. 16:10. 24:16. 40-34,35. 1 4:3,20. 8.34 1 Sam. 3:14, Heb. 5. m 4 16–20. IIeb. 5:1.
2 Chr. 5:2,3. Neh. 8:1. Kings 8:10–12. Ez. 43:2. 3. 7:27. 97. m 1:4,5. 4.4,29.
NOTES. means by édah, and qahal (congregation,) ch. 8.” Rosenm. “As the
CHAP. IX. v. 1. Eighth.] ‘AIl creatures for the most part were offering here is a kid, which was a sacrifice for the sin of the rule,
in their uncleanness and imperfection seven days, and perfected the
eighth—as chudren, by circumcision, Lev. 12: 2, 3.-young beasts for
sacrifice, ch, 22: 27, persons unclean by leprosies, issues, and the
Hike, 14: 8–10, and 15: 13, 14. Num. 6: 9, 10. So here the priests.”
Verse 3.
Children.] Heb. Zianey, seniors, the same, doubtless, as Moses
AI Nsworth.
some think the reading of the Sam. and Sopt. is to be preferred,
“speak unto the elders of Israel.” ”
GREEN F.
Verses 8–11.
The Levites were not yet set apart for their work; and the most
laborious part of such offices afterwards devolved on them, or on ther
Nethinims. It does not appear that the blood, either of the sin-offer-
Ings described in the preceding chapter, or of this for Aaron, was,
[388
B. c. 1490.
Token of divine acceptance.
LEVITICUS, IX.
offering, which was for
himself.
9 And the sons of
Aaron brought the blood
unto him: and "he dipt
his finger in the blood,
and put it upon the horns
of the altar, and poured
out the blood at the bot-
tom of the altar.
10 But P the fat, and
the kidneys, and the caul
above the liver of the sin-
offering he burnt upon
the altar; 4 as the LoBD
commanded Moses.
11 And the flesh and
the hide he burnt with
fire, without the camp.
12 And he slew * the
burnt-offering; and Aa-
ron's sons presented un-
to him the blood, which
he sprinkled round about
upon the altar.
13 And they presented
the burnt-offering unto
him, with the pieces
thereof, and the head :
and he burnt them upon
the altar.
14 And he did wash
the inwards and the legs,
and burnt them upon
the burnt-offering on the
altar.
15 || And he brought
the people's offering,
and took ‘the goat which
was the sin-offering for
the people, and slew it,
and offered it for sin, as
the first.
16 And he brought
the burnt-offering, and
offered it according to
the * manner.
17 And he brought
* the meat-offering, and
+ took an handful there-
of, and burnt it upon the
altar, “beside the burnt-
sacrifice of the morning.
18 He slew also the
bullock and the ram,
jor y a sacrifice of peace-
offerings which was for
the people: and Aaron's
Sons presented unto him
the blood, which he
sprinkled upon the altar
round about,
19 And * the fat of the
bullock, and of the ram,
the manner, (v. 16.) which seems to be equiva-
lent,) that he did not kindle the fire to burn them,
but that then the fire from the Lord fastened on
them, put out the fire that he had kindled, (as a
greater fire puts out a less,) and suddenly con:
sumed the remainder, which the fire he had
kindled would have consumed slowly. 4. When
Aaron had done all that on his part was to be
done about the sacrifices, he lifted up his hand
toward the people, and blessed them, v. 22.
This was one part of the priest’s work, in which
he was a type of Christ, who came into the world
to bless us; and when He was parted from his
disciples at his ascension, lifted up his hands
and blessed them, (and in them his whole
church, of which they were the elders and repre-
sentatives,) as the great High Priest of our pro-
fession.
W. 23, 24. We are not told what Moses and
Aaron went into the tabernacle to do; v. 23.
(some of the Jewish writers say, “to pray for
the appearance of the divine glory;’) most prob-
ably that Moses might instruct Aaron in the ser-
vice to be done there—as to the incense, lamps,
show-bread, &c. that he might instruct his sons.
But when they came out, they both joined in
blessing the people, who stood expecting the
promised appearance of the divine glory; and
now they had what they waited for. Note, God’s
manifestations of Himself and his glory and grace
are commonly given in answer to prayer. When
Christ was praying, the heavens were opened.
The glory appeared, not while the sacrifices were
in offering, but when the priests prayed, (as 2
Chron. 5: 13.) when they praised God; intimat-
ing that the prayers and praises of God’s spirit-
ual priests are more pleasing to God than all
burnt-offerings and sacrifices.
1. The glory of the Lord appeared unto
all the people, v. 23. What the appeal ance
was we are not told; no doubt, it was such as
carried its own evidence along with it. Note,
Those that diligently attend on God in his ap-
pointed way, shall have such a sight of his glory
as shall be abundantly to their satisfaction. They
that dwell in God’s house, with an eye of faith
may behold the beauty of the Lord.
2. There came a fire out from before the
Lord, and consumed the sacrifice, v. 24.
Here Bp. Patrick thinks Moses and Aaron staid
fire that came out from the Lord consumed it—
a manifest token of God’s acceptance of their
service, as, afterward, of Solomon’s sacrifice,
2 Chron. 7: 1. and Elijah's, 1 Kings, 18; 38.
This fire, (1.) Consumed (or, as the word is, ate
up) the sacrifice: which testified acceptance, as
signifying, [1..] The turning away of God’s wrath,
a consuming fire, from them to the sacrifice. [2.]
God’s entering into covenant and communion
with them: they ate their part of the sacrifice, and
the fire of the Lord ate up his part; thus He did,
as it were, sup with them, and they with Him.
(2.) This fire, as it were, took possession of the
altar. The fire thus kindled in God’s house, was
to continue as long as the house stood, as we read
before, ch. 6: 13. This also was a figure of
good things to come: The Spirit descended on
the apostles in fire, (Acts 2: 3.) so ratiſying
their commission, as this here did the priests.
And the descent of this holy fire into our souls,
to kindle in them pious and devout affections to-
ward God, and such a holy zeal as burns up the
flesh and the lusts of it, is a certain token of
God’s gracious acceptance of our persons and
performances. That redounds to God’s glory,
which is the work of his own glace in us. Hereby
we know that we dwell in God, and God in
w8, because He hath thus given us of his Spirit.
Henceforward, [1..] All their sacrifices and in-
cense must be offered with this fire. We must
have grace, that holy fire, from the God of grace,
else we cannot serve Him acceptably. [2.]
The priests must keep it burning with a constant
supply of wood, the cleanest of fuel. Thus those
to whom God has given grace, must take heed
of quenching the Spirit.
Ilastly, We are here told how the people welle
affected, with this discovery of God’s glory and
grace; (1.) With the highest joy they shouted;
so stirring up themselves, and one another, to a
holy triumph, in assurance that now they had God
high unto them; which is spoken of the grandeur
of their nation, Deut. 4: 7. (2.) With the low-
est reverence; they fell on their faces, humbly
adoring the majesty of that God who vouchsafed
thus to manifest Himself to them. That is a sin-
ful fear of God, which drives us from Him; a
gracious fear makes us bow before Him. Very
good impressions were made on their minds for
the present; but they soon wore off, as those com-
in the tabernacle, till the time of the evening monly do which are made by what is only sensi-
sacrifice, which Aaron offered of course, and the ble; while the influences of faith are durable.
the rump, and that which
covereth the inwards, and
the kidneys, and the caul
above the liver.
20 And a they put
the fat upon the breasts,
and he "burnt the fat up-
on the altar:
21 And “the breasts
and the right shoulder
Aaron waved for a wave-
offering, before the Lord;
as Moses commanded.
22 And Aaron a lift-
ed up his hand towards
the people, and blessed
them : and came down
from offering of the sin-
offering, and peace-offer-
ings.
23 And Moses and
Aaron went into the tab-
ernacle of the congrega-
tion, and * came out and
blessed the people: and
the glory of the LoRD
appeared unto all the
people.
24 And & there came
a fire out from before the
LoRD, and consumed up-
on the altar the burnt-
offering, and the fat:
which when all the
people saw, " they shout-
o 4-6,7,17,18,25,30. 8.15. 16.18. Heb.
p ee on 3.3—5,9–11.-4.8–12. 8.16.
Ps. 51 17.
q 48.
r See on 4 11,12. 8 17. 1627,28
s See on l; 8 18–21. —Eph. 5.2,25–27.
t See on 4.27–31.-Is. 53.10. Heb. 2:
17
* Or, ordinance. I 3—10.
u 2 1,2.
f Heb. filled his hand out of u.
Y: Ex. 29 38–42
y See on 3- 7 11–18 –Rom. 51,10.
Eph. 2 14–17. Col. 1 20.
z See on 10.
3.
b 3 14–17.
c 7 30–34. Ex 29 e
d Gen 14 18–20 Num. 6 23–27
Deut 10 8. 21 5 1 IAlngs 8 55 I
("hr. 23 13 2 Chr. 6 3 Ps. 72, IT.
Marl, 10 16. Luke 24 50. Acts 3 26.
2 Col. 13 14 Heb. 7 6,7, l l et. 39.
e Luke 1:21,22 Heb. 9 24–28.
f See on 6.-Nunn. 14.10. 16 19,42.
Ex. 32. Judg.
1 Kings 1838. 1
Chr. 21.26. 2 Chr. 7.1–3. Ps. 20.3.
Mang.
h sºn. 17 3. 1 Kings 18:39. Ezra 3:
offering, and the burnt- 9.22,23.
10 4–19.
brought into the sanctuary: yet the bodies were burned without the
camp. The priests ate the sin-offerings of the people, as typically
bearing their wmguity; but they could not bear their own sin; there-
fore they ate no part of any sin-offerings sacrificed for themselves,
but the whole was carried forth out of the camp, as taken quite away
by Christ, the great Antitype.
Verse 15.
Aaron prepared the sin-offering of the people as he had his own ;
but it is not certain, whether it was then burnt without the camp, or
It ought not to have been burnt at all, but
(10: 16–20.) ID.
Verses 22, 23.
aſterwards on the altar.
eaten by him and his sons.
Scott.
When Aaron had finished his sacred work at the altar, he blessed
the people before he left the place: that is, he prayed for them, pro-
nounced a blessing on them in the name of God, and encouraged their
hopes of the divine acceptance in their services. This seems to have
been always considered as a part of his pliestly office ; and orders are
afterwards given about it. .)
(JNºum. 6: 23–27
Verse 24.
Sco TT.
By this token, the Lord signified his acceptance of the vicarvous
atonement; as the fire which represented his righteous vengeance
consumed the sacrifice and spared the sinners.—Thus, our sins hav-
ing been laid on Christ, and divine justice satisfied by fins atonement,
mercy is extended and glace given to every true believer. (JM. R. g.)
ID.
[389)
B. C. 1490.
The crime of Madab and Abihu.
LEVITICUS, X.
*
ed and fell on their
faces.
CHAP. X.
Nadab and Abihu, burning incense with
strange file, are consumed by fine
from the Lond, 1, 2, oses shows
the reason of this Judgment, and or-
dens their burial; while Aaron holds
his peace Aaron and his other
sons an e forbidden to mourn, 6, 7; and
are prohibited fi om du inking wine, ol
strong drink, when going into the
sanctuary, . Moses gives duet-
tions about eating the holy things, 12
A mistake is discovered about
the people's sin-offering; Moses e-
proves the priests, and Aaron excuses
it, 16–20.
ND a Nadab and
Abihu, the sons of
Aaron, took either of
them his * censer, and
put fire therein, and “put
incense thereon, and of.
fered "strange fire before
the LoRD, * which he
commanded them not.
2 And there went out
* fire from the Lord and
devoured them, and 5they
died before the LoRD.
a Ex. 6.23. 24:1,9. 28.1.
b 16.12. Ex. 27:3, 383. Num. 16.6,
7,16,17,46. Heb. 9 4.
c Ex. 30 1–9,34–36. 31-11. 37:29.
40-27. 1 Kings 13 1,2, 2 Chr. 26:16
–20. Ps. 14.1 2 Jel, 44 8, 15, 19–21.
Luke 1 9–11. Rev. 83—5.
d 9.24. 16 12. Num 16.18, 16.
e Ex. 30 9. Deut 42 12.32.
17.3.
Jer 731. 19 5. 32 35.
f 16 1. Num. 3,3,4, 16.35 26.61. 1
Chr. 24 2.
g Num. 1632,33,49, 1 Sam. 6 19. I
Chr. 13 10, 1513. Acts 55,10. 1
Col. 10' ll.
CHAP. X. V. 1–2. The story of this chap-
ter is as sad an interruption to the institutions
of the levitical law, as that of the golden calf
to the account of the erecting of the taberma-
cle. Here is,
I. The great sin of Nadab and Abihu, (v. 1.)
and Num. 3: 4. 1. It does not appear that they
had any orders to burn incense at all at this time,
as it should seem, the whole service of this solemn
day of inauguration was to be performed by
Aaron himself, for he slew the sacrifices, (ch.
9: 8, 15, 18.) and his sons were only to attend
him; (v. 9, 12, 18.) therefore Moses and Aaron
only went into the tabernacle, v. 23. But Na-
dab and Abihu, without receiving orders, or so
much as asking leave, took their censers, and
would enter into the tabernacle, and would burn
incense. And then their offering strange fire
is the same with offering strange incense,
which is czpressly ſorbidden, Ex. 30: 9. Mo-
ses, we may suppose, had the custody of the in-
cense prepared for the purpose, (Ex. 39: 38.)
and they, doing this without his leave, had but
common incense, so that the smoke of their in-
cense came from a strange fire. God had indeed
required the priests to burn incense, but, at this
time, He commanded them mot; so their crime
was like that of Uzziah, 2 Chron. 26: 16. The
priests were to burn incense, only when it was
their lot, (Luke 1: 9.) and at this time it was
mot. 2. Presuming thus ambitiously to burn in-
cense of their own without order, instead of tak-
ing fire from the altar, newly kindled from before
the Lord, and henceforward to be used in offer-
ing both sacrifice and incense, (Rev. 8: 5.) they
took common fire, and used that which, mot being
holy fire, is called strange fire; and though not
expressly forbidden, it was crime enough that God
commanded it not. For, (as Bp. Hall well ob-
serves,) ‘It is dangerous in God’s service to decline
from his own institutions; we have to do with a
God who is wise to prescribe his own worship, just
before the glory of the Lord, they thought the
dignity of their office such as to exempt them from
such abasements. The familiarity they were ad-
mitted to, bred a contempt of the divine Majesty;
and now being priests, they thought they might do
what they pleased. 5. There is reason to sus-
pect they were drunken, because of the law given
on this occasion, v. 8. Feasting on the peace-
offerings, and the drink-offerings that attended
them, their heads were light, or, at least, their
hearts merry with wine, they drank and for-
got the law. , 6. No doubt, it was done pre-
sumptuously; for if done through ignorance, they
had been allowed the benefit of the law lately
made, even for the priests, that they should bring
a sim-offering, ch. 4: 2, 3. But the soul that
doth awght presumptuously, and in contempt
of God’s majesty, authority, and justice, that
soul shall be cut off, Numb. 15: 30.
II. The dreadful punishment of this sin, v. 2.
Observe, 1. They died. Might it not have suffic-
ed, if they had been only struck with leprosy,
as Uzziah, or dumb, as Zechariah, and both by
the altar of incense? No; the wages of this sin
was death. 2. They died suddenly, in the very
act of their sin, and had not time so much as to
cry, ‘Lord, have mercy!” Though God is long-
suffering to us-ward, yet sometimes sentence is
executed speedily: presumptuous sinners bring
on themselves a swift destruction, and are justly
denied even space to repent. 3. They died be-
jore the Lord; that is, before the veil that cov-
ered the mercy-seat; for even mercy itself will
not suffer its own glory to be affronted. Rev.
14: 10. 4. They died by fire, as by fire they
sinned. Now God justly made them feel the
power of that fire which they did not reverence.
Thus they that hate to be refined by the fire of
divine grace, will undoubtedly be ruined by the
fire of divine wrath. The fire did not burn them
to ashes, as it had dome the sacrifices, nor so
much as singe their coats, (v. 5.) but, like light-
to require what He has prescribed, and powerſul to punish what He has not pre-
scribed.’ 3. Incense was always to be burned by only one priest at a time,
but here they would both go in together to do it. 4. They did it rashly, and with
They snatched their censers, so some, in a light,
without due reverence and seriousness: when all the people fell on their faces,
precipitation.
ning, struck them dead in an instant: by these
different effects of the same fire, God would show
that it was no common fire, but kindled by the
breath of the Almighty. 5. It is twice noticed
careless way,
in Scripture, that they died childless, Num, 3:
PRACTICAL OBSERVATIONS.
Words can never express the energy, with which these multi-
plied sacrifices, all at once superseded by the death of Christ,
mark, the insufficiency of all other atonements, and the efficacy
of His ‘one offering of Himself;’ and teach us that our best
services need washing in his blood; and that the guilt of our best
sacrifices needs expiating by one more pure and noble than they.
Let us then be thankful, that “we have such a IIigh Priest over
the IIouse of God,” who hath no sin of his own to atone for, and
who, by his ‘one oblation of Himself, once offered,” hath fully
atoned for the sins of all his people. Having offered his sacri-
fice, and being risen from the dead, He blessed his church before
He entered the holy place, to appear in the presence of God, and
to make intercession for us: (Luke 24: 50–53.) whence He
will shortly come again; and with the full consent of prophets,
apostles, saints, and angels, make good his bemediction, in the
everlasting felicity of every true Israelite. In the meantime,
He will manifest Himself, and show the glory of the Father, to
those who wait upon Him, though not to the world.—Let us,
however, remember with holy awe, that the same agonies of the
beloved Son of God, which assure the humble penitent of ex-
emption from the deserved, fiery vengeance of divine justice,
loudly proclaim the inevitable destruction of such, as proudly
and impenitently neglect, or hypocritically abuse, so great salva-
tion: for He, who in awful justice “spared not his own Son,”
will not spare them. SCOTT.
NOTES.
CIIAP. X. V. 1, 2. Perhaps Nadab and Abihu were elated with
the distinction they thus had attained, and were inſluenced by pride
and ostentation; it is also probable they were in some measure heated
with wine. (JVote, 8–11.) Being fully consecrated, and considering
the burning of incense as the most honorable part of their office, they
were impatient to enter upon it : and, at the season, when the people
were prostrated in adoration of the manifested presence and glory of
God, they rashly and presumptuously, without orders, which they
should have waited for ; both at once, which was never practised ;
and with fire taken, not from the altar of burnt-offering, but probably
from under the peace-offerings; attempted to enter the tabernacle to
burn incense thus irrevelently, though it was not the hour at which
this service was appointed to be done. Scott.
(1—3.) Can any read the first three verses of this chapter without
being filled with that fear of the Lord, which is the beginning of wis-
dom—without feeling how awful a thing it is to introduce new rites
into his prescribed worship 2 IIow impressive the language —mark
its simple brevity—its severe dignity –Would that every teacher of
God’s truth could understand and feel its force in the original Ilebrew.
If every minister of Christ could thus hear, as it were the very words
in which God spake, as they fall from the mouth of that greatest of
mere men, Moses, how much more deeply would they be felt, how
much more punctually attended to ; how much more thoroughly
would the spirit which breathed in them be imbibed, sinking into the
depths of the soul with a life-giving power IIow much fewer would
be the abuses in sacred things. Though the day be far distant, let us
hope that there will be a time when the original languages of Scrip-
ture shall be as familiar to most Christians as their vernacular tongue.
Luther made his first resort to ‘the Hebrew verity.” Calvin, after an
admirable translation of these vs. says, ‘Let us hence learn, to give
such strict attention to the commands of God, as that we may never
vitiate his worship by any foreign additions. But if He visited their
error with such severity, how fearful a punishment remains for Pa-
pists, who are not ashamed obstinately to defend so many gross cor-
ruptuons 3” ED. *
(1.) Which He commanded them not..] ‘This appears to be said by the
figfire meiosis, and to be equivalent to, that He had strictly prohibited.
A similar expression is found Ex. 20:7. Ps. 78:50. 84 : 12. Though
it does not appear before, Moses had probably forbidden Aaron and
his sons, to put strange file on the altar.” Ros ENM.
“Every part of the religion of God is divine.—He alone knew what
He designed by its rites and ceremonies, for that which they prefig-
ured, (the whole economy of ledemption by Christ,) was conceived
in His own mind, and was out of the reach of human wisdom, and
conjecture. IIe therefore, who altered any part of this representative
system, omitted or added any thing, assumed a prerogative which be-
longed to God alone, and was certainly guilty of a very high offence
against the wisdom, justice, and righteousness of his Maker. This
appears to have been the sin of Nadab and Abihu ; and this at once
shows the reason why they were so severely punished. The most
awful judgments are threatened against those who either add to, or
take away from, the declarations of God.—See Deut. 4:2. Prov, 30:
6, and Rev. 22: 18, 19.” Dr. A. CLARKE.
[390]
B. C. 1490.
Punishment of Nadab and Abihu.
.* LEVITICUS, X.
LoRD is upon you.
3 Then Moses said un-
to Aaron, This is it that
the LoRD spake, saying, .
h I will be sanctified in
them that come nigh me,
and before all the peo-
ple I will be glorified.
And k Aaron held his
peace. , - .
4 And Moses called
Mishael and Elzaphan,
the sons of Uzziel the
uncle of Aaron, and said
unto them, Come near,
*carry your brethren
from before the sanctua-
ry out of the camp.
5 So they went near,
and carried them.in their
coats out of the camp;
as Moses had said.
6 And Moses said un-
to Aaron, and unto Elea-
zar and unto Ithamar
his sons, " Uncover not
your heads, neither rend
your clothes; lest ye die,
and lest 9 wrath come
upon all the people: but
let your brethren, the
whole house of Israel,
bewail the burning which
the Lord hath kindled.
7 And Pye shall not
go out from the door of
the tabernacle of the con-
gregation, lest ye die: for
q the anointing oil of the
And
they did according to the
word of Moses.
h 8:35. 21:6. 22:9. Ex. 14:4. 19:22.
29:43,44. Num. 20:12. Deut. 32:51.
1 Sam. 6:20. 1 Chr. 15:13. Ps. 89:
7. 119:120. Is. 52:11. Ez. 20:41.
Heb. 12:28,
i 1 Sam. 2:30 Ez. 28:22
. 2:30. Is. 49:3. *
John 13:31,32. 14:13. , Acts 5:11—13.
ºthesiºſo. 1 #. 4:17.
k Gen. 18:25. 1 Sam. 3:18. Job 1:20,
21, 2:10, Ps. 39:9. 46:10. Is. 39:
8. Matt, 10:37. -
1 Ex. 6:18,22. Num. 3:19. 1 Chr. 6:2.
m Luke 7:12. Acts 5:6,10. 8:2.
n 13:45. 21:1–15. Num. 5:18, 6:6,7.
1:6. Deut. 33.g. jeº...?:23. Ez. 34.
16,17. Mic. 1:16.
o Num. 16:22,41–47. Josh. 7: 1:11.
22:18,20. 2 Sam. 24:1,15–17.
p 21:12. Matt. 8:21,22. Luke 9:60.
q 8:12,30. Ex. 28:41. 30:30. 40:13–
15. Acts 10:38. 2 Cor. 1:21.
4. and 1 Chron. 24: 2. By their presumption
they had reproached God’s name, and God justly
blotted out their names, and laid that honor in
the dust which they were proud of.
But why did-the Lord deal thus severely with
them? Were they not the sons of Aaron, the
saint of the Lord, nephews to Moses, the great
ſavorite of Heaven? Was not the holy anoint-
ing oil sprinkled on them, as men whom God had
set apart for Himself? Iład they not diligently
attended, during the seven days of their consecra-
tion, and kept the charge of the Lord, and
might not that atome for this rashness? Would
it not excuse them, that they were young men,
as-yet unexperienced in these services; that it
was the first offence, and done in a transport of
joy for their elevation? And besides, never could
men be worse spared: a great deal of work was
now lately cut out for the priests, and the priest-
hood was confined to Aaron and his seed: he has
but four sons; if two die, there will not be hands
enough for the service of the tabernacle: if they
die childless, ſhe house of Aaron will become
weak and little, and the priesthood will be in
danger of being lost for want of heirs. But none
of all these considerations shall serve either to
excuse the offence, or bring off the offenders.
For, (1.) The sin was greatly aggravated.
It was a manifest contempt of Moses, and the
divine law given by him. God was now teach-
ing his people obedience, and to do every thing
by rule, as became servants; for priests therefore
to disobey, (especially those eldest sons of Aaron,
whom God had chosen to be immediate attendants
on Him,) was such a piece of irreverent presump-
tion as must by no means go unpunished. There
was in their sin a contempt of God’s glory, which
had now newly appeared in fire, as if that fire
were needless.
(2.) Their punishment was a necessary justice,
now at the first settling of the ceremonial insti-
tutions. It is often threatened in the law, that
such and such offenders should be cut off from
the people; and here God explained the threat-
ening with a witness. Now that the laws con-
cerning sacrifices were newly made, lest any
should be tempted to think lightly of them, be-
cause they descended to many circumstances
which seemed very minute, these first transgres-
sors were thus punished, for warning to others,
[lest, says Le Clerc, disobeying in little things
they should proceed to greater,l and to show how
jealous God is in the matters of his worship.
Thus He magnified the law, and made it hon-
orable: and let his priests know, that the fre-
quent caution in the laws concerning them, was
not a mere bugbear, but fair warning of their
danger, if they did the work of the Lord negli-
gently. And no doubt this exemplary piece of
justice at first, prevented many irregularities af-
terward. Thus Amanias and Sapphira were
punished, when they presumed to lie to the Holy
Ghost, that newly-descended fire.
Lastly, As the people’s falling into idolatry, presently after the moral law
was given, shows the weakness of the law, and its insufficiency to take away
sin; so the sin and punishment of these priests showed the imperfection of
that priesthood from the very beginning, and its inability to shelter any from
the fire of God’s wrath, otherwise than as typical of Christ’s priesthood, in the
execution of which there never was, nor can be, any irregularity or false step
taken.
W. 3—7. We may well think, when Nadab
and Abihu were struck with death, all about them
were struck with horror, and every face gathered
blackness: but Moses was composed, and knew
what he said and did, not being displeased, as
David was in like case, 2 Sam. 6: 8. It touched
him in a very tender part, and was a dreadful
damp to one of the greatest joys he ever knew,
yet he kept possession of his own soul, and took
care to keep a due decorum in the sanctuary.
I. He endeavors to keep Aaron in a good
frame under this sad dispensation, v. 3. Moses
was a brother born for adversity, and has taught
us, by his example, with seasonable counsels and
comforts, to support the weak, and strengthen
the feeble-minded.
Observe here, 1. What Moses suggested to his
poor brother on this occasion, This is it the
Lord spake: and it is not for us to gainsay.
Note, (1.) The most quieting considerations un-
der affliction are drawn from the Word of God.
(2.) In all God’s providences, it is good to ob-
serve the fulfilling of Scripture, comparing God’s
word and works together; thus we shall ſind an
admirable harmony between them, and that they
mutually explain and illustrate each other. But,
[1..] Where did God speak this? We do not
find the very words; but to this purport He had
said, (Ex. 19: 22.) Let the priests which come
near to the Lord sanctify themselves, lest the
Lord break forth upon them. Indeed the
whole scope and tenor of his law spake this, that
being a holy God, and a sovereign Lord, He must
always be worshipped with holiness and rever-
ence, and exactly according to his own appoint-
ment; and if any jest with Him, it is at their
peril. Much had been said to this purport, as
Ex. 29:43, 44.—34: 14. ch. 8: 35. [2.] What
was it God spake? It is this, (the Lord by his
grace speak it to all our hearts!) I will be sanc-
tified in them that come nigh Me, and be-
fore all the people I will be glorified. Note,
1st. Whenever we worship God, we come nigh
to Him, as spiritual priests. This consideration
ought to make us very reverent and serious in all
our acts of devotion. 2dly. It concerns us all,
when we come nigh to God, to sanctify Him, that
is, to give Him the praise of his holiness, to per-
form every religious exercise, as those that be-
lieve, that the "God with whom we have to do is
a holy God, of spotless purity and transcendent
perfection, Isa. 8: 13. 3dly. When we sanctify
God, we gloriſy Him, for his holiness is his glo-
ry; and when we sanctify Him in our solemn as-
semblies, we glorify Him before all the people,
confessing our own belief of his glory, and de-
siring that others also may be affected with it.
4thly. If God be not sanctified and glorified by
us, He will be sanctified and glorified upon us.
He will take vengeance on those that profane his
sacred name by trifling with Him. [3.] But what
was there in this to quiet Aaron? Two things.
1st. This must silence him, that his soms deserved
their death; because they did not sanctify and
glorify God. 2dly. This must satisfy him, that
the death of his sons redounded to the honor of
God, and his impartial justice would for it be
adored throughout all ages.
The good effects; Aaron held his peace,
that is, patiently submitted to the holy will of
Verse 3.
The priests were especially intended by the words, “them that
come nigh Me;’ [Ez. 42: 13.] and some of the texts referred to in the
margin show, that they had been repeatedly warned in this respect,
in order that their example might edify the people. Indeed, this ac-
cords to the tenor of divine revelation in every part ; and not only
ministers, but all who worship God are often reminded, that if they
do not honor Him, He will honor Himself in their punishment.—Even
the way of a sinner’s acceptance, though full of encouragement, and
an especial manifestation of the mercy of God, clearly reveals his aw-
ful justice and holiness; and solemnly and loudly proclaims that. He
will be approached with reverence, and in sincere abhorrence of all
The Lord hath therefore seen
good, at the commencement of both dispensations, to deter men from
perverting his mercy, by terrible threatenings and awful jºggiº.
Aº
sin : . but this is often overlooked.
*. COTT,
& - ** * Verses 4, 5. “
It is far more probable, that Nadab and Abihu were struck dead at
the door of the tabernacle, than that they had actually entered : for
Moses and others seem to have witnessed the catastrophe, which
would not have been the case, had they been within. Scott.
Verse 6. -
Different opinions have been formed, concerning the prohibition
contained in the words rendered, ‘Uncover not your heads.” But, as
it must denote something immediately to be done or omitted, the
opinion that the priests were forbidden to put off their sacerdotal
bonnets, as well as to rend their clothes, is most probable. Neither
on this occasion, nor at any subsequent period, was another family
appointed to succeed, in case that of Aaron should be extinct. ID.
(6, 7.) “Remd not, for to tear their sacred garments would be sacri-
lege : go not out, for the funeral procession brought uncleanness.”
Rosenm:, Uncover not : [see note on Egyptian mourning, Ex. 12: 30.]
“In imitation; the heathens sacrificed, covered. Virgil. “Other
priests wore the hair, those of Egypt shaved. Unlike others too,
this people, in mourning, suffer their hair to grow, in parts beforé
Shaven.” Herod.” GILL.
\
&
- [39]]
B. C. 1490.
Prohibition of wine or strong drink.
LEVITICUS, X.
8 || And the i, or D
spake unto Aaron, say-
Ing,
9 Do not drink wine
nor strong drink, thou,
nor thy sons, with thee,
when ye go into the ta-
bernacle of the congre-
gation, lest ye die. “It
shall be a statute for ever
throughout your gener-
God, because God did it.
Something he was
ready to say by way of complaint, but he wisely
suppressed it, laid his hand on his mouth, and
said mothing, lest he should offend with his
tongue, now his heart was hot within him.
Note, (1.) When God’ corrects us or ours for
sin, it is our duty to be silent, not to quarrel with
God, arraign his justice, or charge Him with
folly, but to acquiesce; and not only bear, but ac-
cept, the punishment of iniquity, saying, as Eli,
It is the Lord, let Him do what seemeth Him
good. If our children have sinned against
God, (as Bildad puts the case, Job 8: 4) and
ations:
10 And that ye may
‘put difference between
holy and unholy, and be-
tween unclean and clean:
11 And " that ye may
teach the children of Is-
rael all the statutes which
the LoRD hath spoken
1 Num. 6:3,20. Prov. 31:4,5. Is. 28:7.
Jer. 35:5.6. Fz. 44:21. Luke 1:15.
Eph. 5:18. 1 Tim. 3:3,8. 5:23. Tit.
He have cast them away for their transgres-
sion, though it must needs be grievous to think
the children of our love should be the children of
God’s wrath, yet we must awfully adore the di-
vine justice, and make no exceptions against its
processes, (2.) The most effectual arguments to
quiet a gracious spirit under afflictions, are de-
rived from God’s glory; this silenced Aaron: if
God be sanctified, Aaron is satisfied. Far be it
from him to honor his sons more than God, or
wish God’s name, or house, or law, to be ex-
posed to reproach, or contempt, to preserve the
reputation of his family. No; now, as well as
s sº on 3:17. in the matter of the golden calf, Levi does not
t 11:47. 20:25. Jer. 15:19. Ez. 22:26. & *
44:28. 'I' it. id: 1 Pet. 1:14–16. acknowledge his brethren, nor know his own
a Pºuſsº. £10.3.gºv. 17.9: § children; and therefore they shall teach Jacob
22. Neh. 8:2,8. 9:13, 14. Jer. 2:8. } wd d l g
išis.”.3%, ſitiºsº."X: thy judgments, and Israel thy law, Deut. 33:
20:27, 1 'Thes. 4:2. 9, 10. Ministers and their families are some-
times exercised with sore trials, that they may be examples of patience and resig-
nation to God, and comfort others with that, with which they themselves have
been comforted. -
II. Moses gives orders about the dead bodies. Their own father and breth-
ren, the amazed spectators of this dismal tragedy, durst not offer to lift them up,
no not to see whether there were any life left in them; they must go on with their
service; ‘ Rather let the dead be unburied, if there be nobody else to do it, than
that work for God be left undone by those whom He has called to it.” But Moses
takes care of this matter, v. 4, 5. I. Some of their nearest relations were em-
ployed to bury them, who would do it with tendermess and respect. (They were
Levites only; and might not have come into the sanctuary, no not on such an
occasion as this, if they had not had a special command for it.) 2. They car-
ried them out of the camp, so far from burying them in the place of worship, or
the court of it, according to our modern usage, though they died there; they
did not bury them, nor any of their dead, within the lines of their camp; as
afterward their burying places were out of their cities. Doubtless it was a very
awful and aſſecting sight. The names of Nadab and Abihu were become very
great and honorable; none more talked of, mone more expected to appear
abroad after the days of their consecration, to receive the honors and caresses
of the crowd, whose manner it is to adore the rising sun; and, mext to Moses
and Aaron, who were old and going off, Nadab and Abihu (who had been in
the mount with God, Ex. 24:1.) were looked upon as the great favorites of
Heaven, and the hopes of their people; and now on a sudden, when the tidings
of the event had scarcely reached their ears, to see them both carried out dead,
with the visible marks of divine vengeance on them, as sacrifices to the justice
of God, they could not choose but cry out, Who is able to stand before this
holy Lord God? 3. They carried them out (and, probably, buried them) in
their coats, the garments of their priesthood, which they ji. put on, and
perhaps were too proud of. Thus the impartiality of God’s justice was pro-
claimed, and all the people were made to know, that even priests’ garments would
not protect an offender from the wrath of God.
III. Directions about the mourning.
1. The priests must not mourn; Aaron and his two surviving sons, though
sad in spirit, must not use any outward expressions of sorrow, nor so much as
follow the corpse one step from the door of the tabernacle, v. 7. It was after-
ward forbidden to the high priest to use the ceremonies of mourning for the death
of any friend whatsoever, though it were a father or mother; (ch. 21; 11.) yet
it was allowed at the same time to the inferior priests, to mourn for their near
elations, v. 2, 3. But here it was forbidden both to Aaroh and his sons, be-,
cause, (1.) They were now actually in waiting, doing a great work, which
must by no means cease; and, for the honor of God, their attendance on Him
should take place of their respects to their nearest relations, and all services
give way to those of their ministry. By this they must make it appear that
they had a greater value and affection for their God and their work, than for the
best friend in the world; as Christ did, Matt. 12: 47, 48. And we are here-
by taught, when serving God in holy duties, to keep our minds, as much as may be,
intent and engaged, and not to suffer them to be diverted by any worldly thoughts,
or cares, or passions. Note, The public concerns of Göd’s glory ought to lie
nearer our hearts than any private affection, (2.)
And see what use we are to make of the judg-
ments of God on others; (v 6.) we must double
our guard over ourselves, lest we likewise per-
ish. The death, especially the sudden death, of
others, instead of moving our passion, should
compose us into a holy reverence of God, a cau-
tious separation from all sim, and a serious expec-
tation of our own death. The reason given them
is, because the anointing oil of your God is
upon you, the honor of which must be carefully
preserved, by your doing the duty of your office
Note, Those that through
grace have received the anointing, ought not to
disturb themselves with the sorrow of the world,
which worketh death. It was very hard, no
doubt, but reason and grace mastered their pas-
sion, and they bore the affliction with an obedi-
ent patience; they did according to the word
of Moses, because they knew it to be the word
of God. Happy those, who being under the gov-
ernment of God, have their passions under their
own government. . . -
2. The people must mourn: v. 6. not only the
loss of their priests, but especially the displeasure
of God appearing in it. They must bewail the
burning kindled, that it might burn no further.
Aaron and his sons were in danger of being too
much affected with the providence, therefore they
are forbidden to mourn; the house of Israel were
in danger of being too little affected, and there-
fore are commanded to lament. Thus nature
must always be governed by grace, according as
it needs to be either [excited] or restrained.
W. 8–11. Aaron having been very observant
of what God said to him by Moses, now God
does him the honor to speak to him immediately;
(v. 8.) and the rather because what was now to
be said, Aaron might perhaps have taken amiss,
from Moses, as if he had suspected him to have
been a gluttonous man and a wine-bibber; so apt
are we to resent cautions as accusations
Observe here, 1. The prohibition. Do not
drink wine nor strong drink. v. 9. At other
times they were allowed it, (every priest not ex-
pected to be a Nazarite,) but during their minis-
tration they were forbidden it. This was one of
the laws in Ezekiel’s temple, (Ezek. 44; 21.)
and so it is required of gospel-ministers, that
they be not given to wine. Note, Drunkenness
is bad in any, but especially scandalous and per-
micious in ministers, who of all men ought to
have the clearest heads and the cleanest hearts.
2. The penalty annexed. Lest ye die; die
when ye are in drink, and so that day come on
you winawares. Or, “Lest ye do that which will
make you liable to be cut off by the hand of God.”
The danger of death we are continually in, should
engage us to be sober, 1 Pet. 4: 7.
3. The reasons assigned. Else they could not
duly discharge their office, Isa. 28: 7. They
must be sure to keep sober, (1.) To be able to
distinguish, between what was sacred and what
common, v. 10. It concerns the Lord’s minis-
ters to put a difference between holy and unholy,
both things and persons, that they may separate
between the precious and the vile. (2.) To be
able to teach the people, (v. 11.) a part of the
priests’ work, (Deut. 33:10.) and persons addict-
ed to drunkenness are very unfit to teach people
God’s statutes; both because they that live after
the flesh can have no experimental acquaintance
with the things of the Spirit, and because such
teachers pull down with one hand what they build
up with the other. - .
V. 12–20. Moses is here directing Aaron to
go on with his service after this interruption.
Afflictions should rather quicken us to our duty,
than take us off from it. Observe, (v. 12.) he
with cheerfulness.
Verse 9.
This command was immediately given to Aaron, to encourage him
by such a token of regard ; and because the Lord would not have it
appear, as if Moses had not sympathized in his affliction, or had in-
tended to charge him with criminality in this respect. Scott.
(9) Strong drink.] Heb. Shekar, see note, Luke 1: 15. “The Egyp-
tians, so Herodotus, from the most remote times, made a wine-like
drink from barley : not much inferior (Says Diod. Sic.) in fragrance
and effect to wine.” - f
Rosen M.
Verse 10.
• Similar injunctions against drunkenness were found among the
Egyptians, Carthaginians, and Greeks.”
Dr. A. CLARKE.
[39
2
B. c. 1490.
.Neglect in the offerings reprimanded.
LEVITICUS, X.
g
unto them by the hand
of Moses.
[Practical Observations.]
-12 || And Moses spake
unto Aaron, and unto
Eleazar, and unto Itha-
mar, his sons that were
Heft, V Take the meat-off-
ering that remaineth of
the offerings of the Lord
made by fire, and eat it
without leaven beside the
altar: * for it is most holy.
13 And ye shall eat
it in the holy place, be-
cause it is thy, due and
thy sons' due, of the sac-
rifices of the LoRD made
by fire: for so I am corn-
manded. --
14 And y the wave-
breast and heave—shoul-
der shall ye eat in a clean
place; thou and thy Sons,
and thy daughters with
thee: for they be thy due;
and thy sons' due, which
are given out of the sac-
rifices of peace-offerings
of the children of Israel.
15 The heave-shoul-
spake to Aaron and to his sons that were left.
1. Aaron had reáson to be thankful that all his
^sons were hot dead, and, in token of his thank-
fulness to God, to go on cheerfully in his work.
2. God’s sparing them should engage them to
proceed in his service. The two left should strive
to fill the places of the two-that were gone, by
double care and diligence.
Now, I. Moses repeats the former directions
about eating their share of the sacrifices, v. 12, 14,
15, The priests must learn, not only to put a dif-
ference between the holy and the unholy, as
taught, (v. 10.) but also to distinguish between
what was most holy, and what was only holy, of
the things they were to eat, ºv. 12, 13. The
meat-offerings, being annexed to the burnt-offer-
ings, were intended only and wholly for the glory
of God; but the peace-offerings for the further-
ance of men’s joy and comfort; the former there-
fore were the more sacred, and to be had more
, in veneration. This distinction the priests must
carefully observe. Moses does not pretend to
give any reasons for this difference, but refers
himself to his instructions; for so am I com-
manded, v. 13.−reason enough.
II. He inquires concerning one deviation from
the appointment, which, it seems, had happened
on this occasion; a goat was to be sacrificed, as
a sin-offering for the people, ch. 9:15; the
law of which was, that iſ the blood was brought
into the holy place, (as that of the sin-offering
for the priest,) then the flesh was to be burnt
without the canip; otherwise it was to be eaten
by the priest in the holy place, ch. 6: 30. The
meaning of which is here explained, (v. 17.)
that the priests did hereby bear the iniquity of
the congregation, i.e. they were types of Him
who was to be made sin for us, and on whom God
would lay the £niquity of us all. Now the blood
of this goat was not brought into the holy place,
and yet, it seeriis, it was burnt without the camp.
1. Moses gently reproves Aaron and his sons,
for this. Here again Aaron’s sons are said to be
those left alive, (v. 16.) who therefore ought to
take warning; and Moses was angry with them.
Though the meekest man in the world, it seems
be could and would be angry, when he thought
God was disobeyed and dishonored, and the priest-
hood endangered. He thus mildly deals with Aaron
and his sons, considering their present affliction.
IIe only tells them, They should indeed have
eaten it in the holy place, but is willing to hear
what they have to say for themselves, being loath
to speak to the grief of those whom God had
wounded. ,---
2. The plausible excuse Aaron makes. Moses
charged the fault on Eleazar, and Ithamar, (v.
16.), but probably what they did was by Aaron’s
direction, therefore he apologized for it. He might
have pleaded that this was a ...; ſor the
congregation, and if it had been a bullock it must
have been wholly burnt: (ch. 4; 21.), therefore
why not now that it was a goat? But it seems it
was otherwise ordered at this time, therefore he
makes his affliction his excuse, v. 19. Observe,
(1.) How he speaks of affliction, Such things
have befallen me, such sad things. Note, There
may be a deep sense of affliction, even where there
is a sincere resignation to the will of God in the
affliction. “Such things:’ it is easy to say a great
deal to aggravate an affliction, but it is better to
say little (2.) He could not have eaten the sin-
der, and the wave-breast,
shall they bring, with the
offerings made by fire of
the fat, to wave it for a
wave-offering before the
HoRD, and it shall be
thine and thy sons' with
thee, by a statute for
ever; as the Lord hath
commanded.
16 °ſ And Moses dili-
gently sought the goat
of the sin-offering, and
not eaten the sin-offering
w 2- 6.15–18. 7-9. 21:22. Ex. 29:2.
behold it was burnt: and -
he was "angry with Elea-
zar and Ithamar, the sons . .';*** * *
g $ 7:29–34. 9:21. Ex. 29:24–28.
of Aaron which were left y Num. 18:11. John 4:34.
alive, saying, *
:##iº Nam as Mat
- : • 12%. 5, t.
17. Wherefore have ye * : *. lººphº.
Mark 3:5.
PRACTICAL OR SERVATIONS.
*…
V. 1–11. With what solemn attention should we hear these
words of the great and terrible Lord God, ‘I will be sanctified
in them that come migh Me, and before all the people I will be
glorified!’ Contemplating with holy awe his majesty, purity, and
avenging justice, we may well exclaim, “My flesh trembleth for
fear of thee, and I am afraid of thy judgments.”—Alas! when we
consider from what motives, and in what manner, great numbers
of those who are called the “priests of the Lo R.D.,’ draw migh to
Him in their sacred services; and what effects their spirit, con-
duct, and ministrations, are suited to produce on the people; we
cannot but wonder, that examples of severity, like that before
us, are not frequently made. Great earnestness and ſervency
may be shown, when we are actuated by no better motives, than
a [vaim and eager desire of distinguishing ourselves, of acquir-
ing honor or advantage, or of promoting the credit and success
of our party. Our zeal may result from enthusiasm and unscrip-
tural confidence; it may be exercised with bitterness and malevo-
lence; it may excite us to call for fire from heaven on our oppo-
ments, or to kindle the flames of persecution ou earth; and in
various ways it may be no other than the heat and vehemence of
selfish passions. This is strange fire, not kindled at the altar
of burnt-offering, not the fruit of the Spirit of Christ, not a
heavenly fervor of love to God and man, inducing humble, earnest,
affectionate, and patient endeavors, by was ranted means alone,
to promote the cause of religion in the world, and especially
among those with whom we are immediately connected. . But not
ministers aloho are concerned: all, who profess to worship God,
• draw migh to Him;’ and if their lives do not honor Him, He
will at length glorify IIimself in their awful destruction.—We
need not, however, go further than ourselves: for when we duly
consider, we must be ready to say, ‘Wo is me, I am undone!
because I am a man of unclean lips, and I dwell in the midst of
a people of unclean lips; for mine eyes have seen the King, the
Lord of Hosts!? Is. 6:5. And nothing, but the sense of par-
doming love through the atomement of Christ, can embolden us in
attempting to serve and worship our Holy God. Even thus en-
coul aged, we should look diligently to ourselves and to our rule,
that we may approach Him in the appointed manner, fearing
the rebukes with which He chastems his own people, even though
delivered from the dread of the everlasting punishment reserved
for his enemies.—Honors and distinctions are dangerous; we
should therefore be peculiarly watchful over ourselves, and earnest
in prayer to be kept humble, when the Lord is pleased to employ
.us in any useful and reputable sea vice, or in any way to advance
us above our blethlen. Ministers especially should keep at the
greatest distance ſtom the hateful vice of drunkenness. Above
ah other men they need clear heads and sound judgments, as well
as upright hearts. They are peculiarly required to watch and
be sober, that they may rise superior even to their natural affec-
tions; and be examples to others of that supreme love of God,
which subot dinates all other legards. Indeed, we all should
learn to mourn and I ejoice, as though we mourned and rejoiced
not; for we may be assured, that all our comforts must be coun-
terbalanced with trials, and all our honors with “ some thorn in
the flesh, lest we should be exalted above measure.”—However
great our inward anguish may be, we should learn to suppress
the rising murmur, to “keep our mouth as with a bridle,” and
be careful that we do not reflect upon God. If we thus profit
by these examples of his severity, we shall have ‘a witness in
ourselves’ of the wisdom and goodness of God, in this part of
his dealings with mankind. Scott.
Versés 16–18.
The sacrifice here spoken of was a sin-offering for the congregation ;
yet, as it was a goat, and not a young bull, (no doubt by special direc-
tion,) the blood was not carried into the sanctuary, to be put on the
altar of incense, or sprinkled before the veil ; and therefore the flesh
ought not to have been burnt without the camp, or upon the altar;
but, when the priests had done eating, to have been consumed in the
same manner as the 1emaining flesh of the other sacrifices. S.
SCOTT.
(), T, VOL. I. 50
*
--~~~ Verse J7.
Moses’ language is remaikable ; “God hath given it to you, to bear
the iniquity of the congregation, &c.” Sinners, who suffer deserved
punishment, are said to “eat of the fruit of their own ways, and
to be filled with their own devices.” Prov. 1: 31. Thus the priests,
by eating the sin-offering of the people, were represented as bearing
their iniquity for them; but in burning without the camp their own.
sin-offerings, and all other sacrifices, the blood of which was carried
into the sanctuary, they owned that they were only types; and that
[393]
B. C. 1490.
Aaron's apology.
LEVITICUS, XI.
in the holy place, seeing
it is most holy, and God
hath given it you b to
bear the iniquity of the
congregation, to make
atonement for them be-
fore the Lord P
18 Behold, “ the blood
of it was not brought in,
within the holy place : ye
should indeed have eaten
it in the holy place, "as I
commanded.
19 And Aaron said
unto Moses, Behold," this
day have they offered
their sin-offering and
their burnt-offering be-
fore the LoRD ; and such
things have befallen me :
and if I had eaten
the sin-offering to-day,
‘should it have been ac-
cepted in the sight of the
LoRD 2
20 And when Moses
heard that, she was con-
tent.
CHAP. XI.
What beasts inight be eaten and what
might not, 1–8 : what fishes, 9–12:
what birds, or flying creatures, 13–
. How litual uncleanness would be
contracted, by touching the carcasses
of unclean animals, and how it must
be cleansed, 24–40. Reptiles not to
be eaten, 41–43. Tho reason of these
laws, ſº
ANP the LoBD spake
unto Moses, and to
Aaron, saying unto them,
2 Speak unto the chil-
dren of Israel, saying,
* These are the beasts
which ye shall eat, among
all the beasts that are on
the earth.
3 Whatsoeverb parteth
the hoof, and is cloven-
footed, and * cheweth the
cud among the beasts,
that shall ye eat.
4 Nevertheless, these
shall ye not eat, of them
that chew the cud, or of
them that divide the hoof:
offering but in his mourning, and with a sorrow-
ful spirit; and would that have been accepted?
He does not plead, that his heart was so full of
grief he had no stomach to it. Note, [1..] Accep-
tance with God is the great thing we should desire
and aim at in all our religiöus services, particularly
in the Lord’s supper, which is our eating of the
sin-offering. [2.] The sorrow of the world greatly
hinders our acceptable performance of holy duties;
as it is discomposing to us and displeasing to God,
whose will it is that we should serve Him cheer-
fully, Deut. 12; 7, Mourners’ bread was polluted,
Hos. 9: 4. See Mal. 2: 14. ~) f
3. Moses acquiesces in the excuse, v. 20.
Perhaps he thought it justified them. God had
provided, that what could not be eaten might be
burnt. Unfitness for duty, when natural and not
sinful, will have great allowances made. At least
he thought it very much extenuated the fault; the
spirit indeed was willing, but the flesh was
weak. God by Moses showed that He considered
his flame. It appeared that Aaron sincerely aimed
at God’s acceptance; and those that do so with
an upright heart, shall find He is not eactreme to
mark what they do amiss. Nor must we be
severe in our animadversions on every mistake,
considering ourselves, lest we also be tempted.
CHAP. XI. The ceremonial law is described
by the apostle (Heb. 9: 9, 10.) to consist, not on-
ly in gifts and sacrifices, which hitherto have
been treated of in this book, but in meats, and
drinks, and divers washings from ceremonial
uncleanness: the laws concerning which begin
with this chapter, with the general rule of holi-
ness, and reasons for it, v. 44; 47.
V. I–8. Now that Aaron was consecrated,
God spake to him with Moses, and appoints them
both, as joint-commissioners, to deliver his will
to the people; for it was particularly required of
the priests, that they should put a #. be-
tween clean and unclean, and teach the people to
do so. After the flood, God, entering into cov-
enant with Noah and his sons, allowed them to
eat flesh, Gen. 9: 3. But the liberty is here lin-
ited. Israel might eat flesh, but not of all kinds.
The law is both very particular and very, strict.
But why may not God’s people have as free a use
of all the creatures as other people?
1. It is enough, that God would have it so; his
will is law and reason sufficient; for his will is
wisdom. He saw good thus to try and exercise
as the camel, because he
cheweth the cud, but di-
videth not the hoof; be
is unclean unto you.
T
6 And the ſhare, be-
cause he cheweth the
cud, but divideth not the
the obedience of his people, not only in the solem-
nities of his altar, but in matters of daily occur-
rence at their own table, that there they might
remember they were under authority. Thus God
had tried the obedience of man in innocency, by
forbidding him to eat of one particular tree.
2. Most of the meats forbidden as unclean, are
such as were really unwholesome; and not fit to
be eaten; and those of them we think wholesome
enough, and use accordingly, as the coney, the
hare, and the swine, perhaps in those sountries,
and to their bodies, might be hurtful. God in this
law did by them but as a wise and loving father
does by his children, whom he restrains from eat-
ing what he knows will make them sick. Note,
the Lord is for the body, and it is not only folly,
but sin against God, to prejudice our health for
the pleasing of our appetite.
3. God would thus teach his people to distin-
guish themselves from others, not only in their
worship, but in the common 'actions of life. It
should seem there had been, before this, some dif-
ference between the Hebrews and other nations in
their food, for the Egyptians and they would not
eat together, ; 43; 42. Even before the flood
there was a distinction of beasts into clean and
not clean, (Gen. 7: 2.) yet this was quite lost,
with many other instances of religion, among the
Gentiles. But by this law it was revived, and
ordered to be kept up among the Jews; that thus
they might be kept from familiar conversation
with their idolatröus neighbors, and might typify
God’s spiritual 1srael; who, not in these little
things, but in the temper of their spirits, and the
course of their lives, should be governed by a sober
singularity. The learned observe further, That
most of the creaturesswhich by this law were to
be abóminated as unclean, were such as were had
in high veneration among the heathen, not so much
for food, as for divination and sacrifice to their
gods; therefore those are here mentioned, which
yet they would not be in any temptation to eat, that
they might keep up a religious loathing of what
the Gentiles had a superstitious value for. The
swine, with the later Gentiles, was sacred to Ve-
mus, the owl to Minerva, the eagle to Jupiter, the
dog to Hecate, &c. and all these are here made
unclean.
As to the clean beasts, they are particularly
mentioned in the repetition of this law, Deut.
14: 4, 5, where it appears, they had variety
enough allowed them, and needed not to complain
Hos. 9:4. Mal. 2:13. Phil. 4:4.
g 2 Chr 30:18—20. Matt, 12:3—7,20.
à Deut. 14:3—8. Ez. 4:14. Dan. fºg.
Matt. 15.11. Mark 7:15–19. Rom.
# 33.14.15. 1 Tim. 4.4–6. Heb.
13: j
d b 18:22, 22 º Ex. *ś. §. b ; #; sé"; º, *g. *ś, 10
º sº 18 l Is. 53 1 1. E7. 4:4–6. • 19 c Deut. 6:6,7. Ps. 1:2. "O.W.s 2: e
5 And d the coney, be i. H.; º; lºg y Acts 17:11. 1 Tim. 4:15. y”y
cause he cheweth the cud, à #. d # º Nº. ;. R. 2:18–
* * te 3243. e JO § allt, f : Z0, Ołł)- 26:
°but divideth not the hoof: §§is. ar 24. Phil. 3:18,19. 2 Tim. 3:5. Tit.
he is unclean ll lit0 you. f Dulut. 12.7. 26.14. l Sam. 17,8. l:16. f Rey. 21:8.
.--> PRACTICAL OBSERVATIONS.
W. 12–20. Though our improper attendance on religious
ordinances may expose us to wrath, yet we must not neglect
them. Some indeed, by unworthily receiving the Lord’s supper,
‘ have provoked the Lord to plague them with divers diseases,
and with sundry kinds of death;? yet others should not, on that
account, “neglect this bounden duty and service.” Nor need.a
humble cominunicant, who comes, “not trusting in his own
righteousness, but in the Lord’s mercy,” be discouraged; for He
distinguishes between presumptuous rashness or contemptuous
disobedience, and the involuntary infirmities or umallowed mis-
takes of the conscientious. After the example of Christ also,
his ministers, while taking heed that all is dome in the prescrib-
ed manner, must be cautious not to confound inadvertences with
intended disobedience, or to grieve those whom the Lord has
wounded: they must rather make allowances, and accept of ex-
cuses; and “restore those, who have been overtaken in a fault,
in the spirit of meekness, considering themselves, lest they also
be tempted.’ SCOTT.
both their own iniquity, and that of the people, must be finally trans-
ferred to the great Antitype, and effectually expiated by Hun.
Scott.
Verse 19.
Their sin-offering, &c.] The priests had, on the same day, ‘offered
their sin offering, and their burnt-offering,’ which were burnt; and
through inadvertency, they had disposed of the sin-offering of the
people in the same manner. This may be the meaning; and then the
sin-offering of the people was not burned intentionally, by Aaron’s di-
rection, but by the mistake of his sons. * * * Scott.
Should it have been accepted 3] ‘Mourners, by the Levitical law, were
unclean, nor could they feed upon the sacrifice. Aaron, therefore, a
mourner in heart, though not in dress, would not join in the sacrifi-
Cial banquet.” Rose:NM.
NOTES.
CHAP. XI. V. 2, The Creator pronounced all his works separate-
*
ly # and all together, when finished, very good; (Gen. 1:31.) yet
the distinction between clean and unclean animals was known even
before the flood ; though probably it only related to sacrifiees. These
laws seem to have been enacted, in the first place, as a test of obe-
dience, like the prohibition to Adam of ‘the tree of knowledge;’
and to teach the Israelites habits of self-denial, and the government
of their appetites. Secondly, to keep them distinct from other na-
tions, both by throwing hundrances in the way of their social inter-
course with them, and by establishing the distinction between clean
and unclean, which was applicable to persons as well as things.
Scott.
Verses 3–8.
* Parting the hoof” may denote separation from sin and the world,
and distinguishing between truth and error, good and evil; whilé
‘ chewing the cud’ ºy represents serious, pleasant, habitual medi-
tation on the truths and precepts of the word of God, in order to a
-
+4 °
B.C. 1490.
*hoof: he is unclean unto
you.
7 And the 5 swine,
though he divideth the
hoof, and be cloven-
footed; yet he cheweth
not the cud: he is unclean
to you.
8 Of their flesh ye shall
not eat, and their carcass
ye shall not touch : * they
are unclean to you. f
9 || These-shall ye eat,
of all that are in the wa-
ters: 'whatsoever hath
fins and scales in the wa-
ters, in the seas, and in
the rivers, them shall ye
©at. -
10 And all that have
not fins nor scales in the
seas, and in the rivers, of
all that move in the wa-
ters, and of any living
thing, which is in the
* LEVITICUS, XI.
of any restriction; and we particularly, at the eat-
ing of the unclean now commonly used among us,
should give thanks for the liberty granted us in
this matter by the Gospel, which teaches us that
every creature of God is good, and we are to
call nothing common or wmclean. Of all the
creatures here forbidden, none has been inore
dreaded and detested by the pious Jews, than
swine’s flesh.
Many were put to death by Antiochus, because
they would not eat it. This, probably, they were
most in danger of being tempted to, and therefore
possessed themselves and their children with a
particular antipathy to it, calling it not by its prop-
er maine, but a strange thing. It should seem
the Gentiles used it superstitiously, (Isa. 65. 4.)
therefore God forbids all use of it to his people.
Some suggest, that the prohibition of these crea-
tures as unclean, was intended to be a caution to
the people against the bad qualities of them. We
must not be filthy, nor wallow in the mire as swine,
nor be timorous and faint-hearted as hares, nor
dwell in the earth as rabbits; let not man, that is
in honor, make himself like these beasts that per-
ish. The law forbade, not only the eating of
them, but the very touching of them; for those
that would be kept from any sin must be careful
to avoid all temptations to it, and every thing that
looks towards it, or leads to it.
Of clean and unclean animals
cerning fishes, which were clean, and which not,
v. 9, 10. The ancients accounted fish the most
delicate food; (so far were they from allowing
it on fasting days, or Inaking it an instance of
mortification to eat fish;) therefore God did not
lay much restraint on his people in them; for
He is a Master that allows his servants not only
for necessity but for delight. They shall be an
abomination, (v. 10–12.) that is, “Ye shall
count them unclean, and not only not eat of them,
but keep at a distance from them.” The Jews
were honored with peculiar privileges, and there-
fore, lest they should be proud of those, they were
likewise laid under peculiar restraints. Thus
God’s spiritual Israel, as they are dignific d
above others by the gospel-covenant of adoptioi -
and fi iendship, so they must be mortified more
than others by the gospel-commands of self-denial
and bearing the cross.
2. Concerning fowls here is no general rule
given, but a particular enumeration of those they
must abstain from as unclean, which implies an
allowance of all others. The critics here have
their hands full, to find out what is the true sig-
niſication of the Heb. words, some of which still
1emain uncertain; some sorts being particular
to some countries. Were the law in force now,
we should be concel ped to know for certain
what ale prohibited by it; and perhaps if we
waters; they shall be an
abomination unto you.
11 They shall be even
an abomination unto you:
ye shall not eat of their
flesh, but ye shall have
their carcasses in abomi-
nation.
12 Whatsoever hath
V. 9–19. Here is, 1. A general rule con- did, and were better acquainted with the nature
Rom. 14 14–17,21. 1 Cor. 8:8.
no fins nor scales in the # * iſ. Col. 2.16,21–23. Heb. 9.
* - 54.5%.M.'ſ 73 ºn ºut 1.9.10.
| 71
8 33. 15 15 2 Pet 2 18–22. & ºrgº.g
h 52. Is. 52:11. Hog. 9-3. Mark 7. {... is..."; sº.”
2,15, 18. Acts 10.11–15,28 1529. • * * * *w & ºf sº a 2 dºwº, º e atº & gºº's
holy conversation. . These are united in the experience and charac-
ter of the true Christian ; but hypocrites show that they do neither
in sincerity, by evidently attempting to separate between profession
and practice; therefore they are as unclean as the avowed infidel or
profligate;—The fox, the dog, the lion, the wolf, and indeed animals
in general which are carnivorous, neither chew the cud nor divide
the hoof; other animals do only the one, and were therefore unclean.
- ... The former are apt emblems
** t of the crafty, the covetous,
||||W the cruel, and the fierce;
many of "the latter, of the
lewd, the sensual, and the
carnally minded ; whilst the
sheep and ox, and other ani-
mals which unite the two,
aptly teach us what we ought
to be, and with whom we
should associate. The foot of
the camel (cut) is divided on
the upper part of it, but it is
strongly joined beneath ; so
that he does not ‘ part the
- hoof.” It is doubted whether
the words, rendered coney and
hare, be propelly translated ;
because it is not known that
these animals chew the cud.
They were, howey er, un-
clean. The swine is the em-
blem of filthlness; but it is
marked as unclean on the
same ground as the othel
animals. It is phobable, that
the peculiar aversion of the Jews to the swine, arose ſom those
3.nimals being commonly sacrificed in the \vorslip of idolatels.
Some think the flesh of the unclean aniumals was prohibited as un-
wholesome ; yet the flesh of hares and rabbits secuns to be as whole-
some as that of sheep and goats. [But it is the common and Just
opinion in the Mediterranean, that rabbit ficsh is heating, and ex-
cites the lower propensities. Ep.]—The Israelites were not only for-
bidden to eat the flesh of the unclean beasts, but they must not
touch their dead bodies: and consequently the use of their skillis,
and even of their fat, was intel dicted. ^- Sc or 1.
(3) Parteth the hoof.] ‘The Sam, has ºnto too pants, so the Sept. and
Syr. and 10 Heb. mss. and so the parallel passage, Deut. 14: 6.’
Rosenm. For the species and nature of these antmals, see Harm is’
Nat. Hist. of Bub. and Rob. Calin. ED.
(4.) Unclean.] ‘ It is to be remarked, that the Israelites, like most
other nations, called those animals clean which they used for food,
and those they did not so use were called winclean. But these un-
clean animals might be raised, and put to any other use, as among us.
Various reasons are adduced why Moses gave this opinion of the
Israelites the sanction of law. See Spencer, JMich. &c. The two
principal reasons seem to be, 1. Lest the Hebrews should be cor-
rupted by intercourse with other nations: and no provision could be
more effectual to this end. . [Similar laws of the Egyptians (comp.
Gen. 43: 30.) much helped to perpetuate their sage, civil institu-
tions, and long to preserve to them the purity of their wise laws,
and their national º 2. A physical reason existed in
the nature of the climate, where the flesh of some animals, as swine,
&c. is less wholesome than in more northern regions. [And JMg-
homet therefore had the wisdom to imitate these Mosaic provisions.]
A vely learned physician, Hebenstrett, thinks “the great utility of
these laws was the preservation by them of the public health. Pales-
time being exposed to the hot winds of the sandy Arabian deserts,
a stileter diet was requisite, and unless cooler winds from the Me-
diterranean sea had tempered the air, nowhere would inflamma-
tory and putrid diseases more prevall. Judea, it is true, like similar
hot countries, abounded in fruits producing a pleasant acid, which
resisted the putrefying tendency of the humors. But these could
not avert all danger, unless the most wholesome animal flesh alone,
were used for food; and we cannot sufficiently admire the wisdom
of the legislator who interdicted to the Israelites those kinds of food,
which soonest corrupt.—All blood is digested in the stomach with
difficulty, as it coagulates into grains difficult of solution, and very
soon becomes putrīd; whence, in strangled animals, the flesh, dis-
tended with blood, is wont quickly to corrupt-—The abuse of ſat
meats is always prejudicial to health, for it weakens the powers of
the stomach, haders digestion, and induces (ranorem,) the source
and fuel of the most difficult bullous and putrld diseases. Most of
the animals forbidden to the Israelites, seek their food in filth and
dirt, or live by the destruction of other animals ; hence their humors
easily tend to putreſaction.” ” Rose NM.
(5.) Coney.] Heb. Shaphan. Rabbit. So Luther and many after him.
But this animal cannot be meant, because it does not ruminate, nor
does it abide win the rocks, as the Shapham is sand to do, Ps. 104:18.
Prov. 30:26. Bocha, t shows. that we must understand the animal
called by the Arabs jarbu. . In Nat. Hist. mus jaculus, with cery long
hand feet, and a hairy-tufted tail, &c. The fore feet are so short as
scal cely to be perceived, with fingers like the hare.” Rose N M.
(6.) IIure.] Heb. a nebeth. That this is the hare, is confirmed by
the consent of all the cognate languages. That it cheves the cud, is
proved beyond a doubt. See JMuch, and Lunn. Although it wants
the ſoul stomachs, peculiar to cleft-hoof cattle ; yet it returns the
ſood, once Chew ed., into its mouth, by the esophagus, since its stom-
at h has several little cells, divided by partitions, from which the
food, while it is too hard, is repelled. Moses might have had physi-
cal reasons for pronouncing it unclean. Certainly, according to the
most eminent physicians, Gelen, J33 twis, Rasus, Damir, hare’s flesh
produces thick blood and prelancholy.” ID.
(7.) Sugine. } .51, chachs says, whoever is a ſilicted with any cutane-
ons disease, if lie would be cured, must abstain from swine’s flesh.
The leprosy is endemic in Palestine, &c. and Mametho, following
the archives of the Egypt,an tekºples, (which might tell some of the
truth, if national plude would not permit the whole truth to be told,)
seems to state, that the Israelites were expelled from Egypt for lepro-
sy.—To keep them floun this disease, so pecularly Egyptian, and to
ple vent its spread, we may suppose Moses made it, by divine direc-
tion, of such importance in these laws. ED.
Verses 9–12.
Frogs, amphibious creatures, sea-monstels, eels, and several spe-
cles of fishes, were thus prohibited as an abomination ; but the em-
blem is very obscule : some of them may represent such persons, as
attempt to reconclle in their conduct the service of God and mam-
Ill C fl. Scott.
(12.) ‘The flesh of the eel, and some other fish, thickened the blood
and by checking perspiration, excited all those ſcutaneous and other
maladies connected with leprosy. The Egyptian priests forbade the
people to eat it; but to render their prohibition more effectual, they
pretended to regard these fish as sacred.” Beloe. So, thinks ºfich.
they consecrated (in different provinces) cows and other useful ani-
mais, to preserve the breed of animals, so needed in agriculture, &c.
from extermination; and made the people adore them. . This was
one way in which Egypt became the hot bed of idolatry.” jºy

395)
B, C, 1490,
Of clean and unclean animals.
f.EVITICUS, XI.
waters, that shall be an
abomination unto you.
13 *| And these are
they which ye shall have
in abomination among
the fowls; they shall not
be eaten, they are an
abomination : * the eagle,
and the ossifrage, and
the ospray,
14 And the vulture,
and the kite, after his
kind :
15 Every "raven after
his kind:
tions.
V. 20–42.
f
of the fowls here mentioned, we should admire
the knowledge of Adam in giving them names
expressive of their natures, Gen. 2: 20.
the law being repealed, and the learning in a
great measure lost, it is sufficient for us to ob-
serve, that of the fowls here forbidden, some
are birds- of prey; others solitary birds, that
abide in dark and desolate places; others feed
on what is impure; others were used by the
Egyptians and other Gentiles in their divina-
Some were reckoned fortunate, others
ominous; and their soothsayers had great regard
to the flight of these birds, all which therefore
must be an abomination to God’s people, who
must not learn the way of the heathem.
Iłere is the law, I. Comcel ming
flying insects; these they might not eat, (v. 20.)
mor indeed are they fit to be eaten; but several
sorts of locusts, in those countries, were very
good meat, and much used; John Baptist lived
on them in the desert, and they are here allowed,
v. 21, 22. 2. Concerning the creeping things
on the earth; these were all forbidden, v. 29,
30. and again, v. 41, 42. Dust is the meat of the
creeping things, therefore they are not fit to be
man’s meat. 3. Every one that touched their
carcasses was to be unclean until the even, v.
24–28. This law is often repeated, to possess
them with a dread of every thing prohibited,
though no particular reason for the prohibition
appeared, but only the will of the Law-Maker-
Not that they were to be looked upon as defiling
to the conscience, or that it was a sin against
God to touch them, unless dome in contempt of
But
16 And m the owl, and
the night-hawk, and the
cuckow, and the hawk,
after his kind,
17 And the little owl,
and the cormorant, and
the great owl,
18 And the swan, and
the pelican, and the gier-
eagle,
19 And the stork, the
heron after her kind, and
the lapwing, and the bat.
20 All fowls that
* creep, going upon all
four, shall be an abomina-
tion unto you.
21 Yet these may ye.
eat of every flying creep-
ing thing that goeth upon
all four, which have legs
above their feet, to leap
withal upon the earth:
22 Even these of them
ye may eat : * the hocust
after his kind, and the
bald locust after his kind,
and the beetle after his
kind, and the grasshop-
per after his kind.
23 But all other flying
ereeping things, which
have four feet, shall
be an abomination unto,
you.
24 And for these ye
shall be unclean : whoso-
k Deut. 14:12–20. Job 39:27–30. Jer-
4:13. 48:40. Lam. 4:19. Hab, 1:8.
Matt. 24:28. Rom. 3:13–17. r
1 Kings 17:46. Prov. 30:
Pl. 1 Thes. 5:5–7. Rev. 18:2.
in Matt. 6:24. Phil. 3:18,19. 1 John 2-
15–17. Jude 10,19.
o Matt. 3:4. Mark 1:8.
directly are the methods and designs of the inspired legislator, Mo-
ses, contrasted with their dangerous craft. His classification is wise,
obvious, natural, and effectual of course to promote all the objects of
Him, who condescended to become the civil Legislator of the people
with whom He would intrust the true religion amid the depraved
worshippers of the animal propensities, with which the whole ealth
was filled. We have seen that the Egyptians had different motions
in eating, Gen. 43:32. JMich. says, (after Justin,) the Carthaginians
ate dog’s flesh, in the time of Xerxes. The Arabs eat camels as well
as hares and jerboas : all three forbidden to the Israehtes. The in-
fluence of animal food on the lower propensities and general tem-
perament, is a subject well worthy attention : perhaps we have much
yet to learn of Moses even here. See Dr. A. Clarke. ED,
Verses 13–20.
Were this law now in force, it would be mecessary to decide on
the meaning of the original words, many of which are used in no
other part of Scripture, evoept in the parallel passage, Deut. 14:ll—
20. [So that, says D. A. Clanke, as there is not a Jew who under-
stands what animals are meant, that people have as little law as
gospel.] Many of the unclean birds are fierce and lavenous; others
feed very grossly; several Instinctively love darkness and desolate
places ; and few of them are generally eaten at present. The harm-
less, loying dove, and such as were of a cleanly nature, were allow-
ed for food ; and the emblem is easily applied. Scot T.
(13.) Eagle.] Heb. mesher. See note Matt. 24:28. “What species
is here intended, cannot be determined,” says Rosenm. Ed. Ossi-
frage.] ‘So Bochart. Heb. pheres. Sept. grypa, understanding perhaps
that largest and most voracious of vultures called (an Germ.) Kuntun:
(Condor 3) Onkelos has ar, propelly, maked burd, understanding, per-
haps, the same vulture, whose naked head and neck, in front, well
agree to this Chal. name. Saadias translates ogáb, which Golvus and
Bochart interpret, black eagle. Ospray.] IIeb. aznyah. Sept. alvaieton.
Vulg. sea-eagle. Saadias, gryphum. Ro8 ENM.
(14.) Vulture.j ‘Heb. daah. a name from flying; m Deut. 14:13, it
is raah, a name from seeing. R and D are often found thus inter-
changed. What bird is meant is unknown. Jerome, (doubtless after
the uncertain tradition of his Hebrew teachers,) translates milvum, (a
kite,) which Bochart follows, and prefers the name daal, because the
kite is famous for its flying, (with wings quite motionless, it balances
itself in the air longer than any other bird, flies higher and untiring-
ly,) rather than ſon any peculial ty of sight. The Sam. In Deut. and
here reads daah, whence, apparently, the Arab hida, which means a
kite. The vulture was, in Egypt, the 1dolatrous emblem of maternity,
and the ‘mother of the gods' appears delineated with a vulture
spreading his wings, as a head-dress. See Champ. Panth. Egypt.
Ed. Kite.] Heb. ayyah, which Bochart thinks to have affinity with
the Arab yuyu, or yaya, shown to signrfy a kind of hawk, which the
ancients called aesalon, the French emerullon, Gerin, schinerl. [The
smallest European bud of prey.]” Ros F. N.M.
(16.) Owl.], “Heb. bath hayyaanah, Vulg. the daughter of clamor, or
vociferation, is Struthio, (the ostrich,) by the unanimous consent of
the ancients. This bird, says Shaw, in the night makes a terrible
noise, sometimes groaning, at others roaring luke a lion or bull.
Sept. Strouthwom, and all the oriental versions madm, which is still,
Say Shaw, &c. the Arabian name for the ostrich. As the Arab. word
owadinah means a hard and stel ile soil, I should rather translate the
Heb. “daughter of the desert ;” one of the names too of the ostrich
among the Arabs, is “father of deserts.” JWight-hawk.] Heh. tahmas.
Vulg. and Onk. mocłuam (the owl), following which, Oedmann thinks it
the striz otus of Linn. (the middling sized eared-owl, the Schuhu.
Germ.) because kamash in Arab. Signifies to wound with the claws, and
mazy, falcon, still so called, says JWiebuhr, by the Arabs, who also es-
teem it unclean.” Rosz NM. "The hawk was an idolatrous emblem”
of the sun-god, Osiris, &c. and was very much respected and evens
worshipped among the Egyptians. See Champ. Panth. Egypt. ED.
(17.) Little owl.j ‘Heb. kos, which all the ancients, transl. owbi-
- Sept. myktikoraz, lat. bubo, the
horned owl. Cormorant.} Heb.
shalah. Sept. kataraktes, appa-
rently the Pelicanus Bassanus
of Linn. and so the Syr. and
Onk, seem to understand, for
each render “ the drawer out
of fishes.” Arab. has mergw-
bus, diver, and so Jerome-
Great Owl.] Heb. Jamshwf.
Sept. ibis, meaning the Tan-
talus ibis of Linn.’ Rose NM-
A cut is given of the true Sa-
ered Ibis of the Egyptians,
after Cuvier, worshipped by
them, and preserved in their
tombs down to the present
t] me. Eo.
(18.) Swan.] ‘Heb. tinshe-
sºs meth, Sept. porphyrion, art
º_f aquatic bird of Lybia, and
Comagene Syria. So called (purple) from the color of his beak, and
feet, says Bochart. Vulg. Swan, Onk. great bubo, Syr.noctua; Arab.
Shahun, a kind of falcon. Bochart follows the Jews, in translating,
an owl, from shamum, to be astonished, stupified. Pelican.] Heb-
kaath. Sept. and Vulg. pelican. So Boch. JMich. the omocrotalus,
called by the ancients, peluram. Onk. and Sam. retain the Heb.
Syr. has koko, Arabic of Erpenius, kukun. Saadias knk, all of un-
known signification. Gºver-eagle.] Heb. racham, doubtless the vultur
perenopterus, with a bald head, and feathered throat. Hasselg. this
bird is even now called rakmah by the Arabs, [of the form of a vul-
tune and size of a crow, neck and body white, extremities of the
wings black. Freytag.] It has a hor, id aspect, its face is naked,
wrinkled ; eyes, large, black ; beak, black, ravenous ; feet, large,
wide stretched for pley, and his whole body polluted with filth.
Outside the walls of Cairo, upon the great heaps of ordure filled with
dead carcasses, and in the neighborhood of shambles, this bird feeds
with the dogs upon carrion and garbage. With all reason then was
this bird placed with the unclean, by Moses. Stork.] Heb. hasidah.
Jāquala and Theodotion transl. arded (a heron or herm.) So the Vulg.
Onlq. mlvus albus. Bochant would prove it the (ciconia) stork: but
none of the ancients thought of a stork, and at Ps. 104: 17, the
hasudah is said to dwell upon the high ſir-trees: which agrees not:
with the stork, who, as well in Asia as in Europe, makes her nests
in the roofs of houses. Herón.] Heb. anafah. Sept. charadron, , a
marsh burd living on insects, of the size of a crow, and common in
lower Egypt. Hasselſ. describes four species. Leskius calls it a
plover. Alab, psºttacus.” – ^-
(19.) Iapwing.] ‘Heb. dukſath. Sept. Vulg. both Arab. transl.
wpupa (hoopoe 2)" which Bochart defends. The Syr. has tarmigal
bara, which Castel. transl. upupa, but Bochart, gallus agrestes, or mon-
tanus, (wood-cock, or mountain cock.) So JMich. who adds that
Ephrāem and many Jews understand the gallus montanus. Indeed
the Alabic word dik signifies a cock, and keifa, a roek. S But on the
authority of the ancients I prefer upupa, [a beautiful but very unclean,
bird.] Bat, Heb. atallef, from atal darkness, and ef, flying ; so als
Rosen M.
Hasselquist says, it enters the houses at night and kills childrém, if the ancient versions except the Syr. which translates, peacock.”
Reft unguarded. But this is precarious. Cuckoo.] IIeb. Shahaf; the
Syr, does not render it, the Chal. has shahpan, Arab. saf, Sam. suf
all words equally unknown, and so are no help to the meaning of the
Heb. The Sept, and Jerome explain larus (sea-mew.) Hawk.] Heb.
nets ; what kind of hawk is uncertain, Sept hieraka. Sãadias,
Rose NM.
- Verses 21, 22.
The several species of locusts, here excepted from the generał
prohibition, (for the words, rendered beetle and grasshopper, are sup-
posed to mean different kinds of locusts,) have, besides four feet on

6
*-
B. c. 1490.
Of clean and unclean animals.
LEVITICUS, XI.
& 4
ever P toucheth the car-
cass of them shall be un-
clean until the even.
25 And whosoever
beareth ought of the car-
cass of them shall 4 wash
his clothes, and be un-
clean until the even.
26 The carcasses of
every beast which divi-
deth the hoof, and is not
cloven-footed, nor chew-
eth the cud, are unclean
unto you: every one that
toucheth them shall be
unclean. -
27 And whatsoever
goeth upon his paws,
among all manner of
beasts, that go on all four,
those are unclean unto
you: whoso toucheth
their carcass shall be un-
clean until the even.
28 And he that beareth
the carcass of them shall
wash his clothes, and be
unclean until the even :
they are unclean unto
Öu.
29 || These ralso shall
be unclean unto you
among the "creeping
things that creep upon
the earth ; the weasel,
and * the mouse, and the
tortoise after his kind,
30 And the ferret, and
the chameleon, and the
lizard, and the snail, and
the mole.
31 These are unclean
to you among all that
creep : whosoever doth
the lăw: in many cases, somebody must, of neces-
sity, touch them, to remove them; but it was a
ceremonial uncleanness they contracted, which
for the time forbade them to come into the taber-
nacle, or to eat of any of the holy things, or so
much as to converse familiarly with their neigh-
bors. (1.) But the uncleanness continued only till
the even, to signify that all ceremonial pollutions
were to end, with the death of Christ, in the
evening of the world. And we must learn, by
renewing our repentance every night for the sins
of the day, to cleanse ourselves from the pollution
we contracted by them, that we may not lie
down in our uncleanness. Even unclean animals
they might touch while alive, without contracting
any ceremonial uncleanness by it, as horses and
dogs, because they were allowed to use them for
service; but they might not touch them when
dead, because they might not eat their flesh; and
what must not eaten must not be touched,
Gen. 3:3. (2.) Even the vessels, or other things,
they fell on, were thereby made unclean until the
even, (v. 32.) and, if it was an earthen vessel,
it must be broken, v. 33. This taught them
carefully to avoid every thing polluting, even in
their common actions. Not only the vessels of
the sanctuary, but every pot in Jerusalem and
Judah, must be Holiness to the Lord, Zech.
14:30, 21. The laws in these cases are very
critical, and the observance of them would be
difficult, we should think, v. 35. The exceptions
also are very nice, v. 36, &c. All which was
designed to exercise them to a constant care and
exactness in their obedience; and to teach us,
who, by Christ, are delivered from these burden-
some observances, not to be less circumspect in
touch them, when they
be dead, shall be unclean
until the even.
82 And upon what-
soever any of them, when
they are dead, doth fall,
it shall be unclean;
whether it be any vessel
of wood, or raiment, or
skin, or sack, whatsoever
vessel it be, wherein any
work is done, ‘it must
be put into water, and it
shall be unclean until the
even ; so it shall be clean-
sed.
33 And every earthen
vessel whereinto any of
them falleth, whatsoever
is in it shall be unclean ;
and "ye shall break it.
34 Of all meat which
may be eaten, that on
which such water com-
eth, shall be unclean: and
all drink that may be
drumk in every such ves-
sel, shall be unclean.
35 And every thing
whereupon any part of
their carcass falleth, shall
be unclean; whether it be
oven, or ranges for pots,
they shall be broken
down: for they are un-
clean, and shall be un-
clean unto you.
36 Nevertheless, a foun-
tain or pit, *wherein there
is plenty of water, shall
be clean: but that which
toucheth their carcass
shall be unclean.
37 And if any part of
their carcass fall upon
any "sowing-seed which
is to be sown ; it shall be
clean.
38 But if any water be
put upon the seed, and
any part of their carcass
fall thereon ; it shall be
unclean unto you.
39 And if any beast, of
which ye may eat, die;
he that y toucheth the
carcass thereof shall be
unclean until the even.
40 And he that *eat-
eth of the carcass of it,
shall wash his clothes,
and be unclean until the
even : he also that bear-
eth the carcass of it shall
wash his clothes, and be
unclean until the even.
41 || And every creep-
ing thing that creepeth
upon the earth shall be
an abomination : it shall
not be eaten. ”
p 27,31. 1 Col. 15.33. 2 Cor. 6 17.
Eph. 2.1–3. 5 11. Heb. 926.
q 23,40. 14 8. 15.5. 16-28 Ex. 19:
10, 14. Num. 19.8,10,19,21. 31.24.
Zech. 13 1. John 138. Acts 22:16.
Heb. 9' 10. Rev. 7:14.
1 Ps 10.3. 17.14. Hab. 2:6. Luke
12:15. 16-14. Col. 3 5. 2 Tim. 3:2
—5.
s Is 66 17
t 628. 15 12. Tit. 2.14. 3:5. 1 John
1.7.
u 1445. 2 Cor. 5.1–8. Phil. 3-21.
* Heb. a gathering together of waters.
x 1 Cor. 15.37.
y 15:5,7. Num, 19 11.
7 See on 25–17.15. Deut. 14:
21. Is. 1-16. Ez. 4-14. 36.25. 44:
31.
1.7.
22.8.
Żëch. 13-1 i Cor. 6:ii. i. John
which to walk or crawl on the earth, two longer legs on which
they leap.–% After his kind,” means all of this kind. Scott.
(22.) See note Mat: 3: 4. “All these names in this verse are dif-
ferent kinds of the locust ; which Scheuchzer makes 20 species]
and of course uncertain : for the opinions on them, See Bochart, &c.
JMich. thinks the names mean four different ages of the locust, after
the various sheddings of his skin. For locusts have five ages; the
first before they shed their first cuticle; but since in this state they
were too minute to be eaten, Moses mentions only the four other
ages.” 4. Rose NM.
Verse 29.
Weasel.] ‘ Heb. holed, is probably the mole, and akebbar is doubtless
the mouse. Tortoise.] Heb. tsab. Sept. krokodeilon chersaion, i. e.
scincan lacertam, which Pliny describes as a land crocodile, only of
a lighter hue and thinner skin. This kind of lizard is called at the
present day skincore, See Shaw and Hasselq. The Arabs call tsab
(da'bb.)—that “Egyptian lizard, which has a verticillated tail, denti-
culated scales, and five-toed feet.” Ferret.] Heb. anagah, one of the
lizard species, as the context shows. Chal. lizard. Arab. wara!,
which Castell describes as an unsightly animal, of a hideous color,
long tail, small head, swift of foot, his head and tail poisonous ;
these the Arabs, says Leo Africanus, cut off, and eat the rest. A Nile
lizaid is called by the same name in Egypt now. Perhaps the Heb.
is taken from anag to groan, as some lizards do ; and the Arabs say
the waral utters such a sound. Chameleon.] Heb. koha. A kind of
lizard, what kind is uncertain. Sept. Chamalleon. Syr, lizard.
Lizard.] Heb, letaali. Sept. chalabotes, (stellio,) Syr. salamander,
and so Saadias. Bochart says the letaah is a kind of lizard, like the
stellio, very poisonous, always adhering to the earth, whence he
thinks it had its name, leta signifying to stick to the earth. Snail.]
Heb. homet. Sept. saura, (stellio.) So the Syr. Saadias, chameleon.
Bochart makes it a sand lizard, which agrees with the Talmudic
word humeton, sand, JMole..] Heb, tinshameth; the Sept. Jerome and
Onk, by a strange error transl. mole ; although this animal is named
v. 29. (holed.) Syr, centipede, multipede. Bochart, from the Chal. and
Syr. word nasham to breathe, supposes it the cameleon, who is con-
tinually gasping for air. The Gecko perhaps of Hasselſ.”
Verses 31–33.
This indeed was only ceremonial; yet, it would often exclude
persons from public ordinances and society; and much circumspec-
tion, in properly purifying themselves and their furniture, would be
RosBNM.
*-
requisite, and a constant circumspection to avoid contracting defile-
ment. This evidently represented the necessity of the “sanctifica-
tion of the Spirit unto obedience;’ the daily pursuit of true holiness,
in the exercise of “repentance towards God, and faith towards our
Lord Jesus Christ,’ and habitual watchfulness and self examina-
tion. -- Sco TT.
Verse 35.
Ranges for pots.] Perhaps the frame work for pots, seen, in the
cut below. Ed. “ Apparently places hollowed in the hearth,
having fire below and orifices, over which pots are placed ; such as
are still found in Persia. Sept. chytropodes, probably meaning the
support of the pots, used at the present day by the Scenite Arabs,
who place their pot upon three stones, of nearly equal size, so that
the fire may more conveniently be put under the pot.’ Rose NM. Dr.
JA. Clarke understands a hole, such as the Arabs dug in their tent
about a foot and a half deep; three-fourths of this, says Rauwolf, they
lay about with stones, and the fourth pant is left open for throwing in
the fuel. ED.
(32, 35.) Skin . . . sack . . . vessel ... ranges for pots.] Perhaps the
cut, from Egyptian monuments of furniture then in use, will give us
an idea of the open vessels, &c. alluded to in the sacred text. Ep.
Verse 36.
This exception seemed necessary, in order that water for the va-
rious ablutions might be procured. Scott.
Verses 41–45.
The serpent, by which the devil tempted Eve, was condemned to
move on his belly, and to eat dust; and deceivers, liars, slanderers,

B. C. 1490.
The offerings of women.
LEVITICUS, XII.
42 Whatsoever b goeth
upou the belly, and what-
soever goeth upon all
four, or whatsoever # hath
more feet among all
creeping things that creep
upon the earth; them ye
shall not eat, for they are
an abomination. -
43 Ye “shall not make
f yourselves abominable
with any creeping thing
that creepeth, neither
shall ye make yourselves
unclean with them, that
ye should be defiled
thereby. . -
44 For d I am the
LoRD your God: ye shall
therefore sanctify your-
selves and “ye shall be
holy; for I am holy :
neither shall ye defile
yourselves with any man-
ner of creeping thing that
creepeth upon the earth.
45 For I am the Lord
* that bringeth you up out
of the land of Egypt, to
be your God: ye shall
therefore be 8 holy ; for I
am holy. " v
46 This is h the law of
the beasts, and of the
fowl, and of every living
creature that moveth in
the waters, and of every
creature that creepeth
upon the earth:
47 To i make a differ-
ence between the unclean
and the clean, and be-
tween the beast that may
be eaten and the beast
that may not be eaten.
CHAP. XII.
The law of a woman's uncleanness by
child-birth, 1–5. Her subsequent
purification, 6–8.
ND the LoRD spake
unto Moses, saying,
b Gen. 3:14,15. Ia. 65:25. Mic. 7:17.
Matt. 3:7. 23:33. John 8:44, 2 Cor.
11:3, 13. Tit. 1:12.
f IIeb. doth multiply feet. c. 41,42. 20:25.
the more weighty matters of the law.
We ought
as industriously to preserve our precious souls
from the pollutions of sin, and as speedily to
cleanse them when polluted, as they were to pre-
serve and cleanse their bodies and household
goods from those ceremonial pollutions,
V. 43–47. Here is, 1. The exposition of this
law, or a key to its meaning. It was not in-
tended merely for a bill of fare, or as the direc-.
tions of a physician, about their diet, but God
would hereby teach them to sanctify themselves,
and to be i. 9. 44. That is, (1.) They must
hereby learn to put a difference between good
and evil, and not reckon it all alike what they
did, when it was not all alike what they ate. (2.)
To maintain a constant observance of the divine
law, in all their actions, even those that are com-
mon, which ought to be performed after a godly
sort, 3 John.6. Even eating and drinking must
be by rule, and to the glory of God. (3.) To
distinguish them as a people set apart for God,
and obliged not to walk as other Gentiles: and
all this is holiness. Thus these rudiments of
the world were their tutors and governors, (Gal.
4: 2, 3.) to bring them to what is the revival of
our first state in Adam, and the earnest of our
best state with Christ, that is holiness, without
which no man shall see the Lord. This is in-
deed the great design of all the ordinances. The
caution, therefore, (v. 43.) is, Ye shall not make
gourselves abominable. Note, By having fel-
lowship with sin, we make ourselves abominable.
That man is truly miserable, who is in the sight
of God º and none are so but those
that make themselves so. The Jewish writers
themselves suggest, that the intention of this law
was to forbid them all communion by marriage,
or otherwise, with the heathen, Deut. 7: 2, 3.
And thus the moral of it is obligatory on us, for-
bidding us to have fellowship with the wrfruit-
ful works of darkness; and, without this real
holiness of the heart and life, he that offereth
an oblation is as if he offered swine’s blood;
and, if it were such as provocation for a man to
eat swine’s flesh himself, much more it must be
so to offer swine’s blood at God’s altar: see Prov.
15: 8. Observe, --
2. The reasons of this law, all taken from the
Law-Maker himself, to whom we must have re-
spect in all acts of obedience. (1.) I am the
Lord your God, v. 44. God’s sovereignty over
us, and propriety in us, oblige us to do whatever
He commands us, how much soever it crosses our
inclinations. (2.) I am holy, v. 44,45. Then
we must be so, else we cannot expect to be ac-
cepted of Him. His holiness in his glory, (Ex.
15:11.) therefore it becomes his house for ever,
Ps, 93: 5. This great precept, thus enforced,
f Heb, your souls. d See on Ex.
& 10:3. 19:2. 20:7,26 Ex.
20:2, ſa. 6:3–5
• * : *** - 19:6.
Deut.-14:2. 1 Sam. 6:20. Ps. 99:5,9.
•-ºs
though it comes in here in the midst of abrogat-
ed laws, is quoted and stamped for a gospel pre-
cept, 1 Pet. 1: 16, where it is intimated, that all
these ceremonial restraints were designed to teach
us, that we must not fashion ourselves according
to our former lusts in our ignorance, v.14.
(8.) I am the Lord that bring eth you out-of
Egypt, v.45. They should cheerfully submit to
distinguishing laws, who had of late been so won-
derfully dignified with distinguishing favors. He
that had done more for them than for any other
people, might justly expect more from them.
3. The conclusion of this statute, v. 46, 47.
This was a statute for ever, i. e. as long as that
economy lasted; but under the Gospel we find it
expressly repealed by a voice from heaven to Pe-
ter, (Acts 10: 15.) as it had before been virtually
set aside by the death of Christ, with the other
ordinances that perished in the using; Touch
not, taste not, handle not. And now we are
sure that meat commends us not to God, and
that nothing is unclean of itself, nor does that
defile a man which goes into his mouth, but
that which comes out from the heart. -
Let us therefore, (1) Give thanks to God that
we are not under this yoke. (2.) Stand fast in
the liberty where with Christ has made us free,
and take heed of those doctrines which command
to abstain from meats, and so would revive
Moses again, 1 Tim. 4: 3, 4. . . (3.) Be strictly
and conscientiously temperate in the use of the
good creatures God allows us.- If God’s law has
given us liberty, let us restrain... ourselves, and
never feed without, fear, lest our table be a
snare. Set a knife to thy throat, if thou be a
nan given to appetite; and be not desirows of
dainties or varieties. , Nature is content with a
little, grace with less, but lust with nothing.
CHAP. XII. V. 1–5. The law here pronoun-
ces women lying-in ceremonially unclean. 1.
There was some time of strict separation imme-
diately after the birth, v. 2, 5. During these
days she was separated from her husband and
friends, and those that necessarily attended her
were ceremonially unclean; which was one rea-
son why the males were not circumcised till the
eighth day, because they participated of the mo-
ther’s uncleanness, during the days of her separa-
tion. 2. There was also a longer time appoint-
ed for their purifying; 33 days more, (40 in all,)
if the birth were a male, and double that time if
a female, v. 4, 5. Why, I can assign no reason
but the will of the Law-Maker; in Christ Jesus
mo difference is made of male, and female. Dur-
ing this time, they were only separated from the
sanctuary, and forbidden to eat of the passover, .
- . Am. 33. Matt. 548. 1
Pet. 1:15,16. 2:9. f
g Sae on 44.—l Thes. 4:7.
or peace-offerings, or, if a priest’s wife, to eat
h 7:37: 14:54. 15:32. Ez. 43:12,
Ps. 105:43–45. iſ 10:10. Ez. 44:23. Mal. 3:18, Rom.
. . . 14:2,3,13–23. -
- - PRACTICAL OBSERVATIONS. -
Whilst we enjoy our Christian liberty, as exempted from bur- fore come out, and be separate, from the world; we must re-
densome observances, let us not forget to be thankful, and to
serve God with joyfulness of heart; and let us be careful not to
use our “liberty as an occasion to the flesh.” Even at this day,
‘ to the unbelieving all things are unclean;” yea, to all, except
those who receive them with thanksgiving, and to whom they
are sanctified by the word of God and prayer: and such will not
be slaves to their appetites; but both in the quality and quantity
of what they eat and drink, will consider what fits them for God’s
service; and what suits their circumstances, and consists with
temperance, justice, and charity, that they may do all to his glory.
[See serms, by Prof. Hitchcock, in Nat. Preacher, No. 94.
Mar. 1834, &c.]—The Lord hath redeemed and called his peo-
ple, that they may be holy even as He is holy: we should there-
and murderers, of every description, with all who hate God, and diſ.
fuse the poison of impiety among men, are in Scripture called the
seed of the serpent, and the children of the devil. (Gen. 3: 14, 15.)
Other reptiles aptly represent the eartlily minded and sensual ; and
probably this was the implied instruction of the prohibition.” The
word, abomination, denotes an union of hatred and terror: and its
frequent use shows how we should abhor and dread the Contagion
of wicked companions, and the poison of false doctrines.—The ar.
gument from the holiness of JEHow AH, proves much more conclu-
gively, that his redeemed worshippers should be 'holy in all manner
nounce the company of the ungodly, and all intimate and need-
less connections with those who are dead in sin; we should be
“a peculiar people, zealous of good works;’ ‘followers of God
as dear children;’ and, if we would not commit wickedness, we
must watch and pray against temptation.—Let us also remember,
that in this sinful world we are contracting pollution every day;
and except as we are continually washing * in the Fountain open-
ed for sin and for uncleanness,’ we can have no fellowship with
God on earth, or admission into heaven: and that this will be the
case till the evening of death, when all, who have been thus wash-
ed shall he clean for ever; but they that are found ‘filthy shall be
filthy still,” even to eternity. Scott.
(1 Pet. 1: 13–16.)
•. * Verse 42. - - -
- “ Three kinds of animals are here described. 1. Those that move
along by the help of the breast and belly alone; as serpents: 2. Those
who, though having four feet, yet seem to waii, iike reptiles, as the
lizards, moles, &c. 3. Those which have many feet and support
themselves in walking, on their breast and body, as caterpillars and
such-like insects. The phrase all that creep upon the earth refers to
these three sorts. . [Several kinds of serpents were sacred in Egypt,
and still are so in India. ] - Rosrºnm. *
of conversation.” Scott.
[398]
B. C. 1490.
Directions in cases of leprosy.
LEVITICUS, XIII.
*
2 Speak unto the chil-
dren of Israel, saying, “If
a woman have conceived
seed, and born a man-
child: then she shall be
unclean seven days; "ac-
cording to the days of the
separation for her infir-
mity she shall be un-
clean. -
3 And in the “eighth
day, the flesh of his fore-
skin shall be circumcis-
ed.
4 And she shall then
continue * in the blood of
her purifying three and
thirty days: she shall
touch no hallowed thing,
nor come into the sanc-
tuary, until the days of
her purifying be fulfill-
ed.
5 But if she bear a
maid-child, then she shall
be unclean two weeks,
as in her separation; and
she shall continue in the
blood of her purifying
threescore and six days.
6 || And when the
days of her purifying are
fulfilled, for a son or for
a daughter: she shall
bring f a lamb “of the
first year for a burnt-of-
fering, and a young pige-
on or a turtle-dove for
a sin-offering, unto the
door of the tabernacle of
the congregation, unto
the priest; -
of any thing holy to the Lord. But this ceremo-
nial uncleanness signified the pollution of sin, in
which we are all conceived and born, Ps. 51: 5.
If sin had not entered, nothing but purity and
honor had attended all the productions of that
great blessing, Be fruitful and multiply; but
now man’s nature is degenerated, its propagation
is laid under these marks of disgrace, because of
the sin and corruption propagated with it, and in
remembrance of the curse on the woman who was
first in the transgression, That in sorrow (to
which it is here further added, in shame) she
should bring forth children.
V. 6–8. A woman that had lain-in, when the
time set ſor her return to the sanctuary was come,
was not to attend there empty, but must bring
her offerings, v. 6. 1. A burnt-offering; a
lamb, if able; if poor, a pigeon. This she was
to offer in thankfulness to God for his mercy to
her, in bringing her safely through her pains, and
all her perils; and in desire and hopes of God’s
further favor both to her and to the child. When
a child is born, there is joy and there is hope,
therefore it was proper to bring this offering of
a general nature; for what we rejoice in we must
give thanks for, and what we are in hopes of we
must pray for. But beside this, 2. She must of.
ſer a sin-offering, which must be the same for
poor and rich, a turtle-dove, or a young pigeon;
for whatever difference there may be between rich
and poor in the sacrifices of acknowledgment,
that of atonement is the same for both. This
sin-offering was intended, either, (1.) To com-
plete her purification from that ceremonial un-
cleanness, which, though not in itself sinful, yet
was typical of moral pollution: or, (2.) To make
atonement for what was really sin, either an in-
ordinate desire of the blessing of children, or dis-
content or impatience under the pains of child-
bearing. It is only by Christ, the great Sin-Of-
fering, that the corruption of our nature is done
away, and to that it is owing, that we are not for
ever excluded by it from the sanctuary, and from
eating the holy things. - -
According to this law, we find the mother of
our blessed Lord, though He was not conceived in
sin as others, yet accomplished the days of pu-
rification, and then presented her son to the
Lord, being a first-born, and brought her own
offering, a pair of turtle-doves. So poor were
Christ’s parents, that they were notable to bring
a lamb for a burnt-offering; and so early was
Christ made under the law, to redeem them that
were under it. The morality of this law obliges
those women that have received mercy from God
in child-bearing, with all thankfulness to own
God’s goodness to them, acknowledging them-
selves unworthy of it, and (which is the best pu-
rification of women that have been saved in child-
bearing, to continue in faith, and charity, and
holiness, with sobriety; for this shall please the
Lord better than the turtle-doves, or the young
pigeons. -
CHAP. XIII. V. 1–17. Leprosy was rather
an uncleanness than a disease; or, at least, so
the law considered it; and therefore employed
not the physicians but the priests about it. Christ
is said to cleanse lepers, not to cure them.
We do not read of any that died of the leprosy.
Yet there is a tradition, that Pharaoh, who
sought to kill Moses, was the first ever struck
with this disease, and that he died of it. It is
said to have begun first in Egypt, whence it
& make an atonement for
her, and she shall b be
cleansed from the issue
of her blood. This is the
law for her that hath
born a male or a fe-
male.
8 And if + she be not
* able to bring a lamb,
then she shall bring two
burnt-offering, and the
other for a sin-offering:
and the priest shall make
an atonement for her, and
she shall be clean.
CHAP. XIII.
Rules for º: the plague of
leprosy, l—44. e conduct prescrib-
ed to lepers, 45, 46. The leprosy in
garments, 47–59.
ND the Lord spake
2. When a man shall
a Gen. 1:23. 3:16. Joh 14:4. 15:14.
Ps. 51:5. Rom. 5:12–19.
b 15:19.
c Gen. 17:12. Luke 1:59. 2:21. John
7:22,23. Rom. 4:11,12. Gal. 3:17.
Phil. 3:5. Col. 2:11.
d 15:25–28.
e Gen. 3:13. 1 Tim. 2:1
f 1:10. 5:6–10. John
18, 19.
* Heb. a son of his year.
g See on 1:4. 4:20,26,31. Job 1:5.
:28–30.
i Gal. 3:28. -
Heb. her hand find not sufficiency of
4,15.
1:29. 1 Pet. 1:
7 Who, shall offer it
- - turtles, or two young
before the LoRD, and
pigeons: the one for the
lamb
f
unto Moses and Aa- i. i. fluke 2:22,24. 2 Cor. 8:9.
l 4:26.
ron, saying,
;
PRACTICAL OBSERVATIONS.
ſº What could the infinitely wise God intend by all these institu-
tions, but to bring a charge of guilt and pollution against the whole
Species, as born of Adam’s fallen race? Doubtless, this charge
is well grounded; and the Lord, knowing how proné men are to
geny or forget their real character and situation, thus purposed to
hol up the memorial of them continually before their eyes; and
‘by line upon line, and precept upon precept, to teach them this
salutary lesson; that man from his conception in the womb to his
grave, is an unclean, creature; that he coutracts guilt, through
this defilement, even in the most lawful and necessary actions;
[not doing all to the glory of God;] and that [like other animals]
he propagates the same depraved nature to his offspring: inso-
much that, except as the atonement of Christ and the sanctifi-
cation of the Spirit prevent, the original blessing, “increase and
multiply,” is become to the fallen race a dire Curse, and the com-
munication of sin and misery: for who can bring a cleau thing
out of an unclean? Not one.”
humiliation before God, [a rigid watchfulness over our lower
propensities,l and to rejoice in our domestic comforts with trem-
- NOTES. -
CHAP. XII. V. 2–5. The time appointed for the ſemale child was
double ; for by that sex sin first entered : but in Christ this stigma is
removed. Circumcision was enjoined to Abraham, as the seal of the
Covenant made with him ; (Gen. 17 : Rom. 4: 9–17.) and it was also
incorporated with the law, as distinguishing the worshippers of JE-
Hov AH from idolaters. - Scott.
- * * Verses 4–6.
See some physiological facts in Dr. A. Clarke; which, he well re-
marks, “should be known, that the great Creator and Préserver may
have that praise from his screatures, which his wonderful working
demºnds.’...And we may add that neither morality nor religion should
satisfy itself at the present day, without inquiry into the laws God
has infixed in the human constitution, with reference to external na-
ture. See Dr. 4...Qombe, on Health and Mental Education. Ep.
(5, 6.) Similar ideas of uncleanness in such cases prevailed among
This should teach us habituaí.
bling; to search out the evil that cleaves to our ordinary actions;
and to give diligence that we may secure the salvation of the Gos-
pel.—When those women, who profess godliness, have been pre-
served in child-birth, they should deem themselves doubly bound
to take the earliest opportunity of rendering public unſeigned
thanks to God for such a mercy: they should acknowledge the
justice of God in all-the pains and perils, which through sin have
come on the sex; and join all with penitent confessions of guilt,
renewed application to the blood of Christ for forgiveness, and
dedication of themselves unto God through Him. And whilst
these sacrifices of praise, for mercies in some sense common to
both parents, are offered with united hearts by both; conscious
that their infant-offspring hath from them derived a depraved na-
ture, and is come into an evil world, how proper it is that with
harmonious consent they devote their child unto the Lord; and
take comfort from the assurance, that the “covenant is made with
them, for their good, and the good of their children after them!”
through a Sºyior inade of a woman, made under the law. (Gal.
4: 4–7. 1 Tim. 2: 15.) Sco TT.
the Greeks. , ‘The ancient Greeks also, as Grotius observes out of
ºristotle and Hippocrates, thought that the lochia lasted longer after a
female than a male birth, and this, beyond dottbt, was the opinion of
the Egyptians and Hebrews in Moses’ time. The thing is not suffi-
9iently established, from observations made in our cºuntries and
times; climinate could
different effects.” Rose NM.
g * * Verses 6, 7.
. The sacrifices, appointed on this occasion, were not peace-offer-
lºgº, as expressing gratitude and joy, which might have been expect-
ed; but a burnt-offering, implying a solemn dedication of both moth-
er and infant unto God; and a sin-offering to make atonement, and
to bring sin to remembrance, that it might be repented of and gººd.
COT. T.
* NOTES.
CHAP. XIII. V. 1, 2. As the law, contained in the preceding chap-
produce, in this respect, a different power and
*
B. C. 1490.
Directions in cases of leprosy,
IEVITICUS, XIII.
have in the skin of his
flesh, a * rising, * a scab,
or bright spot, and it be
in the skin of his flésh
like "the plague of lepro-
Sy;- then * he shall be
brought unto Aaron the
priest, or unto one of his
Sons the priests.
3 And the priest "shall
look on the plague in the
skin of the flesh: and
when the hair in the
plague is turned white,
and the plague in sight
be “deeper than the skin
of his flesh; it is a plague
of leprosy: and the priest
shall look on him and
* pronounce him unclean.
4 If the bright spot be
white in the skin of his
flesh, and in sight be not
deeper than the skin, and
the hair thereof be not
turned white; then the
priest shall & shut up him
that hath the plague, sev-
en days. -
5 And the priest shall
look on him the seventh
day: and, behold, if the
plague in his sight be at
a stay, and the plague
Spread not in the skin;
then the priest shall shut
him up seven days more.
6 And the priest shall
look on him again the
Seventh day: and, behold,
Afthe plague be somewhat
dark, and the plague
spread not in the skin;
the priest shall h pro-
nounce him clean : it is
but a scab ; and he shall
* wash his clothes and be
clean.
7 But if the scab
spread much abroad in
the skin, after that he
hath been seen of the
priest for his cleansing;
he shall be seen of the
priest again.
spread into Syria. . It was very well known to
Moses, when he put his own hand into his bosom,
and took it out leprous. -
2. It was a plague inflicted immediately by
the hand of God, and not ſtom natural causes;
therefore it must be managed according to a di-
yime law. Miriam’s leprosy, and Gehazi's, and
king Uzziah’s, were all punishments of particu-
lar sins; and if generally it was so, no marvel so
much care was taken to distinguish it from a
common distemper, that none might be looked
upon as lying under, this extraordinary token of
divine displeasure, but those that really were so.
. 3. What is now commonly called the leprosy
is of quite a different mature; this plague seems
reserved as a particular scourge, for the sinners.
of those times and places; the Jeys retained
idolatrous customs learnt in Egypt, therefore
God justly caused this, with some other of the
diseases of Egypt, to follow them. -
4. There were other breakings-out in the body,
very much resembling the leprosy, which might.
make a man sore and loathsome, and yet not
ceremonially unclean.
5. Lepers were looked upon as stigmatized by
the justice of God; therefore it was left to his
servants the priests, who might be presumed to
know his mark best, to pronounce who were lep-
ers and who not. ,” -
6. It was a figure of the moral pollutions of
men’s minds by sin, a leprosy of the soul, defil-
ing to the conscience, and from which Christ
8 And if the priest see, * cover all
alone can cleanse us; which was more than the
priests could do, Matt, 8: 2. Some think, the
leprosy signified, not so much sin in general, as
a state of sin, by which men are separated from
God; and scandalous sin, for which men are to
be shut out from the communion of the faithful,
A man might have a scab, (v. 6.) and yet be
clean; the best have their infirmities; but as
tliere were certain marks by which to know a
leprosy, so there are characters of such as are in
the gall of bitterness; and the work of ministers
is, to declare the judgment of leprosy, and to as-
sist those that suspect themselves, in the important
and difficult trial of their spiritual state, remit-
ting or retaining sin. And hence the keys of
the kingdom of heaven are said to be given them,
because they are to separate between the precious
and the vile, and to judge who are fit to partake
of the holy things, and who to be debarred them.
Now, (1.) Several rules are here laid down,
by which the priest must go, in making his judg-
ment, (v. 4.—13.) upon which observe [1..] v. 3,
4. The infirmities that consist with grace, do
not sink deep into the soul, but the mind still
serves the law of God and the inward man
delights in it. But if the matter be really
worse than it shows, and the inwards be infected,
the case is dangerous. [2.] If men do not grow
worse, it is to be hoped they will grow better;
but if sin get ground, they are going down-hill.
[3.] If there were proud raw flesh, it was a
leprosy, v. 10, 11. There is no surer indication
the skin of 17 And the priest shall
.* pronounce him
clean ; it is a leprosy.
that, behold, the scab.
spreadeth in the skin ;
then the priest shall
UIIl-
9 || When the plague
of leprosy is in a man,
then he shall be brought
unto the priest:
10 And the priest
"shall see him: and, be-
hold, if the rising be
white in the skin, and it
have turned the hair
white, and there be
+ quick raw flesh in the
rising; - -
11. It is an old leprosy
in the skin of his flesh,
and the priest shall pro-
nounce him unclean,
and shall not shut him
him that hath the plague,
from his head even to
his foot, wheresoever the
priest looketh ;
13. Then the priest
shall consider: and, be-
hold, if the leprosy have
covered all his flesh, he
shall pronounce him
clean that hath the
plague: it is all turned
white: he is clean. • *
14 But when P raw
flesh appeareth in him,
he shall be unclean.
15 And the priest shall
see the raw flesh, and
pronounce him to be un-
clean: for the raw flesh
is unclean: it is a lepro-
SV. -
16 Or if the raw flesh
see him ; and, behold, ºf
the plague be turned into
white; then the priest
shall pronounce him
clean that hoth the
plague: he is clean.
* Or, swelling. r
a 14:56. Deut, 28:27. Is. 3:17.
b 14:3,35. Ex. 4:6,7. Num. 12:10,12.
2 Sam, 3:29, 2 Kings 5:1,27. 2 Chr.
26:19–21. Is. 1:6.
c Deut. 17:8,9. 24:8. Matt. 8:4. Mark
1:44, Luke 5:14. 17:14. ~
d 2. 10:10. Ez. 44:23. Hag. 2:11.
al. 2:7. - a
e 2 Tim. 2:16,17. 3:13. ^
f Matt 16:13, 18:17.18. John 20:23.
I Cor. 5:4–6. 2 Thes. 3:14,15. It
im. 1:20. * -
Déut. 13:14. 1 Tim. 5:24.
Jude
Is, 11:3,4. 42:3. Rom. 14:1.
22,23.
i 2. Deut. 32:5. Jam. 3:2
kii:25:3.40. 148 psigilz. Prov.
. 2 Cor. 7:1.
20:9. john 13:8–10 C
Heb. 9:10, 10:22. 1 John 1:7–9.
e s. 1:5,6. Rom.
l 27,35,36. Ps. 38:3 -
6:12–14. 2 rim. 2:16,17.
m See on 3.-Matt. I5:7,8. Acts 8:21.
Phil. 3:18,19. , 2 Pet. 2:19.
m 3.4. Num. 12:10–12. 2 Kings 5:27.
2 Chr. 26:20 *
f Het tº guickening of living *::::
up : for he is unclean. 4 turn again, and be º; “t. An
* * * ***.* . - *** * 1 Kings 8:33. Job 40:4. 42:6. Is.
12 And if a leprosy changed into white; he "ºlº"...º. "
break out abroad in the shall come unto the #'ºu, gallºis, F
s - s: - - q Rom. 7:14-24, Gal. 1:14–16, Phil.
skin, and the leprosy priest: 3:6–8, 1 Tim. 1:13–15. . .
ter, was easily understood and applied, it was addressed to Moses teresting subject. Yet we must suppose, that the all-wise Legislator
only; but as that, contained in this chapter and the next, involved
many difficulties, of which the priests were the appointed judges, it
was given to Aaron likewise.—Whatever diseases, in some respects
like that here described, had been known in other nations; it is evi-
dent, from the very langiiage used, that this disease was in great mea-
[But see Dr. A. Clarke, JMichaelis, Rosenm.
&c. for different opinions. Ed.]—It is called ‘the plague of leprosy,”
which implies that it was generally, if not always, inflicted by the
- Indeed, this must be evident from a
careful consideration of the Scriptures referred to in the margin. No
Sure peculiar to Israel.
immediate judgment of God.
subject.
...”
had some important meaning in these institutions: and therefore we
should not blame the sober attempts of those, who modestly point out
what seems to them to have been intended.
referred to in the margin, generally give the best intimations on the
Indeed, the Scriptures
...”
Scott.
(2.) Shall be brought unto...... the priest.) Rosenm. suggests, that the
Levitical order were skilled in medicine, like the Egyptian pººl.
- D. -
Verses 3–8.
The hair turned white, in the diseased part, may denote the case
remedy is any where mentioned; nay, it is implied in the answer of of those who grow hoary in sin, and yet go on in it; and the plague
the king of Israel respecting the leprosy of Naaman, that it could not
be cured but by the immediate power of God.
does not appear to have been infectious, as many suppose ; but, as
ceremonial pollution was communicated to all who touched the leper
he was excluded from the society of the people, as well as from thé
courts of the Lord ; and when the leprosy was cleansed, he was not
re-admitted, till after divers sacrifices and purifications.—All this
seeins to represent the state of a sinner, whose heart is entirely un-
sanctified, and in whom sin has dominion : whatever his -
may be, he has yet no benefit from the great Sacrifice for sin, nor is
he meet for communion with God, or his people on earth, much less
in heaven, unless he be cleansed : and as we proceed, we shall per-
ceive many other things admitting of an apt accommod
hints, however, must suffice on this intricate, and to us not very in-
(2 Kings 5: 7.)—It ous disorder,
profession
raw flesh.
ation.—A few
ever it appeared rendered the person unclean i
As these are thus contrasted, the latter aptl
sciousness of sin, which produces unreserved, ingenuous confessions y
apparently deeper than the skin, as opposed to a superficial, cutane-
may mark those evil courses, which, result from the
habitually corrupt state of the heart, as distinguished from sins fallen
into through sudden temptation.
Scott.
Verses 9–17. ~
The principal symptoms, to be noted in these verse; are ‘the quick
raw flesh in the tumor,’ indicating a sharp, corrosive humor, breaking
through the skin in a particular part. It was thus distinguished from
a disorder, called indeed the leprosy, but of another nature, which
freely broke out in a white scurf all over the body, but without the
The former indicated an inveterate leprosy, and when-
but the latter did not,
y represents that con-
R.
•
N- -
B, C, 1490.
Directions in cases of leprosy.
ºf
LEVITICUS, XIII.
18 || The flesh also, in
which, even in the skin
thereof, was "a boil and
is healed,
19 And in the place
of the boil there be a
white rising, or a bright
spot white, and some-
what reddish, and it be
showed to the priest:
20 And if, when the
priest seeth it, behold, it
be ‘in sight lower than
the skin, and the hair
thereof be turned white;
the priest shall pro-
nounce him unclean : it
is a plague of leprosy
broken out of the boil.
21 But if the priest
look on it, and, behold,
there be no white hairs
therein, and if it be not
lower than the skin, but
be somewhat dark; then
the priest shall shut him
up seven days. º
22 And if it spread
much abroad in the skin,
then the priest shall pro-
nounce him unclean; it
is a plague.
23 But if the bright
spot ‘stay in his place,
and spread not, it is a
burning boil; and the
priest shall pronounce
him clean. -
24 || Or if there be
any flesh, in the skin
whereof there is * a hot
burning, and the quick
flesh that burneth have a
white bright spot, some-
what reddish or white;
25. Then the priest
shall look upon it: and,
behold, if the hair in the
bright spot be "turned
white, and it be in sight
deeper than the skin; it
is a leprosy broken out
of the burning: where-
fore the priest shall pro-
nounce him unclean : it
is the plague of leprosy.
26 But if the priest
look on it, and, behold,
there be no white hair in
the brightspot,and it be no
lower than the other skin,
but be somewhat dark;
* then the priest shall
shut him up seven days.
of a man’s spiritual state, then the heart’s rising though not leprosy spots; for who can say, I am
in self-conceit, confidence in the flesh, and resist- pure from sin; though there are those who,
ance of the reproofs of the Word, and strivings of
the Spirit. º
was no leprosy, (v. 12, 13.) for it was an evi-
dence that the vitals were sound and strong, and
nature hereby helped itself, by throwing out what
was permicious. There is hope, if men freely
confess their sins, and hide them not; there is no
danger comparable to theirs ‘that cover their
sins. Some gather here, that there is more
hope of the profane than the hypocrites. The
publicans and harlots went into the kingdom
of heaven before scribes and Pharisees. In one
respect, the sudden breakings-out of passion,
though bad enough, are not so dangerous as mal-
ice concealed.
(2.) The priest must not give his judgment
rashly. This teaches all, both ministers and
jº, not to be hasty in their censures, nor to
judge any thing before the time. If some
men’s sins go before unto judgment, the sins
of others follow after, and so men’s good
works; therefore let nothing be done suddenly,
1 Tim. 5: 22, 24, 25.
(3.) If the person suspected were ſound to be
clean, yet he must wash his clothes, (v. 6.)
because there liad been in him what gave ground
for suspicion. Even the prisoner acquitted must
go down on his knees. We have need to be
washed in the blood of Christ from our spots,
27 And the priest shall priest shall
through grace, are innocent from the great
[4.] If it covered all the skin, it transgression.
V. 18–37. The priest is here instructed what
judgment to Inake, if there were any appearance
of a leprosy, either, 1. In an old ulcer, or boil, that
has been healed, v. 18, &c. Such is the danger
of those who, having escaped the pollutions of the
world, are again entangled therein and over-
come. Or, 2. In a burn by accident, for that seems
to be meant, v.24, &c. The burning of strife and
contention, often proves the occasion of the rising
up and breaking out of that corruption, which
witnesses to men’s faces that they are unclean.
In reading these several sorts of ailments, it
will be good for us, (1.) To lament the calami-
tous state of human life, which lies exposed to so
many grievances. What troops of diseases are
we beset with on every side; and they all enter-
ed by sin. [And how many of them are charge-
able to wilful ignorance, and disobedience of the
natural, or physiological laws of God, as well as
of his moral and written laws!] (2.) To give
thanks to God, if He has never afflicted us with
any of these sores; if the constitution is health-
ful, and the body lively and easy, we are bound
to gloriſy God with our bodies.
V: 38–46. We have, 1. Provisos, that neither
a freckled skin nor a bald head should be mis-
taken for a leprosy, v. 38–41. Every deformi-
shut up him clean.
look upon him the sev-
enth day; and if it be
spread much abroad in
the skin, then the priest
shall pronounce him un-
clean : y it is the plague
of leprosy.
28 And if the bright
spot stay in his place,
and spread, not in the
skin, but it be somewhat
dark; it is a rising of the
burning, and the priest
shall pronounce him
clean ; for it is an inflam-
mation of the burning.
29 || If a man or
woman hath a plague
* upon the head or the
beard;
30 Then the priest
shall see the plague: and,
behold, if it be in sight
deeper than the skin, and
there be in it a yellow
…thin hair; then the priest
shall pronounce him un-
clean: it is a dry a scall,
even a leprosy upon the
head or beard.
3] And if the priest
look on the plague of the
scall, and, behold, it be not
in sight deeper than the
skin ; and that there is no
black hair in it: then the
that hath the plague of the
scall, seven days.
32 And in the seventh
day the priest shall look
on the plague: and, be-
hold, if the scall spread
not, and there be in it no
* yellow hair, and the
scall be not in sight
deeper than the skin;
33 He shall be shaven,
but the scall shall he not
shave : and the priest
shall shut up him that
hath the scall seven days
Tº Ol'C.
34 And in * the seventh
day the priest shall look
on the scall : and behold,
if the scall "be not spread
in the skin, nor }. in
sight deeper than the
skin; then the priest
shall pronounce him
clean : * and he shall
wash his clothes, and be
clean. -
35 But if the scall
ſ spread much in the
skin after his cleansing ;
36 Then the priest
shall look on him : and,
behold, if the scall be
spread in the skin, the
priest shall not seek for
yellow hair; he is un-
37 But if the scall be
in his sight at a stay, and
that there is black hair
grown up therein ; the
scall is healed, he is
clean: and the priest
shall pronounce him
clean.
38 || If a man also, or
a woman, have in the
skin of their flesh bright
spots, even white bright
spots;
39 Then the priest
shall look: and, behold, 5
if the bright spots in the
skin of their flesh be
darkish white; it is a
freckled spot that grow-
eth in the skin; he is
clean.
r Ex. 9:9. I5:26. 2 Kings 20:7. Job
2:7. I's. 38:3–7. Is. 38:21.
s See on 3.-Matt, 12:45. John 5:14.
2 {^et. 2:20.
t Gen. 38:26. 2 Sam. 12:13. 2 Chr. 19:
2,3, Job 34:31,32. 40:4,5. Prov. 28:
I3. Matt. 26:75. 2 Cor. 2:7. Gal.
6:1, 1 Pet. 4:2,3.
* Heb. a burning of fire. Is. 3:24.
u 4, 18–20.
x 4,5,33.
y See on 2.
z 1 Kings 12:28. Ps. 53:4. Is. 1:5. 5:
20. 9:15, Mic. 3:11. Matt. 6:23
13:14,15. John 16:2,3. Acts 22:3,4.
#919. 2 Cor. 4:3,4. 2 Thes. 2:11,
s 34–37. 14:54.
b 30. Matt. 23:5. Luke 18:9–12.
Rom. 2:23.
c 1 John 4:1. Jude 22. Rev. 2:2.
d 23. e See on 6.
f 7,27. 2 Tim. 2:16,17. 3:13.
g Ec. 7:20. Rom. 7:22–25. Jam. 3:2.
and patience of reproof; and the former may perhaps denote the dis-
position of unhumbled sinners to resist conviction, and, amidst the
clearest evidence of criminality, to be angry with the mildest faithful
Verses 18–23,
riests how to distinguish between any
ordinary malady, which might follow an old ulcer after it had been
healed, and the leprosy breaking out in the spot.—The word rendered
reddish ’ probably signifies very shining, and seems distinguished
from a dusky white, as a symptom of leprosy. [But see Dr. A. Clarke.]
The ‘leprosy broken out of the boil," may represent the return of a
professed believer to the habitual practice of sin, when ‘ his last state
reprover.
These verses direct the
becomes Worse than the first.”
e . - Verse 24–28,
This passage is supposed to state the case of such, as had been hurt
O, 'I', 'W' () L. I.
by fire ; for the introductory words may be rendered, “Or the flesh,
when there shall be in the skin a burning of fire,’ &c. This would
leave a scar; and a leprosy might appear in the spot, and must be
distinguished from the scar by the rules here given.—it may be dis-
covered on careful investigation, whether sin or grace rules in the
heart, from the effects produced by various external events on a man’s
spirit and conduct. Scott.
Verses 29–37.
The priests were here taught, to distinguish the leprosy among the
hair, on the head or beard, from other disorders which might resem-
ble it. ID.
Verses 38, 39.
I D. Such spots as are called freckles, are here distinguished from lepro-
sy.—May not the white, very shining, yellow, gold color, which in all
cases distinguished the leprosy from other disorders, and which are:
[401]
Scott.
B. C. 1490.
Directions in cases of leprosy.
LEVITICUS, XIII.
40 || And the man
whose * hair is fallen off
his head, he is bald : yet
is he clean.
41 And he that hath
his hair fallen off from
the part of his head
toward his face, he is
forehead-bald: yet is he
clean.
42 And if there be in
the bald head, or bald
forehead, a white reddish
sore ; it is a leprosy
sprung up in his bald
head, or his bald fore-
head.
43 Then the priest
shall look upon it: and,
behold, if the rising of
the sore be white reddish
in his bald head, or in
his bald forehead, as the
leprosy appeareth in the
skin of the flesh ;
44 He is a leprous
man, he is unclean : the
priest shall pronounce
him " utterly unclean ;
his plague is in his head.
45 || And the leper in
whom the plague is, his
clothes shall be rent, and
his head bare, and he
shall “put a covering
upon his upper lip, and
shall cry | Unclean, un-
clean.
46 All the days where-
in the plague shall be in
him, he shall be defiled;
he is unclean : he shall
dwell alone, * without
the camp shall his habi-
tation be.
47 'ſ The "garment
also that the plague of
leprosy is in, whether it be
a woollen garment, or a
linen garment,
48 Whether it be in
the warp, or woof, of
linen or of woollen, whe-
ther in a skin, or in any
# thing made of skin:
49 And if the plague
be greenish or reddish in
the garment, or in the
skin, either in the warp
or in the woof, or in any
f thing of skin ; * it is a
plague of leprosy, and
shall be showed unto the
priest.
ty must not forth with be made a ceremonial de-
filement. Elisha was jeered for his bald head,
(2 Kings 2: -23.) but those children of Bethel
knew not the judgment of their God. -
2. A particular brand set on the leprosy, in a
bald head, v, 44. The plague is in his head,
he is utterly wraclean. If the leprosy of sin
have seized the head, if the judgment be corrupt-
ed, and wicked principles, which countenance
and support wicked practices, be embraced, it
is an utter unclearness, from which few are
ever cleansed. Soundness in the faith keeps the
leprosy from the head, and saves conscience from
being shipwrecked. . .
3. When the priest, on mature deliberation, had
solemnly pronounced the leper unclean, (1.) he
must pronounce himself so, v. 45. He must put
himself into the posture of mourner, and cry, Un-
clean, whelean. The leprosy was not itself a sin,
but it was a sad token of God’s displeasure, and
a sore affliction to him that was under it. It
was, in effect, the ruin of all the comfort he
could have in this world, Ps, 88: 8, &c. He
must therefore, [1..] Humble himself, by rending
his clothes, wr.covering his head, and covering
his wºper lip; all tokens of shame and confusion
of face, and very significant of that self-loathing
and self-abasement, which should fill the hearts of
penitents, the language of which is self-judging.
Thus must we take to ourselves the shame that
belongs to us, and with broken hearts call our-
selves unclean, wmclean; heart unclean, life un-
clean; unclean by original corruption, unclean
by actual transgression; worthy to be for ever
excluded from communion with God, and all
hope of happiness in Him: undone, if infinite
mercy do not interpose. [2.] He must give
warning to others to take heed of coming near
him. Not that the leprosy was catching, but
by the touch of a leper ceremonial unclean-
mess was contracted. This was all the law
could do, in that it was weak through the
flesh; it taught the leper to cry, Unclean,
wnclean, but the Gospel has put another cry
into the lepers’ mouths, (Luke 17: 12, 13.).
where we find ten lepers crying with a loud voice,
Jesus, Master, have mercy on us. The law
only shows us our disease, the Gospel shows us
our help in Christ. (2.) He must then be shut
out of the camp, and afterward, when they came
to Canaan, out of the city, town, or village,
where he lived, and dwell alone (v. 46,) asso-
ciating with none but lepers like himself... 2
Chron. 26: 21. 2 Kings 7: 3. This typified
the purity to be preserved in the gospel-church;
Put away from among yourselves that wick-
ed person.
V. 47–59. A leprosy in a garment, with dis-
cernible indications of it, the color changed by
it, the garment fretted, the map worm off, and
this in some one particular' part of the garment,
and increasing when it was shut up, and not to
be got out by washing, is a thing to us now al-
together unaccountable. The learned confess
that it was a sign and a miracle in Israel, am
extraordinary punishment inflicted by the divine
power, as a token of great displeasure against a
person or family. 1. The process was much the
same with that concerning a leprous person. The
garment suspected to be tainted was not to be
burnt immediately, though, it may be, there
would have been no great loss of it; for in no
case must sentence be given merely on a surmise,
but it must be showed to the priest. If, upon
search, a leprous spot was found, it must be
burnt, or, at least, that part in which the spot
50 And the priest shall
look upon the plague,
and shut up it that hath
the plague seven days.
51 And he shall look
on the plague on the
seventh day: if the
plague be spread in the
garment, either in the
warp, or in the woof, or
in a skin, or in any work
that is made of skin ; the
plague is a fretting lepro-
sy; it is unclean.
52 He shall therefore
P burn that garment, whe-
ther warp or woof, in
woollen or in linen, or
any thing of skin, where-
in the plague is: for it is
a 4 fretting leprosy ; it
shall be burnt in the fire.
53 And if the priest
shall look, and, behold,
the plague be not spread
in the garment, either in
the warp, or in the woof,
or in any thing of skin;
54 Then
shall command that they
wash the thing wherein
the priest ,
the plague is, and he shall
shut it up seven days
In Ore.
55 And the priest shall
look on the plague * after
that it is washed : and,
behold, if the plague
have not changed his
color, and the plague be
not spread: it is unclean,
thou shalt burn it in the
fire; it is fret inward,
whether § it be bare with-
in or without.
56. And if the priest
look, and, behold, the
plague be somewhat dark
after the washing of it:
then he shall rend it out
of the garment, or out of
the skin, or out of the
warp, or out of the
woof.
57 And if it appear
still in the garment, either
in the warp, or in the
woof, or in any thing of
skin ; it is a spreading
plague; thou “shalt burn
that wherein the plague
is, with fire.
whatsoever
58 And the garment,
either warp or woof, or
thing of
skin it be, which thou
shalt wash, if the plague
be departed from them,
then it shall ‘be washed
the second time, and shall
be clean. -
59 This is the law of
the plague of leprosy in
a garment of woollen or
* Heb. head *ſº
b Job 36:14. att, 6:23. 2 Pet. 2:1,2.
2 John 8–10.
i Gen. 37:29. Job 1:20. Jer, 3:25.
Joel 2:13.
k Ez. 24:17,22. Mic, 3:7.
l Job 42:6. Is. 6:5, 52:11. 64:6.
Lam. 4:15. Luke 5:8, 7.6,7. 17:12.
m Num. 5:2. 12:14,15. 2 Kings 7:3.
15:5. 2 Chr. 26:21. Lam. 1:8. 1
Cor. 5:9–13. 2 Thes. 3:6,14. 1 Tim.
6:5. Heb. 12:15,16. Rev. 21:27, 22:
15.
m Is. 3:16–24. 59:6. 64:6. Ez. 16:16.
Rom. 13:12. Eph. 4:22. Col. 3:3.
Jude 23. -
f Heb. work of.
† Heb. vessel, or instrument.
o See on 2.
p 11:35. . . Deut. 7:25,26. Is. 30:22,
‘Acts 19:19,20. * ,
q 14:44,45.
r Ez. 24:13. Heb. 6:4–7. 2 Pet. 1:9.
2:20–22. !
§ Heb. it be bald in the head thereof,
or in the forehead thereof.
s Is. 33:14. Matt. 22:7. 25:41. Rev.
1:8,27.
t 2 Kings 5:10,14. Ps. 51:2. 2 Cor. 7:
1. #3. Heb. 9:10, Rev. 1:5. 7:
14. -
opposed to black, or darkish white, be emblematic of the pride, self-
complacency, and ostentation, or of the boasting and glorying, in
things either evil or worthless, which mark the servant of sin, as
contrasted with the modesty and humility of the truc penitent 2–
Even ‘ the bright spots,” in this case, are said to be darkish white.
Verses 40–44. -
The leprosy in the bald head is here distinguished from mere bald-
ness.-The word rendered ‘reddish,” here also means very shining.
I
Verses 47–59.
The leprosy in garments was evidently supernatural, and peculiar
The word, rendered ‘greenish,” means the most
to the Israelites.
ScorT.
vivid green.—Such spotted garments are those, however rich and
beautiful, which are the incentives to pride and lust.
(47.) Michaelis was told by a dealer in wool, that the wool of sheep
which die of disease, if it has not been shorn from the animal while
living, is unfit to make cloth, and liable to something like what Moses
liere déscribes.
sioned by the breeding of animalculae, or vermin, (who thus like moths
corrode the cloth for nourishment,) burrowing in the skin, which we
know to be the cause of the psora or itch, which will, through gar-
D. ments, communicate inſection after six or seven years even.
scarlet fever, plague, &c. are also communicated by garments, old "
rags, &c. hence Mosès commands such things to be burnt. See JMi-
chaelis and Clarke, - -
Scott.
Dr. A. Clarke, however, thinks the fretting occa-
The
ED.
(402]
B. c. 1490.
Of the cleansing of lepers.
LEVITICUS, XIV.
*-
linen, either in the warp
or woof, or any thing of
skins, to pronounce it
clean, or to pronounce
it unclean. -
CHAP. XIV.
The ceremonies and sacrifices appoint-
ed; when a leper had been healed, 1–
32. The leprosy in a house, and the
cleansing of it, 33–53. The subject
closed, 54–57.
ND the Lord spake
unto Moses, say-
ing, -
2 This shall be a the
law of the leper, * in the
day of his cleansing: “he
shall be brought unto the
priest: '... . r
3 And the priest shall
go forth "out of the camp:
and the priest shall look,
and, behold, if the plague
of leprosy “be healed in
the leper;
4 Then shall the priest
command to take for
him that is to be cleansed,
f two * birds alive and
clean, and 5 cedar-wood,
and "scarlet, and hys-
Sop.
-5 And the priest shall
command that one of
a 54–57. 13:59.
b Nirm. 6:9.
c Matt. 8:2—4. Mark 1:40–44. Luke
5:12 14. IT:14.
d 13:46. -
e Ex. 15:26. 2 Kings 5:3,7,8,14. Joh
5:18. Matt. 10:8. 11:5. Luke 4:27.
7:22. 17:15–19. 1 Cor. 6:9-11.
f 1:14, 5:7. 12:8.
* Or, sparrows.
; : 9–52. Num. 19:6.
ticb. 9:19. -
i Ex. 12:22. Num. 19:18. Ps, 51:7.
was, v. 52, 57. If the cause of the suspicion
was gone, it must be washed, and then might be
used, v. 58. 2. The signification also was much
the same, to intimate the great malignity there is
in sin: it not only defiles the sinner’s conscience,
but brings a stain on all his employments and
enjoyments, all he has, and all he does. To them
that are defiled and unbelieving is nothing
pure. And we are taught hereby, to hate even
the garments spotted with the flesh. Those
that make their clothes servants to their pride
and lust, may see them thereby tainted with a
leprosy, and doomed to the fire, Isa. 3: 18–24.
But the ornament of the hidden man of the
heart is incorruptible. The robes of righte-
ousness never fret, nor are moth-eaten.
CHAP. XIV. V. 1–9. Here, I. The plague
of the Heprosy is supposed not incurable. Uzzi-
ah’s indeed continued to the day of his death, and
Gehazi’s was entailed on his seed; but Miriam’s
lasted only seven days: we may suppose it
often wore off in process of time.
II. The judgment of the cure, as well as that
of the disease, was referred to the priest. And
we may suppose the priest did not contract any
ceremonial uncleanness by coming near the leper,
as another person would. It was in mercy to
the poor lepers, that the priests particularly had
orders to attend them, for the priests’ lips
should keep knowledge; and those in affliction
need to be instructed, both how to bear their af-
ſlictions, and how to reap benefit by them;
therefore it is well for those that are sick, if they
have these messengers of the Lord with them, to
show unto them God’s uprightness. Is any
sick? Let him send for the elders, the minis-
ters. If we apply it to the spiritual leprosy of
sin, it intimates, that, when we withdraw from
those who walk disorderly, that they may be
ashamed, we must not count them as enemies,
but admonish them as brethren, 2 Thess. 3: 15;
and also that when God by his grace has brought
those to repentance, who were shut out of com-
munion for scandal, they ought, with tenderness,
and joy, and sincere affection, to be received in
again. 2 Cor. 2: 7, 8. And ministers are in-
| trusted by our Master with the declarative power
of loosing as well as binding; both must be done
with great caution and deliberation, impartially
and without respect of persons, with earnest
prayer to God for direction, and a sincere re-
gard to the edification of the body of Christ; due
care being always taken, that sinners be not en-
couraged by an excess of lenity, nor penitents
discouraged by an excess of severity. .
IFI. If the leprosy was healed, the priest must
declare it with a particular solemnity.
I. The killing of the bird over water had its
accomplishment in the death of Christ, when out
of his pierced side there came water and blood:
Thus Christ comes into the soul ſor its cure and
cleansing, not by water only, but by water and
blood. .”
2. The cedar-wood signified the restoring of the
leper to strength and soundness, for that wood is
not apt to putrefy. The scarlet wool signified
his recovering a florid color again, for the leprosy
made him white as show. And the hyssop inti-
mated the removing of the disagreeable scent
which commonly attended the leprosy. Some
make the slain bird to typiſy Christ dying for
our sins, and the living bird Christ rising again
for our justification. The dipping of the liv-
ing bird in the blood of the slain bird intimated,
that the merit of Christ’s death made his resurrec-
tion effectual ſor our justification. He took his
blood with Him into the holy place, and there ap-
peared a lamb as it had been slain. The cedar,
scarlet, and hyssop, must all be dipped in the
blood; for the word and ordinances, and all the
operations of the Spirit, receive their efficacy for
our cleansing from the blood of Christ. The leper
must be sprinkled seven times, to signify a com:
plete purification; in allusion to which David
prays, Wash me thoroughly. Naaman was
bid to wash seven times.
3. The living bird was to be let loose in the
open field, to signify that the leper, being cleansed,
was now no longer under restraint and confine-
ment, but might go where he pleased, hencefor-
ward to seek the things that are above, and not
earthly things. This typified that glorious liber-
ty of the children of God, who through grace are
PRACTICAL OBSERVATIONs.
satisfactory solution.
But even if this question is resolved, and
It is a question of the utmost importance, whether sin possess
dominion in our hearts, or mot. For if it do, we have no inter-
est in Christ, no fellowship with Christians, no real communion
with God in his ordinances, no inheritance in his kingdom, no
meetness for that holy habitation: but, if sin be detlironed, though
it dwell within, and cause much conflict and disquietude, and
even produce defilements in our conduct, and in our best services,
which require us to humble ourselves before God; yet we are his
children, accepted in the Beloved, and have the seal of his Spirit
in our hearts. We should therefore be willing to give this im-
portant matter a fair trial, according to the sacred Oracles, using
tlie assistance of ministers and experienced Christians; but,
above all, opening the case to our heart-searching, compassionate
High Priest above. Though we ought to be jealous of ourselves,
and ready to suspect the worst; we should not deem every infir-
mity, or occasional misconduct, an evidence of hypocrisy or un-
conversion: but should judge impartially; duly considering, on
the one hand the imperfect state of Christians in this world, and
on the other, adverting to the numbers, “who think themselves
something when they are nothing.”—The ministers of Christ pe-
culiarly need exact knowledge of the Scriptures, and experimental
acquaintance with the nature and effects of divine grace, as well
as much caution, attention, and tendermess, when called on to
deal thus with men’s consciences in doubtful cases; that they may
meither deceive some, nor distress others: and they must be sure
to do nothing rashly, or without mature examination.—They,
who desire to ascertain the state of their own souls, should not
decide hastily; but should wait on the Lord, and on the ministry
of the Word, week after week; and if on such occasions they
separate themselves more than usual from the world, that they
may in secret search the Scriptures, and pour out their hearts
more frequently and fully in prayer, it will greatly conduce to a
- º, " ...— NOTES.
CHAP. XIV. V. 4. The “hyssop,” a shrub commonly used in the
legal sprinklings, might signify faith, of small estimation among
men, but of great efficacy in applying the salvation of Christ to the
soul : or it might show, that mean instruments may be useful in di-
we are humbly satisfied that we are real Christians, we must re-
member that $ in many things we offend all;’ and that we have
occasion for continual washing in the blood of Christ.—On the
other hand, when it is plain, on scriptural grounds, that a man
is unconverted and unclean; it is right he should know it, and
others be warned to withdraw from his polluting society. And
how dreadful is the case of those, whom the decisions of faithful
ministers, the conduct of rue believers, and the express testi-
monies of God’s Word, concur in declaring unmeet to partake
of sacred ordinances; and consequently inadmissible into the
kingdom of heaven, if they live and die in this state! Even on
earth all their possessions, comforts, and performances, are de-
filed; if they do not also contaulinate the principles and conduct
of others. Yet still there is hope; for by the gospel that leprosy
is cleansed, which the law could but discover. It is therefore the
only wisdom of him, who discovers this to be his case, to con-
demn himself, submit to God, and seek the mercy and grace of
our Lord, Jesus Christ; to watch against the self-deceptions, to
which the human heart is prone; to beware of self-preference,
on account of distinctions which men admire, but which are of.
ten abominations in the sight of God; and to apply to the Sa-
vior, as he of old, ‘Lord, if Thou wilt, Thou camst make me clean.”
But would they hear Him say, ‘I will, be thou clean;’ they must
renounce every other plea, be willing to part with every sin, and
every occasion of sin, submit to his rebukes, attend on his direc-
tions, and give Him all the praise for their deliverance from so
dreadful a malady. Finally, if we have in some measure expe-
rienced his cleansing power, we shall gradually become willing
to put off this leprous garment of the body, and leave it to be
refined in the grave, that we may be for ever with the Lord.
SCOTT.
recting sinners to Christ. These were to be dipped in the blood and
water: for all our sincerity, repentance, and faith are derived from
the Holy Spirit, and are accepted only through the blood of the Savior.
Scott.
[403]
B. C. 1490.
. Of the cleansing of lepers.
LEVITICUs, XIV.
the birds be killed in an
* earthen vessel over run-
ning water :
6 As for the living
bird, he shall take it, and
the cedar-wood, and the
Scarlet, and the hyssop,
and shall in dip them and
the living bird in the
blood of the bird that was
killed over the running
Water".
7 And he shall "sprin-
kle upon him, that is to
be cleansed from the lep-
rosy, * seven times, and
shall P pronounce him
clean, and shall 4 let the
living bird loose * into
the open field.
8 And he that is to be
cleansed shall wash his
clothes, and shave off all
his hair, and * wash him-
self in water, that he may
be clean ; and after that
he shall come into the
camp, and shall tarry
abroad out of his tent
‘seven days. “
9 But it shall be on
the seventh day, that he
shall "shave all his hair
off his head, and his
beard, and his eye-brows,
even all his hair he shall
shave off: and he shall
wash his clothes, also he
f;hall wash his flesh in
water, and he shall be
clean.
10 And on the “eighth
day he shall y take two
*he-lambs without blem-
ish, and one a ewe-lamb
# of the first year without
blemish, and "three tenth-
deals of fine flour for
* a meat-offering mingled
yº oil, and one " log of
Oll.
11 And the priest that
maketh him clean, shall
* present the man that is
to be made clean, and
those things, before the
LoRD, at the door of the
tabernacle of the congre-
gation :
12 And the priest shall
take one he-lamb, and
offer him for a trespass-
sprinkled from an evil conscience. . They whose
souls before bowed down to the dust, in grie
and fear, now fly in the open firmament of hea-
ven, and soar upwards on the wings of faith and
hope, and holy love and joy.
4. The priest must, on this, pronounce him
clean. This must be done with solemnity, that
the leper might himself be the more affected with
the mercy of God in his recovery, and that others
might be satisfied to converse with him. Christ
is our Priest, to whom the Father has committed
all judgment, and particularly the judgment of the
leprosy. By his definitive sentence, impenitent
sinners will have their everlasting portion assign-
ed them with the unclean, (Job 36: 14.) out of
the holy city; and all that by His grace are cured
and cleansed, shall be received into the camp of
his saints, into which no unclean thing shall en-
ter. Those are clean indeed whom Christ pro-
nounces so, and they mced not regard what men
say of them. But though Christ was the End
of this law for righteowsness, yet being in the
days of his flesh made under the law, which as
yet stood unrepealed, He ordered those lepers
whom He had cured miraculously, to go and show
themselves to the priest, and offer for their
cleansing according to the law. The type
must be kept up, till it was answered by its anti-
type.
Lastly, The priest having pronounced the leper
clean, he must cleanse himself, v. 8, 9. Thus
they who have the comfort of the remission of
their sins, by the sprinkling of the blood of Christ
on their consciences, must with the utmost care
and caution cleanse themselves from all filthi-
ness both of flesh and spirit, and thoroughly
*
*
purge themselves from their old sins; for every
one that hath this hope in Him will be con.
cerned to purify himself. t -
V. 10–20. To complete his purification, on
the eighth day, after the former solemnity per-
formed without the camp, and, as it should'séem,
before he returned to his own habitation, the leper
was to attend at the door of the tabernacle,
and there be presented to the Lord, with his
offerings, v. 11. Observe here, 1. The mercies
of God oblige us to present ourselves to Him,
Rom. 12: 1. 2. When God has restored us to
his ordinances, after restraint by sickness, dis-
tance, or otherwise, we should take the first op-
portunity of testifying our respect to God, and
our affection to his sanctuary, by a diligent im-
provement of the liberty we are restored to.
When Christ had healed the impotent man, He
soon aſter found him in the temple. When
Hezekiah asks, What is the sign that I shall
go up to the house of the Lord? He means,
‘What is the sign that I shall recover?” Inti-
mating, that, if réstored to go abroad, the house
of the Lord should be the first place he would go
to. 3. When we present ourselves before the
Lord, we must present our offerings, devoting
to God, with ourselves, all we have and can do.
4. Both we and our offerings must be presented
before the Lord, by the Priest that made us
clean, even our Lord Jesus, else neither we nor
they can be accepted.
Now, (1.) Most of the ceremony peculiar to this
case, was about the trespass-offering, (the lamb,
and half a pint of oil,) the lamb was offered first,
v. 12. There was used the same ceremony also
as in the consecration of the priests, v. 14. ch.
offering, and the log of
oil, and & wave them for
a wave-offering, before
the LoRD.
13 And he shall slay
the lamb h in the place
where he shall kill the
sin-offering and the
burnt-offering, in the holy
place : for as the sin-
offering is the priest's, so
is the trespass-offering:
* it is most holy.
14 And the priest shall
take some of the blood of
the trespass-offering, and
the priest shall put it up-
on the tip of the right
ear of him that is to be
cleansed, and upon the
thumb of his right hand,
and upon the great toe
of his right foot.
15 And the priest shall
take some of the log of
"oil, and pour it into the
palm of his own left
hand :
16 And the priest shall
dip his right finger in the
oil that is in his left hand,
*
and shall sprinkle of the
oil with his finger, seven
times * before the Lord.
17 And of the rest of
the oil that is in his hand,
shall the priest put upon
° the tip of the right ear
of him that is to be clean-
sed, and upon the thumb
of his right hand, and
upon the great toe of his
right foot, upon the blood
of the trespass-offering.
18 And P the remnant
of the oil that is in the
priest's hand, he shall
pour upon the head of
him that is to be cleansed:
and the priest shall make
9 an atonement for him
before the Lord.
19 And the priest shall
offer the sin-offering,
and make an atonement
for him that is to be clean-
sed from his uncleanness,
and afterward he shall
kill the burnt-offering.
20 And the priest shall
* offer the burnt-offering,
and the meat-offering,
upon the altar: and the
priest shall make an
k, Num. 5:17. 2 Cor. 4:7. 5:1. 13:4.
Heb. 2: 14.
1 John 14:19. Rom. 4:25. 5: 16. Phil.
2:9–11. Heb. 1:3. Rev. 1:18.
m 51–53. Zech. 13:1. Rev. 1:5.
n Num. 19:18,19, Is. 52:15. Ez. 36:25.
John 19:34. Heb. 9:13,19, 10:22.
12:24. 1 Pet. 1:2. 1 John 5:6.
o 51. 4:6,17. 8:11.
16:14,19. 2 Kings
5:10,14. Ps. 51:2,7. Eph. 5:26,27.
p 13:13, 17.
q 16:22. Dan. 9:24. Mic. 7:19. Heb.
9:26.
* Heb. upon the face of the field.
t 13:6. 1515–8. E
r it:25, . Ex. 19:10,14.
Nunn. 8:7. Rev. 7:14.
s 8:6. 1 Pet. 3:21. Rev. 1:5,6.
t 8:3 . 13:5,
u Num. 6:9, 8:7.
x 23. 9:1. 15:13,14.
y Matt. 8:4. Mark 1:44. . Luke 5:14.
7, 1:10. John 1:29. 1 l'et. 1:19.
a 4:32. Num. 6:14.
† Heb. the daughter of her year.
b 23:13. Ex. 29:40. Num. 15:9. 28:
20,
c 2:1. Num. 15:4–15. John 6:33,51.
d 12,15,21,24. -
83. Ex. 29:1–4. Num. 8:6–1121.
f 5:2,3,6,7,8,19, 6:6. Is, 53:10.
g 7:30. 8:27–29. Ex. 29:24.
h 1:5,11. 4:4,24.
i 7:7. 10:17.
k 2:3. 7:6. 21:22.
| 8:23,24- Ex. 29:20. Is. 50:5. Rom.
6:13, 19, 12:1. 1 Cor. 6:20. , 2 Cor.
7: Phil..l;20. 1 Pet. 1:14,15. 2:
5,9,10. Rev. 1:
mºiá7. john 3:34. H.John 2:20.
n 4:6, 17. Luke 17:18, 1 Cor. 10:31,
o 8:30. Ex. 29:20,21. Ez. 36:27, John
1:16. Tit. 3:3–6. 1 Pet. 1:2.
p 8:12. Ex. 29:7. 2 Cor. I;21,22.
Eph. 1:17, 18
q 4:26,31. 5:16. *
12.6–8. Rom. 8:3, 2 Cor-5:
21.
s 10. Eph. 5:2.
Verse 6.
“The cedar wood served for a handle, t
were attached to it, by means of the scarl
bird was so bound to this handle, as that its tail could be dipped in
The whole made an instrument ſo
after which the bird was let loose.”
the blood.
Dr. A. CLARKE.
Verses 8, 9.
The penitent, having in private conference with the ministers of
Christ, and in the secret exercises of faith and prayer
fortable hope of acceptance, proceeds to put away al
of his sins: and seriously to prepare himself for a mor
fession of his faith, in the public ordinances of the G
communion with the Lord’s people.
Scott.
Verse 10–20.
To show that the leprosy was to be considered, both as a judgment
immediately inflicted by the Lord, and also as an emblem of a trans-
gressor under the condemnation and dominion of sin ; these multi-
he hyssop and the living bird
ct wool, or crimson fillet. The
r sprinkling the blood,
5 got Some Com-
ł the remainder
c Solemn pro-
ospel, and in
plied sacrifices
leper was fully restored
about three quarters of
and purifications were required, before the healed
to the privileges of an Israelite.--A log was
a pint –The priest presented the man and
his oblations, but the man himself seems to have killed the sacrifices.
—The ceremonies, observed on this occasiolº, are exceedingly simi-
lar to those used in consecrating the priests. The principal difference.
was, that common oil was sprinkled
seven times before the Lord, and
put over the blood on the right ear; the thumb, and the great toe of
the leper, and also poured on his head ; whereas the holy anointing
oil was sprinkled with the blood on the garments of the priests, and
poured only on the head of the high priest. & *
blood was that of a sin-offering, taking away the guilt of crimes,
the
But, in the former case,
in which the members of the body had been instruments, and thus,
typically preparing them in generºl for the Lord’s service; in the lat-
ter, it was the blood of ‘the ram of consccration,” by which the priests
were set apart to their special service.
This similarity was very in-
structive. For every true penitent is, through Christ, a spiritual
---
B. c. 1490.
Of leprosy in a house,
LEVITICUS, XIV.
atonement for him, and
he shall be clean.
21 || And if he be ‘poor,
and * cannot get so much;
then he shall take "one
lamb for a trespass-offer-
ing # to be waved, to
make an atonement for
him, and one tenth-deal
of fine flour mingled with
oil for a meat-offering,
and a log of oil ;
22 And two turtle-
doves, or two young pig-
eons, such as he is able to
get; and the one shall be
a sin-offering, and the
other a burnt-offering.
23 And he shall bring
them on the eighth day,
for his cleansing, unto
the priest, unto the door
of the tabernacle of the
congregation, before the
LoRD.
24 And * the priest
shall take the lamb of the
trespass-offering, and the
log of oil, and the priest
shall wave them for a
wave-offering before the
LoRD.
25 And he shall kill
the lamb of the trespass-
offering, and the priest
shall take some of the
blood of y the trespass-
offering, and put it upon
the tip of the right ear
of him that is to be clean-
sed, and upon the thumb
of his right hand, and
upon the great toe of his
right foot.
26 And the priest shall
pour of the oil into the
palm of his own left
hand.
27 And the priest shall
sprinkle with his right
finger some of the oil that
is in his left hand, seven
times before the Lo RD.
28 And the priest shall
put of the oil that is in
his hand, upon the tip of
the right ear of him that
is to be cleansed, and up-
on the thumb of his right
hand, and upon the great
toe of his right foot, upon
the place of the blood of
8:23, 24. This was a mortification to the priests,
but now he was admitted with other Israelites to
attend in the courts of the Lord’s house again,
and was as welcome as ever; though he had been
a leper, and though perhaps the name might stick
by him as long as he lived, see on (Matt. 26:6.)
Aſter the blood of the offering had been put with
the priest’s finger on the extremities of the body,
to include the whole, some of the oil, which was
first waved, and then sprinkled before the Lord,
was in like manner put in the same places on the
blood. “The blood,” (says Bp. Patrick) “seems
to have been a token of forgiveness; the oil, of
healing;’ for God first forgiveth our iniquities,
and then healeth our diseases, Ps. 103: 3. See
Isa. 38: 17. Whenever the blood of Christ is
applied ſor justification, the oil of the Spirit is
applied for sanctification; the two are insepara-
ble, and both necessary to our acceptance with
God. Nor shall our former leprosy, if healed
- by repentance, be any bar to these glorious pri-
vileges. Cleansed lepers are as welcome as con-
secrated priests. Such were some of you, but
ge are washed. When the leper was sprinkled,
the water must have blood in it; (v. 5.) when
anointed, the oil unust have blood under it, to
signify that all the graces and comforts of the
Spirit, all his purifying, dignifying influences, are
owing to the death of Christ: by his blood alone
are we sanctiſied.
(2.) Beside this, there must be a sin-offering
and a burnt-offering, a lamb for each, v. 19, 20.
By each, it is said, the priest shall make an
atonement for him. [1..] His moral guilt shall
be removed; the sin for which the leprosy was
sent shall be pardoned, and all the sins he had
been guilty of in his afflicted state. Note, The
removal of any outward trouble is then doubly
comfortable, when at the same time God gives
us some assurance of the forgiveness of our sins.
If we receive the atonement, we have reason
the trespass-offering. cleansing.
| to rejoice. . [2.] His ceremonial pollution shalſ
be removed; called making an atonement for
him. Our restoration to the privileges of God’s
children, typified hereby, is owing purely to the
great Propitiation. . The burnt-offering, beside
the atonement made by it, was a thankful acknow-
ledgment of God’s mercy to offer for his clean-
sing.
W. 21–32. We have here the gracious pro-
vision made for the cleansing of poor lepers.
The poverty of the person concerned would not
excuse him, if he brought no offering. Let none
think, because they are poor, God requires no
service from them, since He has considered them,
and demands what is in the power of the poorest
to give. ‘My son, give me thy heart, and with
that the calves of thy lips shall be accepted, in-
stead of the calves of the stall.” Let not us
have the faith of our Lord Jesus Christ with
respect of persons.
V. 33–53. The leprosy in a house is as un-
accountable as the leprosy in a garment; but, if
we see not what natural causes of it can be as-
signed, we may resolve it into the power of the
God of nature, who here says, I put the leprosy
in a house, (v. 34.) as his curse is said to enter
into a house, and consume it with the timber
and stones thereof, Zech. 5:4.
Now, 1. It is supposed, that, even in Canaan it-
self, the holy land of promise, their houses, through
the upholiness of its inhabitants, might be infect-
ed with a leprosy. Thus, a place and a name
in the visible church will not secure wicked peo-
ple from God’s judgments.
2. It is likewise taken for granted, the owner
of the house will make the priest acquainted with
it, as soon as he sees the least cause to suspect
it, v. 35. Sin in a house is a plague there, as
it is in a heart. And masters of families should
be aware and afraid of the first appearance of
gross sin in their families, and put away the ini-
- 37 And he shall look
29 And the rest of the
oil that is in the priest's
hand, he shall put upon
the head of him that is
to be cleansed, ° to make
an atonement for him be-
fore the Lorto.
30 And he shall offer
the * one of the turtle-
doves, or of the young pi-
‘geons, such as he can get ;
31 Even such as he is
able to get, the one for
a sin-offering, and the
other for a burnt-offer-
ing, with the meat-offer-
ing. And the priest shall
make an atonement for
him that is to be cleansed,
before the Lord.
32 This is the law of
him in whom is the plague
of leprosy, “whose hand
is not able to get that
which pertaineth to his
33 || And the Lord
spake unto Moses, and
unto Aaron, saying,
34 When dye be come
into the land of Canaan,
° which I give to you for
a possession, and ‘ I put
the plague of leprosy in
a house of the land of
your possession ;
35 And he that owneth
the house shall come and
tell the priest, saying, It
seemeth to me there is
as it were 5 a plague in
the house:
36 Then the priest
shall command that they
fempty the house, before
the priest go into it to see
the plague, that all that
is in the house * be not
made unclean : and after-
ward the priest shall go
in to see the house.
On the plague, and, be-
hold, if the plague be in
the walls of the house,
* with hollow strakes,
greenish or reddish,
which in sight are lower
than the wall ;
priest; and no priest, except the Savior himself, was ever any better
than a cleansed leper.—According to the emblem here given, the
Christian’s dedication of himself to the Lord, at his table, should be
the counterpart of what has secretly passed between God and his
soul; and the exercise of repentance and faith should always be fol-
; in preparing for which, the counsel
experienced ministers may be very
lowed by this public profession
and approbation of pious and
useful.
(10.) Log.} : Heb. log, the smallest measure for liquids, containing
verses 31–32. - - e
The condescension of the Lord to the case of the poor, in these in-
the quantity of 6 eggs.”
stitutions, is very instructive.
in the poor man’s cleansing, though the sacrifices were cheaper.
Even in this case, one lamb was absolutely necessary; which might
intimate, that no sinner could ever have been saved, had it not been
-
Scott.
O SEN M.
Yet not one ceremony was omitted them.
for ‘the Lamb that was slain, and hath redeemed us to God with his
blood.’—It is remarkable, that the priest, in putting the oil on the
head of him that was to be cleansed, is said to “make an atonement
for him ;’ which may imply, that the work of the Spirit seals our in-
terest in the great atonement, as well as enables us to apply it.
t 1:14. 5:7. 12:8. 1 Sam. 2:8.
34:19. Frov. 17:5. 22:2, Luke 6:
20. 21:2—4. 2 Cor. 8:9,12. Jam, 2:
5,6
3 * *
* Heb. his hand reach not.
u See on 10.
f Heb. for a waving.
x Sée on 10—13.
y See on 14–20.-Ts. 40:6. Ec. 5:1.
z 18,20. Ex. 30:15,16. John 17:19, 1
John 2:1,2, 5:6.
a 22. 12:8. 15:14,15. Luke
Rom. S:3.
b 2,54–57. 13:59.
c See on 10.21.-Ps. 7.2:12–14. 136:23.
I Cor. I:27,2S
2:24.
ū 23:10. 25:2. Num. 35:10. Deut. 12:
1,8. 19:1. 26:1. 27:3. * -
e Gen. 12:7 13:17. 17:8. Num. 32: *
32. Deut. 12:9,10. 32:49. Josh.
13:1.
f Ex. 15:26. Deut. 7:15. 1 Sam. 2:6.
Is. 45:7. Ann. 3:6, Mic. 6:9.
g Deut. 7:26. Josh. 7:21. 1 Sam. 3:12
14. 1 Rings 13:34. Ps. 9
Prov. 3:33. Zuch. 5:4.
l: 10.
:: Or, prepare.
h 1 Cor. 15:33. 2 Tim. 2:17, 18. IIeb.
12:15. Rev. 18:4
i 13:3,19,20,42,49.
Scott.
Verses 34–53.
This extraordinary plague is expressly spoken of, as immediately
inflicted by the hand of God; and it is very probable it was one meth-
od, in which He rebuked the idolatry or iniquity which men commit-
ted in their houses, and the dishonest or sacrilegious gain which they
brought into them, when the magistrate did not detect and punish
Indeed, the plague of leprosy in general may well be consid-
ered, as one of the punishments in those cases, where it is said, ‘that
man shall bear his iniquity:” and yet the criminal escaped the sword
of the magistrate.—Many expositors endeavor to account in part for
[405]
B. C. 1490.
Cleansing from leprosy.
LEVITICUs, xiv.
38 Then the priest
shall go out of the house
to the door of the house,
and shut up the house
seven days.
39 And the priest
shall come again the sev-
enth day, and shall look:
and, behold, if the plague
be F spread in the walls
of the house;
40 Then the priest
shall command that they
* take away the stones,
in which the plague is,
and they shall cast them
into an unclean place
without the city.
41 And he shall cause
the house to be scraped
within round about, and
they shall pour out the
dust that they scrape off,
without the city, m into
an unclean place.
42 And n they shall
take other stones, and put
them in the place of those
stones: and he shall take
other mortar, and shall
plaster the house.
43 And if 9 the plague
come again, and break
out in the house, after
that he hath taken away
the stones, and after he
hath scraped the house,
and after it is plaster-
ed;
44 Then the priest
s!1ail come and look, and,
#&
quity, far from their tabernacles, Job. 22: 23.
They should be jealous, with a godly jealousy,
concerning those under their charge, ſº they be
drawn into sin; and take early advice, if it but
seem there is a plague in the house, lest the con-
tagion spread, and many be by it defiled and de-
stroyed.
3. If, aſter taking out the part affected, the lep-
rosy remained in the house, the whole must be
pulled down, v. 44, 45. Note, The leprosy of
sin, if it be obstinate under the methods of cure,
spread in the house, it is
P a fretting leprosy in the
house : it is unclean.
45 And he shall 4 break
down the house, the
Stones of it, and the tim-
ber thereof, and all the
mortar of the house: and
he shall carry them forth
out of the city into an
unclean place.
46 Moreover he that
goeth into the house, all
the while that it is shut
up, "shall be unclean un-
til the even.
47 And he -that lieth
in the house, shall wash
his clothes: and he that
eateth in the house, shall
‘wash his clothes.
48 And if the priest
* shall come in, and look
wpon it, and, behold, the
plague hath not spread
in the house, after the
house was plastered:
then the priest shall pro-
nounce the house clean,
"because the plague is
healed.
Jer. 51: 9,
* to cleanse the house two
birds, and cedar-wood,
and Scarlet, and hyssop.
50 "And he shall kill
the one of the birds in
an earthen vessel, over
running water.
51 And he shall take
the cedar-wood, and the
hyssop, and the scarlet,
and the living bird, and
dip them in the blood
of the slain bird, and in
the running water, and
sprinkle the house seven
times.
52 And he shall cleanse
the house with the blood
of the bird, and with the
running water, and with
the living bird, and with
the cedar-wood, and with
the hyssop, and with the
scarlet.
53 But he shall let go
the living bird out of the
city into the open fields,
and make an atonement
for the house : and it
shall be clean.
54 || This is y the law
jº,
will at last be the ruin of families and churches.
- - The remainders of sin and cor-
Fuption in our mortal bodies, are like this leprosy
in the house; after all our pains in scraping and
plastering, we shall never be quite clear of it till
the earthly house of this tabernacle be dissolved
and taken down; Rom. 6: 7.
4. If, after taking out the infected stones, the
leprosy did not spread further, the house must be
cleansed; not only aired, that it might be health-
ful, but purified from the ceremonial pollution,
of leprosy, and *scall,
55 And for a the lep-
rosy of a garment, and
of an honse,
56 And " for a rising,
and for a scab, and for a
bright spot: -
57 To º teach # when
it is unclean, and when
it is clean: " this is the
law of leprosy. *~
k 13:7,8,22,27,36,51.
l Ps. 101: Prov. 22 4.5
:10. 25:4,5.
Matt. 18:17. John 15:2.
it. § 2 John
io,ii. Rev. 2.2,6,14–16,
m Job 36:13,14. Is. 65:4. Matt. 8:28
24:5 Tim. 1:20. Rev. 22:15
n Gen. 18:19. Josh. 24:15.
7–9. 19:5–7. 29:45, S. :Ú.
Acts 1:20–26, 1 Tim. 5:9,10,21,22.
2 Tim. 2:2. Tit, 1:5–9.
o Jer. 6:28–30. Ez. 24:13.
p 13:51,52.
q 2 Kings 17:20–23. 25:4–12,25,26.
$z. §§. Matt. 22.7. 24:2. "Röm.
11:7–11. Rev. 11:2.
r See on 41.
s 11:24,25,28. 15:5–8,10.
6. Num. 19:7–10,21,22.
t See on 8,9.
* Heb. in coming in shall come in, &c.
u 3. Job 5:18. Hos. 6:1. Mark 5:29,
I7:15, 22:
11:46, 15.
y 2.3%. 6:9,14.25. 7:1,37.
19:14.
33. Num. 539, 6:13.
c 10:10. Joy. 15:19. Ez. 44:23.
f Heb. in the day of the unclean, and
in the day of the clean.
d Deut. 24:8,
behold, if the plague be 49 And he shall take
for all manner of plague,
PRACTICAL OBSERVATIONS.
When God “ quickens us” by his Spirit, we soon evidence
the change, by sincerely repenting, and forsaking all our evil
ways; discover a right judgment, and disposition of heart, and
become the servants of the Lord; especially are led, by the
ministry of the Word, to see the suitableness and preciousness of
the atoning blood, and sanctifying grace of Jesus Christ; and,
gladly washing in ‘this fountain opened for sin and for unclean-
mess,” we in heart and affection ascend, whither the risen Savior
is gone before. They, who are thus delivered from the prevailing
power of sin, endeavor continually to “cleanse themselves more
and more ‘from all remaining ‘filthiness of flesh and spirit, and
to perfect holiness in the fear of God:” and should without need-
less delay, yet with previous examination and serious preparation,
seek admission to the communion of the saints; that, with them,
they may publicly profess their faith, and their grateful love to the
Savior, in the ordinance of his appointment. Considering them-
selves as bought with a price, they now desire to do all in the
name of Christ, and through Him “to glorify God with their body
and spirit, which are his.’—This is the true cleansing of a leper,
and his subsequent admission into the courts of the Lord’s house;
or the consecration of an unclean sinner to the spiritual priest-
hood.-Have we then the inward consciousness of such a change?
this singular disorder from natural causes, and likewise consider
many of these rules and restrictions, as cautions against infection : but
there is not the most remote intimation in these laws, or any where
in Scripture, that the disorder was at all infectious.--The rules pre-
scribed seem to imply the care, with which they who fear God should
... protest against prevailing iniquities, and separate from them ; and
, the attention and pains, which magistrates, ministers, and masters
of families should employ, in checking, restraining, censuring, and
punishing sin, in preventing its progress, and in promoting reſorma-
tion. They may also be emblems of the methods, which the Lord
takes with nations and churches, before He proceeds to extremities;
and of the certain, shameful, and miserable destruction, which awaits
them, when these methods prove unsuccessful : and they likewise
intimate that the Lord frequently gives men up to that filthiness, in
which they have delighted.—Thus also sin is so interwoven with the
and have we thus joined ourselves to the Lord and to his people?
If so, let us give Him the praise; let us humbly remember what
we were: let us abound in spiritual sacrifices according to our
ability and opportunity; let us follow after holiness, compassion-
ate other poor lepers, and seek and pray for their cleansing also.
—All these ancient institutions should remind us of the odious
nature and desert of sin, and the absolute necessity of the blood
of Christ, to render our repentance, and the best of our “fruits
meet for repentance,” acceptable before a holy God; and that all,
who are interested in the blood of the Redeemer, partake of his
Spirit, and are devoted to his service. They likewise call on us
to watch and pray; and to look well to our hearts, our households,
and the church of God; that in our places we may search and
purge out our iniquity, and so prevent its prevalence, to the des-
truction of those with whom we are connected. For the read-
iness of God to pardom the true believer is not more manifest,
than his determination to destroy impenitent sinners.-Let us all
then take warming, and cry earnestly to Him to cleanse our souls
before we die, that we may never enter the place where unclean
spirits are tormented; but that, “when this earthly house of our
tabernacle shall be dissolved, we may have a building of God, a
house not made with hands, eternal in the heavens.’ Scott.
fabric of the human body, that it must be taken down by death : but
if previously the leprosy be cleansed, and sin be dethroned and mor-
tified, the soul will be received into the holy mansions of the bless-
ed, and the body also will be raised incorruptible; otherwise both
soul and body must at last be carried forth out of the city of God, to
that unclean place “prepared for the devil and his angels.”—Yea, the
earth itself must be destroyed by fire, as the unclean, leprous habita-
tion of the polluted sons of men. Scott.
(34.) Leprosy in a house..] JMichaelis understands this of “salt-petre,’
which sometimes attacks and corrodes houses in damp situations,
sometimes causing their walls to tumble down ; and it is also perni-
cious to health. It is, more properly speaking, an acid of nitre. Dr.
4. Clarke however, and some others, think this inſection, as that of
garments, proceeded from animalculae. . Ep.
[406
*
B. C. 1490.
CHAP. XV.
Laws respecting the running issues of
men, 1–18; and of women, 1 &
AN. the LoRD spake
unto Moses, and a to
Aaron, saying,
2 Speak unto the chil-
dren of Israel, and say
unto them " When any
man hath a *running is-
sue out of his flesh, be-
cause of his issue he is
unclean.
3 And this shall be his
uncleanness in his issue:
whether his flesh run
with his issue, or his flesh
be stopped from his issue
it is his uncleanness.
4 Every bed, whereon
he lieth that hath the
issue, is unclean : and
every + thing whereon
he sitteth shall be “un-
clean.
5 And whosoever
toucheth his bed, shall
*wash his clothes, and
bathe himself in water,
and be unclean until the
€Ven.
6 And he that sitteth
on any thing, whereon
he sat that hath the issue,
shall wash his clothes,
and bathe himself in wa-
ter, and be unclean until
the even.
7 And he that touch-
eth the flesh of him that
hath the issue, shall wash
his clothes, and bathe
himself in water, and be
unclean until the even.
8 And if he that hath
the issue spit upon him
that is clean : then he
shall “wash his clothes,
and bathe himself in wa-
ter, and be unclean until
the even.
9 And what saddle
soever he rideth upon
that hath the issue, shall
be unclean. s
10 And whosoever
toucheth any thing that
was under him, shall be
unclean until the even :
and he that beareth any
of those things, shall
wash his clothes, and
bathe himself in water,
-*
LEVITICUs, xv.
“that it might be fit to be the habitation of an Is-
raelite. The ceremony of its cleansing was much
the same with that of a leprous person, v. 49,
&c. intimating that the house was smitten for
the man’s sake, (as Bp. Patrick expresses it,)
and he was to look on himself as preserved by
divine mercy. The houses of Israelites are said
to be dedicated, (Deut. 20: 5.) for they were a
holy nation, and ought therefore to keep them
pure from all ceremonial pollutions; the same
care should be taken to reform whatever is amiss
in our families, that we and our houses may serve
the Lord: see Gen. 35: 2.
Some have thought the leprosy in the house
typical of the idolatry of the Jewish church, which,
though some of the reſorming kings took away
the inſected stones, yet still broke out again, till,
by the captivity of Babylon, God took down the
house, and carried it to an unclean land; and that
proved an effectual cure of their inclination to
idols and idolatrous worships.
V. 54–57. There is no repetition of this law
in Beut: only a general memorandum is given,
(Deut. 24: 8.) Take heed in the plague of lep-
rosy. We may see in this law, 1. The gracious
care God took of his people Israel, for to them
only his law pertained, and not to the Gentiles.
When Naaman the Syrian was cured of his lep-
rosy, he was not bidden to show himself to the
priest, (though cured in Jordan,) as the Jews
cured by our Savior. Thus those who are intrust-
ed with the key of discipline in the church, judge
them only that are within; but them that are
without, God judgeth. 2. The religious care
we ought to take, to keep our minds from the do-
minion of all sinſul affections and dispositions, for
the service of God. We ought also to avoid all
bad company, and, as much as may be, coming
within danger of being infected by it. Touch
not the unclean thing, saith the Lord, and I
will receive you.
CHAP. XV. V. 1–18. We have here the
Of unclean diseases.
tracted by running issues in men, called in the
margin, (v. 2.) the running of the reins: a very
grievous and loathsome disease, which was, 1.
Usually the effect of uncleanness, and a dissolute
life, filling men’s bones with the sins of their youth,
and leaving them to mourn at the last, when all
the pleasures of their wickedness are gone, and
‘nothing remains but the pain and anguish of a
rotten carcass, and a wounded conscience. And
what fruit has the sinner, then, of those things
whereof he has so much reason to be ashamed 3
As modesty is an ornament of grace to the
head, and chains about the neck; so chastity is
health to the navel, and marrow to the bones;
but uncleanness is a wound and dishonor, the
consumption of the flesh and the body, and a sin
which is often its own punishment more than any
other. [Note Gen. 38; 9.] 2. It was sometimes
inflicted by the righteous hand of God for other
sins, as appears by David’s imprecation of a
curse on the family of Joab, for the murder of
Abner, Let there not fail from the house of
Joab ome that hath an issue or is a leper: a
vile disease for vile deserts.
Now, whoever had this disease, (1.) Was
himself unclean, v. 2. it was at his peril if he
came near the sanctuary, nor might he eat of the
holy things. This signified the filthiness of sin,
and of all the productions of our corrupted nature,
which renders us odious to God’s holiness, and
utterly unfit for communion with Him. Out of
a pure heart well kept are the issues of life, but
out of an unclean heart comes that which is de-
filing, Matt. 12: 34, 35. (2.) He made every
person and thing unclean that he touched, or that
touched him, v.4–12. This signified the con-
tagion of sin, and the danger we are in of being
polluted, by conversing with those that are pollu-
ted, and the need we have, with the utmost cir-
cumspection, to save ourselves from this wrºto-
ward generation. (3.) When cured, yet he
could not be cleansed without a sacrifice, v. 13—
15. This signified the great gospel-duties of
law concerning the ceremonial uncleanness con- faith and repentance, and the great gospel-privi-
and be unclean until the be clean.
17 And every gar-
eVell.
11 And whomsoever
he toucheth that hath the
issue, (and hath not rinsed
his hands in water,) he
shall wash his clothes,
and bathe himself in wa-
ter, and be unclean until
the even.
12 And f the vessel of
earth, that he toucheth
which hath the issue,
shall be broken ; and
every vessel of wood
shall be rinsed in water.
13 And when he that
hath an issue is cleansed
of his issue; then he shall
number to himself 5 seven
days for his cleansing,
* and wash his clothes,
and bathe his flesh in
running water, and shall
14 And on the eighth
day he shall take to him
two turtle-doves, or two
young pigeons, and come
before the Lord, unto
the door of the taberna-
cle of the congregation,
and give them unto the
priest.
15 And the priest shall
offer them, k the one for
a sin-offering, and the
other for a burnt-offer-
ing; and the priest shall
make an atonement for
him before the Lord, for
his issue.
16 And * if any man’s
seed of copulation go out
from him, then he shall
wash all his flesh in wa-
ter, and be unclean until
the even.
ment, and every skin
whereon is the seed of
copulation, shall be wash-
ed with water, and be
unclean until the even.
18 The woman also
with whom man shall lie
with seed of copulation,
they shall both bathe them-
selves in water, and be
* unclean until the even.
a 11:1. 13:1.
b 22:4. Num. 5:2. 2 San). 3:29. MIark
7:20–23.
* Or, running of the reins.
i Heb. vessel. c Tit. I : 15.
d 11:25,28, 14:8,9,46,47. 17:15. Num.
19:10. Heb. 10:22. Rev. 7:14.
e Is. 1:16. Jan). 4:8. -
f 6:28. 11:32,33. 2 Cor. 5:1. Phil. 3:21.
g 28. 8:33. 9: . 14:8. Num. 12:14.
19:11, 12.
h Jer. 33:8. Ez. 36:25–29. 2 Cor. 7:1.
i 29,30. 6,8. 14:22,23.
12:6,
k 5:7–10. 14:19,20,30,31.
l See on 4:20.-12:7. Numi. 15:25. 25:
m 2:4. Deut. 23:10,11.
n Ex. 19:15. 1 Sam. 21:4,5. Ps. 51:
% 4. Cor. 6:12, 1 Thes. 4:4,5. Heb.
* -
NOTES.
CHAP. XV. V. 2. These laws are not binding on us; and the
emblematical instruction may be sufficiently understood from the
P. O. In some cases, the disease mentioned was contracted by li-
centiousness ; in others it might be the result of shameful, secret
practices; and even the diseases and infirmities, which were only
an affliction, and had no immediate connection with personal and
actual sin, were all originally the consequence of the sinful state of
human nature; may, the cases, in which neither positive disease nor
actual sin was implied, might be thus marked, to show how a fallen
nature pollutes every thing we do. Scot'r,
Verse ll. *
If the diseased person rinsed his hands in water, just before he
ºned any one, he did not communicate pollution ; otherwiſ he
(ii (1. - D.
- Verses 13–15.
The purification and sacrifices, when this disorder was removed,
Yere, not very dissimilar to some of those, which were appointed at
the cleansing of a leper; but the sacrifices were less expensive, and
only a sin-offering and a burnt-offering were required. scort.
Verses 16–18.
In these cases, as well as that of one who contracted pollution by
tºuching an unclean person, nothing but ablution was required.
This part of the law the Jews might observe at present; but it is
said, that they do not think themselves bound by it, now they have
no temple, and live in other lands; as it had reference to the sanctu-
ary of God, and the holy land. (31.) ID.
(18.) Sºlichaelis thinks this law given in order to aid in the preven-
tion of polygamy. Ed.
'407]
B. C. 1490.
Of unclegn diseases,
IEVITICUs, xv.
19 || And if a woman
have an issue, and "her
issue in her flesh be
blood, she shall be * put
apart seven days: and
whosoever toucheth her,
shall be unclean until the
€Vel),
20 And P every thing
that she lieth upon in her
separation, shall be un-
clean : every thing also
that she sitteth upon,
shall be unclean. -
21 And whosoever
toucheth her bed, shall
wash his clothes, and
bathe himself in water,
and be unclean until the
ČVCI).
22 And whosoever
toucheth any thing that
she sat upon, shall wash
his clothes and bathe
himself in water, and be
unclean until the even.
23 And if it be on her
bed, or on any thing
whereon she sitteth,
when he toucheth it; he
shall be unclean until the
€Ven.
24 And if q any man
lie with her at all, and
leges of the application of Christ’s blood to our
souls for our justification, and his grace for our
sanctification. God has promised to sprinkle
clean water upon us, and to cleanse us from all
our filthiness, and has appointed us by repentance
to wash us, and make us clean: He has also pro-
vided a sacrifice of atonement, and requires us
by faith to interest ourselves in that sacrifice; for
it is the blood of Christ his Son that cleanses
ws from all sin, and by which atonement is made
for us, that we may have admission into God’s
presence, and may partake of his favor.
W. 19–33. This is concerning the ceremo-
nial uncleanness women lay under from their is-
sues, both regular and healthful, and according
to the course of nature, (v. 19—24.) and unsea-
sonable, excessive, and diseased; such was the
bloody issue of the poor woman, suddenly cured
by touching the hem of Christ’s garment. All
wicked courses, particularly idolatries, are com-
pared to the uncleanness of a removed woman,
Ezek, 36, 17. and, Lam. 1. 9.
The reasons given for all these laws we have,
v. 31. 1. By them they were taught their privi-
tion ; all the days of the
issue of her uncleanness
shall be as the days of
after that
clean.
to herself seven days, and
she shall be
*
lege and honor; that they were purified unto
God, a peculiar Fº by the holy God
for a kingdom of priests, a holy nation; "[note
Ex. 19: 6.] for that was a defilement to them
which was not so to others, 2 hey were also
taught, to preserve the honor ºf their purity as
a duty, and to keep from all sinful pollutions. It
was easy to argue, that, if those pollutions which
were natural, unavoidable, involuntary, their af.
fliction and not their sin, rendered them for the
time so odious, that they were not fit for com-
munion either with God or man, much more
abominable and filthy were they, if they sinned
against the light and law of nature, by drunken-
mess, adultery, fraud, and the like sins, which
defile the very mind and conscience. And if
these ceremonial pollutions could not be done
away but by sacrifice and offering, something
greater and much more valuable must be expect-
ed and depended on, for the purifying of the soul
from the uncleanness of sin.
Thus shall ye prevent their dying in their un-
cleanness by the hand of God’s justice, if, while
under any of these defilements, they should come
bernacle that is among
them. *
32 This is y the law of
her separation; she shall
be unclean.
26 Every bed whereon
she lieth all the days of
her issue, shall be unto
her as the bed of her se-
paration : and whatso-
ever she sitteth upon
shall be unclean, as the
uncleanness of her se-
29 And on the eighth
day she shall take unto
her two turtles, or two
young pigeons, and bring
them unto the priest, to
the door of the taberna-
cle of the congregation.
30 And the priest shall
offer the one for a sin-
offering ; and the other
for a burnt offering; and
the priest shall make an
him that hath an issue,
and of him whose seed
goeth from him, and, is
defiled there with :
33 And 2 of her that is
sick of her flowers, and
of him that hath an issue,
of the man, and of the
woman, “and of him that
lieth with her which is
unclean.
o 12.2. Lam. 1:8,9,17. Ez. 36:17.
* Heb. in her separation.
her flowers be upon him, paration.
he shall be unclean seven 27 And whosoever
days: and all the bed toucheth those things
shall be unclean, and
"shall wash his clothes,
and bathe himself in wa-
ter, and be unclean until
whereon he lieth shall be
unclean.
25 And if a woman
have an issue of her
blood * many days out of the even.
the time of her separa- 28 But if she be
tion, or if it run beyond cleansed of her issue,
the time of her separa- then she shall t number
atonement for her before p See on 4–9 jº
• º 33, 20-18. Ez. 18:6. 22:10.
the Lord, for the issue # Kitº. §§25°ºke 8:43,
of her uncleanness. ºld. Zech. 13:1.
t º
31 || Thus u shall ye * if:#"'ísº. Num.5.3. Deut. 24.
- •l - 8. Ez. 44:23. Heb. 12:15.,
separate the children of ...; Rºmãº., ºº
Israel from their unclean- łºś º
- -* I Gs :noğ, : r - Zs
mess, * that they die not * $3. ,5%,9
in their uncleanness, . . .is.
when they defile my ta-
PRACTICAL OBSERVATIONS.
When we consider how nearly we are beset with occasions of
moral uncleanness, by day and by might, alone and in company,
nay, sleeping as well as awake, we may well say with David,
‘Who can understand his erro"s" Cleanse Thou me from secret
faults.” And these laws may remaind us, that God secs all those
things, which are totally concealed in Sum and escape the censure
of men. Being unholy, and having to do with so holy a God, we
must for ever have been banished from his presence, had He not
said, “ From all their filthiness will I cleanse them;’ and both
provided the Fountain for our purification, and appointed the
means. In the daily exercise of self-examination, repentance,
and faith in the one sin-offering of Christ, and by daily prayer for
Verse 24.
When this was done in presumption, it was to be punished with
death, iſ detected ; and if not, the offenders might expect to be cut
off by the judgment of God: (20: 18.) but when inadventently, this
purification was to be observed. . This restriction must not be con-
sidered as merely ceremonial ; for the nature of the case, and the
punishment denounced against wilful transglessors, combine to prove
it to be of perpetual moral obligation. Scott. ‘It has been a general
opinion, that offspring obtained in this way, has been inſected with
Ieprous, scrofulous, and other deeply rooted diseases, from which
their posterity have been scarcely ever freed.” Dr. A. CLARKE.
How unjust, then, to children is a sin of this kind, through wilful ig-
norance, on the part of the parents, of the laws of God which regulate
the most important functions of our nature : and which He has given
us the means and the faculties to know ! Ed. -
Verse 28.
It is not said, the woman must “wash her clothes, and bathe in
running water,” as the man. (13.) The reason of this difference
does not appear. Scott.
Verse 31.
This shows, that these laws were principally intended to impress
the minds of the Israelites with reverence for the sanctuary : and on
the one hand, to show them what need they had of circumspection
and purity of heart and life, in order to worship the holy God with
his sanctifying grace, we seek and find this purification, and this
purity of heart, with which we shall be admitted “ to see God.”—
While we observe the rule of God’s Word, and aim at his glory
through Jesus Christ, all things become pure to us: but every
thing is an occasion of increasing and communicating defilement
to the impenitent and unbelieving. With serious recollection and
humble reverence, we should approach our holy, heart-searching
God in his ordinances; and in our daily walk be careful to ‘pos-
sess our vessels in sanctification and honor; consulting expedi-
ency, and avoiding excess, in things most lawful, and being careful
not to be ‘brought under the power of amy.”—(Phil. 3: 20, 21.)
SCOTT.
acceptance ; and Gn the other hand, that, being sinners in a would
full of temptations and defilements, they would continually need
forgiveness, through the great atonement typified by all the sacrifices,
and the sanctification of the Spirit shadowed forth by all the purifi-
cations. While encamped in the desert, it would not be very bur-
thensome to bring the prescribed oblations ; but after they were
settled in Canaan, many of them at a great distance from the tab-
ernacle, this would become much more difficult.—We may however
observe, that many of the cases stated only required such washings
as might any where be performed ; and that those respecting which
sacrifices were appointed, would more larely occur. We may also
suppose, that, provided these were brought, when the person who
had been unclean first came to the sanctualy, it would suffice;
though distance on other hindrances prevented its being done imme-
diately, at the expiration of the seven days. Scott.
Verse 33.
‘IIow, unpromising and how forbidding, at the first view, was this
chapter 1, and yet how full of wise, humane, and moral regulations,
manifesting at once the wisdom and kindness of the great Legislator.
Every word of God is pure in 1tself, and of great importance to us.
He who cannot derive instruction from the chapter before him, and
be led, by a proper consideration of its contents, to adore the wisdom
and goodness of God, must have either a very stupid, or a very vitia-
ted mind.” Dr. A. CLARI, E.
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HIGH PRIEST ON THE DAY OF ATONEMENT, AND A LEVITE.-Leviticus xvi. 4.









#
*
B. C. 1490.
- *
CHAP. XVI.
The high priest must not enter the most
holy place at all times: but on a day
of atonement yearly observed, havin
slain a sin-offering for himself, an
another for the people, he must enter
with the sprinkling of blood, and burn-
ing of incense, 1–17. The altar of
incense, purified with blood, 18, 19.
The scape-goat sent away, and burnt-
offerings sacrificed, and the sin-offer-
ings burnt without the camp,
The day of this solemnity instituted,
29–34.
ND the Lord spake
unto Moses, after
*the- death of the two
sons of Aaron, when they
offered before the Lord,
and died:
2 And the LoRD said
unto Moses, Speak unto
Aaron thy brother, that
* he come not at all times
into the holy place with-
in the veil, before the
mercy-seat, which is
upon the ark ; * that he
die not: for I will appear
in the "cloud upon the
° mercy-seat.
3 Thus shall f Aaron
come into the holy place:
with 5 a young bullock
for a sin-offering, and * a
ram for a burnt-offering.
4. He shall, put on the
"holy linen coat, and he
shall have the linen
bréeches upon his flesh,
and shall be girded with
the linen girdle, and with
the linen mitre shall he
be attired: these are ho-
ly garments; * therefore
shall he wash his flesh in
water and so put them-on.
5 And he shall take of
the congregation of the
children of Israel two
kids of the goats for a sin-
offering, and one ram for
a burnt offering.
6 And Aaron shall offer
his bullock of sin-offering
* which is for himself,
and make "an atonement
a 10:1.2.
5 §33,84. 402021. 1 Kings 86.
Heb. 9:3,7,8, 10:20. -
c 13, 8:35. Num. 4:19. 17:10. Matt,
27:51. Heb. iii. 16. Toºts.
d #: 40:35. 1 Kings 8:11,12. , 2 Chr.
: I #, e Ex. 25:17–22.
f 1:eb. 9:7,12,24,25.
g 4:3. 8:14. Num, 29:7–11.
ſt l;3,10. 8:18. 9:3.
i 6:10. Ex. 28:2,40–43. 39:27–29,
Js, 53:2. Ez. 44:17, 18. Luke 1:35.
Phil. 2:7. Heb. 2:14. 7:26.
k 8:6. Ex. 29:4. 30:20, 40:12,31,32.
ev. 1:5,6.
1 4:14. 8:2,14. 9:8–16. Num. 29:
tr
LEVITICUS, XVI.
Of the day of atonement.
near the sanctuary. Note, it is dangerous to die but within the veil none must ever come but the
in our uncleanness; and our fault if we do, since
we have not only fair warning, by God’s law,
against those things that will defile us, but also
such gracious provision made by his gospel for
our cleansing, if at any time we be defiled.
In all these laws, special regard seems to be
had to the honor of the tabernacle, which mone
must approach in their uncleanness, that they
defile not my tabernacle. Infinite Wisdom
took this course, to preserve in the minds of that
careless people a continual dread of, and venera-
tion for, the manifestations of God’s glory and
presence among them in his sanctuary. Now
that the tabernacle of God was with men, famil-
iarity would be apt to breed contempt, therefore
the law made so many things of frequent incidence
to be ceremonial pollutions, and to involve an
incapacity of drawing near to the sanctuary,
(making death the penalty,) that so they might
approach with great caution and reverence, and
serious preparation, and ſear of being found unfit.
Thus they were taught, never to draw near to
God but with an awful, humble sense of their dis-
tance and danger, and an exact observance of
every thing required, in order to their safety and
acceptance. -
And what duty must we learn from all this?
(1.) Let us bless God, that we are not under the
yoke of these carnal ordinances; that, as nothing
can destroy us, so nothing can defile us, but sin.
They may now partake of the Lord’s supper, who
durst not then eat of the peace-offerings. And
the defilement we contract by our sins of daily
infirmity, we may be cleansed from in secret by
the renewed acts of repentance and faith, without
bathing in water, or bringing an offering to the
door of the tabernacle. (2.) Let us carefully
abstain from all sin, as defiling to the conscience,
and particularly from all fleshy lusts; possessing
our vessel in sanctification and honor, and
not in the lusts of uncleanness, which not only
pollute the soul, but war against it, and threaten
its ruin. (3.) Let us all see how indispensably
necessary real holiness is to our future happiness,
and get our hearts purified by faith, that we may
see God. (Ps. 24: 3, 4.) -
CHAP. XVI. In this chapter, we have the in-
stitution of the annual solemnity of the day of
atonement, or expiation, for the whole nation,
which had as much Gospel in it as perhaps any
of the appointments of the ceremonial law, as ap-
pears by the reference the apostle makes to it,
Heb. 9. 7, &c.
V. 1–4. 1. This law is dated after the death
of the two sons of Aaron, (v. 1.) which we
read, ch. 10: 1. (1.) Lest Aaron should fear
that any remaining guilt of that sin should cleave
to his family, or (seeing the priests were so apt
to offend) that some aſter-sin of his other sons
should be the ruin of his family, he is directed how
to make atonement for his house, for this would
establish it, and preserve for it the entail of the
blessing on it., (2.) The priests being thus warm-
ed to approach God with reverence and godly
fear, are here told how the nearest approach might
be made, not only without peril, but to unspeak-
able advantage and comfort, if the directions were
observed. Thus God’s judgments on some should
be instructions to others.
2. One design of this law was, to preserve a
high priest, and he but on one day in the year, and
with great ceremony and caution. That place
where God manifested his special presence must
not be made common. If none must come into
the presence-chamber of an earthly king uncalled,
no, not the queen herself, on pain of death, (Esth.
4: 11.) ought not the same sacred respect to be
paid to the King of kings? But see what a
blessed change is made by the gospel of Christ;
all good Christians have now boldness to enter
into the holiest, through the veil, every day;
and we come boldly (not as Aaron must, with
fear and trembling) to the throne of grace, or
mercy-seat. While the manifestations of God’s
presence and grace were sensible, it was requi-
site they should be thus reserved, because objects
of sense, the more familiar they are made, the less
awful or delightful they become; but now that
they are purely spiritual, it is otherwise; for the
objects of faith, the more they are conversed with,
the more do they manifest of their greatness and
goodness, Eph. 2:6. Then Aaron must not come
near at all times, lest he die; we now must come
near at all times, that we may live: distance only
is our death. Then God appeared in the cloud
on the mercy-seat, but now with open face we
behold, not in a dark cloud, but in a clear glass,
the glory of the Lord, 2 Cor. 3: 18.
3. The work of this day was committed to the
high priest only, v. 3. He was to do all himself
on the day of atonement; only there was a second
provided, to be his substitute or supporter, in case
of his sickness, or ceremonial uncleanness. All
Christians are spiritual priests, but Christ only
is the High Priest, and He alone makes atone-
ment, morneeded He either assistant or substitute.
4. The high priest was not now to be dressed
in his rich garments, the ephod, with the pre-
cious stones in it, but only the linen clothes,
which he wore in common with the inferior
priests, v. 4. That meaner dress best became
him on this day of humiliation; and, being thin-
ner and lighter, he would in them be more expe-
dite for the work and service of the day, which
were all to go through his hands. . Christ, our
High Priest, made atonement for sin in our na-
ture; not in the robes of his own peculiar glory,
but the linen garments of our mortality, clean
indeed, but mean.
V. 5–14. The Jewish writers say, the high
priest was to dwell alone in the temple, to pre-
pare himself for the service of this great day.
During seven days he was to do the work of the
inferior priest; and, he must have the institution
read to him again and again, that he might be
fully apprized of the whole method. 1. He was
to begin very early, with the usual morning sa-
crifice, after first washing his whole body before
he dressed, and his hands and feet again after.
He then burned the daily incense, dressed the
lamps, and offered the extraordinary sacrifice
(Num. 29: S.) for this day, a bullock, a ram,
and seven lambs, all for burnt-offerings. This
he is supposed to have done in his high priest’s
garments. 2. He must now put off his rich robes,
bathe himself, put on the linen garments, and
present unto the Lord his own bullock, as a sin-of-
fering for himself and his house, v. 6. The bullock
was set between the temple and the altar, and
the offering was a solemn confession of his sins,
and the sins of his house, earnestly praying for
ll. 2 Chr, 29:21. Ezva 6:17. Ez. * * * * - * - º -
#2:..". ss.”h. #27%, veneration for the most holy place, within the veil, forgiveness, with his hands on the head of the bul-
ºff-li, ºſ-17. § 9-7s., v. 2. Before the veil some of the priests came |lock. 3. He must then cast lots on the two goats
m 9:7, Ezra 10:18, 19. Job 1:5. Ez. ~ * l l ---- e * 3 :
43:19–27, every day, to burn incense on the golden altar, which were to make (both together) one sin-of-
NOTES. vited to draw near. Scott.
CHAP. XVI. V. 2. The ordinary priests went into the sanctuary,
where the golden candlestick and the table of shew-bread were plac-
ed; and there, without ‘the veil, before the mercy-seat,’ burnt incense
on the golden altar, one at a time : but they went no further.
30: 7, 8. Luke 1: 8–10. Heb. 9:
be removed, and on some other
rule became indispensable.
(JWum.4 : 5. 2 Chr. 29 : 12–19.)—The
worship appointed by the law was intimately connected with sensi-
ble objects, which are less revered when rendered familiar: but that
of the N. T. being more simple, is maintained entirely by faith ; and
(Ez.
6, 7.)—When the tabernacle was to
occasions, deviations from this strict
the objects of it are admired and adored, in proportion to the frequen-
cy and intenseness with which
ites therefore were commanded to keep their distance, but we are in-
O. T. VOL. I.
accessible.
we meditate upon them : the Israel-
. The daily sacrifice doubtless
in this chapter.
Holy place..] ‘According to a belief universally prevalent among
ancient nations, the innermost sanctuary was the peculiar abode of
the god to whom the temple was dedicated.
besides the priest dared to enter; which was therefore called the in-
Every uninitiated person who ventured to penetrate into
the inner sanctuary, expiated his boldness by a sudden death.
Pausanias concerning the sanctuary of Isis at Tithorea, &c.
mentions the temple of Dindymene, which they thought was unlaw-
ful to open more than one day in the year ; and says of the temple of
Orcus, that “it was opened but once a year.””
Into this part no mortal
See
He also
GREE NF1ELD.
Verse 3.
preceded the solemnities "gººed
SCOTT.
(409]
B. C. 1490. Tº
Of the day of atonement.
LEVITICUS, XVI.
for himself, and for his
house.
7 And he shall take
the two goats, and "pre-
Sent them before the
IoHD, at the door of the
tabernacle of the congre-
gation.
8 And Aaron shall
P cast lots upon the two
goats; one lot for the
Loſt D, and the other lot
for the * scape-goat.
9 And Aaron shall
bring the goat 4 upon
which the LoRD’s lot
iſell, and offer him for a
sin-offering.
10 But the goat on
which the lot fell to be
* the Scape-goat, shall be
presented alive before the
LoRD, “to make an
atonement with him, and
to ‘let him go for a scape-
goat into the wilderness.
11 || And Aaron shall
bring " the bullock of the
sin-offering, which is for
himself, and shall make
an atonement for himself,
and for his house, and
shall kill the bullock of
fering for the congregation. One must be slain,
in token of a satisfection tº God's justice for sin,
the other sent away, in token of the remission
or dismission of sin by the mercy of God. Both
must be presented together to God, (v. 7.) be-
fore the lot was cast on them, and afterwards the
scape-goat by itself, v. 10. Some think goats
were chosen for the sin-offering, because, their
disagreeable smell represented the offensiveness
of sin: others think, because it was said the de-
mons often appeared to their worshippers in the
form of goats, God obliged his people to sacrifice
goats, that they might never be tempted to sacri-
fice to goats. 4. Next he must kill the bullock
for the sin-offering, for himself and his house, v.
11. , 5. He took a censer of burning coals (that
would not smoke) in one hand, and a dish full
of the sweet incense in the other, and went into
the holy of holies through the veil, went up to-
ward the ark, set the coals down on the floor,
and scattered the incense upon them, so that the
room was immediately filled with smoke. 6. He
then fetched the blood of the bullock, (from the
priest whom he had left stirring it, that it might
not thicken, say the Jews,) and took that in with
him the second time into the holy of holies, now
filled with the smoke of the incense, and sprin-
kled, with his finger, of that blood upon, or rather
toward, the mercy-seat, once Över against the
top of it, and then seven times towards the low-
er part of it, v. 14. But the drops of blood (as
the Jews expound it) all fell on the ground, and
none touched the mercy-seat. Having done this,
he came out of the most holy place, set the basin
of blood down in the sanctuary, and went out.
W. 15–19. When the priest was come out,
1. He must next kill the goat, the people’s sin-
offering, (v. 15.) and go the third time into the
holy of holies, to sprinkle the blood of the goat,
as of the bullock; and thus he was to make
atonement for the holy place; (v. 16.) that is,
as the people’s sins had provoked God to take
away those tokens of his favorable presence, and
rendered even that holy place unfit to be the hab-
itation of the holy God, atonement was hereby
made, that God, being reconsiled, might con-
tinue with them. 2. He must then do the same
for the outward part of the tabernacle, by sprink-
ling the blood of the bullock first, and them of the
goat, without the veil, where the table and in-
cense-altar stood, eight times each, as before.
The reason intimated is, because the tabernacle
remained among them in the midst of their
uncleanness, v. 16. God would hereby show
them, how much their hearts needed to be purifi-
ed, when even the tabernacle, only by standing
in the midst of such an impure and sinful people,
needed this expiation; and also that even their
devotions and religious performances had much
amiss in them, for which it was necessary atone-
ment should be made. During this solemnity,
none of the inferior priests must come into the
tabernacle, (v. 17.) but, by standing without,
must own themselves unworthy and unfit to min-
ister there, because their follies, and defects, and
manifold impurities in their ministry, had made
this expiation of the tabernacle necessary. 3. He
must then put some of the blood, of the bullock
and goat, mixed together, on the horns of the al-
tar before the Lord, v. 18, 19. It is certain the
altar of incense had this blood put on it, for so it
is expressly ordered; (Ex. 30: 10.) but some
think this directs the high priest to the altar of
burnt-offerings, for that also is here called the al-
tar before the Lord, (v. 12.) because he is said
to go out to it, and because it may be presumed,
the sin-offering, which is
for himself.
12 And he shall take a
censer full of burning
coals of fire V from off
the altar before the LoftD,
and his hands full of
* Sweet incense beaten
small, and bring it within
the veil.
13 And he shall put
the incense upon the fire
before the Lord, that
y the cloud of the in-
cense may cover the
mercy-seat that is upon
the testimony, that he
die not.
14 And he shall take
of * the blood of the bul-
•: e gº 1 Sam. 14:41.42. Prov. 16:33. Ez.
lock, and Sp1 inkle it with 48:29. John 1:7. Acts 1:23–26.
his finger upon the mer-
cy-seat eastward: and
& & r Žiž.
before the mºrey-seat , i.33.10,11. Rom. 425. Heb. 7:25.
shall he sprinkle of the #4 iſolnº, ſº
* t g u See on 3,6.
his finger w }ºm. Isists. He su.
ohn I:
7.
x Ex. 30:34–38. 31:11. 37:29. Rev.
8:3,4
& . Heb. 4:14–16. 7:25. 9:
24. 1 John 2:1,2.
7, 8:11. Rom. 3:24–26. Heb.
:7,25. 10:4,10–12, 19, 12:24.
blood with
Seven times.
[Practical Observations.]
o 1:3. 4:4. 12:6,7. Matt. 16:21.
Rom. 12:1.
p Num. 26:55. 33:54. Josh. 18:10,11.
PRACTICAL OBSERVATIONS.
W. 1–14. These varied shadows of good things to come lead
us into almost unavoidable repetitions: for it must surely be inex-
cusable to shut our eyes that we may not see, or seeing to refrain
from moting, though repeatedly, these manifold remembrances of
sin, as chargeable on the best of men in their most holy actions; as
polluting all things that the sinner touches; yet atomed for by noth-
ing except blood, and nobler blood than that of bulls and goats.
Doubtless these are so many demonstrations, that we rightly un-
derstand what the N. T. teaches of Christ, when we consider Him
as the Substance of all these shadows; and his Church the build-
ing, for which all these scaffoldings were prepared. “Because
the children were partakers of flesh and blood, He also Himself
likewise took part of the same,” and appeared in human nature,
yet free from sin; though. He had richer robes of glory and beau-
ty, when angels saw and adored Him “in the form of God,” as their
Creator and Lord. By the one sacrifice of Himself, He made an
actual atonement for sin on earth; and with the same human na-
ture, and with his own blood, He ascended into heaven, to appear
before the Father’s mercy-seat, to present the incense of his pre-
vailing intercession for his people; in which service none, even
of the spiritual priesthood, must presume to unite with Him.
Thence with his spiritual presence He meets his assembled dis-
ciples, and renders his ordinances sanctifying to them, and ac-
ceptable to God; and at the end of the world He ‘will come in
his own glory, and in the glory of his Father,’ to complete the
grand design. SCOTT.
Verses 8–10, -
The word rendered ‘the scape-goat,” signifies “the goat which
went away.” But the Jews say, the place, to which the goat was led,
is intended, and not the goat itself. Probably, however, our transla-
tion is , as expressive of the meaning of the type, as any other for
which it could be changed. (22. marg.)—Two kids of the goats hav-
ing been provided as a sin-offering, it was decided by lot, which
should be slain, and which should escape. A lot is a solemn appeal
to God in a doubtful matter, relative to practice, as an oath is in tes-
timonies and engagements: and each of them ought to be the last
resource, when other methods of decision fail, and to be used as a
solemn act of religion, or not at all. It is therefore an unanswerable
objection to all lotteries and games of chance, that they are a profa-
nºtion of a religious ordinance ; for so it is every where spoken of in
Scripture. ... “The lot is cast into the lap, but the whole disposal of it
is of the Lond :’ they are therefore an appeal to God to decide in a
matter of covetousness, or of diversion ; and so form a species of
‘ taking his name in vain,’ not much unlike rash and profane swearing
in trifling conversation, or When men are striking bargains. Scott.
Since 1812, in the city of Paris alone, 109 suicides, annually, have
been occasioned by gainbling ; certainly this is an argument of God’s
displeasure, even to those who are uninfluenced by the argument of
Scott, or blind to the thousand other ruinous temporal consequences
of every species of gambling. ED.
(8.) Scape goat.j See diff. opin. in Bochart. Spencer, after the oldest
opinions of the Hebrews and Christians, thinks azazel is the name of
the devil, and so Rosenm. whom see. The Syr. has azzail the “ angel
(strong one) who revolted.” - Ed.
Verses 11–14.
With these [the coals and the incense] he entered within the `. -
immediately putting the incense on the coals [cut, Ex. 25; 29.] an
causing the smoke to ascend before the mercy seat; without which
he must not have gone thither on pain of death. . He then seems to
have fetched the blood of his own sin-offering, and to have sprinkled
it as prescribed: then to have gone forth again, and to have killed
the people's sin-offerings, and, with the blood of them, to have enter-
ed the third time; and to have left the censer, till he had applied the
blood to the altar of incense, and then to have entered the fourth time
to fetch it away.—All that the Jewish writers have very copiously
advanced on the manner, in which the services of this day were per-
formed, [see Dr. A. Clarke, can only show, how they understood the
scriptures, which relate to the subject: and in some cases what vari-
ations, and additions to the divine appointments, they made, which
contribute little to our edification : for it should be kept in mind, that
what learned men extract from them on these subjects, was written
long after the temple was finally destroyed by the Romans, and the
Mosaic ceremonial thus actually abolishcd ; and many of their asser-
tions are directly contrary to the words of the law.—As the mercy-
~\
B. C. 1490.
Of the day of alonement.
LEVITICUS, XVI.
15 || Then a shall he
kill the goat of the sin-
offering that is for the
people, and "bring his
blood within the veil, and
do with that blood as he
did with the blood of the
bullock, and sprinkle it
upon the mercy-seat, and
before the mercy-seat.
16 And he shall make
tar is here said to be hallowed.
that also had need of an expiation; for to that
the giſts and offerings of the children of Israel
were all brought, from whose uncleanness the al-
W. 20–28. The high priest having, presented
to the Lord the expiatory sacrifices, by sprink-
ling their blood, he poured out the remainder,
probably at the foot of the brazen altar.
1. He is next to confess the sins of Israel, with
both his hands on the head of the scape-goat: v.
20, 21. which was always done with conſession,
according to the nature of the sacrifice; and this
being a sin-offering, it must be a conſession of
sin. In later, more degenerate ages, the Jewish
church had a set form of conſession prepared,
but God here prescribed none; for the high priest
might be supposed to be so well acquainted with
the state of the people, and to have such a tender
concern for them, that he needed not any form.
The confession must be as particular as he could
make it, not only of all their iniquities, but all
their transgressions in all their sins; in one
sin there may be many transgressions, from its
several aggravating circumstances: and in our
23 And Aaron shall
° an atonement for the
holy place, because of the
uncleanness of the chil-
dren of Israel, and be-
cause of their transgres-
sions in all their sins:
and so shall he do for the
tabernacle of the congre-
gation that * remaineth
among them, in the midst
of their uncleanness.
17 And there shall be
* no man in the taberna-
cle of the congregation,
when he goethin to make
an atonement in the holy
place, until he come out,
* and have made an atone-
ment for himself, and for
his household, and for
all the congregation of
Israel.
18 And he shall “go
out unto the altar that is
before the Lord, and
make an atonement for
it ; and shall take of the
blood of the bullock, and
of the blood of the goat,
and put it upon the horns
of the altar round about.
19 And he shall
sprinkle of the blood up-
on it with his finger
Seven times, and cleanse
it, and 3 hallow it from
the uncleanness of the
children of Israel.
20 | And when he
hath made an end of
* reconciling the holy
place, and the tabernacle
of the corrgregation, and
the altar, he shall bring
the live goat:
21 And Aaron shall
*lay both his hands upon
the head of the live goat,
and confess over him
all the iniquities of the
children of Israel, and
all their transgressions in
all their sins, " putting
them upon the head of
the goat, and shall send
him away by the hand
of + a fit man into the
wilderness.
22 And the goat shall
n bear upon him all their
iniquities, unto a land
it not inhabited ; and he
shall let go the goat in the
wilderness.
come into the tabernacle
of the congregation, and
° shall put off the linen
garments, which he put
on when he went into
the holy place, and shall
leave them there.
24 And he shall P wash
his flesh with water in
the holy place, and put
on 4 his garments and
come forth, and offer
his burnt-offering, and
the burnt-offering of the
people, "and make an
atonement for himself,
and for the people.
25 And t the fat of the
sin-offering shall he burn
upon the altar.
26 And u he that let
go the goat for the scape-
goat, shall “wash his
clothes, and bathe his
flesh in water, and after-
ward come into the
camp.
27 And the bullock
for y the sin-offering, and
the goat for the
offering, whose blood
sin- .
was brought in to make
atonement in the holy
place, shall one carry
forth * without the camp,
and they shall burn in
the fire their skins, and
their flesh, and their
dung.
a 5,9. Heb. 2:17. 5:3. , 9:7,25.
b 2. Heb. 6:19. 9:3,7,12.
c 18. 8:15. Ex. 29:36,37. Ez. 45:18,
19. John 14:3. Heb. 9:22,23. -
* Heb. dicelleth. .
d Ex. 34:3. Is. 53:6. Dan. 9:24. Lukc
1:10. Acts 4:12, 1 Tim. 2:5. Heb-
1:3. 1 Pet. 2:24. 3:18.
*
e 10,11. **
f 16. Ex. 30:10. John 17:19. Heb. 2:
:7
II. 5:7,8. ---
£2.43:18–22. Zech. 13:1.
§ 3. 6:30- 8:15. Ez. 45:20. 2 Cor.
5:19. Col. 1::
i Fig. 4:25, 834. Heb. 7:25. Rev.
1:18.
k See on 1:4. Ex. 29:10.
| 26:40. Ezra 10:1. Neh. 1:6,7. 9:
3,&c. Ps. 32:5. 51:3. Dan. 9:3—20.
m Is. 53:6. 2 Cor. 5:21.
f Heb. a man of opportunity.
a Is. 53:11, 12. V::. 1:29. ”Gal. 3:13
eb. 9:28. et. 2:24.
f Heb. of separation. Ps. 103:12. Ez.
I8:22. Mic. 7:19.
Ez. 42:14 44:19 Rom. 8:3.
Phil. 2:6–11. Heb. 9
p 4. 8:6. 14:9. 22:6. Ex. 29:4. Heb
9:10. 10:19–22. Rev. 1:5,6.
q 8:7–9. Ex. 28:4,&c. 29:5.
r 3,5.
s 17.
t 6. 4:8–10,19. Ex. 29:13.
u 10,21,22.
x 28. 14:8. 15:6–11,27. Num, 19:7,
8,21. Heb. 7:19. ~
y 4:11,12,21. 6:30. 8:17.
z Matt. 27:31–33. Heb. 13:11–l4.
seat was placed at the W. end of the tabernacle, the word eastward
must either mean, that the high priest stood E. of the mercy-seat
when he sprinkled the blood ; or that it was sprinkled on that part
of the mercy-seat which faced the E. [and so the Syr.] Scott.
- - Verses 18, 19.
The altar of incense is generally supposed to be here intended ; for
this ceremony had been appointed for that altar, but not for the altar
of burnt-offering, at the foot of which all the residue of the blood was
poured out. (Ex. 30 : 9, 10.) The typical meaning also requires this
interpretation: for every thing within the sanctuary was purged with
the blood shed without, at the altar of burnt-offering ; as the efficacy
of our Lord’s intercession in heaven is derived from his sacrifice
here on earth.-Aaron came out of the most holy place, into the holy
place, for this part of the service. I p.
Verses 20–22.
The word, rendered ‘reconciling,” is the same as that before trans-
lated “make atonement,’ and it signifies to cover, or hide.—The guilt
was typically transferred to the live goat, in respect of the temporal
punishment : for such sacrifices ‘could not make him that did the ser-
vice perfect, as pertaining to the conscience ;’ much less actually re-
move the guilt of every individual in Israel, whether penitent or im–
penitent.—Christ ‘bare our sins in his own body on the tree ;’ they
were imputed to Him, and he bare the punishment due to them : this
was typified by the goat which was slain and burnt. He then ascend-
ed into heaven, and by his intercession, grounded on his atonement,
renders our persons and services accepted: this was typified by the
high priest entering with the blood and incense into the most holy
place. In consequence of this, the sins of all believers are entirely
forgiven ; and they are dealt with, as if they had never committed
them : this was shadowed by the Scape-goat sent away into the Wil-
derness. * ſº ID.
(21.) Iniquities.]. “Heb. ivonoth, from fivah, to pervert, distort, turn
aside. Transgressions...] Pesheim, from pasha, to pass, step forwards, or
over. Sins.) Chataoth, from chatah, to miss the mark. These words are
supposed by the Jews to comprise every thing that implies a breach
of the divine law, or an offence against God.” Dr. A. CLARKE.
(22.) “Most ancient nations had vicarious sacrifices, to which they
transferred, by certain rites and ceremonies, the guilt of the commu-
nity at large. The white bull sacrificed to Apis, by the Egyptians,
was of this kind; they cut off the head, and after having loaded it
with execrations, that “if there be any evil hanging over them, or
the land of Egypt, it may be poured out upon that head,” they sold
it to the Greeks, or threw it into the Nile. Herod. Petronius Arbiter
says, the ancient inhabitants of Marseilles, [a colony of Phocaeans from
Asia,] whenever aſſlicted by pestilence, took one of the poorer citi-
zens, who offered himself for that purpose, and having fed him a
whole year with the purest and best food, adorned him with vervain,
then clothed him with sacred vestments, led him round their city,
loading him with execrations ; and having prayed that all the evils
to which the city was exposed might fall upon him, they precipitated
him from the top of a rock. Swidas mentions a custom, to devote a
man annually to death, for the safety of the people : throwing him
into the sea with the words, “Be thow our purifier.” But the custom
nearest to the Hebrew is found among the Hindoos, [with whom J a
horse is used for a goat.” See Halhed. Dr. A. CLARKE.
Verse 23–25. -
The more humiliating, sorrowful, and penitential part of the sol-
emn service ended, way was made for joy and exultation.—The
word, here rendered wash, is very frequently translated bathc (26,28.)
but it is obvious, that it cannot exclusively mean the covering of the
whole body with water ; for there was no provision made for this,
either in the holy place, or in the court of the tabernacle, which
probably induced the translators to render it wash in this connexion :
but whether the hands and feet alone were washed, or some of the -
other parts of the body, or every part of it, seems to have depended
on circumstances. (15: 6, 7, 13, 16.) The high priest having touched
the scape-goat, seemed to have contracted a degree of ritual unclean-
ness, which his washing might refer to.—He then offered his own
burnt-offering : and also that of the people, which probably means
one prescribed in a subsequent law ; (JYumi. 29: 8.) though some sup-
pose this to have been offered in the morning, and that the burnt-
offering here mentioned was the evening sacrif ce; all the Interven-
ing time having been taken up in the solemn services of the day. By
these oblations, Aaron made a further atonement for himself and the
people, at the altar of burnt-offering ; and thus the expiation was
completed, in respect of all things pertaining to the instituted wor-
ship of Israel.—As the bodies of the sin-offerings were reserved till
the other solemnities were finished, before they were carried out of
the camp to be burned ; so the ſat of them was likewise kept to be
laid on the altar upon the burnt-offerings : for we have no reason to
suppose, that this also was mentioned out of its proper order.
Scott.
- Verses 26–28.
Jerusalem, in later ages, answered to the camp in the wilderness.
(Heb. 13: 9–14.) ID.
t
[411]
B. C. 1490.
Of the day of atonement.
LEVITICUS, XVI.
28 And he that burn-
eth them, a shall wash
his clothes, and bathe his
flesh in water, and after-
ward he shall come into
the camp.
29 || And this shall be
a statute for ever unto
you : that b in the seventh
month, on the tenth day
of the month, ye “shall
afflict your souls, and
4 do no work at all, wheth-
er it be one of your own
country, or a stranger
that sojourneth among
you.
30 For on that day
shall the priest make an
atonement for you, ° to
cleanse you, that ye may
be clean from all your
sins, before the Lord.
31 It shall be fa sab-
bath of rest unto you, and
ye shall afflict your souls
by a statute for ever.
32 And 5 the priest
whom he shall anoint,
and whom he shall “con-
Secrate h to minister in
the priest's office in his
father's stead, shall make
the atonement, and shall
| put on the linen clothes,
even the holy garments.
33 And he shall make
* an atonement for the
holy Sanctuary : and he
Faall make an atonement
for the tabernacle of the
congregation, and for the
altar : and he shall make
an atonement for the
priests, and for all the
people of the congrega-
tl On.
34 And this shall be
"an everlasting statute
a See on 26.
b 23:27–32. Ex. 30:10. Num. 29:7.
1 Kings 8:2. FZra 3:1.
c Ps. 35:13. 69:10, Is, 58:3,5. Dan.
3,12. 1 Cor. 11:31. 2 Cor. 7:10,
d 23:3,7,8,21,28,30,36. Ex. 12:16, 20.
10. Is. 58:13. Heb. 4:10.
e Ps. 51:2,7,10. Jer. 33:8. Ez. 36:25–
27. Eph. 5:26. Tit. 2:14. Heb. 9:13,
14. It): 1,2. 1 John 1:7–9.
f 23:32. 25:4. Ex. 31:15. 35:2.
g 4:3,5,16.
º Heb'ſ. his hand. I2x. 29:9. Marg.
h J2X. 29:29,30. Num. 20:26–28.
i See on 4,
k Sce on 16, 18,19,24.
| 23:31. Nuin. 29:7. ,
confessions we should notice them; not only say,
I have sinned, but, with Achan, “ Thus and thus
have I done.” By this confession, he must put
the sins of Israel on the head of the goat;
that is, acting faith upon the divine appointment
which constituted such a translation, he must
transfer the punishment incurred from the sin-
ners to the sacrifice; which had been but a jest,
may, an affront to God, if He Himself had not or-
dained it. *
2. The goat was then to be sent away, into a .
wilderness, (i. e. a land not inhabited); which
God allowed them to construe as the sending
away of their sins by a free and full remission, v.
22. The losing of the goat was a sign to them,
that the sins of Israel should be sought for,
and not found. * ...”
3. The high priest must them leave his linen
garments in the tabernacle, the Jews say, never
to be worn more (for they made new ones every
year); and must bathe himself, put on his rich
clothes, and then offer both his own and the peo-
ple’s burnt-offerings, v. 23, 24. When we have
the comfort of pardon, God must have the glory.
Having the benefit of the sacrifice of atonement,
we must not grudge the sacrifices of acknowledg-
ment. And it should seem, the burning of the ſat
of the sin-offering was deferred till now, (v. 25.)
that it might be consumed with the burnt-offer.
Ings. -
4. The flesh of both sin-offerings was to be all
burnt, not on the altar, but at a distance without
the camp, to signify putting away sin by true re-
pentance, and the spirit of burning, and God’s
putting it away by a full reinission, so that it
shall never rise up in judgment against us.
5. He that took the scapergoat into the wilder-
mess, and they that burned the sin-offering, were
to be looked upon as eeremonially unclean, till
they had washed their clothes, and bathed. Which
signified the defiling nature of sin; even the sa-
crifice, which was but made sin, was defiling:
also the imperfection of the legal sacrifices; so
far from taking away sin, even they leſt some
stain on those that touched them.
W. 29–34. Here is, 1. The day appointed
for this solemnity: the tenth day of the seventh
month, v. 29. Some have fancied this was the
day of the year on which our first parents fell.
Lightfoot computes,that this was the day on which
Moses came the last time down from the mount.
2. The duty of the people on this day. (1.) Rest
from all labors, v. 31. The work of the day was
itself enough, and a good day’s work if done well.
The work of humiliation for sin requires such a
close application of mind, and such a fixed en-
gagement of the whole man, as will not allow us
to turn aside to any other work. (2.) They must
afflict their souls: refrain from all bodily refresh-
ments and delights, in token of inward humilia-
tion and contrition of soul for their sins. They
all insted on this day, (except the sick and chil-
dren,) laid aside their ornaments, and did not
anoint themselves, as Daniel, ch. 10: 3, 12.
David chastened his soul with fasting, Ps.
35: 13. And it signified the mortifying of sin,
and turning from it, loosing the bands of wick-
edness. The Jewish doctors advised not to read,
on that day, those portions of Scripture proper
*
to affect with delight and joy, because it was a
: day to afflict their souls. , 3. The perpetuity of
this institution, v. 29, 34. It inust not be inter-
mitted any year, nor ever let fall till that consti-
tution should be dissolved, and the type supersed-
ed by the antitype. As long as we are continu-
ally sinning, we must be continually repenting,
and receiving the atonement. The law of afflict.
ing our souls for sin, is a statute for ever, which
will continue in force till we arrive there where
all tears, even those of repentance, will be wiped
from our eyes. The apostle observes it as an
evidence of the insufficiency of the legal sacrifices
to take away sin, and purge the conscience from
it, that in them there was a remembrance made
of sin every year, on the day of atonement.
Their annual repetition showed,that they were on-
ly a faint and feeble effort toward making atone-
ment; it could be done effectually only by the
offering up of the body of Christ once for all.
What was there of Gospeſ in all this "
I. Here are typified the two great gospel-pri-
vileges, remission of sin, and access to God, both
which we owe to the mediation of our Lord Jesus.
Here then let us see, 1. The expiation Christ
made for us. He is Himself both the Maker and
the Matter of the atonement; for He is, (1.) The
Priest, the High Priest, that makes reconcilia-
tion for the sins of the people, Heb. 2: 17.
He, and He only, is fit for the work, and worthy
of the honor: appointed by the Father to it, who
sanctified, and sent Him into the world, that God
Tºnight in Him reconcile the world to Himself.
He undertook it, and for our sakes sanctified
Himself, and set Himself apart for it, John 17:
19. The high priest’s frequent bathing himself
on this day, and performing the service of it in
fine linen clean and white, signified the holiness
of the Lord Jesus, his perſect freedom from all
sin, and his being beautified and adormed with
all grace. No man was to be with the high priest
when he made atonement, (v. 17.) for our Lord
Jesus was to tread the wine-press alone, (Isa.
63: 3.) therefore, when He entercd on his suffer-
ings, all his disciples forsook Him and fled;
none but thieves, concerning whom there could
be no such suspicion of their assisting Him, must
suffer with Him. And observe the extent of the
atonement the high priest made; for the holy
sanctuary, for the tabernacle, for the altar,
for the priests, and for all the people, v. 33.
Christ’s satisfaction atones for sims both of min-
isters and people, the iniquities of our holy (and
our unholy) things; to it we owe our title to the
privileges of ordinances, our comfort in them, and
benefit by them. But, whereas the atonement
which the high priest made, pertained only to the
congrégation of Israel; Christ is the Propitiation,
not for our sins only, but for the sins of the whole
world. In this also Christ infinitely excelled
Aaron, that He had no sin of his own to answer
for; such a High Priest became us. There-
fore, when He was baptized in Jordan, whereas
athers stood in the water eonfessing their sins,
He went up straightway out of the water, hav-
ing no sins to confess. (2.) He is also the Sa-
criſice; for He is all in all in our reconciliation .
to God. Thus He was prefigured by the two
goats, which both made one offering: the slain
- Verses 29–31.
The Israelites, all over the camp at this time, and all over the land
afterward in Canaan, were required to spend this day in solemn
humiliation before God for their sins ; in godly sorrow, penitent con-
fessions, and devotional exercises, either in secret, or in their fami-
lies and assemblies: and for this purpose all other business was laid .
aside: , Fasting, is not expressly mentioned ; but it is generally sup-
posed to be implied, with several other expressions of contrition, and
instances of self-denial. The day must also be observed as a most
solemn Babbath, on which no work might be done, either by an Is-
raelite or a stranger ; for ‘afflicting their souls' for sin would be suf-
ficient employment. (.81. R. C. Acts 27: 9.)—Various reasons are as-
signed, why the tenth day of the seventh month was particularly
appointed : but there seems no certainty in any of them." Scott.
Verses 32—34.
Moses anointed and consecrated Aaron, and probably Eleazar; but
it is not expressly said by whom the high priests in succession should
be anointed. It is generally thought, the eldest son of the high priest,
(if a proper person,) or the next in succession, was previously anoint:
éd and consecrated, that he might officiate, if anything occurred to
prevent the high priest, as sickness or ceremonial uncleanness: and
then he entered on that office when his predecessor died. It is prob:
able, in this case, the high priest himself anointed his successor: if
this had not been done, we may suppose the chief of the priests, in
age or authority, anointed the eidest of the sons of the deceased high
priest, who had no defect or impediment: or perhaps, a subsequent
anointing also was used after the high priest’s death ; as David, after
having been anointed by Samuel to succeed Saul, was repeatedly
anointed after Saul's death, when he entered on his regal office.
(1 Sam. 16:12, 13. 2 Sam. 2:4. 5: 3.)—The words rendered, ‘whom
he shall anoint, seem only to mean, who shall be anointed ; and may
be rendered whom one shall anoint.”—Many learned inen imagine,
that these atonements expiated nothing, but the guilt contracted by
transgressing the ceremonial law; and they seem to think it actually
prevailed for the full and final pardon of these offences, to all for
whom they were offered : but the varied expressions used on this
occasion, show that all kinds of sins were alike atoned for: (16, 21.)
and the apostle’s argument (Heb. 9; 8–10.) proves, that no sin was
thus actually pardoned, as to the conscience. All true believers,
using these as means of grace, were pardoned and accepted for the
[412]
B. c. 1490.
Law concerning sacrifices.
LEVITICUS, XVII.
unto you, to make an
atonement for the child-
ren of Israel; for all their
sins," once a year. And
he did as the Lord com-
manded Moses.
CHAP. XVII.
The blood of beasts slaughtered for
food, must be offered to the Lord, that
no sacrifices may be oſſered to devils,
I—9. o blood must be eaten, nor
that which died of itself, 10–16.
ANP the Lord spake
unto Moses, saying,
2 Speak unto Aaron,
and unto his sons, and
unto all the children of
Israel; and say unto them,
This is the thing which
the LoRD hath com-
manded, saying,
3 What man soever
there be * of the house of
Israel, " that killeth an
ox, or lamb, or goat in
the camp, or that killeth
it out of the camp,
4 And * bringeth it not
unto the door of the tab-
ernacle of the congrega-
tion, to offer an offering
unto the LoRD before the
tabernacle of the Lord ;
* blood shall be imputed
unto that man : * he hath
shed blood ; and that
man shall be cut off
from among his people:
5 To the end that the
children of Israel may
bring their sacrifices,
which they offer 5 in the
open field, even that they
may bring them unto the
LoRD, unto the door of
m Ex. 30:10. Heb. 9:7,25. 10:3,14.
a 8, 12,13,15.
b Deut. 12:5–7, 11–15,20–22,26,27
c 1:3. Ez. 20:40. . John 10:7,9,
d 7:18. Ps. 32:2,
Philemon 18,19,
e Is. 66:3. -
f 10,14. 18:29. 20:3,16,18. Gen. 17:
14. Ex. 12:15, 19. Num. 15:30,31.
g Gen. 21:33. 22:2, 13,
12:2. I Kings 14:23. 2 Kings 16:4.
17; 10. 2 Chr. 28:4, Ez. 20:28, 22:9.
of bulls and goats.
- i4:6.
Rom. 4:6. 5:13,20.
goat was a type of Christ dying for our sins; the
scape-goat, a type of Christ rising again for our
jºistification. It was directed by lot, the dispo-
sal whereof was of the Lord, which goat should
be slain; for Christ was delivered by the deter-
minate counsel and foreknowledge of God.
[1..] The atonement is said to be completed by
putting the sins of Israel on the head of the goat:
with reference to which,God is said to have laid on
our Lord Jesus (the Substance of all these shadows)
the iniquity of us all. And He is said to have
borne our sins, even the punishment of them,
in his own body on the tree. Thus was He made
sin for us, that is, a Sacrifice for sin. He suf-
fered and died, not only for our good, but in our
stead, and was forsaken, and seemed to be for-
gotten for a time, that we might not be forsaken
and forgotten for ever. Some learned men have
computed, that Christ was baptized in Jordan on
the tenth day of the seventh month, the very day
of atonement; then He entered on his office as
Mediator, and was immediately driven of the
Spirit into the wilderness. [2.] The conse-
quence was, all the iniquities of Israel were
carried into a land of forgetfulness. Thus
Christ, the Lamb of God, takes away the sin of
the world, by taking it upon Himself. And when
God forgives sin, He is said to remember it no
more, (Heb. 8: 12.) to cast it behind his back,
into the depths of the sea, and to separate it as
far as the east is from the west, Ps. 103: 12.
2. Christ’s entrance into heaven for us, is here
typified by the high priest’s entrance into the most
holy place. This the apostle has expounded,
(Heb. 9: 7, &c.) and he shows, (1.) That hea-
ven is the holiest of all, but not of that building,
and that the way into it by faith, hope, and
prayer, through a Mediator, was not then so clear-
ly manifested as now by the Gospel. (2.) That
Christ, our High Priest, entered into heaven at
his ascension once for all, and as a public Per-
son in the name of all his spiritual Israel, and
through the veil of his flesh, rent for that purpose,
Heb. 10:20. (3.) That He entered by his own
blood, taking 'with Him to heaven the virtues
of the sacrifice He offered on earth, and so sprink-
ling his blood, as it were, before the mercy-seat,
where it speaks better things than could the blood
Hence He is said to appear
in the midst of the throne, as a lamb that had
been slain. And though He had no sin of his own
to expiate, yet it was by his own merit that He
obtained a restoration to his ancient glory, (John
17: 4, 5.) as well as an eternal redemption for
ws. (4.) The high priest in the holy place burn-
ed incense, typifying the intercession Christ ever
lives to make for us within the veil, in virtue of
his satisfaction. And we could not expect to
live, no, not before the mercy-seat, if it were not
see the Savior in
covered with the cloud of this incense. Mere
inercy will not save us without a Mediator.
Christ’s intercession is there set forth-before God
as incense, this incense. And as the high priest
interceded for himself first, then for his household,
and then for all Israel; so our Lord, in the 17th
of John, (a specimen of the intercession He makes
in heaven,) recommended Himself first to his Fa-
ther, then his disciples who were his household,
and then all that should believe on Him through
their word, as all Israel; and having thus advert-
ed to the uses and intention of his offering, He
was immediately seized and crucified, pursuant
to these intentions. (5.) Herein the entry Christ
Imade far exceeded Aaron’s, that He has conse-
crated for us also a new and living way into the
holiest, so that we also have boldness to enter.
And, lastly, He ever appears in the presence
of God making intercession for us, where as
Agent He continues for us to reside.
II. Here are likewise typified the two great
gospel-duties of ſaith and repentance, qualifying
for the atonement, and entitling to the benefit of it.
1. By faith we must put our hands on the head
of the Offering, relying on Christ as the Lord our
Righteousness, pleading his satisfaction, as alone
able to atone for our sins, and procure pardon;
Rom. 5: 11. 2. By repentance we must aſilict
our souls; not only fasting for a time from the
delights of the body, but inwardly sorrowing for
our sins, and living a life of self-denial and mor-
tification [from sin]. We must also make a
penitent confession of sin, and this with an eye
to Christ, whom we have pierced, mourning, be-
cause of Him, and with a hand of faith upon the
atonement, assuring ourselves, that if we confess
our sins, God is faithful and just to forgive
ws our sins, and to cleanse ws from all un-
righteousness. Lastly, In the year of jubilee,
the trumpet, which proclaimed the liberty, was
ordered to be sounded in the close of the day of
atonement, ch. 25: 9. For, the remission of
our debt, release from our bondage, and our re-
turn to our inheritance, are all owing to the m”-
diation and intercession of Jesus Christ. By the
atonement we obtain rest for our souls, and all
the glorious liberties of the children of God.
CHAP. XVII. V. 1–9. In this chapter, we
have two prohibitions, necessary for the preserva-
tion of the honor of that atonement.
This statute obliged Israel to bring all their
sacrifices to God’s altar, to be offered there.
Consider, I. How it stood before. 1. People
built altars, and offered sacrifices to God, where
they pleased. Wherever Abraham had a tent, he
built an altar, and every master of a family was a
priest to his own family, as Job, ch. 1 : 5. 2.
This liberty had been an occasion of idolatry,
HPRACTICAL OBSERVATIONS.
W. 15–34. Here also, in another glass, we
the sin-offering of the goat. In the likeness of sinful flesh, He
suffered without the camp, by the hands of wicked men, but accor-
ding to the purpose of God; while in the scape-goat we see Him
rising, and bearing the sins of all true believers into the land of
forgetfulness. But in how many things do these shadows fail of
truly representing the substance! It was very evident ‘ that the
way into the holiest was not made manifest,” when the high priest
himself must enter so seldom, and so circumspectly, on pain
of death.-Nor are the benefits which Israel as a nation derived
from this annual atomement, or the external privileges thus con-
tinued to them, at all comparable to ‘the access with boldness to
the throne of grace,” the mercy, the peace, the spiritual and ever-
lasting blessings and consolations, which true believers in all ages
enjoy through the atonement of the Son of God!—Yet let it be re-
membered, that mone but humbled souls, who “repent and bring
forth fruits meet for repentance,” can derive true comfort from
these privileges. The proud, the carnal, the impenitent and un-
believing, have but the shadow still; a shadow often of their own
devising, not of God’s appointing. It was not requisite that
Christ should suffer more than once; but we need constantly to
look to Him: and, besides our daily exercise of repentance, sea-
sons set apart from time to time to afflict our souls, to humble our-
selves before God, and to mortify our sinful desires, are very
profitable, and have in all ages met with the approbation of God,
and been sanctioned by the example of holy men. Nor will this
mar our holy joy: it will rather purify it; it will endear the Sa-
vior, and greatly assist us, in so looking unto Him, that we may
not be weary or faint in our minds, either in doing his will or
suffering for his sake. - SCOTT.
sake of the great Antitype and his atonement: the temporal punish-
ment, for sins of every kind, was averted by the offering in that case
instituted ; but there were many crimes for which no sacrifieg was
appointed. The annual expiation of national guilt, however, prevent-
ed the ſorfeiture of the national covenant: but in idolatrous times it
was either utterly neglected, or very carelessly attended to ; and
when the Substance came, all these shadows lost their use and effi-
cacy: for the words rendered ‘ everlasting,” and “for ever,’ in this
Connection mean perpetual during that typical dispensation. (JVote,
Gen. 17:7, 8.) Scott.
• , NOTES.
CHAP. XVII. V. 3–7, The language of this passage eyidently
means, that the Israelites, while in the wilderness; must not kill
any of those animals which were appointed to be sacrificed, even
for food, elsewhere, either in the camp, or without: but must bring
them ali, as peace-offerings, to the door of the tabernacle; that the
blood might be sprinkled, the fat burnt on the altar, and the due por.
tion allotted to the priest, according to the laws before given. From
Peut. 12: 15, 22, it appears, that “the roe-buck' and “ the hart,” and
therefore any other clean animal, not appointed for sacrifice, if
caught in the wilderness, might be eaten, without being brought to
the door of the tabernacle. Idolatry is evidently intended, when it
is said, the people “sacrificed to devils, after whom they had gone a
whoring,” the common term for idolatry in the Scriptures. The word
[413]
B. C. 1490.
Blood not to be eaten.
LEVITICUS, XVII.
the tabernacle of the
congregation unto the
priest, * and offer them
for peace-offerings unto
the Lord.
6 And the priest shall
“sprinkle the blood upon
the altar of the Lord, at
the door of the taberna-
cle of the congregation,
and j burn the fat for a
sweet savor unto the
LoRD.
7 And they shall no
more offer their sacrifices
* unto devils, after whom
they have gone a whor-
ing. This shall be a
statute for ever unto them
throughout their genera-
tions.
8 And thou shalt say
unto them, Whatsoever
man there be of the house
of Israel, or of the
strangers which sojourn
among you, " that offer-
eth a burnt-offering or
sacrifice,
9 And bringeth it not
unto the door of the tab-
ernacle of the congrega-
tion, to offer it unto the
LoRD ; even that man
shall be cut off from
among his people.
10 T And, whatsoever
man there be of the house
of Israel, or of the stran-
gers that sojourn among
you, "that eateth any
manner of blood ; 9 I will
even set my face against
that soul that eateth
blood, and will cut him
off from among his peo-
ple.
II For the life of the
7:11–21. Ex. 24:5.
14:30. 1 Cor. 10:
Eph. 2:2. Rev. 9.
1 20:5. Ex. 34:15. Deut. 31:16. Jer.
3:1. Ez. 23:8. Rev. 17:1–5.
n) 10. Judg. 6:26. , 1 Sam, 7:9.
10:8, 16:2. 2 Sam. 24:25. I Kings
18:30–38. Mal. 1:11.
. 19:26. Gen. 9:
15:23. 1 Sam.
3:25. 44:7. Acts 15:20,
29. Heb. 10:29.
o 20:3–6. 26:17. Ps. 34:16. Jer. 21:
10. 44:11. Ez. 14:8. 15:7.
By degrees, as they became vain in their imagi-
nations, they invented gods of their own, demons,
, p. 7. The word signifies rough or hairy goats,
because in that shape probably the evil spirits often
appeared, to invite their sacrifices, and to signify
their acceptance of them. The devil, ever since
he became a revolter from God, and set up for a
rival with Him, has coveted divine honors; he
had the impudence to solicit our blessed Savior to
jall down and worship him. The Israelites
had learnt in Egypt to sacrifice to demons. And
some, it should seem, practised it even since the
God of Israel had so gloriously appeared for, and
with them. They are said to go a whoring af.
ter these demons, and they were as strongly ad-
dicted to their idolatrous worships, and as hardly
reclaimed from them, as those that have given
themselves over to fornication, [generally a part
of those worships, to work all wheleanness
with greediness; therefore it is with reference
to this that God calls Himself a jealous God.
II. How this law settled it. T. Some think
it forbade them, while in the wilderness, to kill
any beef, mutton, veal, lamb, or goat, even for
their common eating, but at the door of the tab-
ernacle; where the blood and the fat were to be
offered to God on the altar, and the flesh to be
returned back to the offerer, to be eaten as a
peace-offering, according to the law. And the
statute is so worded, (v. 3, 4.) as to favor this
opinion, for it speaks generally of killing any ox,
lamb, or goat. So Cudworth, who thinks that,
when they were entering Canaan, this constitution
was altered; (Deut. 12; 21.) only, thrice a year
they were to sée God at his tabernacle, and to eat
and drink before Him there. And probably they
did not in the wilderness eat much flesh, but that
of their peace-offerings, preserving what cattle
they had, for breed, against they came to Canaan;
therefore they murmured for flesh, being weary
of manna; and Moses on that occasion speaks
as if they were very sparing of the flocks and
herds, Num, 11: 4, 22. Yet it is hard to con-
strue this as a temporary law, when it is express-
ly said to be a statute for ever, v. 7. There-
fore, 2. It should seem rather to forbid only the
killing of beasts for sacrifice any where but at
God’s altar. They must not, as they had dome,
offer sacrifice in the open fields; (v. 5.) and
the solemnity they had lately witnessed, of con-
secrating both the priests and the altar, would
serve for a good reason why they should confine
themselves to both these, that God had so signal-
ly appointed and owned. This law obliged not
only the Israelites themselves, but the proselytes,
or strangers, circumcised and sojourning among
them. If any should transgress, (1.) The guilt
was great, v. 4. Killing even a beast otherwise
than God had appointed, was looked upon as a
nurder. It is by the divine grant we have lib-
erty to kill the inferior creatures, which we are
not entitled to the benefit of, unless we submit
to the limitations of it, which are, that it be not
done either with cruelty, [wantomly, or with
superstition, Gen. 9: 3, 4. Nor was there ever
any greater abuse done to the inferior creatures,
than when they were made either false gods, or
sacrifices to false gods, which the apostle perhaps
has special reference to, Rom. 8: 20, 21. com-
pare ch. 1: 23, 25. Idolatrous sacrifices were
looked upon, not only as adultery, but as mur-
der. Isa. 66; 8. (2.) The punishment should be
severe, That man shall be cut off. Either by
the magistrate; if it were manifest and notorious,
or, if not, the offerer should be cut off by some
immediate stroke of divine justice. The reasons
why God thus strictly ordered all their sacrifices
to be offered at one place were, [1..] To prevent
idolatry and superstition: that sacrifices might
be offered to God, according to the rule, and with-
out innovations, they must always be offered by
priests, who were under the eye of the high priest,
who took care to see every thing done according
to God’s ordinance. [2.] To secure the honor
of God’s temple and altar. [3.] To preserve
unity and brotherly love among the Israelites;
that, meeting all at one altar, as all the children
of the family meet daily at one table, they might
live and love as brethren, and be as one man, of
one mind in the Lord.
III. How this law was observed. 1. While
they kept their integrity, they had a tender and
very jealous regard to this law, as appears by
their zeal against the altar erected by the two
tribes and a half, Josh. 22:12, &c. 2. The breach
of this law was for many ages the scandalous and
incurable corruption of the Jewish church;, wit-
ness that frequent complaint in the history even
of the good kings, Howbeit the high places were
not taken away; and it was an inlet to the gros-
sest idolatries. Yet this law was, in extraordi-
mary cases, dispensed with. Gideon’s sacrifice,
(Judg. 6: 26.) Manoah’s, (Judg. 13: 19.) Sam-
uel’s, (1 Sam. 7: 9.-9: 13.-11: 15.) David’s,
(2 Sam. 24; 18.) and Elijah's, (1 Kings 18: 23.)
were accepted, though not offered at the usual
place; but these were all either ordered by angels,
or offered by prophets; and some think, that, after
the desolation of Shiloh, and before the building of
the temple, while the ark and altar were unsettled,
it was more allowable to offer sacrifice elsewhere.
IV. How this matter stands now, and what use
we are to make of this law. 1. The spiritual
sacrifices we are now to offer, are mot confined
to any one place. Our Savior has made this
clear, (John 4: 21.) and the apostle, (1 Tim. 2:
8.) according to the prophecy, that in every place
incense should be offered, Mal. 1: 11. We
have now no temple or altar that sanctifies the
gift, nor does the gospel-unity lie in one place,
but in one heart, and the writy of the spirit.
2. Christ is our Altar, and the true Tabernacles
(Heb. 8: 2.—13: 10.) in Him God dwells among
us, in Him our sacrifices are ageeptable to God,
and in Him only, 1 Pet. 2: 5. To set up other
mediators, altars, or expiatory sacrifices, is, in
effect, to set up other gods. He is the Centre of
unity, in whom all God’s Israel meet. 3. Yet we
are to respect the public worship of God, not for-
saking the assemblies of his people. The Lord
loves the gates of Zion more than all the dwell-
ings of Jacob, and so should we; see Ezek. 20:
40. Though God will graciously accept family-
offerings, we must not therefore neglect the door
of the tabernacle. -
V. 10–16. We have here, 1. A repetition and
confirmation of the law against eating blood.
We have met with it in chap. 3:17. and 7: 26.
translated ‘devils,’ many translate satyrs, which are fabled to have
Sions.
None of these however were permitted, in the camp of
appeared in the form of goats in the woods to their votaries; and it
is certain, that several imaginary deities of the Gentiles were often
worshipped by images, formed nearly in the shape of goats, [and
writers mention the worship of a he-goat with beastly rites by the
Egyptian women.] Our translation, however, is not improper: for
all idolatry in fact deifies devils, by rendering worship to those am-
bitious spirits, even as all wickedness is serving them ; and by both,
Satan aspires to be honored, as the god and prince of this world.
(1 Cor. 10: 18–22.)—The worship of God at the tabernacle, repre-
sented the sinner's approach to God in Christ, and through his media.
tion: but sacrifices, offered elsewhere, generally evinced a proud,
contemptuous neglect of that great Salvation. Scott.
(7.) For the abominations of the Egyptians, Moabites, Canaanites,
Greeks, and Romans, in their worship of the lower propensities, dei
Ed.
fied, see Dr. A. CLARKE.
Verses 8, 9.
A mixed multitude accompanied Israel out of Egypt, many of
whom probably had before this returned : but some might still con-
tinue, and strangers from other parts might come on different occa-
[414
Israel, while sojourning in the wilderness, or afterwards residing
among them in the land of Canaan, to offer sacrifices of any kind to
their idols, or any sacrifice even to JEHow AH, except at the Sanctua-
ry: and if any one resolutely violated this law, he, as well as the
rebellious Israelite, would be cut off from among his people. . It is
certain, that in after ages many uncircumcised persons brought sa-
crifices to the temple, which were offered by the priests in their behalf,
though they themselves might not enter into the inner court ; and it
does not appear, that this was a violation of the law. Many learned
men, however, understand all these passages, in which strangers are
mentioned, of proselytes, or circumcised Gentiles, and the Sept. is
thought to favor this interpretation. But the proselytes of this des-
cription, in ordinary cases, seem to have been incorporated with the
Israelites: and the rules, here and elsewhere given, may relate to .
the case of such persons, from other countries, as were not fully
proselyted to the religion of Israel, whether they ever resided among
the Israelites or not. -. # Scott.
Verses 10–16.
This prohibition has repeatedly been considered, (M. R.—3: 17
Ar"
*
i.
B c. 1490.
Blood not to be eaten, &c.
LEVITICUS, XVII.
*
*
flesh is in the blood, and
PI have given it to you
upon the altar, to make
an atonement for your
souls: for it is the blood
that maketh an atonement
; for the soul.
12 Therefore I said
unto the children of Is-
rael, No soul of you shall.
eat blood, 4 neither shall
any stranger thatsojourn-
eth among you eat blood.
13 And whatsoever
man there be of the chil-
dren of Israel, or of the
strangers that sojourn
among you, which
* hunteth and catcheth
any beast or fowl that
may be eaten, he shall
even pour out the blood
thereof, and cover it with
dust. . -
14 For it is the life
of all flesh, the blood of
it is for the life thereof:
therefore I said unto the
children of Israel, Ye
shall eat the blood of no
manner of flesh : for the
life of all flesh is the
blood thereof: whoso-
ever eateth it shall be cut
and the place it had in the precepts of Noah, Gen.
9: 4. Great stress is laid upon it, v. 12, 14. as
a law which has more in it than, at first view,
one would think.
2. It is made binding, not only on Israel, but
on strangers sojourning among them, (v. 10.)
which perhaps was one reason why it was thought
advisable, for a time, to forbid blood to the Gen-
tile converts, Acts 15:29. *
3. The penalty annexed is very severe, v. 10,
14. Note, Write that man undome, for ever,
against whom God sets his face!
4. A reason is given, v. 11, the blood makes
atonement; and the life of the flesh is the blood:
the sinner deserved to die, therefore the sacrifice
must die; the blood being so the life, that ordina-
rily beasts were killed forman’s use by the drawing
out of all their blood, God appointed the sprinkling
or pouring out of the jof the sacrifice on the
altar, to signify that the life of the sacrifice was
given to God instead of the sinner’s life, and as
a ransom or counter-price for it; therefore with-
out shedding of blood there was no remission.
(1.) God would thus preserve the honor of that way
of atonement He had instituted. The blood of
the covenant being then a sensible object, no blood
must be either eaten, or trodden under foot as a
common thing; as they must have no ointment or
perfume like that God ordered for Himself. But,
(2.) This reason is now superseded, which inti-
mates that the law itselſ was ceremonial, and is
now no longer in force: the coming of the sub-
stance does away the shadow. The blood of
beasts is no longer the ransom, but Christ’s blood
only; and we cannot suppose it was the will of
God, that the law should survive the reason of it.
The blood, if so prepared as not to be unwhole-
some, is now allowed for the nourishment of our
bodies, because it is no longer appointed to make
atonement for the soul. (3.) Yet it has still a
useful significancy: the life is in the blood; it is
the vehicle of the animal spirits, and God would
have his people to regard the life even of their
beasts, and not be cruel, hard-hearted, nor barba-
rous. They must not be a blood-thirsty people.
The blood of Christ makes atonement really and
effectually; therefore we must not use it as a com-
mon thing; ſor He will set his face against those
that do so, and they shall be cut off, Heb. 10: 29.
5. Some other precepts are here given as ap-
pendages to this law, and hedges about it, v. 13.
(1.) They must not only not eat it, but give it a
decent burial, in token of some mystery in this
constitution. (2.) They must not eat what died
of itself, or was torn of beasts, (v. 15.) for the
blood was either not at all, or not regularly drawn
out of them. God would have them curious in
their diet, not with the curiosity that gratifies the
sensual appetite, but with that which checks and
restrains it. God would not allow his children
to eat every thing that came in their way with
greediness, but to consider diligently what was be-
fore them, that they might learn in other things
to ask questions for conscience-sake. They that
flew upon the spoil, sinned, 1 Sam. 14: 32, 33.
If a man, through ignorance or inconsideration,
ate the flesh of any beast not duly slain, he unust
wash himself and his clothes, else he bore his
iniquity, v. 15, 16. The pollution was ceremo-
nial, so was the purification from it; but if a unan
slighted the prescribed method of cleansing, or
would not submit to it, he thereby contracted mor-
al guilt. See the nature of a remedial law; he
that obeys it, has the benefit of it; he that does
mot, not only remains under his former guilt, but
adds to that the guilt of contemming the provisions
made by divine grace for his relief, and sins
against the remedy.
off.
15 And t every soul
that eateth # that which
died of itself, or that
which was torn s with
beasts, (whether it be one
of your own country, or
a stranger,) he shall "both
wash his clothes, and
bathe himself in water,
and be unclean until the
even : then shall he be
clean.
I6 But if he wash
We should greatly reverence all the Lord’s appointments, and
it is at their peril if men contemn or change them: but the great-
est danger lies in neglecting the salvation, which is in Jesus
Christ.” “In Him dwellethaſ the fulness of the Godhead bodily.”
“He that honoreth not the Son, homol eth, not the Father that
sent Him.” “And he that gathereth not with Him scattereth.’
If then his human mature be the true temple, in which God dwells
and will be worshipped;—‘ iſ his name be Emmanuel;”— if this
be the true God, and eternal Life;’—may we not add, ‘Little
children, keep yourselves from idols?” (1 John 5:20, 21.) Sure-
ly all, who value their own souls, should look to themselves in an
age and nation, where men, called Christians, spend their lives
in degrading Him, whom prophets and apostles shed their blood
to glorify, and ‘whom all the angels of God worship.” For
though we may offer our spiritual sacrifices in every place, yet
unless we come by Christ as our Way, trust in Him as our all-
sufficient Atonement, and almighty Savior, and worship God in
* Heb. hunteth any hunting.
5:
them not, nor bathe his r Deut. 12:16. lºan. 14:32–
& X 34. Joh 16:18. Ez. 24:
flesh ; g then g he shall s 11. Gen. 9:4. Deut. 12:23.
bear his iniquity. t 22:8. Ex. 22:31. Deut. 14:21. Ez.
4:14. 44:31.
p 8:15, 16:11,14–19. Matt. 20:28. i Heb. a carcass.
26:28. Mark 14:24. Rom. 3:25. 5: u 11:25. 15:5,10,21. Num. 19:8,19,21.
9. Eph. 1:7. Col. 1:14,20. Heb. 9: . Rev. 7:14.
. 13:12, 1 Pet, 1:2. I John 1:7. x 5:1. 7:18. 19.8. 20:17,19,20. Num.
2:2. Rev. 1:5. 19:20. Is. 53:11. John 13:8. Heb.
q Ex. 12:49. 9:28. 1 Pet. 2:24. -
PRACTICAL OBSERVATIONS.
Him; our services will be found an abomination, and our hope
a delusion. From such temptations of the enemy we should
keep at the utmost distance, by adhering to the Word of God,
constantly attending on his ordinances, and depending on his
grace alone; and He will in that case preserve us from the snares
of our crafty and malicious enemy: while faith in Christ, and
love to Him and our brethren, will sanctify even our ordinary
meals, and convert them into spiritual sacrifices.—Though the
prohibitions we have been reading are no longer in force, we
may learn from them to adore the mystery of atoning blood with
deep veneration; to use our liberty without cruelty or sensuality;
and to exercise habitual self-denial and circumspection, while we
seek to “purify ourselves from all filthiness of flesh and spirit,
perfecting holiness in the fear of God.” But let presumptuous,
careless sinners tremble; for if God “set his face against them,”
He will at length cut thein off with terrible vengeance.
SCOTT.
Gen. 9: 3, 4. Acts 15: 19–21.). The expression, ‘I will set my
face against that man,’ implies the highest degree of indignation and
avenging justice ; and is seldom used, except for idolatry, or some
very aggravated wickedness.
land-animals; and the covering of the blood with dust taught the
people, that some great mystery was inplied in the atonement of
blood, and tended to create a reverence of it: for the same reason
they were forbidden to eat the animals which died of themselves ;
for the blood was in them also:-Yet this is not forbidden in such
energetic language, as the eating of blood in other cases; and a cere-
monial purification was appointed, in case of failure, which is gene-
rally understood of inadvertent transgressions... The stranger was
included in this statute also ; and yet the Israelites might give that
which died of itself, to the ‘strangers within their gates,’ or sell it
to aliens. (Deut. 14: 21.) This seems to establish a distinction
among strangers, according as they had in some degree embraced the
religion of Israel, or the contrary. It also marked a distinction be-
tween directly eating the blood, either as actually separated from the
flesh, or as wilfully retained in it; and eating it with the flesh when
it was unavoidably combined with it. The former was expressly
forbidden to all the sons of Noah, the latter only to Israel: but after
the use of blood in sacrifice ceased, the reason of the restriction in
(20: 2–5.) This law extended even
to clean animals taken in hunting, or wild 'fowl, as well as all tame
both cases was taken entirely away. Scott.
(11.) The life . . . is in the blood.] Dr. Jä. Clarke remarks, “this
sentence existed in the Mosaic records 3600 years before the altention
of any philosopher was drawn to the subject. Harvey first revived
the notion of the vitality of the blood, afterwards adopted by Hunter.”
See-Hunter’s opinions in Clarke. Le Clerc thinks, one cause of this
prohibition was to deprecate the shedding of blood. (See on Gen. 9: 4.)
‘Perhaps Moses had respect to the customs of neighboring nations,
who fed not only on bestial but on human blood. Amm. Marcellinus,
describing a battle with the Goths, says, “ The Saracens sucked the
blood from the throats of their slain enemies.” See instances of this
custom of the Arabs in Palesius.” Rosenmu.. whom see. ED.
(14.). “Ist: Blood, being highly alkalescent, especially in hot cli-
mates, is subject to speedy putrefaction. 2d. It affords a gross nutri-
ment, difficult of digestion, so much so that bull’s blood was used in
ancient times as poison, its extreme viscidity rendering it totally
indigestible. 3d. It is allowed, that when blood was used in Eng-
land in great quantities, the scurvy was most frequent. 4th. Those
nations who lived most on it were very fierce, savage, and barbarous,
as the Scythians, Tatars, Arabs of the desert, Scandinavians, &c.
some of whom drank the blood of their enemies, making cups of
their skulls P. [See also some physiological remarks on v. 7. in
Clarke, from Hunter.] . Dr. A. C.I.A.R.R.E.
(A15) -
B. C. 1490.
Varvous prohibitions
LEVITICUS, XVIII.
... *,
CHAP. XVIII.
-- The customs of Egypt and Canaan to be
- avoided, and God’s commands obey-
ed, il’s "flaws restricting marriage
among relations, 6–18; and against
base lusts und idolatries, enforced by
the judgments about to be executed
on the Canaanites, 19–30.
AN. the LoRD spake
unto Moses, saying,
2 Speak unto the chil-
dren of Israel, and say
unto them, I " am the
LoRD your God. .
3. After b the doings
of the land of Egypt
wherein ye dwelt, shall
ye not do: and “after the
doings of the land of Ca-
maan, whither I bring
you, shall ye not do:
neither shall ye walk in
their ordinances.
4 Ye shall 4 do my
judgments, and keep
mine ordinances, to walk
therein: I am the LoRD
your God. -
5 Ye shall therefore
keep my statutes and my
judgments: * which if a
man do, he shall live in
them : " I am the LorD.
6 || None of you shall
approach to any that is
* near of kin to him, 5 to
uncover their nakedness:
I am the LoRD. -
7 The nakedness of
thy father or the naked-
ness of thy mother, shalt
thou not uncover: she
is thy mother, thou shalt
not uncover her naked-
mess.
8 The nakedness h of
thy father's wife shalt
thou not uncover : it is
thy father's nakedness.
a 11:44. 19:3,4,10,34. 20.7. Gen. 17:
7. Ex. 6:7. 20:2, Ps. 33-12. Ez.
20:5,7,19,20.
b Ez. 20:7,8. 23:8. Eph. 5:7–11. I
Pet. 4:2—4. -
c 20:23. Ex. 23:24. Deut. 12:4,30,31.
Jer. 10:2,3. Rom. 12:2.
d 26. 19:37. 20:22. Deut. 4:1,2... 6:
1. Ps. 105:45. 119:4. Ez. 20:19.
36:27. 37:24. Luke 1:6. John 15:
14. -
e Ez. 20:11, 13,21. Luke 10:28. Rom.
10:5, Gal. 3:12. . -
f Ex. 6:2,6,29. Mal. 3:6.
* Heb. remainder of his flesh.
g 7–19. 20:11,12,17–21.
in 20:11. Gen. 35:22. 49:4. Deutz 22.
30. 27:20. 2 Sam. 16:21,22. Ez, 22.
CHAP. XVIII. V. 1–5. After divers ceremo-
nial institutions, God here returns to give them
moral precepts. The former are still of use to
us as types, the latter still binding as laws. We
have here, - . . . . . . .
1. The sacred authority by which these laws
are enacted; v. 1, 4, 5, 6, 21–30.--The Lord
who has a right to rule all, your God who has a
peculiar right to rule you... Jehovah is the Foun-
tain of being, therefore the Fountain of power,
whose we are, whom we are bound to serve, and
who is able to punish all disobedience. Your
God, to whom you have consented, in whom you
are happy, to whom you lie under the highest ob-
ligations imaginable, and to whom you are ac-
countable. - - -
2. A strict caution to take heed of the idola-
tries of Egypt, and Canaan, v. 3. It would be
the greatest absurdity in itself, to retain such an
affection for their house of bondage, as to be gov-
ermed in their devotions by its usages; and the
greatest ingratitude to God, who had so wonder-
fully and graciously delivered them. Nay, being
governed by a spirit of contradiction, even after
they had received these ordinances of God, they
would be in danger of admitting the wicked usages
of the Canaanites, and of inheriting their vices
with their land. Their practices are called or-
dinances, and became rivals even with God’s
ordinances. - -
3. A solemn charge to keep God’s judgments,
statutes, and ordinances, v. 4, 5.
charge, and many similar ones, David seems to
refer, in the many prayers and professions he
makes relating to God’s laws, in the 119th Psalm.
Observe here, (1.) The great rule of our obedi-
emce; God’s statutes and judgments.
God’s commandments to do them. (2.) The
great advantage of our obedience; Which if a
man do, he shall live in them, that is, ‘be hap-
py here and hereafter.—We have reason to thank
God, [1..] That this is still in force as a promise,
with a very favorable construction of the condi-
tion. či. has the promise of life. Wis-
dom has said, Keep my commandments, and
live; and if through the Spirit we mortify the
deeds of the body, we shall live.
it is not so in force in the nature of a covenant,
as that the least transgression shall for ever ex-
clude us from this life. The apostle quotes this
twice, as opposite to the faith which the Gospel
reveals. It is the description of the righteousness
which is by the law, the man that doeth them
shall, live in them, and is urged to prove, that
the law is not of faith. The alteration the Gos-
pel has made, is in the last word; still the man
that doeth them shall live, but not live in them:
for the law could not give life, because we could
not perfectly keep it: it was weak through the
flesh, not in itself; but now the man that doeth
them shall live by the faith of the Son of God.
He shall owe his life to the grace of Christ, and
not to the merit of his works; see Gal. 3:21, 22.
The just shall live, but they shall live by faith,
by virtue of their union with Christ, who is their
I º - - * *
V. 6—18. These laws relate to the seventh
To this
Remember,
[2.] That.
commandment, and, no doubt, are obligatory on us
under the Gospel, as they are consonant to the
very light and law of nature: one of the articles,
that of a man’s having his father’s wife, the apos-
tle speaks of as a sin not so much as named
among the Gentiles. Though some incests
here forbidden were practised by particular per-
sons among the heathen, yet they were disallowed
and detested, umless among nations become bar-
barous, and quite given up to vile affections.
1. Marriage is a divine institution; that, and the
Sabbath, the eldest of all others, of equal standing
with man on the earth: it is intended for the com-
fort of human life, and the decent and honorable
propagation of the human race, such as became
the dignity of man’s mature, above that of the
beasts. (1.) It is honorable in all, and these
laws are to support the honor of it. It was requi-
site, that a divine ordinance should be subject to
divine rules and restraints, especially because it
concerns a thing wherein the corrupt nature of man
is as apt as in any thing to be wilful and impet-
uous in its desires, and impatient of check. Yet
these prohibitions, beside their being enacted by
an incontestable authority, are in themselves highly
reasonable and equitable. [1..] By marriage two
were to become one flesh, therefore those that
before were in a sense one flesh by nature, could
not, without the greatest absurdity, become one
flesh by institution; for the institution was de- .
signed to unite those who before were not united.
[2.] Marriage puts an equality between husband
and wife. Therefore if those who before were
superior and inferior, should intermarry, (which
is the case in most of the instances here laid down,)
the order of nature would be taken away-by a
positive institution, which must by no means be
allowed. The institution of marriage, though an-
cient, is subsequent to the order of nature. [3]
No relations that are equal are forbidden, except
brothers and sisters; but it was requisite it should
be made by a positive law unlawful and detesta:
ble, to prevent sinful familiarities between those
that in the days of their youth are supposed to
live in a house together, and yet cannot intermar-
ry without defeating one of the intentions of mar-
riage, which is the enlargement of friendship and
interest. For brothers and sisters to marry, has
always been looked upon by the more sober hea-
them, as a most infamous and abominable thing;
and they who had not this law, yet were herein a
law to themselves. But, (2.) Uncleanness, com-
mitted with any of these relations out of marriage,
is likewise, without doubt, forbidden here, and
no less intended than the former: as also, all las-
civious carriage, wanton dalliance, and every
thing that has the appearance of this evil. Re-
lations must love one another, and have free and
familiar converse with each other, but it must be
with all purity; and the less it is suspected of evil
by others, the more care ought the persons them-
selves to take, that Satan get mot advantage
against them, for he is a very, subtle enemy, and
seeks all occasions against us. - t
2. The relations forbidden are most of them
plainly described; and it is generally laid down
! as a rule, that what relations of a man’s own he
10. Am. 2:7. 1 Cor. 5:1.
- - NOTES.
CHAP. XVIII. V. 2–4. Many of the laws, enacted in this and
the following chapters, were extremely different from the maxims
and customs of other surrounding nations; and this introduction,
though applicable to the general conduct of Israel, seems particularly
The great, Lawgiver, therefore, again
and again confirms his statutes by adding, “I am JEHow AH your God ;’
intimating that He would be obeyed in all his requirements.-The
ed against the customs of Egypt and .
Canaan, because most in danger from those nations; but others
- - Verse 5. ----
Which if a man do, &c.] By an upright obedience to the moral pre-
cepts, and a believing attendance-on the appointed ordinances of the
law, not only temporal advantages, but the favor of God and eternal
life might be expected ; though not as a merited recompense.
probably the Lord intended thus to warn the Israelites of the danger,
not only of incurring condemnation by neglecting these command-
ments, but of resting in their imperfect obedience, instead of looking
through them to Christ, as the end of the law for righteousness to
every one that believeth,” as He alone perfectly fulfilled its demands.
(Ez. 20: 11.) Paul repeatedly quotes this text, as descriptive of the
righteousness of the law, in distinction from the righteousness of
to have related to these laws.
people were especially warmed
doubtless Were also meant.
Scott.
But
or illegitimate.
faith: and this also shows, that the words relate to something more
important, than temporal prosperity. - -
Which if a man do he shall live in them.]. May we not with per-
fect propriety apply this to all the laws of God, found in nature or the
Bible, impressed upon our constitution, mental and physical, revealed
to our perceptions and our reason, or addressed to our faith, our
veneration, and our conscience, our constancy, and our love 3
(JM. R. e.) Scott.
Ps. 19.
- Ed.
, Verses 6–17. -
As these laws forbade marriage betwixt near relations, they cer-
tainly prohibited unchastity between them, and every approach to
it: and this may account, in part, for the singular manner in which
they are expressed.—It is observable that the marriage of uncles with
their nieces is not prohibited, though, from the supposed parity of the
case with that of nephews with aunts, it is included in our laws.
The only collateral relations, which are forbidden to marry, are
brothers and sisters, by whole or half blood, or by affinity, legitimate .
As human nature now is, it is very expedient that
those, who are so much together in youth, shôuld; by such a restric-
tion, be taught to look upon all intercourse as prohibited and inces-.
tuous; which must assist in keeping out temptations to evil.—As.
this appointment [a surviving brother’s marrying his deceased
brother’s widow] respected special purposes under the Mosaic dig-
*
B. c. 1490.
Various prohibitions.
LEVITICUS, XVIII.
9 The nakedness of
* thy sister, the daughter
of thy father, or daugh-
ter of thy mother, whether
she be born at home, or
born abroad, even their
nakedness thou shalt not
Ulm COWer.
10 The nakedness of
thy son's daughter, or of
thy daughter's daughter,
even their nakedness
thou shalt not uncover:
for theirs is thine own
nakedness.
11 The nakedness of
thy father's wife's daugh-
ter, begotten of thy father,
she is thy sister, thou shalt
not uncover her naked-
Y16SS, -
12 Thou shalt not un-
cover the nakedness of
thy j father's sister: she is
thy father's near kins-
WOIYlä11. - -
13 Thou shalt not un-
cover the nakedness of
thy mother's sister: for
she is thy mother's near
kinswoman.
14 Thou shalt not un-
cover the nakedness of
thyk father's brother, thou
shalt not approach to his
wife: she is thine aunt.
15 Thou shalt not un-
cover the nakedness of
thy daughter-in-law :
she is thy son's wife, thou
shalt not uncover her na-
kedness.
16 Thou shalt not un-
is bound up from marrying with, the same rela-
tions of his wife he is ſikewise forbidden to mar-
ry with, for they two are one. . That law which
forbids marrying a brother’s wife, (v. 16.) had an
exception peculiar to the Jewish state; (Deut.
25: 5.) But now that those reasons have ceased,
the exception ceases, and the law is in force, that
a man must in no case marry his brother’s widow.
That article, (v. 18.), which forbids a man to
take a wife to her sister, supposes a connivance
at polygamy, as some other laws, then did, (Ex.
21; 10. Deut. 21: 15.) but forbids a man’s imar-
rying two sisters, as Jacob did, because between
them, who had before been equal, there would be
apt to arise greater jealousies and animosities
than between wives that were not so nearly re-
lated. If the sister of the wiſe be taken for the
concubine, or secondary wife, nothing can be
more vexing in her life, or as long as she lives.
W. 19—30. Here is, I. A law to preserve the
honor of the marriage-bed, that it should not be
unseasonably used, (v. 90.) nor invaded by an
adulterer, v. 20.
II. A law against what was the most unnatural
idolatry, causing their children to pass through
the fire to Moloch, v. 21.
Moloch (as some think) was the idol in and by
which they worshipped the sun,that great fire of the
world; therefore, in the worship of it, they made
their own children either sacrifices to this idol,
burning them to death before it; or devotees to it,
causing them to pass between two fires, as some
think, or to be thrown through one, to the honor of
this pretended deity; imagining that the consecrat-
"a woman and her daugh-
ing of but one of their children in this manner to
Moloch would procure good fortune for all the rest.
It is here caiſed profaning the name of their
God; for it looked as if they thought they were
under greater obligations to Moloch than to Je-
hovah; for to Him they offered their cattle only,
but to Moloch their children.
III. A law against unnatural lusts, sodomy,
and bestiality, sins not to be named or thought of
without the utmost abhorrence imaginable, v. 22,
23. Other sins level men with the beasts, but
these sink them much lower. That ever there
should have been occasion for these laws, and
that they should ever have been broken, is the
perpetual reproach and scandal of the human na-
ture; the giving of men up to these vile affections
was frequently the punishment of their idolatries;
so the apostle shows; Rom. 1: 24.
IV. Arguments against these and the like abom-
inable wickednesses. He that has an indisputa-
ble right to command us, yet because He will deal
with us as men, and draw with the cords of a
man, condescends to reason with us. 1. Sinners
defile themselves with these abominations, v. 24.
All sin is defiling to the conscience, but these are
sins that have a particular turpitude in them. 2.
The souls that commit them shall be cut off, v.
29. And justly; for, If any man defile the tem-
ple of God, him shall God deströy. Fleshly
justs war against the soul, and will certainly be
the ruin of it, if God’s mercy and grace prevent
not. 3. The land is defiled, v. 25. If such
wickedness be practised and connived at, the
land is thereby made unfit to have God’s taber-
ter, neithershalt thou take
her son's daughter, or her
daughter's daughter, to
uncover her nakedness;
for they are her near kins-
women; "it is wickedness.
18 Neither shalt thou
take * a wife to her sister,
P to vex her, to uncover
her nakedness, besides
the other in her life-time.
19 || Also thou shalt
cover the nakedness of
thy m brother's wife: it is
thy brother's nakedness.
17 Thou shalt not un-
cover the nakedness of .
not approach unto a wo-
man to uncover her na-
kedness, 4 as long as she
is put apart for her un-
cleanneSS. w
20 Moreover thou # Ex. 6:20. *
º * l 20:12. Gen. 38:18,26. Ez. 22:11.
shalt not lie carnally with m 20:21. É. e Matt. 14:3,4-
thy neighbor's wife, to #4. Man waſ als. Les
- 19.
defile thyself with her. n 20:14. Deut. 27:23. Amos 2:7.
o 20:14
21 And thou shalt not
let any of thy seed pass
through the fire ‘to Mo-
• Or, one wife to another. Gen. 4:19.
29:28.
p Gen. 30:15. 1 Sam. 1:6–8. Mal. 2:
15
20:18. Ez. 18:6. 22:10.
& i5:19,24.
lech, neither shalt thou º Eºia.’ I.5.13.”:
“profane the name of thy *:::: *ś.4% aß.
God: I am the LORD. ãº. I Cor. 6:9. Gal. 5:19.
º 6:0, :4.
22 Thou shalt not lie . ; º; *...*.*.* tº:
- s e :RS. 20. : i\}. s. 1Uo:51,36.
with v mankind, as with Jer. 7:31. 19:5. 32:35. Ez. 20:31.
womankind : it is abom-
ination.
23 Neither shalt thou
lie with any “beast to de-
23:37,39.
t 1 Kings 11:7,33. Arnos 5:26. Acts 7:
43. Moloch.
u 19:12. 20:2–5. 21:6. 22:2,32. Ez.
:-º. Mal. 1:12. Rom. 1:23.
w 20:13. Gen. 19:5. Judg. 19:22. 1
Kings 14:24. Rom. 1:26,27. 1 Cor.
6:9. 1 Tim. 1:10. Jude 7.
i 20:17. Deut. 27:22. 2 Sana. 13:11—
. Ez. 22:11. x 20:15,16. Ex. 22:19.
14
pensation, the prohibition of marrying a brother’s wife, is absolute
to us; and, by parity of reason, that of a woman marrying the hus-
band of her deceased sister.—Some laws on this subject seem essen-
tially necessary, and have always been judged to be so by legislators,
heathem as well as Christian. Yet if these laws are not obligatory
under the Christian dispensation, there is no law of God in force
regulating marriages, nor any, restricting the intermarriages of the
nearest relations. – Did the Lord then intend to leave his church
under the New Testament, wholly without law in this most important
concern ? or hath He confirmed his own pre-existing law, as of moral
obligation ? Paul’s language concerning the incestuous Corinthian,
—‘Such fornication as is not named among the Gentiles, that one
should have his father’s wife,” (1 Cor. 5: I.)—implies that Christians
had a rule in this respect, and a stricter rule than the Gentiles: yet
that rule can be found only in this chapter. The restrictions here
imposed are all of moral tendency, and highly beneficial : as mis-
sionaries and others, who attempt to propagate Christianity among
the heathen, know, and feel more than other Christians; because
others live among those, who are habitually restricted by them... I
therefore must consider these laws, as in equal force at this day
among Christians, as they were formerly in Israel: those implied by
parity of reason, as well as those more expressly mentioned, accord-
ing to the regulation of our ecclesiastical law ; perhaps with the sin-
gle exception of an uncle being prohibited to marry his niece. . Yet
even this exception may be doubtful, and is not to be intº Oſl.
COT'ſ.
(6.) Nakedness.j Rosenm. understands the word literally: and
remarks that JMich. Weber has proved, that the phrase never means
marriage; and that illicit intercourse is intended. See his nº
- D.
(9.) • Aben Ezra understands “ Born at home,” to mean born ac-
cording to the law and custom of the house of Israel, after espousals
and legitimate nuptials, and born abroad to mean, not according to
that law and custom.” - Ros ENM.
Verse 18.
Some think, this verse contains an express prohibition of polyga-
my ; supposing the word sister merely to signify a wife, which the
O. T. WOL. I. 53
person spoken of had already married. But though the Mosaic law
contains no explicit allowance of polygamy ; yet there is no other
passage which favors the interpretation of this text as a direct law
against it, and many things in the whole subsequent history imply a
connivance at it. As a woman might not in ordinary cases marry
the brother of her deceased husband; it can hardly be supposed,
that it was allowable for a man to marry the sister of his wife, even
after her decease; though this verse seems not to contain a prohibi-
tion of it.—These are all the restrictions on marriage, which are
contained in the divine law ; and such as pride, covetousness, or
human policy have superadded, do not seem to have proved benefi-
cial to mankind. Sco TT.
Verse 2).
JMolech is nearly the same, as the word always rendered king, and
is of similar meaning with Baal, which signifies lord, or governor.
It is generally supposed, that the sun was worshipped under the name
of Molech. Children on some occasions were consecrated to him,
by passing through the fire ; but at other times, one of the family was
sacrificed to him, in a most cruel manner, in order to secure his favor
and protection to the rest. (20: 2–5.) The former practice is sup-
posed to be here meant.—The several abominations, afterwards
mentioned, certainly were practised by the heathens, even in their
religious worship ; as it might be proved by the remaining unexcep-
tionable testimonies of pagan writers themselves. ID.
‘That some were actually burnt alive to this idol, several scriptures,
say commentators, seem strongly to intimate; as, Ps. 106:38. Jer. 7:
31. Ezek. 23: 37–39. 2 Kings 23: 10. and Jer. 32: 35. So Curtius,
Diod. Sic, and Justin. Ros ENM. “That others were only consecrated
to his service by £". between two fires, the rabbins strongly assert:
and if Ahaz had but one son, Hezekiah, (though, probably, he had
others, 2 Chron. 28: 3.) he is said to have passed through the fire to
JMoloch, 2 Kings 16:3. yet he succeeded to the kingdom, 18: 1...there:
fore this could only be a consecration.” Dr. A. Clang E. Pass through
the fire.] ‘A phrase apparently invented by the priests of Moloch fºr,
to burn, to soften the horrid fact in words at least.” Rose ºf: So,
apparently, the Sept., and Vulg. See also note, Judg. 9: 5. MATHER
here warns his readers against the pagan rites of bonfires, º: #
B. C. 1490.
Various prohibitions.
LEVITICUS, XVIII.
file thyself therewith:
neither shall any woman
stand before a beast to lie
down thereto : it is y con-
fusion. *
24 * Defile not ye your-
selves in any of these
things: a for in all these
the nations are defiled
which I cast out before
OUI.
25 And b the land is
defiled : " therefore I do
visit the injquity thereof
upon it, and the land it-
self d vomiteth out her
inhabitants.
26 Ye shall therefore
* keep my statutes and
my judgments, and shall
not commit any of these
abominations; meither
any of your own nation,
f mor any stranger that
sojourneth among you ;
27 (For all these
8 abominations have the
men of the land done,
which were before you,'
and the land is defiled ;)
28 That the land
"spue not you out also,
when ye defile it, as it
spued out the nations
that were before you.
29 For whosoever
shall commit any of
these abominations, even
the souls that commit
them shall be cut off
from among their people.
30 Therefore shall ye
keep mine ordinance,
that ye commit not any
one of these * abominable
customs, which were
committed before you,
and that ye defile not
yourselves therein : "I
am the LoBD your God.
nacle in it, and the pure and holy God will with- the gates of the bottomless pit, and hear the dole-
draw the tokens of his gracious presence from
it. It is also rendered unwholesome, exposed to
plagues, nauseous and loathsome to all good men
in it, as the wickedness of Sodom to the soul of
righteous Lot. 4. These have been the abomi-
nations of the former inhabitants, v. 24, 27.
These laws therefore were necessary, as anti-
dotes and preservatives. They should not prac-
tice any such things; because the nations that had
practised them now lay under the curse of God,
and were shortly to fall by the sword of Israel.
When we observe how ill sin looks in others, we
should use that as an argument, with ourselves,
with the utmost care and caution to preserve our
purity. 5. For these and the like sins, the Ca-
naanites were to be destroyed: these filled the
measure of the Amorites’ iniquity, (Gen. 15: 16.)
and brought down that destruction of so many pop-
ulous kingdoms, of which the Israelites were now
shortly to be not only the spectators, but the instru-
ments; Therefore I do visit the iniquity thereof
wpon it, v. 25. Note, The tremendous judgments
of God, executed on the daringly [debauched,J pro-
fame, and atheistical, are intended as warnings to
those who profess religion. The ruin of the Ca-
naamites is an admonition to the Israelites, not
to do like them. Nay, to show that not only the
Creator is provoked, but the creation burdened,
by such abominations as these, it is added, (v.
25.) The land itself vomiteth out her inhabi-
tants. Many a house and many a town have
spued out the wicked inhabitants, as it were,
with abhorrence, Rev. 3:16. It was secured and
entailed to them, yet they must expect, that, if
they made the vices of the Canaanites their own,
their fate would be the same with theirs. Note,
Wicked Israelites are as abominable to God as
wicked Canaanites, and more so, and will be
as soon spued out, or sooner. ... Such a warning
as this here given to the Israelites, is given by
the apostle to the Gentile converts, with reference
to the converted Jews, in whose room they were
substituted, (Rom. 11: 19, &c.) they must take.
heed of falling by the same eacample of whbelief.
Apply it more generally; and let it deter us ef-
fectually from all sinful courses, to consider how
many they have ruined. Lay the ear of faith to
ful shrieks and outcries of damned sinners, whom
earth has spued out, and hell has swallowed, that
find themselves undone, for ever undone, by sin;
and tremble, lest this be your portion at last.
Lastly, The chapter, concludes with a sove-,
reign antidote against this infection, v. 30. keep
mine ordinance. Note, 1. It is of permicious
consequence to admit and allow of any one sinful
custom, fashionable or not, because one will make
way for many. Admit a single absurdity, and
you invite a thousand. 2. A close and constant ad-
herence to God’s ordinances, is the most effectual
preservative from the inſection of gross sin. The
grace of God only will secure us, and that grace
is to be expected only in the use of the means of
grace. Nor does God ever leave any to their own
hearts’ lusts, till they have first left Him and his
institutions.
CHAP. XIX. Most of the precepts in this
chapter are moral. One would wonder, that,
when some of the lighter matters of the law are
greatly enlarged upon, (witness two long chap-
ters concerning the leprosy,) many of the weigh-
tier matters are put into a little compass: divers
of the single verses of this chapter contain whole
laws concerning judgment and mercy; for these
are things which are manifest in every man’s
conscience; men’s own thoughts are able to ex-
plain these, and to comment on them.
V. 1–10. Moses is ordered to deliver the
summary of the laws, (v. 2.) not to Aaron and
his sons only, but to all the people, for all were
concerned to know their duty. Even in the dark-
er ages of the law, that religion could not be of
God which boasted of ignorance as its mother.
These laws, it is probable, he delivered himself
to as many as could be within hearing at once,
and so at several times to them all. Many they
had received before; but that they might be re-
membered, precept must be upon precept, and
line, upon line, and all little enough. *
I. It is here required that Israel be a holy peo-
ple, because their God is a holy God, v. 2. Their
being distinguished from all other people by pe-
culiar laws and customs, was intended to teach
them a real separation from the world and the
§ g e 5,30. Deut. 4:1,2,40. 12:32. Ps.
CHAP. XIX. dren of Israel, and say ičá4,45. Lūkšiš. ii.28. John
Miscellaneous laws, moral and ceremo- 20 * - f #–4. 15:14.
nial, being in general repetitions, or y 20:12. :ö, 1U.
explanations, of precepts before given, z 30. Jer. 44:4. Matt. 15:18—20. g 24. Deut. 20:18, 23:18. 25:16, 27:
- Mark 7:10—23. 1 Cor. 3:17. 15. 1 Kings 14:24. 2 Kings 16:3. 21:
a 20:22,23. Deut. 12:31. 18:12. # *. 36:14. Ez. 16:50. 22:11.
T - b Num. 35:33,34. Ps. 106:38. Is. 24: ofls 3: 1U.
AN. the LoRD spake "#"..ºlºis.'... nº.19. E. a6.13.17. Rom.
unto Moses, saying, :22 8:22. Rev. 3:16
2 Speak unto all the 9, 14:10.
congrégation of the chil- a. º.º.
8:22.
c Ps. 89:32. Is. 26:21. Jer, 5:9,29. 9.
23:2.
i irio. 30.6. See on Ex. 12:15.
k See on 27.-Deut. 18:9–12.
8:13.
1 See on 2.
Hos. 2:13.
PRACTICAL OBSERVATIONS.
If we would obey the divine commands, we must break off bad
customs; the broad, smooth, frequented paths of the world lead
to destruction; the ways of God to life eternal: every one of his
commandments is good, and He is as kind in what He prohi-
bits, as in what He allows. He formed mankind for social life,
created them male and female, instituted marriage, and blessed
it; He hath formed the regulations of it in wisdom and love, for
the good of individuals, of families, and of society,+of the pres-
ent and of succeeding generations. Where his laws are observed,
the most important advantages follow: where they are disregard-
ed, disgrace, disease, and numberless most destructive evils
ensue.—But what a sink of imiquity is the human heart, that it
should be necessary to prohibit such detestable, filthy, and cruel
practices, as are here mentioned! That ever it should enter into
the minds of rational creatures to serve the devil and their own
lusts, with degradation far beneath the brutes themselves! From
this polluted fountain, the earth hath been filled with abominable
crimes in all ages, and is still. Let us then profit by the awful
examples of vengeance recorded, and fear the threatenings de-
nounced: Let us mortify the deeds of the body, and learn self-de-
nial; and, above all, aware of the deceitfulness and wickedness of
the human heart, let us walk watchfully, and humbly dependent
on the grace of God sought in earnest prayer. SCOTT.
tane, to the spring sun, (Bel,) and St. John’s fires, to the midsummer
sun, (Moloch,) leapt through, to beg a blessing and to return thanks,j
and refers to the Pulilia of the Romans, &c. see his learned note.
JMs. Illustrations of the Bible. Ed.
Verses 24–30,
The word abomination, repeatedly used in these verses, seems es-
pecially to reſer to the vile and unnatural practices above spoken of.
incestuous marriages indeed, of the gross kind, always were an
abomination ; but some of those above prohibited had in certain cir-
cumstances been necessarily allowed, nay, virtually enjoined, by the
Creator Himself; and though in other circumstances they are highly
inexpedient and wisely prohibited, yet they must not be classed with
the unnatural practices here reprobated with such decided abhor-
rence.—Nothing can exceed the energy of the strong figure here
used, of a land loathing and vomiting out its inhabitants. Scott.
(27.) The monuments of Egypt disgustingly exhibit these depraved
imaginations: and the Grecian writers confirm these accounts of the
heathen worship. See Clarke. Ed.
30.) Distinguished physiologists assert, that in man, as in other
animals, the offspring of near relations is deteriorated physically, and
of course mentally. See SPURzHE IM. JMich. allows that the off-
spring becomes smaller, and goes on to depict the terrible effects (such
as poisoning, &c.) of the marriages here forbidden, from passion,
icalousy, covetousness, and ambition, which would be so rife, where
J $/, 3. 3. y
continual family intimacy would present provocations, inducements
and opportunities, unless checked by an inculcated horror of such
connections. Domestic life being thus imbittered, by those worst of
quarrels, family quarrels, the fountains of human happiness would
be broken up, desecrated, and poisoned; reason enough why these
laws are still binding on us º to the end of time ! ED.
CHAP. XIX. V. 2. Holiness consists in separation from sin, de-
votedness to God, and conformity to his moral excellences, which
are also transcribed in his holy law. Without holiness we cannot
walk with God, or have fellowship with Him: and though an exter-
mal, or ceremonial, purity was called being “holy to the Lord ;’ yet it
[418]
B, C, 1490. -
Miscellaneous precepts
LEVITICUS, XIX.
unto them, "Ye shall be
holy: for I the LoRD
your God am holy.
3 Ye shall" fear every.
man his mother and his
father, and “keep my
sabbaths: I am the Lord
your God. -
4 Turn ye 4 not unto
idols, nor make to your-
selves * molten gods: I
am the Lo RD your God.
5 And if ye offer fa
sacrifice of peace-offer-
ings unto the Lord, Eye
shall offer it at your own
will. *
6 It h shall be eaten
the same day, ye offer it,
and on the morrow: and
if ought remain until the
third day, it shall be
burnt in the fire.
7 And if it be eaten
at all on the third day,
it is abominable; kit
shall not be accepted.
8 Therefore every one
that eateth it shall bear
his iniquity, because he
hath profaned the hal-
lowed thing of the LoRD :
and that soul shall be cut
off from among his peo-
ple.
9 And when | ye reap
the harvest of your land,
thou shalt not wholly
reap the corners of thy
field, neither shalt thou
gather the gleanings of
thy harvest. -
10 And thou shalt not
"glean thy vineyard, nei-
ther shalt thou gather
every grape of thy vine-
yard ; “thou shalt leave
them for the poor and
Stranger: I am the LorºD
your God. . .
11 || Ye 9 shall not
steal, neither deal falsely,
neither P lie one to ano-
ther.
12 And," ye shall not
swear by my name false-
iy, neither shalt thou
* profane the name of
thy God: I am the
LoRD.
flesh, and an entire devotedness to God. And
this is now the law of Christ, (the Lord bring
every thought within us into obedience to it!) Ye
shall be holy, for I am holy. We are the fol-
lowers of the holy Jesus, and therefore must be,
according to our capacity, consecrated to God’s
honor, and conformed to his nature and will. Is-
rael was sanctified by the types and shadows,
(ch. 20:8.) but we are sanctified by the truth,
or substance of all those shadows.
II. That children be obedient to their parents,
v. 3. 1. The fear here required is the same
with the honor commanded by the fifth command-
ment; see Mal. 1:6. It includes inward reve-
rence and esteem, outward expressions of respect,
obedience to the lawful commands of parents, care
and endeavor to please them and make them easy,
and to avoid every thing that may offend and
rieve them and incur their displeasure. The
ewish doctors ask, “What is this ſear that is
owing to a father?’ And they answer, “It is, not
to stand in his way, nor to sit in his place, not to
contradict what he says, or to carp at it, not to
call him by his name, either living or dead, but
“My Father,” or “Sir;” it is to provide for him
if he be poor, and the like.” 2. Children, when
they grow up to be men, must not think them-
selves discharged from this duty: every man,
though a wise man, and a great man, yet must
reverence his parents, because they are his pa-
rents. 3. The mother is put first, which is not
usual, to show that the duty is equally owing to
both; if the mother survive the father, still she
must be reverenced and obeyed. 4. It is added,
and keep my Sabbaths. If God provides by his
law for the preserving of the honor of parents, pa-
rents must use their authority over their children
to preserve the honor of God, particularly the
honor of his Sabbaths, the custody of which is
very much committed to parents by the fourth
commandment, Thou, and thy son, and thy
daughter. The ruin of young people often be-
gins in contempt of their parents, and profana-
tion of the sabbath-day. Fitly therefore are
these two precepts here put together, in the be-
ginning of this abridgment of the statutes. Those
are hopeful children, that make conscience of
honoring their parents, and keeping holy the sab-
bath-day. 5. The reason added to both these
precepts is, ‘ I am the Lord your God; the
Lord of the Sabbath, and the God of your pa-
rents.” -
III. That God only be worshipped, and not
by images, (v. 4.) Turn ye not to idols; to
Elilim, to vanities, things of no power nor value,
gods that are no gods. Turm not from the true
God to false ones, from the mighty God to impo-
tent ones, from the God that will make you holy
and happy to those that will deceive you, de-
bauch you, ruin you, and make you for ever mis-
erable. Turn not your eye to them, much less
your heart. Make not yourselves gods, the
creatures of your own fancy, nor think to worshi
the Creator by molten gods. You are the ..
of God’s hands, be not so absurd as to worship
gods, the work of your own hands. Molten
gods are specified, for the sake of the molten
calf.
IV. That the sacrifices of their peace-offerings
should always be offered, and taken, according
to the law, v. 5–8. The eating of the peace-
offerings was the people’s part, and was done
from under the eye of the priests, and perhaps
some had kept the cold meat of their peace-
offerings, as they had done the manna, (Ex. 16:
20.) longer than was appointed, which occasion-
ed the cautionary repetition of this law rather
than others; see the law itself, ch. 7: 16–18.
God will have his own work done in his own
time. The sacrifice, though offered according to
the law, if not eaten according to the law, was
not accepted. Though ministers do their part,
what the better, if people do not theirs". There
is work to be done aſter our spiritual sacrifices,
in a due improvement of them; if this be neglect-
ed, all is in vain.
V. That they should leave the gleanings of
their harvest and vintage for the poor, v. 9, 10.
Note, Works of piety inust be always attended
with works of charity, according to our ability.
When they gathered in their corn, they must
leave some standing in the corner of the field;
(the Jewish doctors say, a sixtieth part of the
field; ) and they must also leave the gleanings
and small clusters of their grapes, which at first
were overlooked. This law, though not binding
now in the letter of it, yet teaches us, l. That
we must not be covetous and griping, and greedy
of every thing we can lay any claim to ; nor in-
sist on our right in things small and trivial. 2.
That we must be well-pleased to see the poor
supplied and refreshed with the fruit of our la-
bors. We must not think every thing lost that
goes beside ourselves, nor any thing wasted that
goes to the poor. 3. That times of joy, such as
harvest-time is, are proper times for charity;
that when we rejoice, the poor may rejoice with
us, and when our hearts are blessing God, their
loins may bless us. -
V. 11–18. We are taught here,
I. To be homest and true in all our dealings,
v. 11. God, who has appointed every man’s
property by his providence, forbids by his law
the invading of that appointment, either by down-
right theft, Ye shall not steal, or by fraudulent
dealing, Ye shall not cheat, or deal falsely.
Whatever we have in the world, we must see to
it that it be honestly come by, for we cannot be
truly rich, nor long rich, with that which is not.
The God of truth, who requires truth in the
a 11:44,45. 20:7,26. 21:8. Ex. 19:6, e Ex. 20:23. 32:4. 34:17. Deut. 27: n 25:6.
Is. 6:3,4, Am. 3:3. Matt. 5:48, 2 15. Hab. 2:18. o 6:2. Ex. 20:15, 17. 22:1,7,10–12.
Cor. 6:14–16. 7:1. 1 Pet. 1:15,16. 3: 22:21. Ex. 24:5. 2 Chr. Si:2. Deut. 5:19. jer. 6:13. 7:9–ll.
b. Ex. 20:12. 21:15, 17. Deut. 21:18– Ez. 45:15–17. 46:2,12. Eph. 2:13, Zech. 5:3,4. 8:16, 17. I Cor. 6:8–10.
21. 27:16. Prov. 1:8. 6:20,21. 23: 14. Eph. 4:28.
22. 30:11, 17. Ez. 22:7. Mal. 1:6. g 1:3. 22:19,23,29. p 1 Kings 13:18. Ps. 101:7. 116:11.
Matt. 15:4–6. Eph. 6:1–3. Heb. h 7:11–17. Jer. 9:3—5. Acts 5:3,4. Rom. 3:4.
12:9. i Is. 1:13. 65:4. 66:3. Jer. 16:8. Eph. 4:25. Col. 3:9. 1 Tim. 1:10.
c 26:2. Ex. 16:29. 20:8. 31: 13–17. k See on 7:18–21.—22:23,25. Rev. 21:8.
Is. 56:4–6. 58:18. Ez. 20:12,20. | 23: Deut. 24:19–21. It uth 2:2, 15, q 6:3. Ex. 20:7, Deut. 5:11. Ps. 15:
22:8. 16. 4. Jer. 4:2. 7:9. Zech. 5:4. Mul.
d 26:1. See on Ex. 20:3–5.—I Cor. m Judg. 8:2. IR. 17:6. 24:13. Jer. 49: 3:5. Matt. 5:33,34. James 5:12.
10:14. 1 John 5:21. 9. Ob. 5. Mic. 7:1. r 18:21. 24:11, 15,16.
was only as an emblem of the purity of heart especially intended.
{l Pet. 1 : 13–16.) This injunction is repeated on different occasions,
to enforce the several prohibitions to which it is annexed. (JM. R.)
Verse 3.
In order to understand most of these precepts, an attentive mind
and an obedient heart, in the reader, are more requisite, than the
labor of the expositor.—“Every man,’ whatever his age, wisdom, or
wealth may be, is commanded, to fear his mother,” (here placed first,)
r-
* and his father.” That is, to treat them with respect and tenderness,
fearing to grieve or offend them, and reverencing their authority and
Children are apt to feel most love for their mother, and
fear of the father: and when arrived at maturity they are apt to treat
the authority of their mothers with neglect, though they may be kind
to them. To obviate this propensity, the precept seems intentionally
to be thus worded ; and thus connected, as equally indispensable
With keeping the sabbaths of God. ID.
Verses 5–8. ºr
The word rendered abominable (7) is used concerning the flesh of
Commands.
Scott.
the fallen.
unclean animals.
mean fetid, or corrupted, and therefore abominable ; and to be used
figuratively of the flesh of an unclean animal.—Christ rose the third
day, and ‘saw no corruption ;’ and to keep the flesh of any sacrifice
to the third day would [especially in that hot climate] have endan-
gered its corruption, and been contrary, to the typical meaning of
that appointment.—Many reasons, for the repetition of some jaws
more than others, might arise from the conduct or customs of the
people, or those of the surrounding nations.
- So the Syr. and Vulg.
Which fall to the ground in gathering the vintage : comp. the Arab.
pherets, to carry one’s self negligently, to fail in performing, to lose, in
conj. 2. to derelict.”
(Is. 65 : 4. Ez. 4: 14.)—It, however, seems to
Scotr.
Verses 9, 10.
(M.R.)—Where, in any code of laws merely human, is a requisition
to be found, so counteracting selfishness, so encouraging liberality
so beneficently considering the poor and meedy, while the moré
wealthy were gathering in their abundance 2 IB
(10.) Every grape.]
“Heb. phereth. Sept. the last shakings. chaid.
It seems to mean, the berries
Ros ENM.
[419)
B. C. 1490.
JMiscellaneous precepts.
LEVITICUs, XIX.
13 Thou shalt not
* defraud thy neighbor,
neither rob him ; t the
wages of him that is hired
shall not abide with thee
all night until the morn-
Ing. -
14 Thou shalt not
*curse the deaf, nor put
a stumbling-block before
the blind, but shalt * fear
thy God: I am the Lord.
15. Ye shall do y no
unrighteousness in judg-
ment: thou shalt not re-
spect the person of the
poor, nor honor the per-
son of the mighty: but
in righteousness shalt
thou judge thy neighbor.
16 Thou shalt not go
up and down as a tale-
hearer among thy people:
neither shalt thou a stand
against the blood of thy
neighbor: I am the Lord.
17 Thou shalt not
* hate thy brother in thine
heart: thou shalt in any
wise “rebuke thy neigh-
bor, " and not suffer sin
upon him.
18 Thou shalt not
*avenge, nor bear any
grudge against the chil-
dren of thy people, but
* thou shalt love thy
s Prov. 20:10. 22:22. Jer, 22:3. Ez.
22:29. Mark 10:19. Luke 3:13. 1
Thes. 4:6.
t Deut. 24:14,15. Job 31:39. Jer. 22:
k3. Mal. 3:5. Jam. 5:4.
ti. Deut. 27:18. Rom. 12:14. 14:13, 1
Cor. 8:8–13, 10,32. Rev. 2:14.
x 32. 25:17. Gen. 42:18, Neh. 5:15.
1 Pet. 1:17.
y 35. Ex. 18.2%. 23:2,3,7,8. Deut.
1:17. 16:19, 25:13–16. 27:19, 2
Chr. 19:6,7. Ps. 82:2. Drov. 18:5.
24:23, . 2:6–9.
Ps. 15:3. 50:20.
tain
g Prov.
20:19. Jer. 6:28, 9:4. Ez.
22:9. R Tim. 3:1}. 2 Tim. 3:3. Tit.
2:3. 1 Pet. 2:1.
a Ex. 20:16, 23:7. 1 Kings 21:10–13.
Matt. 26:60,61. 27:4. Acts 6:11—
13. 24:4–9.
b Gen. 27:41. Prov. 26:24–26. 1 John
2:9,11. 3:12–15.
c Ps. 141:5. Prov. 9.8. 27:5,6. Matt.
18:15-17. Luke i7.3. "&al. 2 ii".
14. 6:1, Eph. 5:11, 1 Tim. 5:20,
Tit. 1:13, 2:15.
* Or, that thou bear not sin for him.
Rom. 1:32; 1 Cor. 5:2. I Tim. 5:22.
2'John 10,11.
23:43. Deut. 32:35. 2 Sam. 13:
22,28. rov. 20:22, , Matt. 5:43,44.
Rom. 12:17, 19. 13:4. -
Eph. 4:31. Col. 3:8. * * * * -
e Matt. 5:43. 19:19. 22:39. Mark 12:
31–34. Luke 10:27–37. Rom. 13:9.
Gal. 5:14. James 2:8.
heart, (Ps. 51: 6.) requires it also in the tongue,
Neither lie one to another, either in bargaining
or common converse. This is one of the laws
of Christianity, Lie not one to another.
II. To maintain a very reverent regard to the
sacred name of God, (v. 12.) and not call Him to
be witness either, 1. To a lie, Ye shall not
swear falsely. It is bad to tell a lie, but much
worse to swear it. Or, 2. To a trifle, and eve-
ry impertinence, Neither shalt thou profane
the name of thy God, by alienating it to any
other purpose than that for which it is to be re-
ligiously used.
III. Neither to take nor keep any one’s night
from them, v. 13. Whether by fraud or robbe-
ry; nor detain that which belongs to another,
particularly the wages of the hireling. Let
the day-laborer have his wages, as soon as he has
done his day’s work, if he desires it. It is a
great sin to deny the payment of it, nay, to de-
jer it to his damage, a sin that cries to heaven
for vengeance, Jam. 5: 4. .
IV. To be particularly tender of the credit and
safety of those that cannot help themselves, v. 14.
1. The credit of the deaf; Thott shalt not
curse the deaf; neither the maturally deaf, nor
those that are out of hearing of the curse, and so
cannot show their resentment, return the affront,
or right themselves; nor those that are patient,
that seem as if they heard not, and are not will-
ing to notice it, as David, Ps. 38: 18. Do not
therefore injure any, because they are unwilling,
or unable, to avenge themselves, for God sees and
hears, though they do not. 2. The safety of the
blind we must likewise be tender of, and mot put
a stumbling-block before them; for this is to add
affliction to the afflicted, and to make God’s pro-
vidence a servant to our malice. This prohibi-.
tion implies a precept to help the blind, and re-
move stumbling-blocks out of their way. We
ought to take heed of doing any thing which may
occasion our weak brother to fall, Rom. 14: 13.
1 Cor. 8: 9. It is added, as a preservative from.
these sins, but fear thou God. “Thou dost not
fear the deaf and blind, they cannot right them-
selves; but remember it is the glory of God
to help the helpless, and He will plead their
cause.” -
V. Judges and all in authority are here 'com-
manded to give verdict and judgment without par-
tiality; (v. 15.) whether constituted judges by
commission, or as referees or arbitrators, they
must, to the utmost of their skill, go according to
the rules of equity, having respect purely to the
merits of the cause, and not to the characters of
the person. Justice must never be perverted,
either, 1. In pity to the poor, Thou shalt not
cespect the person of the poor, Ex. 23: 3.
Whatever may be given to a poor man as alms,
yet let nothing be awarded him as his right, but
what he is legally entitled to, nor let his poverty
excuse him from any just punishment for a fault.
Or, 2. In veneration or fear of the mighty, in
whose favor judges would be most frequently bias-
sed, see James #. 1—3. -
VI. We are all forbidden to do any thing in-
jurious to our neighbor’s good name, (v. 16.)
either, 1. In common conversation; Thou shalt
not go wip and down as a tale-bearer. It is
as bad an office as one can put himself [or her-
self] into, to be the publisher of every one’s
faults, divulging, what was secret, aggravating
crimes, and making the worst of every thing
amiss, with design to blast and ruin reputation,
and to sow discord among neighbors. The word
used for a tale-bearer signifies a pedler or petty
chapman, the interlopers of trade: for tale-bear-
ers pick up ill-natured stories at one house, and
utter them at another, and commonly barter slam-
ders by way of exchange. See this sin condemn-
ed, Prov. 11: 13.—20:19. Jer. 9:4, 5. Ezek.
22: 9. [And how seldom have those, who have
spread a bad report, sufficient justice to take as
much pains to contradict it, when they find it un-
true!] Or, 2. In witness-bearing; “Neither shalt
thew stand as a witness against the blood of
thy neighbor, if his blood be innocent, nor join
in confederacy with such bloody men as those
described,” Prov. 1: 11, 12.-see Prov. 24:
VII. We are commanded to rebuke our neigh-
bor in love, v. 17. 1. Rather rebuke him than
hate him, for an injury done to thyselſ. If we
apprehend our neighbor has any way wronged us,
we must not conceive a secret grudge against him,
and estrange ourselves from him, speaking to him
neither bad nor good, as some, who conceal their
displeasure till an opportunity of full revenge, (2.
Sam. 13:22.) but we must rather give vent to.
our resentments with the meekness of wisdom,
endeavor to convince our brother of the injury,
reason the case fairly with him, and so put an end
to the disgust conceived: this rule our Savior
gives in this case, Luke 17: 3. 2. Rebuke him.
for his sin against God, because thou lovest him;
endeavor to i. him to repentance, that his sin,
may be pardoned, and he turn from it, and it be
not suffered to lie upon him. Note, Friendly re-
proof is a duty we owe to one another, and we
ought both to give it and take it in love. Le?
the righteous smite me, and it shall be a kind-
mess. Faithful and useful are those wounds of
a friend. It is here strictly commanded, “ Thota
shalt in any wise do it, and not omit, it under
any pretence.” Consider, (1.) The guilt we in-
cur by not reproving: it is construed here into a
hating of our brother. We are ready to argue thus,
‘such a one is a friend I love, therefore I will not
make him uneasy by telling him of his faults;”
but we should rather say, ‘ therefore I will do.
him the kindness to tell him of them.” Love
covers sin from others, but not from the sinner
nimself. (2.) The mischief we do by not re-
proving; we suffer sin upon him; and must we
help the ass of an enemy, that is fallen under his
burden, and shall we not help the soul of a friend?
Ex. 23: 5. And by suffering sin wipon him, we
are in danger of bearing sin for him, as the
margin reads it. If we reprove not the wrfruit-
ful works of darkness, we have fellowship with
them, and become accessaries after the fact,
Eph. 5:11. He was a Cain that said, An I my
brother’s keeper?
VIII. We are here required to put off all mal-
ice, and to put on brotherly love, v. 18. 1. We
must be ill-affected to mone; to the same purport.
Verse 13.
Verse 18.
An obedience to this wise, just, and benevolent precept now-a-
days, would save many an industrious but poor man, from the permi-
cious system of buying “on credit,” so prejudicial to true economy,
so destructive of true independence, so ruinous indeed, in the long
run, and yet so prevalent. Dw.
Verse 14.
The spirit of this law forbids speaking to the disadvantage of the
absent ; reproaching and insulting the meek; imposing on the igno-
rant, or giving them bad counsel ; and reviling or ridiculing men's
bodily infirmities. (Deut. 27: 18.) Scott.
Verse 17.
(JMatt., 18 : 15-18. and P. O. 15–22.) This remarkable precept
shows, that it evinces a want of love to others, if we see them com-
mit sin and continue in it, with indifference, and without attempting
to bring them to repent and forsake their evil courses; and that inild,
plain, and seasonable reproofs are the best expressions of love to out
brother, of which we are capable, though very difficult and generally
unwelcome.—It is like Seizing a serpent, which is about to bite a
man mortally, at the hazard of being bitten ourselves. The last clause.
is, however, by some supposed to mean, that, in reproving an injurer,
we should be careful not to overcharge him, or needlessly put him
to * before others. In.
Love thy neighbor, &c.] This law, as given to the Israelites, seems,
here himited to their brethren of the Ilouse of Israeſ; for, as they
would at first live among the devoted Canaanites, whom they were:
required to extirpate, they could not extend to them this law of love :
and their love to each other was a representation of that speejal love,
which we owe to our believing brethren in Christ Jesus.--This gave
rise to the narrow interpretation, which the Scribes put upon it;
though they might have seen from this same chapter that others also
were included in it. (33, 34.)—The whole law, as it relates to our
duty to man, “is briefly comprehended in this saying, Thou shalt love.
thy neighbor as thyself;’ (Rom. 13: 8–10.) often quoted in the N.T.
and highly commended.—It evidently requires; that we be as unwil-
ſing to injure, and as desirous to benefit, any human being, as we are:
unwilling to hurt, and desirous to do good to ourselves; and this in
relation to body, soul, property, character, ease, peace, and connec-
tions: (Ex. 20 : 13–17.) and that we honor what is honorable, love.
what is lovely, commend what is commendable, excuse what is ex-
cusable, and compassionate what calls for pity; even as we would
have others do in our own case.-This rule, properly observed, would
fill the world with peace and happiness, as full as it now is of discord:
and misery. (JMatt. 7 : 12.) - Scott,
B. C. 1490,
JMiscellaneous precepts.
LEVITICUS, XIX.
neighbor as thyself. I
am the Lo RD. -
19 || Yeshall keep my
statutes. Thou shalt not
let , 'thy cattle gender
with a diverse kind: thou
shalt not sow thy field
with 5 mingled seed :
neither shall a garment
mingled of linen and
woollen come upon thee.
20 And whoever lieth
carnally with a woman
that is a bondmaid * be-
trothed to an husband,
and not at all redeemed,
nor freedom given her;
# she shall be scourged:
they shall not be put
to death, because she was
not free.
21 And he shall bring
his ‘trespass-offering un-
to the LoRD, unto the
door of the tabernacle
of the congregation, even
a ram for a trespass-
offering.
22 And the priest
shall make an atonement
for him with the ram of
the trespass-offering be-
fore the Lord, for his
sin which he hath done :
3 and the sin which he
hath done shall be for-
given him.
23 || And k when ye
shall come into the land,
and shall have planted
all manner of trees for
food, then ye shall count
the fruit thereof as un-
circumcised: three years
shall it be as 'uncircum-
f Gen. 36:24, 2 Sam. 13:29. - 18:9. 1
Kings l;33, Ezra 2:66.
g Deut. 22:9–11. Matt. 9:16,17. Rom.
11:6. 2 Cor. 6:14–17. Gal. 3:9–11.
* Or, abused by any. Heb. reproached
by, or, for man. -
1 Or, they. Heb, there shall be a
scourgèng. .
h Ex. 21:20,21. Deut. 22:23,24.
i 5: 6;i`.
See on 4:20,26. -
See on 14:34. -
I 12:3. 22:27. Ex. 6:12,30. 22:29,30.
Jer. 6:10, 9:25,26. Acts 7:51.
our power.
not covet monsters.
with v. 17. for malice is murder begun. If our
brother has done us an injury, we must not re-
turn it upon him, that is avenging; we must not
on every occasion upbraid him with it, that is
bearing a grudge; but we must both forgive it
and forget it; for thus we are forgiven of God.
It is a most ill-natured thing, and the bane of
friendship, to retain the resentment of affronts
and injuries, and let that sword devour for ever.
2. We must be well affected to all: Thou shalt
love thy neighbor as thyself. We often wrong
ourselves, but we soon forgive ourselves those
wrongs, and they do not at all lessen our love to
ourselves; and in like manner we should love our
neighbor. Our Savior has made this the second
great commandment of the law, (Matt. 22: 39.)
and the apostle shows how it is the summary of
all the laws of the second table, Rom. 13: 9, 10.
Gal. 5: 14. We must love our neighbor as truly
as we love ourselves, and without dissimulation;
we must evidence this love in the same way as
we evidence our love to ourselves, preventing his
hurt, and procuring his good, to the utmost of
We must do to our neighbor as we
would be done to ourselves, (Matt. 7: 12.) put-
ting our souls in his soul’s stead. Nay, we
must in many cases deny ourselves for the good
of our neighbor, as Paul, 1 Cor. 9: 19, &c.
Herein the gospel goes beyond even that excel-
lent precept of the law; for Christ, by laying
down his life for us, has taught us even to lay
down our lives for the brethren, in some cases,
(1 John 3: 16.) and so to love our neighbor bet-
ter than ourselves.
. . W. 19—29. Here is, I. A law against mixtures,
v. 19. God in the beginning made the cattle
after their kind, (Gen. 1: 25.) and we must
acquiesce in the order of nature God hath estab-
lished, believing that is best and sufficient, and
Add thou not unto his
works, lest He reprove thee; for it is the ex-
cellency of the work of God, that nothing can,
without making it worse, be either put to it or
taken from it, Eccl. 3: 14. As what God has
joined, we must not separate; so what he has
separated, we must not join. The sowing of
mingled corn and the wearing of linsey-woolsey
garments are forbidden, either as superstitious
customs of the heathem, or to intimate how care-
ful they should be not to mingle themselves with
the heathen, nor to weave any of the usages of
the Gentiles into God’s ordinances. Ainsworth
suggests, it was to lead Israel to the simplicity and
sincerty of religion, and to all the parts and doc-
trines of the law and gospel in their distinct kinds.
As faith is necessary, good works are necessary;
but to mingle these together in the cause of our
justification before God, is forbidden, Gal. 2:
16.
ii. A law for punishing adultery committed
with an espoused bondmaid, v. 20–22. If she
had not been a bondmaid, the punishment had
the crime should
been death; but being as yet a bondmaid, (though
before the completing of her espousals she must
have been made free,) they shall both be scourged;
or, as some think, the woman only, and the man -
was to bring a sacrifice. It was for the honor
of marriage, º but begun by betrothing, that
e punished; but it was for the
honor of freedom, that it should not be punished
so as the debauching of a free woman was; so
great was the difference then made between bond
and free, (Gal. 4: 30.) but the Gospel of Christ
knows no such distinction, Col. 3: 11.
III. A law concerning fruit trees, v. 23–25.
The Jews plucked off the fruit, as soon as they
perceived it knit, from their young trees, as gar-
deners do sometimes, because their early bearing
hinders their growing. If any came to perfec-
tion, it was not to be used in the service either
of God or man; but what they bore the fourth
year, was to be holy to the Lord, either given to
the priests, or eaten before the Lord with joy, as
their second tithe was, and thenceforward it was
all their own. Now, 1. Some think this taught
them not to follow the custom of the heathen,
who, they say, consecrated the very first produc-
tions of their fruit-trees to their idols, saying,
that otherwise all the fruits would be blasted. 2.
This law in the case of fruit-trees, seems to be
parallel with that in the case of animals, that no
creature should be accepted, as an offering, till it
was past eight days old, nor till that day were
children to be circumcised; see ch. 22: 27. It
is fit God should have every thing at its best. 3.
We are hereby taught not to be over-hasty in
catching at any comfort, but to be willing with
patience to wait the time for the enjoyment of it,
and particularly to acknowledge ourselves un-
worthy of the increase of the earth, our right to
the fruits of which was forfeited by our first pa-
rents’ eating forbidden fruit, and we are restored
to it only by the PWord of God and prayer, 1
Tim. 4: 5. -
IV. A law against the superstitious usages of
the heathen, v. 26–28. 1. Eating upon the
blood, as the Gentiles did; who gathered the
blood of their sacrifices into a vessel for their
demons (as they fancied) to drink, and then ate
the flesh themselves, signifying their communion
with devils by their feasting with them. Let not
this custom be used, for the blood of God’s sacri-
fices was to be sprinkled on the altar, and then
poured at the foot of it, and conveyed away. 2.
Enchantment and divination, and a superstitious
observation of the times, some days and hours
lucky, and others unlucky. Curious arts of this
kind, it is likely, had been invented by the Egyp-
tian priests, to amuse the people, and support
their own credit. The Israelites had seen them
practised, but must by no means imitate them.
It would be unpardonable in them, to whom
were committed the Oracles of God, to ask
counsel of the devil; and yet worse in Christians,
'Verse 19.
Sow with mingled seed.] ‘The Jews distinguished seed into three
classes. 1. Seed of crops, 5 species. Triticum, spelta, hordeum,
avena, and secale. 2. Legumes, as fabæ, pisa, lentes, milium, oryza,
Sesaminutm, papaver, sicer, &c. 3. Garden seeds, not fit for food,
(except the fruit,) as the cepa, allia, porrum, feniculum, rapa.”
Roseum. See JMich. On the advantage to agriculture of sowing clean
seed.” Physiologists know, that intermingling the pollen ºn.
plants, (which the wind would do, were their flowers allowed to ex-
pand near each other,) sometimes affects the product, and without
this law, the grain the Israelites planted (probably much improved
by long and experienced cultivation in Egypt) would have soon lost
its excellence. Moses would have wasted time to have attempted to
explain this to them. “But Spencer thinks the law given, because of
superstitious heathen customs: and JMaimonides relates, that the Za-
bians sowed barley and grape seed together, thinking the vines would
not otherwise be good.” Rosenm. ED.
Garmients ... mingled, &c.] ‘Forster thinks, that the use of these
; [Syr, variegated] garments was interdicted both on account
of their high price, and because garments of this sort were painted
with various figures of plants and animals in the symbolical worship
of the Egyptian gods.” . - Ros EN M.
“These practices might be considered, as an attempt to alter the
original constitution of God in creation : and the law may not unapt-
ly be regarded, as implying a command of ‘simplicity and godly sin-
-Cerity in all things. An entire dependence on the mercy of God
through the merits and mediation of Christ; a single eye to his will,
glory, and approbation; and an expectation of happiness from Him
alone as our Portion ; may be considered as required by the spirit of
it. And the prohibition may fairly be accommodated to the case of
those, who endeavor to reconcile the service of God and mammon; or
the pleasures of the world and those of religion ; and to many other
heterogeneous and unnatural commixtures. Sco TT.
Verses 20–22.
Scourged.] The word implies a most severe scourging, probably
of the man as well as of the woman : [for the next verb is pl. Rosenm.]
and he must also offer a trespass-offering for his sin, as the ransom
of his life , which the woman, having no property, was not expected
to do.—The legal sacrifices could not atone for sin, as pertaining to
the conscience, in such manner that the impenitent should be actual-
ly forgiven in respect of the eternal judgment; and the penitent and
believing, whether sin-offerings or trespass-offerings were required
or not, were certainly pardoned and justified through the Savior to
come : there was therefore no real difference in the situation of the
two parties ; both were rescued from death ; and their final salvation,
or the contrary, depended on something widely different from the
ceremonial institutions.—The words, rendered “betrothed to an hus-
band,’ are transl. in the marg. reproached by, or for man; as if they
implied, that the woman was previously of suspicious character;
and this has been by some considered as the ground of the difference
between this and other cases of a similar kind. Scott.
(20:) Betrothed.]. “So, all the ancient versions, Heb. mechcrepheth,
which JMich. rightly derives from karafa to exchange, &c. so that it
prºperly denotes one bought or sold, for the orientāls' were wont to
call betrothal, from buying and selling.” [Comp. note, Gen. 31 : 15-)
Ros ENM.
Verses 23–25.
Whatever was unfit for use was accounted uncircumcised, till that
unfitness was removed, or ceased. Scott.
*
[421]
B. C. 1490,
JMiscellaneous precepts.
LEVITICUs, xix.
cised unto you : it shall
not be eaten of
24 But in the fourth
year * all the fruit there-
of . shall be * holy, to
praise the Lord withal.
25 And in the fifth
year shall ye eat of the
fruit thereof, " that it may
yield unto you the in-
crease thereof: I am the
LoRD your God.
26 || Ye shall not eat
any thing", with , the
blood: neither shall ye
P use enchantment, ‘‘, nor
observe times. •
27 Ye shall not r round
the corners of your heads,
neither shalt thou mar
the corners of thy beard.
28 Ye shall not make
any "cuttings in your
flesh for the dead, nor
‘print any marks upon
you: I am the LorºD.
29 Do not + prostitute
thy daughter, "to cause
her to be a whore; lest
the land fall to whoredom,
and the land become full
of wickedness.
30 Ye shall “keep my
sabbaths, and Y reverence
my sanctuary : I am the
LoRD.
31 Regard not them
that have 4 familiar spirits,
neither seek after wizards
to be defiled by them: I
am the LoRD your God.
32 Thou shalt a rise
up before the hoary head,
and honor the face of the
old man, and fear thy
God: I am the Lord.
that have no hope.
their daughters to uncleanness, here forbidden,"
to whom the Son of man is manifested, who
has destroyed the works of the devil. For
Christians to have their nativities cast, and their
fortunes told, to use spells and charms for the
cure of diseases, and to drive away evil spirits, to
be affected with the falling of the salt, a hare
crossing the way, cross days, or the like, is an
affront to the Lord Jésus, a support of paganism
and idolatry, and a reproach both to themselves,
and to that worthy name by which they are called:
and they must be grossly ignorant, both of the law
and the gospel, that ask, ‘What harm is there in
these things P. Is it no harm for those that have
fellowship with Christ, to have fellowship with
devils, or to learn the ways of those that have?
Surely we have not so learned Christ. 3. Ye
shall not round the corners of your heads.
They that worshipped the hosts of heaven, in
honor of them, cut their hair, so as that their heads
might resemble the celestial globe; but as the cus-
tom was foolish in itself, so, being done with re-
spect to their false gods, it was idolatrous. 4.
The rites and ceremonies by which they express-
ed their sorrow at their funerals, must not be im-
itated, v. 28. They must not make cuts or prints
in their flesh for the dead; for the heathem did so
to pacify the infermal deities they dreamt of, and
make them propitious to their deceased friends.
Christ by his sufferings has altered the property
of death, and made it a true friend to every true
Israelite; and now, as there needs nothing to
make death propitious to us, (for if God be so,
death is so of course,) so we sorrow not as those
Lastly, The prostituting of
(v. 29.) seems to have been practised in heathen
idolatry, for with such abominations the unclean
spirits they worshipped were well-pleased. And
when lewdness obtained as a religious rite, and
was committed in their temples, mo marvel that
the land became full of that wickedness. The
devil himself could not have brought such abomi-
nations into their lives, had he not first brought
them into their worship. And justly were they
given up to vile affections, who forsook the holy
m Num, 18:12,13. Deut. 12:17,18. 14: 33:6.
28,29. 18:4. r 21:5. Is. 15:2.
God, and gave divine, honors to impure spirits.
Those that dishonor God are thus suffered to dis-
hónor themselves and their families.
V. 80–87. Here is, I. A law to preserve the
honor of the time and place appropriated to the
service of God, v. 39. This would be a mean
to secure them both from the idolatries and su-
perstitions of the heathen, and from all immoral-
ities in conversation. 1. 'Sabbaths must be re-
ligiously observed, and mot those times, (v. 26.)
the heathen superstitiously regarded. 2. The
sanctuary must be reverenced. Though now.
there is no place holy by divine institution, as
the tabernacle and temple then were, yet this law
obliges us to respect solemn assemblies for reli-
gious worship, as held under a promise of Christ's
special presence, and to carry ourselves with due
decorum, while we attend their holy ordinances,
Eccl. 5: 1. -
II. A caution against all communion with
witches, and those in league with familiar spir-
its; * Regard them not, seek , not after them,
fear no evil or hope any good from them. Re-
gard not their threatenings, promises, or predic-
tions; seek not to them for discovery or advice; if
you do, you are defiled by it, and rendered abom-
inable both to God and your own consciences.”
This sin completed Saul’s wickedness, for which
he was rejected of God, 1 Chron. 10: 13.
III. A charge to young people, to show respect
to the aged, v. 32. Age is honorable, and He
that is the Amcient of days, requires that honor
be paid to it. The hoary head is a crown of
glory. Those whom God has honored with long
life, we ought to honor with distinguishing ex-
pressions of civility; and those who in age are
wise and good, are worthy of double honor: more
than merely to rise up before them; their credit
and comfort must be carefully consulted, their ex-
sperience and observations improved, and their
counsels asked and hearkened to, Job 32: 6, 7.
Some, by the old man, whose face or presence is
to be honored, understand the elder in office, as
by the hoary head, the elder in ages both ought
to be respected as fathers, and in the fear of God,
2 Chr. 33:7. 36:14. Ps. 89:7. Ec.
Jer. 16:6. 48:37. Ez. 5:1. Ez. 9:6. Matt. º, John 2:
:17.
* Heb. holiness of praises to the 7:18. 44:20. 15,16, 2 Cor. 6:16. 1 Pet. 4:17
D.O.R.D. s Deut. 14:1. 1 Kings 18:28. Mark 5: z 26. 20:6. Ex. 22:18. Deut. 18:10–
n 26:3,4. Prov. 3:9,10. Ec. 11:1,2. 5. 14. 1 Sam. 28:3,7–9, 2 Kings 17:
Hag. 1:4–6,9–11. 2:18, 19. Mal. 3: t Rev. 13:16,17. 14:9,11. 15:2, 16:2, 17. 21:6. 2 Chr. 33:6. Is. 8:19. 29:
:*šo. 19:20. 20:4. 4. 47:13. Acts 8:11. 13:6–8, 16:
o See on 3:17, 7:26.-17:10–14. Deut. f Heb. profane, - 16–18. 19:19,20. Gal. 5:20. Rev.
12:23. u 21:7. Deut. 23:17. Hos. 4:12–14. 21:8.
p Ex. 7:11. 8:7. 1 Sam. 15:23. Jer. 1 Cor. 6:15, º, a 1 Kings 2:19. Prov. 16:31. 20:29.
10:2. Dan. 2:10, Mal. 3:5. x See on 3.−26:2. s. 3:5. Lam. 5:12. Rom. 13:7. 1
q Deut. 18:10,14. 2 Kings 21:6. 2 Chr. y 10:3. 15:31. 16:2. Gen. 28:16,17. Tim. 5:1. 1 Pet. 2:17.
*—
Verse 26.
Use enchantment, &c..] Astrological calculations, or other attempts
at prediction or fortune-telling, with many other practices, too fre-
quent among professed Christians; are attempts to revive this wor-
ship of Satan, and should be abhorred as his very ordinances : being
means used to get help and information elsewhere, instead of depend-
ing on God, submitting to Him, and waiting for all needful good from
Him, in the use of lawful means. (31.) Scott.
Use enchantment.] ‘ Lit. get knowledge by means of serpents, which
kind of divination was not unusual, among ancient nations. It is
also understood of other divinations by Omens and accidents; see
Spencer. Observe times.] Many, aſter Aben Ezra, interpret, nor take
omens from the appearance of the clouds: and understand divination
from observation of the stars and celestial phenomena, to which Jer.
10: 2. seems to allude. Others, with Puller, interpret the word of
lucky and unlucky days: in all times common in the east. See
Spencer [and see the Hindoo sacred books].” Ro8EN M.
Verses 27–29.
Some explain the words, “Thou shalt not mar the corners of
thy beard,” as forbidding the Israelites to shave their beards : but if
this had been intended, it would have been more plainly expressed.
(JM, R. r, s.) The meaning of the several clauses is not very clear;
but, no doubt, they were all superstitious practices of the Heathens.
And perhaps the prohibition, v. 29. has also relation to the very com;
mon practices of idolaters in honor of their infamous deities: and
indeed nothing could so promote lewdness, as to make it a part of
religion.—But alas, numbers even in Christian countries, are guilty
of violating this prohibition, to a degree not in general known, or
suspected. Scott.—And what is the remedy for this baleful vice,
more demoralizing than any other ?, Can you persuade the young to
self-denial, when so many of the habits of Society force an early ma-
turity 2 Públic opinion should discourage those habits—and parental
care should educate the mind to the strictest purity in thought, word
and act. . But marriage, at the proper age, will be found the most ef-
fectual check to this licentiousness. And what but false pride, re-
quiring a style of living and expenditure to which he is unequal—in;
duces a young man to indulge himself, and—base selfishness and
wickedness — that too at every cost to another, rather than exercise
self-denial, or meet the neglect of those silly people who would make
style the test of “respectability,” as well as the indispensable requi-
site to happiness. The means of providing modestly and decently
for a family, are, thanks be to God l abundantly in the power of eve-
ry industrious young man in the United States: and those who dis-
courage marriages, at the proper age, should reflect that, unfortunate-
ly, while their argun,ents restrain excellent and prudent persons—the
very ones who ought to “increase and multiply ’—the world is filling
up around them with the children of those, who, marrying under the
dominion of the mere animal nature—restrained by no prudential
considerations—transmit their inferior organization to their prolific
progeny. ED. .
(28.) “Comp. Jer. 16:6. 41 : 5, &c. The custom is still retainéd by
the Arabs. Print any marks.] So do the Arabs now [and many Indian
tribes use tattooing]. Spencer learnedly shows, that various marks
were used by the ancients, but these refer to superstitious marks
alone. Lucian, speaking of the “Syrian goddess,” says, marks were
burnt in all [her worshippers], in the palms of the hands, and in the
neck, so that the Assyrians all bear these brands. Prudentius speaks
of such marks as sacred seals, that they sometimes were made with
heated needles,and the part thus marked was considered consecrated.
[See note, Deut. 32: 5.] So in the 3d Mac. Ptolemy Philop. orders
those Jews who had revolted to idols, to be marked with fire on the
body, with the mark of a leaf “º: in honor of Bacchus.’ Rose NM.
erse 31 -
• . Them that have familiar spirits.] Heb. aboth. Sept. ventriloquists,
from ob, belly. Selden describes them as those who received oracular
responses from the belly of the dead. Ed. Wizards.] “Yiddeonim,
knowers, harioli, who pretended to know future things unknown to
men.” [See Selden, de diis Syris.] ID.
Verse 32. -*
“Moses seems to confirm that excellent institute of the Egyptians,
among whom, says Herodotus, the younger give place to the elder, in
meeting them in the way, turn aside, and rise from their seat at their
approach. JMichaelis indeed well observes, that reverence to old age
is especially necessary in the democratic state of a republic, like that
of the Israelites.” Rosenm. Let us profit by the observation; see note,
Gen. 48: 12. - - ED.
[422] -
B. C. 1490.
Various injunctions and prohibitions.
LEVITICUS, XX.
33 And * if a stranger
sojourn with thee in
your land, ye shall not
* vex him. *.
34 But the stranger
that dwelleth with you
shall be unto you as one
born among you, and
“ thou shalt love him as
thyself; for ye were
strangers in the land of
Egypt: I am the Lo RD
your God.
35 Ye shall do *no
unrighteousness in judg-
ment, * in mete-yard, in
weight, or in measure.
36 Just balances, just
# weights, a just ephah,
and a just hin shall ye
have: * I am the LoRD
your God, which brought
you out of the land of
Egypt. . . .
37 Therefore shall ye
s observe all my statutes,
and all my judgments,
and do them: I am the
LoRD. -
CHAP. XX.
The man who gave of his seed to Mo-
lech must be stoned ; or the Lord
would cut him off, with those who con-
nived at him, and those who consulted
wizards, 1–6. Holiness required, 7,
8. Capital punishments appointed
for him who cursed his parents, or
committed adultery, or some kinds of
incest, or unnatural crimes; and ven-
geance denounced on such as violated
ihe laws concerning marriage, 9–21.
Exhortations to holy obedience, 22–
26. Witches and wizards to be ston-
ed., 27. -
AN. the LoRD spake
2 Again, thou shalt say
unto Moses, saying,
who has put some of his honor on both... Note,
Religion teaches good manners, and obliges us
to give honor to whom honor is due. It is an
instance of great degeneracy and disorder in a
land, when the child behaves himself prowdly
against the ancient, and the base against the
honorable, Isa. 3: 5. Job 30: 1, 12. It be-
comes the aged to receive, and the younger to
ive this honor; for it is the ornament as well as
ãº, of their youth, to order themselves lowly
and reverently to all their betters.
IV. A charge to the Israelites to be very ten-
der of strangers, v. 33, 34. God’s law and pro-
vidence had vastly dignified Israel above an
other people, yet they must not therefore º:
themselves authorized to trample on all mankind,
but their own nation, and insult them at pleas-
ure. It is supposed this stranger was a wor-
shipper of the God of Israel, though not circum-
cised; a prosélyte of the gate, at least, though not
a proselyte of righteousness: if such a one so-
journed among them, they must not vex, oppress,
or over-reach him in a bargain, taking advantage
of his ignorance of their laws and customs; they
must reckon it as great a sin to cheat a stranger,
as an Israelite. Strangers are God’s particular
care, as widows and fatherless are, because it is
his honor to help the helpless, Ps. 146: 9. It is
therefore at our peril if we do them any wrong,
or put hardships on them. Strangers shall be
welcome to God’s grace, and therefore we should
do what we can to invite then to it, and recom-
mend religion to their good opinion. It argues
a generous disposition, and a pious regard to
God, as a common Father, to be kind to stran-
gers; for those of different countries, customs,
and languages, are all made of one blood. But
here is a reason added peculiar to the Jews, For
ge were strangers in the land of Egypt, God
then favored you, therefore, do to them as you
them wished to be dome to. -
V. Justice in weights and measures is com-
manded. That there should be no cheat in them,
v. 35. That they should be very exact, v. 36.
In weighing and measuring, we pretend a design
to give all those their own with whom we deal,
but if the weights and measures be false, like a
corrupt judgment, it cheats under color of justice;
and thus to deceive a man to his damage, is worse
than picking his pocket, or robbing him on the
highway. He that sells, is bound to give the
full of the commodity, and he that buys, the full
of the price agreed, which cannot be done with-
out just balances, weights, and measures. Let
no man go beyond or defraud his brother, for
though it be hid from man, it will be found that
God is the Avenger of all such.
Lastly, The chapter concludes with a general
command, v. 37. Note, 1. We are not likely to
do God’s statutes, unless we observe them with
great care and consideration. 2. Yet it is not
enough barely to observe God’s precepts, we must
make conscience of obeying them. What will it
avail us to be critical in our notions, if we be
not conscientious in our conversations? 3. An
upright heart has respect to all God’s command-
ments, Ps. 119:6. We are not allowed to pick
and choose our duty, but must aim at standing
complete in all the will of God, [whenever and
wherever discovered to us...]
CHAP. XX. The laws before made, are in
this chapter repeated, with annexed penalties;
that they who would not be deterred from sin
by the fear of God, might be by the fear of pun-
ishment. -
V. 1–9. Three sins are in these verses threat-
ened with death.
I. Parents’ abuse of their children, by sacri-
ficing them to Moloch, v. 2, 3. All the rites of
idolatry are the grossest absurdity, and all a great
reproach to men’s reason; but none trampled on
all the honors of the human nature as did the
burning of children in the fire to the honor of a
- tº g b Ex. 22:21. 23:9. Deut. 10:18, 19. f Heb. stones. f See on Ex. 20:2.
to the children of Israel, 24:14. Mal. 3:5. $ g See on 18:4,5.—Deut. 4:1.2,5,6. 5:1
* Whosoever he be of the * Or, oppress. Jer. 7:6. Ez. 22:7,29. 6:1,2.8:1. I John 3:22,23. a 17:8,13,15
* e c See on 18.-Ex. 12:48,49. Mutt. 5: 18:21. Deut. 12:31. 18:10. , 2 Kings
children of Israel, or of 5...ºnals ºff." §§"...sº slº.
© 3- º e Deut. 25:13, 15. rov. 11:1. 16:11. s. 106:38. Is. 57:5,6. Jer. 7:31. 32:
the strangers that sojourn 2010. É%. 22:12,13. Am. 3:56. # “ºigºs;
in Israel, that * giveth an
“, 8 $/
Miº. 6:11. Matt.
7:2. 39.—Acts 7:43. Moloch.
PRACTICAL OBSERVATIONS. - -
Though “the LoRD is rich in mercy and goodness, yet his per- we must consider the intention and meaning of the positive in-
ſect holiness renders it impossible that we should be happy in
Him, or He delight in us, unless we be made holy also: those,
therefore, whom He especially loves, He effectually sanctifies.
To understand the nature of holiness, let us meditate on these
moral precepts: for there we shall learn, that it consists in reve-
rencing the majesty and authority of God, in loving his excel-
lency, in gratefully remembering his mercies, in delighting in
his worship and service, in keeping his sabbaths, and reverenc-
ing his sanctuary; in submitting to his will, and confiding in
his power and love: and that it includes truth, integrity, equity,
and universal benevolence, love to our brethren, compassion for
the miserable, liberality to the poor, kindness to strangers and to
enemies, with a suitable regard to all relative duties; and also
purity, chastity, sobriety, and an habitual government of the ap-
K. and passions, according to the commandments of God.
ould we know in what manner this holiness is to be attained,
stitutions of the Scripture; that by a believing attendance on those
which the N. T. enjoins, we may through them receive, from
the Redeemer’s fulness, the sanctifying influence of the Holy Spir-
it; remembering also, that the vanities of the world, and "the
superstitions of ſalse religion, are as much the means of sin, as
divine ordinances are means of grace; and therefore we must
withdraw from them to the utmost distance, if we would be the
holy people of a holy God. All our duties must be performed
from a regard to the Lord.—Though some crimes are more enor-
mous than others, mone can be expiated save by the blood of
Christ, or ſorgiven without repentance: nor should any precepts
of the Lord be accounted small; but we must show our simpli-
city and godly sincerity, by giving every part of religion its due
place and proportion, without neglecting or perverting any; daily
and earnestly praying, ‘Lord have mercy upon us, and write all
thy laws in our hearts, we beseech Thee.” SCOTT.
*. Verses 33, 34.
The Jews most unreasonably expound this, as relating only to such
strangers as had been fully proselyted ; whereas the reason assigned
for it demonstrates, that all strangers who dwelt among them were
intended. By such traditionary glosses, they have, ever since as
well as before the coming of Christ, explained away the commands
of God; so that their comments should be read with peculiar cau-
tion, and constant reference to the N. T. Scott.
b Verses 35, 36.
JMete-yard.] ‘ Heb, middah, a measure of length. Weights.] Heb.
mishkal, or scales and weights [perhaps for money, as at present in
use in Turkey,&c. and Abraham weighs the price of the field of Mac-
pelah, see notes there.] JMeasure.] Heb, meshurah, a hollow measure,
by which dry things, as legumes, and liquors, as wine, oil, and milk,
were measured. Ez. 4: 11, 16.” Rosen M. Just balances.] The
cut is from the most ancient monuments of Egypt, and probably gives
the very form of those then in use by the Israelites. Just ºpeights.]
‘Lit, stones of justice, for stones were used for weights, see Prov. 16:
11. 20; 10, 23." RoséNM. To impress the young with the obliga-
tion of perfect justice (so the Heb.) in all their intercourse in life, is
perhaps the most important part of moral education. The constant
influence of appetites and desires, of the current morality of soci-
ety, of the spirit of party, of the prejudices of country, state, town,
family, business, &c. so warp, corrupt, and confound the sense of
justice, even creating an artificial, fashionable conscience; that the
strictest care to imbue children with right notions of things
and duties, will
Scarce bring back
to the world a
- pure Christian
—r - morality, or en-
Sure a good gov-
) is -
CHAP. XX. V.
2–5. (JVote, 18 :
Y - 21.) Molech is
ernment. Comp.
Supposed to have
the state of things
in Hosea’s time,
in this respect ;
Hos. 11:7, 8. Ed.
NOTES.
been an idol,
worshipped by
-. the Ammonites
[. º U and neighboring

[423]
B. C. 1490,
Warious injunctions and prohibitions.
LEVITICUs, xx.
of his seed unto Molech ; dunghill-god. It was a plain evidence their gods.
he shall surely be put to
death : * the people of the
land shall stone him with
StoneS. * .
3 And " I will set my
face against that man,
and will cut him off from
among his people: be-
cause he hath given of
his seed unto . Molech,
° to defile my sanctuary,
and to ‘profane my holy
Ila II) 62. ' ... •
4 And if the people
of the land do any ways
& hide their eyes from the
man, when he giveth of
his seed unto Molech,
* and kill him not;
5 Then I will set my
face against that man,
and ‘against his family,
and will cut him off, and
all that go a jw.horing
after him, to commit
whoredom with Molech,
from among their peo-
ple.
6 And the soul that
turneth after such as have
* familiar spirits, and after
wizards, to 'go a whoring
after them, I will even
set my face against that
soul, and will in cut him
off from among his peo-
ple. -- -
7 || n Sanctify your-
selves therefore, and be
ye holy: for I am the
LoRD your God.
8 And 9 ye shall keep
my statutes, and do them:
I am the LoRD which
Psanctify you.
9 For every one that
q curseth his father or his
mother, shall be surely
put to death: he hath
cursed his father or his
mother, his blood shall
be upon him. -
10 And the man that
committeth adultery with
another man’s wife, even
he that committeth adul-
tery with his neighbor's
wife " the adulterer and
the adulteress shall surely
be put to death.
11 And the man that
t lieth with his father's
were devils, and they worse than the beasts that
perish, perfectly stripped, not only of reason, but
of natural affection. Such was the power of the
god of this world over the children of disobedi-
ence, that this monstrous piece of inhumanity was
enerally practised; and even the Israelites were
in danger of being drawn into it, which made it
necessary they should be told, -
1. That the criminal himself should be put to
death, as a murderer, v. 2. Stoning was looked
upon as the worst of capital punishments among
the Jews. And if either the fact could not be
proved, or the magistrates did not their duty,
God would take the work into his own hands, v.
3. So wretchedly do they deceive themselves
that promise themselves impunity in sin. . The
heinousness of the crime is here set forth, to jus-
tify the doom; it defiles the sanctuary, and
profanes the holy name of God, for the honor
of both which He is jealous. Observe, The ma-
lignity of the sin is laid on that in it which was
peculiar to Israel; the Gentiles were guilty of
murder and idolatry in doing it; but the Israel-
ites incurred the additional guilt of defiling the
sanctuary, as if there might be an agreement
between the temple of God and idols; they
were guilty too of profaning the holy name of
God, as iſ He allowed his worshippers to do
such things, Rom. 2: 23, 24. .
2. That all his aiders and abettors should be
cut off likewise by the righteous hand of God.
If his neighbors concealed him, and would not
witness against him; if the magistrates commived
at him, and would not sentence him, rather pity-
ing his folly than hating his impiety; God Him-
self would reckon with them, v. 4, 5. -
II. Children’s abuse of their parents, by curs-
ing them, v. 9.
their parents, or wished ill to them, or carry it
scornfully or spitefully toward them, it was an
iniquity to be punished by the judges, who were
employed as conservators both of God’s honor
and of the public peace, which were both attempt-
ed by this unnatural insolence; The eye that
mocks at his father, the ravens of the valley
shall pick it out; which intimates, that such
wicked children were in a fair way to be not only
hanged, but hanged in chains. This law of
Moses, Christ quotes and confirms, (Matt. 15:
4.) for it is as direct a breach of the fifth com-
mandment, as wilful murder is of the sixth. He
that despitefully uses his parents, the instruments
of his being, flies in the face of God Himself, the
Author of his being, who will not see the paternal
wife hath uncovered his
father's nakedness: both
of them shall surely be
If children either spake ill of
them have committed an
abomination: they shall
surely be put to death;
dignity and authority insulted and trampled on.
III. Persons, abuse of themselves by consulting
such as have familiar spirits, v. 6. What great-
er disparagement, madness, deception, can there
be, than for a man to go to a liar for information,
and to an enemy for advice? This is spiritual
adultery, as ſnugh as idolatry, giving that honor
to the devil which is due to God only; and the
jealous God will cut such off, they having first
cut themselves off from Him. -
In the midst of these particular laws comes in
that, general charge, (v. 7, 8.) where we have,
1. The duties required; That, in our principles,
affections and aims, we be holy: cleansed from all
the pollutions of sim, consecrated to the service and
honor of God, and conformed in every thing to his
holy will and image: this is to sanctify our-
selves. That, in all our actions, and conversation,
we be obedient to the laws of God; by this only we
can make it appear, that we have sanctified our-
selves and are holy; the tree is known by its fruit.
Nor can we keep. God’s statutes as we ought,
unless we first sanctify ourselves, and be holy.
Make the tree good, and the fruit will be good.
2. The reasons to enforce these duties. I am
the Lord your God. Therefore be holy, that
ye may resemble and please Him whose people
ye are. I am the Lord which sanctify you.
God sanctified them by peculiar privileges, laws,
and favors. He gave them his Word and ordi-
nances as means of sanctification, and his good
Spirit to instruct them: therefore they must be
holy, else they received the grace of God herein
in vain. Note, God’s people are distinguished
by his holy covenant, therefore they ought to dis-
tinguish themselves by their holy conversations.
If the Lord sanctifies us, the work shall be done,
though difficult: the manner of expression is like
that, He that hath wrought ws for the self.
same thing, is God. And his grace is so far
from superseding our care and endeavor, that it
most strongly engages and encourages them
Work out your salvation, for it is God that
worketh in you. -
V. 10–21. These sins against the seventh
commandment, of all others, fools are most apt to
make a mock at; but God would teach those the
heinousness of the guilt by the extremity of the
pumishment, that would not otherwise be taught it.
I. The adulterer and the adulteress shall both
be put to death, v. 10. Long before this, even
in Job’s time, this was reputed a heinous crime,
and an iniquity to be punished by the judges.
It is a presumptuous contempt of an ordinance
of God, and a violation of his covenant, Prov. 2:
m 1 Chr. 10:13,14.
put to death; "their blood
shall be upon them.
12 And if a man V lie
with his daughter-in-law,
both of them shall surely
be put to death : they
have wrought “confu-
sion ; their blood shall be
upon them. s
13 If a man also y lie-
with mankind, as he lieth
with a woman, both of
their blood shall be upon
them.
m 11:44. 19:2. Eph. 1:4. Phil. 2:12,
13. Col. 3:12. I Thes. 4:3,7. Heb.
12:14. 1 Pet. 1:15,16.
o See on 18:4,5; 19:37.-Matt. 5:19.
:24. 12:50. John 13:17. Jam. 1:22.
Rev. 22:14
:14. . -
Ex. 31:13. Ez. 20:12. 37:28.
p 21:8.
1 Thes, 5:23. 2 Thes, 2:13. -
nations, to whom they sometimes offered their children as sacrifices;
according to some authors in the following manner. .
enormous size, made of hollow iron, was heated with great fires be-
neath ; and when it was sufficiently hot, they put the children into its
arms, where they were burnt to death : meantime their cries were
drowned in the noise of drums or trumpets, and of musical instru-
ments played on for that purpose.
passed through a fire, or between two fires, and were thus devoted
The former, however, is supposed to be here meant.
Verse 6.
Go a whoring.] This expression still further proves, that consult-
ing with men or women, who practise, or pretend to, witchcraft in
any form, is a real act of idolatry, and of worshipping the devil. (27.)
ID,
to this demon.
[Note, 18. 21.]
An image of an
would contract
At other times the children only
is not obvious.
Sco TT,
sions.
blame but himself. (Ex. 21: 15–17.)
(Josh. 7
14 And if a man take q Ex. 21:17. Deut. 27:16. Prov. 20:
- * . 20, 30:11,17. Matt. 15:4. Mark
c 27, 24:14,23. Num. 15:35,36. Deut. 7:10. . * *
13:10,11. 17:5–7. 21:21. Acts 7: r 11—13,16,27. Josh. 2:19. Judg. 9:
58,59. 24. '2'sam. It is "i King 33.
... d See on 17:10.-1 Pet. 3:12. Matt. 27:25. ~ * •.
e Num. 19:20. Ez. 5:11. 23:38,39. s Deut. 22:22–24. 2 Sam. 12:13, Ez.
f 18:21. Ez. 20:39. 2 Cor. 6:16. 23:45–47. John 8:4,5. -
g Acts 17:30. t 18:8. Deut. 27:20, . Am. 2.7. 1 Cor.
Deut. 13:8. Josh.,7:12, 1 Sam. 3: 5:1.
13,14. 1 Kings 20:42. Rev. 2:14, u See on v. 9. *-
1 Ex. 20:5. Jer. 32:28–35,39., - v 18:15. Gen. 38:16,18. Deut. 27:23.
17:7. P3. 106:39. - x 18:23.
27.-See on 19:26,31..—Deut. 18:10– y 18:22. . . Gen. 19:5. , Judg., 19:22.
14. Ig. 8:19. - s Rom. 1:26,27. 1 Cor. 6:9. I Tim, l:
| Ex. 34:15,16. Num. 15:39, Pg. 73: 10. Jude 7.
27. E. §§. Hos. 4:13.
Verse 9. -
His blood shall be upon him.] They who put the offender to death
no guilt : he deserved his doom, and had none to
Scott.
Verses 10–19. -
It is supposed, that in many cases this punishment, was inflicted
by strangling ; in others stoning is expressly appointed ; and in one
instance burning with fire, though the reason of this latter sanction
It is not said, that the criminals should be burnt
alives and when Achan, by the express direction of the Lord, was
burnt with fire, he was first stoned; and it does not appear, why this
might not be the .§ the present instance, and on similar occa-
: 25, 26.) - - * *** *
(14.) Burnt with fire.j As worse crimes are mentioned with less
punishment than being burnt to death, in vs. 11. and 17. Dr. A.
$424)
B. C. 1490. *.
Various injunctions and prohibitions,
1.EviTICUS, xx.
* a wife and her mother,
it is wickedness: they
shall be “burnt with fire,
both he and they ; that
there be no wickedness
among you. ”
15, And if a man b lie
with a beast, he shall
surely be put to death:
and ye shall slay the
beast. ** *
, Y.
16 And if , a woman .
approach unto any beast,
and lie , down thereto,
thou shalt kill the woman.
and “the beast: they shall
surely be put to death;
their blood shall be upon
them. . . . . . . . . .
17 And if a man shall
take his "sister his fa-
ther's daughter, or his
móther's daughter, and
see her nakedness, and
she see his nakedness, it
is a wicked thing; and .
they shall be cut off in
the sight of their people:
he hath uncovered his
sister's nakedness; he
shall bear his iniquity.
18 And if a man shall
lie with a woman “having
her sickness, and shall .
uñcover her nakedness,
he hath * discovered her
fountain, and - she bath
uncovered the fountain
of her blood: and both
of them shall be cut off
from among their peo-
ple. . . . . . . .
19. And thou shalt not
uneover the nakedness ,
of thy frnother's sister,
nor of thy father's sister:
for he É uncovereth his
near kin: they shall bear
their iniquity. . .
20 And if a man shall
lie with his h uncle's wife,
he hath uncovered his
uncle's nakedness : they
shall bear their sin; they
shall die childless.
w
*
body politic.
thus taken away, prevent the
accumulation of national guilt.
magistrates-neglect their duty, and criminals evade human laws,
God will set his face against them, and against those who suffer
them to escape, and even against their families likewise.
no pleas of compassion, or of indulgence to relations, friends, or
the female sex, will be noticed in excuse of this criminal lenity,
which emboldens numbers to venture on crimes, till whole nations
are corrupted, and desolating judgments prove the awful conse-
quence.—Are we shocked at the unnatural cruelty of idolaters, in
sacrificing their children to the devil, in the form of an idol?
Alas! vast multitudes of parents, by their pernicious instructions
- 1.
17. It is an irreparable wrong to the husband,
and debauches the mind and conscience of both
the offenders as much as any thing. It is a sin
which headstrong and unbridled Justs hurry men
violently to, and therefore needs this powerful re-
straint: it defiles a land, brings down God’s judg-
ments upon it, disquiets families, and tends to the
ruin of all virtue and religion, and therefore is fit
to be animadverted upon by the conservators of
the public-peace: but see John 8:1–11.
II. Incestuous connections, by marriage or not.
1. Some were to be punished with death, v. 11,
12, 14, 17. . . - , -
2. Others of them God would punish with the
curse of barrenness, v 19–21. Those that keep
not within the divine rules of marriage, forfeit
the blessings of marriage; They shall commit
whoredom, and shall not incréase. Nay, it is
said, They shall bear their iniquity, that is,
though they be not immediately cut off by God or
man, yet the guilt shall lie upon them, to be reck-
oned for another day, and not to be purged with
sacrifice or offering. . . -
III. Unnatural lusts (not to be mentioned
without horror) were to be punished with death,
as by our law, v. 13, 15, 16. Even the beast
was to be killed with the sinner, who was there-
by openly put to the greater shame: and the vil-
lamy was thus represented as in the highest de-
gree execrable and abominable, all occasions of
the remembrance of mention of it being to be
taken away. Even the unseasonable use of the
marriage-bed, iſ presumptüous, and in contempt
21 And if a man shall
take k his brother's wife,
it is f an unclean thing:
he hath uncovered his
brother's nakedness, they
shäll be childless. . -
22 *ſ-Ye shall therefore
keep all my” statutes, and
and
of the law, would expose the oſtenders to the just
judgment of God, they shall be cut off, v. 18.
For this is the will of God, that every man should
possess his vessel (and the wife is called the
weaker vessel) in sanctification and honor, as
becomes saints. -
W. 22–27. Is a particular law, which comes
in after the general conclusion, as if omitted in
its proper place. It would be a great affront to
God, and to his lively oracles, a scandal to the
country, and a temptation to ignorant, bad people,
to consult thein, if those that dealt with familiar
spirits were known, and suffered to live among
them. They that are in league with the devil,
have in effect made a covenant with death, and
. agreement with hell, and so shall their doom
D€. --
The rest of these verses repeat and inculcate
what had been said before. Three things we are
here reminded of: -
1. Their dignity. (1.) They had the Lord
for their God, v. 24. They were his, his care,
his choice, his treasure, his jewels, his kingdom
of priests, v. 26. Happy the people, and truly
great, that is in such a case. (2.) Their God
was a holy God, (v. 26.) infinitely advanced
above all others. His holiness is his glory, and
it was their honor to be related to Him, while
their neighbors were the infamous worshippers
of impure and filthy spirits. (3.) The great God
had separated them from other people, v.24, 26.
let them therefore value themselves accordingly,
am the Lord your God,
which have separated
you ſrom other people.
25 Ye shall therefore
* put difference between
clean beasts and unclean:
between
fowls and clean : and ye
and not walk in the way of the heathem.
stone them with Stones;
* their blood shall be upon
them. -
}
2 18:17. Deut. 27:23. Am. 2:7.
a 21:9. Josh. 7:15,25.
b 18:23. Ex. 22:19. Deut. 27:21.
c Ex. 19:13. 21:28,32. Heb. 12:20.
d 18:9. Gen. 20:12. Deut. 27:22. 2
Sam. 13:12. Ez. 22:14.
e I5:24. 18:19. Ez. 18:6. 22:10.
-* Heb. made naked. -
unclean
all my "judgments, and
do thern ; that the land
whither 'I bring you to
dwell therein i spue you
In Ot Ollt.
23 And ye shall not
walk 9 in the manners of
the nations which I cast
out before you : for they
committed all these
things, and P therefore I
abhorred them.
24. But " I have said.
unto you, Ye shall inhe-
rit their land, and I will
give it unto you to pos-
sess it, a land that floweth
with milk and honey : I.
shall not make your souls
'abominable by beast or
by fowl, or by any man-
ner of living thing that
f creepeth on the ground,
which I have separated
from you as unclean.
26 And ye shall be
holy unto me: for I " the
LoRD am holy, and have
* severed you from other
people, that ye should be
mine. - -
27 A man also or
woman that hath ; a ſa-
miliar spirit, or that is a
wizard, shall surely be
f 18:12,13. Ex. 6:20.
18:0
b 18:14.
i Job 18:19. Ps. 109:13. Jer. 22:30.
Luke 1:7,25. 23:29. - -
k 18:16. Matt. 14:4.
f Heb. a separation.
l 18:4,5,26.
45. 119:S0,145,171. * * * *
ni Ex. 21:l. Deut. 4:45. 5:1. Ps. 119:
20,105,160,164,175. Is. 26:8,9.
in 18:25–28. 26:33. Deut. 28:25,26.
o 18:3,24,30. Deut. I2:30,31. Jer. 10:
I
p is 27, Deut. 9.5. Ps. 78.59. Zech.
l:8
11:8.
q-Sce on Ex. 3:8, 17. 6:8.
Nunn. 23:9. Deut.
r Ex. 19:5,6. 33:16.
7:6. 14:2. Job in 15:19. 2 Cor. 6:17.
1 Pet. 2:9.
s 11: Deut. 1433–21. Acts 10:11–15,
28. Eph. 5:7–11. -
t 11:43,
i Or, moveth.
u 7. 19:2. Ps. 99:5,9. Is. 6:3, 30:11.
1 Pet. 1:15, 16. Rev. 3;7. 4:8.
x "Tit. 2:14.
y 19:31. Ex. 22:18. Deut. 18:10–12.
1 Sam. 28:7,8.
7. Sce on 9.
19:37. Ps. 19:8–11. 105:
Ez. 36:27
, When neither the fear and love of God, nor
and eternal recompense, nor any motives of reason, truth, decem-
cy, and the welfare of society, can deter men from enormous
crimes; it is needful for the magistrate to use his sword, and by
cutting off a mortified limb, to prevent further mischief to the
Such examples of severity, when not needlessly
multiplied, are wholesome lessons; and the lives of individuals,
\
increase of wickedness, and the
[Note Ex. 21: 12.] But if
And
put to death : they shall
PRACTICAL OBSERVATIONS.
regard to a future and wicked examples, and by the mysteries of iniquity into which
they early initiate their children, effectually devote them to Sa-
tan’s service, and blindly forward their everlasting destruction.
I}ut what an account must they at last render to God! and what
a necting will they have with their children at the day of judg-
ment! On the other hand, let children remember, that ‘ he who
cursed father or mother was surely put to death,’ with ‘ his blood
upon his own head. . Let adulterers hear the judgment of God
respecting their crimes; and remember that the slackness of
human justice, and the impunity which now emboldens them in
sins can give but an expiring joy, and will probably occasion
their still deeper guilt and condemnation.—Secret and unnatu-
ral crimes, will soon be brought to light, and into judgment, be-
fore a holy God: and criminal indulgences will surely issue in
dreadful lamentations hereafter, if not mourned for with godly
sorrow and bitter remorse in this world.—Such crimes caused
God to abhor the Canaanites, and He will much more abhor them
in his professing people: severed from others by his Word and
- - ordinances, who ‘sanctifieth us.” SCOTT.
Clarke, from the general ‘humanity of the laws of Moses,’ says, “it - - Verses 20, 21.
seems necessary to limit the meaning of the words to branding.” Childless...] Jºſ. R. i. (92–26.) JNotes, 18: 24–3). 19 : 2. (27.)
See his note.
O. T. W. O.L. I,
FD.
54
JVote, Er. 22 : ]
S. Scott.
-
B. C. 1490.
the priests.
LEVITICUs, xxi.
Regulations concerning *N
CHAP. xxi.
Laws, for the mourning and marriages
of the priests, 1–8: the punishment
of a priest’s daughter convicted of
fornication, 9: the mourning and mar-
riage of the high priest, 10–15: and
the bodily blemishes which excluded
from the work of the priesthood, 16–
ND the Lord said
ſ.A. unto Moses, *Speak
unto the priests the sons
of Aaron, and say unto
them, *There shall none
be defiled for the dead
among his people.
2. But for his “kin that
is near unto him, that is,
for his mother, and for
his father, and for his
son, and for his daughter,
and for his brother.
3 And for his sister a
virgin, that is nigh unto
him, which hath had no
husband; for her may he
be defiled.
4 But * he shall not
defile himself, being a
chief man among his
people, to profane him-
self. -
5 They shall d not
make baldness upon their
head, neither shall they
shave off the corner of
their beard, nor make
any cuttings in their
flesh.
6 They shall be “holy
unto their God, and not
* profane the name of
their God: for the offer-
ings of the Lord made
by fire, and the 5 bread of
their God, they do offer:
therefore they shall be
holy. - -
7 They shall not take
a wife " that is a whore,
or profane; neither shall
they take a woman put
away from her husband:
for he is holy unto his
God.
8. Thou shalt k sanctify
hitn therefore, for he
offereth the bread of thy
God: he shall be holy
a Hos. 5:1. Mal. 2:1,4.
b 11. 10:6,7. Num. 19:14,16. Ez. 44.
c is 6. 1 Thes. 4:13.
* Or, being an husband among his peo-
ple, he j not defile himself for his
wife, &c. Ez. 24:16,17.
d 10:6; 19:27,28. Deut. 14:1. Is. 15:
2. 22:12. Jer. 16:6. 48:37. Ez. 44:
Am. 8:10. 'Mic. 1:16.
10:3. Ex. 28:36. 29:44. Ezra 8:
28. 1 Pet. 2:9. - -
f 18:21. 19:12. Mal. 1:6,11,12.
. Ez. 44:7. Mal. 1:7.
Ez. 44:22.
ut. 24:1,2. I3. 50:1, -
Ex. 19:10,14. 28:41. 29:1,43,44.
30.
e 8.
ticularly prohibited, Ezek. 24; 17.
2. Their duty; inferred from their dignity.
Ye shall keep all my statutes; (v. 22.) these
were their honor, and obedience to them would,
be their lasting comfort. Ye shall not walk in
the manners of the nations, v. 23. These were
bad enough in them, but would be much worse
in God’s people, Ye shall put difference be-
tween clean and unclean, v. 25. This is holi-
mess, to discern between things that differ, not to
live at large, as if we might say and do any thing,
but to speak and act with caution. Ye shall not
make your souls abominable, v. 25. Our con-
stant care must be to preserve the honor, by pre-
serving the purity, of our own souls, before God
and our own consciences. . . -
3. Their danger. (1.) They were going into
an infected place, v. 24. It was a land flowing
indeed mith milk and honey, which they would
have the comfort of; iſ they kept their integrity;
but withal, it was a land full of idols, idolatries,
and superstitious usages, which they would be apt
to fall in love with, having brought from Egypt
with them a strange disposition to take that in-
fection. (2.) The permicious consequence of in-
ſection. The Canaamites were to be expelled for
these very sins, v. 23. See what an evil thing
sin is, it provokes God to abhor his own crea-
tures, whereas otherwise He delights in the work
of his hands. If God spared not the natural
branches, but broke them off, neither would He
spare those who were grafted in, if they degen-
erated. Thus the rejection of the Jews stands
for a warning to all Christian churches, to take
heed lest the kingdom of God be taken from them.
Those that sin like others, must expect, to smart.
like them; and their profession of relation to God.
will be mo security. S - •, -
CHAP. XXI. V. 1–9. This chapter is a
law obliging priests, with the utmost care and
jealously, to preserve the dignity of their priest-
hood. - s
Here it is provided, they should themselves-ob-
serve what they were to teach the people. Note,
They whose office it is to instruct, inus do it by
example as well as precept, 1 Tim. 4:12. The
priests were to keep at a greater distance than
others from every thing defiling, or dishonorable
to their priesthood. - . . .
I. They must mot disparage themselves in their
mourning for the dead. All that mourned for
the dead were supposed to come near the body,
if not to touch it; and, it is declared, (Num. 19:
14.) that all who come into the tent where the
dead body lies, shall be unclean seven days.
1. The priests must never put themselves un-
der this incapacity of coming into the sanctuary,
unless for one of their nearest relations, v. 1–3.
No doubt, (though this is not mentioned,) the
wife is included; for Ezekiel, a priest, would
have mourned for his wife, had he mot been par-
By this al-
lowance, God honored matural affection, and fa-
vored it so far as to dispense with the attendance
of his servants for seven days, while they indulg-
ed themselves in their sorrow for the death of
their dear relations; but, beyond this period,
they must not be interrupted. Nor must they be
at all for the death of any other, no, not of a
chief man among the people, as some read it,
v. 4. not for the high priest himself.
allowed for one, others would expect it, and so
they should be frequently taken from their work:
...] it is hereby intimated, that a particular affec-
tion is to be reserved for those that are thus near
akin to us; and when º are removed by
death, we ought to be affected with it, and lay
If it were
it to heart, as the near approach of death to
ourselves, and an alarm to us to prepare to fol-
low. • t . . .
2. That they must not be extravagañt in the
expressions of their mourning, no, not for their
dearest relations, v. 5. It must not be either, .
(1.) Superstitious, as the heathen, who cut off
the hair, and let out their blood, in honor of their
imaginary deities presiding in the congregation
of the dead, that they might engage them to be
propitious to their iº friends. Even the
superstitious rites used of old at funerals, indicate
the ancient belief of the immortality of the soul,
and its existence in a separate state; and though
the rites themselves were forbidden by the divine
law, because performed to false gods, yet the de-
cent respect nature teaches, and the law allows,
to the remains of our deceased friends, shows we
are not to look on them as lost. Nor, (2.) Pas-
sionate or immoderate. Note, God’s ministers
must be examples of patience under affliction,
particularly the death of near relations. They
are supposed to know more than others of the
reasons why we must not sorrow, as those that
have no hope, and therefore they should be emi-
mently calm and composed, to be able to comfort
others with the same comforts wherewith they
are themselves comforted, of God. . The reason
given for their peculiar care mot to defile them-
selves, we have, (v.”6.) They must not stain
their high honor by making themselves slaves to
their passions; continually employed in sacred
service, they must not be either §ºrºa from,
or disfitted for them. Note, All that offer or eat
the bread of God must be holy in all manner of
conversation, else they profane that name they
pretend to sanctify. - t
II. They must not degrade themselves in their
marriage; (v. 7.) not only not marry a harlot,
though never so great a penitent, but not marry
one that was profane, that is, of a light carriage
or indecent behavior. , Nay, a priest must not
marry one that was divorced, because there WaS
reason to think it was for some fault. Others were
allowed in such marriages, but not the priests,
1. Lest it bring a present reproach on their min-
..istry, harden the profane, and grieve the hearts
of serious people: the N. T. gives laws to min-
isters’ wives, that they be grave and sober, that
the ministry be not blamed. 2. Lest it entail
a reproach on their families; for the work and
honor of the priesthood were to descend as an in-
heritance to their children after them. They do
not consult the good of their posterity who do
not take care to marry those of good report and
character. He that would seek a godly seed,
must first seek a godly wife. . . . . .
It is added here, (v. 8.) Thow shalt sanctify
him, and he shall be holy writo thee. ..IIe is
holy to his God, (v. 7.) therefore, he shall be
holy wºnto thee. Note, We must honor those
whom God honors. Gospel-ministers, by this
rule, are to be esteemed very highly in love,
for their works’ sake, and every Christian
must look upon himself as concerned to be the
guardian of their honor. - -
III. Their children must be afraid of doing
any thing to disparage them, v. 9. The daugh-
tër of a priest has eaten of the holy things, and
is supposed to have been better educated than
others. Her father is reſlected on by her
crime; every body will be ready to ask, ‘Why
did not he teach her better?” Sinners in Zion
will insult, and say, ‘Here is your priest’s daugh-
ter:” her punishment therefore must be peculiar,
She shall be burnt with fire, for a terror to all
priests’ daughters. Note, The children of min-
NOTES. - - -
CHAP. XXI. V. 1–5. The word rendered the dead, is far more
commonly translated, the soul, or the life. When it signifies the dead,
it means the body of some creature which lately had life.
paucity of words, in most languages, occasions phrases to prevail in
a sense, widely different from
composing them ; and Consequently
ing to the connection.
(3.) Which hath had no husband.] ‘This duty devolved in that case
of the household,) but if his sister had a hus-
on the priest, [as head
The
the primary meaning of the terms
they must be understood accord-
- Scott.
grów in time of mourning. The
heads on such occasions.”
band, it became that husband's duty to attend to her funeral.” -
5.)‘‘The Egyptians, being always shaved, suffered their hair to:
Ros ENM. -
neighboring nations shaved their
* ' '. . . . HERo Dotus.
Verse 8. - -
This seems addressed to Moses, (and to all subsequent rulers in
Israel,) as a command to exercise his authority and influence, that
the priests might be preserved from unhallowed marriages, and from
every other thing inconsistent with their sacred character. Scott.
426]
B. C. 1490.
The priests to be unblemished.
LEVITICUS, XXI.
unto thee; for I the
LoRD S which sanctify
you am holy. . . . . .
9 And " the daughter
of any priest, if she pro-
fane herself by playing
the whore, she profaneth
her father: she shall be
"burnt with fire. -
10 || And he that is the
high priest among his
brethren, " upon whose
bead the anointing oil
was poured, and that is
F consecrated to put on
the garments, shall not
‘l uncover his head, nor
rend his clothes; . . .
11 Neither shall he go
in to any dead body, nor
row, (v. 10.) so perſectly unconcerned must he
lowed up in compassion to the ignorant, and a
defile himself for * his
father; or for his mother:
. . .12 Neither shall he
‘go out of the Sanctuary;
nor profane the sanctuary
of his God; " for the
crown of the anoiating
oil of his God is upon
him: I am the LoRD.
13 And he shalf, take
a wife in her virginity.
14 A widow, or a di-
vorced woman, or pro-
fane, or an harlot, these
shall he not take : but he
shall take V a virgin of
his own people to wife.
15 Neither shall he
* profane his seed among
his people: for I the
LoRD do sanctify him.
16 || And the LoftD
spake unto Moses, say-
ing;. • * .*
17 Speak unto Aaron,
saying, Whosoever he be
of thy seed in their gen-
erations, that hath any
y blemish, “let him not
approach to offer the
* bread of his God:
18 . For whatsoever
man he be that hath a
blemish, he shall not ap-
proach: "a blind man,
or a lame, or he that hath
a flat nose, or any thing
superfluous,
19 Or a man that is
broken-footed, or broken-
handed, …
the ruler.
on any occasion; for thereby he preferred some
isters ought, of all others, to take heed of doing
any thing scandalous, because in them it is doub-
ly scandalous, and will be punished accordingly
by Him whose name is Jealous. -
V. 10—15. More was expected from the high
priest than from other priests, because on his head
the anointing oil was poured, and he was con-
secrated to put on the garments, (v. 10.) both
which were typical of the anointing and adorn-
ing of the Lord Jesus, with all the gifts and graces
of the Holy Spirit, which He received without
measure. It is called the crown of the amoint-
ing oil of his God, (v. 12.) for the anointing
of the Spirit is, to all that have it, a crown of
glory, and a diadem of beauty. Being thus
dignified, -
I. He must not defile himself at all for the
dead, no, not for his nearest relations, v. 11. 1.
He Inust not use the cominon expressions of sor-
show himself in all the crosses and comforts of
this life: even his natural affection must be swal-
feeling of their infirinities, and a tender concern
for the household of God, of which he was made
Thus, being the holy one intrusted
with the Thummim and the Urim, he must not
know father or mother. 2. He must not go in
to any dead body, v. 11. If he were defiled,
there was none to take his place. And the for-
bidding him to go to any house of mourning, or
attend any funeral, would be an indication to the
people of the greatness of that dignity to which
he was advanced. Our Lord Jesus, the great
High Priest of our profession, touched the dead
body of Jairus’ daughter, the bier of the widow’s
son, and the grave of Lazarus, to show that He
came to alter the property of death, and to take
off its terror by breaking its power. Now that it
cannot destroy, it does not defile. , 3. He must
not go out of the sanctuary, (v. 12.) i. e. when-
ever attending or officiating in the sanctuary,
where usually he tarried in his own apartment all
day; he must not go out on any occasion whatso-
ever, nor cut short his attendance on the living
God. It was a profanation of the sanctuary to
leave it while his presence was requisite there,
other business before the service of God, and the
business of his profession. Thus our Lord Jesus
20 Or crook-backed,
or f a dwarf, or that hath
a blemish in his eye, or
be scurvy, or scabbed,
or * hath his stones bro-
ken:
21 No man that hath
a blemish of the seed of
Aaron the priest, shall
come nigh to offer the
the holy;
23 Only
come nigh
fy them.
the most holy, and * of
* go in unto the veil, nor
tar, because he hath a
blemish; that he 5 pro-
fane not my sanctuaries:
for I the Lord do sancti-
would not leave off preaching, to speak with his
mother and brethrem.
II. He might not marry a widow, (as other
priests might,) much less one divorced, or a har-
lot, v. 13, 14. The reason was, to put a differ-
ence between him and other priests in this matter,
III. He might not profane his seed among his
people, v. 15. Some understand it as forbidding
him to marry any of an inferior rank, which
would be a disparagement to his family. Comp. 2
Chron. 22: 11. This was not to teach him to be
proud, but to teach him to be pure, and to do no-
thing unbecoming his office, and that worthy name
by which he was called. Or it may be a caution
to him in disposing of his children: he must not
profane his seed, by marrying them unsuitably.
Ministers’ children are profaned, if they be un-
equally yoked with unbelievers.
V. 16–24. The priesthood being confined to
one particular family, and entailed on all the is-
sue-male of that family throughout their genera
tions, it was very likely, that some or other in
aſter-ages, born to the priesthood, would have
natural blemishes and deformities: the honor of
the priesthood would not secure them from any
calamities common to men.
Priests that had blemishes, H. might live upon
the altar, v. 22. These blemishes they could
not help, therefore, though they might not work,
yet they must not starve. Note, none must be
abused for their matural infirmities.
2. Yet they must not serve at either of the al-
tars, nor be admitted to attend or assist the other
priests, in offering sacrifice or burning incense;
v. 17, 21, 23. This provision God made, to pre-
serve the reputation of his altar, that it might
not at any time fall under contempt. .
Now, under the Gospel, (1.) Those that labor
under any such blemishes as these, have reason
to thank God that they are not thereby excluded
from offering spiritual sacrifices to God, mor, if
otherwise qualified for it, from the office of the
ministry. There is many a healthful, beautiful
soul lodged in a crazy and deformed body. (2.)
We ought to infer hence how incapable those
are to serve God acceptably, whose minds are
blemished and deformed by any reigning vice.
The deformities of Hophni and Phinehas were
worse than any of the blemishes here mentioned.
Let the openly vicious be put out of the priest-
p 8:7–9. Ex. 28:2—4.
q §: 13:45. 2 Sam. 15:30. Esth.
- r Gen. 37:34. Job 1:20. Matt. 26:65.
he shall not s 1,2. Num. 6:7. 19:14. Deut. 33:9.
. 12:46–50. Luke 9:
14:26. 2 Cor. 5: 16.
. Is. 61:1. Acts 10:38.
v. 7. Ez. 44:22. 2 Cor. 11:2. Rev. 14:
4.
unto the al-
offerings of the Lord 24 And Moses told it . Is, 56:10. Rºgisiºns. 1 Tim.
made by fire: he hath a 144s. 19.2.2);s. John loss. tº...”
blennish, he shall In Ot **t º, #jº. . Ez. S:6. ! Pººl.
come nigh “to offer the **** 11:20–24. 1 Tim. d # 6.16%. 71. 21.89. Num.
bread of his God. -
22 He shall eat the
bread of his God both "of
12. 10:7.
n 20:14. Gen. 38:24. Josh. 7:15,25. Is.
33:14. Rev. 21:8.
o 8: 16:32. Ex. 29:29,30.
Num. 35:25. Ps. 133:2.
Verses 10–15. - -
x Ezra 2:62. 9:2. Neb. 13:23–29.
Mal. 2:11,15. Rom. 11:16. 1 Cor. 7:
14
y 22:20–25. 1 Thes, 2:19. 1 Tim- 3:2.
Heb. 7:26.
7 21, 10:3. Num. I6:5. Ps. 65:4.
* Or, food.
e &iſis. Num. 18:10.
f Ex. 30:6–8. 40:26,27. Ez. 44:9–14.
g 12.-See on 15:31.
Verses 17–24.
The eldest son of the high-priest is supposed by many to have
been anointed in his father’s life-time, if he came to a proper age,
and to have acted as his deputy, in case of sickness or ceremonial
uncleanness; and upon his death the office immediately devolved
on him; nor must he incapacitate himself for performing it, on any
account whatever. It is therefore thought he, or the appārent suc-
céssor to the high priesthood, was bound by these rules, as well as
the high-priest actually in office.—Many learned men indeed think,
that all the priests were bound by the law of marrying none but vir-
gins: but they can bring no proof of it from Scripture, except from
Ezekiel's mystical vision, (Ez. 44; 22.) which certainly varies in
many things from the law of Moses; and the context, in this ch.;
evidently implies the contrary, . It is more properly observed, that
polygamy was virtually forbidden the high-priest; but not a second
marriage, as some have imagined. . . . Scott.
. (10.) The High-Priest.] : “The first time the title is used. Heb. ha-
cohen ha-gadol, that priest, the great one.” Dr. A. CLARKE.
These several blemishes were external emblems of the scandals and
reproaches of sin, resting on a man’s character, which rendered even
the penitent unfit for the ministry, until the impression, made by them
on the minds of men, were done away by a continued course of good
behavior.—Learned men have copiously showed, that the pagans
literally observed several of these rules respecting priests; probably
they originally derived their usages from the law of Moses.—Some
have argued from these laws, that a deformed person, or one who
wants a limb, or is otherwise materially blemished, should not be a
minister of the Gospel; but this is a groundless imagination, as these
incapacitating blemishes were mere shadows of a wrong state of
heart and mind.—Scott. But if there exists a blemish which
would render the person in the pulpit disagreeable, or his office less
respected, it would seem best he should seek another station in the
church. See Dr. Jº. Clarke. - & ED.
(18.) Blemish.]. “The Hebrews say, there are in all 140 blemishes
which disable the priest,-8 in the head; 2 in the neck; 9 in the ears;
27]
B. C. 1490. *
Laws concerning the priests.
LEVITICUS, xxii.
Ulnto *Aaron, and to his
sons, and unto all the
children of Israel. -
CHAP. xxii.
The priests, might not eat of the holy.
things when unclean, 1–9, Who
might eat of them, 10–13. The res:
titution to be made by him who had
unwittingly eaten of them, 14–16.
he sacrifices must be without blem-
ish, and above seven days, old, 17–
. "The law of eating the sacrifices-
of thanksgiving, 29, 30. Calls to obe-
dience, 31–33. . . .
AN. the Lord spake
unto Moses, saying,
2 Speak unto Aaron,
and to his sons, that they
*separate themselves
from the holy things of
the children of Israel,
and that they "profane
not my holy name in
those things which they
* hallow unto me: I am
the LoRD.
3 Say unto them,
Whosoever he be of all
your seed among your
generations, that goeth
unto the holy things,
which the children of Is-
rael hallow unto the Lord,
* having his uncleanness
upon him, that soul shall
be cut off" from my pres-
ence: I am the Lord. . . .
4 What man soever
of the seed of Aaron is
* a leper, or hath a *run-
ning issue; he shall not
eat of the 5 holy things,
* until he be clean. And
whoso toucheth any
thing that is unclean by
the dead, or a man kwhose
seed goeth from him; .
5 OF ! whosoever
toucheth any creeping
hood, as polluted persons; and let all that are
made to our Godspiritual priests, be before Him
holy and without blemish, and comfort them-
selves with this, that though, in this imperfect
state, they have spots that aré the spots of God’s
children, yet they shall shortly appear before the
throne of God'without spot or wrinkle, or any
such thing. - * . . . . .
*- -
t-
CHAP. XXII, W. 1–9. Those that were un-
der any ceremonial uncleanness, contracted pos-
sibly by their own ſault, might not so much as eat
of the holy things while they continued in their
pollutions.
1. Some pollutions were permanént, v. 4.
These separated the people from the sanctuary,
and so far from being less, objectionable, God
would show that they were more, so, in a priest.
2. Others were more transient, from which,
after a certain time, a man was cleansed by bath-
ing, v. 6. But whoever was thus defiled might
not eat of the holy things, under pain of God’s
highest displeasure, who said it, and ratified the
saying, That soul shall be cut off from my pre-
sence, v. 3. Otir being in the presence of God,
and attending on Him, so far from securing sus,
will but the more expose us to God’s wrath, if
we dare draw nigh to Him in our uncleanness.
(2 Thess. 1: 9.) They who profane the holy
Word of God will be cut off by that Word; it shall
condemn them. . They are again warned of their
danger, if they eat the holy thing in their unclean-
mess, v. 9. Note, (1.) Those contract great guilt.
who profane sacred things. . . Eating the holy
things signified an interest in the atonement; but
if in uncleanness, so far from lessening they in-
-- -
*
creased their guilt; they shall bear sin. (2.)
Sin, if infinite mercy prevent not, will certairily
sink those that bear it; they shall die therefore.
Even priests may be: ruined by their pollätions
and presumptions. . . . . . . . . . '-
Now, [1..] This obliged the priests carefully to .
preserve their purity, and to dread every thing
defiling. . The holy things were their livelihood;.
if they might not eat of them; how must they sub-
sist?: The more we have to Jose of comfort and
honor by our defilement, the more careful we should
be to preserve ‘our purity. . . [2.] This possessed
the people, with a reverence for the holy things,
when they saw the priests themselves thus sepa-
rated from them, (as the expression is; v. 2.)
‘He is, doubtless, a God of infinite purity, who
kept his immediate attendants under so strict a
discipline. [3.] This teaches us. carefully to
watch with jealousy against all moral pollutions,
Thecause by them we are unfitted to receive the
comfort of God’s sanctuary: and lest (as it isob-
servably expressed here), we profane God’s holy
name, in those things, which we hallow whto.
Him, v. 2. ' , - . . . ' -
V. 10–16. 1. Here is a law, that no person
but the priests, and those that pertained to them,
should eat of the holy things; v. 10... The priests
must suffer mone to bring guilt on theºry.
thus ineddling.. So it is commonly understood.
But perhaps there is another meaning: the priests’
eating of the sin-offerings, is said to signify their
bearing the iniquity of the congregation, to
make an atonement for them, ch. 10; 17. Let
not a stranger, therefore, eat of that holy thing
particularly, and’so pretend to bear the iniquity
of trespass; for it is daring presumption for amy
be made unclean, nor a cause it is his food. . . . . . h ºil.9°47. lºin, i.
man of whom he may 8.That which p dieth a 3.6.1#3i. Num,5:3—8.
take uncleanness, what-
soever uncleanness he
of itself, or is torn with
beasts, he shall not eat,
b 32. 18:21. 19:12: 20:3. 21:6. . .
c. Fºx. 13:12. 28:33. Num. 18:32. Deut.
15:19. . . . ' ' . . . .
d 7:20,21. . . . .
51:11.
hath: to defile himself there- e Ex.33:1,45. 5.28. 16:11.
ze - e - - Matt. 25:41. 2 Thes. 1:9.
6 The n soul which with : I am the Lorp. f See on 13:2,3,44–46.
hath touched any such
shall be unclean intil
even, and shall not eat
of the holy things, unless
he wash his flesh with
water. -
keep
profane it:
9 They shall therefore
mine
lest they q bear sin for it,
and die therefore; if they.
do sanctify them. .
* Heb. running of the reins. , 15:2,3. -
g g § 6.25–29 21:22, Numſ 18:
ordinance, hºs. Isis is . . .
i 21:1. Num. 19:11–16.
k 15:16. ,
I 11:43,44 -
m 15:7, 19. . . . . . . .
I the LoRD n 11:24,25. 15:5. 15:24-28, Num.
- 19:7–10. 1 Cor. 6:11.' Heb. 10:22.
o 21:22. Num. 18:11–19. Deut. 18:3,
4... I Cor. 9:4, 13, 14.
7 And when the sun
is down, he shall be clean,
and shall afterward eat
of the holy things; ” be-
"To There hall no
stranger eat of the holy
pi*13. Éx. 33.31. Deut. 1421. Ez.
44:31: ..., - w -
thing: a sojourner of the dº. 16.2. Ex. 28.43. Num. 18.
priest, or an hired ser-
r iſsºm. 21:6. Matt. 124.
thing, whereby he may
As these priests were types of Christ, so all ministers espe-
cially must be followers of Him; that their example may elici-
date and corroborate their instructions, and teach the people in
imitating them to imitate the Savior. What manner of persons
then should his ministers be? Surely their characters shogld be
free from scandal; and their hearts from the dominion of sin,
and from the love of filthy lucre, worldly honor, and sensual in-
They should be unwearied and cheerful in their work,
dulgence!
‘giving themselves wholly to it,” and letting nothing divert them
from it. They should be patient in tribulations, superior to the
power of their passions, circumspect in their walk, cautious in
their connections, and exemplary in the government of their fam-
ilies. ... Nothing is of more importance to the interests of religion
than the unblemished character, and the sober, decent and re-
Spectable conduct and demeanor of the wives and children of
ministers; for the people will always think themselves authorized
to go further in conformity to the world, and its vain fashions
and customs, and in pursuit of its interests and pleasures, than
PRACTICAL observations. . . . . . .
* - - 2
the minister and his family do; and will interpret his preach-
ing by their practising; supposing him accountable for their
misconduct, or as giving it the sanction of his approbation. (1
Tim. 3: 2–5.)—Our God is as holy now, as when He com-
manded the offending daughter of a priest to be burnt with fire;
how then should the children of ministers tremble, lest they dis-,
grace the character of their parents, prevent the effects of their
ministry, and expose themselves to the fierce wrath of God!
Equally careful should this render ministers of their children;
not aiming to give them a genteel education, in conformity with
the customs and fashions of the world; but to train them up in
useful knowledge, with sobriety, frugality, and industry, and in
the fear of God; restraining and correcting every propensity,
setting them a good-example, and offering continual prayers for
them: for the child’s wickedness will be considered as the parent’s
reproach, as well as affliction; and frequently it is so, though
not always. . . . . . . . . . . . Scott.
-
5 in the brows ; 7 in the eyelids; 19 in the ends; Ji - -
- ar * , - ycs : 9 in the nose ; 9 in
the "mouth : 3 in the belly; 3 in the back; 7 in the hands; 16 in the
secrets i. 8 in any part of the body; 8 in the skin ; and 7 in the strength
and in the breath.” - AINsworth
NO’FES. •.
-i. -
CHAP. XXII: V. 2. ‘Holy things were the
fices given to the priests, the shew-bread, and whatever was more
immediately presented to the Lord. Some were mºs. h. to be
eaten only by the priests in the sanctuary ; others were .# to be
eaten by them and their families in their own houses. Bút ifle ro-
portion of the tithes which belonged to the priests, and many oº::
perquisites, might be disposed of at their will. . Scott
,- Verses 3–9. e
º as well as males, were bound by these laws. Yet, as
- - (3.) Cut, off from my
parts of the sacri-,
the holy things Constituted, a considerable part of the stated, main;
tenance of the priests and their families, the uncleanness, contracted
in some of the specified cases, was speedily and easily rengº,
- . . . . . . - - . . . . Scott.
presence.] Excluded from officiating, as a
priest, so some ; others, cut off by some immediate stroke from God.
. . - •. - - - > - - . . . D.
. . . ... ‘Verse 10. , -
Sojourner.] ‘ Heb. Toshal... The Hebrews, after R. Jarchi, under:
stand a servânt whose ear was boréd (Ex. 21 : 6) when he refused
his liberty at the time of jubilee, when [Hebrew] servants were
freed. They derive the word from Jºsiah, to dwell, remain. They
understand the hired servant, as one of six years, who was liberated
at the end of the six years.” Ros ENM
-*
B. c. 1490.
Commands on various subjects.
LEVITICUs, xxii.
spake unto
Ing,
*.
vant, shall not eat of the
holy thing. s
11. But if the priest
buy any soul with “his
money, he shall eat of it,
and he that is born in his
house: they shall eat of
his meat. - s
12 If the priest's daugh-
ter also be married unto .
f a stranger, she may not
eat of an offering of the
holy things,
13 But if the priest's
daughter be a widow or
divorced, and have no
child, and is "returned
unto her father's house,
‘as in her youth, she shall
eat of her father's meat;
but there shall noºstran-
gér eat thereof.
14 And if a man weat
of the holy thing unwit-
tingly, then he shall put
thé fifth part thereof unto
it, and shall, give it unto
the priest, with the holy
thing. . * : ..
15 And they shall not
x profane the holy things
of the children of Israel
which they offer unto the
LoRD ; . . . . .
16 Or f suffer them
* to bear the iniquity of
trespass, when they eat
their holy things; ” for I
the LoRD do Sanctify.
them. . . . . . .
-17 || And the LoRD
Moses, say-
18 Speak unto Aaron,
and to his sons, and unto,
all the children of Israel,
and
say unto them,
* Whatsoever he be of the
house of Israel, or " of
the strangers in Israel,
, that will offer his oblation
for all his “vows, and for
all his d free-will offer-
ings, . which they will
offer unto the Lord for
a burnt-offering : .
your own will “a male
- without blemish of the
beeves, of the sheep, or
of the goats.
20 But whatsoever
ºf hath a blemish, that shall
ye not offer: for it shall,
but such as are appointed. Those that set up.
other mediators beside Christ, our Priest, to bear
the iniquity of trespass, sacrilegiously rob Christ ||
of his honor, and invade his rights. When we
warn people not to trust to their own righteous-
ness, nor dare to appear beſore God in it, but to
rely on Christ’s righteousness only for peace and
y -- 8 & p
pardón, it is because we dare not suffer them to
bear the iniquity of trespass, for we know it is
too heavy for thein. r *
2. Here is an explanation of the law, showing
who were to be looked upon as belonging to the
priest’s family, and who not: (1.) Not sojourn-
ers and hired servants, (v. 10.) but only the ser-
vant born in the house, or bought, v. 11. Note,
Those only are entitled to the comforts of God’s
House, who make it their rest for ever, resolving
to dwell in it all the days of their life. As for
those who for a time only believe, to serve a pre-
sent turn, they are looked upon as sojourners and
mercenaries, and have no pºurt or lot in the mat-
ter. (2.) Not a priest’s daughter, if married to
one not a priest, (v. 12.) Yet, if a widow, and
without children, beifig neither wife nor mother,
she was again looked on as a daughter, and ate
of the holy things. (3.) Restitution was to be
made by him that had no right to the holy things,
and yet ate of them, unwittingly, v. 14. If he did
it presumptuously, and in contempt, he was liable
to be cut off by God, and beaten by the magistrate;
if through weakness and inconsideration, he was
to restore the value, adding a fiſth; beside which,
he was to bring an offering to atope for the tres-
pass: see ch. 5: 15, 16. , -
* . Now, [1..] This law might be dispensed with
in a case of necessity, as when David and his men
ate of the shew-bread, 1 Sam. 21: 6. And our
Saviðr justifies them, and gives a reason for it,
... which furnishes us with a lasting rule in all such
cases, that God will have mercy and not sac-
ºrifice. Rituals must give way to morals.
[2.] It is an instruction to gospel-ministers,
stewards of the mysteries of God, not to admit
all, without distinction, to eat of the holy things,
but to take the precious from the vile. The scan-
, dalously ignorant, or profane, are strangers and
aliens to the family of the Lord’s priests; and it
is not meet to cast the children’s bread to such.
Matt. 7; 6.
W., 17–33. Here are four laws concerning
sacriſices. - * *
I. Whatever was offered should be without
blemisſi, otherwise it should not be accepted. 1.
They are told what was to be accounted a blemish,
v. 22. 2. A difference is made between what
was brought as a free-will offering, and what as
a vow, v. 23. And though none, that had any
of the forementioned blemishes, might be brought
for either, yet if a beast had any thing superflu-
ous or lacking, that is, as the Jews understand,
one eye, or ear, or leg, bigger, or less than it
should be; if there was . no other blemish, it
might be accepted for a free-will offering; but for
a vow it might not be accepted. Thus God would
teach us to make conscience of performing our
promises to Him very exactly. What was, before
the-vow, in our own power, (as a free-will oſ-
ſering,) afterward is not; Acts 5: 4; 3. It is
again and again declared, that no sacrifice should
be accepted, iſ thus blemished, v. 20, 21. Accord-
ing to this law great care was taken to search all
the beasts brought to be sacrificed. A blemished
sacrifice might not be accepted even from the
hand of a stranger, though to such all possible
encouragement should be given to honor the God
of Israel, v. 25. By this it appears, strangers
were expected to come to the house of God from
a far country, (1 Kings 8:41, 42.) and should
be welcome, and their offerings accepted, as those
of Darius, Ezra 6: 9, 10. Isa. 56: 6, 7. Many
heathen priests were not so strict, but would re-
ceive sacrifices never so scandalous. -
Now, (1.):-This law was then necessary to pre-
serve the honor of the sanctuary, and of God,
there worshipped. See how greatly and justly
displeasing the breach of it was to God, Mal. 1 :
| 8, 13, 14. (2.) In allusion to this law, Christ
is said to be a Lamb without blemish, and
without spot. Such a Priest, such a Sacrifice,
harmless and undefiled, became us. When Pilate
declared, I find no fault in this man, he there-
by in effect pronounced the sacrifice without
blemish. The Jews say, it was the work of the
sagan, or suffragan high priest, to see whether the
sacrifices were without blemish: when Christ suf-
fered, Annas was in that office; but little did they
who brought Christ to Annas first, by whom he
was sent bound to Caiaphas, as a Sacrifice fit to
not be
Ryou.
offering in beeves,
19 Ye shall offer at .
v. 21 And whosoever
offereth a sacrifice E of
peace-offerings unto the
LoRD, "to accomplish
his vow, or a free-will
, or
§ sheep, it shall be per-
ſect to be accepted; there
shall be no blemish there-
in. . .
22 Blind, or broken,
or mainned, or having a
wen, or scurvy, or scal-
bed, ye shall not offer
these unto the Lord, nor
make an offering by fire
of them upon the altar
unto the Lorp. . . . .
23 Either a bullock,
acceptable for .
oral lamb, that hath any
thing superfluous or lack-
ing in his parts, that .
mayest thou offer for
-a free-will offering; but
for a vow it shall
accepted. # ,
24 Ye shall not offer
unto the LoRD that which
is bruised, or crushed, or
.* broken, or cut ; neither
shall ye make any offer-
ing thereof in your land.
25 Neither from 1 a
stränger's hand shall ye
offer in the bread of your
• God of any of these ;
because their corruption
is in them, and blemishes
be in them: they shall not
be accepted for you.
not be .
* Heb. the purchase of his money.
Gen. 17:13, Num. 18:11–13.
f Heb. a man, a stranger.
s Gen. 38:ll. -
t 10:14. Num. 18:11—19.
u 5:15–19. 27:13,15.
x 9.
- 19:8. Num. 18:32. Ez. 22:26.
† Or, lade themselves with the iniquity
of trespass in their eating.
y §. s. 38:4. Is. 53:11,12. 1 Pet.
z 9.—See on 20:8.
a 17:10, 1
§ Num, is:14–16.
c 7:16. 23:38. Num. 15:3. Deut. 12:
6. Ps. 22:25. 56:12, 61:5,8. 65:1.
66:13. 116:14,18. Ec. 5:4. Jon. 1:
16. 2:9. Nah. 1:15. Acts 18:18.
d Num. 15:3. Deut. 12:6, 17. 16:10.
e 1:3,10. 4:32. Ex. 12:5. Matt. 27:4,
. Luke 23: 14,4I,47. John
19:4. 2 Cor. 5:21. Eph. º, Heb.
9:14. 1 Pet. 1:19. 2:22–24. *
f 25. Deut. 15:21. 17:1. Mal. I:8,
13,14.
g 3:1,6. 7:ll, & c. . . .
b Gen. 28:20. 35:1–3. Deut. 23:21
I. Ps. 50:14, Prov. 7:14, Ec. 5:
§ Ör, goats.
i 21:18–21.
| Or, kid.
l Num. išū-iö, Ezra 6:8–10. ,
m 21:6,8,21,22. Mal. 1:7,8,12–14,
§
- - Verse 12. ". • * , -
Stranger.], “That is, one not a Levite, though a Hebrew, as the
priests’ daughters were not allowed to marry forcigners.” RoseNM.
- Verses 18–24, ,
Without entering into the particulars of these defects and blem-
ishes, it is obvious that the word translated bullock means a young
bull; for the male, unless a bull, was blemished,—It is evident, ſron
the original of the twenty-third verse, that the words often trans-
lated at your own will, (29) should in most places be rendered for your
acceptance. 3.) : - - Scott.
(30.) ‘So the Egyptian priests carefully examined the victim, ac-
cording to Herodotus, to see that it had noblemish.’ -
Ross NM.
(24.) Bruised, crushed, broken, or cut.] ‘Compressus, contusus,
avulsus, excisus, i. e. quoad testiculos; main tot modis castratur àg-
mus; as Bochart has observed from Järistotle and Columella. JW either
shall ye andke any offering thereof in your land.] Heb. nor in your
land shall ye do this, i. e. Eas non castretis, Which says Jºach.
Moses perhaps forbade, that they might so much the more detest the
same practice upon men, so common in those countries.” Rosenon.
May, we not suppose it forbidden, also, as a piece of cruelty and in-
justice to the animal P Comp. the pleasing precept, v. 28. so calcu-
lated to make us sympathise with the sufferings of all God’s sentient
creatures. Comp, also the proverbial expression, Gen. 32: #.
- * - & - D.
- Verse 25. .
As an intimation of the Lord's purposes of mercy to the Gentiles,
they were encouraged to offer sacrifices to Him.--Some are of opi-
nion, that the Gentlles were not allowed to offer any sacrifices,
29]
B. C. 1490.
Laws concerning the feasts.
LEVITICUs, XXIII.
26 T And the LoRD
Spake unto Moses, say-
ing, . . . . . .
27 When a bullock,
or a sheep, or a goat, is
brought forth, then it
shall be "seven days un-
der the dam :- and from
the , eighth day, ... and
thenceforth, it shall be
accepted for an offering.
made by fire unto the
LoRD. - -
28 And whether it be
cow or *ewe, 9 ye shall
not kill it and her young
both in one day.
29 And when ye will
offer P a sacrifice of
thanksgiving unto the
LoRD, offer it at your
own will. ~ :
30 On the same day it
shall be eaten up ; ye
shall a leave none of it
until the morrow : I am
the LoRD.
3] Therefore shall ye
* keep my command-
ments, and do them: I
am the LoRD. -
32 Neither shall ye
* profane my holy name;
but ‘I will be hallowed
among the children of
Israel: I am the Lord
which "hallow you,
33* That brought you
out of the land of Egypt,
to be your God: I am the
H/orp.
CHAP. XXIII.
Laws concerning the weekly sabbath, 1
—3: the passover, the feast of umleav-
ened bread, and the sheaf of first-
fruits, 4-iſ: the feast of Pentecost;
with a memento to leave the glean-
be offered, (John 18: 13, 24.) think they were
answering the type of this law. (3.) It is an
instruction to us, to offer thé best we have in our
spiritual sacrifices. If our devotions are igno--
rant and cold, and trifling, and full of distractions,
we offer the blind, and the lame, and the sick,
for sacrifice; but cursed is the deceiver that
does so, for, while he thinks to cheat God, he
puts a damming cheat on his own soul.
II. No beast should be offered in sacrifice be-
fore it was eight days old; v. 26, 27. Christ was
sacrificed forus, not in his infancy, though then
Herod sought to slay Him, but in the prime of his
time. * -- , - . -
III. The dam and her young should never both
be killed in one day, v. 28. Deut.-22:6. This
was forbidden, not as evil in itself, but because
it looked barbarous and cruel.
IV. The flesh of thank-offerings should be eaten
on the day they were sacrificed, v. 29, 30. This
we had before, ch. 7: 15, 19; 6, 7. The ch.
concludés with a general charge we have often
met with, to keep -God’s commandments, and
not profane His holy name, v. 31, 32. Those
that profess God’s name, if they do not make
conscience of keeping his commandments, do but
profane his name. The general reasons are
added: God’s authority over them, I am the Lord:
His interest in them, I am your God: The title
He had to them by redemption, ‘ I brought yow
out of the land of Egypt, on purpose that I
might be your God: '. The designs of his grace
concerning them, “I am the Lord that hallow
gow: ' And the resolutions of his justice, if He
had not honor from them, to get Him honor on.
them, “I will be hallowed among the children
of Israel.”
God will be a loser in his glory by
no man at last; but sooner or later will recover
his right, either in the repentance of sinners, or
in their ruin. - - - - - -
CHAP. XXIII: Hitherto the Levitical law
has been chiefly conversant about holy persons,
things, and places; in this chapter we have the
institution of holy times; many of which had
been mentioned occasionally before, but here they
are all put together; only the new moons are not
mentioned. -
V. 1–3. Here is, 1. A general account of the
holy times, v. 2. God only can make time holy:
He is the Lord of time; and He sanctified and
blessed one day above the rest, Gen. 2: 3. ob-
serve, (1.) These holy times are called feasts.
The day of atonement, which was one of them,
was a fast; yet; because most were appointed for,
joy and rejoicing, they are in general called feasts.
Some read it, assemblies, but that is coincident
with convocations; I rather read it, solemnities;
so the word is transl: Is. 33: 20. It was as great
a solemnity as amy; (2.) They are the feasts
of the Lord; (my feasts;) to the honor of his
name, and in obedience to his command. (3.).
They were proclaimed; for they were not to be
observed by all the people. And this was the
joyful-sound, concerning which we read, Blessed
are the people that know it. (4.) They were to ,
be sanctified and solemnized with holy convoca-
tions, that the services might appear the more
houorable and august, and the people more unani-
mous in them. Tt was also for the edification
of the people in love.” - -
2. A repetition of the law of the Sabbath in
the first place. The annual feasts were more re-
markable, by their general attendance at the sang-
tuary, yet must not eclipse the Sabbath, v. 3.-(1.)
‘On that day they must withdraw from all the
business of the world. It is a Sabbath of rest,
typifying our spiritual rest from sin, and in God.
On other holy days they were forbidden servile
work; (v. 7.) but on the Sabbath, and day of
atonement, (also called a sabbath,) they were to
do no work at all, no, not the dressing of meat.
(2.) That day, they must employ in the service of
God. [1..] It is a holy convocation; i. e. “If
within your reach, you shall sanctify it in a reli-
gious assembly: let as many as can come to the
door of the tabernacle, and let others meet else-
where for prayer, praise, and the reading of the
law;’ as in the schools of the prophets, while
prophesy continued, and afterward in the syna-
gogues. Christ appointed the N. T. Sabbath to .
be a holy-convocation, by meeting his disciples
once and āgain, (and perhaps oftener,) on the
first day of the week. [2.] . . Whether you have
opportunity of sanctifying, it in a holy convoca-
tion or snot, yet let it be the Sabbath of the
Lord in all your dwellings. Put a difference
between that day and other days in your families.”
Note, God’s Sabbaths are to be religiously ob-
* , -
served in every private house, by every family .
apart, as well as by many families together; in
holy convocations. The Sabbath of the Lord in
our dwellings will be their beauty, strength, and
safety; it will sanctify, edify, and glorify them.'
ings for the poor, 15–22: the feast of g º • ' s e -" - gº º
ºpº.º.º.º.º. which ye shall "proclaim the LoRD in all your ... g.º."ºis; ; ;
ment, 26–32; the feast of taberna- - º u 16.29.8.21: *. Ex. 19:9,9. Jonn . .
cles, 33–44. to be holy convocations, dwellings. .# tº #s. E.g. i.
A ND the LoRD spake even these are my feasts. 1223, 1924. B.2s, *ś, nº
º - Il 14:24.5. 19: . E.X. Zd:50. * . 23:14–17. • 1: 4.
unto Moses, say- 3 * Six days shall work : . . . . . * 3: ... .º.º. ºi.”.
Ing. be done, but the seventh O #. 23:19. 34:26. Deut. 14:21. 22: bº"; # ; 2 Kings
- º - - - • twº a • • *3°3 av. º
2 Speak unto the chil- day is the sabbath of Pºulºs Hº # gº. 3 #8. Joel
- - mos 4:so. et). IJ: Io. I tet. :'lé. 2: 15. d -
dren of Israel, and say rest, an holy convocation: *—is wº. E. is low • #, “... iś *Hºº:
* e - : IO-Io, : f. EX. ib.: 13,220. ' 12. 31:15. 34:21. 35:2,3. t. 5:
unto , them, concerning ye shall do no work there- || $...”is; Nº.;" Deut. #. #3; §sº
4:40. l. Thes. 4:1,2. 23:56. Acts 15:21. Rev. 1:10.
* the feasts of the Lord, in : it is the sabbath of
s Sec on 2. —18:21.
- * *
& g e J - PRACTICAL OBSERVATIONS: - - w - -
Whilst with gratitude we recollect, that our holy and glorious find, if we carefully consult the Scriptures, that the man who at-
High Priest is nºt liable to any incapacitating impediments to tempts to expiate his own sin, or tº justify himself before God
the discharge of his office, either habitual or incidental, but is by his own supposed virtues, puts as great an affront on Christ,
perfectly such an one as became us; and that his unblemished whose bleeding love to sinners he professes to commemorate; &S
sacrifice is of perpetual efficacy for ‘all who come to God through he who comes to the Lord’s table, from the indulgence of his pas-
Him;’ let us also remember, that the Lord requires us likewise sions by direct and gross immoralities. This sin is often com-
to reverence his Name, his truths, his ordinances, and his com-' mitted unwittingly; but must be repented of, if men would not
mandments. The man, who enters into the ministry, and who bear their own iniquities, “a burden too heavy for them.”—It
handles the Word of God, or administers his sacraments, out of is very desirable that strangers should be brought acquainted
covetousness or ambition, whilst he indulges in known, liabitual with the Savior; but we should be careful, that our zeal for mul-
sin, either openly or in secret; and those professed Christians tiplying converts do not lead us to encourage hypocrites, * whose
who make religion their pretence, but gain their object; or who corruption is in them,” and who will be a scandal to the cause.
approach the Lord’s table as a step, to preferment, or with a —Even when the reason of the Lørd’s appointments doth not
heart full of covetousness, inalice, or lºst;-such persons, I say, appear, or when we meet with many repetitions in his Word; we
prestime to eat of the holy things with their uncleanness upon may profitably be reminded to exercise humility, faith in his wis-
them, and must answer for it to God.-It is very proper, that dom, and submission to his authority, who deserves from us the
we should carefully distinguish between those who qught, and most unreserved obedience and confidence in every thing.
those who ought not, to eat of these holy, things: and we shall . . \ - * ...” Scott.
—i-
This restriction might, perhaps, refer to some pagan super-
. . . - CAOTT.
(28.)
except burnt-offerings : but the connection of this verse seems unfa-
Stition.
vorable to that supposition. -Scott,
g p
- - *
B. c. 1490.
Laws concerning the feasts.
LEVITICUs, xxiii.
4 || These are the feasts V. 4–14. Here again the feasts are called the -
of the LoBD, even holy
convocations, which ye
shäll proclaim in their
seasons. . . . .
5 * In the fourteenth
day of the first month at
even is the LoRD's pass-
over. . . . . . -
6 And on the fifteenth
day of the same month
is “ the feast of unleaven-
éd bread unto the Lord :
seven days, ye must eat
unleavened bread.
- 7 In the first day 'ye
shall have an holy con-
vocatión ; ye shall do no
servile work therein. .
- 8 But ye shall offer an
offering made by fire.
unto the LoRD Seven
days: in the seventh day
is an holy convocation,
ye shall do no servile
work therein.
9 || And the LoRD
spake unto Moses, say-
,-
ling, . . . . .
10 Speak unto the
children of Israel, and
say unto them, 5 When
ye be come into the land
which I give unto you,
* and shall reap the har-
vest thereof, then ye shall
bring a “sheaf of the
first-fruits of your har-
vest unto the priest:
II. And he shallºwave
the sheaf before the
LoRD, to be accepted for
you; on the morrow aſ-
ter the sabbath the priest -
shall wave it. . . . . .
12 And ye shall offer
that day, when ye wave
the sheaf, * an he-lamb
without blemish of the
first year for a burnt-of-
feasts of the Lord, because He appointed them.
Jeroboam’s feast, which he devised of his own
heart, was an affront to God, and a reproach on
the people. These feasts were to be proclaimed
in their seasons; (v. 4.) in March, May, and
September, (according to our present computa-
tion,) not in, winter, because travelling would
then be uncomfortable, the days short and the
ways foul; not in mid-summer, because then, in
those countries they were gathering in their har-
vest and vintage, and could be ill spared from
their country business. Thus graciously does
God consult our comfort in his appointinents,
obliging us thereby religiously to regard his glory
in our observance of thein, and not to complain
of them as a burden. The solemnities appoint-
ed were, - 1. ... Many, and returned frequently;
which was intended to preserve in them a deep
sense of God-and religion, and to prevent their.
inclining to the superstitions of the heathem. God |
kept them fully employed in his service, that they
might not have time to hearken to the tempta-
tions of their idolatrous neighbors. 2. They
were most of them times of joy and rejoicing.
The weekly Sabbath is so, and so were all their
early solemnities, except the day of atonement.
God would thus teach them the pleasantness of
wisdom’s ways, and engage them to his service.
. Seven days were days of strict rest and holy con-
vocations: the first day and the seventh of the
feast of unleavened bread; the day of Pentecost;
the day of the feast of trumpets; the first day
and the -eighth of the feast of tabernacles; and
the day of atonement; six for holy joy, and one
only for holy, mourning. We are commanded to
Tejoice evermore, but not to be evermore weep-
Ill Q". . . . -
Here is, (1.) A repetition of the law of the pass-
over, v. 5. The days of this feast were not idle
days, spent in sport and recreation, (as many
called Christians spend their holy days,) but of.
jerings were made by fire unto the Lord; and
we have reason to-think, the people were taught
to employ their time in prayer, and praise, and
godly meditation. . .
13. And the meat-of-
fering thereof shall be
two tenth-deals of fine .
flour mingled with oil,
~
(2.) An order for offering a sheaf of the first-
fruits, on the second day of the ſeast of unleav-
ened bread: (the first was observed as a sabbath;
v. 11.) as a thankful acknowledgment of God’s
mercy in clothing their fields with corn, and of
dependence on God, and desire toward Him, to
preserve it to their use: it was the expression
both of prayer and praise, v. 11. A lamb for a
burnt-offering was to be offered with it; (v.
12.) the sacrifice of animals being generally at-
tended with meat-offerings. They were forbid-
den to eat of their new corn, till this handful was
offered to God; for it was fit, if God and Israel
feast together, that He should be served first.
And this offering, in the name of the whole con- .
gregation, did, as it were, sanctify and give them
a comfortable use of their whole harvest; for then
we may eat our bread with joy, when we have,
in some measure, performed our duty to God, and
God has accepted our works., . . . --
... Now, [1..] This law was given now, though
there was no occasion for putting it in execution
till they came to Canaan: in the wilderness they
sowed no corn; but we find the manna ceased
the very day the sheaf of first-fruits was offered;
(they had eaten of the old corn the day-before,
Josh. 5: 11.) and by offering the first-fruits, they
became entitled to the new corn too, (v. 12.) so
there was no more occasion for manna. [2.]
This sheaf of first-fruits was typical of our Lord
Jesus, who is risen from the dead as the First-
tfruits of them that slept.
That branch of the
Lord was then presented to Him, in virtue of
the sacrifice of Himself, the Lamb of God, and it
was accepted for us. It is very observable, that
our Lord Jesus rose from the dead on the very
day the first-fruits were offered, to show that He
was the Substance of this shadow. [3.] We are
taught by this law to honor the Lord with our
substance, and with the first-fruits of all our
increase. They were not to eat of their new
corn, till God’s part was offered, (v. 14.) for we
must always begin with God; begin our lives with
Him, begin every day with Him, begin every
meal with Him, begin every affair and business
neither bread, nor parch-
ed corn, nor green ears,
until the self-same day
that ye have brought an
with Him; seek first the kingdom of God.
É See on 14:34.
* Or, handful. Heb. omer.
i Prov. 3:9,10. Ez. 44:30.
16. 1 Cor. 15:20–23.
2:12–16. Ex. 23:16,19. 34:22,26.
Num. 15:2,18–21. 28:26. Deut. 16:
9. Josh. 3:15.
Rom. 11:
James 1:18.
an offering made by fire
unto the Lord for a
sweet savor: and "the
drink offering thereof
shall be of wine, "the
fourth part of an hin.
offering unto your God:
P it shall be a statute for
d Ex. 12:2–14. is:3—10. 23:15.
Num. 9:2–7. 28:16. Deut. 16:1–7.
Josh. 5:10. 2-Chr, 35:18, 19.
Matt.
26:17. Mark 14:12. Luke 22:7. 1
Co -
r. 5:7,8. -
e Ex, 12:15,16. 13:6,7. 34:18. Num.
Rev. 14:4. -
iſ 9:21. 10:14. Ex. 29:24.
1:10. Heb. 10:10–12. I Pet. 1:19.
l 2:14–16. 14:10. Num. 15:3–12.
m Ex. 29:40,41. 30:9. Num. 28:10.
Joel 1:9,13. 2:14. -
n Ex. 30:24. Ez. 4:11. 45:24. 46:14.
o 19:23–25. 25:2,3. Gen. 4:4,5. Josh.
:l 1, 12.
p 3:17. 10:11. Deut. 16:12. Neh. 9:
14. Ps. 19:8. . .
fering unto the LoRD.
28:17, 18. Deut. 16:8. Acts 12:3,4.
f. Num. 28:18–25. -
14 And ye shall "eat
. . . . . . . . . NoTEs.
CHAP. XXTII. V. 4. Yeshall proclaim, &c.] It would also devolve
on the priests to calculate the seasons of the annual ſeasts ; in order
to which proper intercalations must be made from time to time.
- [Note, 25-: II.] For 12 revolutions of the moon want about 11 days
of one entire revoſution of the sum ; so that a month must have been
intercalated sometimes, in the third, and at others in the second
year; in order that the 15th day of Nisan might never precede that
season of the year, which the offering of the first-fruits required.
(10–14.)—Many other observances would require the same
in Canaan, proclamation must, in some way, be made to all the
tribes, that there might be no error or disunion. Scott.
. - Verses 6–8. . . . . -
(JVotes and P. O. Ez. 12:). The word servile is added, in the pro-
hibition of the work to be done on all the solemnities, except the
weekly Sabbath and the day of atonentent. Hence it is reasonably
concluded, that several things of a domestic nature might be per-
formed on the other solemnities, which must not be done on the
weekly sabbath; or the day of atonement. The Jewish writers are
very particular on this distinction: but it is enough to state in gene-
ral, that in one case any work, except such as respected commerce,
manufactures, agriculture, or menial services, was allowable; but
in the other none, unless strictly speaking necessary, or subservient
to the exercise of piety, charity, and humanity, could accord to the
'...strictness of the injunction. s - - ID.
• . Verses 10–14. - -
Sheaf.] Heb. omer. It is supposed, that some barley, (for that must
be meant,) having been reaped, was dried by the fire, ground, and
made into fine flour; enough of which to fill an omer, was annually
presented in the name of the whole nation, when put in possession of
Canaan, with a sacrifice, a meat-offering, and a drink-offering.—
[But it seems rather to have been a handful of wheat, &c. upon the
When
stalk, as similar offerings are observed upon Egyptian monuments,
to be brought by the worshippers of their idols. ED.]—The sabbath,
here mentioned, was the day of holy convocation, or the first day of
unleavened bread, which might or might not be the weekly sabbath.
According to the exact ſetter, (5–7, and JM. R. d.,) Christ was cruci-
fied on this day of holy convocation : yet whether the Jews calcu-
lated the days in another manner, or not, it seems not to have been
thus observed ; but the next being the Sabbath, was a high day, and
probably was kept as the day of holy convocation. Thus the first
day of the week was the day of offering the first-fruits, on which day
Christ arose, the first-fruits from the dead. The first-fruits, presented
to God with a sacrifice, implied that the title of the Israelites to the
fruits of the earth rested on the gift of a reconciled God, through the
sacrifice of the promised Savior; and that the comfortable and holy
use of them arose from their devoting themselves and their substance
to his service and glory.—They also prefigured Christ, not only as the
first-fruits from the dead, and the earnest of the great harvest of tho
resurrection, but as the first-fruits of all the race of Adam ; and who,
having sanctified Himself to be obedient to the precept, and to enduré
the penalty of the law of God, presented Himself unto the Father as
the earnest of an innumerable multitude of his brethren, being con-
Secrated to God throughºhim. For Christians also themselves are a
kind of first-fruits of God’s creatures: and while they partake of the
sanctifying influences of the Spirit, as the first-fruits of glory, their
feeble worship and adoration are the first-fruits of their eternal halle-
lujahs. (James 1 : 18.) . - Sco TT.
(11.) Shall wave the sheaf.] To attract the attention of the people.
- - - Dr. A. CLARK E.
- - Verses 15–21:
(JVote, Ez. 23: 14–18.) By the time of the feast of weeks,” or
the Pentecost, the barley.harvest, which was eared and nearly ripe
at the feast of the passover, would be gathered in ; and the wheat-
~
[43]]
*
B. C. 1490. *
ever throughout your
generations, in all your
dwellings. . . -
15 T And ye shall
count unto you 8 from the
morrow after the sabbath,
from the day that ye
brought the sheaf of the
wave-offering: sevensab-
baths shall be complète.
I6 Even unto the
morrow after the seventh
sabbath, shall ye number
fifty days, and ye shall
offer a new meat-offering
unto the LoRD.
17 Ye shall bring out
of your habitations ‘two
wave-loaves of two
tenth-deals: they shall
be of fine flour; they
shall be baken with ‘lea-
ven; they are "the first-
fruits unto the LORD.
18 And ye shall offer
with the bread "seven
lambs without blemish,
of the first year, and one
young bullock, and two
rams: they shall be for
a burnt-offering unto the
Lord, y with their meat-
offering, and their drink-
offerings, even an offering
made by fire of sweet
savor unto the Lord.
19 Then ye shall sa-
crifice º one kid of the
goats for a sin-offéring,
and a two lambs of the
first year ſor a sacrifice
of peace-offerings.
20 And the priest
shall b wave them with
the bread of the first-
fruits for a wave-offering
before the Lord, with the
two lambs: they shall be
* holy to the LoRD, for
the priest.
21 And ye shall "pro-
claim on the self-same
day, that it may be an
holy convocation unto
you: ye shall do no ser-
vile work therein; it shall
V. 1–22. We should not
offerings, to beg a blessing on the corn they had
LEviticus, xxiii.
V. 15–22. Here is the institution of the ſeast
of pentecost, [lit. fifty, or weeks, as it is call-
ed, it being observed 50 days, or 7 weeks, after
the passover. It is also called the feast of.
harvest. For as the presenting of the sheaf of.
first fruits was an introduction to the harvest, and
gave them liberty to put in the sickle, so they
solemnized the finishing of their corm harvest at
this feast. I. Then they offered a handful of ears
•of barley, now, two loaves of wheaten bread,
leavened, v. 17. . At the passover they ate in-
leavened bread, in remembrance of their bread
when they came out of Egypt; but now at pen-
tecost it was leavemed, as an acknowledgment of |
God’s goodness in their ordinary food 2 which was
leavened. 2. With that sheaf they only offered
one lamb for a burnt-offering, but with these
loaves, seven lambs, two rams, and one bullock;
so giving glory to God, as the Lord of their land,
and of their harvest, by whose favor they lived;
and to whose praise they ought to live. They
offered likewise a kid for a sin-offering, so taking
shame to themselves, as unworthy of the bread they.
ate, and imploring pardon for sin, by which they
had forfeited their harvest-mercies, even while
receiving them. And lastly, two lambs for peace-
gathered in, neither sure nor sweet to then with-
out, Hag. 1:9. These were the only peace-offer-
ings offered on behalf of the whole congregation,
and were reckoned most holy, whereas other
peace-offerings were but holy. All these offer-
ings are here appointed, v. 18–20. 3. That one.
day was to be kept with a holy-convocation, v.
21. It was one of the days on which all Israel
was to meet God and one another, at the place
the Lord should choose. Some suggest, that
whereas seven days were to make up the feast of
unleavened bread, there was only one day ap-
pointed for the feast of pentecost, because this
was a busy time of the year, and God allowed:
them speedily to return-to their work.
To the institution of the feast of pentecost is
annexed a repetition of that law, (ch. 19: 9.) by
f
- Laws concerning the feasts.
* t
of their fields, and the corn that grew on the ends
of the butts, for the poor, v. 22. Probably, it
comes in here as a thing which the priests must
take occasion to remind the people of, when they
brought their first-fruits, intimating to them, That
to obey, even in this small matter, was better
than sacrifice; and that, unless they were obe-
..dient, their offerings should not be accepted. It
also taught them... that the joy of harvest should
express itself in charity to the poor. They that
are truly sensible of the mercy, they receive from
God, will without grudging show mercy to the
OO!". • * - * ~,
p W. 23–32. Here is, I., The institution of the
feast of trumpets, on the first day of the seventh-
month, v.24, 25. What was now the seventh-
month had been reckoned the first, and the year
of jubilee was still to begin with this month, (ch.
25: 8.) so that this was their new-year’s day. It
was to be as their other yearly sabbaths, a day
of holy rest, and of holy work; concerning which
particular directions were afterward given, Núm.
29: 1. What is here made peculiar to this fes-
tival, is, that it was a memorial of blowing of
trumpets. They blew the trumpet every new
moon, (Ps, 81: 3.) but in the new moon; of the
seventh month with more than ordinary solemni-
ty; for they began at sun-rise, and continued till
sun-set.", Nów, (1.) This is heré said to be a
memorial, perhaps, of the souñd of the trumpet
on, Sinai when the law was given, or as some
think, of the creation, supposed to have been in
autumn; for which reason this was, till now, the .
first month. The mighty word by which God
made the world, is called the voice of his thun-

der; fitly therefore was it commemorated by
blowing of trumpets; or a memorial of shouting,
as the Chaldee renders it; for when the founda-
tions of the earth were fastened, all the sons
of God showted for joy. (2.) The Jewish
writers suppose it to have a spiritual significa-
tión. Now, at the beginning of theyear, they were
called by this sound of trumpet to shake off their
-spiritual drowsiness; to search and try their ways,
which they were required to leave the gleanings
be “a statute for ever in all
your dwellings through-
out your generations.
22 And when ye reap
the harvest of your land,
‘ thou shalt not make
clean riddance Óf the
corners of thy field when
thou reapest, ... neither
shalt thou gather any
gleanings of thy harvest:
thou shalt leave them
unto the poor, and to the
stranger: I am the LoRD
your God. . . . . . . . .
[Practical Observations.] . .
23 ‘ſ And the Lord
10g, . . ."
24 Speak
dren of I
a “
LoRD.
overlook the ad
, spake unto Moses, say-
5.In the seventh month,
in the first day of the
month, shall ye have a
sabbath, a memorial of
blowing of trumpets, an
holy convocation.
25 Ye shall do no ser-
vile work therein : but ye
shall offer, an offering
made by fire - unto the
26 || And the Lond
* , f
q 10,11. 25.8. Ex. 34:22. Deut. 16.
PRACTICAL OBSERVATIONs. . . . .
monition of observ- the husbandman eyer have cause t
and to amend them. The day of a
9,10.
r Acts 2:1. -
s Nunn. 28:26. '
t, 7:13. Matt. 13:33
tonement was
• *
unto the chil- §º #1.”;
* - As Jum. 15:19-21. C Ut. 26:2. Pr"OV.
SI ael, Sayıng, 3:9,10. onn 8:23. 1 Cor. 15:20.
Jam. 1:18. Rev. 14:4.
x 12,13. Num. 28:27–31.
y Num. 15:4–12. . -
7, 4:23–28. 16:15. ‘Nun). 15:24. Rom.
8:3. 2 Cor. 5:21. ^ - .
}
at 3: 7:11–18. . . .” -
h 17. 7:29,30. Es. 29:24. Fluke 2:14.
. Epb. 2:14. w * -
c 7:31–34. 8:29. , 10:14,15. Num. 18.
8–12. eut. I& -
- 18:4, - -
d 2,4. Ex. 12:16. Deut. 16:11, . Is.
11:10. ,
© #. Gen. 17.7. Ex. 12:17. Num.
8:23 t
f 19:9,10. , Deut. 16:11–14. ... 24:19–
21. Ruth 2:3–7,16. Job 31:16–21.
Ps. 112:9. Prov. 11:24,
S • - . . ſs. 58:7,
8, 10. "Luke 1 E-41. 2 Cor. 9:8–ll. .
g Num. 10:10. 29:1–6. , 1 Chr. 15:28.
.2 Chr. 5:13. Ezra 3:6.2 Ps, 81:1-4.
98:6. Hs, 27: 13. 1 Cor. 15:52. I
Thes. 4:16. -- *
/ . "
o complain, that he has less
ing “ the Sabbath of the Lord,’ not only in public, “but in all our profit or comfort from his crop, because, by ..leaving good glean-
dwellings; ” both ourselves, and in our ſamilies: allowing our do- 9 ings, he hath made a little harvest for the poor widow, and the
mestics to cease from labor, and teaching them, by precept and
example, to improve their leisure; in order that their souls may
now ſind rest in Christ, and at length enjoy ‘the rest reserved
for the people of God.”—We should also learn, to consider the
time employed in the service of God as profitably spent; and .
never forget ‘ to honor the Lo RD with our substance, and with the
first-fruits of all our increase.’ And ‘when we give alms of such
things as we have, behold all things are &lean unto us.” Nor will
harvestripe, and in part reaped. Of this latter, therefore, the people
must make another acknowledgment out of their habitations,’ as
the first-fruits were from the field; in fine flour made into bread, and
leavened as for food, not for sacrifice. Two bullocks and but one ram
are mentioned in Num. 28: 27, but the reason of this difference is
not evident: perhaps it was left to the option of the priests or rulers.
—The feast is supposed to have been held in remembrance of the
giving of the law, 50 days after the departure out of Egypt; and to
jave jooked forward to the pouring out of phe Holy Spirit, 50 days
after the resurrection of Christ. (Er, 19 : 1 /lets 2: T.) Having
laboring map with a largé family, who have no land or crop of
their own. "In all these solemnities we should-look-unto Jesus,
as the great Sacrifice for sin, the true Paschal Lamb, the First-
fruits unto God, our Forerunner to glory, the Provision for our
souls, and the Fountain of grace; from whose fulness the Holy
Spirit flows to all his people, as the Source of all joy, and
heavenly hope, and yićtory over the world and every enemy.
. . . . SCOTT.
*
.*
^
finished and presented his perſect obedience and acceptable sacrifice,
as the first-fruits, unto the Father; He, through the giſt of the Holy
Ghost to the apostles, and by.the conversion of 3000 souls at once,
presented the other first-fruits of the Christian church, as an earnest
of that harvest of innumerable multitudes, which hath been gather-
ing, and shall yet be gathered, in all ages and nations to the end of
time. - - Scott.
'. Verse 22. - - -
J.M. R. f. Jyote, 19: 9, 10. - ſo.
[432)
B. C. 1490.
Laws concerning the feasts.
LEVITICUS, XXIII.
spake unto Moses saying,
27 Also on h the tent
day of this seventh month
there shall, be a day of
atonement, it shall be an
holy convocation unto
you: and ye shall i afflict
your souls, and * offer
an offering made by fire
unto the LoRD.
28 And ye shall do no.
work in that same day:
for it is "a day of atone-
ment, to make an atone-
ment for you before the
LoRD your God.
29 For whatsoever
soul it be * that shall not
be afflicted in that same
day, he shall be cut off
from among his people.
30 And whatsoever
soul it be that doeth any
work in that same day,
- * the same soul will I
destroy from among his
people. . .
31 Ye shall do no
manner of work: it shall
be a statute for ever
throughout your genera-
tions in all your dwel-
lings. -
32 It shall be unto you
* a sabbath of rest, and
ye ’, shall P afflict your
souls: in the ninth day
of the month at even,
from even unto even
shall ye * celebrate your
sabbath. . . . .
33 || And the LoRD
spake unto Moses, saying,
, 34 Speak unto the
children of Israel, say-
ing, “The fifteenth day
of this seventh month
shall be the feast of taber-
macles for seven days
unto the Lord. -
35 On the first day
shall be "an holy convo-
cation: ye shall do no
servile work therein.
36 "Seven days ye
shall offer an offering
made by fire unto the
LoRD : on ‘the eighth
day shall be an holy con-
the ninth day after this; thus they were awak-
ened to prepare for that ; by sincere and seri-
ous repentance, that it might be indeed to them
a day of atonement. (3.) It was typical of the
preaching of the Gospei, by which joyful, sound
souls were called in to serve God, and keep a
'spiritual feast with Him.
nations to the faith of Christ, is said to be by the
blowing of a great trumpet. -
2. A repetition of so much of the atonement-
day law, as concerned the people. (1.) They
must rest from all work; in as strict a rest as of
the weekly Sabbath, v. 28, 30, 31. The reason
is, For it is a day of atonement. Note, Hum-
bling our souls for sin, and making our peace
with God, is work that requires the whole man,
and the closest application of mind inaginable,
and all little enough. He that would do the work
of a day of atonement in its day, as it should be
dome, had needs lay aside the thoughts of every
thing else. On that day, God spake peace anto
his people, and unto his saints; they must there-
fore lay aside all worldly business, to hear more
clearly and reverently that voice of joy and glad-
ness. Fasting days should be days of rest. (2.)
They must afflict their souls, on pain of being
cut off by God, v. 27, 29, 32. They must mor-
tify the body, and deny the appetites of it, in to-
ken of sorrow for sin, and the mortifying of in-
dwelling corruptions.
must sigh and cry for the abominations of the
land. (3.) This day must be observed from
even to even, v. 32. i. e. “Ye shall begin your
fast, and the expressions of your humiliation, in,
the ninth day of the month at even.” They
were to leave off all worldly labor, and compose
themselves to the work of the day approaching,
some time beſore sun-set on the ninth day, and
ye shall offer an offering the LoRD
made by fire unto the
LoRD : it is a + solemn
assembly, and ye shall
do no servile work therein.
37 These are “the
feasts of the Lord, which
ye shall proclaim to be
holy convocations, to of
fer an offering made by
fire unto the Lord, a
burnt-offering, and a
meat-offering, a sacrifice,
and drink-offerings,every
thing upon his day:
bath.
The conversion of the
Beside that, every man
| not to take any food, (except children and sick
people,) till after sun-set on the tenth day. Note,
The eves of solemn days ought to be employed in
solemn preparation. When work for God and
our souls is to be done, we should not straiten
ourselves in time; for how can we spend our time
better? Of this Sabbath the rule here is to be
understood, From even unto even shall ye cele-
brate your Sabbath.
V. 33–44. We have here the institution of
the feast of tabernacles, one of the three great
feasts at which all the males were bound to at-
tend, and celebrated with Inost expressions of joy.
I. It was to be observed on the 15th day of
the 7th month, (v. 34.) but five days after the
day of atonement. We may suppose, many de-
vout Jews came up so many days before the feast
of tabernacles, as to enjoy the opportunity of
attending (though not bound to) on the day of
atonement. Now, 1. The afflicting of their souls
on the day of atonement prepared them for the
joy of the feast of tabernacles. The more we
are grieved and humbled for sin, the better quali-
fied we are for the comforts of the Holy Ghost.
2. The joy of this feast recompensed them for the
sorrow of that fast; for they that sow in tears
shall reap in joy.
II. It was to continue 8 days, the first and last
of which were to be observed as sabbaths, days
of holy rest, and holy convocations, v. 35, 36,
39. The sacrifices to be offered on these 8 days,
we have a very large appointment of, Num. 29:
12, &c.
... III. During the first seven days, all the people
a on the first day shall be
a sabbath,
eighth day shall be a sab-
40 And ye shall take
you on the first day the "#"...º.º. c.; **
i boughs of goodly trees,
branches • of palm-trees,
and the boughs of thick
trees, and willows of the
brook; and ye shall "re-
joice before
41 And ye shall keep
were to leave their houses, women and children,
to dwell in booths made of the boughs of thick
trees, particularly palm-trees, v. 40, 42. The
carrying of palm branches appears to have been
Seyer] days: h 16:29,30. 25:9. Num. 29:7–11.
i 16:31. Num. 29:7. Ezra 8:21. Pe.
35:13. Is. 58:5. Dan. 10:2,3. Zech.-
12:10. Acts 2:37,38. 2 Cor. 7:10, 11.
and on the Jam. 4:9.
k 16:11,15,24. -
l 16:34. Is. 53:10. Dan. 9:24. Zech.
3:9. Rom. 5:10,11. Heb. 9:12,26.
10:10,14. -l John 2:2. 4:10. 5:6.
m See on 27,32.
O i. on 16:31.—Matt. 11:28–30. Heb.
:3,11
p See on 27. Ps. 35.13. 51:17. 69.
10,11. 126:5,6. Is. 57:15, 18, 19. 58:
3–7. 61:3. Matt. 5:4. 1 Cor. 11:
* Heb. rest.
q Ex. 23:16. 34:22. Deut. 16:13–15.
Ezra 3:4. Neh. 8:14. Zech. 14:16
the Lord #ºn lit. 73. Hºllºis.
your God seven days. sºlº 3s. - -
t 2 Chr. 7:8–11. Neh. 8:18. John 7:
38 Beside “the sab-
baths of the LoRD, $ and
beside your gifts, and
beside all your vows, and
beside all your free-will-
offerings, which ye give
unto the Lord. -
39 Also in the fifteenth
day of the seventh month,
* when ye have gathered
in the fruit of the land,
it a feast unto the Lord
seven days in the year:
it shall be a statute for
ever in your generations:
ye shall celebrate it in
the seventh month. .
42 Ye shall dwell “in
booths seven days: all
that are Israelites born
shall dwell in booths.
43 That f your gene-
f Heb. day of restraint. Deut. 16:8.
Joel 1:14. Margins.
u See on 2,4.—Deut. 16:16,17.
x See on 3. 19:3.—Gen. 2:2,3. Ex.
20:8–11. -
y Num. 29:39. Deut. 12:6. 1 Chr, 29
3–8. 2 Chr. 35:7,8. Ezra 2:68,69.
* See on 34.—Es. 23:16. Deut. 16:13.
a Sce on 24,36.
b Neh. 8:15. Matt. 21:8.
† Heb. fruit.
& Ps. 9.2:12. John 12:13. Rev. 7:9.
d Deut. 16:14,15. Is. 35:10. 66:10.
John 16:22. Rom. 5:11. Phil. 3:3.
4:4. 1 Pet. 1:8.
e Gen. 33:17. Num. 24:2,5. Neh. 8:
16, 17. Jer. 35:10. 2 Cor. 5:1. Heb.
11:13–
vocation unto you; and ye shall keep a feast unto
& f 5cut. 3i:io-13. Ps. 785,6.
rations may know that I -
- • Verses 26–32. -
All these meetings tended to increase their acquaintance and af.
fectionate intercourse with each other. Sco TT.
(27.) The advantage of occasional, reasonable fastings, to the health
of body and mind, is acknowledged by all who have preferred a little
self-denial, to the use of ‘physic.” We are all aware too, that after
full feeding, the lower propensities of our nature are most active. The
abuses of fasting by the ignorant and superstitious, however, have
gaused much mischief, especially at that critical period of life when
full nourishment is required: and when the mind is most easily
Wrought upon, through the feelings, to superstitious observances. Ep.
* * * - - -- Verse 34.
Tabernacles.] ‘Heb. succoth, booths of branches and leaves. Tents
9f hair-cloth are called chalim, and those of beards and poles, mish-
kgºloth.” Rosenin. “In imitation of these, the Gentiles had their feasts
of tents.”. See Plutarch and Ovid. Dr. A. Clarke. These airy dwell-
ings, while they afforded change of air, and were doubtless condu-
Cºve, to cleanliness, besides their othér uses already enumerated,
must have contributed to break in upon the monotony of life, with
O. T. VOL. I. .
that pleasing variety so necessary to the healthy and happy exercise
of the functions, both physical and mental. D.
Verse 40.
Boughs of goodly ºil, ‘Sept. and Jer. fruit of goodly trees, lemons
say the Hebrews, from the most ancient tradition : and so, Onk. and
Saad. Some think the Hebrews understood, poma JMedica, scil. Assyria.
Jos. says, at the feast they carried, besides the branches of other trees,
branches of palm, with mala Persea appended. Some of the Talmu-
dists understand the phrase of perennial fruits. Le Clerc thinks it.
means, fruits in general, selected from the best of such as were then
ripe. Of thick trees.]. I.e. trees of dense foliage. Onk. Syr. and Arab.
render myrtles, [which has indeed a dense foliage, and] which Jos.
says the Hebrews carried in this feast : but at Neh. 8: 15. leaves of
myrtle are distinguished from leaves of thick trees.” Ros ENMI.
- Verse 42. " -
Christ, tabernacling in human nature, might be prefigured : but
especially the believer's life on earth, as a joyful stranger and pil-
grim, whose home is in heaven, whither he is daily journeying, is
very aptly represented. (J.M. R. d, e.) COTT.
[433]
B. C. 1490.
made the children of
Israel to dwell in booths,
when I brought them
out of the land of Egypt:
I am the Lord your God.
44 And Moses s de-
clared unto the chil-
dren of Israel the feasts
of the Lord.
CHAP. XXIV.
Laws concerning the oil for the lamps
of the golden candlestick, and the or.
dering of them, 1–4 : and concerning
the shew-bread, 5–9. Shelomith's
son stoned for blasphemy, with some
law: .epeated on that occusion, 10–
Żóð.
ND the LoRD spake
unto Moses, saying,
2 Command the chil-
dren of Israel, " that they
bring unto thee pure oil-
olive beaten for the light,
to cause "the lamps to
* burn continually.
. 3 Without the veil of
the testimony, in the tab-
ernacle of the congrega-
tion, shall Aaron order
it from the evening unto
the morning, before the
LoRD continually : it shall
be a statute for ever in
your generations.
4 He shall order the
lamps upon the “pure
candlestick before the
LoRD continually.
5 T And thou shalt
take fine flour, and bake
d twelve cakes thereof:
two tenth-deals shall be
in one cake.
6 And thou shalt set
them “in two rows, six
on a row, upon the ‘pure
g 1,2. 21:24. Matt, 28:20.
a Ex. 27:20,21. 39:37. 40:24,25. Nuum.
8:2–4, 1 Sam. 3:3,4.
. Ps. 119:105,130. Proy.
8:20. 11:2. Matt. 4:16.
25:1–8. Luke 1:79. John 1:
5:35. 8:12. Acts 26:18. 2 Cor.
Eph. 1:17, 18. 5:8–14. Phil.
* Heb. ascend.
31:8. 37
- K :
Chr. 28:15. Jer. 52:19. Zec
. Heb. 9:2. Rev. 1:20.
1 Kings 18:31.
b
i
§
;
r.
I
3
1
I
C
E
:
3.
-1
l:4.
d Ex. 25:30. 40:23
Acts 26:7. Jam. 1:1.
e 1 Cor. 14:40.
f Ex. 25:23,24. 37:10–16. 39:36. , 40:
1 Kings 7:48. 2 Chr. 4:19.
22,23.
iášii, Ijeb, 33.
[.
I.EVITICUS, XXIV.
a token of triumph on other occasions, (John 12:
13.) and is alluded to, Rev. 7: 9. The eighth
day some make a distinct feast of itself, but it is
called (John 7: 37.) that great day of the
feast; it was the day on which they returned
from their booths, to settle again in their houses.
IV. They were to rejoice before the Lord
God during all the time of this feast, v. 40. The
tradition of the Jews is, that they were to express
their joy by dancing, and singing hymns of praise
to God, with musical instruments: and not the
common people only, but the wise men of Israel,
and their elders, in the court of the sanctuary;
for (say they) the joy with which a man rejoices
in doing a commandment, is really a great service.
Note, Those that are comfortably fixed, ought
often to call to mind their former unsettled state,
when they were but little in their own eyes. And
they would the more sensibly value and be thank-
ful for the comforts and conveniences of their
houses, when they had been seven days dwelling in
booths. It is good for those that have ease and
plenty, sometimes to learn what it is to endure
hardness. -
When they had gathered in the fruit of their
land, (v. 39.) the vintage as well as the harvest,
then they were to keep this feast, in thankfulness
to God for all the increase of the year; so it is
called, a feast of in-gathering, Ex. 23: 16. and
some think the 8th day of the feast had special
reference to this ground of the institution. Note,
The joy of harvest ought to be improved for the
furtherance of our joy in God. The earth is
the Lord’s, and the fulness thereof, therefore
whatever we have the comfort of, He must have the
glory of, especially when any mercy is perfected.
It was a typical feast. It is supposed by many,
that our blessed Savior was born much about the
time of this feast. And the worship of God
under the N.T. is prophesied of, under the motion.
of keeping the feast of tabernacles, Zech. 14:
16. So the Gospel teaches us to sit loose in this
world, as those that have here no continuing
city, but, by faith and hope, and a holy contempt
of present things, to go out to Christ without
the camp. It teaches us to rejoice before the
Lord our God. Those are the circumcision,
Israelites indeed, that always rejoice in Christ
Jesus. And the more we are taken off from this
world, the less liable are we to the interruption
of our joys. r
Lastly, We have here the summary and con-
clusion of these institutions. 1. God appointed
these feasts, v. 37, 38. Calls to extraordinary
services will not excuse us from constant, stated
performances. Within the days of the feast of
tabernacles there must fall at least ome Sabbath,
which must be as strictly observed as any other.
Yet God’s institutions i. room for free-will
offerings. Not that we may invent what He never
instituted, but we may repeat what He has insti-
tuted, ordinarily, the oftener the better. God is
well pleased with a willing people. 2. Moses
declared to the children of Israel what God ap-
.*
\
Of the lamps and shew-bread.
pointed.”. 44, and neither more or less. Thus
Paul delivered to the churches what he had re-
ceived from the Lord. We have reason to be
thankful that the feasts of the Lord, declared unto
us, are not so numerous, nor the observance of
them so burdensome and costly, as theirs then
were, but more spiritual and significant; and surer,
Sweeter earnests of the everlasting feast, at the
last in-gathering, which we hope to be celebrat-
ing to etermity. - • Tx 4
CHAP. XXIV. V. 1–9. Care is here taken,
and orders given, for the decent ſurnishing of the
candlestick, and table in God’s house. •,
1. The lamps, must always be kept burning.
This law we had before, Ex. 27: 20, 21. It is .
here repeated, probably, because it now began to
be put in execution, when other things were set-
tled. As every thing else to be used in God’s
Service, so this oil must be of the best, pure oil-
olive beaten, probably double strained. It was
to cause the lamps (Heb. lamp) to burn: the
seven lamps made one; in allusion to which, the
blessed Spirit of grace is represented by seven
lamps of fire before the throne, for there are
diversities of gifts, but one Spirit. Ministers
are as burning and shining lights in Christ’s
church, but it is the duty of people to provide
comfortably for them, as Israel for the lamps.
Scandalous maintenance makes a scandalous
ministry. The priests were to tend and supply
the lamps, morning and evening, v. 3, 4. Thus,
the ministers of the Gospel are to hold forth that
Word of life, not to set up new light, but, by
expounding and preaching the Word, to make its
light more clear and extensive. . .
2. The table must be always spread. So Ex.
25; 30. (1.) With bread; not dainties or vari-
ties to gratify a luxurious palate, but twelve
loaves, or cakes, of bread, v. 5, 6. a loaf for
every tribe, for in our Father’s house there is
bread enough. Even after the revolt of the tem
tribes, this number was continued, (2 Chron. 13:
11.) for the sake of those few of each tribe that
retained their affection to the temple, and contin-
ued their attendance on it. (2) A handful of
frankincense was put in a gold saucer, upon or by
each row, v. 7. When the bread was removed,
and given to the priests, this frankincense was
burnt on the golden altar, (I suppose, besides the
daily incense:) for a memorial instead of the
bread, an offering made by fire. So the hand-
ful of the meat-offering, burnt on the altar, is
called the memorial thereof, ch. 2: 2. Thus a
little was accepted as an humble acknowledg-
ment, and all the loaves went to the priests. All
God’s spiritual Israel, typified by the twelve
loaves, are made through Christ a sweet savor to
Him, and their prayers are said to come up before
God for a memorial. The word is borrowed
from the ceremonial law. (3.) It was renewed
every Sabbath. God is never unprovided for the
entertainment of those that visit Him, as men
often are, Luke 11: 5. Every cake contained
PRACTICAL OBSERVATIONs.
W. 23–44. Viewing these solemnities together, we may con-
sider them as an abstract of the life of faith, and the walk with
God.—Being called from the service of Satan, and from a world-
ly, sensual life, the true penitent begins his course with the sprink-
ling of the Savior’s blood, by the exercise and upright profession
of faith in Him.—In godly sorrow, self-denial, and bearing the
cross, he purges out the old leaven of malice and wickedness;
feasts upon the Passover before God, with ‘the unleavened bread
of sincerity and truth;’ tastes the first-fruits of heavenly joy, and
offers the first-fruits of heavenly adoration; yea, presents himself
and all that he has, to be as the first-fruits unto God, and con-
secrated to his glory. That law, which was #. from Sinai,
written on tables of stone, and lodged in the ark of the covenants
(as an emblem of its being honored in the Savior’s life and death.)
he now desires to have written in his heart, by the Spirit which
and to apply to the atonement.
was given to the apostles and first Christians on the day of pen-
tecost; and he has his desire granted, and his prayer answered.
—Still, however, the trumpet of the Gospel, though a joyful sound,
oſten reminds him to renew his repentance, to aft: his soul,
And indeed they who do not thus
* afflict their souls' for sim, “shall be cut off from .# the peo:
ple,’ notwithstanding the atonement, and their professed belief of
it. But mourning for sin makes way for heavenly joy. A stran-
ger and pilgrim here below, the Christian’s home and heart are
'above; and though he has holy feasts from time to time on earth,
yet they suffer many interruptions, and have much alloy; and he
expects the fulness of joy at God’s right hand for evermore.”
—May the God of all grace prepare the heart of the writer and
of every reader of these observations, for this, and give us the
earnest of his Spirit, through Christ Jesus. Amen. Scott.
NOTES. ight typify Christ, as the
... XXIV. V. 5–9. These loaves might typify ºnrist,
pººr life, and the continual, Food of the souls of his people,
j.g. offered Himself unto God for them. Qºhº.º.ºf .
iievers, presented before God through Him, and accepted for his
sake. Or the whole may mean communion betwixt our reconciled
Father, and his adopted children in Christ, Jesus; who, as it were,
feast at the same table, whilst He delights in the fruits ºf his Spirit
in their hearts, and they are feasted with his love. The frankincense
may denote either the advocacy of Christ, or the sweet influences
B. C. --- 1490.
• The blasphemer stoned.
• sº LEVITICUs, XXIV.
table before the Lord.
7 And thou shalt put
spure frankincense upon
each row, that it may be
on h the bread for a me-
morial, even an offering
made by fire unto the
LoRD." * =
8 Every k sabbath he
shall set it in order be-
fore the Lord continual-
ly, being taken from the
children of Israel by an
everlasting covenant.
9 And it shall be 'Aa-
ron's and his sons', and
m they shall eat in the holy
place; for it is most holy
unto him, of the offerings
of the Lord made by fire,
by a perpetual statute.
10 || And the son of
an Israelitish woman,
whose ºn father was an
Egyptian, went out
among the children of
Israel; and this son of the
Israelitish woman and a
man of Israel strove to-
gether in the camp; . . .
11 And the Israelitish
woman's son ºblasphem-
ed the name of the
LORD, and P cursed:
and they 4 brought him
unto Moses; (and his
mother's name was Shel-
omith, the daughter of
Dibri, of the tribe of Dan:)
s 12 And they put him
in ward, * that the mind
of the LoRD might be
showed them.
13 And the LoRD spake
unto Moses, saying,
14 Bring forth him
that hath cursed with-
out the camp; and let
“all that heard him lay
their hands upon his
g 2:2. Eph. 1:6, Heb. 7:25. Rev. 8:
3,4. h "John 6:35,51.
i Gen. 9:16.
Acts 10:4,31.
s :29,
. Neb. 10:33. Matt. 12:3—5.
. 1 Sam. 21:6. Mal. 1:12. Matt.
; Mark 2:26. Luke 6:4. . .
... 2 Ex. 29:32. -
:4.
2 Sam. 12:14. 1
2 Kings 18:30,35,37.
32:14–17.
. . Acts 6:
1 'Tim. 1:13.
y^** *
p Joh 1:5,11,22, 2:5,9,10. Is. 8:21.
q Ex. 18:22,26. Num. 15:33–35.
* Heb, to expound unto them according
to the mouth of the LORD.
r Ex. 18:15,16,23. Num. 27:5. 36:5,6.
s 13:46. Num. 5.2-3." is 35.
t Deut. 13:9. 17:7.
two tenth-deals, i. e. two omers of fine flour;
just so much manna every Israelite gathered on
the sixth day for the Sabbath, Ex. 16:22. Whence
some infer, that this shew-bread was intended as
a memorial of the manna. Christ’s ministers
should provide new bread for his house every
Sabbath-day, the production of their fresh studies
in the Scripture, that their proficiency may ap-
pear to all. . . - * -
V. 10–23. Evil manners, we say, beget good
laws. Here are the evil manners of a certain
nameless, mongrel Israelite, and the good laws
occasioned thereby.
I. Neither he nor his father is named, but his
mother only, who was an Isrāelite. His parentage
is noticed either, 1. To intimate what occasioned
the quarrel he was engaged in. The Jews say,
He attempted to set up his tent among the Dan-
ites in the right of his mother, but was opposed.’
Or, 2. To show the common ill effect of such
mixt marriages. For the children will be apt to
take after the worst side, and will sooner learn
of an Egyptian father to blaspheme, than of an
Israelitish mother to pray and praise. -
II. The occasion was contention; he strove.
The mixt multitude of Egyptians, that came up
with Israel, (Ex. 12: 38.) were many ways hurt-
ful to them, and this was one, they were often
the authors of strife. The way to preserve the
peace of the church, is to preserve its purity. In
this strife he broke out into ill language. Note,
When men’s passion is up, they are apt to forget
both their reason and their religion; which is a
good reason why we should not be apt either to
give or to resent provocation.
III. It is supposed his cause came before the
judges, who determined that he had no right to
the privileges of an Israelite, his father being an
Egyptian; and that, being enraged at the sen-
tence, 1. He blasphemed the name, that is, God;
who is known by his name only, not by his na-
ture, or any similitude.
ishment should be inflicted.
of God; or, rather, stoned, as those were that
cursed their parents, (ch. 20: 9.) or whether,
the crime being so much greater, some sorer pun.
- Note, Those that
sit in judgment should sincerely desire, and by
prayer and the use of all good means endeavor,
to know the mind of the Lord, because they
judge for Him, (2 Chron. 19: 6.) and to Him
they are accountable.
V. Sentence passed on this offender by the righ-
teous Judge of heavén and earth, Himself, v. 14.
God could have cut him off by an immediate
stroke from heaven, but He would thus honor the
institution of magistracy, using it to support and
vindicate his own glory in the world. "Observe,
1. The place of execution; without the camp;
to signify their detestation of the crime, they must
thus separate him as an unclean thing, unworthy
a place in the camp of Israel. 2. The execution-
ers; Let all the congregation do it, to show
their zeal for the honor of God’s name. Every
man should have a stone to throw at him that
blasphemes God, reckoning himself nearly con-
cerned in the reproaches cast on God, Ps. 69: 9.
Thus also the greater terror would be cast on the
congregation; they that once helped to stone a
blasphemer would ever after dread every thing
that bordered on blasphemy. 3. The solemnity
of the execution; before the congregation stoned
him, the witnesses were to lay their hands on
his head. The Jews say, this was used in the
execution of blasphemers only, and with words
to this purport, Thy blood be on thine own
head, for thow thyself hast occasioned it.
VI. A standing law made on this occasion, for
the stoning of blasphemers, v. 15, 16. Magis-
trates are the guardians of both tables, and ought
to be as jealous for the honor of God, against
those that speak contemptuously of his being and
government, as for the public peace and safety,
against the disturbers of them. [Note, Ex. 20:
Not as if God were a 7. Mich..] 1. A great stress is laid on this law,
mere name, but his is a name above every name. as in no case to be dispensed with.
He shall
The translators add of the Lord, which is im- surely be put to death; they shall certainly
plied, but not expressed, in the original, for the stone him. They that lightly esteem God’s hon-
greater reverence of the Divine Majesty. It is or, might think it hard to make a man an offend-
a fond [Egyptian] conceit of the superstitious er for a word; (words are but wind;) but God
Jews, that his blasphemy was in pronouncing the would let them know, such words as these were
name of Jehovah, which they call ineffable; He not to be made light of, which come from malice
that made Himself known by that name never against God in the heart of him that speaks, and
forbade the calling of Him by that name.
bably finding bimself aggrieved by the divine ap-
pointment, which separated between the Israelites
and strangers, he impudently reproached both the
law and the Law-Maker, and set Him at defi-
ance. 2. He cursed either God Himself, (and
then his cursing was the same with blaspheming,)
or the person with whom he strove; imprecations
of mischief are the hellish language of hasty pas-
sion, as well as of rooted malice: or perhaps he
cursed the court, and ridiculed the process of it.
IV. Their caution in proceeding against him.
The witnesses or inferior judges brought him to
Moses, (v. 11.) according to the order; (Ex. 28:
22.) and Moses himself would not give judgment
º: but committed the offender into custody,
-till he had consulted the Oracle. Note, Judges,
both those that give the verdict, and those that
give the sentence, must deliberate and do nothing
rashly, for the judgment is God's; (Deut. 1:
17.) and before Him there will be a re-hearing of
the cause. They waited to know the mind of
the Lord, whether he was to be put to death by
the hand of the magistrate, or left to the judgment
Pro-
! evil of the God of Israel.
must occasion either great guilt, or great grief, to
those that hear. 2. It is made to extend to
strangers sojourning among them, as well as those
born in the land. God never made any law to
compel strangers to be circumcised, and embrace
the Jewish religion, (proselytes made by force
would be no honor to the God of Israel,) but He
made a law to restrain strangers from speaking
3. He that was put
to death for blasphemy, is said to bear leis sin,
in the punishment of it; no sacrifice being ap-
pointed, on the head of which the sin might be
transferred, he himself was to bear it on his own
head, as a sacrifice to divine justice, (Ps. 64: 8.)
VII. A repetition of some other laws annexed
to this new law. I. Murder should be punished
with death, (v. 17, 21.) according to an ancient
law in Noah’s time, (Gen. 9: 6.) and the very
law of nature, Gen. 4: 10. 2. Maimers should
in like manner be punished by the law of retalia-
tion, v. 19, 20. Not that men might in these
cases be their own avengers, but they might ap-
peal to the civil magistrate, Ex. 22: 4, 5. And
it was more agreeable to that dispensation, in
of his Spirit, a me-
hºnorable to God and beneficial to man , and also to the good works
of his people. (Eph. 5: 2. Phil. 4: 18.)
morial to the Lord, to
ensure the accept-
ance of the believer’s
person and services,
This would be a
SWeet Savor unto
God,whilst the bread
would be serviceable
to the priests; which
e omitted in the
applies both to the
sacrifice of Ghrist, as
Scott.
whose name it was that the man blasphemed. 3. - &
thus treated the holy name of God, was not distinguished by having
his name written in the sacred Scriptures.
(5.) Tenth-deal.] Generally supposed to mean of an ephah ; be-
ing the same as the omer: about three quarts.
COTT,
Verses 10–12.
It is supposed that, by reason of the dispute betwixt him and an
Israelite, he was brought before the magistrates ; ; -
ing, according to the law of God, decided against him,
phemed, or cursed Him, before whose tremendous name all heavºn
adores, and all hell trembles |
ded in the translation; but with a sort
and the cause be-
he blas-
The words, “ of the LORD,' are ad-
of solemn reverence are
originalſ as if the sacred writer scrupled to mention
ginal, & (15, 16.). He, who
Id.

£435]
B. C. 1490.
© The Sabbath of the Lord.
LEVITICUS, XXIV.
head, and “let all the con-
gregation stone him.
15 And thou shalt
speak unto the children
of Israel, saying, Whoso-
ever curseth his God
shall V bear his sin.
I6 And he that blas-
phemeth the name of
the LoRD, he shall surely
be put to death, and all
the congregation shall
certainly stone him: as
well the stranger, as he
that is born in the land,
when he “blasphemeth
the name of the LORD,
shall be put to death.
17 And y he that * kil-
leth any man shall surely
be put to death.
18 And he that kil-
}eth a beast shall make
it good; † beast for beast.
19 And if a man cause
a blemish in his neigh-
bor; as he hath done, so
shall it be done to him;
20 * Breach for breach,
eye for eye, tooth for
tooth : as he hath caused
a blemish in a man, so
shall it be done to hirn
again.
2] And he that killeth
a beast, he shall restore
it: and he that killeth a
man, he shall be put to
death.
22 Ye shall have bone
manner of law, as well
for the stranger, as for one
of your own country: for
I am the Lord your God.
23 And Moses spake
unto the children of Is-
rael, “that they should
bring forth him that had
which were revealed the rigor of the law, and
what sim deserved, than to the dispensation we
are under, in which are revealed the grace of the
gospel, and the remission of sins: and therefore
our Savior has set aside this law, (Matt. 5: 38,
39.), not to restrain magistrates from executing
public justice, but to restrain us all from return-
ing personal injuries, and to oblige us to forgive,
as we are and hope to be forgiven. 3. Hurt done
wilfully to a neighbor’s cattle should be punish-
ed, by making good the damage, v. 18, 21.
Thus the divine law took not only their lives,
but their goods also under its protection. Beasts
which belonged to no particular person, but were
wild, they might kill. Does God take care for
oxen? Yes; for our sakes He does. 4. Stran-
gers, as well as native Israelites, should be both
entitled to the benefit and liable to the penalty of
this law. And this, it should seem, brings in these
laws here, to show how equitable it was, that
strangers as well as Israelites should be punished
for blasphemy, because strangers as well as Is-
raelites were punishable for other crimes. And
there may be this further reason for the recogni-
tion of these laws here; God would hereby show
what provision He had made for man’s safety, in
punishing those that were injurious to him; which
should be an argument with magistrates to be
jealous for his honor, and to punish those that
blaspheme his name. If God took care for their
comfort, they ought to take care for his glory.
VIII. The execution; Moses, as it were, sign-
ed the warrant for it, v. 23. This teaches that
death is the wages of sin; and that blasphemy in
particular is an iniquity to be punished by the
judges. But if those who thus profane God’s
name escape punishment from men, God will not
suffer them to escape his righteous judgments.
CHAP. XXV. The law of this chapter concerns
the estates of the Israelites in Canaan, the occupy-
ing and transferring of which were to be under the
divine direction, as well as their religious wor-
ship; for as the tabernacle was a holy house, so
Canaan was a holy land. In token of his peculiar
title to this land, and a right to dispose of it, God
appointed, 1. Every seventh year to be a year of
rest from occupying the land, a º year-
In this, God expected from them extraordinary
instances of faith and obedience, and they might
expect from God extraordinary instances of power
and goodness in providing for them. 2. Every
fiftieth year to be a year of jubilee, that is, (1.)
A year of release of debts and mortgages, and
re-possession of alienated lands. (2.) A year of
release of servants and bond slaves. All these
appointments have something moral and of per-
petual obligation in them, though in the letter
they were not only peculiar to the Jews, but to
them only while in Canaan.
V, 1–7. The law of Moses laid great stress on
the Sabbath, the earliest and most ancient of alk
divine institutions, designed to keep up the know-
ledge and worship of the Creator among men;
that law not only revived the observance of sab-
bath-days every week, but further to honor them,
added the institution of a sabbatical year, v. 4-
Hence the Jews collect that vulgar tradition, that
after the world has stood 6,000 years, (a thousand
years being to God as one day,) it shall cease, and
the eternal Sabbath succeed. A weak foundation,
for fixing that day and hour which it is God’s
prerogative to know. This sabbatical year began
in September, at the end of harvest, the seventh,
month of their ecclesiastical year: and the law
was, 1. That at the seed-time, which immediately
followed the end of their in-gathering, they should
sow no corn in their land, neither in the spring
dress their vineyard, nor consequently expect
either harvest or vintage the next year. 2. That
what their ground produced of itself, they should
not claim any property or use in, otherwise than
from hand to mouth, but leave it for the poor ser-
wants, strangers, and cattle, v. 5–7. It must
be a Sabbath of rest to the land; all annual labors
must be intermitted in the seventh year, as much.
as daily labors on the seventh day. The Jews.
say, ‘They began not to reckon for, the sabbati-
of Israel did as the Lord
commanded Moses.
CHAP. XXV.
The law of the sabbatical year, l—7.
That of the year of jubilee, 8–17.
Various laws, elating to the due ob-
servauce of the sabbatical year, and
the year of Jubilee, 18–35.
A ND the LoRD spake
unto Moses * in
mount Sinai, saying,
come into the land which
I give you, then shall the
land f keep a sabbath un-
to the Lord.
3 Six years thou shalt
sow thy field, and six
years thou shalt prune
thy vineyard, and gather
in the fruit thereof;
4 But " in the seventh
2.
x Ps; 34:10,18. Matt. 12:31. Malk_3:
28,29 John 8:58,59. 10:33–36.
Acts 26.11. 1 Tin). 1.13. James 2:7.
y §: 9,5,6, Ex. 21:12–14. Num.
* Heb. smºteth the life of a man.
z Ex. 21:34–36.
f Heb. life for life.
a Ex. 21:23–25. Deut. 19.21. Matt-
5:38. 7:2.
b 17:10. 19:34.S. Ex. 12:49. Num. 9;
14. 15:15,16,29.
c See on H-i6.1-Num. 15:35,36, Heb.
2:2,3. , 10,28,29,
a Éx. iśī."Num. 1:1. 10:11,12. Gal.
4:24,25. -
b See on 14:34.—Deut. 32.8,49. 34:4,
cursed out of the camp,
and stone him with
stones: and the children
2 Speak unto the chil-
dren of Israel, and say
unto them, "When ye
u 20.2,27. Num. 15.35,38. Deut. 13: ºil.” -115:16. Is. 8:8. Jer.
10. 21 21. 22°21. Josh. 7:25, John- -
859. In 31-33. Acrºss 53° ###"º"É.gadou
y 5, 1. 20 16,17. Num, 9 13. 2 Chr. 36:21. 5*-3 y - a -
PRACTICAL OBSERVATIONS.
V. 1–20. Jesus Christ is the Light of his church, yea the
Light of the world:’ in and through his Word He shines. But
the people who enjoy and value this light, must defray the ex-
penses of it; and contribute cheel fully towards its shiming bright-
er and wider, and continuing to future generations; and they
must be spoken to on this subject, if not ready of themselves.—
By this light, we shall discern the spiritual food prepared for
our souls, first presented to the Father, and then distributed to
us; and shall daily, but especially from sabbath to sabbath,' feed
on it in our hearts by faith with thanksgiving:’ and in conse-
quence shall render worship well pleasing unto the Lord, and
perform good works very profitable to his people, which will again
“abound in many thanksgivings unto God.” Thus we shall have
fellowship with the Father, with his Son Jesus Christ,’ and with
the brethren, by the communion of the Holy Ghost, and at last
shall all “be presented faultless before the presence of his glory
with exceeding joy.’ Blasphemy against God, yea, contempt of
Him, expressed in words or aetions, is in its own nature not only ,
more heinous than theft or robbery of any kind, but even than,
murder; and shall by no means escape the righteous vengeance of
God.-The solemn and public execution of daring offenders, not
only sets a salutary example, but purges away national guilt; and
every member of society is bound to concur in his place in bring-
ing such criminals to justice; yet so that it be dome with the ut-
most caution, and that none bear any testimony to which they can–
not stand. What enmity against God must be in the heart of man,
when curses and blasphemies against Him proceed out of his
mouth! And if “he that despised Moses’ law died without mercy;”
of what punishment will they be thought worthy,” who despise
and abuse the Gospel of the Son of God! Let us learn them to
watch against anger; to do no evil, but only good to all men,
especially to the household of faith; to avoid all improper connec-
tions with wicked people; and to reverence and honor habitually
that worthy name which simmers blaspheme and despise. Scott.
Verses 17–22.
This event occasioned a third interruption in giving the law : and
these precepts also are here repeated, on occasion of this contest.
(Ez. 21: 12–36.) Scott'.
Verse 23.
Dr. A. Clarke supports, that this stoning was not the act of the
multitude,-4 for that would be brutality, not justice.’ Why? If in-
stead of the magistrate’s (who represents the will of the community)
doing it,-the community itself, for greater detestation of the crime
—each bore his part as executioner–18 there aught inhuman in this 2
We take away the life of a wild-beast,--we destroy noxious animals,
—and how can good triumph, unless evil be destroyed.—The Israel.
ites were commanded to destroy the Canaanites; was this inhuman 2
There was no danger, in this case, that the people, by this permission,
to destroy, would destroy the good with the evil,-therefore they
are allowed the exercise of destruction, and the objéct destroyed was,
a legitimate one. ED.
NOTES * *
CHAP. XXV. V. 1–7. (Ex. 23: 10–12.) The appointment of
the sabbatical year might be intended, among other reasons, to im–
[436
B. C. 1490,
Of the jubilee.
LEVITICUS, XXV.
year shall be a sabbath
of rest unto the land, a
sabbath for the Lord ;
thou shalt neither sow
thy field, nor prune thy
vineyard.
5 That which d grow-
eth of its own accord of
thy harvest, thou shalt
not reap, neither gather
the grapes of * thy vine
undressed : for it is a
year of rest unto the
land.
6 And the Sabbath of
the land shall be meat
for you; “for thee, and
for thy servant, and for
thy maid, and for thy
hired servant, and for
thy stranger that sojourn-
eth with thee,
7 And for thy cattle,
and for the beast that are
in thy land, shall all the
increase thereof be meat.
8 || And thou shalt
number seven "sabbaths
of years unto thee, seven
times seven years, and
the space of the seven
sabbaths of years shall
be unto thee forty and
nine years.
T 9 Then
shalt thou
cause the trumpet # of
the 5 jubilee to sound, on
the tenth day of the sev-
enth month : in the day
of atonement, shall ye
make the trumpet sound
throughout all your land.
10 And ye shall hallow
the fiftieth year, and pro-
cal year till the complete conquest of Canaan, in
the eighth year of Joshua; the seventh year after
was the first sabbatical year, and the fifteenth the
jubilee.” This year there was to be a general
release of debts, (Deut. 15: 1, 2.) and a public
reading of the law in the feast, (Deut. 31: 10,
11.) to make it the more solemn.
Now, (1,) God would hereby show them that
He was their Landlord, and they his dependants,
and tenants at will under Him. (2.) To let it
rest sometimes, would keep their land in heart
(as farmers say) for posterity, whose satisfaction
God would have them consult, and not use the
ground as if designed for one age only. [For the
systein of rotation of crops, if known, (as it
seems to some,) before this in Egypt, was proba-
bly not generally understood and practised in Ca-
naan, as we read of frequent famines there. Ed.]
(3.) Thus taken off from all country-business, ſor
a whole year, they would have more leisure to
attend the exercises of religion, and to get the
knowledge of God and his law. (4.) They were
hereby taught to be charitable and generous, not
engrossing all to themselves, but willing others
should share in the giſts of God’s bounty, which
the earth brought forth of itself. (5.) They were
brought to live in a constant dependence on Di-
vine Providence, finding that as man lives not by
bread alone, so he has bread, not by his own in-
dustry alone, but, if God pleases, by the word
of blessing from the mouth of God, without any
care or pains of man, Matt. 4: 4. (6.) They
were reminded of the easy life man lived in par-
adise, when he ate of every good thing, not, as
since, in the sweat of his face. Labor and toil
came in with sin. (7.) They were taught to con-
sider how the poor lived, that did neither sow
nor reap, even by the blessing of God on a little.
A Lastly, This year of rest typified the spiritual
rest, which all believers enter into through Christ,
session, and 'ye shall re-
our true Noah, who giveth us comfort and rest,
Gen. 5: 29. Through Him we are eased of
the burden of worldly care and labor, both be-
ing sanctified and sweetened to us, and we are
enabled and encouraged to live by faith. The
fruits were enjoyed in common, so the salvation
by Christ is a common salvation; and this sab-
batical year seemed to have been revived in the
Christian church, when the believers had all
things common.
V. 8–22. Here is, I. The general institution
of the jubilee, v. 8, &c.
1. It was to be observed aſter seven sabbaths
of years, v. 8. Whether the 49th or 50th, is a
great question among learned men: that it should
be the 7th sabbatical year, that is, the 49th, (by
a very common form of speech called the 50th,)
seems most probable, and is, I think, made pret-
ty clear by that learned chronologer, Calvisius,
and the objections removed; but this is not a
place for arguing it. . Seven sabbaths of weeks
were reckoned from the passover to the ſeast of
pentecost, (or fiftieth) and so seven sabbaths of
years from one jubilee to another, and the seventh
seventh is called the fiftieth ; and all this honor
is put on the sevenths, for God’s resting the sev-
enth day from the work of creation.
2. It was to be proclaimed with sound of trum-
pet in all parts of the country, (v. 9.) both to
give notice to all persons of it, and to express
their joy and triumph in it; and the word jobel,
or jubilee, is supposed to signify some particular
sound of the trumpet distinguishable from any
other; for the trumpet that gives an uncertain
sound is of little service, 1 Cor. 14: 8. The
trumpet was sounded in the close of the day of
atonement, thence the jubilee commenced; and
very fitly; when º had been humbling and af-
flicting their souls for sin, then they were made
13 In the year of this
to hear this voice of joy and gladness. When
; 15.19. 2 Cor. 5.19–21. 1 Thes.
l:
turn every man unto his
family.
11 A*jubilee shall that
fiftieth year be unto you:
"ye shall not sow, nei-
ther reap that which
groweth of itself in it,
nor gather the grapes in
jubilee ye shall return
every man unto his pos-
; 1620,30.
ió-12 27 17:24. Nam. 36.4.
23-24,27
1 Ex. 20.2. Ezra 1-3. Ps. 146 7. Is.
claim liberty throughout
all the land unto all the
inhabitants thereof: it
shall be a jubilee unto
you : and ye shall return
* every man unto his pos-
it of thy vine undressed.
12 For it is the jubi-
lee; it shall be holy unto
you : ye shall eat the in-
crease thereof out of the
field.
º 499,24,25. 61:1–3. 63 4. Jer. 34:
SeSSIOI]. 8,13–17. Zech. 9 11,12. Luke 1 74.
14 || And if thou sell *s, *, 3.- : *, *.
º - * Ot. 3. 25–
ought untC thy neighbor, #9. 5. 1,13. I Pet. 2:16. 2 Pet. 2:
or buyest ought of thy kiš: 2833.34. 27 17–24.
neighbor's hand, ye shall ...”.”*-*.
O - n 5–7.
not 9 oppress one anoth o 17. 1913. Det.t. 16 19,20. Judg.
eſ. § §" º .# tº"p. !
º º eh. 9 . Job 20 19,20 8. 10.
15 According P to the is." Fro. 13.3i gi ſã 22 16, 8.
! .º.º.º. ; :"...i.;
- s aroza 2072. * - I -
e jºiº. 432,81,35. #º sº. ". . ;
#. i..."; found Num. 10 10 14. 1 Cor. 68 Jam. 5 1–5
Fºsſ." Kºsas"... i. p 27.18–28 Phil. 45.
press the minds of the people more forcibly with the obligation of
the weekly Sabbath. The observance was a profession aiso, that
they were the worshippers of JEHow AH, and held their estates im.
mediately of Him by a special tenure. Scott.
(5.), Thy . . . whdressed.] ‘Heb. nazir-ka, thy separation. (marg.
The Nazarenes were separated, and their hair was not cut off, an
thus Le Clerc thinks the word came to be applied to a v1ne, whose
lºgir, i.e. little shoots (which Virgil and Propertus call the hair of
the vine) were not pruned off Ros ENM.
Verses 8–13.
The Word rendered jubilee, seems to mean a peculiarly sonorous
and animated sound of trumpets. The language, used by the sacred
writer, absolutely decides that the year of jubilee was not the San] e
as the 7th sabbatical year, but the year afterwards, that is, the 50th
and not the 49th years and similar language concerning the day of
pentecost is always thus explained. (23: jö, 16. Dcuº. 16, 9 T0.)
The only objection of any weight, which can be urged against this
opinion, namely, the difficulty of the nation subsisting for two years
without sowing their ground, is afterwards expressly obviated. (20
–22.)—This institution would form a suitable trial of the people’s
faith, and served to illustrate the power and faithfulness of Šod
whenever they observed it; but we read scarcely any thing of thé
year of jubilee after its institution. Ščoº.
(11.) That fiftieth year.] ‘Franke, with equal learning and plainness,
Settles the controversy upon this text. After showing that the years
of the ancient Hebrews were luni-solar, numbered by both the Ill OOrl
and sun, but so that so much time only is added to the lunar years
as is necessary to make them equal to the solar, and that addition
Was, cºlled an epact, which, according to the years may be either
tropical, or civil, one of which pertains to the 7tatural, the other to
the ºvil years; and after showing the jubilee-cycle, to be an ºstrº
**ic ºycle, he thus goes on. “The form, therefore, of the
Years ºf the jubilee-cycle Öeing fixed, and the méthod of that cycº
proved, it remains to see what is to be understood of the fiftieth
gear, which God commanded to sanctify, as the year of Jubilee.
Now some consider this as a year by itself, distinct from, and fol-
lowing after the 49th. But as the jubilee year was also sabbatic,
and God ordered the rest to their fields to be observed only after six
years, the year 49, which in the cycle was the 7th sabbatic, must
also have been the jubilee year: othel wise the fields would have
been left untilled and idle for two years, and famine would have
ensued, of which uncommon thing there is no trace in Scripture,
and no legislative monition of it appears. How the 49th year could
be at the same time the 50th, is but shown from the Internal con-
struction of the jubilee-cycle, and the form of the years of this ºle.
For this cycle consists of 49 natural-solar years, to which are astro-
nomically equal 50 lunar years and 6 synodic months, or according
to the civil computation, 50 years, 6 mos. and 18 ds. Hence the 50th
lunar year, with the 6 months, is included in those same 49 years,
so that it may be said truly, that the 49th year is the same with the
50th. The same may be proved from the epacºs of the 49 years.
The natural epacts of these years are 533 days, and the civil epacts
530 days: if these be added to the days contained in the 49 lunar, or
natural, or civil years, the agreement is easily seen.” Which ap-
pears more cleariy from what Franke adds after, that the 50th lunar
year was not separate, but included in the 49th solar year, and con-
stituted it, as is implied in the Heb. phraseºlºgy, tº geºgſ is
Jiftieth year,” which is repeated, v. 14 ºn these wºrds, let the
fiftieth year of this year be to you the jubilee: For the terº;
when the jubilee year commenced, Was the 11th day of the th
month of the 50th year, which then cºme lº with the month Nisan ;
hence the jubilee year was the rest of the 50th lunarºyear, and ex-
tended to the end of the 49th solar year. For this year contained,
with the six preceding months, just as many days of the epacts as
were tº be intercăiated in the 45 ſunar years, to make them equal, 49
solar years." From aii which it may be understood, that this jubilee
º - 2
Fear W. * - intercalary "ſa kind of leap year.]
y Was embolimaic or ry : [ Ros ENM.
- [437]
B. C. 1490.
of the jubilee.
LEVITICUS, XXV.
Inumber of years after
the jubilee thou shalt
buy of thy neighbor, and
according unto the num-
ber of years of the fruits
he shall sell unto thee:
16 According to the
multitude of years thou.
shalt increase the price
thereof, and according to
the fewness of years thou
shalt diminish the price
of it: for according to the
number of the years of
the fruits doth he sell
unto thee.
17 Ye shall not there-
fore oppress one another,
but thou shalt 4 fear thy
God; for I am the Lord
your God. -
18 | Wherefore ye
shall do my statutes, and
keep my judgments, and
do them ; and *ye shall
dwell in the land in
safety.
19 And t the land shall
yield her fruit, and ye
shall eat your fill, and
dwell therein in safety.
20 And if ye shall say,
* What shall we eat the
seventh year? behold,
we shall not sow, nor
gather in our increase :
21 Then x I will com-
mand my blessing upon
you in the sixth year,
and it shall bring forth
fruit for y three years.
22 And ye shall sow
the * eighth year, and eat
yet of “old fruit until the
ninth year; until her
fruits come in ye shall
eat of the old store.
q 43. 19:14,32. Gen. 20:11. 22:12.
39:9. 42:18. Ex. 20:20. Deut. 25:
18. 1 Sam. 12:24, 2 Chr. 19:7. Neh.
5:9,15. Ps. 19:9. Prov. 1:7, Mal.
Luke 12:5. Acts 9:31. 10:2,35.
their peace was made with God, then liberty was
proclaimed; for the removal of guilt is necessary
to make way for the entrance of all true comfort,
Rom. 5: 1, 2.
mation of the jubilee, it was foretold concerning
our Lord Jesus, that He should preach the ac-
ceptable year of the Lord. He sent his apos-
tles to proclaim it with the trumpet of the ever-
lasting Gospel, to every creature. Note, Luke 24:
36–48. And it stands still foretold; that at the
last day the trumpet shall sound, which shall re-
lease the dead out of the bondage of the grave,
and restore us to our possessions. -
3. What was to be done in that year extraor-
dinary, (v. 11, 12. Deut. 15: 2, 3.) Nevèr was
any people so secured in their liberty and property |
(those glories of a people) as Israel was. Effect-
ual care was taken that, while they kept close to
God, these should not only not be taken from
them by the violence of others, but not thrown
away by their own folly. • . . .
(I.) The property every man had, in his divi-
dend of the land of Canaan, could not be alienated
any longer than till the year of jubilee, and them
he or his should return to it, and have a title to
it as undisputed, and the possession of it as "un-
disturbed, as ever; (v. 10, 13.) so that, if a man
-had sold or mortgaged his estate, or any part of
it, it should then return to him or his heirs, free
of all charge or encumbrance. Now this was no
wrong to the purchaser, because the year of jubi-
lee was fixed, and every man knew when it would
come, and made his bargain accordingly. God
would show his people Israel, that their land was
his, and they his tenants; therefore they shall not
have power to sell, but only to lease for any term
of years, not going beyond the mext jubilee. This
provided, [1..] For the careful preservation of their
genealogies, which would be of use for clearing
our Savior’s pedigree. [2.] For keeping up the
distinction of tribes; a man purchasing lands in
another tribe could not retain them longer than
till the jubilee, when they reverted of course. [3.]
That none should grow exorbitantly rich, by lay-
ing house to house, and field to field, but should
rather cultivate what they had. The wisdom of.
the Roman commonwealth sometimes provided,
that no man should be master of above 500
acres. [4.] That no family should be sunk and
ruined, and condemned to perpetual poverty.
This particular care God took, to support the hon-
or of that people, and preserve not only that good
land to the nation in general, but every man’s’
share to his family in particular, for a perpetual
Rom. 3:18, 11:20. t Ps. 67:6. 85:12
r 19:37
In allusion to this solemn procla-
inheritance; the better to typify that good part,
which shall never be taken away from those that
have it. . . • -
(2.) The liberty every man was born to, iſ
sold or forfeited, should likewise return at the
year of jubilee, v. 13. Those that were sold into
own; but in this year they were to return. This
of sin and Satan, and our restoration to the glo-
rious liberty of the children of God. Some cºm-
pute, that the very year in which Christ died was
a year of jubilee, and the last ever kept. But
makes us free, and then we are free indeed.
II. A law on this occasion against oppression
in buying and selling land; neither the buyer nor
the seller must overreach, v. 14—17.
the buyer must not give less, nor the seller take
returning at the year of jubilee. The clear yearly
value of the land must be settled, and then how
many years’ purchase it was worth till the jubilee.
But they must reckon only the years of the
Jruits, (v. 15.) and therefore must discount for the
sabbatical years. It is easy to observe, that the
mearer the jubilee, the less must the value of the
land be; according to the fewness of the years
thou shalt diminish the price: but we do not
find it so easy practically to infer thence, that the
nearer the world comes to its period, the less
value we should put on the things of it; because
the time is short, and the fashion of the world
passeth away, let those that buy, be as though
they possessed not. - - -
All bargains ought to be made by this rule, Ye
shall not oppress one another, not take advan-
tage of one amother’s ignorance or necessity, but
shalt fear God. Note, The fear of God reign-
ing in the heart, would effectually restrain us from
wronging our neighbor in word or deed; for,
though man be not, God is, the Avenger of those
that go beyond or defraud their brethren. Nell.
5: 18. -
III. Assurance given, that they should by ob-
serving these years be no losers, but great gainers,
and 1. In safety, of rest, v. 18. and again, (v.
inward security and confidence of spirit, that
they should be quiet both from evil, and from the
fear of evil. 2. In wealth; Ye shall eat your
jill. Note, If careful to do our duty, we may
cheerfully trust God with our comfort. 3. Of food
. Is. 30:23. 65:21,22.
convenient, that year in which they did neither
x Gen. 26:12, 41:47. Ex. 16:29. Deut.
- Ez. 34:25–28. 36:30. . Joel 2:24,26. 28:3, Ps. 133:3. Prov. 10:22, 2 Cor.
s 26:3–12. Deut. 12:10, 28:1–14. u Num. 11:4,13. , 2 Kings 6:15–17. 7: 9:10. --
33:12,28. Prov. 1:33, Jer. 7:3—7. 2. 2 Chr. 25:9. Ps, 78:19,20. Is. y 4,8–11.
23:6. 25:5. 33:16, Ez, 33:24–26,29. 50:2. Matt. 6:25–34. 8:26. Luke z 2 Kings 19:29. Is, 37:30.
36:24–28. t 12:29, Phil. 4:6. Heb. 13:5,6, a Josh. 5:11;12.
typified our redemption by Christ from the slavery
however that be, we are sure it is the Son that.
In short, .
more than its just value, considered as necessarily .
19.) the word signifies both outward safety, and
(13.) The enormous accumulation of wealth in the hands of a few,
endowed with the strong desire connected with the necessary talents
to acquire it, has been found so permicious to universal happiness,
including even the immediate posterity of the acquirer himself,
that many legislators,-(as Moses here) have attempted to promote an
£quable distribution of the means of happiness by law and theorists,
fºrgetting that the object of government is not to bring down the
rich, and the wise to a level with misery and ignorance, 5ut to bring
up the poor and the ignorant to a level in comfort and knowledge, so
that a more equal distribution of happiness to all may be felt, have,
by destroying the security of property, brought down such indis’
Criminate ruin upon all, as should terrify other demagogues from
such wickedness. Many have thought, however, that the law might
Put restraints upon the blind propensity to accumulate, as well as
upon other blind propensities of our nature, when it breaks forth
beyond certain limits; as in cases of acts which justice accounts
thºſts, though our present system of law does not include them
with similar acts, which it marks out for punishment. Of these
Cºses enormous profits raised from the insufficient and unjust wages
of the helpless, form one class: also the unjust system of securing
one class of creditors at the expense of all, &c. But these things
in their details, belong to the wisdom of the jurist. 3.
a community be wise enough to tolerate laws which set bounds to
the love of gain, the root, as it were, of all evil Moses Was llere
enabled to incorporate such a law in the Hebrew constitution adopt.
ing a principle, once universal in Egypt, that the king was proprietor
and his subjects tenants at will ; and dividing Canaan inder this
peculiar tenure. The commonwealth he founded, had 339 years of
peace and happiness, out of 450 of its existence How much then
do his laws deserve to be respected and Studied, though we cannot
Ruppose them adapted to the present condition of civilized nations.
God alone can give the wisdom to form, and miracles alone can sup.
port a system so contrary to the blind and greedy selfishness of man
And when will
May the love of justice moderate the love of gain : may Christian
benevolence, founded in Matt. 7: 12, 19: 19, 22: 39, &c. become
public opinion and private practice e- - ED.
Verses 20–22. . •
The sabbatical year commenced in the autumn of the sixth year:
at the close of the eighth year, (or the year of jubilee,) according to
the civil computation of time, when two full years had passed with-
out sowing or reaping, the people were directed to make preparation
for the harvest in the ninth year, and it was expressly promised,
that the fruits of the sixth year should suffice, not only for the sab-
batical year, (which the supposed inquiry more directly mentions.)
but also for the year of jubilee, and till the crop was ripe in the fol-
lowing year. As the sixth year brought forth fruits for three years,
and not merely for tipo; it is evident that both the sabbatical %.
and the year of jubilee, were distinctly provided for:-They woul
not sow, from the sixth to the eighth year, omitting two seed-times;
nor reap from the sixth to the ninth year, omitting two.hargests.
Can any thing be more explicit?. (8: 13.) “How incredible is it,
that any legislator would have ventured to propose such a law as
this: or any people have submitted to receive it, except in conse-
quence of the fullest conviction on both sides, that a divine auth9.
rity had dictated it, and that a peculiar Providence would constantly
facilitate its execution . . . . Nothing could have produced this con-
viction, but the experience or the belief of some such miraculous
interposition as the history of the Pentateuch details. The very ex-
istence of this law is a standing monument, that, when it was given;
the Mosaic miracles were fully believed. Now the law was coeval
with the witnesses of the miraclés themselves.’s Graves. Scott.
(21.) ‘The 6th year produced, for three years, as Jarchi rightly
observes, “for that part of the 6th year from the month Nisan to
the beginning of the (civil) year, (i. e. the month Tisri,) then for
the 7th and 8th year, for they sow in the month Marchesvan (in au-
tumn) of the eighth year, and reap in the month Nisan.” RoseNM.
other families, thereby became strangers to their
…-
B. c. 1490.
Of the jubilee.
LEviTicus, xxv.
23 The land "shall not
be sold * for ever: * for
the land is mine, for "ye
are strangers and so-
journers with me. . .
24 And in all the land
of your possession, ye
shall grant a "redemption
for the land. -
ºf my brother be
waxen poor, and hath
sold away some of his.
possession, and ‘if any
of his kin come to re-
deem it, then shall he
redeem that which his
brother sold. z
26 And if the man
have none to redeem it,
and + himself be able to
redeem it:
27 Then slet him
count the years of the
sale thereof, and restore
the overplus unto the
man to whom he sold it,
that he may return unto
his possession.
28 But if he be not
able to restore it to him,
then that which is sold
shall remain in the hand
of him that hath bought
it until the year of jubi-
lee; and in the jubilee
it shall go out, and h he
shall return unto his pos-
session. -
29 And if a man sell
a dwelling-house in a
walled city, then he may
redeem it within a whole
year after it is sold : with-
in a full year may he re-
deem it. *~
30-And if it be not re-
deemed within the space
of a full year, then the
house, that is in the wall-
ed city, shall be establish- º
ed for ever to him that
sow nor reap, v. 21. This was a standing
miracle; the productions of the sixth year should
serve to bring in the ninth. (The blessing of God
on our provision will make a little go a great way,
and satisfy even the poorwith bread.) It was a
lasting memorial of the manna, given double on
the sixth day, and intended to encourage all God’s
people, in all ages, to trust Him in the way of
duty, and to cast their care upon Him. There is
†. lost by faith and self-denial in our obe-
dience.
.W. 23–38. Here is, I. A law concerning their
real estate and its transfer.
1. No land should be sold for ever from the
family, to whose lot it fell in the division. . The
reason is given, v. 23. God having a particular
propriety [proprietorship] in this land, He would
keep them sensible of it. The possessions of
good people, who, having given up themselves,
have therewith given up all they have to God, are
in a particular manner at his disposal, which
must be submitted to. They being strangers
and sojourners with Him in that land, and
having his tabernacle among them, to alienate
their part of that land would be in effect to put
themselves off from their fellowship and commu-
nion with God, of which that was a token and
symbol. Hence Naboth would rather incur the
wrath of a king, than part with the inheritance
of his fathers, 1 Kings 21: 3.
2. If a man was constrained through poverty
to sell his land for the subsistence of his family,
et, if afterward he was able, he might redeem
it before the year of jubilee, (v. 24,26, 27.) and
the price must be settled according to the nuIn-
º of years since the sale, and before the jubi-
€6. , º -
3. If the person himself was not able to re-
deem it, his next kinsman might, v. 25. The
kinsman is called Goel, the redeemer, (Num. 5:
- 8. Ruth 3: 9.) to whom belonged the right of re-
, deeming the land. This typified Christ, who as-
? g †
sumed our nature, that He might be our Kinsman,
and being the only Kinsman we have that is able, to
Him belonged the right of redemption. Christ
hath redeemed the forfeited and alienated inheri-
tance, and made a new settlement of it on all
35
brother be
32 Notwithstanding,
* the cities of the Levites,
and the houses of the
cities of their possession,
may the Levites redeem
at any time.
33 And if S a man sojourner;
that by faith become allied to Him. We know
that this Redeemer liveth. And some make
this duty of the kinsman to signify the brotherly
love that should be among Christians, inclining
them to recover the fallen, and restore them with
the spirit of meekness. -
4. If the land was not redeemed before the
jubilee, it returned of course to him that had
sold or mortaged it, v. 28. This figured free
grace toward us in Christ, by which, and not by
any price or merit of our own, we are restored to
God’s favor, and become entitled to paradise, from
which our first parents, and we in them, are ex-
pelled for disobedience.
5. Houses in walled cities were more the fruits
of their own industry, than land in the country,
which was the immediate gift of God’s bounty;
therefore, they might be redeemed any time with-
in a year after sale, but otherwise were confirm-
ed to the purchaser for ever, v. 29, 30. This
was to encourage strangers and proselytes to settle
among them. They could not purchase land, yet
might buy houses in walled cities, which would
be most convenient for them who were supposed
to live by trade. But country-houses could be
disposed of only as lands might. -
6. An exception is added in favor of the Le-
vites, (1.) Dwelling-houses in Levite cities might
be redeemed at any time, and, if not redeemed,
should revert at the jubilee, (v. 32, 33.) because
the Levites had no other possessions than cities
and their suburbs, and God would show that they
were his peculiar care, and it was for the interest
of the public that they should not be impoverished,
or wormed out of their inheritances. (2.) The
fields adjoining their cities (Num. 35: 4, 5.)
might not be sold at any time, for they belonged
not to particular Levites, but to the Levite city,
as a corporation, who could not alienate, without
wrong to their tribe, v. 34. Even the Egyptians
took care to preserve the land of the priests,
Gen. 47: 22. - And there is no less reason for
taking the maintenance of the Gospel-ministry
under the special protection of Christian govern-
ments. . [But see note * p. 361.]
II. A law for the relief of the poor, and the
* And
and | fallen in decay with
thee; "I then thou shalt
" relieve him: yea, though
he be * a stranger, or a
tender usage of poor debtors; and these are of
if In thys
is 85:1. Is. 8:8. Hos. 9:3. Joel 2:
18. -
W8 X6. Il DOO d Gen. 47:9. 1 Chr. 29:15. Ps. 39:12.
poor, 119:19. Heb. 11:9–13. 1 Fet. 2:11.
e 27,31,51–53. Rom. 8:23. 1 Cor. 1:
30. Eph. 1:7,14. 4:30.
f Ruth 2:20. 3:2,9,12. 4:4–6. Jer.
;3 2 Cor. 8:9. Heb. 2:13, 14.
ev
5:9.
his hand hath attained, and
ound suffici . 5:7. Marg.
that he may sº ºfficiency fº
purchase of the Levites, live with thee. *śrºs.
then the house that was 36 Take thou no Pet. 1:4,5. . . •
. º . . ; - º g f Heb. redemption belongeth unto it.
Sold, and the city of his P usury of him, or in- Ps. 49:7,8.
i Nunn. 353–3. Josh. 21:
bought it, throughout his
generations: it shall not
go out in the jubilee.
31 But the houses of
the villages which have
no walls round about
them, shall be counted as
the fields of the country;
f they may be redeemed, .
and they shall go out in .
the jubilee. - ~.
possession shall go out in
the year of jubilee: K for
the houses of the cities
of the Levites are their
possession among the
children of Israel.
34 But the field of
the suburbs of their cities
may not be sold; for it is
their perpetual posses-
Sion. *-
crease: but a fear thy
God; that thy brother
may live with thee.
37 Thou shalt not give
him thy money upon
usury, nor lend him thy
victuals for increase.
38 I am the Lord your
b See on 10.—l Kings 21:3. Ez. 48:14.
* Or, to be quite ciſt off, Heb. for
cutting off.
c Deut. 32:43. 2 Chr. 7:20. Ps. 24:
§ Or, one of the Levites redeem them.
k Num. 18:20–24. Deut. 18:1,2.
! 23. Acts 4:36,37.
m 25. Deut. 15:7,8. Prov. 14:20,21.
5, 19:17. Mark 14:7. John 12:8.
2 Cor. 8:9. Jann. 2:5,6.
| Heb. his hand faileth. -
in Ps. 37:26, 41:1. 112:5,9. Prov. 14:
31. Luke 6:35. Acts 11:29. Rom.
12:13,20. 2 Cor. 9:1,12–15. Gal. 2:
10. 1 John 3:17.
Iſ Heb. strengthen. . .
o 19:34. Ex. 23:9. Deut. 10:18, 19.
Matt. 25:35. Heb. 13:2.
18:8,13,17. 22:12.
q See on 17. Neh. 5:9,15.
Verses 29, 30.
Hºuses in cities and walled towns did not mark the distinction of
families; were built with labor and expense, and were in &
heritancé of fathers; would also want ãºal ºś.
Éreat alterations in a little time; therefore they were under anº.
law than the rest of the land. * - Scott,
S think Le Y;" 32—34. h
ome think any Levite might redeem the house which an
had-sold ; though he was no otherwise related to him, ...'.
of the same tribe. For the clause, “And if a man purchase of the
Levites,” may be rendered, “And whoever of the Levites shall re.
deem, &c.” (JMarg.) • -- ID.
(*). So far from the Levites’ being peculiarly favored by this law
the reverse was the case. They had no inheritance in Israel, only
their cities to dwell in ; and because their houses in these cities Were
the whole that they could call their own, these houses could not be
ultimately alienated. All that they had to live on besides, was
from that most precarious source of support, the free will-ºfferings
of the people, which depended on the prevalence of pure religion in
the land.”
Dr. A. CLARKE.
Verse 37. -
• The forbidding to take pecuniary interest (meshek) and in kind
(tarbith,) was not unjust in such a commonwealth as that of the
Israelites.
rich could not buy lands from w
For as a possession could not be alienated for ever, the
hich they could receive annual re-
turns; and as Möses would not encourage trade, their capital lay
unproductive ; and they might as
need not charge interest for the
well lend it.
risk run, for their property lent
And further they
would rarely be lost, inasmuch as their debtor always possessed
lands, the product of which the creditor
might always demand in
payment of his loan; and he could also sell the debtor, his wife and
his children. See Michaelis.”
Rose NM.
y
[439
D. C. 1490.
Laws concerning bondmen.
LEVITICUS, XXV.
God," which brought you
forth out of the land of
Egypt, to give you the
land of Canaan, " and to
be your God. -
39 || And if thy bro-
ther that dwelleth by thee
be waxen poor, and "be
sold unto thee; thou shalt
not * compel him to
serve as a bond-servant.
40 But as an hired
servant, and as a so-
journer, he shall be with
thee, and shall serve thee
unto the year of the jubi-
lee.
41 And u then shall he
depart from thee, both he
and his children with
him, and “shall return
unto his own family, and
unto the possession of
his fathers shall he re-
turn. -
42 For they are y my
servants, which I brought
forth out of the land of
Egypt: they shall not be
sold + as bond-men.
43 Thou shalt not
* rule over him with
rigor, a but shalt fear thy
Goû.
44 Both ºthy bond-
men, and thy bond-
maids, which thou shalt
have, shall be of the hea-
then, that are round
about you; of them shall
ye buy bond-men and
bond-maids.
45 Moreover, “ of the
children of the strangers
that do sojourn among
you, of them shall ye
buy, and of their ſamilies
that are with you, which
they begat in your land:
and they shall be your
possession.
46 And ye shall take
them as an inheritance
for your children after
you, to inherit them for a
possession; f they shall
be your bond-men for
ever : but over your
brethren, the children of
Israel, ye shall not rule
one over another with
rigor.
47 'ſ And if Ś a so-
journer or stranger wax
rich by thee, and thy
brother that dwelleth by
him wax poor, and sell
himself unto the stran-
Verses 44–46. - *
The Israelites were permitted to keep slaves of other nations;
perhaps in order to typify, that none, but the true Israel of God par.
ticipate of that liberty with which Christ hath made his people free.
But it was also allowed, in order that in this manner the Gentiles
might become acquainted with true religion : (Gen. 17: 10–13. 18:
19.) and where the Israelites copied the example of their pious pro-
genitors, there can be no reasonable doubt, that it was over-ruled
a charity to lend freely as to give.
more general and perpetual obligation than the
former. t
1. The poor must be relieved, v. 35. He
is thy brother, not only by nation as a Jew,
... but by nature as a man, for it follows, though
he be a stranger or a sojourner. All men are
to be looked upon and treated, as brethren, for
we have all one Father, Mal: 2: 10. Note,
Poverty and decay are great grievances, and very
common;. The poor ye, have always with you.
Thou shalt relieve him. By sympathy, pity-
ing the poor; by service, doing for them; and by
supply, giving to then according to their necessity
and thine ability; [while giving the means, teach-
ing them, (with that more difficult and truly chris-
tian charity of time, care, and pains,) how to do
jor themselves.] *
2. Poor debtors must not be oppressed, with
usury, v. 36,37. And for necessary support this
law binds still, but could never be thought binding
where money is borrowed for purchase of lands,
trade, or other improvements; for there it is rea-
sonable the lender share with the borrower in the
proſit. The law hère is plainly intended for the
relief of the poor, to whom it is sometimes as great
Observe the
arguments here used against extortion. (1.) God
patronises the poor; *. Fear thy God, who will
reckon with thee for all injuries done to the poor:
(2.) Re-
thou-fearest not them, but fear Him.”
lieve the poor, that they may live with thee, and
some way or other be serviceable to thee. The
rich can as ill spare the hands of the poor, as the
poor the purses of the rich. [And how detest-
able is that conduct which, for basest ends, at-
tempts to array them blindly against one another!
God enable us all to see our true interest!] (3-)
The same arguinent is used to enforce this pre-
cept, that prefaces all the ten commandments, v.
38. Note, If God has been gracious to us, we
ought not to be rigorous with our brethren. [Re-
collecting that, if human law gives a right to
the enjoyment of what our peculiar talents may
acquire, God, who endows each for the good
of all, makes it an equal duty freely to share his
bounty with our fellows. We must give As we
receive, FREELY ; Matt. 10:8, and the same
discretion which has helped us to acquire, should
help us to distribute. ED.] w
W. 39–55. We have here the laws concern-
ing servitude, designed to preserve the honor of
the Jewish nation as a free people, and rescued,
by a divine power, out of the house of bondage,
i. the glorious liberty of God’s sons, his first-
Ol’ll.
I. A native Israelite should never be made a
bondman for perpetuity. If sold for debt, or ſor
a crime, by the house of judgment, he was to
serve but six years, and to .gö out the seventh,
Ex. 21: 2. If he sold himself, through extreme
poverty, having nothing left him to preserve his
life, and if it was to one of his own nation, it is
here provided, 1. That his master should have
mo right of property in him, but only of use. v.
39, 42. And the reason is, They are my ser-
vants, v. 42. God does not make his servants
slaves, therefore their brethren must not. God.
had redeemed them out of Egypt, therefore they
must never be exposed to sale as bondmen. The
apostle applies this spiritually, Ye are bought
with a price, be not ye the servants of men,
that is, “ of the lusts of men; no, nor of your own
lusts;’ for being become the servants of God,
we must not let sin reign in own mortal bodies.
-2. While he did serve, he should not be ruled
with rigor, as the Israelites were in Egypt, v.
43. Masters are still required to give to their
servants that which is just and equal. They
may be used, but not abused. - Masters that are
always hectoring and domineering over their ser-
vants, taunting them, and trampling on them, that
are [inconsistent, unreasonable in exacting work,
and giving rebukes, and that rule them with a
high hand, forget that their Mastër is in heaven;
and what will they do when He rises up? as hol
Job reasons with himself, Job 31: 13, 14. 3. At
the year of jubilee he should go out free, he and
his children, and return to his own family, v.
31. This typified our redemption from the ser-
vice of sin and Satan, by the grace of God in
Christ, whose truth makes w8 free. . :
II. They might purchase bondmen of the hea-
then nations round about them, or of those stram-
gers that sojourned among them, (except of the
seven nations to be destroyed,) and might claim
a dominion over them, and entail them on their
families, as an inheritance, for the year of jubilee
should give no discharge to them, v. 44–46.
Thus, negroes only are used as slaves; how much
to the credit of Christianity, I shall not say.
Now, I, This authority was in pursuance of the
blessing of Jacob, Let people serve thee. , 2. It
figured the bringing in of the Gentiles to the ser:
vice of Christ and his church. Ask of me, and
I will give thee the heathén for thine inheri-
tance. And it is promised, Strangers shall
stand and feed your flocks, and the sons of
the alien be your vine-dressers; see Rev. 2:
26, 27. The upright shall have the dominion
in the morning. 3. It intimates, that none shall
y See on Ex. 20:2.
ger or sojourner by thee,
or to the stock of the
stranger's family:
48. After that he is sold
he may be redeemed
again ; * one of his bre-
thren may redeem him :
49 Either his uncle, or
his uncle's son, may re-
deem him, or any that is
nigh of kin unto him, of
his family, may redeem
him : or, “if he be able,
he may redeem himself.
50 And he shall
* reckon with him that
bought him from the year
that he was sold to him,
unto the year of jubilee;
shall be according unto
the number of years;
& according to the time
of an hired servant shall
it be with him. .
51. If there be yet many
years behind, according
unto them he shall give
again the price of his
redemption, out of the
noney that he was
bought for. -
52 And if there re-
main but few years unto
the year of jubilee, then
he shall count with him,
and according unto his
years shall he give him .
again the price of his .
redemption.
s 11:45. 22:32,33. Num. 15:41, Jer.
ăii.33. 33.33. Heb. ii.16.
t Ex. 21:2. 22.3. Deut. 15:12. , 1
Kings 9:22. 2 Kings 4:1. Neh. 5:5.
Jer. 34:14.
* Heb, serve
;it of. § -
ºf e :Rºy
u Ex. 21:3. John 8:32. Rom. 6:14.
Tit. ; 28 .*
x See on k
3, #3, #3.6:22. , 1 Cor;7:21–23.
# Heb. with the sale of a bandºgſ,
# 46.53. Ex. 1:13,14. 2:23. 37,92.É.
tº is..?? 6. 38.3, Eph. 6:9.’ Col.
Ex. 1:17,21. Deut. 25.
3:5. ' g *
Ps. 2:8,9. Is, 14:1,2.
thyself with him with the
#. Mar er. 25:14.
:1.
a See on 17.
c Is. 56:3–6. - - ith.
f Heb. ye shall serve yourselves wi
them. See on 39. -
§ Heb. the hand of ºngº &c. at-
tain, &c.__1 Sam. 2:7,8. Jam. 2:5.
d ...’ on 25. Neh. 5:8. Gal. 4:4,5:
Heb. 2:11–13. , t
- e See on 26.
f 27. -
g 40,53. Deut. 13:13; Job 7:12, 14:
6. ’ Is. 16:14. 21:16. t
*
*—-
and the price of his sale
from the bon
to the eternal salvation of
pear from the subsequent h
of this allowance to any
slaves from among the Gen
many souls. It does not, however, ap-
istory, that the people availed themselves
great extent; for we read but little of
tiles possessed by them. Scott.
Verses 47–55.
This law exhibited a type of Christ, as our Brother, redeeming us
r ãage of sin and Satan, to be his servants. Id.
t
*s
*
B. C. 1490.
53 '...And as a yearly
hired servant shall he be
with him: h and the other
shall not rule with rigor
over him in thy sight.
54 And if he be not
redeemed * in ... these,
years, then he shall go
out in the year of jubi-
lee, both he, and his chil-
dren with him.
55 For unto me the
children of 1srael are ser-
wants; they are *fny ser-.
wants, whom I brought
forth out of the land of
Egypt: I am the Londº
your God. . . . -
chap. xxvi.
{dolatry again forbidden, and regard to
the Lord's aabbaths, and ganctuary
required, 1, 2, ... Blessings ensured to
the people while obedient, 3-13.
Judginenus threatened in case of disor
bedience, and still moré and more se-
yºre, as long as they persisted in it,
14–39. Encouragenients, if at length
they should repent, 40–46.
E shall a make you.
no idols nor graven
image, neither rear you
up a f 'standing image,
neither shall ye set up
any tirnage of stone in
your land, to bow down
unto it: ; for I am the
LoRD your God. 4
h See on 43, - •.
* Or, by these means: . . .
i 40,41. Ex. 21:2,3. Is, 49:9,25. 52:3:
k 42. Ex. 13:3. , 20:2. Ps. 116:16. Is.
43:3. Luke 1:74,75. Rom. 6:14, 17,
1532. Tºr. 73.23. Šiš2i. Gai.
5:13. -
a 19:4. Ex. 20:4,5,23. 23:24. 34:17.
Deut. 4:16–19. 5:8,9. 16:21,22, 27:
15. I's. 97.7. , 115:4–8. İs. 2:20.
44:9–20. 48:5–8 Jer. 10:3–8.
Acts 17:29. Rom, 2:22,23. 1 Cor. 10:
19,20. Rev. 13:14,15. 22:15.
t Qr, pillar." º # .
j Or, figured stone. Heb, a stone of
Picture. - -
*
levrticus, xxvi.
have the benefit of the gospel-jubilee, but only
Israelites indeed, and the children of Abraham
by faith: as for those that, continue heathenish,
they continue bondmen. See this turned on the
unbelieving Jews themselves, (Gal. 4; 25.) where
Jerusalem, when she'had rejected Christ, is said
to be in bondage with her children.
III. If an Israelite sold himself for a servant
to a wealthy proselyte that sojourned among them,
care should be taken that he have the same ad-
vantages as if lie had sold himself to an Israelite,
and in some respects greater. 1. The same
advantages, for instance, not to serve as a bond.
f
man, but as a hired servant, and not to be ruled.
with rigor, (v. 53.) in thy sight; which inti-
mated, that the Jewish magistrates, if he were
abused, should take particular cognizance of, and
redress his grievances, though the injured servant
did not himself complain. Also, he was to go
free at the year of jubilee, v. 54. Though the
sons of strangers might serve them for ever, yet
the sons of Israel might not serve strangers for
ever; yet the servant here, having made himself
a slave by his own act and deed, should not go
out in the seventh year of release, but in the ju-
bilee only. 2. This further advantage, that he
might be redeemed again before the jubilee, v.
48, 49. He that had sold himself to an Israelite,
might, if ever he were able; redecin himself, but
his relations had, no right to redeem him: ‘ But
if a man sold himself to a stranger,’ tle Jews.
say, ‘ his relations were urged to redeem him; if
they did not, it was fit he should be redeemed at
the public charge,” which we find done, Neh. 5:
8. The priee of his ranson was to be computed
according to the prospect of the year of jubilee,
(v. 50–52.) as in the redemption of land, v. 15,
16. Bp. Patrick quotes one of the Jewish rab-
bins for an evangelical exposition of that appoint-
ment, (v. 48.) . One of his brethren shall re-
deem him; “This Redeemer,’ says the Rabbi,
‘ is the Messiah, the son of David.” They ex-
pected this Messiah to be their Redeemer out of
their captivity, and to restore them to their own
land again; but we welcome Him as the Redeem-
er who shall come to Zion, and shall turn away
ungodliness from Jacob, for He shall save his
people from their sins; and under this motion
there were those that looked for redemption in
Jerusalem. f --
proved of more permicious consequence.
* , , Commands and promises.
CHAP: XXVI. . We have here a solemn con-
clusion of the main body of the levitical law. The
|. that follow in this and the following
Jook, either relate to some particular matter.
or are repetitions and explications of the forego-
ing institutions. This chapter contains a general
enforcement of all those laws, by promises of re-
ward in case of obedience on the one hand, and
tlireatenings of punishment for disobedience on
the other; the former to work upon hope, the
latter on fear, those two handles of the soul, by
which it is taken hold of and managed.
V. 1-13. I. Those precepts of the law which
were of the greatest consequence, and by which
especially their obedience would be tried, are here
inculcated, v. 1, 2. They are the abstract of the
second and fourth commandments; which, as they
are by much the largest in the decalogue, so they
are most frequently insisted on in other parts of the
law. So, when a master has given many things
in charge to his servant, he concludes with the
repetition of those of the greatest importance,
and which the servant was most in danger of neg.
lecting, bidding him, whatever he did, be sure to
remember those. 1. “Never worship images, nor
ever make any sort of images or pictures for a
religious use,” v. 1. . No sin was more provok-
ing to God than this, and yet there was none
they were more addicted to, and which afterward
Next
to God’s being, unity, and universal influence, it
is necessary that we know and believe, that He
is an infinite Spirit; therefore to represent and
worship Him by an image, changes his truth
into a lie, and his glory into shame, as much
as any thing. 2. ‘Be sure you keep up a great
veneration for Salibaths and religious assemblies,”
v. 2. As nothing tends more to corrupt religion
than the use of images in devotion, so nothing
contributes more to the support of it than keep-
ing the Sabbaths, and reverencing the sanctu-
ary. These make up much of the instrumental
art of religion, by which the essentials of it are
ſº up. #. we find in the prophets,
that, next to the sin of idolatry, there is no sin
for which the Jews are more frequently reproved
and threatened, than the profanation of the Sab-
bath-day. -
II. Great encouragements to constant obedi-
ence, largely and strongly assuring them, that if
PRACTICAL observations.
It is a desirable privilege, for every one to have seasons of re-
laxation from worldly care and employments, that we may have
more leisure for the study of the Scriptures, and the concerns of
our souls. All these statutes teach us ‘to beware of covetous-
ness, for a man’s life consisteth not in the abundance of his pos-
sessions;’ to exercise willing dependence on Providence for our
support; to be contented with food and raiment for the present,
and to be thankful for them; and without hesitation to leave the
future to that God, whose blessing suffices abundantly, in vari-
ous ways which we cannot imagine, to make up every supposed
loss, which might be feared in consequence of simply obeying
his commandments.-We should also consider ourselves as the
Lord’s tenants and stewards, and not only be moderate and tem-
perate in our enjoyments, but kind and gentle to our inferiors,
‘ready to distribute and willing to communicate,” after his ex-
ample, who, “though He was rich, yet for our sakes became poor,
that we through his poverty might be rich.”—He is our Redeemer,
and assumed our nature, that He might ransom our souls from
Satan’s bondage, and also redeem our forfeited and wasted in-
heritance, without which we must dtherwise have been to all
...} in most miserable want. Having paid the ransom, and
entered into possession of the inheritance in our behalf, and in
virtue of his atonement; He, by the Gospel’s joyful sound, from
age to age proclaims “liberty to the captive, and the opening of
the prison to those that are bound:” (Is. 61: 1–3. Luke 4: 16
–19.) and, accompanying this proclamation by his powerful
grace, He sets his people at liberty; which they enjoy with rest
for their souls, and the earnest of heaven through faith in Him
and obedience to Him.” SCOTT.
. - NOTES. •
CHAP. XXVI. : V., 13. 2. JH. R. – Ez. 20: 4, 5, 8–10: (3, 4.)
These promises should be understood with a special reference to
their national covenant. Yet even among the Israelites, individuals
were not uniformly prosperous or afflicted, according to their obedi-
ence or disobedience; nay, the contrary was so commonly the case,
that the prophets and the psalmist, in several places, speak, of it as
a peculiar temptation ; (JH. R. d. Pss 73: Jer. 12: 1–4.) and the
royal preacher declares, ‘that all things come alike to all. (Note,
Ec. 9; 1–3.). But nåtional prosperity was uniformly, and without
one exception, the effect of national obedience, and national judg-
ments the result of national wickedness. Israel indeed was under
a peculiar covenant, and no other people is governed exactly accord-
ing to the same rule : yet still God deals with nations as collective
bodies; nothing but regard to religion, and righteousness can ensure
national prosperity; and wickedness will end in the ruin of any
people, especially where the Word of God and the light of the Gos-
pel are afforded. Individuals will exist, and be judged and recom-
pensed in a future world; but bodies politic will have no future
existenºe, and are therefore recompensed in this world.—Concern-
ing individual Christians, it is enough to say, that the Lord will
afford them as much temporal prosperity, as his infinite wisdom sees
good for them ; that, in one way or other, their comforts are propor-
O. T, VOL. I. - 56
tioned to the simplicity and exactness of their obedience ; and that
they ſrequently experience the Lord’s kindness to them in his provi-
dence, and in answer to their prayers, whether according to the
letter of these temporal promises, or not. [Let us not forget, how-
ever, that there are natural laws of God, as well as moral, and in
Some sense independent of these latter: for in this sense indeed ‘one
event happeneth to all.” If a murderer, even, is careful to observe
strict temperance, exercise, physiological maxims, &c. in fine, obey
that part of the ſaws of God which regards the constitution of his
body, as connected with the constitution of the universe around him,
he may live and enjoy health : while a man, whose doctrinal views
are perfectly correct and evangelical, and whose morals are good
in Qther respects, and yet who eats too much, neglects cleanliness,
and exercise, indulges in undue intellectual excitement, &c. who, iſ:
fine, through wilful ignorance of them, disobeys many of the natural
laws of God : this, so called, pious mán dies prematurely, or Fº
a life of suffering, and punishment of his disobedience, and we
wonder so good a man is so affiicted. But should we, thus wonder,
if, careless of God’s laws of gravitation, he threw himself from d
height and was dashed to pieces, from the velocity º: ".
ing to the ràws of failing bodies? Let us ask outsº º º Ulſ
of temporal suffering is owing to disobedience, Fº U.S. . wed us.
ignorance by that study of nature, for which God has en *.
41]
B. C. 1490.
Promises on obedience.
* LEviTICUs, xxvi.
2 Ye shall "keep my
Sabbaths, and reverence
my sanctuary : I am the
LoRD. - --
3 * “If ye walk in my
statutes, and keep my
commandments, and do
them ;
4 Then d I will give
you rain in due season,
and • the land shall yield
her increase, and the
trees of the field shall
yield their fruit.
5 And your' threshing
b See on 19:30.
Deut. 11:13–15. 28:1–14.
68:9.
14:22, Ez. 34:26,27. Joel 2:23. Amos
#3. Matt. 5:45. Acts 13:17, jam.
5:7, 17,18. Rev. 11:6
P Ez. 36:30,
, 25:21. s. 67:6. -85:12.
Hag. 2:18, 19. Zech, 8:12.
* Amos 9:13. Matt. 9:37,38. John 4:
35,36. -
an obedient, they should be a happy people, and
blessed with all desirable things. Human gov-
ernments enforce their laws with penalties for the
breach of them; but God will be known also as the
Rewarder of those that seek and serve Him. .
Let us take a view of these great and precious
romises, which, though they relate chiefly to the
ife which now is, and to the public, national con-
cerns of that people, were typical of the spiritual
blessings entailed by the covenant of grace on all
believers through Christ. •
1. Plenty and abundance of the fruits of the
earth; seasonable rain, what was requisite for
their land, which was, watered with the dew of
heaven, (Deut. 11 : 10, 11.) that it might yield
its increase, v. 4. Every good' and perfect gift
must be expected from above, from the Father
of lights. The earth should produce its fruits
in such abundance, v. 5. that before they had reap-
ed their corn, and threshed it, the vintage would
be ready; and before they had finished, their yin-
tage, it would be high time to begin their sowing.
Long harvests are often with us the consequences
of bad weather, but with them they should be the
effects of a great increase. This signified the
plenty of grace in gospel-times, when the plough-
man should overtake the reaper, and a great
harvest of souls be gathered to Christ. The
plenty should be so great, that they should bring
jorth the old to be given away to the poor, be-
cause of the new, to make room for it in their
barns, which yet they would not pull down to
build greater, as the rich fool; for God gave
them this abundance to be laid out, not to be
hoarded up from one year to another. He that
withholdeth corn, the people shall curse him.
That promise, I will powr you out a blessing,
that there shall not be room enough to receive
it, explains this here, v. 10. And what crowns
this blessing of plenty, is, that (v. 5.) You shall
eat your bread to the full; intimating not only
abundance, but content and satisfaction in it,
knowing they had enough, Ps. 22: 26.
2. Peace under the divine protection, v. 5.
really, and, in your own apprehensions; ye shall
lie down to rest in the power and promise of God,
and none shall so much as make you afraid,” v.
6. See Ps. 4: 8. Wild beasts should be rid
out of the land, or, (Job 5:22.) be at peace with
them; nor should they be terrified with the alarms
of war; This holy security is promised to all the
faithful, Ps. 91; 1, &c. Those must needs dwell
Sim safety that dwell in God... *.
3. }.} and success abroad, v. 7.8. Five
of you shall have courage to attack, and strength
‘Ye shall dwell in your land safely; both
with suitable and necessary faculties. See the ‘..Moral Reformer.”
ED.] The obedience [of individual Christians] has a natural ten-
dency to exempt them from a variety of miseries which others en-
dure, and to secure them many comforts of body, mind, and circum-
Htances, which others do not enjoy ; all their trials and afflictions'
are needful and useful, sanctified to them, and counterbalanced by
inward peace: and on the whole, even in this world, including their
heavenly hope, they have by far the largest proportion of true felicity,
notwithstanding all the tribulation aud persecution they endure, the
self-denial they exercise, and the correction of their Father’s love.
These promises may also be considered as typical of the spiritual
prosperity, health, peace, and victory, with which the Lord favors
his believing people when walking in his ways, and of the blessings
which his church enjoys. -* f
From the beginning of this chapter, &c. some have undertaken
to show, that the church, before the coming of Christ, had only tem-
poral promises, and that the law of Moses was enforced merely by
temporal sanctions. This, however, at first glance, appears very
paradoxical, to those who consider the language of ancient believers,
and the declarations of Christ and his apostles respecting them.:
(JMatt. 8; 11.22: 32. Heb. 11 : 13–16, 26, 35.) yet it has not a lit-
tle perplexed many serious persons. [Coung. note, Deut; 28: 15
—68.] Butlet it be well considered, that ‘ the covenant which was
confirmed before of God in Christ,’ with Abraham and his seed,
‘the law, which was 430 years after, cannot disannul, that it should
make the promise of none effect.” (JVote, Gal. 3: 15–18.) The
church of Israel was not deprived of any part of the light previously
communicated, when God entered into a national coyenant with
them ; and a Savior to come, and a future and eternal world, were
beyond all doubt, revealed to the patriarchs, from the very fall of
Adam. The examples of Abel, and Enoch, and Noah, and Abra.
ham, recorded by Moses himself, as introductory to the law, power-
ſully inculcated these grand truths, and many others connected with
them. [And Moses had little need to try to convince the Israelites
that there was such a thing as life aſter death, when it was the uni-
versal belief of the Egyptians; and no Israelite probably dreamed
of disbelieving it. No minister thinks it necessary, in our commu-
nity, to begin every sermon with proving the immortality of the soul.]
The belief of a Savior to come, a future state of retribution, and the
resurrection of the dead, was generally maintained in the church of
Israel, during all succeeding ages, to the coming of our Lord. (John
11 : 24.—Note, JMatt. 22: 23—33.) The law, as to individuals, in
things pertaining to the conscience, was emforced by promises ànd
threatenings to be fulfilled in the eternal world : unbelievers, in the
most flourishing times of religion, and most prosperous state of the
nation, remained under the curse'; believers always were interested
n the promises made especially to Abraham ; but the nation as a
Corporate body, received the law with only temporal sanctions.
Indeed the nature of the case did not admit of any other; though
in every age, the careless and carnal thence deduced erroneous con-
clusions. , Scott. This constitution [the Hebrew theocracy] was
enforced by temporal sanctions, and with singular wisdom, for tem-
poral blessings and evils were at that time the common and prevail-
ing incitements to idolatry ; but now became motives to a continu-
ance in the true religion instead.” Horne, from Low MAN.
(1.) Graven image.] “Heb. pesel, any thing sculptured, hewn out,
of wood or stone. Standing image.] Marg. pillar. Heb. matsebah,
(from natsab, he set up, statuit,) a statüe, cippus, whether a rude stone
erected, as Gen; 28; 18. [see cut, Judg. 9 : G.] or hewn and shaped
by the sculptors' Rosenm. This verse refers, probably, to phallic
monuments. Sesostris, set up these all over this country when he
conquered it, as some think, but a few years after. Ānā'many cir-
cumstances in the Bible concur with the monuments left us of thºse
ages, to prove that they existed long before : perhaps the pillars” of
the patriarchal religiºn were thus abused. The oldest recºi i.
habitants of Greece (Pelasgians, ſtom,Asia Minor) worshipped a rude
stone, or a head with a pointed beard set upon it. The worship of
obscene shapes (to which the phrase, v. 30. ‘dunghill gods,” transl
‘ idols,” may in part allude) is thus accounted for by some. Šće
O’Brien, JMoore, &c. The primeval revelations, of a spiritual God,
from the difficulty,(felt by most even now,) of fixing on pure, spiritual'
sconceptions, as men grew more corrupt, becoming obscured ; the
wondrous powers of nature were anthropomorphised.: and devo-
tional feelings becoming tinged with conceptions excited by the
strong-sexual propensity, the “active' and ‘passive ’ qualities of the
universe (as still among the Chinese; &c.) were supposed to be best
illustrated by reference to the two sexes, and hence a male and female
priuciple of the universe came to be imagined : and were imaged to
their worshippers by correspondent symbols. Every thing upright,
cuneiform, projecting, pinnacled, straight, as remarkable conical
mountains, or rocks, the junctions of rivers, the rays of the sun, &c.
were venerated as emblems of the male principle : every thing hol-
low, containing, perforated, curved, circular, as câves, clefts, the
moon, &c. were worshipped as emblems of the female principle.
The moon or earth became the wife of the sun, and henge their
loves, and those of gods and heroes. The early abuse of the sexual
propensity is supposed to be allegorically told in Eve's temptation;
and when we consider how large a portion of the thinking of most.
people (see Dwight on the 7th commandment) is connected with it,
we may easily comprehend that priest and people would become
enamored of a worship which suggested ideas so congenial to corrupt-
ed nature, and sanctioned indulgences in temples even consecrat-
ed thereto, where as now they wallowed in sensuality; and accord-
ingly we find that phallic worship has prevailed over the whole globe
and now pervades perhaps two thirds of it. The obelisks an
sculptures of Egypt attest it. 4000 years ago they had their “mother
of the gods;’ the Papists of the present day, even in these United
States, with shocking profanity, adore the ‘mother of God!” How
far these corruptions are analogous in their origin, it would be very
curious to trace. The upright pillars.found in the explored parts of
Africa, attest its universality. The sacred name, in Egypt and Greece,
was expressed by a straight line, and a circle. . The sacréd name
“o M,’ (Egyptian * on,’ Irish ogham '2) in Sanscrit, consists of 3
curves and 3 or 4 straight lines. The worship of Jagganat'ha, &c.
in India, is still full of phallic abominations. Europe has upright
stones in every country ; and a late writer asserts that the round
towers in Ireland, and the cavities near them, (of forgotten antiquity.)
are but structures consecrated to this extended worship, to which
some refer the may-poles and the dances around them, in the genial
Season of spring. That the worship was common in the Roman
world about the time of Christ, the furniture of the temples, and the
Chambers of private houses, now found in Pompeii, disgustingly show;
that it had corrupted the Jewish manners then is evident, from the
accounts which have reached us of the wantonness of the Jewish
priests, whom even Christ calls ‘a generation of vipers ” (the most
lustful of beasts), May God preserve us and our present race from
the easily besetting sing arising from the lusts of the flesh. Philan-
thropists, moralists, Christians ! is there no need of REForm of the
abuses of this propensity now 2 e - ED:...
Image of stone..] ‘Lit. Lapis adspectus, what it is interpreters diſ-
ſer. Šept. watch stone's understanding a stone placed to guard its
locality from harm. For there were such stones consecrated to the
“deities, inspectors or guardians of the region.” So, Pinda!..Jerºme
translates, remarkable stone, as being conspicuous, which, *::::
Sept, means, onk. Jon. and Syr, translate stone of adoration. The
Héb. masbith signifies something to be looked at, a j", careful
sculpture, as is clear from Ez. 8: 12, where it is translated imagery.
[See the note there, and comp. v. 10; and Prov, 25; 11. where it is
translated pictures, &c.) . Whence eben masbith will mean a stone
in which figures are carved. ... So Saadias translatº, an ornamented
stone; and the Arab, (of Erp.) a pictured Stone. Rosemim. Perhaps
there is allusion to the obelisks §P. &c.) which were covered
y
with sacred or other hieroglyphics, placed before the temples, and
dedicated to the sun' or some other god ; as is shown homºer
inds. * - D. .
º 'He shall keep my sabbaths.] Some have suggested, that it would
help to sanctify the Sabbath, if those whose circumstances require
incessant and wearing toil—would set apart the half of Saturday as
a time for that relaxation and amusement of which they feel the
need. ID .
[442
B. C, 1490. ”
Threatenings on disobedience.
f LEVITICUS, XXVI.
shall reach unto the vin-
tage, and the vintage
shall reach unto the sow-
ing-time; and ye shall
seat your bread, to the
full, and h dwell in your
land safely.
6 And I will give
peace in the land, and “ye
shall lie down, and none
shall make you afraid:
and I will “rid evil beasts
out of the land, neither
! shalſ the sword go
through your land.
7 And ye shall chase
our enemies, and they
shall fall before you by
the sword. *
8 And m five of you
shall' chase an hundred,
and an hundred of you
shall put ten thousand to
flight; and your enemies
shall fall before you by
the sword.
9 For n I will have
respect unto you, and
• make you fruitful and
multiply you, and Pes-
tablish my covenant with
you.
10 And, ye shall 4'eat
old store, and bring forth
the old because of the
new. t
11 And I will set my
tabernacle among you :
and my soul shall not
*abhor you.
12 And t I will walk
among you, and * will be
your God, and ye shall be
my people.
13 * I am the Lord
your God which brought
you forth out of the land
of Egypt, that ye should
not be their bondmen ;
and y I have broken the
bands of your yoke, and
**
to chase and defeat, a hundred, as Jonathan did,
experiencing the truth of his own maxim, that it
is all one with the Lord to save by many or by
Q0,
4. The increase of their people, v. 9. Thus
the promise to Abraham must be fulfilled, that his
seed should be as the dust of the earth; and
much more numerous they would have been, had
they not by their sin cut themselves short. It is
promised to the gospel-church, that it shall be
{ruitful, John 15: 16.
. 5. The favor of God, which is the fountain of
all good, v. 9. . If the eye of our faith be unto
Gód, the eye of His favor will be unto us. More
is implied than is expressed in that promise,
My soul shall not abhor you, (v. 11.) as there
is in that threatening, My soul shall have no
pleasure in him.
J 6. Tokens of His presence in and by His ordi-
mances, v. 11. but here He lets them know the con-
tinuance and establishment of God’s tabernacle
among them, now their honor and advantage, de-
pended on their good behavior. . Note, The way
to have God’s ordinancés fix among us, iš to
cleave closely to them. It is added, (v. 12.)
. “I will walk among you, with delight and sat-
isfaction, as a man in his garden; I will keep up
communion with you, as a man walking with his
friend.” This seeins to alluded to, where
Christ is said to walk in the midst of the gold-
en candlesticks.
7. The grace of the covenant, as the fountain
and foundation, the sweetness and security, of all
bºr
these blessings, v. 9. Let them perform their
part of the covenant, and God would not fail to
perform his. All covenant-blessings are sum-
med up in the covenant-relation, (v. 12.) and
all º: on their redemption (v. 13.). He
oke their yoke, and made them go upright;
i. e. Their deliverance out of Egypt put them in
a state both of ease and honor, that, being deliv-
ered out of the hands of their enemies, they might
serve God without fear, each one walking in
his uprightness. When Israel rejected Christ,
and was the efore rejected by Him, their back is
said to be bowed down always under the burden
of their guilt, which was heavier than that of
their bondage in Egypt, Rom. 11 : 10.
V. 14—39. Aſter the blessing, God sets the
curse before them. Let them not think them-
selves so deeply rooted, as that God’s power could
not ruin then; or so highly favored, as that his
justice would not ruin them, if they revolted, and
rebelled against Him; no, You only have I
known, therefore I wall punish you soonest and
sorest. Observe,
1. What sins would bring all this misery. Not
sins of ignorance and infirmity, God had pro-
vided sacrifices ſor those; not sins repented of
and forsaken; but sins presumptuously committed,
and obstinately persisted in.
1. Contempt of God’s commandments, (v. 14.)
Their sin is supposed to begin in mere careless-
mess, neglect, and omission. These are bad
enough, but they make way for worse. . Note,
Those are hastening apace to their own ruin, who
made you go upright.
[Practical Observations.]
14 || But “if ye will
not hearken unto me,
and will not do all these
commandments ;
15 And if ye shall de-
spise my statutes, or if
your “soul abhor my
judgments, so that ye
will not do all my coin-
mandments, but that ye
c break my covenant;
16 I also will do this
unto you; I will even
* appoint f over you
* terror, consumption,
and the burning ague,
that shall 5 consume the
eyes, and cause sorrow
of heart: and hye shall
sow your seed in vain ;
for your enemies shall
eat it.
g 25.19. Ex 168. Deut: l l 15 ... Joel
3 13. Acts 12.6.
2:19,26 Acts 14.17, 1 Tim. 6.17. u Gen. 17:7. Ex. 3: 6.7 19.5.6.
h 25 18. Job 14-18, 19. 1's. 46 1–7 Ps. 507. 68:18–20, is, 12.2. His
90 I. 9] 1–14. Prov. 1 33 18.10. $0. Jer. 7:28. 11 4. 22, 31:33.
jer. 23.6. Ez. 34 25–27 Matt. 23 32:38. Ez. 11:20. 3828. Joel 2.27.
37 1 Pet. 1 -5 Zech. 13:9 Matt. 22.32. Heb. 11:
l ºr ºf i. º 147.14 Is. 16. Rev. 21 7.
7. 7 er. 30. 19 Hos. 2-18. x 25:38,42,55.—S Ex. 20.2.-Pa.
#. º ; *", john 14 27. gº." 3. §§. Pa
- onn. 5.1 hil. 4.7–9. Y Ps. 116-16. Is. 51:23. tº sº tºº s
k Ps 35 4:8 127:1,2. Frov. 3:24 #. l Jer. 2.20. Ez.
6-22. Jer. 31.26 Ex 34,25. Zeph. z 18. Deut. 28.15. Jer. 17:27. Lam.
* Heb cause to cense. F. x 23:29, 2 :Zºo.
Kings 234. 1725,26. Job 523 Is a 43. Num. 15:31. 2 Sam. 12:9,10. 2
35-9. Ez 5 17 14 15,21. Kings 17.15. , 2 Chr. 36:16. Prov. 1:
! Ez. 14.17. 7,30. Jer. 6:19. Zech. 7:11–13.
m Narn. 14 9. Deut 28 7 32 30 Acts 13-41 1 Thea. 4:8.
Josh. 23 10. Judg. 7:19–21. 1 Sam. b Ps. 50-17. Prov. 5-12. Rom. 87
14 6–16, 17 45–52. 1 Chril 11, c Gen. 17.14 Ex. 19.5. 24:7. Deut.
20. Ps 81 14,15. 31:16. is 345 Jer. I 1-10. 31:32,
n Ex 2:25 2. Kings 1323 Neb 2 Ez. 16 59. Heb 8-9.
20. Ps 893. 138.6,7. Jer. 33:3 d Ps. 109:6.
Heb 8 9. f Heb. upon you.
o Gen. I7-6,7,20. 264 28 3,14 Ex. e Deut. 28:65–67. 32:25. Job 1520,
1-7. Deut 28 4-1 i Neh. 9 23. Ps- 21. 18:11. 20-25. Ps. 73.19. Is. 7:
197 38 2. Jer. 15.8. 204. Heb. 10:31.
p Gen 6 18 17 7. Ex 6 4. Is 55 3. f Ex. 15:26. Deut. 28:21,22,35
Ez 16.62. Luke 1 72
Rev. 21.3
a 20 23 Deut 32-19. Pa. 106:40. Jer,
14:21. Lam. 2-7. Zech. 11:8.
t Gen. 3.8. 5.22,24. 6:9. Deut. 23:14.
2 Cor 6-16. Rev. 21.
l:18. Mal. 2-2. Acts 3:23. Heb.
12:25
I sam.’.33. Pg.
J 25-22. Josh, 5.11. 2 Kings 1929 78:33. Ez.33:10. Zech. 14:12.
Luke 12 17. h Deut 28:33,51. Judg. 6.3–6,11. Job
r Ex. 25 8. 29-45. Josh. 22:19. I 31.8 Is. 65:22–24. Jer, 5.17. 12;
Kings 8 13,27. Ps 76:2. 78 68,69 13. Mac 6 15. Hag. 1-6.
132 13,14. Ez 37 26–28. Eph 2:22
PRACTICAL OBSERVATIONS.
*V. I–13. Our true interest and happiness consist in worship-
ping the Lord, giving Him our hearts, hallowing his Sabbaths,
revereñcing his sanctuary, and doing every thing with a believ-
ing regard to that Savior, in whom dwelleth all the fulness of.
the Godhead bodily.” . Our obedience indeed cannot justify us:
but that obedience, which takes its rise from “repentance towards
God, and faith towards our Lord Jesus Christ,’ and which
consists in a humble attendance on his ordinances, and an unre-
served respect to all his commandments; both evinces that we are
justified, and will induce peace and spiritual consolations into
our hearts, with the hope of glory, and the blessing of God on
our families and possessions: so that the most afflicted state of
a consistent Christian is more comfortable, than any ungodly
Rs. 30 : 15–17.
Verses 11, 12.
The continuance of the ordinances of religion, among the Israel-
ites, was the chief of these promises; but this was only ‘the means
of grace,” and a shadow of the privilege of every true believer.
Yet the language here used, if duly attended -to, was sufficient to
convince them, that under the temporal promises made to them as
a nation, spiritual blessings were engaged to every true believer,
reaching even to eternity: for God is not the God of the dead, but
of the living.”—The expression, ‘My soul shall not abhor you, is
remarkable; and implies that it was an act of mere mercy, that so
holy a God did not abhor the fellowship of such sinners, as they were
when most obedient; and if they were rebellious He would abhor
them. (30, 34. Jyotes, Job 42: 1–6. Ez. 36: 31, 32.)—In the days
(7,8.) Deut. 32: 30, 31. Scott.
prosperity however great. This frame of mind is the health of
the soul, and the antepast of heaven; while God sets up his tab-
ernacle in us, and dwells and walks with us, as the sure pledge of
eternal glory. But wilful sin, even in a believer, will grieve the
Spirit, cloud this bright prospect, and bring darkness and dis-
tress into the soul, as well as chastisements from his heavenly
Father’s rod.—Righteousness also exalteth a nation, and j
other blessings, especially ensures the continºanºe of the Gospe
with it. But it is truly wondel ful, that the Lord hath not long
since so abhorrod this our sinful land, as to deprive us of our
other manifold mercies, and especially of the Word of his salva-
tion, which has been so greatly neglected, despised, and gººd.
>
of Joshua, of some of the judges, of David and Solomon, and some
of their successors, these prophetical promises had their accomplish-
men and indeed this ch. and Deut. 28...are a prophetical abstract
of the future history of Islael even tº this day; nor has it yet re-
ceived its ſui"accomplishment. , (Notes, º.”-39. Scott.
(11.) I will place my tabsrnacle in the midst of you..] ‘I. e. I will al
ways he jºth you." A phraseolºgy alsº ſº.”
of scenites, or tent-dwellers, who pitched longest in thºse places,
which seemed most pleasant, W. * pleased them.” Ross NM.
erS6 J. J. - -
Bands of the yoke..] Perhaps the cut, Ex. 14:6. may .*. this
though Rosenm. translates vectº ſº; and Gesenius t i. pows º
the yoke. The striking metaphor, made you go *::: t; tº. *
indicate, that something was broken which pressed upon the neck,
B. C. 1490. LEVITICUS, XXVI.
Threatenings on disobedience.
17 And I will set my begin to think it below them, to be religious,
tº against yºu; and ye ... . . ...".
tº º e e & J
shall be slain before your § ºpen into ill thoughts; they that #. from
CI1621. In 16S : they that hate it will turn against it, and their hearts rise at
you shall reign over you; it. Every breach of the commandment does not
and ye shall 'flee when amount to º: of : covenant, (we are .
lº), O rsueth vou. done if it did,) yet, when men are come to such
; º. if ; will not a pitch of impiety, as to despise and abhor the
yet for all this hearken *: . º: #. W #. i. ãº
I will pun- iod, and allººº...” that reje
unto me, then p the precept, will coine at last to renounce the cov-
ish 3. "seven times enant. Note, If a º; be *: and ń.
n]ore for WOur S1118. between God and man, God must have all the
19. Ää n I will break honor: but if ever it be broken, on man shall this
- OUll." OOWCF breach be.
º p: º º your 2. Contempt of his corrections. Even their
| g d your contempt of God’s Word would not have brought
meaven as Iron, and y them to ruin, had they not added a contempt of
earth as brass. his rod. Three ways this is expressed, v. 18,
20 And Pyour strength 21, 27. ‘If ye will not learn obedience by the
shall be spent in vain: things yesuffer, but be as deaf to God’s judgments
for 4 your land shall not as to his Word, and your own consciences, ye are
yield her increase, nei- obstinate indeed.’ All sinners walk contrary to
ther shall the trees of the God, to his truths, laws, and counsels; but those
land yield their fruits. especially that are incorrigible under his judg-
§ ºf ."Walk, jº";"º"....".
,” * º b g
* contrary unto me, and : God’s design in punishing is to reform,
will not hearken unto by giving men sensible convictions of the evil of
me; I will bring seven sin, and obliging them to seek unto Him for re-
times more plagues upon lieſ: this is the primary intention; but those that
ou, according to your will not be reformed must expect to be ruined.
you, b Those have a great deal to answer for, that have
SI ITS. g been long and often under God’s correcting hand,
22. I will also send and yet go on frowardly in a sinful way; sick and
* wild beasts among you, in pain, and yet not reformed; crossed and impov-
which shall rob you of erished, and yet not reformed; broken with breach
your children, and de- "Pºº breach, yet not returning to the Lord.
stroy your cattle, and | II. The misery their sin would bring upon
- theirl. -
make yºw in number, 1. God Himself would be against them; and
and, , ‘your, high-ways this is the root and cause of a; their misery, r
shall be desolate. will set my face against you; (v. 17.) i. e. “I
23 And if "ye will not will set myself to ruin you.” Or, the face is put
be reformed by me b . º anger; ‘I : ºw Nº. º #.
- • pleased at you, v. 3- - €Il Uſ OO! IIl 11 IS
º: cº; º: .. Hºa, the designs of a people, blasts
24 Then v will I is their endeavors, and disappoints their expeeta-
en W WI *9 tions, then He walks contrary to them. God Al-
walk Contrary unto you, mighty will break the heart or the neck of those
and will punish you yet that contend with Him. “I will wº at all ad-
seven times for your ventures with you,” so some read; “all covemånt
sins. y º shall ...”. º
X º •: eave you to common providence. ote, I nose
8. : º I will * that dº God off, deserve that He should cast
9* "Poh, You, that them off. If the first sensible tokens of God’s
shall y avenge the quarrel displeasure do not humble and reform them, them
ofmy covenant...and when (v. 18.) I will punish you seven times more,
ye are gathered together and again, v.21, 24, 28. Those that are obstimate
within your cities,” I will and incorrigible, when they have weathered one
Send the pestilence ..". º expect º more Nº. i .
e * low severely soever they are punished, till they
..". 2 and ye shall are in hell, ãº, Imust j say, ‘There is worse
º d e º into the behind, unless they repeat. "God does not begin
or the enemy.
with the éorest judgments, to show that He is
patient, and delights not in the death of sinners:
but, if they repent not. He will proceed to the
sorest, to show that He is righteous, and that He
will not be mocked or set at defiance. And their
misery is completed in that threateping, (v. 30.)
My soul shall abhor you. That man is as mis.
erable as he can be, whom God abliors.
2. The whole creation would be at war with
them. The long roll of threatenings here is very
particular, because really they were prophecies;
and He, that foresaw alf their rebellions, knew
they would prove so; see Deut. 31: 16, 29.
(H,) Temporal judgments threatened, [1..]
Diseases of body, which should be epidemical,
v. 16. What we translate terror, some think,
signifies a particular disease, probably, (says Pa-
trick,) the falling sickness, which is terror in-
deed: all chronical diseases are included in the
consumption, and all acute in the burning ague
or fever. These consume the eyes, and cause
Borrow both to those that are visited with them,
and to their friends and relations. Note, Aſi
diseases are God’s servants, do what He appoints,
and are often used as scourges where with He
chastises a provoking people. The pestilence is
threatened (v. 25.) to meet them, when gathered
together in their cities for fear of the sword:
[and here, in the ill-lodged and ill-fed crowd, the
pestilence would be generated and full-fed.]
[2.] Famine and scarcity of bread, brought on
them several ways; as, 1st. By plunder, v. 16.
Your enemies shall eat it up, and carry it off,
as Judg. 6: 5, 6. 2dly. By unseasonable weather,
especially the want of rain; (v. 19.) I will make
your heaven as iron, letting ſall no rain, but re-
flecting heat, and then the earth would of course
be as dry and hard as brass; and their labor in
loughing and sowing would be in vain, v. 20.
É. the increase of the earth depends on God’s
É. providence more than on man’s good hus-
andry. This should be the breaking of the staff
of bread, (v. 26.) which tife leans upon, and is
supported by, on which perhaps they had leaned
more than on God’s blessing. There should be
so great a dearth of corm, that, whereas every
family used to fill an oven of their own with
household-bread, now ten families should fill but
one oven; which would bring themselves, and
their children, and servants, to short allowance,
so that they should eat and not be satisfied.
The less they had, the more craving should their
appetites be. 3dly. By the besieging of their
cities; for that certainly would reduce them to
such am extremity, that they should eat their
sons and daughters, v. 29. º
[3.] War, and the prevalency of their enemies,
over them, v. 17. “Your choice men shall die
in battle, and they that hate you shall reign,
over you, and justly, since you are not willing
that the God that loved you should reign over
you,” 2 Chron. 12:8. , Miserable is that people
whose enemies are their rulers, or whose rulers.
are become their enemies, and under-hand seek
their ruin. Thus God would break the pride
26 Jīnd when * I have 27 And if ye will not " }º. gº º'b: , św.";%. 58. E.24.
brok for all this hearken unto $87, 3eph. 8:11, lº. Alº,46.1%. :26
roken the staff of your o Deut. 28.23. I Kings 17 l. Je. 14: v 2 Sam, 22:27. Job 9:4., Ps. 18:26.
bread hall "% but walk contrary 1–6, Luke 4:25. x Deut. 32:25,41... Judg. 2:14-15; ºr
ead, ten women Sha unt tº p Ps. 127.i." ii. 49.4. IIab.2:13. Gal. 78.62–64, is, 345.6 ºf 9.1%. 13:
bake your bread in one *.*.* 4:11 $3.18.15%., ſº-ºº: ağ. *
28 Then I will walk q See on 4.—Deut. 11:17. . .28:18,38– 17. 6:3; 14:17. *I*s 20:37
even, and they shall de- t ls tºº gº ºne. * Hººj so." 94:1. Ez. 20:37-
i vrov, COI) * ** : . 2:16, 1 Cor. 3 (3. - & e
liver you your bread 1 So *...*. yº * Or, at all adventures with me; and Z §§ ; º *aš
* º Søø On 17: :5,6.-Ps. U8:1, 4. - Baſſ), * * * * * * * * * * a ºf e -
again by weight: and ye k Deut 2825. Judg. 2.14 * Sam. 4: r ; ºut. 32:24. 2 Kings 1725, Jer. §. Am-419. Luke #1; 14:
shall eat, and not be sat- **}.}} §ºo. Ps. 105; 153. E7.5.17. 14.15,21. §: "...;#" rºoj; ;
- , “tº. Jer. IS" [. • 1:0. :* - - - • ‘7 s ºr "Twº º • *.*.*.*-, ...-
isfied. #.”p,';*f, *.*.* ; : ºngº:24 5 Is. 2416. 33: ić, ſº." Hog. 4:io "Mr. 6:14.
21,24,28 . 28. 1, t Judg. 5:6. 2 Chr. 15.5 . I H
In 21,24,28. Dan. 3:19. 8. Lam. 1:4. Ez. 14.15. 33:28. 8g.
and weighed it down, as the tongue of a wagon, or beam of a
the
civilization so different ; for they are founded in 110ture.
Verse 19.
This prophecy had a remarkable accomplishine
gº e e t duri
famine foretold by Elijah, in the time of"Ahat. º * º
Scott.
ED.
ses ;
Verses 25, 26.
tº the marginal references, w
- 'lll in them
COmment on this chapter', and be more
The reader who consul
find the most instructive
should convince them,
poured out upon thern. .
(25.) Avenge,
(29.) Eat the flesh,
Šamaria by Benhadad;
s e convinced, as he proceeds, that it is a kind of prºpheticab
Plºughtº. The clearness, simplicity and beauty ºf the figures in ; that natioh, ...'. this present time
eb. bible, must strike every reader, even though living in a have been written, except
the expression, walk contrary to Jºſe; imp
remain caleless, imputing their calamities, tº chance or second CàUl-
till the constant increase of them, and their long continuance,
; which could never
by inspiration of God.--It is thought that
implies that the people would
that the dreadſul, vengeance of God was
, , , , SCOTT,
&c. Ez. 20: 33–38. (26.) By weight. Ez. 4: 9–17 ;
&c.] . This was literally fulfilled in the siege of
in the siege of Jerusalein by the Chaldeans.
•
4.
B.C. 1490.
‘in fury, and I, even I,
will chastise you seven
times for your sins. . .
. . . . 29. And bye shall eat
the flesh of your sons,
and the flesh of your
daughters shall ye eat. . .
30 And • I will destroy
your high places, and cut
down your images, ºnd
cast your carcasses upon
the "carcasses of your
idols, and 3 my soul shall
abhor you. -
31 And • I will make
your cities waste, “and
bring your sanctuaries
unto desolation, and * I
will not smell the Savor
of your sweet odors.
32 And h I will bring
the land into desolation ;
and your enemies which
dwell, therein shall be
astonished at it. .
33, And k I will scatter
you among the heathen,
and will, draw out a
sword after you ; and
your land shall be deso-
late, and your cities
WaSte. . . . -
34. Then I shall the
land enjoy her sabbaths
as long as it lieth deso- -
late, and ye be in your
enemies' land: even then
shall the land rest, and
enjoy her sabbaths.
35 As long as it lieth
“. . ºr,
LEVITICUS, XXVI. Threatenings on disobedience.
of the power, (v. 19.) given them over the ma- then the land should enjoy its Sabbaths, because
tions; and justly, when they, instead of being they had not religiously observed the sabbatical
thankful for it, and improving it for the service | years God appointed. -
of God’s kingdom, grew proud of it, and pervert- [7.] The destruction of their idols, though
ed its intentions. —º & - rather a mercy than a judgment, yet being a ne-
[4.] Wild beasts, which should increase upon cessary piece of justice, is here mentioned, to
them, and tear in pieces all that came in their show the Šin that would bring all these miseries
way, (v. 22.) 2Kings 2: 24. This is one of the upon them, v. 30. Those that will not be parted
four sore-judgments threatened, Ezek. 14:21. from their sins by the commands of God, shall
which plainly refers to this ch. Man was made be parted from them by his judgments. And, to
to have dominion over the creatures, and all upbraid them with their unreasonable fondness
should have served him, had he not first shaken for their idols, it is foretold that their carcasses
off God's dominion, and so lost his own. should be cast upon the carcasses of their
[5.] Captivity, or dispersion, v. 33, 34. Never idols. They that are wedded to their lusts,
were more people so, incorporated, and united sooner or later will have enough of them.
among themselves as they ; but God would scat- (2.) Spiritual judgments are threatened, which
ter them, so that they should be lost among the should seize the mind; for He that made that,
heathen, would draw out a sword after them, can make his sword approach it. They should
which would find them out, and follow them find no acceptance with God, v. 31. They
wherever they were. God’s judgmente, as they should have no courage; not only fear and flee,
cannot be outfaced, so they cannot be outrun. (v. 17.) but fear and fall, when none pursued,
[6.] The utter ruin and desolation of their land, v. 36. A guilty conscience would be their con-
so remarkable, as to astonish their very enemies, tinual terror, so that the very sound of a leaf
who had helped it forward, v. 32. 1st. Their cities should chase them. Note, Those that cast off
should be waste, forsaken, uninhabited, and all the ſear of God expose themselves to the fear of
the buildings destroyed; those that escaped the everything else, Prov. 28: 1. Their very fears
desolations of war, should fall to decay of them- should dash them one against another, v. 37,
'selves. 2dly. Their sanctuaries should be a des-i 38. They should have no hope of forgiveness,
clation, that is, their synagogues, as well as their
tabernacle. 3dly. The country itself should be
desolate, not tilled or husbanded, (v. 34, 35.)
into their hearts in the
v. 39. Ezek. 33: 10. Note, It is righteous with
God to leave those to despair of pardon that have
presumed to sin; and it is owing to ſree grace,
left of you “shall pine h Dept. 23:23, 1s. 1:7,8. 56.9, 6:11.
- º - * º e - e * 24:1. 32:13,14. :10. . 5: l .
lands of their enemies; away in their Iniquity in 25:38. 44:2,22. 1..." is";
and o' the sound of a * sha- your enemies’ lands 5 ºn. 9:2, 18. Iſab. 3:17.
- º º p * tº º 1 a *
ken leaf shall chase them; t and also in the iniqui- i ſeat. 28.37. 29.24–28. 1 Kings 9:
} Q
Lam. 4:12.
Ez. 5:15.
k 4:27. 28:64–66. Ps. 44:11. Jer. T:
16. Lam. 1:3. 4:15. Ex. 12:14, T6.
20:23. 22:15. Zech. 7:14. Luke 21:
24. Jam. 1: 1.
l 25:2–4,10. 2 Chr. 36:21.
ni Is. 24:5,6. Rom. 8:22
ties of their fathers shall
they pine away with
them.
and they shall flee as flee-
ing from a sword; and
they shall fall when none
pursueth. a ſº. 27:4. 59:18. 83:3. 66:15. Jer
37. And P they shall ##";... iśis.” is."º. 13.
- Gen. 335. Deut. 38.65–67. Josh
b Deut. 28:53:57. 3 Kings 6:23,29. " .." ii.”5:1.”g.º. 2 #.
- - - - - :9–11. 5:1. • 1 f :23%. ga
fall, one upon another, as Jer. 19:9. Lam. 2:20. 4:10. Ez. 5: 7:6,7. 2 Chr. 14:14. Job 15:21,22.
º º * 10. Matt. 24:19. Luke 23:29.
it were before a sword, c 1 Kings 13:2. 2 Kºś20. 2
when none pursueth: and gºriº ºf ºils.”.
a ye shall have no power
ls. 7:2,4. Ez. 21:7,12.
O §: Deut. 1:44. Prov. 28:1. Is.
:17
: I f .
* Heb. driven
p judg. 732." I Sam. 14:15,16. Is. 10.
4. Jer. 37:1
desolate, it shall rest;
m because it did not rest
in your sabbaths, when
ye dwelt upon it.
- 36 And upon them
that are left alive of you,
*I will send a faintness
6.13.
- d & 11,15.–20:23. Ps. 78:58,59.
to stand before your en- §s"jºſë s
e 2 Kings 25:4–10. , 2 Chr. 88:19. Neh.
2:3,17. Is. 1:7. 24:10–12. Jer. 4:7.
emies. -
38 And ye shall per-
ish among the heathen,
and the land of your ene-
mies shall eat you up.
39. And they that are
. Jer. 37:10. -
Q Nº. 14:42. Josh. 7:12,13. Judg.
:14.
r Deut. 4:27.
- - - * º 28:48,68. Is. 27:13. Jer.
#"Mº" 2:7. Ez. 6:6. 21: 42:17,18,22, 44:12–14,27,28.
5.7 ºr 25, 286,9.53: " : **a*aš, ; *
* * * * ---, ...”34.5." . Ez ſº :10.
13. Lam. 1:10. Ez. 9:6. 24:21. t Ex. 20:5. 34:7. Num. 14:18. Deut.
5:3. jº. 31.39. E. iść,3,19. Matt.
Mºtt.º.º. i.uke 21.5,634. "Acts
6:1 23:35,36. Rom. 11:8—10.
:14.
g See on Gen. 8:21.—Is., 1:11-14. 66:
3 Am. 5:21–23. Heb. 10:26.
and in the last siege of Jerusalem by the Romans, as is recorded by
Josephus. (Deut. 28:49–57. 2 Kings 6: 28, 29. Lam. 4: 10.)
- * a verse 30.
The several words used in this threatening,
kinds of idolatry afterwards prevalent in Israel. We shall hereafter
Sco TT.
relate to different
º. which the subsequent history sufficiently explains-
y the sanctuaries, some understand the temple, as divided into the
holy place and the holy of holies, with its several Courts; but others
include the high places, both in Judah and Israel, in which God was
worshipped ; and some think synagogues also were meant; but the
next clause, ‘ I will not smell the savor of your sweet odors,” seems
have frequent occasions of considering the high places, both for idol-
atry, and for the irregular worship of Jehovah. ...The images here
mentioned are supposed to have been statues dedicated to the sun ;
and the word rendered idols is similar to that which signifies dung,
and is an expression of extreme contempt for their worthless, filthy
ºbjects of worship. [Note, v, 1.] The connection of this verse with
the preceding has been thought to imply; that the Israelites would
... be more attached to their idols than even to their children. But the
order is more remarkable, if considered as a prophecy. Though the
pious kings of Judah, especially Hezekiah and Josiah, were-employ-
ed by the Lord to execute, in a measure, this sentence; and the latter
burned the bones of the priests on the altars of their idols; and
though Sennacherib cast many of their idols into the fire, when he
invaded the land : yet the #. fulfilment of the prophecy was
subsequent to the siege of Jerusalem by the Chaldeans, in which
the people had actually been reduced to eat their own children.
The desolations, connected with that event, effectually swept away
all their idols, and idol-altars, and temples, so that they were ne
afterwards restored. Thus the Lord, abhorring the people for j
wickedness, (11) cast their dead carcasses on their broken or degrad-
ed idols, and destroyed the idolaters and idolatry at once. (M.K. c.)
- t ID.
High places.] Natural or artificial. So Spencer. C -
note, Gen. 31 : 44–49. . Many ancient nations ºi, Kºinº":
it was natural they should choose conspicuous sites for their temples
an; sº as we for our meeting houses. - *~ D
mages.]. Spencer thinks the Heb, hamanim; signifies th ..
columns of wood or stone, formed like the ji; and º:
- * 4. D.
Note, v. 1. “ -
" . Verses 31–35. . -
These verses also contain a prophecy, both of Israel’s sin and
to confine the expression to places where sacrifices and incense were
offered.—After the Babylonish captivity, the temple-worship, Was
restored, and doubtless the Lord accepted the oblations of his faith-
ful people: but after the time of Christ, the whole degenerated into
a mère form of godliness; and the destruction of the temple by the
Romans finally abolished that kind of service, because a more simple
and spiritual worship had been introduced.—Indeed the dispersed
state of the Jews since that time, more fully answers the import of
the subsequent predictions, than eV
en the desolations of the Baby-
ionish captivity; during that calamity; Ilowever, the land enjoyed
its Sabbaths; and the prophecy
seems to intimate, that this part of
the divine law was generally neglected during most of the interven-
ing ages. (2 Chr. 36: 21.)
Scott.
(34.) Houbigant says: ‘ from Saul to the Babylonish captivity are
about 490 years, in which are 70 sabbaths-of-years (7 years each.)
This captivity lasted 70 years,during which the land of Israel rested,”
as it were ; ; a literal fulfilment of the curse denounced hereºye
Dr. Jä. Clarke.
D.
Verses 38, 39. -
The ten tribes never returned to their own land, as a collective
body.
misèrably perished there: (Jºr.
The Jews, who reºlºgy º to go into Egypt,
:—44 :)
Great multitudes of the
j.“jºy; femained afterwards in the nations where they were
dispersed; a large proportion ºf the whole multitude of Israelites
hºttless been lost, as it were; in the nations among whº
they sojourned. The massacres
and different ages,
generally, durably;
people.
guity, and, since the time of Sºhº.
under the ioad of national guilt, W
made of them, in many countries
have been very great : and they have been more
and cruelly oppressed, than. P. **
ntinuing impenitent formerly in idolatry and ini-
For, co t- st in obstimate unbelief; they lie
hich has been accumulating for
-
[445]
B. C. 1490.
Threatenings on disobedience.
LEVITICUs, XXVI.
40 " If w they shall
confess their iniquity,
and the iniquity of their
fathers, with their tres-
pass which they trespass-
ed against me,” and that
also they have walked
contrary unto me;
41 And that I also have
walked contrary unto
them, and have brought
them into the land of
their enemies; if then
y their uncircumcised
hearts be “humbled, and
• they then accept of the
punishment of their ini-
quity:
42 Then b will I re-
member my covenant
with Jacob, and also my
covenant with Isaac, and
also my covenant with
Abraham will I remem-
ber: and “I will remem-
ber the land.
43 The land also shall
be left of them, and
"shall enjoy her sab-
baths, while she lieth
desolate without them:
° and they shall accept of
the punishment of their
iniquity; because, even
because they despised
my judgments, and be-
cause & their soul abhor-
red my statutes.
44 And yet for all that,
when they be in the land
of their enemies, h I will
not cast them away,
neither will I abhor
them, to destroy them
utterly, and * to break my
covenant with them : for
I am the Lord their
God.
45 But I will 1 for their
if we are not abandoned to pine away in the
imiquity we are born ifi, and have lived in.
W. 40–46. The chapter concludes with gra-
cious promises of the return of God’s favor on
their repentance, that they might not (unless by
their own fault) pine away in their iniquity.
Behold, with wonder, the riches of God’s mercy
to a people obstinate against his judgments, who
would never think of surrendering till reduced to
the last extremity. Yet turn you to the strong-
hold, ye prisoners of hope.
I. The repentance is described which would
qualify them for this mercy, v.40, 41. 1. Con-
fession, by which they must give glory to God,
and take shame to themselves. There must be a
confession of sin; their own, and their fathers’;
that thus they may cut off the entail of wrath:
they must confess their sin under its worst char-
acter, as walking contrary to God; that is the
sinfulness of sin, which in our repentance we
should especially bewail. There must also be a
confession of wrath; they must overlook the in-
struments of their trouble and the second causes,
and confess that God has walked contrary to
them, and so dealt with them according to
their sins. Such a confession we find by Daniel;
just before the dawning of the day of their deliv-
erance, (ch. 9.) and the like, Ezra 9. and Neh.
9. 2. Remorse and godly sorrow for sin; If
their uncircumcised heart be humbled. An
impenitent, unbelieving; umhumbled heart, is call-
eduncircumcised. True circumcision is of the
heart, which alone availeth, Jer. 9: 26. Note,
An humble, contrite heart under humbling provi-
dences, prepares for deliverance and true comfort.
3. Submission to God’s justice in all his dealings;
(v. 41, 43.) if they justify God and condemn
themselves, patiently bear what they well deserve,
and carefully answer the ends of it, as what God
has well designed, accept the punishment as a
kindness, take it as physic, and improve it, then
when He
they are penitents indeed.
º * Prov. 28.13. Je. 31:18—20. Ez. 36. 33.12 Job 5:17. 34:31,32. Ps, 50:
sakes remembel the 31, Dan. 9:3—20. Hos. 5.15. 6:1, 15. 119:37.7i.75. is 36:16. jº.
covenant of their ances- * gºlº. 1 John 1:8–10. #19. Dan, 9:7–9,14. Heb. 12:5—
X 21, }~ * tº sº
tors, " whom I brought y Deut. 36:6; Jer, 4.4. 6:10, 9:25,26. f See on 15–2 Kings 17:7–17, 20hr,
forth out of the land of
Ez. 44.7. Acts 7:51.
Gal. 5:6. Phil. 3:3. Col. 2:11.
II. The mercy they should obtain on repent-
ance. ...1. They should not be abandoned, v. 43,
44. . He speaks as a tender Father, that cannot
find iº. his heart to disinherit a very provoking
son, How shall I do it? Hos. 11:’8, 9. Tiii
God had laid the foundations of a church for
Himself in the Gentile world, the Jewish church
was not quite forsaken, nor cast away. 2. They
should be remembered: I will remember the
land with favor, which is grounded on the pro-
mise before; I will º: my covenant, v.
42,45. God is said to remember the covenant,
tºº the promises of it, purely for
his faithfulness’ sake; not for any thing in us.
This is the church’s plea, (Ps. 74; 20.) He will
remember the constitution of the covenant,
which leaves room for repentance, and promises
pardom on repentance; and the Mediator of it
promised to Abraham, Isaac, and Jacob, and sent,
in fulness of time, in remembrance of it., Thé
word covenant is thrice repeated, to intimate
that God, is ever mindful of it, and would have
us so. The persons also with whom it was made
are mentioned in an unusual manner, in the as-
cending line, beginning with Jacob, to lead them
ſº to the most ancient promise, to the
father of the faithful: thus He is said to perform
the truth to Jacob, and the mercy to Abraham.
He will for their sakes, (v. 45.) not their mer-
it’s sake, but their benefit’s sake, remember the
covenant of their ancestors, and on that score
show kindness to them, though most unworthy; ,
they are therefore said to be, as touching the
election, beloved for the fathers’ sakes. Note,
When those that have walked contrary to God
in sin, return to Him by sincere repentance,
though He has walked contrary to them in judg-
ment, He will readily return to them in special
mercy, pursuant to the covenant of redemption
and grace.
Lastly, These are said to be the laws which
the Lord made between Him and Israel, v. 46.
Rom. 2:28,29. 36:14–16.
g 15,30. Ps, 50:17. Am 5:10. Zech.
Egypt n in the sight Of 2. §ºssº"; iš". º: John 737. 15:23,24. Rom.
g 3 * * e e $ & ºf ſº g iſ tº
the heathen, that I might 6'9, 20 43. Matt. 23.1%, ’take i4. h Deut. 4:29,30, 2 Kings 13:23. Neh.
•/ 2 ll. 18 14, Jam. 4.6–9, 1 Pet. 5: 9:31. Ez. 14:22,23. Rom, 11:2,26.
be their God: I am the 5,6 1 See on 11.
LoR a £zra 9:13,15 Neh. 9.33. Dan. 9.7 k jer. ii.2i. 33:20,21. Ez. 1660,61.
D. Gº E.2s. 6.5 p.u. a '$';**ś".
• a Q * €n. 3. º, X . . 6.5. eut. 4: $89,0. On l ; ; * e
t º º i. £ º: i 3. P. loss. B. is so. Luke 1. º*ś AS 3. sº
t] [6S ar] Cl Ill Clºnhel) tS anſ * In 22:33, 25:38.*-ASee 072 EX. 260826.
Judg c Ps. 85:1,2. 136.23. Ez. 36:1–15,33, f. §§23 ºz.º.º. 143. "
u Num. 57. Deut. 4.29–31. 30.1—3. 34. 37:34 feuil. 6:1 fºil i84. John
Josh 7. 19. 1 Kings 833–36,47 d See on 34. 1:17.
Neh. 9.2. Job 33:27.28. I's. 325. e See on 41.—1 Rings 846–48. 2 Chi.
ages; and pine away in heartless, timid despondency, or stupid in-
sensibility, without earnestly Inquiring into the causes of their
calamities, or using proper means of redress and delivelance. It is
remarkable, how exactly this passage describes the general character
of the Jews at this day. So OTT.
Verses 41, 42.
Pride, impenitent love of sin, and enmity to JEHow AH and his
worship, proved the hearts of the people to be uncurcumcised, i. e.
tunrenewed by divine grace ; for circumcision was the sacramental
sign of regeneration. * ID.
...} Covenant.]. It is observable, that it is not said, the Lord
would remember his covenant, ratified with Israel at Sinai; but
that made with their progenitors, the patriarchs, long before the
Sinal-covenant. The future restoration of Israel' will be in fulfil-
ment of the Abrahamic covenant. (Itom. I I : 25–32. Gal. 3: 15
—18. IIeb. 6: 13–20.) ID.
Verses 43–45. y
Notwithstanding these promises, the land would certainly be deso-
lated ; and the preceding calamities would rest on the people, till
they should ‘accept of the punishment of their iniquity,” and ac-
quiesce in it, as just.—The subsequent verses imply a prediction
that the people would thus lepent, as well as an assurance of recon-
cºllation to the pentent. The word rendered ‘for their sakes, may
more literally and justly be translated for them, or in their behalf-A
glorious accomplishment of this part of the prophecy may hereafter
be expected, by the conversion of the Jews to hrist, and probably
by their restoration to their own land : and, indeed, after the fiſii.
ment of the previous threatenings, in their present dispersion of
above 1700 years’ duration, they are still most marvellously preserved
a distinct people, evidently in order to this most desirable event.
(JWum. 23: 9. Jer. 30: 10, 11.) ID.
Verse 46.
Comp. v. 15. Statutes, judgments, &c,.] ‘ I rather think ch. 97.
originally followed ch. 25...and this verse appears to be the proper
concluding verse of the whole book. As the words used in it, and
others of a similar import, which point out different properties of
the revelation of God, are frequently occurring, we will take a gene-
ral view of them in this place. t -
1. STATUTEs : chukkoth, from chak, to mark out, define, &c. Things
God has defined, marked, and traced out, as a perfect copy of pure
conduct ſo men, always before their eyes, to teach how to please Him
in all things, which they could not do without such instructions as
God’s Word gives; and the help He affords by his Spirit.
2. JUDGMENts : shephatum, from shaphat, to distinguish, regulate
and determine; meaning those things which God has determined that
men shall pursue ; by which their whole conduct shall be regulated,
making the proper distinction between virtue and vice, good and evil,
right and wrong, justice and injústice,—in a word, between what is
proper to be done, and to be left undone. . -
3. CoMMANDMENTs : mitsevoth, from tsavah, to command, ordain; and
appoint, as a legislator. A term properly applied to those parts of the
Law which contain the obligation to act according to the statº;
judgments, &c, already established, and prohibit the people by penal
Sanctions from acting contrary to the laws. . . -
4. Covenant : berith, from bar, to clear, cleanse, or purify ; because
the covenant, the whole system of reyelation gyº, to the º: .
intended to separate them from all the people of the º and make
them holy. Érth also signifies the covenant-sacrifice, Whººpºgº
eff Christºs atonement for the sin of the world ; by which He purifº
believers unto Himself, and makes them a peculiar pººl” of
good works. To these four, add from other plaçºs of sº
5. Testimonies: edioth, from did, beyond, further, besides ; because
the whole ºf law referred to something further ºn,9; beyºnd the
Jewish dispensation, to Christ, and bore testimony to Him who was
to come.
in : mishemerotim, from shamar, to guard, keep safe,
wº *#. parts of divine levelation, which exhorted In en
to watch their ways, keep their. hearts, and promised them, in conse-
quence, the continual protection and blessing ºf $oº. º
7. Precepts: pikudim, from pakād, to overlook, take care, or notice
B. c. 1490.
Qf vows and offerings.
* LEVITICUS, XXVII.
laws, which the LoRD - His communion with his church is kept up by his
made between him and
the children of Israel Pin
mount Sinai, q by thé
hand of Moses.
CHAP. XXVII. .
Laws concerning singular vows to God,
respecting persons, 1-8; and cattle,
9–18; and houses and lands; 14-25.
§º: must not be thus dedicated,
2 Of things devoted to destruc-
§". 28, 29. The law of tithes, 30–
AN. the Lord spake
ºn- unto Moses săy-
ing, *- -
Ž Speak unto the chil-
dren of Israel, and Say
unto them,” When a man
shall make - a singular
vow, the persons shall be
for the Lord by thy esti-
mation. f
3.And ºthy estimation
shall be, of the male from
twenty years old even
unto sixty years old ;
even thy estimation shall
be fifty shekels of silver,
“after the shekel of the
Sanctuary, , *
4 And if it be a female,
then thy estimation shall
be "thirty shekels.
5 And, if it be from
five years old even unto
twenty years old; then
thy estimation shall be
of the male twenty she-
kels, and for the female
ten shekels.
law. He manifests not only dominion, but favor,
by giving them his law; and they manifest not only
oly fear, but holy love, by observance of it, and
thus it is between them rather as a covenant than
a law; for He draws with the cords of a man.
CHAP. XXVII. V. 1–13. The last v. of the
ſoregoing ch: seemed to close this statute-book;
yet this ch. is added as an appendix. Perhaps
some devout, serious people might be so affected
with what Moses had but just before delivered,
as, in a pang of zeal, to consecrate themselves,
or their children, or estates to-Him: this, because
homestly meant, God would accept; but because
men are apt to repent of, such vows, He leaves
room for the redemption of what had been so
consecrated, at a certain rate, [to prevent despair,
or depravation of conscience.]
- This concerns singular, extraordinary vows,
which though not expressly insisted Son, yet if
consistent with, and conformable to, the general
W. God would be well pleased with. Note,
e should not only ask, What must we do, but,
What may we do, for the glory and honor of
God? As the liberal devises liberal things, so
the pióus devises pious things; the enlarged heart
would willingly do something extraordinary in the
service of so good a Master as God. When we
receive or expect some singular mercy, it is good
to honor God with some singular vow.
I. The case of persons, v. 2. If a man con-
secrated himself, or a child, to the service of the
tabernacle, the person so consecrated shall be
for the Lord, that is, “God will graciously ac-
cept the good-will;’. Thou didst well that it
was in thine heart; but, forasmuch as He had
no occasion to use their services about the taber-
nacle, a whole tribe being appropriated to the
6 And if it be * from
a month old even unto
five years old ; then thy
estimation shall be of the
male five shekels of sil- a Gen. 28:20–22
ver, and for the female
thy estimation shall be
three shekels of silver.
p 25 1.
q 8:36. Num. 4.37.
use of it, those thus vowed were to be redeemed,
and the redemption money employed for the repair
of the sanctuary, or other uses of it; as appears
by 2 Kings 12: 4. where the marg. calls it the
money of the souls of his estimation.
A book of rates is accordingly provided here,
by-which the priests were to go in their estima-
tion. The females were then less esteemed, but
not so in Christ; Gal. 3: 28. Note, Persons in
the prime of their time, must look upon them-
selves as obliged to do more in the service of God
and their generation, than can be expected either
from minors or from the aged. Infants were capa-
ble of being vowed by their parents, even before
they were born, as Samuel was, but not to be
presented and redeemed till a month old. Sam-
uel was not redeemed, because a Levite, and a
particular favorite. The poor shall be valued
according to their ability, v. 8. Something they
must pay, that they might learn not to be rash in
vowing to God, for He hath no pleasure in fools.
Yet not more than their ability, that they might
not ruin themselves and their families by their
zeal. Luke 21: 4. …” *
II. The case of a beast. 1. If clean, it must
not be redeemed, nor any equivalent given; it
shall be holy; (v. 9, 10.) not to be put to any
common use, nor changed on second thoughts;
but either offered on the altar, or, if blemished,
he that vowed it should not take advantage of
that, but the priests should have it for their own
use, (as God’s receivers,) or it should be sold for
the service of the sanctuary. This teaches cau-
tion in making vows, and constancy in keeping
them; for it is a smare to a man to devour
that which is holy, and after vows to make
inquiry. To this that rule of charity seems to
allude, Every man according as he purposes
in his heart, so let him give. 2. If unclean, the
Deut. 23.21–23. Judg. 11.30,31... 1
Sam. 1:11.
b 14. 5:15. 6.6. Num, 1816. 2
Kings 12:4. Marg.
c 25. Ex. 30:13.
d Zech. 11:12,13. Matt. 26:15. 27.9,
10.
77:20 e Num. 3:40–43. 18 l8,16.
Ps 77:20.
Nun. 8:2. 21-2.
* PRACTICAL OBSERVATIONS.
\
^\
— God gives to all their due, and his Word distribº,
V. 14–46. Sooner or later, sin will be the ruin, as well as
reproach, of every people; and our national violation of the
Sabbath, contempt of the ordinances of God, opposition to his
truth, and abhorrence of his commandments, after our manifold
rebukes, dangers, and deliverances, which were intended to
bring us to repentance and upright obedience, have a very gloomy
aspect on this yet favored land. If we continue still to walk
contrary to God, we may expect that He will punish us seven
times more than He has done; and that He will avenge the quar-
Fel of his Gospel upon us; and if He, who has all creatures in
his band as ministers of his vengeance, should set his face against
us; who can conjecture where the contest will end? Oh that,
being deeply humbled before God, and ingenuously confessing our
sins, we might, by a general revival of religion and reformation
\ * -
3f, to visit,-a very expressive character of the divine testimonies,
the overseers of a man’s conduct, those who stand by and look on, to
See if he acts according to the commands of his master; also, the
****, because God’s precepts are suited to all the circumstancés of
human life; some are applicable in adversity, others in prosperity ;
Some in times of temptation and sadness, others to seasons of spirit:
ual joy and exultation, &c. &c. Thus they may be said to overlook
an; #. Inlan in . ". places, and circumstances. y
; 4'RUTH; ºbeth, from am, to support, sustain, co :
God is immutable, who has joiº...a...:
therefore all his promises, threatenings, commandments &c. 3.16
wnalterable, ând eternal. Error and falsity promise to direct and sus-
tail, but they fall, God’s word is supported by his own Jaithfulness
‘and it supports and confirms them who conscientiously believe it y
.9; ºogºs; sidekath, which seems to convey the idea of
giving just weight, or good measure, 19; 36. This is on: of the char-
acters attributed to the revelation God makes of Himself-in Ps. 119
And by this the impartiality of the divine testimonies is pointed out.
6s to every man ac-
cording to his state, circumstances, talents, graces, &c. to none too
mº ; wº In One º; little; to all enough.
• Word of JEHow AH 3 dabar Yehovah, from dab -
- * ar, to
§ſ."; ; hen j.".º forward, or utter. º:
**.*.*.9%. Whº God has brought forth to man, from his
- sai ex i + . * * * * OW
lmind and counsel; it is a perfect Similitude of his own º
* goodness, and truth. This divine law is sºmetiš. express:
11. NIMRETH, speech or word, vari * -
y ously modified, from amar t
branch out, because of the interesting details into which the Word .
, thinim did.
of manners, with the harmonious concurrence of all ranks and or-
ders of men, avert the rising storm before it burst upon us!—lf at
length any sinner be deeply humbled, and conſess his guilt, and
cry for mercy through faith in Christ, and according to the cov-
enant with all believers in Him; God will remember that cove-
mant, and pardon that sinner, “according to the multitude of his
mercies:’ so that none need despair, and ‘pine away in their
iniquities.” Whilst we joyfully avail ourselves of such a precious
privilege, and are confirmed in our faith even by the desolate and
dispersed condition of the disobedient Israelites; let us not abhor
and despise them, but compassionate them, and pray, [and exert
ourselves,) that they may at length be remembered according to
the covenant with their fathers. SCOTT.
God enters, in order to instruct man and make him wise unto salva-
tion ; according to the curious and elegant description of the apostle,
Heb. 1: 1. polymeros kai polytropos, “in many distinct parcels,” and
by “ various tropes or figures.”
12. All these collectively are termed the Law, torah, or toral Jºho-
vah, from yarah, to direct, set straight and true, as stones ut a building,
to teach and instruct, because this whole system of divine revelation
is calculated to direct men to the attainment of present and eternal
felicity. To set them right in their notions concerning the Supreme
God. "To order and adjust them in the several departments of civil
and religious society; and thus to teach and instruct them in the
knowledge of themselves, and in the true knowledge of God. , Thus
those who receive the truth, become the city of the living God; the
temple of the Most High, builded together, for a habitation of God,
through the Spirit. See Ex. 12:49, to complete this description of
the law : [and Ps. 119.] Dr. A. CLARKE.
* NOTES.
CHAP. XXVII. V. 2–8. The Gibeonites were afterwards em-
ployed as hewers of wood and drawers of water;' and, perhaps
some others, who refused to redeem themselves, performed menial
services to the priests and Levites. Probably these, as Well, *. the
Gibeonites, were called JWethinum, or dedicated persons. (Josh, 9: º
1 Chr. 9: 3.) So Samuel, and perhaps some others, who ſºlº
themselves or their children. The women, if not redeemed, " º
find employment in spinning, weaving, and mºč.".
for the priests, or washing for them, and in various gº.”.” 'Ne:
- - l, and the wives of the
we may suppose the Gibeonitish women, SCOTT.
[447)
B. C. 1490.
Of vows and offerings.
LEVITICUS, XXVII.
7 And if it be f from
sixty years old and
above; if it be a male,
then thy estimation shall
be fifteen shekels, and
for the female ten she-
kels,
8 But iſ he be 5 poorer
than thy estimation, then
he shall present himself
before the priest, and the
priest shall value him :
according to his ability
that vowed shall the
priest value him.
9 || And if it be a beast,
whereof men bring an of-
fering unto the Lord ; all
that any man giveth of
such unto the LorºD shall
be holy.
10 He h shall not alter
it, nor change it, a good
for a bad, or a bad for a
good: and if he shall at
all change beast for beast,
then it and the exchange
thereof shall be holy.
11 And if it be any
unclean beast, of which
they do not offer a sacri-
fice unto the LoRD ; then
he shall present the beast
before the priest:
12 And the priest shall
value it, whether it be
good or bad; * as thou
valuest it, who art the
priest, so shall it be.
13 But if he will at
all redeem it, k then he
shall add a fifth part
thereof unto thy estima-
tion.
14 || And when a man
shall 'sanctify his house
to be holy unto the
LoRD ; then the priest
shall estimate it, whether
it be good or bad: * as
the priest shall estimate
it, so shall it stand.
15 And if he that
sanctified it will redeem
his house, " then he shall
add the fifth part of the
money of thy estimation
unto it, and it shall be
his.
16 And if a man shall
Sanctify unto the Lo RD
some part 9 of a field of
his possession; then thy
estimation shall be ac-
cording to the seed there-
of: fan P homer of
*
beast should go to the use of the priest at such
a value; but he that vowed it, on paying that
value in money, and adding a fifth more to it,
might redeem it, v. 11–13. It was fit that men
should smart for their inconstancy. God has let
us know his mind concerning his scºvice, and He
is not pleased, if we do not know our own.
W. i4–25. Here is the law concerning real
estates vowed.
I. Suppose a man, in his zeal for the honor of
God, sanctify his house to God, (v, 14.) the
house must be valued by the priest, and the price
of it converted to the use of the sanctuary, which
by degrees came to be greatly enriched with dedi-
cated things, 1 Kings 15:15. But, if the owner
be minded to redeem it, he must not have it so
cheap as another, but must add a fifth to the
price, for he should have considered before he
vowed it, v. 15. To him that was necessitous,
God would abate of the estimation, of Himself;
(v. 8.) but to liim that was fickle and humorsome,
and whose second thoughts inclined more to the
world and his secular interest than his first, God
would rise in the price. Blessed be God, there
is a way of sanctifying our houses to be holy
wnto the Lord, without either selling or buying
them. If we and our houses serve the Lord,
if religion rule in them, and we put away ini-
quity far from them, and have a church in our
howse, holiness to the Lord is written upon it, it
is his, and He will dwell with us in it.
II. Suppose a man sanctify some part of his land,
giving it to pious uses, then there was a difference.
1. If it was the inheritance of his fathers, (the
jield of his possession,) pertaining to his family
from the first division of Canaan, God would not
admit such a degree of zoal as ruined a man’s
family. He might not give it all, no, not to the
sanctuary, only some part, v. 16. And in that
case, (1.) The land was to be valued by so many
measures’ sowing of barley. So much land as
would take a homer, or chomer, of barley, which
contained ten ephahs, [above 8 Winchester bush-
els, Scott,) Ezek. 45: 11. (not an omer, the
tenth part of an ephah, Ex. 16: 36.) was valued
at 50 shekels, a moderate price, (v. 16.) and
that, if sanctified immediately from the year of
jubilee, v. 17. But if some years after, there
was to be a discount accordingly, even of that
price, v. 18. And, (2.) When the value was
fixed, the donor might, if he pleased, redeem it
for 60 shekels, v. 19. But if he would not re-
deem it, and the priest sold it to another, them at
the year of jubilee, beyond which the sale could
not go, the land came to the priests, and was
theirs for ever, v. 20, 21. Note, What is given
to the Lord ought not to be given with a power
of revocation.
2. If the land was his own purchase, and came
not from his ancestors, then not the land itself,
but its value, went to the priests for pious uses,
v. 22–24. It was supposed that those who, by
God’s blessing, were grown so rich as to purchase,
would feel obliged, in gratitude, to sanctify some
part, at least, (and here they are not limited, but
might, if they pleased, sanctify the whole,) to
the service of God. For we ought to give as
God prospers us. Now, forasmuch as purchas-
ed lands were, by a former law, to return at the
year of jubilee to the family who sold them, God
would not have it defeated, by making the lands
Corban, a gift, Mark 7: 11. But its worth
must be computed for so many years as were from
the vow to the jubilee, for only so long it was his
own. God hates robbery for burnt-offerings,
and we can never acceptably serve God with what
we have wronged our neighbor of: [even though
our creed be right.] So much money he was to
give for the present, and keep the land in his
own hands till the jubilee, when it was to return,
free of all incumbrances, even that of its being
dedicated, to him of whom it was bought. The
value of the shekel, by which all these estima-
tions wele to be made, is here ascertained, (v.
25.) it shall be 20 gerahs, and every gerah was
16 barley-corns. This was fixed before, (Ex.
30: 13.) and whereas there had been some aſtēr-
ations, it is again fixed in the laws of Ezekiel’s
visionary temple, (Ezek. 45: 12.) to denote that
the Gospel-should reduce things to their ancient
standard. [See Tables, end of Ea..]
W. 26–34. I. Here is, a caution not to make
barley-seed shall be valu-
ed at fifty shekels of sil-
Vel".
17 If he sanctify his
field from the year of
jubilee, according to thy
estimation it shall stand.
18 But if he sanctify
his field " after the jubi-
lee ; then the priest shall
reckon unto him the
money according to the
years that remain, even
unto the year of the ju-
bilee, and it shall be
abated from thy estima-
tion.
19 And if he that sanc-
tified the field will in any
wise redeem it; then he
shall add the fifth part of
the money of thy esti-
mation unto it, and it
shall be assured to him.
20 And if he will not
redeem the field, or if he
Verses 9–13.
The difference between this singular vou, and ordinary vows, seems
to have been this:—the ordinary vow' was made, when in quest of
some blessing, or when some special mercy was received : the per-
son who vowed engaged to offer certain sacrifices of burnt-offerings
or peace-offerings unto the Lord ; and it included nothing else. But
a singular vow was the solemn dedication of a man’s person, or
child, or some part of his property, to the immediate use of the
sanctuary, or of the priests ; with special designatwom, whether fit for
sacrifice, or not.
(10.) “Reader hast thou ever dedicated thyself or any part of thy
§" to the service of thy Makor 2 If so, hast thou paid thy
Scott.
have sold the field to
another man, it shall not
be redeemed any more.
21 But the field," when
it goeth out in the jubilee,
shall be holy unto the
LoRD, as a field ‘devot-
ed: the possession there-
of shall be the “priest's.
22 And if a man sanc-
tify unto the Lord a
field which he hath
bought, which is not of
the fields of “his posses-
sion ;
23 Then the priest
shall reckon unto him
the worth of y thy esti-
mation, even unto the
year of the jubilee, and.
he shall give thine esti-
mation in that day, as a
holy thing unto the
LoRD. *
24 In the year of the
jubilee the field shall re-
vows? TOF hast thou altered thy purpose, or chº
turn unto him of whom it
was bought, even to him
to whom the possession
of the land did belong.
25 And * all thy esti-
mations shall be accord-
ing to the shekel of the
sanctuary: * twenty ge-
rahs shall be the shekel.
26 Only the *firstling
f Ps, 90:10.
g 5:7. 12:8. , 14:21,22. Malk 14:7.
Luke 21:1–4. 2 Cor. 8:12.
h 15–33. Jam. 1:8. &
1 Deut. 23:18, Mal. 1:14. ..
* Heb. according to thy estimation, O
priest, &c.
k 10,15, i9. 5:16. 6:4,5. .22:14.
l 21, -25:29–31. Num. 18:14.
m 12.
n Sec on 13. ---
o Acts 4:34–37. , 5:4.
f Or, the land of an homer, &c.
p Is. 5:10. EZ. 45:11–14. Hos. 3:2.
q 25:15,16,27,51,52.
e on 13. -
r #: 28,31
: 10.28.31.
: ºut. 1817. Josh.6:17. Ezra
10:8. E7. 44:29. arguns.
u Num. 18:14. Ez. 44:29.
x 25:10,25.
y #"sºs * a 3
z 20. :Zö, e
(, ... à Num. 3:47. 18:16. Ez.
5
45:12.
• Heb.first-born, &c. f
ed thy offering 3
Has He received from thy hands a bad for * good f Wert thou not
ated to God in thy baptism 2 e
#. tº renounced the devil and all his works,
Are his vows still upon thee :
the pomps and
jities of this wicked world, and all the sinful lºts of the flesh P”
Dost thou feel thyself bound
mandments, and walk in the same all the days of thy life 3’’
not this thy baptismal covénant :
“ to keep God’s holy will and com-
Wals
And hast thou renounced IT P
Í God is not mocked : that which thou sowest thou shalt
º: º If thou rob God of thy heart, He will deprive thee of his
heaven.” .*
Dr. A. CLARKE.
B. C. 1490.
Of vows and offerings.
LEVITICUS, xxvii.
of the beasts, * which
should be the LoftD’s
firstling, no man shall
sanctify it: whether it be
ox or sheep, it is the
LoRD’s. --
27 And if it be of an
unclean, beast, then he
shall redeem it according
to thine estimation, and
shall add a fifth part of it
thereto : or if it be not
redeemed, then it shall
bé sold according to thy
estimation. , *
28 "I Notwithstanding,
d no devoted thing that a
man shall devoté unto the
LoRD, of all that he hath,
$oth of man and beast,
and of the field of his
possession, shall be sold
or redeemed : every de-
voted thing is most holy
unto the LoRD.
* 29 None devoted,
which shall be devoted
of men, shall be redeem-
ed: but shall surely be
put to death. * *
30 T And e all the tithe
of the land, whether of
the seed of the land, or
of the fruit of the tree,
is the LöRD's: it is holy
unto the LoRD. - * >
31, And if a man will
* at all redeem ought of his
tithes, he shall add thereto
the fifth part thereof.
32 And concertaing the
tithe of the herd, or of
the flock, even of what-
soever 6 passeth under
the rod, the tenth shall
be holy unto the Load.
f
It is good to be zealously affected, and liberally disposed, to
rent expressiou of the vow.
such a jest of sanctiſying things to the Lord, as
to sanctify any firstling to Him, for that was his
already by the law, v. 26. , Though the matter
of a general vow be that which we were before
obliged to, as of our sacramental covenant; yet
a singular vow should be of that which we were
not, in such circuinstances, and proportions, an-
tecedently bound to. The law concerning the
firstlings of unclean beasts (v. 27.) is the same
with that, v. 11, 12. -
II. Things or persons devoted are here distin-
guished from things or persons only sanctified.
j. Devoted things were most holy to the Lord,
and could neither revert, nor be alienated, v. 28.
They were of the same nature with the sacrifices
called most holy, which none might touch, but
the priests. The difference arose from the diffe-
• f If a man dedicated
any thing to God, binding himself with a solemn
curse never to alienate it to any other purpose,
then it was a thing devoted. 2: Devoted persons
were to be put to death, v. 29. Not that it was
in the power of any parent or inaster thus to de-
vote a child or a servant to death; but it must
be meant of the public enemies of Israel, who,
eitherby the appointment of God, or by the sen-
tence of the congregation, were devoted, as the
seven nations with which they must make ao
league, Josh. 6: 17. Judg. 21:9, 19. *
III. A law concerning tithes; paid before the
law, as appears, Gen. 14:19. and 28:22. I. They
should pay tithe of all their increase, their corn,
trees, and cattle, v. 30, 32. Thus they acknow-
ledged God to be the Owner of their land, the
Giver of its fruits, and themselves to be his tenants,
and dependents. Thus they gave Him thanks for
the plenty they enjoyed, and supplicated his favor
in the continuance of it. And we are taught in
general to honor the Lord with our substance,
and in particular to support and maintain his
ministers, and to be ready to communicate to
them, Gal. 6: 6. 1 Cor. 9: 11. And how this
may be done in a fitter and more equad propor-
tion than that of the tenth, which God Himself
appointed of 9ld, I cannot see. 2. That which
was once imarked for tithe should not be altered
no not for a better, (v. 33.) for Providence
directed the rod that marked them.
. The last v. seeins to refer to this whole book,
of which it is the conclusion. Many of these
commandments are moral, and of perpetual obli-
gation; others ceremonial, and peculiar to the
Jewish economy, which yet have a spiritual sig-
miſicancy, and are instructive to us who are fur-
mished with a key to their mysteries; for unto
w8, by those institutions, is the Gospel preached
as well as unto them, Heb. 4:2. And, upon
the whole matter, we may see cause to bless God,
(1.) That we are not under the dark shadows
of the law, but enjoy the clear light of the Gospel,
which shows us Christ, the end of the law for
righteousness. The doctrine of our reconcili-
ation to God by a Mediator is not clouded with
the smoke of burning sacrifices, but cleared by
the knowledge of Christ and Him crucified.
(2.) That we are not under the heavy yoke of
the law, and the carnal ordinances of it, as the
apostle calls thern, imposed till the time of refor-
mation, a yoke which neither they nor their
fathers were able to bear, but under the sweet
and easy institutions of the Gospel, which pro-
nounces those the true worshippers that wor-
| ship the Father in spirit and truth, by Christ
only, and in his maine, who is our Priest, Temple,
Altar, Sacrifice, Purification, and All. Let us
not therefore think, that, because we are not tied
to the ceremonial cleanings, feasts, and oblations,
a little care, time, and expense, will serve to
honor God with. No, but rather have our hearts
more enlarged with free-will offerings to his
praise, inore inflamed with holy love and joy, and
more engaged in seriousness of thought, and sin-
cerity of intention; having boldness to enter into
the holiest by the blood of Jesus, let us draw
, near with a true heart, and in full assurance
of faith, worshipping God with so much the
more cheerfulness and humble confidence, still
, saying, Blessed be God for Jesus Christ.
|
33. He shall not search 34 These are the ...”iº,"; tºs,
whether it be good or commandments which 33. Matt. 25.41. Acts 23:12-13.
h e Rom. 9:3. 1 Cor. 16:22. Gal. 3:10, 13.
bad, "neither shall he the LoRD commanded a 3.15.3% ºn-º-º:
change it: and if he Moses, for the children of §º tºº;i.
change it at all, then both Israel “in mount Sinai. Mºaº tº
* * c Ex. 13:2,12,13. 22:30. Num. 18:17. jºiâ. E. 20:37. Mic. 7:14. h. i0.
it and the change thereof - Beut. 15:19. ##1. Deut. 4:45. John 1:17.
shall be holy: it shall not
be redeemed.
Beut. 7: 1,2.
19.
PRACTICAL
d See on 21--Ex. 22:20. Num. 21:2,3.
13:15,16. 20:16,17. 25:
Josh. 6:17–19,26.
k Num. 1:1. Gal. 4:24,25. Heb. 12:18
—25.
7:1. 11—13,
OBSERVATIONS.
leaving another calling for the ministry.
Nor should any reso-
the service and sanctuary of the Lord: but consideration should
precede, and prudence direct, the application of our liberality;
otherwise rash vows, and inconstancy in performing thein, will
dishonor God and embarrass our own minds.—We should dedi-
cate ourselves and our families to his service, according to the sit-
uation of life in which the providence of God has placed us. But
may we not aptly accommodate these “singular vows of persons’
to the case of those, who, perhaps with good intention, but
great impropriety, are determined to leave their proper employ-
inents, and to euter into the ministry; or to those, who resolve
to bring up their children to that sacred office, before they can
know whether they will be properly qualified or disposed for such
a service: Too many seem to forget, that there are other ways
of glorifying God and serving his church, besides preaching the
Gospel; and though no general rules can be prescribed in such
cases; yet much caution, deliberation, prayer, patient waiting
and submission to Providence, tº 3
should precede every person’s
lutions er vows be considered binding, unless the Lord allows
them, by giving proper qualifications and dispositions, and open-
ing a regular door of admission in his providence. For to this
day He will choose his own ministers, whom He employs in his
sanctuary, without regarding our partial or selfish desires and
intentions.—Our houses, lands, cattle, and substance should be
possessed and used to his glory; and a portion dedicated imme-
diately to the support of his worship, and to promote his cause,
is acceptable to Him, if dome with a constant and willing mind,
and in prudence and equity. Let us [above all] flee to the Sa-
-vior for refuge; and, receiving the reconciliation, let us yield our-
selves to Him, without wishing or desiring a change, to be unto
Him a holy people, that ‘ his name may be glorified in us,’ liv-
ing and dying, and for ever; ‘ and we glorified in Hin, accord-
ing to the grace of our God, and of the Lord Jesus Christ,” (2
#es. i. ii, 12.) Scott.
* * * - - Verses 28, 29.
The Word here, rendered a devoted thing, implies an anathema, or
curse. Persons thus devoted, were by solemn vows consigned to
utter destruction without redemption's but then this vow could not
be valid, if contrary to any part of the divine law"; and in that case
the person making it needed repentance and forgiveness. In respect
of things devoted, they were either utterly destroyed by fire, or wholly
dedicated to religious uses. The Lord Himseif thus devoted the
Amalekites, and the Canaanites in general, and the inhabitants of
Jericho in particular; but He reserved the precious metals for the
sacred treasury. (Comp. Wum...21: . 1–3, Judg. I 1 : 34–40. I
Sam. 14: 36–46.) - S
. . . Verses 30–34. cott,
The custom of dedicating the tenth part of any profit or increase
$9 religious uses, was doubtless more ancient than the Mosaic law.
(Gen. 14: 18–20. 28: 20–22.) and learned men have shown, that,
O, T, VOL. I. - 57
“Whatever may be said in th
(probably from tradition,) it prevailed in many nations; though not
so regularly as in Israel. From the law afterwards given concern:
ing the division of these tithes, it is evident that they were intended
to be a considerable part of the stated maintenance of the priests
and Levites; (JWum. 18: 21–32.) and they must therefore be care-
fully distinguished from the second tithes, on which the people feasted
before the Lord, with the Levites. (Deut. 14; 22—29.) The regu-
lations here made would prevent the introduction, of a modus, in
collecting the tithes, as well as impropriations, and various other
methods, which have in nany places reduced almost to beggary
the clergy, for whose maintenance tithes were originally given.
is case, where tithes .. ...'.a human
institution : it would certainly have been Wrong Where they Were
ğıll ; divine appointment. Yet doubtless, this law teaches,
that they ‘ who labor in the Word and doctrine. have a right to a
maintenance, and ought not to be defrauded of it. Scott.
[449)
AN EXPOSITION,
W IT H *
P R A CT I CAL o B's E R v A TI ONS, AND No TE s.
OF THE FOURTH BOOK OF MOSES, CALLED
N U M B E R S.
p'
**
The title of this book only, of the five books of Moses, we turn into English ; in all the rest we retain the Greek
word itself, borrowed from the Sept. the most ancient version of the O. T. we know of, for which difference I know no
reason, but that the Latin translators have generally done the same. The original calls it Bemidbar, i.e. “In the wil-
derness.” It is called Numbers, because o the numbers of Israel, so often mentioned in it, and so well worthy to give
a title to it, as being the remarkable accomplishment of God's promise to Abraham, that his seed should be as the stars
of heaven for multitude. It also relates to two numberings, one at Sinai, (ch. 1) the other in the plains of Moab, 39
years after, ch. 26. And not three men the same in the last account that were in the first. This book is almost equally
ăivided between histories and laws, intermixed. e nº HENRY.
it opens with an account of the arrangement of the twelve, tribes into regular encampments, in four divisions under
their several leaders, around the tabernacle ; the care of which, and of all its furniture, was committed to the Levites,
in three divisions, according to their families. The history of Israel then proceeds; and after that instance of rebellion
which provoked God “to swear in his wrath that they should not enter into his rest; it records the continuance of the
Israelites in the wilderness for above 38 years; and the whole is intermixed with many laws, moral and ceremonial.—
In confirmation of the united testimony of antiquity, that Moses wrote the books ascribed to him, which is uniformly
sanctioned by all the sacred writers, and in an especial manner by our Lord and his apostles; it may be useful to the
studious reader to notice, how constantly the laws and facts of this book are referred to in all the subsequent parts of
Scripture, as things of established credit and notoriety; which never could have been the case, had not the book been
well known among the Israelites. In general, the M. R. if carefully consulted, will most fully establish this point: in
particular, the ministrations severally allotted to the priests and Levites; the unbelief and rebellion which excluded this
generation of Israel from Canaan; their subsequent wanderings for almost forty years; the conquest of Sihon and Og;
and the settlement of two tribes and a half, E. of Jordan, are pre-supposed as notorious facts in every subsequent part
of the Bible. But the prophecies delivered by Balaam, which have already received a most signal accomplishment, not
only prove the narrative genuine, and that Balaam spake by the Spirit of prophecy; but as introduced in close connec-
tion with the history, long before any of the predictions were fulfilled, or in human probability likely to be so; they form
a collateral argument, that the book itself was divinely inspired : for in this manner the Lord has seen good to set his
seal to most, if not all, of the several books of holy writ. --
Scott.
An abstract of much of it we have in a few words, 40 years long was I grieved with this generation; and an applica-
tion of it to ourselves, Let us fear lest we seem to come short.
Many considerable nations were now in being, that dwelt
in cities and fortified towns, of which no notice is taken, by the sacred history; but very exact records are kept of the
affairs of a handful of people, that dwelt in tents, and wandered strangely in a wilderness, because they were the chil-
dren of the covenant: For the Lord's portion is his people, Jacob is the lot of his inheritance.
B. C. 1490.
CHAP. I.
The Lord commands Moses to number
Israel, and appoints by name a prince
from each tribe to assist him, 1–16.
The number of each tribe, and the
sum total, 17–46. The Levites are
not numbered with the rest, being to
serve at the tabernacle, 47–54.
AN. the LoRD spake
unto Moses * in the
wilderness of Sinai, b in
the tabernacle of the con-
gregation, “on the first
day of the second month,
in the second year after
|...} .*. come out of the
and of Egypt, sayin
2 #. i. im
of all the congregation
of * the children of Israel,
a 10:12. Ex. 19.1. Lev. 27:34.
b Ex. 25-22. Lev. 1:1.
... Ex. 40:17. 1 Kings 6.1.
Ex. 30.12. 38:26 2
. 1 Chr. 21:2.
e Gen. 49.1—3. Ex. 1:1–5.
3-ºxº~-
CHAP. I. Israel was now to be formed into a
commonwealth, or a kingdom rather; for the
Lord was their King, (1 Sam. 12: 12.) their
govel mment a theocracy, and Moses under Him,
was king in Jeshwrum, Deut. 33: 5. Now for
the right settlement of this holy state, next to the
institution of good laws, was necessary the in-
stitution of good older; an account therefore must
be taken of the subjects of this kingdom, which
is done in this chapter.
V. 1–16. I. Here is a commission issued to
muniber the people; and David, long after, paid
dear for doing it without a commission. The
place; at God’s court, in the wilderness of Si-
nai; from his royal palace, the tabernacle of
the congregation. The time; in the second
year after they came up out of Egypt; we may
call it the second year of that reign. The laws
in Leviticus were given in the first month of that
year; these orders in the beginning of the second
month.
1. None were to be numbered but males, fit
for wal. None under 20; for though some such
might have bulk and strength enough, yet, in com-
passion to their tender years, God would not have
it put upon them to bear arms. None who,
NOTES.
& The numbering in this chapter cannot be the
*ºne with that before mentioned; for that preceded the construction
of the tabernacle, which was set up on the first day of the first month,
and the bases were formed of the silver collected on that occasion ;
Whereas this was ordered on the first day of the second
38: 25–28, 40: 2.)—The Levites were exempted both from the tribute
&nd from war, and consequently were not included in either account.
None seem to have been numbered who were unserviceable, wheth-
er through age, or infirmities ; but, as “there was not one feeble per-
Bon among their tribes’ when they left Egypt, we may suppose there
were very few at this time. (Ez. 13:17, 18.
*d in even numbers; no less sum, than fifty being mentioned, and
CHAP. I. V. 1–3.
month. (Ez.
twenty years
rate writings,
Each tribe was reckon-
that but in one instance : (25) as they were ranked under rulers of
thousands, of hundreds,
families, and households ;
ingly, with the omission of the odd numbers; and the alterations had
beº'so few since the former, account, that it made no difference in
the round sum. & Zºº - sº & *
one had died in the intervening space: but if this were allowed, it
t also be s sed, that º
Ill ll SL BISO *i. time ; which is totally improbable !
(i.) Rosen M. thinks it manifest, that these first chapters were sepa-
on different subjects,
inai :
º: º and third book, were prefixed to this fourth bºg. by
him who collected them.
HENRY.
*
through age, or bodily infirmity, were unfit for
war. The church being militant, those only are
reputed the true members of it that have listed
themselves soldiers of Jesus Christ; for our life,
our Christian life, is a warfare. 2. The account
was to be taken according to their families,
that not only their number and names, but their
tribe, family, or clan might be known; nay, of
what particular house every person was; or, reck-
oning it the muster of an army, to what regiment ,
every man belonged, that he might know his place,
and the government where to find him. They
were numbered a little before, when their poll-
money was paid, Ex. 38:25, 26. . But it should
seem they were not then registered by the house
of their fathers, as now. Their number was
the same then as now, 608,550 men, for as many
were arrived to be twenty years old, as had died
since then.
II. Commissioners are named for this work.
Moscs and Aaron were to preside, (v. 3.) and one
inan of every tribe, renowned in his tribe, and
presumed to know it well, was to assist: the
princes of the tribe, v. 16. Note, Those that
are honorable should study to be serviceable; he
that is great, let him be your minister, and show,
and of fifties, yet according to their tribes,
it is probablé they were registered accord:
Some indeed infer from this circumstance, that not
no individual had attained the age of
Scott.
set down while they were en-
and which, as they could not be conveniently put
D.
[450]
B. C. 1490.
The numbering of the people
NUMBERS, I.
taſter their families, by
the house of their fa-
thers, with the number
of their namés, every
male by their polls:
3 From 5 twenty years
old and upward, all that
are hable to go forth to
war in Israel: thou and
Aaron shall number
them by their armies.
4 T And with youthere
shall be a man of every
tribe, k every one head
of the house of his fa-
thers.
5 And these are the
names of the men that
shall stand with you: Of
the tribe of Reuben ;
IElizur, the son of Shed-
©Ult. f
6 Of Simeon; "Shel-
umiel, the son of Zuri-
shaddai. ' *
7 Of Judah; "Nahshon
the son of Amminadab.
8 Of Issachar; * Neth-
aneel, the son of Zuar.
9 Of Zebulun; P Eliab,
the son of Helon.
10 Of the children of
Joseph : of . Ephraim ;
* Elishama, the son of
Ammihud : of Manasseh;
“Gamaliel, the son of Ped-
ahzur. * <s
11 Of Benjamin ; Abi-
dan, the son of Gideoni.
12 Of Dan ; ‘Ahiezer,
the son of Ammishad-
dai.
13 Of Asher; "Pagiel,
the son of Ocran.
14 Of Gad; * Eliasaph,
the son of Deuel.
15 Of Naphtali; , A-
hira, the son of Enan.
16 These were the re-
nowned of the congrega-
tion, princes of the tribes
of their fathers, * heads
of thousands in Israel.
17 ºf And Moses and
Aaron took these men
which are expressed by
their names:
by his knowing the public, that he deserves to be
publicly known.
This account was ordered to be taken and kept
for several reasons. 1. To prove the accomplish-
ment of the promise to Abraham, as an encour-
º: to them to hope, that the other promise
of the land of Canaan for an inheritance should
also be fulfilled in its season. When the number
of a body of men is only guessed at, on the view,
it is easy for one, disposed to cavil, to surmise
that the conjecture is mistaken, and that, if
counted, they would not be ſound halſ so many;
therefore God would have Israel numbered, that
the power of his providence, and the truth of
his promise, may be seen and acknowledged by
all. It could not have been expected, in any or-
dinary course of nature, that 75 souls, (the num-
ber of Jacob's family when he went down into
Egypt,) should in 215 years multiply into so many
hundred thousands. It is therefore to be attri-
buted to an extraordinary virtue in the divine
promise and blessing. 2. To intimate the par-
ticular care God Himself would take of his Is-
rael, and expected Moses also and the inferior
rulers should take. God is called the Shepherd
of Israel: now the shepherds always kept count
of their flocks, (and delivered them by number
to their under-shepherds,) that they might know
if any were missing: in like manner God num-
bers his flock, that of alk which He took into
his fold He might lose none, but on a valuable
consideration, even of those that were sacrificed
to his justice. 3. To put a difference between
the true-born Israelites and the mixed multitude
18 And they assembled
21 Those that
among them; none were numbered but Israelites.
God has a particular property in, and concern for
the saints: The Lord knows them that are his.
knows them by name. The hairs of their head
are numbered; but He will say to others, ‘I never
knew you, never made any account of you.’ 4.
It was in order to their being marshalled into
several districts, for the more easy administra-
tion of justice, and their more regular, march
through the wilderness. It is a rout, and a rab-
ble, not an army, that is not mustered and put
in order.
W. 17–45. We have here the speedy execu-
tion of the orders given. The numbering was
begun the same day, comp. v. 18. with v. 1.
Note, When any work is to be done for God, it
is good to set about it quickly, while the sense of
duty is strong and pressing. And, for aught that
appears, it was but one day’s work, for many
other things were done between this and the 20th
day of this month, when they removed their camp,
ch. 10: 11. Joab was almost ten months mum-
bering the people, (2 Sam. 24: 8.) but then they
were dispersed, now they lived close together;
then Satan moved the doing of it, now God. It
was the sooner and more easily done now, be-
cause it had been done but a little while ago, and
they needed but review the old books, with the
alterations since made, which, probably, they had
kept an account of as they occurred.
In the particulars recorded, we may observe,
1. The numbers are registered in words at length.
not in figures; to every tribe it is repeated, for
the greater ceremony and solemnity of the account,
were fathers, according to the
all the congregation to-
gether on the first day of
the second month ; and
they declared" their pedi-
grees after their families,
• by the house of their
fathers, according to the
number of the names,
from twenty years old
and upward, by their
polls.
19 " As the Lord com-
manded Moses, so he
numbered them in the
wilderness of Sinai.
20 And the children
of Reuben, “Israel's eld-
est son, by their genera-
tions, after their families,
by the house of their fa-
thers, according to the
number of the names, by
their polls, every male
from twenty years old
and upward, all that were
able to go forth to war;
g --- & Verses 5–16.
. This arrangement is not easily accounted for: nor is it adhered to
in the subsequent part of the chapter.—Elishama, the son of Ammu.
hud, (10) was Joshua's grandfather., (1 Chr. 7:26, 27.) Scott.
(5.) From the identity of numbers, the census here seems the
same as that in Ex. JMichaelis thinks all difficulty is removed, if it
is assumed that in the first year the census is said to be taken it is to
be understood that the prefects of the centuries and decades, made
tables of their charge, likewise each Israelite brought his half-shekº
and in the 2d year, Moses, and the priests, and the phylarchs re:
viewed these same tables, themselves inspecting the people and
wrote down the census together in a greater book, “If any On 6
therefore, numbered in the year before, had since died, he was stiii
reckoned as alive ; but those then boys, who in the interim had at-
tained their 20th year, were still reckoned boys, and not to be num-
bered, because they had not yet contributed their half-shekel." But
it is evident from the even numbers, that the decades only Were
numbered.” Yet Pater thinks this solution too artificial ; and that
the census was identical with that in Ex. but in both places of Ex
the numbers are indicated summarily, but here the registers them.
selves of the census are added ; to which some one, who thought a
new census was here described, prefixed that false notice of the
time in v. 1. This place here seemed particularly proper for the in.
sertion of these tables, because in the next ch. where the ordering
numbered of them, even
of the tribe of Reuben,
‘were forty and six thou-
sand and five hundred.
22 || Of the children
of e Simeon, by their
generations, after their
families, by the house of
their fathers, those that
were numbered of them,
according to the number
of the names, by their
polls, every male from
twenty years old and up-
ward, all that were able
to go forth to war;
23 Those that were
numbered of them, even
of the tribe of Simeon,
h were fifty and nine
thousand and three hun-
dred.
94 || Of the children of
* Gad, by their genera-
tions, after their families,
by the house of their
number of the names,
from twenty years old
and upward, all that were
able to go forth to war;
25 Those that were
numbered of them, even
f 18,22,26,&c. Ex. 6:14–19.
* 142s. 32:11. Tºx. 30:14.
h Dº 3:18, 2 Chr. 17:13–18. 26:11
13. *
sai. Ex. 12:17.
k 16. 17:3. 25.4,14. Ex 18:25. Josh.
22° 14.
| 2:10. 730. 10:18.
m 2:12 7:36, 10:19.
n 2:3. 7.1%. 10:14. Ruth 4:18–22.
Matt. 1:2–5. ſºason.
. 10.15.
7.24. 10:
2:
5
7
l
8
1 Chr. 7:26,27.
7:72. 10:28.
10:20. Son of Reuel. 2:14.
7:78. 10:27.
16:2. 26:9. Judg. 8:15. 1 Chr.
:16–22
. Ex. 18-21 25. Deut. 1:15. 1 Sam.
22-7
23:23 Hic. 5:2.
b Ezra 2:59. Neh. 7:61. Heb. 7:3,6.
;i
i
7
68
1
0:25
2.
d 26:1,2. 2 Sam. 24.1—10
. G. 39:32, 43.3%. 1 Chr. 5:1.
t 2:10,11 26:7.
g Gen 33, 34 25–30. 42.24. 49:
.6.
h 2:13 25.8,9,14. 26:14.
1 Gen. 30.10,11. 49:19.
of the camp is spoken of, the number of men fit for war, in each
tribe, is indicated.’
O8E NEM a
Verse 16-
Renowned of the congregation.]
called to the convention,-Comp.
of the community, that are called to the contention.’
• Rather, those who were wont to be
16:2. where they are called chiefs
Mich.
Verses 21–43.
To account for no units being mentioned, Rosen"; thinks Moses
marshalled them as we do armies, in centuries and decades; and of
the overplus of able-bodied men filled up, as they occurred, such oc-
casional vacancies in the decade,
accident: and only those who mad
are numbered. Let us thank God, t
as might happen from sickness, or
e up the centuries and decades
hat from the more equal diffusion
of intelligence, widividuals are of more consequence noºſ, º;
seem to have been then, and that, except the slaves, each individua
of our country may freely improve his spiritual
influence for good on his fellow-men, however humble his sºn.
(21.) Gad marched with Simeon, under the standº º sº
and seems on that account to have been introduced '. º: nºamp.
The other tribes also are classed together according tº
ments, and the order of their subsequent march ; an
to the arrangement before given of their princes.
(28–46.) M. R. Comp. 26: 23–51
nature, and exert an
d not according
C OT Te
* ſºil
B. c. 1490.
The numbering of the people.
NUMBERs, i.
of the tribe of Gad, were
* forty and five thousand
six hundred and fifty.
26 ſ Of the children
of "Judah, by their gen-
erations, after their fami-
lies; by the house of their
fathers, according to the
number of the names,
from twenty years old
and upward, all that were
able to go forth to war;
27 Those that were
numbered of them, even
of the tribe of Judah,
were m threescore and
fourteen thousand, and
six hundred.
28 || Of the children
of n Issachar, by their
generations, after their
families, by the house of
their fathers, according
to the number of the
names, from twenty years
old and upward, all that
were able to go forth to
war;
29 Those that were
numbered of them, even
of the tribe of Issachar,
were "fifty and four thou-
sand and four hundred.
30 || Of the children
of P Zebulun, by their
generations, after their
families, by the house of
their fathers, according
to the number of the
names, from twenty
years old and upward,
all that were able to go
forth to war;
31 Those that were
numbered of them, even
of the tribe of Zebulun,
were 4 fifty and seven
thousand and four hun-
dred.
32 || Of the children
of "Joseph, namely, of
the children of Ephraim,
by their generations, after
their families, by the
house of their fathers,
according to the number
of the names, from twen-
ty years old and upward,
all that were able to go
forth to war;,
33. Those that were
humbered of them, even
of the tribe of Ephraim,
‘were forty thousand and
five hundred.
34 Of the children of
Manasseh, by their gen-
**
§
that they were numbered by their generations, distinct tribes, and both together made up almost
after their families, by the house of their fa-
thers, according to the nwmber of their names;
to show that every tribe tookºand gave in the ac-
count by the same method, though so many hands.
were employed in it; setting down their geneal-
ogy first, to show that their family descended
from Israel, then the families themselves in their
order, then dividing each family into the houses
or subordinate families that branched from it, and
under these, the names of the particular persons,
according to the rules of heraldry. Thus every
man might know who were his relations or next
of kin, on which some laws ahready met with de-
pended: besides, the nearer any are to us in rela-
tion, the more ready we should be to do them good.
2. They all end with hundreds, only Gad with
fifty, Moses having some time before appoint-
ed rulers of hundreds, and of ſiſties, (Ex. 18:
25.) they numbered the people, probably, by their
respective rulers, which would bring the numbers
to even hundreds or fifties.
3. Judah is the most numerous; more than dou-
ble to Benjamin and Manasseh, and almost 12,000
more than any other tribe, v. 27. It was Judah
whom his brethren must praise, because from
him Messiah the Prince was to descend; but
because that was at a distance, God many ways
honored the tribe in the meantime, particularly
by a great increase, for his sake who was to
spring out of Judah (Heb. 7: 14.) Judah was
to lead the van through the wilderness, and there.
fore was furnished with the greatest strength.
4. Ephraim and Mamasseh are numbered as
|
as many as Judah; this was in pursuance of Ja-
cob’s adoption of them, by which they were
equalled with Reuben and Simeon, Gem, 48: 5.
It was also the effect of the blessing of Joseph,
who was to be a fruitful bough. And Ephraim,
the younger is put first, and is more numerous
than Manasseh, for Jacob had crossed hands, and
foreseen ten thousands of Ephraim, and thousands -
of Mamasseh. The fulfilling of this confirms our
faith in the spirit of prophecy with which the
patriarchs were endued. --
5. When they came into Egy t, Dan had but
one son, (Gen. 46: 23.) and so ; tribe was but
one family, eh. 26: 42. Benjamin had them tem.
sons, (Gen. 46: 21.) yet now the tribe of Dan is
almost double that of Benjamin. Note, The in-
creasing and diminishing of families does not al-
ways go by probabilities. Some are multiplied
greatly, and again are minished, while others,
that were poor, have families made them hike a
fleck, Ps. 107:38, 39, 41. and see Job 12: 23-
W. 44–46. We have here the sum total,600,000
fighting men, and 3,559 over. Some think,
that, when this was their number some months
before, (Ex. 38:26.) the Levites were reckoned
with them; but now that tribe was separated for
the service of God, yet had so many more by this
time attained to the age of 20, as that still they
were the same number; to show, that, whatever
we part with for the honor and service of God, it
shall certainly be made up to us one way or other
Now we see what a vast body of men they
were. Let us consider, 1. How much went to
erations, after their fami-
lies, by the house of their
fathers, according to the
number of the names,
from twenty years old
and upward, all that were
able to go forth to war;
35 Those that were
numbered of them, even
of the tribe of Manasseh,
were u thirty and two
thousand and two hun-
dred.
36 T Of the children
of *Benjamin, by their
generations, after their
families, by the house of
their fathers, according
to the number of the
names, from twenty years
old and upward, all that
were able to go forth to
war;
37 Those that were
numbered of them, even
of the tribe of Benjamin,
were y thirty and five
thousand and four hun-
dred.
38 || Of the children
of *Dan, by their genera-
tions, after their families,
by the house of their
fathers, according to the
number of the names,
from twenty years old
and upward, all that were
able to go forth to war;
39. Those that were
numbered of them, event
of the tribe of Dan, were
* threescore and two
thousand and seven hun-
dred.
40 TOf the children
of" Asher, by their gene-
rations, after their fami-
Hies, by the house of their
fathers, according to the
number - of the names,
from twenty years old
and upward, all that
were able to go forth to
war; -
41 - Those that were
numbered of them, even
of the tribe of Asher,
were “forty and one
thousand and five htin-
dred. {
42 || Of the children
of " Naphtali, throughout
their generations, after
their families, by the
house of their fathers,
according to the number
of the names, from twen-
ty years old and upward,
Sand and four hundred.
44 || These fare those
that were numbered,
which Moses and Aaron
numbered, and the prin-
ces of Israel, , being
twelve men: each one
was for the house of his
fathers.
45 So were all, those
that were numbered of
the children of Israel, by
the house of their fathers,
from twenty years old and
upward, all that were
able to go forth to war in
Israel; *
46 Even all they that
were numbered were
& six hundred thousand,
and three thousand, and
k 2:15. 26:18.
| Gen. 29:35, 49:8–12. 1 Chr. 5:2.
m 2:3,4. 26:22. 2 Sam. 24:9, 2 Chr-
17:14–16.
n Gen. 30:18, 49:14,15.
1:6. 26:25. ****
p Gen. 30:20, 49:13.
2:8, 26.27.
r Gen. 36:24. 37: 39:—48: 49:22–26.
a Gen. 48:5, Deut. 33.17.
t 2:19. 26:37.
un 2:21. – 26:34. Gen. 48:19,26.
49:27
Judg. 20:41:46. 2.
Ae-
Verses 44–47.
600,000.]. Note, Ex. 12:37.
into large discussions, to prove that this number is too great ; on sup-
position that those who accompanied Jacob and his sons also increas.
ed in the same proportion as the true Israelites,
the mixt multitude;’. (Ex. 12:38.) all which, would give an in.
credible total of six millions. After justly remarking, that “whºever
requires miracles where no clear necessity for them can be proved to
all that were able to go tº so,
forth to war; ##### 1991
43. Those , that were ; ;8%. º; &
numbered of them, even g 3.32. 2:19:26:51.. Gºhºº. Ex-
of the tribe of Naphtali, # *.*.*. Hº
were e fifty and three thou- Rev.7:4—9. -
exist, whoever stretches the possibilities of nature to the utmost, in
Many (see Carpenter, &c.) have gone
and adding to these
...to establish an hypothesis which includes a supposed necessity,
transgresses those rules of
the pāramount eontrol of W tº &º º
Israëritish histories, than in considering occurrenees among other
nations; Carpenter would show, that ciphers have been added by
i.scribers from the original records to some or all of the numbers,
... afterwards the augmented numbers were inserted in words as
just reasoning, and fair interpretation,
ich is no less requisite in considering
[452]
B. C. 1490.
•Appointment for the Levites.
NUMBERs, 1.
five hundred and fifty.
47 'ſ But $ the Levites,
after the tribe of their
fathers, were not num-
bered among them.
48 For the Lord had
spoken unto Moses, say-
not from the fatness of the earth.
maintain all these, (beside twice as many more,
no question, of women and children, sick and
aged, of the mixed multitude,) for 40 years to-
gether in the wilderness; and all at God’s find-
ing every day, fed from the dew of heaven, and
Oh how great
and good is our God, that has such a numerous | belief and murmuring, all now numbered, except
household depending on Him, and receiving from two, laid their bones under their iniquity, and
Him every day! 2. What work sin makes with
a people; within 40 years most of them would
indeed have died of course for the common sin
of mankind; for when sin entered the world,
death came with it, and how great its desolations
on the earth! But, for the particular sin of un-
ing, ---
49 Only thou shalt not
number the tribe of Levi,
neither take the sum of
them among the children
of Israel;
50 But thou shalt ap-
point the ‘Levites over
k the tabernacle of testi-
shall minister unto it, and
shall encamp round
about the tabernacle.
51 And when the tab-
ernacle setteth forward,
m the Levites shall take it
down ; and when the
tabernacle is to be pitch-
ed, the Levites shall set
own camp, and every
man by his own stand-
ard, throughout their
hosts.
53 But the Levites
P shall pitch round about
the tabernacle of testi-
mony, that ºthere be no
wrath upon the congre-
of Israel did "according
to all that the Lord com-
manded Moses, so did
they.
h ; 3- 4: 26 57–62. 1 Chr. 6:
I :6.
i 3.5—10. 4:15,25–33. Ex. 32:26–29.
38:21. 1 Chr, 23: 25: 26: Ezra 8:
25–30,33,34. Neh. 12:8,22,47. 13.5,
10–13,22.
k 53. 20-11, Ex. 31:18. 33:21. Ps,
| 2:17, 3:23–38. 10:21.
mony, and over all the
vessels thereof, and over
all things that belong to
it: they shall bear the
tabernacle, and all the
vessels thereof, and they
it up: and " the stranger
that cometh nigh shall be
put to death. &
52 And the childre
of Israel shall 9 pitch their
tents, every man by his
**.
gation of the children of
*ś º”isºn. L.
* : & :40. :Zºº. . 22:10
Israel: and the Levites "#. w
Tiš i sãm 6:19, 2 sam. G.7.
shall keep the charge of ; #.
* i- 8:19. 16:46. 18:5. I.ev. 10:6. Jer,
the tabernacle of testi- h; ; ;º
mony. * {{...}º, cººlio stº".
ſº 1 Chr. 23:32. * = ºf s = * *
54 And the children , ś" flºoſé. W. 23.20.
- * PRACTICAL OBSERVATIONS.
From moting the faithfulness of God to his promises, we may
expect, and pray for, the accomplishment of those which yet re-
main to be fulfilled, to ourselves, a d to the church of God. And
again, by considering the astonishing manner in which this im-
mense multitude were fed, watered, and provided for in the wil-
derness; we may learn to trust the Lord for such things as are
needful for us and our families. Yet when we recollect how soon,
and in what manner, their carcasses fell in the wilderness; we
may also be reminded to revere the awful justice of God, to pre-
pare for death, which is continually making such ravages; and
to repent and départ from sin which produces such fatal effects.-
We here also see, as in a glass, the true Israel of God; “a number
which no man can number, yet all known by name, and writ-
ten in the book of life, by the Captain of our salvation. They
are his willing subjects, and do not ‘ despise dominion,” wheth-
er of magistrates or ministers, as acting by commission from Him;
they are indeed men of peace, yet marshalled, armed, and pre
pared for battle; and they are daily assaulted, whilst on earth
by many enemies: but under the command and protection of their
Captain, they shall all finally, one after another, be crowned con-
querors.—Nor are ministers discharged from this war; and iſ
exempted from secular concerns, it is in order that they may be
the more given up to the study and preaching of the Word of God,
and to prayer, the chief weapons of their warfare; for by these
means they may endeavor to avert the wrath of God from the
people. As Christians are separated from the world, so ministers
should be still more detached from its pursuits and employments;
we have them. * Many chronological statements may be reduced
to probability by cutting off ciphers, as those of the Hindoos, Egyp.
tians, Chaldeans. The Arabians, in dates and other large numbers,
place the units first, then the tens, then the j, then the
thousands; thus, they speak of the year twelve and three hundred,
, which is not 1500 but 312,-and applying this method of notation to
•l Sam. 6: 19, ‘The Lord smote 50,070 men,” in the Heb. text
‘seventy, two fifties, a thousand * (in figures 70, 100, 1000,) equal 1170.
As we can hardly suppose 50,070 persons had looked into the ark,”
the smaller number is migre credible. The same method may be
applied with the same success to 2. Kings, 19:35. Perhaps, too,
there were other methods of reckoning used in the sacred books, as
by the abacus, &c. and if we cannot reckon their numbers properly,
it follows, not that they are erroneous, but that we are ignorani.”
If, as is probable, the º genealogical registers (kept after an
Egyptian fashion, Notes, Ex. 7: 11. Judg. 5: 14.) used the Egyptian
notation given in the cut, a cipher, as in our notation, might easily
be slipped in or outs That Palestine
1. 2. 3. could contain even six millions,however,
| Il III &c.ſº ſo. is not incredible. We know Egypt was
FA, or TT, or n /0.
amazingly populous, and it cost little
ſh ſh ſh ſh ſh } 55.
labor to maintain a human being in that
I l l l I
climate. China, (see Gutzlaff) the most
populous country for its extent, at the
*...,oº: º in an area of
t ,400,000 sq. miles 1,000,000 inhabit-
>}ºf *}º. ants, i.e. 334 to a sq.m. (treland has
ſh ſh 258.) The seven maritime provinces of
China contain about 400 to the sq. m. At
9) /00. 99 200, &c. this rate of population, Palestine (with
i l ; SQ. i half as §§ as Pennsyl-
Q t vania) would contain 9,360,000 inhabit-
+ 1000 3. jº 2000? ºs; It may be further remarked in
* this connection, to excite us to activity
in the cause of Christ, that statisticians [see Encyc. Britannica, art.
America] calculate, that, if the population of the Americas should in-
crease as the population of the U. States has since A. D. 1780, there
will be upon the Western hemisphere, 400 years hence, a population
of 2,400,000,000 ! Shall it be a ‘holy people whose God is the Lord ; ;
Much depends on us of the present generation : ED.
“In the calculation given, below, Schcuchzer and Reyher take for
granted, 1. That from the going down to Egypt to the exodus, there
were four generations. 2. That the first two generations had died
in Egypt. 3. That the promise of God in multiplying them as the
stars of heaven, had taken place particularly in the last two genera-
tions. 4. That these two generations alone form the aggregate sums
given in the sacred Text. 5. That their method of accounting for
this aggregate through the four generations, is not only perfectly
natural, and mathematical ; but strictly accordant with the promises
made by God to them, as the sum of each tribe sufficiently proves.
6. That the whole account shows the truth of the divine promise,
the great accuracy of the Jewish lawgiver, and is a proof of the in:
spiration of the sacred writings.” Dr. A. CLARKE.
(46.) The several generations from 75 persons originally.
and examples to the flock. Scott.
I, JUDAH, VI, NAPHTALI. XI. BENJAMIN.
1st Gem. º * 25 | 1st Gen. º º 26, 1st Gen. - * 98
2nd “ - - - 2382nd “ - - - 296; 2nd “ - - - 885
3d “ - - - 3,865|3d “ - - - 3,5603d “ - - 4,425
4th “ - - 70,735|4th “ - - 49,840|4th “ - - 30,975
Total of 3d & 4th 74,600|Total 3d & 4th 53,400|Total 3d & 4th 35,400
II. DAN. VII. REUBEN. XII. MANASSEH.
1st Gen * - ll list Gen. * sº 31|| 1st Gen. sº * 10
2nd “ * - H32/2nd it * * - 215}2nd ** * - - 134
3d “ - - - 2,508|3d “ - - - 2,583.3d “ - - - 1,610
4th ** - - 60,1924th “ - - 43.9174th “ - - 30,590
Total 3d & 4th 62,700|Total 3d & 4th 46,500|Total 3d & 4th 32,200
III. SIMEON. VIII. GAD. XIII LEVI
1st Gen. - - 39; 1st Gen. º - 67|1st Gen. -- *
2nd “ * mº - 359|2nd “ - - - 475}2nd * * - * - 95
3d “ - - - 3,953|3d “ - - - 3,804|3d “ - - - 1,240
4th “ - - 55,347|4th “ - - * 41,846|4th “ - - 21,060
Tots! 3d & 4th 59,300|Total 3d & 4th 45,650; Total 3d & 4th 22,300
IV. ZEBULUN. IX. ASHER. RECAPITULATION.
lst Gen. * -- 20|| 1st Gen. - * 35}Jud. 74,600 ch. 26: 76,500
2nd “ - - - 1432nd “ - - - 310||Dan. 62,700 “ 64,400
3d “ - - - 2,2963d “ - - - 3 192|Sim. 59,300 “ 22,200
4th “ - - 55,104|4th “ - - 38,308|Zeb. 57,400 “ 60 500
*E- —|Iss. 54,400 “ 64,300
Total 3d & 4th 57,400|Total 3d & 4th 41,500|Naph 53,400 45 100
Reub. 46,500 “ 43,730
W. ISSACHAR. X. EPHRAIM Gad, 45,650 “ 40,500
lst Gen. * * 27 | 1st Gen. * * 16| Ash. 41,500 “ 53,400
2nd “ - - - 251.2nd “ - - 160; Eph. 40,500 “ 32,500
3d “ - - - 3,0223d “ - - - 1,928|Benj. 35,400 : 45.609
4th “ - - 51.378||4th “ - - 38,572|Mañ. 32,200 “ 52,700
g==- —| T603550 * 601,730
Total 3d & 4th 54,400|Total 3d & 4th 40,500|Levi, §: §335)
625,850 Dec. 1,820
Sch. EU chz ER.



Verses 47–50.
The Levites, it is evident, had not been included, when the half-
shekel each was collected : for intimations had all along been given
of the Lord’s intentions respecting them, now more explicitly de-
clared. (Ex. 30: 11–16.) COTT.
s. Verse 52.
By his own camp.] ‘ I. e. in the place in the army where he was
stationed. The Sept. reads, “each in his own rank (tarev).” Stand-
ard.] Heb. degel, Sept. tagma, band, rank, cohort. Vulg. turma, troºp:
Qnk, ordo. Syr. agunen. Saad. tribus. iſ."; of these countenance
the Jewish notioni Some derive the Heb. from the Arab. dagg', to
shine, glisten. [Comp. cut, Gen. 41; 42.] Others by transposition
from gadol, great. Or from the Chald. degel, to cover; a º
veil, the cloth, and hence the standard itself. Plainly: *ś the Lat.
vexillum, (a standard) is for velillum, a little vélºn. (veil.) The Heb.
means the greater standard, or color of each of the 4 grand divisions.
So ensign, 3:2. Heb. othoth, signum, means the smaller flags, as Of
a cohort among the Romans.” Ross NM.
[453
B. C. 1490.
The order of encampment.
NUMBERs, II.
CHAP. II.
A command that the people should ens
camp According to their tribes, 1, 2.
Judah, Issachur, Zebulun, , on the
east 5 the first division, 3–9. Reu-
ben, Simeon, Gad, on the south ; the
second division, 10–16. The Levites
around the tabernacle in the midst,
17. Ephraim, Manasseh, Benjamin,
on the west; the third division, 18–
24, , Dan, Asher, Naphtali, on the
north, and in the rear, 1 - A
general recapitulation, 32—34.
ND the Lord spake
unto Moses and un-
to Aaron, saying,
2 Every man of the
children of Israel a shall
pitch by his own stand-
ard, with " the ensign of
their father's house : * far
offic about the tabernacle
of the congregation shall
they pitch.
3 T And on the east
side, toward the rising of
the sun, shall they of
"the stapdard of the camp
of Judah pitch, through-
out their armies: and
° Nahshon the son of
Amminadab shall be cap-
tain of the children of
Judah.
4 And his host, and
those that were num-
bered of them, ‘were
threescore and fourteen
thousand and six hun-
dred.
5 And those that do
* next unto him shall
e the tribe of Issachar:
8 and Nethaneel , the son
of Zuar shall be captain
of the children of Issa-
char.
6 And his host, and
those that were number-
ed thereof, were h fifty
and four thousand and
four hundred.
7 Then the tribe of
Zebulun ; and Eliab the
son of Helon shall be
captain of the children
of Zebulun. f
8 And his host, and
those that were number-
ed thereof, were * fifty
and seven thousand and
four hundred. -
9 All that were num-
bered in the camp of Ju-
dah were an hundred
thousand and fourScore
a 3,10. 1:52. 10:14,18,22,25.
b Ia. 11:10–12. 18:3. Zech. 9:16.
* Heb. over against. Josh. 3:4.
-c 1:50,53. Ps. 76:11. , Is. 12:6. Ez. 33.
perished in the wilderness. 3. What a multi-
tude God's spiritual Israel will amount to at last!
though at one time, and place, they seem but
.."
a little flock, yet when altogether, they shall be
innumerable! Rev. 7: 9.
V. 47–54. Care is here taken to distin-
guish from the rest the tribe of Levi, which, in
the matter of the golden calf, had distinguished
itself, Ex. 32:26. Note, Singular services shall
be recompensed with singular honors. Now, 1.
It was the honor of the #. that they were
made guardians of the spiritualities; to them
was committed the care of the tabernacle and
its treasures, both in their camps and in their
marches, v. 50, 51. (1.) It was for the honor of
the holy things, that none should be permitted to see
them, or touch them, but persons called of God to
the service. Thus we all are unfit and unworthy
to have fellowship with God, till first, called by
his grace into the fellowship of his Son Jesus
Christ our Lord, and so, being the spiritual
seed of that great High Priest, are made priests
to our God; and it is promised, that God would
take Levites to Himself, even from the Gentiles,
Isa. 66: 21. (2.) When they rested, the Levites
were to encamp round about the tabernacle,
(v. 50, 53.) to be near their work, and resident
on their charge, always ready to attend; and as
a guard on the tabernacle, to preserve it from
being plundered or profaned. That there be no
wrath wipon the congregation, as there would
be, if the tabernacle and its charge were neglect-
ed, or those crowded on it who were not to come
near. Note, Great care must be taken to pre-
vent sin, because the preventing of sim is the
preventing of wrath. 2. It was their further
honor, that as Israel, being a holy people, was
not reckoned among the nations, so they, being
a holy tribe, were not reckoned among other Is-
raelites, v. 49. The service the Levites were to
do about the sanctuary, is called (as in the marg.)
a warfare, ch. 4; 23. And, being engaged in
that warfare, they were discharged from military
services, and therefore not numbered with those
that were to go out to war. Note, They that
minister about holy things should neither entan-
gle themselves, nor be entangled, in secular aſ-
fairs. The ministry is itself work enough for a
whole man, and all little enough to be employed
in it. It is an admonition to ministers, to dis-
tinguish themselves by their exemplary conversa-
tion from common Israelites, not affecting to seem
greater, but aiming to be really better, every way
better, than others. - -
CHAP. II. W. 1–2. They came out of Egypt
in rank and file, (Ex. 13: 18.) but now they
were put into a better model. -
1. Those of a tribe were to pitch together.
Note, It is the will of God that mutual love and
affection, converse and communion, should be
kept up among relations: and the bonds of nature
improved for the strengthening of the bonds of
Christian communion. *
2. Every one must know his place, and keep
in it; as God quartered them. Note, God ap-
points us the bounds of our habitation, and to
Him we must refer ourselves without discontent.
He shall choose our inheritance for us, and
we must acquiesce, nor love to flit, or be as the
bird that wanders from her nest.
3. Every tribe had its standard, flag, or en-
sign, and it should seem every family had some
particular ensign of their fathers’ house, carried,
b
the standard of each tribe was of the same color
with the precious stone of that tribe in the high
riest’s ephod, and this was all the difference.
any modern Jews think there was -some coat
of arms in each standard, referring to the bless-
ing of Jacob. Others say, the name of each
tribe was written in its standard.
4. They were to pitch about the tabernacle,
as the tent or pavilion of a general is in the cen.
tre of an army. (1.) That it might be equally a
comfort and joy to them all, as it was a token of
God’s gracious presence; God is in the midst
of her, she shall not be moved. To have bread
from heaven every day round about their camp,
and fire from Heaven, with other tokens of God's
favor, in the midst of their camp, was abundant-
ly sufficient to answer that question, Is the Lord
among w8, or is He not? Happy art thou, O
Israel! Probably the doors of all their tents
were made to look toward the tabernacle; for
every Israelite should have his eyes always to-
ward the Lord; therefore they worshipped at the
tent-door. It is very desirable to have the solemn
administrations of holy ordinances near us. The
kingdom of God is among you. (2.) Thus
mo invader could come near God’s tabernacle,
without first penetrating the thickest, of their
squadrons. Note, If God protect our comforts,
we ought in our places to protect his institutions,
and stand up in defence of his honor, interest,
and ministers. r
5. Yet they were to pitch aſar off, in reverence
to the sanctuary, that it might not seem crowded;
and that the common business of the camp might
be no annoyance to it. Also, lest too much fa-
miliarity breed contempt. It is supposed (from
Josh. 3: 4.) that the distance between the near-
est part of the camp and the tabernacle (or per-
haps between them and the camp of the Levites,
who pitched near the tabernacle) was 2000 cubits,
i. e. 1000 yds. Hittle more than half a mile; the
outer parts must meeds be much further off. Some
think the extent of the camp could be no less
than 12 miles square, like a movable city, with
streets and lanes, [see cut]. In the Christian
church we read of a throne, (as in the tabernacle
there was a mercy-seat,) a glorious high throne
from the beginning, (Jer. 17:12.) surrounded by
spiritual Israelites, 24 elders, double the number
of the tribes, clothed in white raiment, the ban-
ner over them being Love; nor are we ordered,
as they were, to pitch afar off; but invited to
draw near, and come boldly. The saints of the
Most High are said to be round about Him.
God by his grace keep us close to Him!
W. 3–84. We have here the particular distri-
bution of the twelve tribes into four squadrons,
three tribes in a squadron, one of which was to
lead the other two. - -
Observe, 1. God Himself appointed them their
place, to prevent strife and envy among them, and
their quarrelling with Moses, as if partial; God
being Himself the Fountain and Judge of honor,
in whose appointment all must acquiesce. If God
advance others above us, and abase us, this con-
sideration, that it appears to be the will of God,
should effectually silence all envies and discon-
tents. And, as far as our place comes to be our
choice, our Savior has given us a rule, Sit not
down in the highest room; and another, He
that will be chief, let him be your servant.
The most humble and most serviceable are really
most honorable. - t
2. Every tribe had a captain, prince, or com-
mander-in-chief, whom God Himself nominated,
7. Phil. 1:27. Col. 2:19. Rev. 4:2 as the colors of each company in a regiment are - e
d F. 49.8–10. Judg. 1:12, 1 Chr. with us....These were of use to distinguish tribes the same appointed to number, them, ch. 1: 5.
o:2. - and families, and for gathering and keeping them |Qur being all the children of one Adam is so far
e #ºn ...” cº" #. ; : together; in allusion to which the preaching of from justifying the levellers, and taking away the
Luke 3:32,33. Naasson. the Gospel is said to lift up an ensign, to which distinction of place and honor, that even among
#. #%. 101s the Gentiles shall seek, and by which they shall the children of the same Abraham, the same Ja-
# #3. "...# “” pitch. Isa. 11: 10, 12. Note, God is the God of cob, the same Judah, God Himself appointed that
§ {}. *ś,” f order, and not of confusion. Some conjecture that 'one-should be captain of all the rest. There are
- NOTES. deed it was deemed unlawful in after ages. 'Scott.
ing certain concerning the - VerS6 3.
sºft.* º ºfift: yº * highly iºd. First set forth.] ‘ Lit, first pull up i. e. the stakes, to Y.”
should have been the figures of any animals, as the Jewish writers
assert; for this might have proved an occasion to idolatry, and in-
affixed the cords of their tents.”
B. c. 1490.
The order of encampment.
NUMBERS, II.
thousand and six thou-
sand and four hundred,
throughout their armies:
these shall first set
forth. . . . . .
10 || On the south side
shall be the standard of
, the camp of "Reuben,
according to their armies:
and the captain of the
children of Reuben shall
be "Elizūr, the son of
Shedeur.' .
if And his host, and
those that were number-
red thereof, were, * forty
and six thousand and five
hundred. - - -
12 And , those which
pitch by him shall be
the tribe of Simeon: and
the captain of the chil-
dren of Simeon shall be
- Ephraim, Manasseh, and Benjamin, are all the
P Shelumiel the son of
Zurishaddai... . . .
13 And his host, and
those that were number-
ed of them, were a fifty
and nine thousand and
three hundred. . .
14 Then the tribe of
my God has heard; Gamaliel, God my re-
powers orddined of God, and those to whom
honor and fear are due, and must be paid. Some
observe from the names of these princes, how
much God was in their thoughts. Nethaneel,
the gift of God; Eliab, my God a father;
Elizur, my God a rock; Shelumiel, God my
peace; Eliasaph, God has added; Elishama,
ward; Pagiel, God has met me; by which it
appears the Israelites in Egypt did not quite for-
get the name of their God, but, when they want-
ed other meinorials, preserved it in the names of
their children, and coinforted themselves in their
aſfliction. - - -
3. Those tribes were placed together, under
the same standard, that were nearest of kim to
each other; Judah, Issachar, and Zebulun, were
the youngest three sons of Leah, and put togeth-
er; and Issachar and Zebulun would not grudge'
to be under Judah, since they were younger
brethren; Reuben and Simeon would not have.
been content in their place. Therefore Reuben,
Jacob’s eldest son, is made chief of the next
squadron; Simcon, no doubt, is willing to be
under him, and Gad, the son of Zilpah, Leah’s
handmaid, is fitly added to them in Levi’s room:
posterity of Rachel. ... Dan, the eldest son of Bil-
hah, is made a leading tribe, though the son of a
concubiné, that more abundant honor might be
honor, encamped toward the rising sun, and in
their marches led the van, not only as being most
numerous, but chiefly because from it Christ was
to come, who is the Lion of the tribe of Judah.
Nahshon is reckoned among the ancestors of
Christ, Matt. 1: 4. So that when he went be-
fore them, Christ Himself went before them in
effect, as their Leader. Judah was the first bless-
ed; (Reuben, Simeon, and Levi, were censured
by their dying father:) he is put first, to teach
§. how to value the smiles of their godly
parents, and dread their frowns. ---
5. The tribe of Levi pitched close about the
tabernacle, within the rest of the tribes, v. 17.
They must defend the sanctuary, and then the
rest of the tribes must defend them. Comp. Rev.
4, 6, 10. Civil powers should protect the reli-
gious interests of a nation, [without distinction
of sect, 1 and be a defence on that glory.
6. The camp of Dan, (so called long after
their settlement in Canaan, Judg. 13:25. because
celebrated for military prowess,) though posted
in the left wing when they encamped, was order-
ed in their march to bring up the rear, v. 31.
Being most numerous, next to Judah, they were
ordered to a post, which, next to the front, re-
quired the most strength.
Lastly, The children of Israel did as the
Lord commanded Moses, v. 34. putting them-
selves in the posts assigned, without murmuring
bestowed on that which lacked; and it was said,
Dan should judge his people, and to him were
added the two younger sons of the handmaids.
Thus unexceptionable was the order in which
they were placed.
4. The tribe of Judah was in the first post of
or disputing, and as it was their safety, so it was
| their beauty; Balaam was charmed with the sight
of it, (ch. 24: 5.) How goodly are thy tents,
O Jacob! Thus the gospel-church, called the
camp of saints, ought to be compact according
i to the scripture-model, every one knowing and
Qad; and ſhe captain ºf thousand and five hun- of Ammishaddai. by the house of their
the sons of Gad shall be dred.T. - 26 And his host, and fathers: all those that
Eliasaph the son of 20 And by him shall those that were number- were numbered of the
Reuel. be the tribe of Manasseh : camps, throughout their
15 And his host, and
those that were number-
ed of them, were “forty
and five thousand and
six hundred and fifty.
16 All that were num-
bered in the camp o
Reuben, were tan hun-
dred thousand and fifty
and one thousand and
four hundred and fifty,
throughout their armies:
and "they shall set forth
in the second rank.
17 || Then “the taber-
nacle of the congregation
shall set forward, with
the camp of the Levites
in the midst of the camp:
as they encamp so shall
they set forward, every
man in his place, by their
Standards.
18 TOn the west side
shall be the standard of
the camp of 7 Ephraim,
according to their armies:
and the captain of the .
Sons of Ephraim shall be
* Elishama the son of
Ammihud. -
19 And his host, and -
those that were number-
ed of them, were “forty
º
and the captain of the
children of Manasseh.
shall be" Gamaliel the son
~ of Pedahzur.
21 And his host, and
those that were number-
ed of them, were “thirty
and two thousand and
- two hundred. .
22 Then the tribe of
Benjamin : and the cap-
tain of the sons of Ben-
jamin shall be "Abidan
the son of Gideoni.
23 And his host, and
those that were number-
ed of them, were “thirty
and five thousand and
four hundred.
24 All that were num-
bered of the camp of
Ephraim were fan hun-
dred thousand and eight
thousand and an hun-
dred, throughout their
armies: 5 and they shall
go forward in the third
rank. - - -
25. The standard of
the camp of Dan shall be
on the north side by their
armies; and the captain
of the children of Dan
Verse 14.
ed of them, were three-
score and two thousand
and seven hundred.
27 And those that en-
camp by him shall be the
tribe of Asher: and the
captain of the children
of Asher shall be * Pagiel
the son of Ocran.
28 And his host, and
those that were number-
ed of them, were forty
and one thousand and
five hundred. . .
29 Then the tribe of
Naphtali: and the cap-
tain of the children of
Naphtali shall be" Allira,
the son of Enan.
30 And his host, and
those that were number-
ed of them, were "fifty
and three thousand and
four hundred.
31 All they that were
numbered in the camp
of Dan, were "an hundred
thousand and fifty and
seven thousand and six
hundred: P they shall go
hindmost with their
standards. -
32 || These are those
which were numbered
of the children of Israel,
$.
hosts, were 4 six hundred
thousand and three thou-
Sand and five hundred
and fifty.
33 But the Levites
were not numbered
among the children of
Israel; as the LoBD com-
manded Moses.
34 And the children
of Israel did according
to all that the LoRD com-
manded Moses: ‘so they
l
I
§
.
7:36,41. 10:19.
4.
7. 10:20. Son of Deuel.
I
4
7
42
o
s
I
2 §s. 10:17,21. 1 Cor.
3. in lesia–w. Deut.
... i0:22. 1 Chr. 7:26,27.
. 10:23.
10:24.
25
º:
y
i.
.
i
;
!
40
º
§
i
i
#
66,
71
. 10:25.
10:26.
10:27.
:
3
:i
#
;
43,
iiy
I
5
;
:
78
:-
#
2é
:83.77.
6. 11:21. 26:51. Ex. 12:37.
;
i
*.
9
i
6
#x. 39.42. Ps. 1196. Luke
10:28, 23:9,1021. 24:56.
shall be "Ahiezer the son
Revel. Peuel. S - - was placed at each quarter over against the sanctuary; but when
Sam. ºil. 3. si..'...} of Kennicott, 40 of De Rossi, &c. they marched, two divisions went before and two after it. š. ***)
- Verse 17.
When the people were encamped, one d
Rose NM.
-
ivision of the congregation
[455]
B. C. 1490. NUMBERS, III. Of the priests and their office.
keeping his place, and then all that wish well to they are appointed to wait on their priest's of .
the church, rejoice, beholding their order. - |fice: the apostle uses this phrase, Let us wait on
- --- our ministry. The work and office of the min-
CHAP. III. This ch, and the next are con- |istry require a constant attendance and great
cerning the tribe of Levi, which in honor was to diligence; so frequent are its labors, and yet so
be mustered and marshalled by itself, as its par- transient its favorable opportunities, that it must
ticular duty and service required. - • be waited on. Here is repeated what is said be-
W. 1–13. Here, I. The family of Aaron is fore, (ch. 1: 51.) The Stranger that cometh
high shall be put to death; which forbids' the
confirmed in the priest’s office, v. 10. They had
been called to it before, and consecrated; here invading of the priest’s office by any other person
pitched by their stand-
ards, and so they set for-
ward, every one after
their families, according
to the house of their
fathers.
CHAP. III.
The sons of Aaron, 1–4. The Levites
given to them for assistants, instead
of the first-born, 5–13.
numbered according to the three fam-
ilies of Gershon, Kohath, and Mera:
ri; and their several charges assigned
them, 14–37. The charge of Moses
and Aaron, 38, 39. The first-born
changed for the Levites, and the re-
demption of the overplus, 40–51.
MHESE also are the
a generations of Aa-
ron and Moses in the day
that the LoRD "spake
with Moses in mount
Sinai.
2 And these are * the
names of the sons of Aa-
ron; Nadab the first-born,
and Abihu, Eleazar, and
Ithamar. -
3 These are the names
The Levites
ſing
strange fire before the
LoRD in the wilderness
of Sinai, and they had
no children: 8 and Ele-
azar and Ithamar minis-
tered in the priest's office
in the sight of Aaron
their father.
5 || And the LoRD
spake unto Moses, say-
3.
6 * Bring the tribe of
Levi near, and present
them before Aaron the
priest, that they may min-
ister unto him.
7 And they shall ‘keep
tabernacle of the congre-
gation, and the charge
of the children of Israel,
to do the service of the
tabernacle. --
9 And in thou shalt
give the Levites unto
Aaron, and to his sons;
they are wholly given
unto him out of the chil-
dren of lsrael.
10 And thou shalt
appoint Aaron and his
sons, and * they shall wait
on their priest's office:
° and the stranger that
cometh nigh shall be put
** Heb. whose hand he filled.
the first-born that open-
eth the matrix among the
children of Israel; there-
fore the Levites shall be
4.
mine. -
13 Because 4 all the
first-born are mine; for .
* on the day that I smote
a Gen. 2:4. 5:1. 10:1. Ex. 6:16,20,
26. Matt. 1:1. - -
b 1:1. Lev, 25:1. 27:34.
C #9. Ez. 6:23, 28:1. 1 Chr. 6:3.
:l. - t
d Ex. 28:41. 40:13,15. Ley. 8:12,30.
e Ex. 29:1–37.* Lev. 8: 9: Heb. 7:28.
f 26:61. Lev. 10:1. "1"Chr. 24:2.
g 1 Chr. 24:1–6. { -
h 1:49–53. 2:17,33, 8:6–15,22–26.
16:9–11. 18:2–6. Ex. 32:26–29.
Deut. 33:8,9. -
-- . 31:30, 1 Chr. 23:28–
i 3:
32.
8
26
of the sons of Aaron, his charge, and the to death. I tºo. 8:11,15,24–2
* the priests which were charge of the whole con- 11 || And the LoRD #ºsº I Šiº
anointed, * whom * he gregation, before the tab- spake unto Moses, say- ; ; ;. # *ś, Acts
consecrated to IlliniSter ernacle of the congrega- ing, •, 4. • *, *śio.' º;º.
in the priest's office. tion, to * do the service 12 And I, behold, P I gig. 2 Sam.67. 2 Cir. 26:19–21.
have taken the Levites tº
from among the children tº dº gº
4 And f Nadab and g 18:6.
§ 8:17. 18:15. Ex. 13:2,12. , 34:19.
of Israel, instead of all
Abihu died before the
LoRD, when they offered
of the tabernacle.
8 And they shall keep
* , Lev. 27:26. , Luke 2:23. Heb. 12:23.
all the instruments of the 15. . *
r Ex. 12:29,30. 13:
PRACTICAL OBSERVATIONS. * - . . .
Though in a wilderness, in a cottage, in poverty, we have no ing to the same heavenly Canaan; and that they be upon their
reason, and surely should have no disposition, to envy those who guard against the suggestions of those enemies, who would per-
possess stately mansions, elegant gardens, or cultivated estates, suade them to quarrel about their different ensigns, and to draw
but have no lot in Israel, nor inheritance in Canaan.—The Lord the sword of war against their brethren; instead of being Valīnt
is a God of order and of peace; and commands that all things for the truth, and against the common enemies of their religión.
in his church be done decently and in order;' and that all things Then would the church be “comely; and terrible as an army with
be done in peace.” It would be well, if, in attempting to accom- banners;’ and not the less so for being divided into different
plish the former purpose, according to their own idea of decency squadrons, encamped or marching separately; provided each
and order, all denominations of Christians had not too much lost division vied with all the others, which should be most zealous for
sight of the latter injunction. It is desirable that real Christians the cause of God and truth, and most careful to ‘adorn the doº-
should be of one judgment; but if that cannot be obtained, it is trine of God our Savior in all things.”—“Let then brotherly love
of great importance that they be of one heart; and that, like these continue:” and may the Lord prosper the attempts, and increase
four squadrons of Israel, they should live in harmony with one the numbers, of those who ‘endeavor to keep the unity of the
another; and in their different encampments surround the ark, Spirit in the bond of peace!” (Eph. 4: 1–6. Jºhèl.' I : 27-
as all of one family, embarked in one common interest, and march- 30. 2: 1–4.) - - Scot'T.
- Verse 34. - like manner, ..might be distinguished by its ensigºs i that of 100
Scheuchzer, after examining the rules of encampment in his time adds, might have them small; that of 1000 larger that of 10,000 still
‘this method of distributing an army by tens [note, Ex. 18:21], and of larger. Every officer, from the lowest subaltern to the general
encamping, which is very concise, has far greater advantages even with officers of the camp, and even to the generalissimos themselves,
respect to expense, than the very best plans of the Greeks, and Romans, had only an easy inspection of ten men each.’ Dr. J. Clarke
or any other ancient nation. Thus each soldier, or, each father of a adds, ‘Scheuchzer’s plan #. in the cut] is such as we may
would lay down;' but still it may be
Each troop, in beiieved, that the plan of the Israelitish castrametºtion, Wºº
more perfect than any thing we can well imagine, for it was
robably divine. " - ID.
p y NOTES. , ~ ſ
CHAP. III. V., 1–3. The sons of Moses are not particularly
mentioned, having no distinction conferred on them above their
brethren. (See Henry, on ch. 27, at the close.] Scott.
- Verses 5–10. * *
That no improper persons might be employed, the tribe of Levi
was on this occasion set apart for these services. Tº this tº
Moses and Aaron belonged: it had been signalized by º: *::::
against idolatry in the matter of the golden calf. (Ex.: 33 º *. ſº
jº. 33. 3.) It was by far the smallest tribe of all; ſº,l º
one would have given an inconvenient number, Dr. º (10^ ãº
... And, in short, it seemed good in the sight of God § c º:
Levites to approach to Him, in preference: (Ps.,65: tº t
services allºtted to the Levites, at this time and in 3. ..".
ages, may be most exactly known by carefully consulting ©
§ R’s., and the notes on ". 13 • * D.
©r86 le).
sº men have argued, that the first-bºrn ºf each
aß º the ford by birth, before this changef
but this has no scriptural ground. Indeed, the very *. . -
the day and occasion of the first-born having been hal 3.
proves that no such custom...?" notion had previously existe
(E. 13: 2, 11–16. 24:5). The Levites, as substituted for the
first-born, were not admitted to the priesthood; nor were they
exchanged for the first-bºrn of mature. age, but for the young
first-born children. (JM. R.) Ip.
Jamily, being placed by ten and ten, in a straight line, one after the other, suppose judgment and ski
might very easily name themselves first, second, &c.

[456]
*
{
by their families; * every ants should remain to be priests, and to bear
*
B. C. 1490.
all the first-born in the
land of Egypt, I hallowed
-unto me all the first-born
in Israel, both man and
beast; mine they shall
be; I am the LoRd.
14 || And the Loºp
Spake unto Moses in the
wilderness of Sinai, say-
1ng,
15 Number the chil-
dren of Levi, after the
house of their fathers,
male ; from a month old
and upward shalt .theu
number them. * ,
16 And Moses num-
bered them according to
NUMBERS, III.
whatsoever; Aaron and his sons only must come
nigh, all others are strangers. It also lays a
charge on the priests, as door-keepers in God’s
house; they must keep off all intruders, whose'
approach would be to the profanation of the holy
things, telling them that if they came near, it
was at their peril, they would #. by the hand
of God, as Uzza.
II. A particular account of Aaron’s ſamily is
liere repeated. 1. The consecration of the sons
of Aaron, v. 3. 2. The ſall of the eldest two;
(v. 4.) mentiomed here for warning to all suc-
ceeding priests. It is here said, They had no
children; Providence so ordering it, for their
greater punishment, that none of their descenda
u
their name who had profaned God’s name. §
* w -r - - -
The continúance of the youngest two, ministering
in the sight of Aaron: which intimates, (1.)
The care they took about their ministration. It
is good for young people to act under the conduct
and inspection of the aged and experienced. (2.)
the *word of the LoRD,'. The comfort Aaron took in it. It is a great sat-
as he was commanded.
17. And t these were
the sons of Levi, by their
names; Gershon, and
Kohath, and Merari.
18 And these are the
names of the sons of
Gershon, by their famil-
ies; * Libni, and Shim-
-621.
19 And the sons of
Kohath, by their famil-
ies; * Amram, and Ize-
har, Hebron, and Uz-
zièl.
20 And the sons, of
Merari, by their families;
* Mahli, and ſº
These are the families
of the Ileyites, according
to the house of their fa-
thers. - -
21 - || Of Gershon was
the family of the Lib-
nites, and the family of
the Shimites : these are
the families of the Ger-
Shonites. •
22 Those that were
milmbered of them, ac-
cording to the number
Mushi,
isfaction to parents to see their children walk
in the truth. 4. Aaron was to have a greater
propriety in, and power over, the tribe of Levi,
than any other of the princes had in and over
their respective tribes, v. 9. There was a great
deal of work belonging to the priest’s office, and
now only three to do it all, Aaron and his two
sons; for it does not appear they had either of
them any children at this time, at least, not any
of age to minister; therefore God appoints the
Levites to attend upon them. Note, Those whom
God finds work for, He will find help for.
(1.) The Levites were designed to minister
to the priests (v. 6.) and te, keep Aaron’s
charge, (v. 7.) as the deacons to the bishops in
the evangelical constitutions, serving at tables,
while they waited on their ministry. The Levites
killed the sacrifices, and then the priests needed
only to sprinkle the blood and burn the fat: the
Levites prepared the incense, the priests burnt it.
They were to keep not only Aaron’s charge, but
the charge of the whole congregation. Note,
A great trust is reposed in ministers, not only for
the glory of Christ, but for the good of his church;
so that they must not only keep the charge of the
great High Priest, but also be faithful to souls,
in trust for whom a dispensation is committed
to them.
Levites were demanded; instead of the first-born:
whose preservation, when all the first-born of
Egypt were destroyed, was looked upon by Him
who never makes any unreasonable demands, as
cause sufficient for appropriating all the first-born
thenceforward to Himself, (v. 13.) He is the
sole Fountain and Lord of all beings and powers;
but because all obedience-must flow from love,
| altar, table, &c. v. 31, 32.
(2.) The consideration on which the
of all the males, from a and acts of duty must be acts of gratitude, before
month old and upward, they were challenged into peculiar services, they
even those that were num; were crowned with peculiar favors. Note, When
bered of them, were a sev- He, that made us, sayes us, we are the eby laid
y - under further obligations to serve Him and live
en thousand and five - ... tº -
hundred to Him. God’s right to us by redemption, cor-
undred., • * * roborates his right to us by creation.
23 The families of the Now, because the first-born of a family are
Gershonites, shall pitch generally the favorites, and some would thiºk it
* behind. the tabernacle à dispanagement to have their eldest sons ser-
westward. . º : . and attending before the door
Of tile tabel'n: - ‘ihs of I.evi an-
24 And—the chief of . * ernacle, od took the tribé of Levi en
he-h f th w father tire for his own, in lieu of the first-born, v. 12.
the house O the ath €1 Note, God’s institutions put no hardships on men
of the Gershonites, shall in any of their just interests, or easjail.
be Eliasaph the son of tions. It was presumed the Israelites would
Lael. rather part with the Levites than with the first-
:::::::::::::948, is is sº. borº, and therefore God graciously ordered the
* Heb. mouth. e * --> º -
tº "Gen. Agai. Ex. 3.16.1 exchange; yet for us He spared not his own
cººls—tº Garwon as Son. ~A.
V- 14–89. The Levites are here delivered to
Aaron by tale, that he might know and employ
them accordingly. . *
u E. s.17. 1 Chr. 6:17.20.
x Ex. 6:18,20. T Chr. 6:18,38. 23:12,
13,18,19,20. Izhar.
The numbering of the Levites.
empt from war. Thougli only about 8,000 out
of the 22,000 were fit for the tabernacle service,
(ch. 4: 47, 40.) yet God would have them all
numbered, as retainers to his family; that none
may think themselves disowned and rejected, be-
cause not in a capacity of doing service. Levites
of a month old could not honor God and serve
the tabernacle; yet out of the mouths of babes
and sucklings the Levites’ praise was perſected.
Let not little children be hindered from being en-
rolled among the disciples of Christ, for such was
the tribe of Levi; of such is the kingdom of hea-
ven, that kingdom of priests. The redemption
of the first-born was reckoned from a month old;
(ch. 18: 15, 16.) therefore from that age the Le-
vites were numbered. They were numbered af.
ter the house of their fathers, not their mo-
thers, for if the daughter of a Levite married
one of another tribe, her son was not a Levité:
but we read of a spiritual priest to our God, who
inherited the unfeigned faith which dwelt in his
mother and grandmother, 2 Tim. 1: 5.
II. They were distributed into three classes,
aſter the sons of Levi, Gershom, Kohath, and
Merari, and these subdivided into several fami-
lies, v. 17–20. Concerning each class we have,
1. Their number: the Gershonites 7,500; the
Kohathites 8,600; the Merarites 6,200. The
rest of the tribes had not their subordinate fami-
lies numbered by themselves, as those of Levi;
this honor God put on his own tribe. 2. Their
post: the Gershenites behind the tabernacle, W.
v. 23. The Kohathites on the right hand, S.
the Merarites on the left hand, N. and, to com-
plete the square, Moses and Aaron, with the
priests, encamped in the front, E. Thus was
the tabernacle sun rounded with its guards; and
thus does the Angel of the Lord encamp round
about them that fear Him. Every one knew
his place, and must therein abide with God. 3.
As each class had its own place, so each had its
own prince, v. 24, 30, 35. 4. Their charge when
the camp moved. Each class should know their
own business; for what is every body’s work,
often proves nobody’s. The Gershonites were
charged with the custody and carriage of all the
curtains and hangings and coverings of the tab-
ernacle and court, v. 25, 26. The Kohathites
of all the furniture of the tabernacle; the ark,
The Merarites of
the heavy carriage, boards, bars, pillars, &c. v.
36, 37. *
Here we may observe, (1.) The Kohathites,
though the second house, yet were preferred be-
fore the elder family of the Gershonites. Besides
that Aaron and the priests were of that family,
they were more numerous, and their post and
charge more honorable, which, probably, was
ordered to honor Moses, who was of that family.
Yet, (2.) The posterity of Moses were not at all
dignified or privileged, but stood on the level
with other Levites, that it might appear he did
not seek the advancement of his own family, nor
to entail any honors upon it either in church or
state. Let none think contemptibly of the Le-
vites, though inferior to the priests, for Moses
himself thought it preferment enough for his sons
to be Levites. Probably, it was because the
family of Moses were Levites only, that in the
title of this chapter, which is concerning that
tibe, (v. 1.) Aaron is put before Moses. -
III. The sum total of the numbers of this
tribe: 22,000. The sum of the particular ſami:
lies amounts to 300 more; had this been added
to the sum total, the Levites, instead of being
273 fewer than the first-born, as they were, (v.
43.) would have been 27 more, and so the bal-
ance would have fallen, the other way; but it is
supposed that the 300 which were struck off from
the account when the exchange was to be made,
were the first-born of the Levites themselves, born
since their coming out of Egypt; [and so Scott;]
Fºx, 6:19, 1 Chr. 6:19,29,47. 23:21, • * *
y; l - 3. I. In the other tribes, those only who were fit
for war, were numbered, but with the Levites both
inſants and infirm, v. I5. for the tribe W8 S eX-
58
z 18. º,
a 4:38–10. -*
ls 1:53. 2:17. ,
o. T. vol. 1.
which could not be put into the exchange, because
thev were already sanctified to God. It IS eS-
* y observable, that the tribe of Levi was by
peciall
[457)
B. c. 1490
The numberwg of the Levites.
NUMBERS, III.
25 And “the charge
of the sons of Gershon,
in the tabernacle of the
congregation, shall be
* the tabernacle, and the
tent, the covering there-
of, and * the hanging for
the door of the taberna-
cle of the congregation :
26 And f the hangings
of the court, and the cur-
tain for the door of
the court, which is by
the tabernacle, and by
the altar round about, and,
& the cords of it, for all
the service thereof.
much the least of all.
born were sanctified, Ex. 13: 2.
should live in liberty and honor.
27 || And h of Kohath
was the family of the Am-
ramites, and the family
of the Izeharites, and the
family of the Hebronites,
and the family of the Uz-
Zielites: these are the
families of the Kohathites.
28 In the number of
all the males, from a
month old and upward,
were eight thousand and
six hundred, * keeping
the charge of the sanctu-
ary.
29 The families of the
sons of Kohath shall pitch
! on the side of the taber-
nacle southward.
30 And the chief of
the house of the father
of the families of the Ko-
hathites, shall be Eliza-
phan the son of Uzziel.
31 And their charge
shall be "the ark, and the
table, and the candlestick,
and " the altars and the
vessels of the sanctuary
wherewith they minister,
and "the hanging, and all
the service thereof.
32 And P Eleazar the
son of Aaron the priest
shall be chief over the
chief of the Levites, and
have the oversight of them
that keep the charge of
the Sanctuary.
33 | Of Merari was
* the family of the Mali-
lites, and the family of
the Mushites: these are
the families of Merari.
34 And those that
were numbered of them,
according to the number
of all the males, from a
month old and upward,
were * six thousand and
two hundred. ,
35 And the chief of
the house of the father
of the families of Merari
was Zuriel, the son of
Abihail:" these shall pitch
on the side of the taber-
nacle northward. .
36 And * winder
custody and charge of
the sons of Merari, shall
be ‘the boards of the tab-
ernacle, and the bai's
thereof, and the pillars
thereof, and the sockets
thereof, and all the ves-
the-
sels thereof, and all that
serveth thereto,
37 And the pillars of
the court round about,
and their sockets, and
their pins, and their
cords. --
38 || But those that en-
camp before the taberna-
cle "toward the east, even
before the tabernacle of
the congregation east-
ward, shall be Moses and
Aaron, and his sons,
* keeping the charge of
the sanctuary, y for the
charge of the children of
Israel : and the stranger
that cometh nigh shall
be put to death.
39 All that were num-
bered of the Levites,
---
Note, God’s part- in the
world is too often the smallest part.
are but a little flock in comparison.
V. 40–51. 1. Here is the exchange of the
Levites for their first-born, numbered from a
month old, v. 42, 43. Not lieads of ſamilies, but
those under age only; and Patrick is decidedly of
opinion, that mome were numbered but those born
since their coming out of Egypt, when the first-
22,000 first-born males, we may suppose as many
females, and all brought forth in the first year-
after they came out of Egypt, we must infer that
in the last year of their servitude, even in , the
greatest extremity, there were abundance of mar-
riages among the Israelites, in faith, expecting
that God would shortly visit them with mercy,
and that their children, though born in bondage,
And it was an
---
evidence they were blessed of the Lord, that they
were not only kept alive, but greatly increased, in
a barren wilderness.
2. The number of the first-born, and of the
Levites, by a special Providence, came pretty near
each other; comp. Deut. 32: 8. Known unto
God are all his works before-hand, and there is
an exact proportion between them, and so it will
appear, when they come to be compared. The
Levites’ cattle are said to be taken instead of the
firstlings of the cattle of the children of Israel,
that is, The Levites, with all their possessions,
were devoted to God instead of the first-born and
all theirs; for, when we give ourselves to God,
all we have passes as appurtenances with the
premises.
3. The small number of first-born; which ex-
ceeded the number ſof the Levites, (273 in all.)
were to be redeemed, at five.shekels apiece, and
His chosen
If there were
which Moses and Aaron
numbered at the com-
mandment of the Lord,
throughout their families;
all, the males from a
month old and upward,
were * twenty and two
thousand.
40 T And the Lord
said unto Moses," Num-
ber all the first-born of
the males of the children
of Israel, from a month
old and upward, and
take the number of their
names.
- 41 And thoushalt take
the Levites for me, (I am
the Lord,) instead of all
the first-born among the
children of Israel ; and
the cattle of the Levites,
instead of all the firstlings
among the cattle of the
children of Israel. - ,
42 And Moses num-
bered, as the LoRD com-
manded him, all the first-
born among the children
of Israel. ' *
43 And all the first-
born males, by the num-
ber of names, from a
month old and upward,
of those that were num-
bered of them, "were
twenty and two thousand
two hundred and three-
score and thirteen.
44 || And the Lord
spake unto Moses,saying,
45. Take -º the Levites
instead of all the first-
born among the children
of Israel, and the cattle
of the Levites instead of
their cattle, and the Le-
vites shall be mine: I am
the Lord.
46 And for those that
are to be "redeemed, of
the two hundred and
threescore and thirteen
of the first-born of the
children of Israel,” which
are, more than the Le-
vites; J -- *
47 Thou shalt even
take five shekels apiece
by the poll; after & the
shekel of the sanctuary
shalt thou take them : (the
shekel is twenty ge-
rahs:) * *..
48 And thou shalt give
the money, wherewith
c. 7. 4:24–28. 7:7. TO. 17. 1 Chr. 9:
14–33. 23.32. 26:21,22. 2 Chr. 31:
2,11–18. Ezra 8:28–30. Mark 13:
34. Rom. 12.6–8. Col. 4:17. 1
"I'lm. I: 18. t
d Ex. 25.9. 26:1–14. 36.8–19, 40:
19
Ex. 26:36,37. 36:37,38, 40:28.
e
f Ex. 27:9–16. 38:9–16. "
g Ex. 35:18. T T–
in See on 19.-1 Chr. 23:12. 26:23.
i 4:35,36.
k 7,31. *s
| 23, 1:58.
m 4:4–16. Ex. 25:10–40. 37:1–24.
n Ex, 27:1–8. 30:1–10. S. 37:25–29.
38:
x 23'31–38. 36:35,36 *
E
O sº
| 4:3:27. 2035–38. 3 Kings 25:18.
1 Chr. 9:14–20, 26:20–24.
q See on 20–I Chr. 6:19, 23:21.
r 5:43,44. Jº
#o, one of we case.
* Heb..the office of the charges
t 4:29-33. iſ: Ex. š932,37.
27:9–19, 36:20–34,36. 38:17–20.
u 23,29,35. 1:53, 2:3. gº
x 18:1–5. 1 Chr. 6:48,49.
y See on 7,8,10.
ź 4:47,48. 23:52. Matt. 7:14,
a See on 12,15,45. Ex. 32:28–29.
b 39.
ăţis. E. 1818
d 18:15. Ex. 15: id. '
e 39,43. f. 18:16. Lev. 27:6.
g-50. Ex. 30:13, Lev. 27:25. Ez. 45:
12. .
Verse 28.
Siz.] Houbigant, JMuch. Rosenm. &c. would read shelesh (three)
Instead of shesh, (siz) to reconcile this v. with vs. 39 and 46. - “For
Moses does not in the least Intimate, but in these vs. rather contra-
dicts the Jewish opinion, that the first-born of the Levites had been
particularly dedicated to God, more than the first-born of any other
tribe.’ See IIoubigant and Rosemm, ED.
Verses 41–43.
The first born, in any company, must in general at least amount
to one in 8 or 10; whereas the number here mentioned, was scarcely
one in 50 of all the males young and old : for there were above
600,000 adults, and perhaps almost as many under age. It is there-
fore evident, those only were numbered, who had been born after
the destruction of the first-born of Egypt. This indeed seems the
meaning of the law, which referred to the future, and uot to the past;
(Ez. 13: 2.) and it is evident the firstlings of the cattle were thus
reckoned. ‘Indeed 45,000 of both sexes, which is rather more than
double the first-born males, seems a vast number of first-born chal
dren within the space of one year : but, upon reflection, we shall
find it by no means improbable, that among 1,200,000 persons of
both sexes, who were above 20 years of age, (and many might.ºry
much younger than that age, there should be within that time
50,000-marriages: i. e. about the twelfth part of the company of
marriageable persons of each sex. Especially if we consider that
multitudes higbt be inclined to marry, when they found they Were
âbout to enjoyiiberty: and when they recollected, that the promises
ade to Isiaél peculiarly respected a very rapid increase, and that
there would doubtless be a very great blessing on them in this re-
spect.—The first-born Israelites were therefore all unfit for service
on this emergency: and as they were the heirs of their several
families, they probably would not have been very willing when of
age, to become servants to the priests; and consequently the change
would be as acceptable to the relations. of those who were-set aside,
as to those who were substituted in their stead.-It-seems, however,
that the Levites and their posterity were thus dedicated to God, only
in lieu of the first-born at that time ; for the law concenning the pre-
, sentation and redemption of the first-born was in force through all
succeeding generations, until the days of Christ. (Luke *s. 23.)
y COTT a
[458]
B. c. 1490.
The office of the Kohathites.
- -NUMBERS, IV.
~,
the odd number of them
is to be redeemed, unto
Aaron and to his sons.
*49 Arid Moses took
the redemption-money of
them, that were over and
above them that were re-
deemed by the Levites,
, 50 Of the first-born
of the children of Israel
took he the money; “a
thousand three hundred
and threescore and five
shekels, after the shekel
of the-sanctuary.
51 And Moses “gave
the money of them that
were redeemed, unto
Aaron and to his sons,
according to the word
of the LorºD, as the Lord
commanded Moses.-
l CHAP.-IV.
A command to number the family bf
Kohath from thirty to fifty years old, .
* 1
–3. The most holy things to be car-
- 'ried by them, having been prepared
and covered by the priests, 4–15. The
charge of Eleazar, 16. oses and
Aaron solemnly charged about cover-
ing the holy things, 17–20. e ser-
vice and burdēn of the sons of Ger-
shon, from thin ty to fifty, 21–28; and
of the Merarites, 29–33.- The num-
ber of the Kohathutes, 34–37: of the
Gershontes, 38–41; and of the Me-
jºrites, 42—44. The sum total, 45–
ND the LoRD spake
unto Moses and unto
Aaron, saying, sº
2 Take the sum of
the sons of Kohath from
among the sons of Levi,
after their families, by
the house of their fa-
thers, * - S
3 From b thirty years
old and upward, even
until fifty-years old, all
that “enter into the host,
to * do the work in the
tabernacle of the congre-
gation. &
4 This shall be e the
service of the sons of Ko-
hath in the tabernacle of
the congregation about
-
, the most holy things. -
5 And * when the
camp setteth forward,
*Aaron shall come, and
* *.
Whilst we consider Jesus,
with silver and gold, but, being devoted by sin to,
eious blood of the Son of God. *
9 ºr great High Priest, appointed
the redemption-money given to Aaron; for it
would not do to have them added to the Levites.
It is probable, that they began yith the eldest,
and so downward, so that those were to be re-
deemed with money who were the 273 youngest
of the first-born; more likely so, than either that
it was determined by lot, or that the money was .
paid out of the public stock. The church is call-
ed the church of the first-born, redeemed, not
the justice of God, is ransomed with the pre-
wº-
CHAP. IV. V. 1–20. We have here a second
muster of the tribe of Levi. As that tribe was
taken out of all Israel to be God’s peculiar, so its
middle-aged men were taken from among the rest
to be actually employed in the tabernacle service.
Of the other tribes, those numbered to go forth to
active frame. Those do not consider this, who
put off their repentance to old age, and so leave
the best work to be done in the worst time.
The particular service appointed the Kohath-
ites is in the removes of the tabernacle. After-
ward, when the tabernacle was fixed, other work
was assigned them. Wherever the camp went,
the tabernacle went, and care must be taken for
the carriage of it. Note, Wherever we go, we
must see to it that we take our religion along with
us, and not forget any part of it. The Kohath-
ites were to carry all the holy things of the taber-
nacle; (ch. 3:31.) but here they have more par-
ticular instructions: Aaron, and his sons, must
pack up these things as here directed, v. 5, &c.
God had before appointed that none should come
into the most holy place, but only Aaron once a
year with a ...? of incense; (Lev. 16: 2.) and
yet, the necessity of their unsettled state requir-
war, were males from 20 years old and upward, Ling it, that law is here dispensed with; for, every
but of the Levites, only from 30 to 50; for God’s
service requires the best of our strength, and the
prime of our time, which cannot be better spent
than to the honor of Him who is the First and
est. A man may make a good soldier much
sooner than a good minister.
They were not to be employed till 30 years old,
because, till then, they had not gravity enough.
They were entered as probationers, at 25, (ch. 8:
24.) and in David’s time, when there was more
work to be done, at 20, (1 Chron. 23:24. and so,
Ezra, 3: 8.) but they must be 5 years learning,
and waiting, and so fitting themselves for service;
nay, in David’s time, they were 10 years in pre-
paration, from 20 to 39: John Baptist began his
public ministry, and Christ his, at 30; it is not
in the letter of it obligatory on gospel-ministers
now, as if they must either not begin their work
till 30, or must leave it off at 50; but it gives us
two good rules, That ministers must not be novi-
ces, 1 Tim. 3: 6. It is a work requiring ripe-
mess of judgment, and great steadiness, and there-
fore those-are very unfit for it who, are but babes
in knowledge, and have not put away childish
things. That they must learn before they teach,
serve before they rule, and first be proved, 1
Tim. 3: 10.2. They were discharged at 50 years
old, particularly from carrying the tabernacle;
for that is the special service to which they are
here ordained, and which there was most occa-
sion for in the wilderness. The service of God
time they removed, Aaron and his sons went in
to take down the ark, and make it up for carriage;
for (as Patrick suggests) the Shechinah, or dis-
play of the Divine Majesty, over the mercy-seat,
removed for the present in the pillar of cloud,
which was taken up, and then the ark was not
dangerous to be approached.
All the holy things must be covered; 1. For
safety, that these lioly things might not be ruffled
with the wind, sullied with the rain, or tarnished
with the sun, but be preserved in their beauty;
for on all the glory shall be a defence.
2. For decency and or nament. Most of these
things had a cloth of blue, or purple, or scarlet,
outmost; and that of the ark was wholly of blue,
v. 6. An emblem (say some) of the azure skies,
which are spread like a curtain between us
and the Majesty on high, Job. 26: 9. Those
that are faithful to God should endeavor likewise
to appear beautiful before men, that they may
adorn the doctrine of God our Savior. 3.
For concealment. It signified the darkness of
that dispensation. (Heb. 10: 1.) But now Christ
has destroyed the face of the covering.
The Kohathites-were then to carry them on
their shoulders, v. 6–14. those things that had
staves, by their stayes; those that had not, on a
bar, bier, or bearing barrow. See how the tokens
of God’s presence in this world are movable
things; but we look for a kingdom that cannot
be moved.
should be done when we are in the most liv ely,
his sons, and they h shall
take down the covering
veil, and cover the ark
of testimony with it;
6 And shall put there-
on the covering of bad-
gers' skins, and shall
spread over it k a cloth
wholly of blue, and shall
put in the staves there-
of. - W
7 And upon in the ta-
be thereon.
b 46,47.
1 48.
a See on 3 19
b 8 24–26.
ble of shew-bread they
shall spread a cloth of
blue, and put thereon the
dishes, and the spoons,
and the bowls, and cov-
ers to * cover withal: and
the continual bread shall
16 15. 1 Sam. 12.3,4. Acts 20:
1 Cor. 9 12.
,27.
Uen. 41.46.
Eleazar, now the eldest son of Aaron, is ap-
24–27. 28. Jº 13. Luke 3.23. 1
Tim. 3.6.
c 2 Kings 11.4–12. 2 Shr. 23.1—ll. 2
Cor. 103,4. Eph. 6:10–28. 1 Tim.
1:18.
d 3.7,8. 16 9. 1 Chr. 648. 23.4,5,28
2. 'im.
–32. 1 Tim. 3 I.
4,30. 3:30,31. Mark 13.34.
16, 17. 10 14.
27–32
i
;
Sz. 2631-33. 36.35. 403. Matt.
27.51. He b. 9:3. 10:20.
1 Ex 25.10–22. 37.1—9. 2 Sam. 6.2
—9.
k 7,8,11–13. Ex. 35.19. 39:1,41.
l Ex. 25:14,15. 1 Kings 8.7,8.
m Ex. 25.23—30. 3710–16. Lev. 24:
5
—S.
* Or, pour out.
1 Chr. 233,
PRACTICAL OBSERVATIONS.
ber, that as all
men are the Lord’s by creation, believers are his
of the Father, and intrusted with the charge of the sanctuary and
of the whole congregation, and keeping that charge with unre-
mitting attention, and entire faithfulness, love, and power; we
should recollect, that his ministers, as presented unto Him’ and
ministering before Him, have a solemn charge also. They are
called upon to wait in their office; to serve the Lord with leve-
rence; to offer no strange fire; to do nothing of their own mind, or
in their own spirit; and with all diligence and fidelity to fºllow
the instructions and copy the example of their iºn.
terference, envy, ambition, or discontent. No Service required
by such a Master can be either mean or hard. for He i hon-
Ol' the faithful in the lowest situation, and provide assistance where
the work is too laborious, Christians also, though not engaged
in the ministry, have a work, and a charge; and must .
*
NOTES
CHAP. IV. V. 7. Continual bread j T - -
- s he Israelites might be able
to procure corn enough from the adjäcent Countries, .. when in
by redemption; and that, as the ministry was appointed for their
benefit, they are required to strengthen the hands and to encour-
age the hearts of those, who minister before the Lord in their
behalf-Blessed be God, we may all at present enter even into
the holiest, if we come by faith in Christ.—The Lord’s people
form a very small propoltion of mankind; and we should be re-
minded to pray for the sending forth of more faithful ministers:
for when they are increased, it is a hopeful sign that the Lord is
about to accomplish great things in increasing his church. But
whilst we desire that our offspring should be numbered among
the Lord's peculiar people, and that they should excel in holi-
ness; let us, after the example of Moses, be indifferent about
every other distinction and interest, either for them 9: for our-
selves. SCOTT.
_-----"Tº"
the wilderness, to make the shew-bread, and to present the daily
- * ugh for this
mººms. [Ferhaps they might have grown enouë Sco TT.
[459]
~~
B. C. 1490.
• The office of the Gershonites.
NUMBERS, IV.
8 And they shall spread pointed overseer of the Kohathites in this; c. 16.
upon them 9 a cloth of to take care that nothing was forgot, left behind,
- 3 cover the or displaced. As a priest, he had more honor.
Scarlet, and
same with a covering of
badgers' skins, and shall ji the burdens laid on their shoulders. It is
put in the staves thereof.
9 And they shall take
a cloth of blue, and cover.
P the candlestick of the
light, and his lamps, and
his tongs, and his snuff.
dishes, and all the oil-
vessels thereof, where-
with they minister unto
it. w
10 And they shall put
it, and all the vessels
thereof, a within a cover-
ing of badgers' skins, and
shall put it upon a bar.
11 And upon the gold-
en altar they shall spread
a cloth of blue, and cover
it with a covering of bad-
gers’ skins, and shall put
to the staves thereof.
12 And they shall take
all the instruments of
ministry, wherewith they
minister in the sanctuary,
and put them in a cloth
of blue, and cover them
with a covering of bad-
gers' skins, and shall put
them on a bar.
13 And they shall take
away the ashes from the
altar, and spread “a pur-
ple cloth thereon :
14 And they shall put
upon it *all the vessels
thereof, wherewith they
minister about it, even
the censers, the flesh-
hooks, and the shovels,
and the * basins, all the
vessels of the altar; and
they shall spread upon it
a covering of badgers'
skins, and put to the
staves of it.
15 And when Aaron
and his sons have made
an end of covering the
Sanctuary, and all the ves-
Sels of the Sanctuary, as
the camp is to set for-
ward; y after that, the
sons of Kohath shall
come to bear it: but they
shall not touch any holy
thing, lest they die.
* These things are the
burden of the sons of
Kohath in the tabernacle
Verses 7–9.
Spoons;], Caphoth. Literally, hands, note, 7: 14. '
Oil-vessels.] A cut is given of what seems to be an
oil vessel, (capable of being borne upon a bearing
barrow, v. 10.) from the ancient ruins, at Philaei.
Egypt.
Verse 14,
The Sept. adds here,
of these Levites, by preventing their unseasonable,
18. Note, Those who do not what they can to
and to be done regularly. , i. The Gershomites
macle; v. 22–26. Aaron and his sons allotted
than the Levites, but more care also; and that
care was a heavier burden, no doubt, on his heart,
much easier to do the work of the tabernaële than
to discharge the frusts of it, to obey than to rule.
Great care must be taken to preserve the lives
irreverent approach to the most holy things, v.
keep others from sin, do what they can to 'cut
them off. The Köliathites must not see the holy
things till the priests had covered them, v. 20.
so much were even they in the dark concerning
the Gospel, whose office it was to expound the
law. And, When the lioly things were covered,
they might not touch them, at least not the ark,
called here the holy thing, on pain of death, v.
15, Uzza was struck dead for the breach of this
law. Thus were the Lord’s ministers themselves
then kept in fear, and that was a dispensation off
terror, as well as darkness; but now, through |
Christ, the case is altered; we have seen with
owr eyes, and our hands have handled the Word
of life, and we are encouraged to come boldly
to the throne of grace. --
V. 21—33. We have here. the charge of the
other two families of the Levites, which, though
not so honorable as the first, yet was necessary,
were charged with all the drapery of the taber-
to them their respective charge, ‘You shall take
care of such a curtain, * you of such a hang-
ing; that every one may
ticularly was to oversee, them, v. 28, 2. The Me-
rarites were chârged with the heavy carriage, the
and cords, aid those were delivered them by name,
*: 31, 32. Iperhaps to each one, his particular in:
finds no better expedient than this, even at the
present day, to ensure exactness. ii duty..]. An
seek, when the tabernacle was to be set up again
Though these seemed of less importance than thé
other things pertaining to the sanctuary, yet there
was this care taken of them, to teach us with the
(livine institutions, and to take care that nothing
Shepherd calls his own sheep by name.
these services, though a much less number would
have served for the bearing of those burdens; but
it was requisite the tabernacle should be taken
down and set up r
hands would make quick work, especially when
every one knew his work. They had tents of
their own to take care of, and to take along with
them, but the young men under 30, and the old
men above 50, might serve for them; nor is there
of the congregation. .
22 Take also kthe sum.
any mention of them, for God’s ‘house must
of their service, and all
* - know his work, and
there may be no confusion,’ v. 27. Ithamar pay-
dividual article.- The strictest discipline of war.
Here were thousands of men employed about.
with great expedition, and many .
‘ and they shall take a pur-
ple cloth, and, cover the layer, and its foot, and
wrap it in a hyacinthine skin, and place it upon
bearers.’ So the Sam. and Origen. Many religious
processions are pictured upon the temples of Egypt,
in which Sacred boats, images, &c. are carried
. . f6 || And to b the office
of Eleazar the son of
Aaron the priest pertain-.
eth • the oil for the light,
and " the sweet incense,
and * the daily meat-of-
fering, and ºf the anoint-
ing oil, 4 and the oversight
of all the tabernacle, and
of all that therein is, in
the sanctuary, and in the
vessels thereof. -
17 || And the LORD
spake unto Moses and
unto Aaron, Saying,
18 h Cut ye not off the
tribe of the families of
the Kohathites
among the Levites:
19 But thus do. unto
them, that they may live,
and not die, when they
approach unto the most
holy things; Aaron and
his sons shall go in, and
appoint them every one
to his service, and to his
burden. - -
20 But ithey shall not
go in to see when the
holy things are covered, .
lest they die. *
21 || And the Lord
spake unto Moses, saying,
ED.
from . .
which the Romans carried
of the sons of Gershon,
throughout the houses
of their fathers, by their
families. -
23 From thirty years
old and upward until .
fifty years old shalt thou
number them; all that
enter in to f perform the
service, to do the work
in the tabernacle of the
congregation.
.24 This is the service
of the families of the Ger-
shonites, to serve, and
for f burdens. . . .
25 And they shall bear
in the curtains of the tab-
ernacle, and the taberna-
cle of the congregation,
his covering, and . the
covering of the badgers’.
skins that is above upon
it, and the hanging for
the door of the taberna-
cle of the congregation.
26 And the hangings
of the court, and the
hanging for the door of
the gate of the court,
which is by the taberna-
cle and by the altar round
about, and their cords,
and all the instruments
boards and bars, ſhe pillars and sočkets, the pins .
inventory was given them of every particular,
that it, might be forthcoming, and nothing to
greatest exactness to preserve pure and entire all
be lost. It also intimates the care God takes of .
His church, and every member of it; the good
y
that is made for thern ; so
shall they serve. -
27 At the Šappoint-
ment of Aaron and his
sons shall be all the ser–
vice of the sons of the Ger-
shonites, in all their bur-
-dens, and in all their ser-
vice; and ye shall appoint
unto them in charge all
their burdens. . . .
28 This is the service
of the families of the sons
o 6,7,9,11–
15.
p. Ex. 25:31:39. 37:17–24. Ps. 119.
105. Rev. 1:20, 2:1. • .
q 6,12.
r Ex. 30:1–10.
s 3:8. Ex. 25:9.
4:11,16,19,22.
t Ex. 27:3—5.
u 6–9,11,12.
x Ex. 38:1–7 -
* Or, bowls. T A. - *
. Deut. 31:9. 2 Sam. 6:3,
br. 15:2, 15. " *
isiºn. 6:19, 2 Sam, 66,7. 1
... 13:9,10. Heb. 12:18–29. .
30,31. . . ." • * *
2
Lev. 6:12,13.
Ex. 89:1,41.
x
i
à
y
t
3 - - -
25.6., 27.2021. Lov. 24:2.
3 :29. -
29
;
;
$
-
-
-
**
6.,
0:34–38. 37:29
39–41.
- 30:23–33. -
g Acts 20:28, :1, Pet. 5:2. w
h 16:32. 17:10. 18:5. Lev. 10:2. Jer.
38:23. , w
i 15, 19. Ex. 19:21. 1 Sam. 6:19. Heb.
10:19,20. Rev. 11:19, -
k See on 3:18,21,24. -
l Ses on 3. - t
i Heb. to war the warfare. 3. 2 Cor.
6:7, 10:3,4. 1 Tim. 1:18. 2 Tim.
2:3,4. 4:7. . . -
# Or, carriage,
m See on 3:25,26.—7:5–7. -
§ Heb. mouth; Luke 1:70. 1 Cor. 11:2.
i
F.
E
on poles supported on men's shoulders: which show that this was
then a-common method of transportation. Patrick and Wells for bar,
v. 10. would translate bier, and Rosemm, thinks the Heb. indicates a
machine of two poles, with staves fixed across, like the ferculum on
the images of their gods, &c. ED
- Verses. 27, 28. f * *
The Levites were under the command of the priests. Eleazar ex-
ercised this authority in general, as next in succession to Aaron :
and he in particular was placed over the Kohathites; while Ithamar,
his younger brother, commanded the Gershonites and Merarites. (33.)
Scott.
(26.) And their cords...] ‘Which fastened the hangings to
pins or stakeš in the ground, to keep them tight ; that they might not
r *
he moved to and fro with the Wind.” -
d
Gr LL•
37:25–28. -
1 Chr. 9:29. 2 Chr.

[460]
*-
B. c. 1490.
The office of the Merarites.
NUMBERS, 1V.
of Gershon, in the taher-
nacle of the congregation:
and their charge shall be
n under the hand of Itha-
Inaf the son of Aaron
the priest. ,’ “
29 || As for 9 the sons
of Merari, thou shalt
number them after their
families, by the house of
their fathers :
30 From thirty years
old and upward even un-
to fifty years old shalt
thou number them, every
one that entereth into the
tween 30 years old and 50.
always be preferred before our own,
was preposterous, who built and ceiled their own
houses, while God’s house lay waste, Hag. I : 4,9.
The death of the saints is represented as the
taking down of the tabernacle, (2 Cor. 5: 1.)
and the putting of it off, 2 Pet. 1: 14. And all
its parts s.all easily be produced, when it shall
e set up again, and these vile bodies made like
the glorious body of Jesus Christ.
34–49. We have here a particular account
of the numbers of the three families of the Le-
vites respectively, i.e. of the effective men, be-
Observe, 1. The Kohathites were, in all, 8,600,
from a month old and upward; but of those there
were but 2,750 serviceable men, not a third part.
The Gershonites, in all, 7,500, and of them but
2,630 serviceable men, little more than a third
part. Note, Of the many that add to the Illinna,
bers, comparatively few contribute to the Service
of the church. So it has been, and so it is
Phil. 2: 20, 21. 5
2. The Merarites were but 6,200 in all, and
yet of these there were 3,200 serviceable men,
that is, several more than half. The greates:
burden lay on that family, the boards, and pillars,
and sockets; and God so ordered it, that, though
fewest in number, yet they should have the most
able men among them; for, whatever service God
calls men to. He will give strength in proportion,
grace sufficient.
3. The least of the tribes had almost four times
as many able men as the Levites, some more than
eight times as many: for those that are engaged
in the service of this world, and war after the
flesh, are many more than those that are devoted
Their care
* service, to do the work
of the tabernacle of the
congregation. •
31
charge of their burden,
according to all their ser-
vice in the tabernacle of
the congregation ; the
boards of the tabernacle,
and the bars thereof, and
the pillars thereof, and
sockets thereof, º
32 And the pillars of
the court round about,
and their sockets, and
their pins, and their cords,
with all their instruments,
and with all their service:
and by name ye shall
reckon 4 the instruments
of the charge of their
burden.
33 This is the service
of the families of the sons
of Merari, according to
all their service in the
tabernacle of the congre-
gation, under the hand
of Ithamar the son of
Aaron the priest.
34 || And Moses and
Aaron, and the chief of
the congregation, num-
bered the sons of the Ko-
hathites, after their fami-
lies, and after the house
of their fathers;
... 35 From thirty years
And this is P the .
old and upward even
unto fifty years old, every
one that entereth into the
service, for the work in
the tabernãcle of the con-
gregation.
36 And those that were
numbered of them, by
their families, were ‘two
thousand seven hundred
and fifty. !
37. These were they
that were numbered of
the families of the Ko-
hathites, all that might
do service in the taber-
nacle of the congregation,
which Moses and Aaron
did number, according to
the commandment of the
LoRD by the hand of Mo-
SeS.
38 And those that were
numbered of the sons
of Gershon, throughout
their families, and by
the house of their fath-
ers;
39 From thirty years
old and upward even un-
to fifty years old, every
one that entereth into
the service, for the work
in the tabernacle of the
congregation ;
40 Evens those that
were numbered of them,
throughout their families,
by the house of their
fathers, were "two thou-
sand and six hundred and
thirty.
41. These are they that
were numbered of the
families of the sons of
Gershon, of all that might
do service in the taber-
nacle of the congregation,
whom Moses and Aaron
did number, according
to the commandment of
the Lord.
42 And those that were
numbered of the families
of the sons of Merari,
throughout their families,
by the house of their fa-
thers,
43 From thirty years
old and upward, even
unto fifty years old, every
one that entereth into the
service for the work in
the tabernacle of the con-
gregation ;
44 Even those that
were numbered of them,
after their families, were
* three thousand and two
hundred. *.
45 These be those that
were numbered of the
families of the sons of
Merari, whom Moses and
Aaron numbered, ac-
cording to the word of
the LoRD by the hand of
Moses. -
46 All those that were
numbered of the Levites,
whom Moses and Aaron
and the chief of Israel
numbered, after their
families, and after the
house of their fathers;
47 From thirty years
old and upward even un-
to fifty years old, y every
one that came to do the
service of the ministry,
and the service of the
burden in the tabernacle
of the congregation;
48 Even those that
were numbered of them,
* were eight thousand and
five hundred and four-
SCOR'e.
49 According to the
commandment of the
LoRD they were number-
ed by the hand of Moses,
every one according to
his service, and according
to his burden : thus were
they numbered of him,
m 33. 1 Cor. 125,6.
o See on 3 5.
* §: warfare. See on 3,23.—l Tim.
p See on 3.36,37.—78,9.
q 3 8, 7.1. Ex. 259. 38 17. 1 Chr.
9 29.
r 28. Is 3.6.
s 3,23,30. 8.24,26. 1 Chr. 23.3.27.
t 3:28.
u 322. x 334.
y 15,24,37. Rom. 12 6–8. I Cor. 12:
4–31. z 339,
tº-ººººººº.
PRACTICAL OBSERVATIONS.
. . Y. 1–49. The minister of Christ ought not on any account to
strive of war with carnal weapons, yet he must boldly fight the
good fight of faith; with the appointed weapons, sound doctrine,
fervent prayer, and a holy example. Peculiar gravity, prudence,
humility, ripeness of judgment, experience, meekness, ſconscien.
tiousness, benevolence,) and patience, are necessary, in order to
a due performance of the work of the ministry; and ministers
are exposed to many temptations from the smiles and frowns of
men, from popularity and opposition. It is therefore far more ad.
visable for those, who are intended for this sacred service, to spend
much previous time in retirement, study, meditation, and ºom-
munion with God; than that they should, by an indiscreet and
hurtful zeal, be allowed or encouraged to violate the apostle’s rule
(1 Tim. 3: 6.) When, however, men are engaged, and have health
and strength, and work assigned them, they should lose no time,
and miss mo opportunities of usefulness; for these may be regret-
ted, but cannot be recalled.—As the faithful Servants of God ãrow
in years, and their natural vigor abates, they must not be cen-
sured, if they moderate their labors, especially in those services
which require great exertion. And if it please God to lay them
quite aside by sickness and infirmity, they may still serve the
church of God by their prayers, and an example of faith, patience,
and obedience; and they are still entitled to respect and main-
tenance. They ought not indeed, and will not desire, to cease
from labor whilst capable of it; but they must not murmur, if
they are thus discharged, or if º see others, increase whilst
they decrease.” For the Lord will do his work by a succession
of servants. Though we are not under the comparative obscurity
and severity of the Mosaic dispensation: Yet We should remember
that heavenly things must be tieated with reverence, and not curi-
ously, contemptuously, or presumptuously inquired into. . And the
ministers of God, and those who have attained to a superior degree
of influence or authority, should caution and deter their juniors,
and the people, from such intrusion. SCOTT.
Pll thei | , ‘ Individ Verse 32.
!,” “ººl. ‘Individually. The separate parts seem to have
had their particular names, as in the temple of §. Jachin and
Boaz were the names of two columns. I Kings 7: si..."' Roj
* Yºvere 14 tons ºne of metal
Dr. Ja. Clarke computes, that there Were ons, YS. Of ºne
employed ; this Hºle temple, besides the immense weight of
the skins, hangings, cords, boards, and posts.
ED. S
[461)
B. C. 1490.
Laws concerning restitution.
NUMBERS, V.
as the LoRD commanded
Moses.
CHAP. V.
The lepers and unclean to be excluded
from the camp, The luw of
restitution enforced, 5–10. The trial
to be made of a woman suspected by
her husband of adultery, 11–81.
ND the Lord spake
unto Moses, saying,
2 Command the chil-
dren of Israel, that they
a put out of the camp
every leper, " and every
one that hath an issue,
• and whosoever is de-
filed by the dead:
3 Both male and fe-
male shall ye put out,
d without the camp shall
ye put them ; that they
• defile not their camps,
fin the midst whereof I
dwell.
4 And the children of
Israel did so, and put
them out without the
camp: as the LoRD spake
unto Moses, so did the
children of Israel.
5 || And the Lord
spake unto Moses, Say-
ing,
6 Speak unto the chil-
dren of Israel, & When a
man or woman shall
commit any sin that men
commit, to do a trespass
against the LoRD, and
that person be guilty :
7 Then they shall
| confess their sin which
they have done; and he
shall recompense his
trespass with the prin-
cipal thereof, and add
unto it the fifth part
thereof, and give it unto
him against whom he
to the service of God, and fight the good fight
of faith. *
CHAP. W. W. 1–10. Here is, I. A command
to purify the camp, by turning out all that were
ceremonially unclean, by issues, leprosies, or the
touch of dead bodies, until cleansed according to
the law, v. 2, 3. These orders are executed im-
mediately, v. 4. Note, the purity of the church
must be as carefully consulted and preserved, as
the peace and order of it. The wisdom from
above is first pure, then peaceable. God’s tab-
ernacle also was now fixed in the midst of them.
Note, The greater profession of religion any
house or family makes, the more they are obliged
to put away iniquity far from the tabernacle.
Comp. 1 Cor. 3:16, 17. 5: 8, 13. and Heb. 12:
15. It is for the glory of Christ, and the edifi-
cation of his church, that the openly and incor-
rigibly profane and vicious should be put out and
kept from Christian communion till they repent.
God will in the great day thoroughly purge his
floor, and gather out àf his kingdom all
things that offend. Into the mew Jerusalem no
wn clean thing shall enter.
A law, concerning restitution, in case of |
wrong to a neighbor. It is called a sin that
men commit, (v. 6.) because common; a sin of
man, that is, a sim against man, so some.” It
is to be looked upon as a trespass against the
Lord, who strictly charges and commands us to
do justly. When a man’s awakened conscience
charges him with guilt of this kind, 1. He must
confess his sin to God, to his neighbor, and so
take shame to himself. If he have denied it be-
fore, he must own himself in a lie; because his
heart was hardened, he denied it, therefore he
has no other way to prove his heart is now soft-
ened, but to confess it. 2. He must bring a sac-
rifice, a ram of atonement, v. 8. Satisfaction
hath trespassed.
8 But if the man jhave
no kinsman to recom-
pense the trespass unto,
his.
which they bring un-
to the priest, shall
10 And every man's
must be made, to God, whose law is broken;
restitution to our neighbor, is not sufficient with-
out faith and repentance. 3. Yet the sacrifices
would not be accepted without full recompense
to the party wronged, not only the principal, but
a fifth part added, v. 7. It is certain, that, while
any part of what is got by injustice is knowingly
retained, the guilt of the injustice remains on the
conscience, and is not purged by sacrifice or of.
ſering, prayers or tears, for it is one and the
same continued act of sin persisted in. This law
we had, Lev. 6: 4. it is here added, that, if the
party wronged were dead, and had no near kins-
man entitled to the debt, or it were any way un-
certain to whom the restitution should be made,
that should not serve for an excuse to detain
what was unjustly gotten; it was certainly none
of his that got it by sin, therefore it must be giv-
en to the priest, v. 8. If any could make out a
title to it, it must not be given to the priest;
(God hates robbery for burnt-offerings;) but if
not, then it lapsed to the great Lord, for want
of issue, and the priests were his receivers.
III. A general rule concerning ballowed things
given on this occasion, that, whatever was given
to the priest, his it shall-be, v. 9, 10. He that
gave it shall not receive liis gift again, on any
pretence whatsoever: that people might not give
things to the priests in a fit of zeal, and then re-
call, them in a fit of vexation. The other priests
shall not come in sharers with him who them of
ficiated, and to whom the hallowed thing was
given. Let him that was most ready and diligent
in attending, fare the better for it; if he do the
work, let him have the pay.
W. 11–31. Here is the law for the solemn
trial of a wife whose husband was jealous of her.
I. Suppose a man had some reason to suspect
his wife of adultery, v. 12–14. Here, 1. Adul-
tery is justly represented as an exceeding sinful
a 12:14. Lev. 13:46. Deut. 24:8,9. 2
Kings 7:3.
b Lev. 15:2–27. l
c 9:6–10. 19:11–16. 31:19. Lev.
21:1. *
d 1 Comº. 5:7–13. 2 Cor, 6:17. 2 Thés.
3:6. Tit. 3.10. Heb. 12:15,16. 2
John 10,11. Rev. 21:27.
be
let the trespass be recom-
pensed unto the LoRD,
even to the priest, * beside
the ram of the atone-
ment whereby an atone-
ment shall be made for
him.
9 And every “offering
of all the holy things of
the children of Israel,
| hallowed things shall be
his: whatsoever any man
giveth the priest, it shall
be his.
[Practical Observations.]
11 || And the LöRD
spake unto Moses, say-
ing,
12 Speak unto the
children of Israel, and
e 19:22. Hag. 2:13,14.
# ºv. 26:liz. deat. 23:14. Ps. 68:
18. Is. 12:6. 2 Cor, 6:6. Rev. 21:3.
Lev. 5; # *ś, 6,2,3
0.
; fºv. 55. 26:40. "josh. 7:19. Job
33:27,28. Ps. 32:5. Prov. 28:13. I
John 1:8–10.
1 Lev. 5:15. 6:4,5. Luke 19;8.
Tilev. 25.25,26. e
Lev. 6:6,7, Asºº
• Or, heave offering. .18:8,9,19. Ex.
29:28
*
PRACTICAL OBSERVATIONS. f •
V. 1–10. The people of God should separate from such as are
unclean by impenitent iniquity, and exclude them, as far as they
are able, from their fellowship: and then if, under the mask of
hypocrisy, they affront the Lord and profane his holy ordinan-
ces by an unhallowed intrusion, they do it at their peril. But
assuredly such shall never enter— that holy city, where the tab-
ernacle of God shall be with men, and He will dwell with them;’
but will be left without, ‘ where is weeping and wailing, and
gnashing of teeth.’ In this miserable company, will most cer-
tainly be found those unrighteous persons, who have unjustly
obtained, and as wnjustly keep possession of, their neighbor’s
NOTES.
CHAP. V. ... V. 2. ‘Jewish masters, whom Christian interpreters
also have followed, will have the camp to have been divided into
three parts; God’s camp, (the court of the tabernacle,) the Levites,
camp, and the people’s camp ; lepers were excluded from all, those
afflicted with gomorrhea from the first two, those polluted from touch.
ing a Carcass, only from the tabernacle. But as this can nowhere
be proved from Moses himself, these are doubtless mere figments of
the Rabbins, by which to make this very inconvenient law, lighter.”
Verses 7, 8. Rose NM.
Doubtless real poverty would evouse a man : [if selling himself
would not pay the damages 2 Ep.] yet this exception is not made :
for men are ready enough to find out excuses for themselves where
their own interest is concerned. They, therefore, who establish
general scriptural rules of duty, should not be censured, though
they do not mention every particular exception.—This law concil.
sively shows the absolute necessity of restitution, in one form or
other, where actual poverty does not hinder, either to the injured
1 Lev 6:17,18,26. 7.6–14. 10:13. 22.
2,3, Deut. 18.3,4. Ez. 44:29,30. 1
Čot. 9:7–13.
.* -*
property: and he who pretends to piety, and thus encourages
himself in dishonesty by a professed dependence on the atonement
of Christ, as grossly affronts Him, as that man does, who substi.
tutes his own honesty or morality in the stead of his merits and
sacrifice, as the price of his acceptance with God! Indeed the
confession, the restitution, and the trespass-offering, must always
go together.—It is the will of God, not only that his ministers
should be provided for, but that the most diligent and zealous
should receive the greatest encouragement; though alas! this
is seldom attended to, as far as these concerns fall under the
management of mem. SCOTT.
person, to his relations, to the poor, or to pious uses. Some sºy,
that this doctrine tends to embarrass tender consciences : but it is
the doctrine of right reason, and of the Word, of God i and it is
rather calculated to detect hypocrites, and to direct such as have
tender consciences to a proper conduct, which, springing from faith
in Christ, will make way for tºº. - Scott:
** CrSe p
The remarkable law, which follows, was no do ºbt intended to
fortify the minds of the Israelitish women in the hour of º
when opportunity, importunity, and secrecy Wºre combined ; an
to rendé; them inatchful against all occasions of £xciting suspicion
in the breasis of their husbands. On the other hand, it was calcu-
lated to prevent the cruel treatment from husbands, which such sus-
picions might produce, ‘through the hardness of their hearts,’
when the cºme could not be proved, or the rage of jealousy allayed;
and it would also lessen the number of hasty divorces. If properly
regarded, the guilty could hardly escape, or the innocent remain
under injurious suspicions; and in many ways it would subserve the
interests of purity and of domestic peace, both by constantly holding
*
62]
B. C. 1490.
The trial of adultery.
NUMBERS, V.
say unto them,” If any
man's wife go aside, and
commit titrespass against
him, .*
13 And a man a lie
with her carnally, and it
be hid from the eyes of
her husband, and be kept
close, and she be defiled,
and there be no witness
against her, neither she
be taken with the man-
mer; \-
14 And "the spirit of
jealousy come upon him,
and he be jealous of his
wife, and she be defiled;
or if the spirit of jealousy
come upon-him, and, he
be jealous of his wife, and
she be not defiled; -
15 Then shall the man
bring his wife unto the -
priest, and he shall bring
P her offering for her, the
tenth part- of an ephah
of barley-meal: he shall
pour no oil upon it, nor
put frankincense there-
on : for it is an offering
of jealousy, an offering
of memorial, 4 bringing
iniquity to remembrance.
16 Ånd the priest shall
bring her near, and "set
her before the LoRD.
17- And the priest shall
take "holy water in an
earthen vessel; and ‘of
the dust that is in the
floor of the tabernacle
the priest shall take, and
put it into the water.
18 And the priest shall
set the woman before the
LoRD, and * uncover the
woman's head, " and put
the offering of memorial
in her hands, which is
the jealousy-offering:
and the priest shall have
in his hand * the bitter
water that causeth the
Curse. - " -
19 And the priest shall
Y charge her by an oath,
some man hath lain with
sin, Prov. 2: 17. It is committing a trespass
against the husband, robbing him of his honor,
alienating his right, introducing a spurious brood-
into his family, to share with his children in his
estate, [alienating the father’s affection from all
his children, thus filling him with torturing un-
certainty, and exposing him to treat them with the
most flagrant injustice, caprice, or neglect, vio-
lating a covenant, &c. It is being defiled, for
nothing pollutes the mind and conscience more
than this sin. 2. It is supposed to be a sin which
great care is taken to conceal; of which there is
mo witness; the eye of the adulterer waits for
the twilight. And the adulteress takes her op-
portunity when the good man is not at home.
It ...? not covet to be secret, if it were not
shameful; and the devil, who draws sinners to
this sin, teaches them how to cover it. 3. The
spirit of jealousy is supposed to come upon the
husband; the rage of a man, cruel as the grave.
4. ‘Yet,” (say the Jewish writers) he must make
it appear that he has some just cause for the sus-
picion.” The law here does not tie him to a
particular method of proving the just cause of his
suspicion. In-case it could be proved that she
had committed adultery, she was to be put to
death, (Lev. 20: 10.) But if it was uncertain,
then this ‘law took place. Hence, (1.) Let all
wives be admonished not to give any the least
occasion for the suspicion of their chastity; it is
not enough that they abstain from the evil-of un-
cleanness, they must abstain from every thing
that looks like it, or leads to it, or may give the
least umbrage to jealousy; for how great a
matter may a little fire kindle! (2.) Let all
husbands be admonished not to entertain cause-
less or unjust suspicions of their wives. Charity
in general, much more conjugal affection, teaches
to think no evil. It is the happiness of the
virtuous woman, that the heart of her husband
doth safely trust in her.
II. The course prescribed. That, iſ innocent,
the suspected wife might not continue under the
reproach and uneasiness of jealousy: and if guil-
ty, her sin might find her out, and others might
hear, and fear, and take warning. - -
Her husband must, 1. Bring her to the priest,
with the witnesses that could prove the ground
of his suspicion, and desire she might be put upon
her trial. The Jews say, the priest was first
to endeavor kindly to persuade her to confess the
truth. Iſ she confessed, she was not put to death,
but divorced, and lost her dowry; if she said, ‘I
am pure,” then they proceeded. 2. He must
bring a coarse offering of barley-meal, without
oil or ſiamkincense, agreeably to the present af-
flicted state of his family; for a great affliction
it was, either to have cause to be jealous, or to
be jealous without cause. It is an offering of
gone aside to another in- doth make
stead of thy husband, and # rot, and
if thou be defiled, and swell:
thee beside thine hus-
memorial, to signify that what was to be done
was intended as a religious appeal to the omnis-
cience and justice of God. 3. The priest was to
prepare the water of jealousy, holy water out of
the laver; it must be brought in an earthen vessel,
because the coarser and plainer every thing was,
the more agreeable it was to the occasion. Dust
must be put into the water, to signify the reproach
she lay under, and the shame she ought to take
to herself, putting her mouth in the dust; but
dust from the floor of the tabernacle, to honor
every thing that pertained to the place where God
had chosen to put his name, and to keep up in
the people a reverence for it: see John 8: 6. 4.
The woman was to be get before the Lord, at
the E. gate of the temple-court, (say the Jews,)
and her head to be uncovered, in token of her
sorrowful condition, and there she stood for a
spectacle to the world, that other women might
learn not to do after her lewdness. Only the
Jews say, ‘Her own servants were not to be
present, that she might not seem vile in their
sight, who were to honor her; her husband also
must be dismissed.’ 5. The priest was to adjure
her to tell the truth, and to denounce the curse
of God against her if guilty, and to declare the
effect of her drinking the water of jealousy, v.
19–22. He must assure her, that, if innocent,
the water would do her no harm, v. 19. None
need fear the curse of the law, if they have not
broken its commands. But, if guilty, this water
would be poison to her, and she be a curse or
abomination among her people, v. 21, 22. To
this she must say Amen, as Israel to the cuises
on Mt. Ebal, Deut. 27: 26. No woman, if guil-
ty, could say Amen to this adjuration, and drink
the water upon it, unless she disbelieved the truth
of God, or defied his justice, and was come to
such a pitch of impudence and hard-heartedness
in sin, as to challenge God Almighty to do his
worst, and choose rather to venture on his curse
than to give Him glory by confession; thus has
whoredom taken away the heart. (6.) The
priest was to write this curse in a scrip or scroll
of parchment, word for word, as he had ex-
pressed it, and then to wipe or scrape out what
he had written into the water, (v. 23.) to signi-
fy that the curse impregnated the water, and gave
it its strength to effect what was intended: and
that, if innocent, the curse should be blotted out,
and never appear against her, as it is written,
(Isa. 48: 25. Ps. 51: 9.) But that, if guilty,
the curse would enter her bowels with the water,
even like oil into her bones, as we read of a
curse entering into a house, Zech. 5:4. 7. The
woman must then drink the water; (v. 24.) it is
called the bitter water, some think, because
they put in wormwood, or rather, because it caus-
22 And this water that
causeth the curse shall
ed the curse. Thus, sin is called an evil thing
º q 1 Kings 17.18. Ez. 29 16. Heb. 103.
º º tC) r Lev. 1.3. 23 Jer. 17.10. Heb. 134.
t O Rev.2 22,23.
y eily t s 19 2–9. Ex. 30-18.
t Job 2:12. Jer. 17.13. Lam. 3.29.
John 8 6,8.
u Lev. 13.45. 1 Cor. 11:15. Heb 4:
2, 13 V 15.25.26
e x tº 24. Deut. 29 18, isºm. 15.32.
and say unto the woman, band ; -- * go into thy bowels, to fºil, ſº I ºr 'er.
tº ſº º : 19. 3 * ~ *
If no man have lain with 21 Then the priest make thy belly to swell, yº.;3.
thee, and if thou hast not
gone aside to uncleanness
* with another instead of
thy husband, be thou free
from this bitter water that
causeth the curse :
20 But if thou hast
shall charge the woman
with * an oath of cursing,
and the priest shall say
unto the woman, “The
LoRD make thee a curse
and an oath among thy
people, when the Lord
out a Salutary Warning, and by the alarm which would be raised
whenever it was carried into execution. " Scott.
- : Verses 16, 17.
As this process could not be carried on, except at the sanctuary;
the trouble and expense attending it would render men cautious,
how they instituted it without some urgent reason. It is generally
supposed, that the water of the laver in the court of the tibernacle
is meant ; being called holy because of its Separation from ordinary
uses, [See this whole subject in Wagensei's SoTA.’] ID.
Verse $1.
‘The disease indicated, says ji,
- is 1 -
but at present is most rare. See Jos,” low called hydrops ovarii,
Rose NY1.
and thy thigh to rot. And
c the woman shall say,
d Amen, amen.
19,20. Prov. 216,17.
. ..."isº" joid." Plov. 7.18,19
80.20
o 30, Plov. 6,34 Cant. 8:6. 1 Cor.
10 22.
p Lev. 5.11. IIos. 3:2.
* Or, being ºn the power of thy hus-
band. Heb. under thy husband,
Rom. 7.2. r".
z Josh. 6.26. 1 Sam. 14.24. Neh. 10:
29. Matt, 26.74.
a Is. 65:15. Jel. 29.22.
i Heb. fall. 2 Chr. 21 15. Prov. 10.7.
b 27. Ps. 109:18. Prov. 1:31. Ez. 3:
z. 3:3.
Jobsºl:21,22,39,40.
89.52.-John 3:3,
Gr.
c Deut, 27° 15–26.
Ps. 7-4,5.
d Ps. 41:13, 7.2:19.
11. 5:24,25. 6:53.
Verse 22.
Jºnen, amen.]
This two-fold, solemn consent of the woman to
the awful appeal to God, referring to both parts of it, implied a hearty
desire to be dealt with according to her, innocence, or guilt 3, and an
acknowledgment of the justice of God, in inflicting his dreadful
vengeance on such as were guilty: This appeal could not be made
by a person consciously guilty, With9. the most entire hardness of
heart, and presumptuous
defiance of God, and even atheistical un-
belief; and every circumstance was suited to \varn and alarm the
woman, that, if guilty, she might rather confess her crime, than
ventute the terrible consequences-
From the loot aman, to be steady, true, permanent. And
.Amen.]
Scott.
[463]
B. C. 1400.
Laws, concerning Nazarites.
NUMBERS, VI.
23 And the priest shall
* Write these curses in a
book, and he shall f blot
them out with the bitter
water;
24 And he shall cause
the woman to drink the
bitter water that causeth
the curse: s and the wa-
ter that causeth the curse
shall enter into her, and
become bitter.
25 Then the priest
* shall take the jealousy-
offering out of the wo-
man's hand, and shall
wave the offering before
the LoRD, and offer it
upon the altar.
26 And the priest shall
take an handful of the
offering, even k the me-
morial thereof, and burn
it upon the altar, and
afterward shall cause the
woman to drink the wa-
tel'.
27 And when he hath
made her to drink the
water, then it shall come
to pass, that "if she be
defiled, and have done
trespass against her hus-
band, that the water that
causeth the curse shall
enter into her, and become
bitter, and her belly shall
Swell, and her thigh shall
rot: and the woman
"shall be a curse among
her people.
28 And n if the wo-
man be not defiled, but
be clean ; then she shall
be free, and shall con-
ceive seed.
29 This is 0 the law of
jealousies, P when a wife
goeth aside to another
instead of her husband,
and is defiled;
and a bitter, for the same reason, because it injurious wife; and that, therefore, in the latter
causeth the curse. Comp. Prov. 9: 17, and ch.
5: 4. Let all that meddle with forbidden pleas-
ures know, that they will be bitterness in the lat-
ter end. 8. Before she dramk, the jealousy-offer-
ing was waved and offered on the altar; (v. 25,
26.) a handful of it burnt for a memorial, and
the remainder eaten by the priest, unless the hus-
band was a priest, and then it was scattered
among the ashes. This offering, in the midst of
the transaction, signified that the whole was an
appeal to God, as a God from whom no secret
is hid. Lastly, They were then to wait the
issue. The water, with a little dust put into it,
and the scrapings of a written parchment, had
no matural tendency at all to do either good or
hurt; but, if God was thus appealed to in the way
of an instituted ordinance, though otherwise the
innocent might have continued under suspicion,
and the guilty undiscovered, yet Göd, would so
far own his institution, as that, in a little time,
by the miraculous operation of Providence, the
innocency of the innocent should be cleared, and
the sin of the guilty should find them out.
1. If the suspected woman was guilty, the
water would be poison to her, (v. 37.) Patrick
says, from some of the Jewish writers, the effect
appeared immediately; she grew pale, and her
eyes ready to start from her head. Lightfoot
says, it sometimes appeared not for two or three
years, but she bare no children, was sickly, lan-
guished, and rotted at last; probably some indi-
cations appeared immediately. The rabbins say,
the adulterer also died the same day and hour the
adulteress did, and in the same manner; that his
belly swelled, and his seclet parts rotted; a dis-
ease, perhaps, not much unlike what, in these
latter ages, the avenging hand of a righteous God
has made the scourge of uncleanness, and in which
the lewd infect, plague, and ruin, one another,
since they escape punishment from, men.
Jewish doctors-add, that the waters had this ef-
fect on the adulteress only, in case the husband
had never offended in the same kind; but that,
if he had, God did not thus right him against his
30 Or when the spirit
of jealousy cometh upon
him, and he be jealous
over his wife, and shall
Set the woman before the
LoRD, and the priest shall
execute upon her all this
law:
31 Then shall the man
"be guiltless from iniqui-
vow, 13–21.
ple,
2 Speak
The
CHAP. VI.
The Nazal ite's vow, 1–8.
in case he unavoidably contracted un-
ND the Lord spake %.
unto Moses, saying,
dren of Israel, and say
and degenerate ages of the Jewish church, when
uncleanness did abound, this way of trial was
generally disused and laid aside: men, knowing
their own crimes, were content not to know their
wives’ crimes. And to this, perhaps, may refer
the threatening, Hos. 4: 14.
2 If innocent, the water would be physic to
her, v. 28. The Jewish writers Say, to recom-
pense her for her wrong by suspicion, she should,
after drinking, be stronger, and look better, than
ever; if sickly, she should become healthful, bear
a man-child, and have easy labor. #.
From the whole we may learn," That secret
sins are known to God, and sometimes strangely
brought to light in this life; however, there is a
day coming when God will, by Jesus Christ, as
here by the priest, judge the secrets of men ac-
cording to the Gospel. That, in particular,
Whoremongers and adulterers - God will
judge. The violation of conjugal faith and chas-
tity is highly provoking to the God of heaven,
and sooner or later it will be reckoned for. If
any man defile the temple of God, him shall
God destroy. That God will find out some way
or other to clear the innocent, and to bring forth
their righteousness as the light. That to the
pure all things are pure, but to the defiled
nothing is so. The same Word is to some a
savor of life wrºto life, to others a savor of
death wnto dedth, like those waters of jealousy,
according as they receive it; the same providence
is for good to some, and for hurt to others, Jer.
24: 5, 8, 9. And, whatsoevel it is intended for,
it shall not return void. M--
CHAP. VI. V. 1—21. Very probably there were,
before the making of this law, Nazarites, persons
celebrated by that title, as professing greaterstrict-
ness and zeal in religion than other people, for it
is spoken of here as a thing already well known;–
but the obligation is réduced to a greater certainty
than hithel to. Joseph is called a Nazarite among
his brethren, (Gen. 49: 26) not only because sepa-
rate from them, but because eminent among them.
f Ps. 51:1,9. Is. 43:25. 44:22. Acts
.19.
g Zech 5,3,4. Mal. 3:5.
5, 18
II is ule, h 1
fºx. 29.24.
cleauness, 9–12. His sac iſices and * s .
observances at the expºrtion of his # *š. Éil *:::: 726. Rom.
The blessing which the 621. ‘āºšić. iict, i0:26-30.
priests were to pi onounce on the peo- 3 fet. 2-10. l". º ſº - -, *s º
* m Deut. 28:37. Ps, 83-9–11. Is. 65:
Jer. 24:9. 29:18,22. 42:18.
Zech. 8:13.
n, 19. Mic. 7.7–10. 2 Cor. 4:17. I
t Pet. 1:7.
unto the chil- o Lev. 7:11, 11:46. 13.59. 14:54–57.
15:32,33.
p 12–15.
ty, and this woman shall §: "...alº" 3.1%tº:*: ###"...aolor—w. E. 184.
* bear her iniquity. Col. 16312. Rev. 20:13, (Rom. 2:8,9.
TRACTICAL OPSERVATIONS. r
W. 11–31. The Lord’s abliorrence of adultery, and his ven-
geance against it, appear conspicuous in this chapter: and all
approaches to this horrid crime must be studiously avoided: mar-
ried persons especially should act in such a manner as to inspire
mutual confidence in each other; and each of them should avoid
every intimacy, and every word and look, which may excite un-
easiness in the other's breast. For conjugal affection is prone
to jealousy, and Satan delights in exciting a spirit of jealousy.'
in the hearts of husbands and wives; knowing that it is alike
tormenting to suspect and to be suspected. He knows also that
such suspicions subvert domestic peace, set aside family-religion
and the pious education of children, and expose both parties to
manifold temptations: so that what begun with heedless impru-
dence and groundless jealousy, often terminates in deep crimi-
in prayer it signifies let at be so, make it steady, let vi be ratified.”
r. A. CLARIK2.
Verse 23.
Writé.] ‘ Probably with ink prepared without any calx of iron.
The Ink used in the east is almost all of this kind, a wet Sponge
Will completely efface the finest of their writings.” ID.
* Verses 24—31.
‘Trial by ordeal is very ancient, and extended over the whole world.
Sophocles refers to it, 500 B.C. and also Virgil. Nine diſferent ways
of it are practised by the Hindoos : and it is said to have prevailed
on the coast of Malabar, in Loango, Mozambique, &c. and among
the Calmuc Tartars. It became very common in Europe, and very
much abused by the priests.” [See: Dr. A. Clarke’s Diss.] II).
(31.) Even when the husband’s jealousy was groundless, he
[464
mality and the most fatal consequences. If, however, we have a
clear conscience and a true faith, we may be calm under the most
injurious aspersions; and God in due time will clear up our char:
acters, and convert our affliction into a blessing.—But how should
men tremble at the thoughts of appealing to God, when their own
hearts condemn them! He will be sure at length tremendous-
ly to revenge such a daring affront.—Finally, such as allow ini-
quity in their hearts, under a profession of faith, will find that
all the doctrines of God’s Word, (by which the true bélieve. be-
comes joyful and fruitful in the works of righteousness.) all the
ordinances of his house, and all the dispensations of his provi-
dence, concur to increase their guilt, obduracy, and condemna-
tion. -. Scott.
- -
if he took this method of clearing up
would not be accounted guilty, ld lead him to do those things
the matter: but otherwise it would..! e -
which would bring guilt on him. ...This law is a singular º of
the divine legation of Moses. No mere politician wou h aVe
thought of such a law, which, at first sight, generally appears .
and strange: yet the effect, whén carried into execution, must have
been in all lespect most salutary 2, and worthy of the divine wisdom.
Again; it could not be carried into execution, without a miracle :
and no legislator, pretending to be sent by God, would have commit-
ted himself, by an institution which might at any time disprove his
e - Scott.
claim. NOTES. – t
CHAP. VI. V. 2. Nazarite.]. “It is likely this was an Egyptian
usage, for among them, those of their priests, Who wished to conse-
*s.
B. C. 1490. *
Laws concerning Nazarites.
: NUMBERs, VI.
unto them, "When either
man or woman shall sep-
arate themselves * to vow
a vow of a Nazarite, * to
separate themselves unto
the LonD ; r
3 He shall separate
himself “from wine, and
strong drink, and shall
drink no vinegar of wine,
or vinegarofstrong drink;
neither shall he drink any
liquor-of grapes, nor, eat
moist grapes, or dried. :
4 All the days of his
+ separation shall he eat
nothing that is made of
the f vine-tree, from the
kernels even to the husk.
5 All the days of the
vow of his separation,
there shall no "razor
come upon his head ; un-
til the days be fulfilled, in
the which he separateth
himself unto the LoRD,
he shall be holy, and shall
let the locks of the hair
of his head grow.
6 All the days that he
separateth himself unto
the Lord, “he shall come
at no dead body. .
7. He shall not make
himself funclean for his
father, or for his mother,
for his brother, or for his
sister, when they die; be-
cause the Ś consecration
of his God is upon his
head.
8 All the days of his
separation he is holy un-
to the Lord.
9 And if any man die
very suddenly by him,
5 and he hath defiled the
head of his consecration;
then he shall "shave his
head in the day of his
cleansing, on the seventh
*-ag
a 5,6. Ex. 33:16. Lev. 20:26. Prov.
18:1. Rom. 1:1. 2 Col. 6:17. Gal.
1:15. Heb. 7:26.
b Lev. 27:2. - 1 Sam, 1:28, - Am. 2:11,
12. Luke 1:15. Acts 21:24.
* Or, to make theumselves Nazarites.
c Lev. 10.9. Judg. 13:14. Prov. 31.4,
5. Jer, 85:6–8. Luke 7:33,34. 21:
34. Eph. 5:18. 1 Thes. 5:22. 1
lm. 5:23, -
t Qr, Nazariteship,
Heb vine of the wine.
Judg. 13:5, 16:17. b Sam. 1:11.
Lam. 4:7,8. 1 Cor. 11:10–15.
e 19:11-16. Lev. 19:28, ... Jer. 16:5,6.
Ez. 24:16-18. Matt. 8:21,22. Luke
9:59,60. 2 Cor. 5:16. -
f 9:6. Lev. 21:1,2,10–12. Ez. 44:25.
* Heb. separation.
g 19:14–19.
h 18. Acts 18:18. 21:23,24.
Cºate themselves more holily to the Deity, like the Israelitish Naza-
rites, abstäined from many things; see F
not wish to abrogate this kind of vow,
'accustomed, but prescribes
ancient kind of monkery,
hence called Pharisees, i.
in Egypt.”
— . Verses 3, 4.
There is nothing in Scripture, 2
O. T. WOL, l.-
* [Without a penalty] such laws for it as
Would make it very troublesome, and they were so instituted, that
men should be rather deterred from than y
of Lessius is worthy of gº
and that-Moses’ law for it i
most ancient reprobation of it. for it is the first and
*SWers tº the Greek monachos and monazon, and the Nazarºes are
e. separated. [Note, Matt. 16:
adds, that not only Nazaritism, but also º: had i
.* f
I. Some were Nazarites for life, either by di-
vine designation, as Samson, (Judg. 13: 5.) and
John Baptist, (Luke 1: 15.) or by their parents’
vow, as Samuel, 1 Sam. 1: 11. Of these this
law speaks not: but
were so for a certain time, and by their own-vol-
untary engagement. A woman might bind her-
self with this vow, under the limitations, ch. 30:
3. which seem to be meant especially of this vow.
The Nazarites-were, 1. Devoted to the Lord dur-
ing the time of their Nazariteship, and, proba-
bly, spent much of their time in the study of the
law, in acts of devotion, and instructing others.
An air of piety was therefore put on them, and
on their whole conversation. Every Israelite
was bound by the divine law to love God with
all his heart, but the Nazarites by their own act
and deed bound themselves to some religious ob-
servances, as fraits and expressions of that love,
which other Israelites were not bound to. Some
such there were, whose spirits God stirred up to
be in their day the ornaments of the church, the
standard-bearers of religion, and patterns of piety.
It is spoken of as a great favor to their nation,
that God raised up their young men for Naz-
arites. Amos 2: 11. They were known in the
streets, and respected as purer than snow, whit-
er than milk, Sam. 4:9. Christ was called in re-
proach a Nazarine, so were his followers, but He
was no Nazarite according to this law, He drank
wine, and touched dead bodies, yet in Him this
type had its accomplishment, for in Him all purity
and perfection met; and every true Christian is
a spiritual Nazarite, separated by vow unto the
Lord. We find Paul, by the persuasion of his
friends, in complaisance to the Jews, submitting
to this law of the Nazarites; but, at the same
time, it is declared that the Gentiles should ob-
serve no such thing.
II. That the families of superstitious men might
not multiply their restraints endlessly, God Him-
self lays down the law and rule of their proſes-
SIOI).
1. They must have nothing to do with the fruit
of the pine, v. 3, 4. Lightfoot conjectures that,
as the ceremonial pollutions, by leprosy and other-
wise, represented the sinful state of fallen man,
so this order was designed to represent the pure
and perfect state of Imam in innocency; and that
the tree of knowledge, forbidden to Adam, was
the vine, which for that reason was forbidden to
the Nazarites. They whö gave them wine to
drink did the tempter’s work, Am. 2: 12. It
was reckoned a perfection and praise not to drink
wine, Jer. 35; 6. They were to drink no wine;
(1.) As examples of temperance and mortifica-
tion. Those that separate themselves to God
and his honor [must bring the desires of the body
into subjection.] Drinking a little wine for the
stomach’s sake is allowed, but drinking much
wine for the palate’s sake, does by no means
become those who profess to walk not after the
jlesh, but after the Spirit. (2.) They must
not drink, lest they forget the law, and err
through wine. Let all Christians be very mod-
erate in the use of wine and strong drink; for if
the love of these once get the mastery of a man,
he becomes a very easy prey to Satán. [Emi-
ment physicians say, strong drink is never neces-
sary; and experience proves, that ‘ total absti-
mence is the only safe rule and example.] They
were to eat mothing that came of the vine, to teach
us with the utmost care and caution to avoid sin,
and every thing that borders on it and leads to
tº
orphyry. . The legislator did
to which the people were
y
invited to it. The remark ites.
That Nazaritism is the most
According to him, the word nazir
1.] . He
ts origin
Ros ENM.
which bears the most remote affinity -
59
\
ives rules for those who
|
rites: but mark the difference, or rather the opposition :
ligious in that church are folbidden to marry 3 but no such restriction
was laid on the Nazarites. .
meats; but the Nazarites might eat any food allowed to other Israel-
but the Nazarites might not drink it it any time.
perpetual to the end of their lives; but the Nazarite's vow was only
for a limited time,
unless allowed by husbands or parents. 3 & - sº
often be discerned, between the rules of men’s invention, for fasting
and for extraordinary Sanctity,
it, or may be a temptation to us.
all appearance of evil.
2. They must not poll their heads, or shave
their beards, v. 5. this was that mark of Sam-
son’s Nazariteship. Now, (1.) This signified a
noble neglect of the ease and ornament of the body,
[though it is not to be supposed they neglected
family duties, health, and cleanliness, or were as-
cetics, which became those who, being separated
to God, ought to be wholly taken up to secure the
peace and beauty of their souls. It signified that
they had, for the present, renounced all sorts of
sensual delights, and resolved to live a life of self-
denial. Mephibosheth in sorrow trimmed not
his beard. (2.) Some observe, that long hair is
spoken of as a badge of subjection, 1 Cor. 11: 5,
&c. . So that the long hair of the Nazarites de-
noted their subjection to God, and their putting
themselves under his dominion. (3.) By this
they were known to all to be Nazarites, and na-
ture’s crown to the head commanded respect, and
testified that they had preserved their purity.
For, had they been defiled, their hair must have
been cut, v. 9. See Jer. 7:29.
3. Others might touch dead bodies, and con-
tract only a -temporary ceremonial pollution;
some must do it, else the dead must be unburied,
but the Nazarites must not, any more than the
high priest himself, because the consecration of
his God is upon his head, v. 6, 7.
4. They must be holy to the Lord, v. 8.
Without this, those external observances were
of no account. Nazarites must be devoted to
God, keep themselves pure in heart and life, and
in every thing conform to the divine image and
will; this is to be holy,–a Nazarite indeed.
III. The provision for the cleansing of a Naza-
rite, if he unavoidably contracted a ceremonial
pollution. No penalty is ordered for the wilful
breach of the foregoing laws, for it was not sup-
posed that a man, who had so much religion as to
make that vow, could have so little as to break
it presumptuously, v. 9. man might be well
and dead in so little time, that the most care-
ful Nazarite could not avoid being polluted by
the dead body; so short a step is it sometimes,
and so soon taken, from time to eternity. God
prepare us for sudden death!
In this case, 1. He must be purified as others
must, on the 7th day, v. 9. Nay, more was re-
quired than of any other person that had touched
a dead body, v. 10, 11. This teaches us, that
sins of infirmity, and surprise, must be seriously
repented of, and an application made of the vir-
tue of Christ’s sacrifice to our souls for their for-
giveness every day, 1 John 2: 1, 2. It teaches
us also, that, if those who make an eminent pro-
fession of religion do any thing to Sully their
profession, more is expected from them, than
others, to retrieve both their peace and credit. 2.
He must begin the days of his separation again;
for all that were past before his pollution, though
coming ever so near the period of his time set;
were not reckoned to him, v. 12. This obliged
them to be very careful not to defile themselves
by the dead, for that alone made them lose their
time; and it teaches us, that if a righteous man
turn away from his righteousness, and defile
himself with dead works, all his righteousness
that he has done shall be lost to him, Ezek. 33:
13. all in vain, if he do not persevere, Gal. 3:
4. He must begin again, and do his first works.
IV. The law for the solemn discharge of a
Nazarite, at the expiration of the time he fixed to
Abstain from
to the religious ordens of the church of Rome, except these Naza-
The re-
They are commanded to abstain from
They are not generally prohibited wine, even on fasting days;
Their vow is
at his own discretlon 5 and in certain cases not
A similar contrast may
and the precepts of Scripture.
Scott.
: The Egyptian priests also abstained from wine. Porphyry.”
Rose NM.
[465]
B. C. 1490.
"Laws concerning Nazarites. .
NUMBERS, WI.
day shall he shave it.
10 And on the eighth
day he shall bring two
turtles, or two young
pigeons, to the priest, to
the door of the tabernacle
of the congregation.
11 And the priest shall
j offer the one for a sin-
offering, and the other
for a burnt-offering, and
make an atonement for
him, for that he sinned
by the dead, , and shall
hallow his head that Same
day.
12 And he shall, con-
secrate unto the LoRD
the days of his separation,
and shall bring a lamb
of the first year for a
trespass-offering : * but
the days that were before
shall r be lost, because
his separation was de-
filed.
13 || And this is the
law of the Nazarite: when
the days of his separation
n are fulfilled, he shall be
brought unto the door
of the tabernacle of the
congregation ;
14 And he shall offer
his offering unto the
Lord, 9 one he-lamb of
the first year without
blemish for a burnt-offer-
ing, and P one ewe-lamb
of the first year without
blemish for a sin-offering,
and 9 one ran without
blemish for peace-offer-
ings,
15 And " a basket of
unleavened bread, cakes
offine flour mingled with
oil, and waſers of un-
leavened bread anointed
with oil, and their meat-
offering, and their "drink-
offerings.
16 And the priest shall
bring them before the
LoRd, and shall offer
his sin-offering, and his
burnt-offering. /
17 And he shall offer
the ram for a sacrifice
of peace-offerings unto
* º A. * - * w e A
himself; before, he could not be discharged; it] rite, and burning it in the fire over which the
was too late after the vow to alter it; the Jews
say, the time could not be less than 30 days;
and if a man said, ‘I will be a Nazarite but for
2 days,” yet he was bound for 30; but it should
seein Paul’s vow was for only 7 days, Acts
21: 27. Or rather, then he observed the cere-
mony of finishing that vow, from which, being
at a distance from the temple, he had discharged
himself some years before at Cenchrea, only by
cutting his hair, Acts 18: 18.
When the time was out, lie was to be made
free, 1. Publicly, (v. 13.) that all might notice
the finishing of his vow, and mome be offended, if
they saw him drink wine. 2. With sacrifices,
v. 14. Lest he should think, that, by this eminent
piece of devotion, he had made God a debtor, he
is appointed, even when he had finished his vow,
to bring an offering; for when we have done our
utmost in duty to God, still we must own ourselves
behind-hand. He must bring one of each sort of
the instituted offerings. (1.) A burnt-offering, as
an acknowledgment of God’s sovereign dominion
over him and all be had, still. (2.) A sin-offering.
This, though mentioned second, (v. 14.) yet seems
to have been offered first, (v. 16.) for atonement
must be made for sin, before sacrifices can be
accepted. Guilt is insensibly contracted by the
best of men, even in their best works, in conse.
quence of which it is meeessary to receive the
atonement, and plead it as our righteousness be-
fore God. (3.) A peace-offering, in thankful-
ness to God, who had enabled him to fulfil his
vöw, and in supplication for grace to preserve
him from any thing unbecoming one that had
been once a Nazarite; remembering, that, though
now freed from his vow, he still remained under
the bonds of the divine law. (4.) To those were
added the meat-offerings, and drink-offerings,
according to the manner, (v. 15, 17.) for these
always accompanied the burnt-offerings and
peace-offerings: and, beside those, a basket of
unleavened cakcs and wafers. (5.) Part of the
peace-offening, with a cake and wafer, was to
be waved for a wave-offeringſ (v. 19, 30.) and
this was a gratuity to the priest. (6.) Beside
all this, he might bring his fieg-will offerings,
such as his hand shall get, v. 21. More than
this he might bring, but not less. And to grace
the solemnity, it was common on this occasion to
have their friends to be at charges with them,
Acts 21, 24. Lastly, One ceremony more was
appointed, which was like the cancelling of the
bond when the condition is performed, and that
was the cutting off his hair; which had been
suſtered to grow all the time of his being a Năza-
of the tâbernacle of the
peace-offerings were boiling, v. 18. This inti-
mated that his full performance of his vów was
acceptable to God in Christ, the great Sacrifice,
and not otherwise. Learn hence to vow and
pay to the Lord our God, for He has no
pleasure in fools. ,
V. 22-27. Here, 1. . The priests, among
other good offices, are appointed solemnly to bless
the people in the name of the Lord, v. 23. and
so Deut. 21: 5. Hereby God honored the priests,
and gave great comfort to the people. , Though
the priest of himself could do no more than beg
a blessing, yet being an intercessor by office,
and doing that in his name who commands the
blessing, the prayer carried with it a promise.
Now, (1.) This was a type of Christ’s errand
into the world, Acts 3: 26. Luke 24: 50, 51.
The learned Bp. Pierson observes it as a tradi-
tion of the Jews, that the priests blessed the peo-
ple only at the close of the morning-sacrifice,
not of the evening-sacrifice, to show that in the
days of the Messiah, which are (as it were) the
evening of the world, the benediction of the law
should cease, and the blessing of Christ take
place. (2.) It was a pattern to gospel-ministers.
The same that are God’s mouth to his people, to
teach and command, are his mouth likewise to
bless them; and they that receive the law shall
receive the blessing.
2. A form of blessing is prescribed them in
their other devotions; but this being God’s com-
mand concerning benediction, that it might not
look like any thing of their own, He puts the
very words in their mouths, v. 24–26. (1.)
The blessing is commanded on each particular
person. Each must prepare to receive the bless-
ing; and them they should find enough in it to
make every man happy... (2) The name Jehovah
is three times repeated in it, and (as 'critics ob-
serve) each with a different accent, in the origi-
nal; the Jews themselves think there is some
mystery, and we know what it is, the N. T.
having explained it, which directs us to expect
the blessing from the grace of our Lord Jesus
Christ, the love of the Father, and the com-
munion of the Holy Ghost, each of which per-
sons is Jehovah, and yet they are. ‘ not three
Lords, but one Lord,” 2 Cor. 13: 14. (3.) The
favor of God is all in this blessing, for that is the
fountain of all good. The Lord bless thee!
Our blessing God is only our speaking well of
Him, his blessing us is doing, well for us. The
Lord make his face shine wºon thee! Alluding
to the shining of the sum on the earth, to enlighten
and comfort it, and to renew the face of it. ‘The
congregation; and shall
take the hair of the head
of his separation, V and
put it in the fire which
is under the sacrifice of
the peace-offerings.
19 And the priest shall
take the * sodden shoul-
der of the ram, and one
unleavened cake out of
wave-offering before the
LoRD : this is holy for
the priest, * with the
wave-breast, and heave-
shoulder: and * after that,
the Nazarite may drink
wine. f
21. This is “ the law
of the Nazarite who hath
23 Speak unto Aaron,
and unto his sons, saying,
i Lev. 5 7–10. 14:22,23.
j Lev. 5.8–10. 14:30,31.
5
| Lev. 5:6. 14:24.
m Ez. 18:24. Matt. 3:15. 24.13. John
8:29–31 Jam. 2:10. 2 John 8.
* Heb. fall.
n Acts 21:26.
o T,ev. 1:10–13. 1 Chr. 15:26.
p Lev. 4:32.
15:14,20.
the Loſto, with a basket
of unleavened bread: the
priest shall offer also his
meat-offering, and his
drink-offering.
18 And the Nazarite
shall "shave the head of.
his separation at the door
the basket, and one un-
leavened wafer, and shall
y put them upon the hands
of the Nazarite, after the
hair of his separation is
shaven.
20 And * the priest
shall wave them for a
Verse 21.
Besides that, &c.] If the Nazarite were poor, he would be ac:
cepted in simply performing what his vow required; but if he had
it in his power, it would be proper to offer free-will offerings also.
(Acts, 21 : 22–26.) Soo TT.
Verse 23.
As the ministers of the Lord, the priests very solemnly prayed
for the people, and pronounced a blessing upon them : the apostolical
Lev. 3:6.
vowed, and of his offer- º º 8:2. 9:4. John 6:50–59.
8 x
s * 15.5,7,10. Ia. 62:9... Joel 1:9,13. 2:
ing unto the Lord for **'''.....”ii; “”
his separation, "besides u ş, Aºi.18:13. *śs.
g 17:10. Eph. 1-6.
that that his hand shall ... }. § jº. *%. 227
get: according to the vow . . ; *...*.*.*.*.*.*ašii
which he vowed, so he a 18:18. Lev. 7:31,34
§ {...}.10. E. g.º. Is. 256.35:
must do after the law of id: ‘ºlz. zºº. §§,17.10;
- º - Matt. 26:29. Mark 14:25, John 17:
his separation. 3.5. 19.30. 2 Tin). 47,8.
c See on 5:29
22 T And the LORD
e à ºa 2.69. Gal. 6.6. Heb. 13:16.
spake unto Moses, saying, * f
.a.
:- them begun or closed with a similar benediction:
º, j, º,". . d very proper custom, for the i.".
in christian assemblies, to dismiss tº congregation in º € º:
manºr both as expressing his affectionate good-will to them, *
his fervent prayers for them; and as assuring them in the ...;
God, that a blessing will attend on those, who are indeed the Lord’s
- * * - ocrites can have no share in these special
believing people : for hyp C.O.T.T.
benefits.
/
_f
'*. & sº a *
*
.* * * * *
*
* * >
a" #ºf.
*. Bº #90,
; this wise "ye shall
bless the children of Is-
rael, saying unto them,.
24 The LorºD.", bless
thee, and 5 keep thee;
25 The Lord "make
his face shine upon thee,
and be "gracious unto
thee;
26. The LoRD # lift up
his countenance upon
thee, and "give thee
€a C62. - -
27 And they shall "put
my name upon the chil:
cdren of Israel, and "I will
bless them. *
CHAP. VII.
The princes of Israel present, at the
dedication of the sanctuary, six gov-
ered waggons and twelve oxen, which
the Lord directs to be given to the
Levites, 1–9. Each of the twelve
princes, on twelve succeeding days,
firings oblations and sacrifices, 10–88.
The Lord speaks to Mosés from the
mercy-seat, 89.
AN. it came to pass
on the day that Mo-
ses a had fully set up the
tabernacle, and had "an-
ointed it, and Sanctified
it, and all the instruments
thereof, both the altar,
and all the vessels there-
of; and had anointed
- them, and “Sanctified
them; -
e Gen. 14:19,20. 24:00, 27:27–29.
28:3,4, 47:7,10. 48.20. Lev. 9:22,
23. Deut. 33:1. 1 Chr. 23.13. Luke
24:50,51. Rom. 1:7. 1 Cor. 1.3. 2
Cor. 13:14. Heb. 7:1,7. 11:20,21
# Ret. 1:2. 2 Pet. 1:2,3. 2. Jobn 3.
# Ruth 2:4. Ps. 134:3. 1 Cor. 14:16.
Eph. 6:24 4:23. Rev. 1:4.5.
Phi
:24, Phil.
g Fºglii. 12iº ºf Is. 37.3. 43.6.
.*
---
*-
NUMBERS, VII.
Lord love thee, and make thee to know that He
-loves thee.” We cannot but be happy if we have
God’s love, and cannot but be easy, if we know
we have it. The Lord lift up his countenance
wpon thee! This is to the same purport with the
former, and seems to allude to the smiles of a
father on his child, or of a man on his friend,
whom he takes pleasure in. God’s assurances
of special favor and acceptance, will put glad-
ness into the heart. (4.) The fruits of this
favor, conveyed by this blessing, are, protection,
pardon, and peace. Protection from evil, v. 24.
The Lord keep thee, for it is He that keeps Is-
rael, and neither slumbers nor sleeps. And all
believers are kept by the power of God. Par-
don of sin, v. 25. The Lord be gracious, or
merciful, unto thee. Peace, (v. 26.) including
all that good which goes to make up a complete
happiness.
3. God here promises to ratify and confirm
the blessing, v. 27. God allows them to use his
name in blessing the people, and to bless them as
his people, called by his name. This included
all the blessings they could pronounce on them,
to mark them for God’s peculiar, the people of
his choice and love. God’s name on them was
their honor, their comfort, their safety, their plea;
We are called by thy name, leave us not. It
is added, and I will bless them. Note, A divine
blessing goes along with divine institutions, and
puts virtue and efficacy into them. What Christ
says of the peace, is true of the blessing; when
God’s ministers pronounce it. Luke 10: 5, 6.
For in every place where God records his
name, He will meet his people and bless them.
CHAP. VII. V. 1–9. Here is the princes’
offering to the service of the tabernacle. When
it was fully set up, v. 1, 2. probably, about the
8th day of the second month. Note, Necessary
observances must always take place of freewill-
offerings: first those, and then these. Persons
above others in power and dignity, ought to go
I'orm of blessing the people.
before, and beyond them, in every thing good.
What are wealth and authority good for, but as
they enable a man to do so much the more good
in the world? •
Doubtless, the waggons, v. 3. were agreeable
to the rest of the ſurniture of the tabernacle and
its appurtenances, the best of the kind. God’s
wisdom had ordained all the essentials of the ta-
bernacle, yet it seems these accidental convenien-
ces were left to their own discretion, (Tit. 1: 5.)
The divine institution of ordinances must hot be
expected to descend to all those circumstances
which are determinable, and fit to be left alter-
able, by human prudence, that wisdom which is
profitable to direct. No sooner is the taberna-
cle up, than provision is made for its removal.
Even when we are but just settled in the world,
and think we are beginning to take root, we must
be preparing for changes and removes, especially
for the great change. While the tabernacle was
framing, the princes very generously brought pre-
cious stones, and stones to be set, (Ex. 35:
27.) yet now they bring more presents. Those
that have done good should study to abound there-
in yet more and more, and not be weary of well-
doing.
The waggons and oxen were given to the Le-
vites; both for their ease, and for the more safe
and right conveyance of the several parts of the
tabernacle. The Gershonites, that had the light
carriage, the curtains and hangings, had but two
waggons, and two yoke of oxen; (v. 7.) when
they had loaded those, they must carry the rest, if
any remained, on their shoulders. The Merarites,
that had the heavy and most unwieldy carriage,had
four waggons, and four yoke of oxen; (v. 8.) and
yet, if they had not more waggons of their own,
they would be obliged to carry a great deal on their
backs too, for the silver sockets alone weighed a
hundred talents, which was above four ton, and
that was enough to load four waggons that were
drawn but by one yoke of oxen apiece. But each
socket being a talent weight, (about a man’s
John 17.1 L- Phil. 4 7. I Thes. 5.23. | Ps. 29.11. Is. 26 3,12. 57 19 Mic. 14 9. Dan. 9.18,19. Matt. 28:19.
I Pet. 1:5. Juule 24. 55. Luke 2 14 John 14.27. 16.33. n Gen. 12-2,3 32.26,29. 1 Chr. 4:10.
h Ps. 21:6. 31:16. 67.1. 80.1—3,7,19. 20-21,26. Acts 10 36. Rom.5.1. 15: Ps. 677. 115.12. Eph. 1 3.
119. 135. Dan. 9.17. 1333. Eph. 2 14–17. 6.23. Phil. a Ex. 40 17–19.
i Gen. 43-29. Ex. 33 19. Mal. 1.9. 4-7. 2 Thes. 3 16. b Ex. 30.23—30. Lev. 8:10,11.
John 1:17. m Ex. 3.13–15, 63. 34 5–7. Deut. c Gen. 2:3. . . Ex. 13.2. 1 Kungs 8.64.
k-Ps. 4-6. 42:5. 89.15. Acts 2-28. 28 10. 2 Chr. 7 14. Is. 437. Jer. Matt. 23.19.
PRACTICAL OBSERVATIONS.
W. 1–27. While we rejoice in Christ Jesus, as persevering
in the work for which He had separated and sanctified Him-
self, without contracting any defilement, or shrinking from self-
denial or suffering, till He had completed it, and arrived with
honor and glory unspeakable “ at the joy set before Him;’ let us
not forget, that He is our Example, as well as our Surety. For
his sake we must renounce worldly [sinful] pleasures, abstain
from fleshly lusts,’ separate from sinners, touch no unclean thing,
be indifferent about the indulgence or adorning of our bodies, be
intent about the feeding and adorming of our souls, make an open
profession of our faith, moderate natural affections, be abstract-
ed from worldly cares, be spiritually minded and devoted to God's
service, zealous for his glory, and desirous to be an example and
a blessing to his people, j to all around us. When the Chris-
tian is finishing his course of faith and holiness, of self-denial
and bearing the cross, and is about to close his eyes in death,
and open them in the realms of uninterrupted joy; he willstill ac-
knowledge, that he has nothing to trust to but the blood of Christ,
since the best which he hath done has been mixed with sin, and
needs forgiveness; he will give the glory to the Lord of all that
he hath done in any measure well; he will value reconciliation
and communion with God as his only comfort, and depart with
thankful acknowledgments for the past, perhaps with joyful, at
least with peaceful, expectations for the future, to go and drink
the new wine of the kingdom, with his beloved Redeemer, in the
realms of bliss. In hopes of an immortal crown of blessedness,
let us fear nothing but dishonoring our profession: let us ever be
prepared for the approach of death. Let us be very watchful in
a world so full of pollutions: let us remember, that the higher we
stand in the profession of holiness, so much the slighter an inad-
vertency will disgrace-us, and dishonor our God. And may the
Lord keep, and bless, and comfort in life, and at. death, and for
ever, with all the blessings of salvation, the writer and every
reader of these remarks, Amen! SCOTT.
A s . . Verses 24–26. *
JEHow AH is three times solemnly repeated in this benediction, and
the Jews have Supposed some great mystery in the repetition. When
Wºompºſe it with the form of Christian baptism, into the name
of the Father, and of the Son, and of the Holy Ghost; ” with the
blessing Paul pronounced on the Corinthians, which is 'in common
"Se in our places of worship; and with John’s salutation of the
Shurches ; (JHatt. 28: 19, 20. 3 Cor. I3: 14. Rep. i. 4–6.) we can
be at no loss to determiné what that mystery is. When sinners re-
pent and believe, they ale blessed with all spiritual blessings by the
triune God of Salvation, the Father who chose, the son who re-
deemed, and the Holy Spirit Who Sanctifies and comforts all the elect
people of God.—To abide, in body and soul, under the almighty
º of God our Savior; and to enjoy his favor, as the smile
§ i. § Father, or as the enlightening, cheering beams of the sun;
*"... : mºifully forgives our sins, pities our Sorrows, supplies
the . $, Satisfies our desires, and communicates sweet peace to
ciousl º: ºd consolation to the heart; and whilst "He gra.
lor . . §. Persons and services, and prepares us for eternal
É. tal * lºgs form the substance of this blessing, and the
s y 9tal of all blessings; and in such a rich inventory, worldly
joys are not deemed worthy to be mentioned. The texts referred
to in the margin, throw great light on the several words here used.
Can any man, after carefully considering the W ords of thus blessing,
help being astonished, to hear learned, divines seriously maintain,
that the Israelites weie taught in the law to expect ºnly temporal
advantages, and that the precepts were enforced only by temporal
promises and threatenings? Scott.
Verse 27.
e, &c.] That is, “They shall bless them in my name,
as: ... 'as iºn pray for them; and direct them to expect and
ask all blessings from Me: and so doing they shall not be disappoint-
ed; for my JVane, by which they are called, shall be their honor,
security, confidence, and com; 4 ID.
iar. . v. 1–3. It is evident the tabernacle was erected,
nº #iº º the people numbered, the camp formed, the
Levites appointed to their services; and all things put into a regular
train for carrying on the service of the sººtuº before these vol-
untary oblations were made by the prinº. Indeed, this supposes
that ſhore time had elapsed, since Moses, had bºg.º.º.set \P the
tabernacle, than was employed in amounting and dedicating it, and
in consecráting the priests; but perhaps the language used was in-
tended to take in likewise the all angements made concerning the
[467]
B. C. 1490.
The offerings of the princes.
NUMBERS, VII.
2 That "the princes
of Israel, heads of the
house of their fathers
(who were the princes
of the tribes, * and were
over them that were num-
bered,) * offered:
3 And they brought
their offering before the
LoRD, six covered wag-
gons, and twelve oxen; a
waggon for two of the
princes, and for each one
an ox: and they brought
them before the taberna-
cle.
4 And the Lord spake
unto Moses, saying,
5 f Ilake it of them,
that they may be to do
the service of the taber-
nacle of the congregation;
and thou shalt give them
unto the Levites, to every
man according to his
service.
6 And Moses took the
waggons and the oxen,
and gave them unto the
Levites.
7 & Two waggons and
four oxen he gave unto
the sons of Gershon, ac-
cording to their service.
8 And h four waggons
and eight oxen he gave
unto the sons of Merari,
according unto their ser-
vice, under the hand of
Ithamar, theson of Aaron,
the priest.
9 But unto the sons
of Išohath he gave none;
* because the service of
the sanctuary belonging
unto them was, that they
should bear upon their
shoulders.
10 || And the princes
offered for * dedicating
of the altar, in the day
that it was anointed, even
the princes offered their
offering before the altar.
11 And the LoRD said
unto Moses, They shall
offer their offering, each
burden, (2 Kings 5; 23.) probably they carried
those on their backs, and put the boards and 'pil-
lars into the waggons. God graciously ordered
the most strength to those that had the most work.
I Cor. 10: 13. The Kohathites, that had the
most sacred carriage, had no waggons, because
they were to carry their charge on their shoulders,
(v. 9.) with a particular care and veneration.
When they carried the ark in a cart, God made
them to know that they did not seek Him in the
due order. See 1 Chron. 15: 13.) º
V. 10–89. We have here the great solemni-
ty of dedicating the altars, of burnt-offerings, and
of incense: they had been sanctified before, when
anointed, (Lev. 8: 10, 11.) but now they began
the use of them with rich presents, great expres-
sions of joy and gladness, and extraordinary re-
spect to those tokens of God’s presence with
them.
The princes and great men were first and for-
wardest in the service of God. Those entitled
to precedency should go before in good works,
and that is true honor. Those in authority, and
of the first rank, ought to improve their honor and
power, their estate and interest, for the promo-
~)
tion of religion, and the service of God, in the
places where, they live. They who have mote
than others should do more good, else they are
unfaithful stewards, and will not make up their
account with joy. Nay, great men must not
only with their wealth and power assist and pro-
tect those that serve God, but make conscience
of being devout and religious themselves, and
employing themselves, in the exercises of piety,
which will greatly redound to the honor of God,
(Ps. 138; 4, 5.) and have a good influence on
others, who will be the more easily persuaded to
acts of devotion, when they see them thus brought
into reputation. The greatest of men is less than
the least of the ordinances of God; nor are the
meanest services of religion any disparagement
to those that make the greatest figure in the
world.
Their offerings were so very rich, that some
think there was not so great a diſſerence in es-
tate between them and others, as to enable them
to bear the expense themselves, but that the heads
of each tribe contributed to the offering their
prince brought.
1. For standing service; 12 large silver dishes,
prince on his day, for the
dedicating of the altar.
12 And he that offered
his offering the first day,
was "Nahshon the son of
Amminadab, of the tribe
of Judah.
13 And his offering
was one silver" charger,
the weight whereof was
an hundred and thirty
shekels, one silver bowl
of seventy shekels, after
° the shekel of the sanc-
tuary, both of them were
full of fine flour mingled
with oil, for a P meat-
offering:
14 One 9 spoon of ten
shekels of gold, full of
*incense :
15 "One young bul-
lock, one ram, one lamb
of the first year, for a
burnt-offering:
16 One kid of the
goats for ‘a sin-offering:
17 And for a sacrifice
of "peace-offerings, two
Oxen, five ranms, five he-
goats, five lambs of the
first year. This was the
offering of Nahshon the
son of Amminadab,
18 "I On the second day
* Nethaneel the son of
Zuar, prince of Issachar,
did offer.
19. He y offered for his
offering one silver char-
ger, the weight whereof
was an hundred and thirty
shekels, one silver bowl
of seventy shekels, after
the shekel of the sanctu-
ary, both of them full of
fine flour mingled with
oil, for a meat-offering:
20 One spoon of gold
of ten shekels, full of in-
CenSe :
21 One young bullock,
One ram, one lamb of the
first year, for * a burnt-
offering:
22 One kid of the
goats for a sin-offering:
23 And for a sacrifice
of “peace-offerings, two
Oxen, five rams, five he-
goats, five lambs of the
first year. This was the
offering of Nethaneel the
son of Zuar.
24 || On the third day
* Eliab the son of Helon,
prince of the children of
Zebulun, did offer.
25 His offering was
one silver charger, the
*
weight whereof was an
hundred and thirty she-
kels, one silver bowl of
seventy shekels, after the
shekel of the sanctuary,
both of them full of fine
flour mingled with oil,
for a meat-offering:
26 One golden spoon
of ten shekels, full of in-
CenSe : *
27 One “ young bul-
lock, one ram, one lamb
of the first year, for a
burnt-offering:
encampment of the tribes around the sanctuary, and the charge of it
assigned to the priests and Levites. As, however, the princes are
the same as presided byer the numbering of the people; and as they
afterwards offered in the order of their encampments, not in that of
the seniority ; (which is shown by comparing this ch, with ch. 2;)
we must conclude that these regulations had previously beg. made.
C O.T.T.
(3.) Covered.] Heb. tsab, chambered, and so the Sam. Sept. Lam-
pencas, [with which the Coptic agrees. º * Theodoret de-
scribes the lampene, as “a kind of chariot for females : * lectica,”
Schleusner, who translates here six chariots covered like royal chariots,
adding from Eusebvus Emnessenus, that these lampenic vehicles were
called “two wheeled.” From all which we may learn, that they
were covered, two wheeled carts, with seats lengthwise for reclin-
ing or sleeping, for women, kings, and children; (like the modern
omnibus;) and exactly the vehicle seen in the cut, note, Gen. 45; 19.
Such agreements between the words of Scripture and existing mon-
uments of so undoubted antiquity, must not be overlooked, for they
are irrefragable proofs of the genuineness and antiquity of this record,
obvious to the most careless mind: since in these small matters a for.
gery would never be thought of. ED.
Verses 4–9. &
It seems that Moses hesitated on the propriety of receiving this
oblation, and about the disposal of it, till he had consulted the Lord.
Scot T.
d See on 1:4—16.
* Heh. who stood.
e Ex. 35:27. 1 Chr. 29.6–8. 2 Chr.
35:8... Ezra 2.68,69. , Neh. 7:70–72.
f Ex. 25:2. 35.5. Ps. 16,2,3. Tit. 3:8.
3:25,26. 4:24–26. D
3:36,37. 4:31–33.
i 3:31. . 4:5–16. 2 Sam. 6:6,13. 1
Chr. 15:3,13. Tz3:26,
k Deut. 20:5. 1 Kings 8,63. 2 Chr. 7:
5,9. Ezı a 6:16 eh. 12:27. Ps, 30:
totle. John 10.22.
1 1 Cor. 14:33,40. .*
m 2:3 Gen. 49:8. Matt. 1:4.
32. Naasson.
n Ex. 25:29. Ezra 1:9,10. , 8:25. Jer.
52:19. Dun. 5.2, Zech. 14:20. Matt.
14:8,11.
o Ex. 30:13. Lev. 27.3,25.
p Lev. 2:1.
q 4:7. Ex. 37:16. 1 Kings 7:50. 2
Kings 25:14,15. 2 Chr. 4:22. 24:14.
r Ex. 30:7,8,34–38. 35:8.
8 Lev. 1:
t Lev. 4:23
u fev. 3, 2 Cor. 5:19–21.
x 1:8. 2:5.
y See on 12–17.
7 Gen. 8:20. Rom. 12:1. Eph. 5:2.
a Lev. 7:11–13. 1 Kungs 8.63, Plov.
7:14. Col. 1:20.
b 1:9. 2.7.
c Ps. 50.8–14. 51:16. Is. 1:11, Jer.
7.22. Amos 5:22.
Verse 12. ~
Nahshon is the only one, who is not called a prince, in the history
of this transaction. Some suppose this a humiliating circumstance,
Intended to counterbalance his pre-eminence ; others conjecture, his
title was omitted, because reserved for Christ, who was to descend
from this tribe: but perhaps it was considered as needless, seeing
he was the principal person in the whole company. ID.
Verses 13, 14.
‘Kaarath, a dish or deep bowl for kneading dough’. Dr.
Scutella, a dish, platter, lana, (a broad dish for serving
up meat in,) a flat dish for the sacred loaves. Bowl.] JMizrah, a
basin for blood. Spoon.] Caph. Lit. hand, a censer. , Dr. A. Clarke :
a hollow vessel, Acerra. (A censer.) Rosenm. So the Sept. comp.
cut, Ex. 25: 29, where is represented one of these censers, in the
shape of a hand and arm holding a cup. . The deep bowls in this Cut,
as appears on the monuments whence these drawings were taken,
are held by those who assist at the slaying and cutting up of a beast,
probably for sacrifice, --- Ep.
Charger.]
.A. Clarke.
1B. C. 1490. *
The offerings of the princes.
NUMBERS, VII.
*
28 One kid of the
goats for a sin-offering:
29 And for a sacrifice
of peace-offerings, two
oxen, five rams, five he--
oats, five lambs of the
rst year. This was the
offering of Eliab the son
- of Helon.
30 T On the fourth day
d Elizur the son of Shed-
eur, prince of the chil-
dren of Reuben, did offer.
31 His offering was
one silver charger, of the
weight of an hundred and
thirty shekels, one silver
bowl of seventy shekels,
after the shekel of the
sanctuary, both of them
full of fine flour mingled
with oil, for a meat-offer-
1ng : . .
32 One golden spoon
of ten shekels, full of “in-
cense:
33 One young bullock,
one ram, one lamb of the
first year, for a burnt-
offering: J
34 One kid of the
goats for a sin-offering:
35 And for a sacrifice
of peace-offerings, two
oxen, five rams, five-he-
goats, five lambs of the
first year. This was the
offering of Elizur the son
of Shedeur.
36 || On the fifth day
* Shelumiel the son, of
Zurishaddai, prince of
the children of Simeon,
did offer. ~
37. His offering was
one silver charger, the
weight whereof was an
hundred and thirty she-
kels, one silver bowl of
seventy shekels, after the
shekel of the sanctuary,
both of them full of fine
flour mingled with oil,
for a meat-offering:
38 One golden spoon
of ten shekels, full of in-
cense : *
39 One young bullock,
One ram, & one lamb of
the first year, for a burnt-
offering: *
40 One kid of the
goats for a sin-offering:
41 And for a sacrifice
of peace-offerings, two
oxen, five rams, five he-
goats, five lambs of the
first year. This was the
offering of Shelumiel the
Son of Zurishaddai. '
42 " Qn the sixth day
*Eliasaph the son of
Deuel, prince of the chil-
dren of Gad, offered.
43 His offering 2001S
each about 60 oz. weight; as many large silver
cups, or bowls, of about 35 oz. the former for
the meat-offerings, the latter for the drink-offer-
ings; the former for the flesh of the sacrifices, the
latter for the blood. In works of piety and char-
ity, we ought to be generous according to our
ability. he Israelites indeed might well afford
to part with their gold and silver, for they need-
ed it not to buy meat, and victual their camp,
who were daily fed with bread from Heaven; nor
did they need it to buy bread, or pay their army,
who were shortly to possess Canaan.
2. They brought some things to be used imme-
diately, offerings of each sort. Hereby they sig-
nified their thankful acceptance of, and cheerful
submission to, all those laws concerning the sa-
crifices God had lately delivered by Moses. And
though it was a time of joy and rejoicing, yet it
is observable that still, in the midst of their sa-
crifices, we find a sin-offering; since in our best"
services we are conscious there is a mixture of
sin, it is fit there should be even in our most joy-
ful services a mixture of repentance. In all ap-
proaches to God, we must by faith eye Christ as
the great Sin-offering, and mention. Him.
3. God appointed it should be done on several
days, v. 11. that the solemnity might be pro-
longed, and so be universally noticed, and the re-
membrance of it be more effectually preserved.
Equal honor would thus be put on each several
tribe. Thus it would be done more decently and
in order. God’s work should not be done hurried-
ly; take time, and we shall have done the sooner,
or, at least, the better. God hereby signified
how much pleased He is, and how much pleased
we should be, with the exercises of piety and
devotion. The repetition of them should be a
continual pleasure to us, and we must not be
weary of well-doing. . If extraordinary services
come to be done for 12 days together, we must
not shrink from it, nor call it a task and a bur-
den. The priests and Levites, offering the same
sacrifices, and those some of every sort, every
day, for so many days together, would have their
hands well set in, and be well versed in the laws
concerning them. The peace-offerings were all
to be eaten the same day they were offered, and
two oxen, five rams, five he-goats, and five lambs,
were enough for one day’s festival; more had
been excess. The virtue of temperance must
not be left, under pretence of the religion of
feasting.
4. All their offerings were exactly the same;
yet the account of them is repeated at large for
each tribe, in the same words: and why so? (1.)
To encourage these princes, and their respective
one silver charger, of the
weight of an hundred
and thirty shekels, a silver
bowl of seventy shekels,
after the shekel of the
sanctuary, both of them
full of fine flour mingled
with, oil, for a meat-offer-
ing:
44 One golden spoon
-of ten shekels, full of in-
CellSe : *
45 One young bul-
lock, one ram, one lamb
of the first year, for a
burnt-offering:
46. One kid of the
goats for a sin-offering:
47 And for a sacrifice
of peace-offerings, two
oxen, five ranms, five he-
goats, five lambs of the
first year. This was the
offering of Eliasaph the
son of Deuel. *
48 || On the seventh
day Elishama the son
of Ammihud, prince of
the children of Ephraim,
offered.
49 His offering was
one silver charger, the
weight whereof was an
hundred and thirty she-
kels, one silver bowl of
seventy shekels, after the
shekel of the Sanctuary,
both of them full of fine
flour mingled with oil,
for a meat-offering :
50 One golden spoon
of ten shekels, full of in-
CenSe :
51 One young bullock,
one ram, one lamb of the
first year, for a burnt-
offering: ,
52 One kid of the
goats for a sin-offering.
53 And for a sacrifice
of peace-offerings, two
oxen, five rams, five he-
goats, five lambs of the
first year. This was the
offering of Elishama the
son of Ammihud.
54." On the eighth day
offered in Gamaliel the son
of Pedahzur, prince of
the children of Manas-
seh.
55 His offering was
one silver charger, of the
weight of an hundred and
thirty shekels, one silver
bowl of seventy shekels,
after the shekel of the
sanctuary, both of them
full of fine flour mingled
with oil, for a meat-offer-
III Gº ?
56 One golden spoon
of ten shekels, full of in-
CenSe:
57. One young bullock,
one ram, one lamb of the
first year, for a burnt-
offering:
58 One kid of the goats
for a sin-offering:
59 And for a sacrifice
of peace-offerings, two
oxen, five rams, five he-
goats, five lambs of the
first year. This was the
offering of Gamaliel the
son of Pedahzur.
60 ſ On the ninth day
*Abidan the son of Gide-
oni, prince of the chil-
dren of Benjamin, offered.
61 His offering was
one silver charger, the
weight whereof was an
hundred and thirty she-
kels, a silver bowl of
seventy shekels, after the
shekel of the sanctuary,
both of them full of fine
flour mingled with oil,
for a meat-offering.
62 One golden spoon
of ten shekels, full of 9 in-
CenSe :
63 One young bullock,
one ram, one lamb of the
first year, for a burnt-
offering.
64 One kid of the
goats for a sin-offering:
65 And for a sacrifice
of peace-offerings, two
oxen, five rams, five he-
goats, five lambs of the
first year. This was the
offering of Abidan the
Son of Gideoni.
66 || On the tenth day
P Ahiezer the son of Am-
mishaddai, prince of the
children of Dan, offered.
67 His offering was
one silver charger, the
weight whereof was an
hundred and thirty she-
kels, one silver bowl of
seventy shekels, after the
shekel of the sanctuary,
both of them full of fine
flour mingled with oil,
for a meat-offering :
68 One golden spoon
of ten shekels, full of in-
CenSe :
69 One young bullock,
one ram, one lamb of the
first year, for a burnt-
offering:
70 One kid of the
goats for a sin-offering:
d 1.5. 2.10.
e Ps. 66:15. Mal. 1:11. Luke 1.10.
Rev. 8:3.
f 1:6. 2:12.
g Ex. 12:5, John 1:29. Acts 832. 1
Fet, 1:19, Rev. 5 6
h 1,14. 2.14. Son of Revel.
Lev, 2.5. 14.10. Heb. 1:9. I John
2:2
k Ps. 40:6. Is. 534. 2 Cor. 5.21.
| 1:10, 2:18.
m 1-10. 33}
º #'iº Is, 66:20 Dan. 9:27.
Rom. 1516. Phil. 4:18. Heb. 13:15.
p 1.12. 2.25.
[469]
B. C. 1490.
Of the candlestick.
NUMBERS, VIII.
71 And for a sacrifice
of peace-offerings, two
oxen, five rams, five he-
goats, five lambs of the
first year. This was the
offering of Ahiezer the
Son of Ammishaddai.
72 || On the eleventh
day a Pagiel the son of
Ocran, prince of the chil-
dren of Asher, offered.
73 His offering was
one silver charger, the
weight whereof was an
hundred and thirty she-
kels, one silver bowl of
seventy shekels, after the
shekel of the sanctuary,
both of them full of fine
flour mingled with oil,
for a meat-offering:
74 One golden spoon
of ten shekels, full of in-
Cel?Se :
75 One young bullock,
One ram, one lamb of the
first year, for a burnt-
offering:
76 One kid of the
goats for a sin-offering:
77 And for a sacrifice
of peace-offerings, two
oxen, five rams, five he-
goats, five lambs of the
first year. This was the
offering of Pagiel the son
of Ocran.
78 || On the twelfth
day Ahira the son of
Enan, prince of the chil-
dren of Naphtali, offered.
79 His offering was
one silver charger, the
weight whereof was an
hundred and thirty she-
kels, one silver-bowl of
seventy shekels, after the
shekel of the sanctuary,
both of them full of fine
flour mingled with oil,
for a meat-offering:
80 One golden spoon
of ten shekels, full of in-
CéInSé :
81 One young bullock,
one ram, one lamb of the
tribes; for rich and poor meet together before
God. (2.) To encourage all generous acts of
piety and charity, by letting us know that what
is given is lent to the Lord, and He carefully re-
cords it, with every one’s name prefixed to his
gift, because what is so given He will pay again,
and even a cup of cold water shall have its re-
ward. He is not unrighteous, to forget either
the cost or the labor of love. Christ notices
particularly what was cast into the treasury,
Mark, 12:41.
How greatly would the sanctuary of God be
enriched and beautified, if all would in , their
places do their part towards it, by exemplary
purity and devotion, extensive charity, and uni-
versal usefulness!
5. God signified his gracious acceptance of
these presents that were brought Him, by speak-
ing familiarly to Moses, as a man to his friend;
(v. 89. ch. 12:8.) in speaking to whom, He did
in effect speak to all Israel, showing them this
token for good, Ps. 103: 7. Note, 13y this we
may know God hears and accepts our prayers, if
He gives us grace to hear and receive his Word,
for thus our communion with Him is maintained
and kept up. I know not why we may not sup-
pose, that, on each of the days on which these
offerings were brought, (probably, while the
first year, for a burnt- kels
apiece,
priests and offerers were feasting on the peace-
offerings,) Moses was in the tabernacle, receiv-
ing some of these laws and orders which we have
already met with in this and the foregoing book.
And here Patrick observes, that God’s speaking
to Moses thus by an audible, articulate voice, as
if He had been clothed with a body, might be
looked upon as an earnest of the incarnation of
the Son of God in the fulness of time, when the
Word should be made flesh, and speak in the
language of the sons of men. And that He who
now spake to Moses, as the Shechinah or Divine
Majesty, from between the cherubim, was the
Eternal Word, the second Person in the Trinity,
was the pious conjecture of many of the ancients;
for all God’s communion with man is by his Son,
by whom He made the world, and rules the church,
and who is the same yesterday, to-day, and for
£0) 62?".
CHAP. VIII. V. 1–4. Directions were given
long before for making the golden candlestick,
(Ex. 25; 31.) according to pattern, Ex. 37: 17.
But now the lamps were first ordered to be light-
ed, when other things began to be used. Now
the work of ministers is to light the Jamps, by
expounding and applying the Word of God. The
priest lighted the middle lamp from the fire of
after the of testimony, from be-
tween the * two cheru-
offering:
82 One kid of the
goats for a sin-offering:
83 And for a sacrifice
of peace-offerings, two
oxen, five rams, five he-
goats, five lambs of the
first year. This was the
offering of Ahira the son
of Enan. ---
84 || This was s the
dedication of the altar, in
the day when it was
anointed by the ‘princes
of Israel: twelve chargers
of silver, twelve silver
bowls, twelve spoons of
gold ;
85 Each charger of
silver weighing an hun-
dred and thirty shekels,
each bowl seventy : all
the silver vessels weigh-
ed " two thousand and
four hundred shekels,
Yaſter the shekel of the
Sanctuary.
86 The golden spoons
were twelve, full of in-
cense, weighing ten she-
shekel of the sanctuary:
all the gold of the spoons
was an hundred and
twenty shekels.
87 All the oxen for
the burnt-offering were
twelve bullocks, the rams
twelve, the lambs of the
first year twelve, with
their meat-offering : and
the kids of the goats, for
sin-offering, twelve.
88 And all the oxen
for the sacrifice of the
peace-offerings Q06)"e
twenty and four bullocks,
the rams sixty, the he-
goats sixty, the lambs
of the first year sixty.
This was the dedication
of the altar, after - that
it was anointed.
89 || And when Moses
was gone into the taber-
nacle of the congregation
Y to speak with * him,
then * he heard the voice
of one speaking unto him
from off the mercy-seat
that was upon the ark
ſº
PRACTICAL OBSERVATIONS. ---
bims; and he spake unto
him.
CHAP. VIII.
The lamps of the candlestick lighted, 1
—4. be Levites consecrated, 5–
#. ...heir age and time of sel vice,
ND the Lord spake
unto Moses, saying,
2 Speak unto Aaron,
and say unto him, When
thou “lightest the lamps,
the seven lamps shall give
light over against the
candlestick.
3 And Aaron did so :
he lighted the lamps
thereof over against the
q 1 13. 2:27.
r 1:15. 2:29,
8 See on 10. 1 Chr. 29.6–8. Ezra 2:
8,69. Neh. 7:70–72. Is, 60:6–10.
t Judg. 5:9. Neh. 3.9.
u 1 Chr. 22:14, 29.4,7. Ezra 8.25,26.
v See on 13
x 1,10,84.
y 13.8. Ex. 33:9-11.
* That is, God.
z 1:1. Ex. 25:22. Lev. 1:1.
I
a Ex. 25°18–21. 1 Sam. 4:4.
6.23. Ps, 80.1. 1 Pet. 1: 12
a Ex. 25:37. 37: 18,19,23. :
24:1,2. Ps. 119:105,130. Is.
Matt. 5 14. John 1:9. 2 Pet. 1, 19.
Rev. 1: 12,20. 2.1. 4:5.
: X Heb. 4:
6
• *
1 Kings
The servants of God have no occasion to be discouraged in
the prospect either of heavy services, or of fiery trials: for He
can send them seasonable and unexpected relief whenever He
pleases; and will be sure to proportion his assistance to their me-
cessities.—Every thing in the worship of God should be done
decently and in order,’ and as may best promote edification. On
some occasions it may be proper to employ a great deal of time,
and to expend much money, in his immediate worship. and the
growing Christian will not be weary or complain of this; but
will account it his gain, his pleasuré, and his honor, Ail our
works of piety and charity must be accompanied with a humble
acknowledgment of our sinſulness, and a believing dependence
on the sacrifice of Christ; they must spring from love to God,
gratitude to Him for the blessings of redemption, an unreserved
Vorse 83.
Offering.], Rorban, here and in all the other places, where it thus
occurs in this chapter. (JMark 7: 11.) C O TT.
Verse 84.
Probably, the term dedication was used for this solemn public ob-
lation of the princes, as representatives of their tribes, to the service
surrender of ourselves to his service, and a disposition to delight
in doing his will, and in rendering Him all the praise. Such
ood works are ‘spiritual sacrifices, acceptable to God through
;esus Christ.’ The Lord delights to honor those who thus honor
Him. He remembers and records their expressions of faith and
love. In this world He communes with his disciples from his
mercy-seat, by answering their prayers, and counselling and com-
ſorting their hearts: and He will at the day of judgment publish
to the assembled universe, distinctly and particularly, the fruits
of holiness, which by his grace they produced on earth; as evin-
cing them to be the heirs of the kingdom prepared for his peo-
ple, from before the ſoundation of the world.” (Notes and P.
O. Matt. 25: 31–46.) SCOTT.
of the altar : and not for its first consecration by Moses. Scott.
NOTES.
CHAP. VIII. V. 2–4. The shaft of the candlestick was all in
one piece; but the seven lamps were formed separate, and might be
taken off, or fixed upon it, as occasion required. (Ea. 25 : 31–39.)
ID.
[470)
•ºr
* *
B. C. 1490. .
candlestick; as the Lord
commanded Moses.
4, And "this work of
the 'candlestick was of
beaten gold; unto the
shaft thereof, unto the
flowers thereof, was
“beaten work: according
unto “the pattern which
the LoRD had showed
Moses, so he made the
candlestick.
5. T And the LoRD
spake unto Moses, say-
Ing, -
, , 6 Take the Levites
from among the children
of Israel, and * cleanse
them. w - -
7 And thus shalt thou
do unto them, to cleanse
them: 'Sprinkle & water
of purifying upon them,
and * let them shave all
their flesh, and let them
"wash their clothes, and
so make themselves
clean. . . . .
8 Then let them take
#a young bullock with
* his meat-offering, even
fine flour mingled with
oil, and 'another young
bullock shalt thou take
for a sin-offering.
9 And "thou shalt bring
the Levites before the
tabernacle of the congre-
gation: and thou "shalt
gather the whole assem-
bly of the children of Is-
rael together.
10 And
thou shalt
bring the Levites before”
the LoRD, and 9 the chil-
dren of Israel shall put
NUMBERs, VIII.
the altar, and the rest one from another, which
(says Ainsworth) signifies, that the fountain of all
light and knowledge is in Christ, who has the
seven spirits of God, figured by the seven lamps
of fire, but that, in expounding Scripture, one
passage must borrow light from another. He
also supposes; that by the seven branches of the
candlestick is showed the full perfection of the
Scriptures, which are able to make us wise to
salvation. Note, The lights of the world, the
lights of the church, must shine as lights. There-
ſº we have light, that we may give light.
5–26. Here 'we have the directions for
the solemn ordination of the Levites, v. 6. and
its performance, v. 20. All Israel must know
they took not this honor to themselves, but were
called of God; nor was it enough that they were
distinguished from their neighbors, they must be
solemnly devoted to God. Note, All employed for
God must be dedicated to Him, Christians be
baptized, and ministers ordained; we must first
give ourselves to the Lord, and then our services.
The Levites must be cleansed. The great
pains they were to take, teaches all Christians, and
ministers particularly, by repentance and mortifi-
cation, to cleanse themselves from all filthi-
ness of flesh and spirit, that they may perfect
holiness. Moses must sprinkle the water of pu-
rifying, prepared by divine direction, upon them.
This signified, the application of the blood of
Christ to our souls by faith, to purify us from an
evil conscience, that we may be fit to serve the
living God. It is our duty to cleanse ourselves,
and God’s promise that He will cleanse us.
Thus prepared, they must be brought before
the Lord in a solemn assembly of all Israel, who
must put their hands upon them; (v. 10.) so
transferring their [right and] interest in them and
in their service, to God and his sanctuary. They
presented them to God as living sacrifices, holy
and acceptable, to perform a reasonable ser-
vice; and therefore, as the offerers in all other
cases did, they laid their hands upon them,
desiring that their service might be accepted, in
lieu of the attendance of the whole congregation,
particularly the first-born, which they acknowledge
God might have insisted on. This will not prove
a power in the people to ordain ministers; for
this imposition of hands did not make the Levites
14 Thus shalt thou
"separate the Levites
from among the children myself.
born in the land of Egypt,
d'I sanctified them for
Purification of the Levites.
ministers of the sanctuary, but only signified the
people's parting with that tribe out of their militia,
and civil incorporations, in order to their being
made ministers by Aaron, who was to offer them
before the Lord. All the congregation could not lay
hands on them, but probably the rulers and elders
did it, as representatives of the people. Some
think the first-born did it; because in their stead
the Levites were consecrated to God. Whatever
God calls for, to serve his own glory by, we must
cheerfully resign to Him that is entitled to it.
Sacrifices were to be offered for them ; a sin-
offering first, (v. 12.) and then a burnt-offering.
We are all utterly unworthy, and unfit to be ad-
mitted into, and employed in, the service of God,
till atonement be made for sin, and thereby our
peace made with God. Christ is the great Sa-
crifice, that reconciles us to God, and fits us to
be offered to Him. By Him Christians are
sanctified to the work of their Christianity, and
ministers to the work of their ministry. Bp. Pa-
trick’s notion of the sacrifice offered by the Le-
vites, is, that the Levites were themselves com-
sidered as an expiatory sacrifice, for they were
given to make atonement for the children of
Israel, (v. 19.) and yet not being devoted to
eath, any more than the first-born were, these
two sacrifices were substituted in their stead, on
which therefore they were to lay their hands,
that their sin, which the children of Israel laid on
them, (v. 10.) might be transferred to these beasts.
The Levites themselves were offered, v. II.
Aaron gave them up to God, as being first given
up by themselves, and by the children of Israel.
The original word signifies a wave-offering,
they being presented to God, as the God of heaven
and the Lord of the whole earth, as the wave-of-
ferings were. They were ordained to be active
and stirring.
God declares his acceptance of them, v. 14.
God took them instead of the first-born, (v. 16–
18.) of which before, ch. 3:41. Note, What is
sincerely offered, shall be graciously owned and
accepted by God. And his ministers, who have
obtained mercy of Him to be faithful, have par-
ticular marks of favor and honor; they shall be
nine, and then, (v. 15.) they shall go in to do
the service of the tabernacle. God takes them
for his own, that they may serve Him. All that
their . hands upon the
Levites: -
11 And Aaron shall
# offer-the Levites before
the LoRD, for an i offer-
ing of the children of
Israel, that § they may
Pexecute the service of
the Lord. -
12 And the 4 Levites
shall lay their hands upon
the heads of the bullocks:
and thou shalt offer the -
one for a sin-offering, and
the other for a burnt-
offering, unto the Lord,
to make an "atonement
for the Levites.
13 And thou shalt set
the Levites before Aaron,
and before his sons," and
offer them for an offering
unto the Lord.
of Israel; * and the Le-
vites shall be mine.
15 And after that shall
the Levites y go in to do
the service of the taber-
nacle of the congregation:
and thou shalt cleanse
them, and offer them
for an offering.
16 For they are wholly
given unto me from
among the children of
Israel; * instead of such
as open every womb,
even instead of the first-
born of all the children
of Israel, have I taken
them unto me. *
17 For ball the first-
born of the children of
Israel are mine, both man
and beast: * on the day
that I smote every first-
18 And I have taken
the Levites for all the
first-born of the children
of Israel.
19 And “I have given
the Levites as || a gift to
Aaron, and to his sons,
from among the children
of Israel; to do the ser-
vice of the children of
Israel in the tabernacle
of the congregation, and
to make an atonement
for the children of Israel:
‘that there be no plague
among the children of
Israel, when the children
b Ex. 25:31–39. 37:17–24.
37:7, 17,22. -
§.” 1 Chr. 28:11–19. , Heb.
e Éx. 15:15. 2 Cor. 7:1. Jam. 4:8.
f Lev. 8:6. 14:7. Is. 52:15. Ez. 36:
25. Heb. 9:10.
sºlois sis. P. slº. Heb. 9.
* Ileb, let them cause a razor to pass
*>
Verses 6–8.
. The Levites were not distinguished from the other Israelites, by
any prescribed garments; nor were they washed or anointed, after
the manner in which the priests had been : but though they were
set apart with less solemnity, to
and because they were not so expressly typical of Christ as the priests
mark the inferiority of their office,
gods.”
Were 3 (Lev. 8: 9:) yet there was equally a remembrance of sin,
both in its guilt and defilement, and of the need of atonement and
sanctification, in the separation of them to their office.
..} : “The Egyptian priests, on the third day, scrape the whole
.# lest any vermin, or other dirt adhere to the worshippers of the
oper, &c., Lev. 14:8,9.
h 19:7,8,10,19. 31:20. Gen. 35:2. Ex.
19:10. Lev. 15:6,10,11,27. 16:28.
Ps. 51:2. Jer. 4:14. Matt. 23:25,26.
Jam. 4:8. I Pet. 3:21.
i Ex. 29:1,3. Lev. 1:3. 8:2
k 15:8,9. Lev. 2:1.
l Lev. 4:3, 14. 16:3. Is. 53:10. Rom.
:3. 2 Cor. 5:21.
m Ex. 29:4. 40:12.
n Lev. 8:3. -
o 3:45. Acts 6:6. 13:2,3. 1 Tim. 4:14.
5:22.
f Heb. wave.
† Heb. wave-offering. 6:20. Ex. 29:
24. Lev. 7:30. 8:27,29.
§ Heb, they may be to execute, &c.
p l;49–53. 3:5—43.
8:14. 16:21.
r 8. 6:14,16. Lev. 5:7,9,10. 8:14, 18.
14:19,20,22. Heb. 10:4–10.
s Lev. 1:4. 4:20,35. 8:34. 16:6,11,16
. Heb. 9:22.
t 21.-See on 11.—18:6. 12:1.
15:16.
u 6:2. Deut. 10:8. Ronn. 1:1. Gal.
1:15. Heb. 7:26
Rom.
X # 3:45. 16:9,10. 18:6. Mal. 3:
4.
y #. 3:23–37. 4:3–32. 1 Chr. 23:
z See on 11,13.–3:12.
a 3:12,45.
b Ex. 13:2,12,13. Luke 2:23.
C Ex. 12:29. Ps. 78:51. 105:36. 135:
8. Heb: 11:28.
d Ex. 13:14,15. 29:44, - Lev. 27:14,15,
26. Ez. 20:12. John 10:36. 17:19.
Heb. 10:29. Jam. 1:18. -
e 3:6–9. 18: 1 Chr. 23:28–32.
Ez. 44:11–14
! Heb. given.
1:53. 16:46. 18:5. 1 Sam. 6:19. 2
Chr. 26:16–20. -
Sco TT.
- HE Rodotus.
•N
[471]
B. C. 1490.
t The passover to be kept.
NUMBERS, IX.
of Israel come nigh unto
the sanctuary.
20 And Moses, and
Aaron, and all the con-
gregation of the children
of Israel, did to the Le-
vites according unto all
that the Lord command-
ed Moses concerning the
Levites, so did the chil-
dren of Israel unto them.
21 And the Levites
s were purified, and they
washed their clothes;
and Aaron h offered them
as an offering before the
LoRD ; and Aaron made
an atonement for them to
cleanse them.
22 And k after that
went the Levites in, to
do their service in the
tabernacle of the congre-
gation before Aaron, and
before his sons: as the
LoRD had commanded
Moses concerning the
Levites, so did they unto
them.
23 || And the Lord
spake unto Moscs, Say-
ing,
24 This is it that be-
longeth unto the Levites;
! from twenty and five
years old and upward
they shall go in to * wait
upon the service of the
tabernacle of the congre-
gation:
25 And from the age
of fifty years they shall
# cease waiting upon the
service thereof, and shall
serve no more ;
26 But shall minister
with their brethren in the
tabernacle of the congre-
gation, " to keep the
charge, and shall do no
service. Thus shalt thou
do unto the Levites
touching their charge.
and more dangerous darkness,
expect to share the privileges must resolve to do
the service of the tabernacle. As, on the one
hand, mone of God’s creatures are his necessary
servants, (He needs not service,) so, on the other
hand, none are taken merely as honorary ser-
vants, to do nothing. All whom God owns He
employs; angels themselves have their services.
They are then given as a gift to Aaron and his
soms, (v. 19.) yet so as that the benefit accrued to
Israel. Whatever we give up-to God, He will
give back to us, unspeakably to our advantage.
Our hearts, our children, our estates, are never
more truly, or comfortably ours, than when of
fered up to God. They must do the service of
the children of Israel, that is, not only do the
service they should do, but serve their interests,
and do what would really redound to the honor,
safety, and prosperity, of the whole nation. Note,
They that faithfully perform the service of God,
do one of the best services that can be done to the
public; God’s ministers, while they keep within
the sphere of their office, and conscientiously dis-
charge it, must be looked upon as some of the
most useful servants of their country. The priests
made atonement by sacrifice, but the Levites by
attendance, and preserved the peace with heaven,
which was 2.É. by sacrifice. If the service had
been left to all the first-born promiscuously, it
would have been either neglected, or done unskil-
fully and irreverently, being done by those that
were neither so closely tied, diligently trained, or
constantly used to it, as the Levites; and this
would bring a plague among the children of
Israel; meaning, perhaps, the death of the first-
born themselves, the last and greatest of the
plagues of Egypt. Note, It is a very great kind-
mess to the church, that ministers are appointed to
go before them in the things of God, as guides,
overseers, and rulers, in religious worship, and to
make that their business. When Christ ascended
on high, He gave these gifts.
They were to enter on the service at 25 years
old, v. 24. (see ch. 4: 3.) a very good age for
ministers to begin their public work at. The
work then required that strength of body, and
now requires that maturity of judgment and stea-
diness of behavior, which men rarely arrive at
till about that age: and movices are in danger of
being lifted up with pride. At 50 they were to
return from the warfare, as the phrase is, (v.
25.) not disgraced, but preferred rather to the
CHAP. IX.
The observance of the passover enfo-
ced, 1–5. The case of some who were —
unclean, 6–8. The passover to be
observed in the second month, by such
as could not keep it in lis season, 9-
14. The cloud du ccts the removals
and encampments of Israel, 15–23.
ND the Lord spake
unto Moses in the
rest their age required, to be loaded with the ho-
mors, as hitherto they had been with the burdens
of their office. They shall minister with their
brethren in the tabernacle, to direct the junior
Levites, and set them in; and they shall keep the
charge, as guards upon the avenues of the taber-
nacle, to see that no stranger intrude, nor any
person in his uncleanness, but they shall not be
put upon any fatiguing service. If God’s grace
provide that men shall have ability according to
their work, man’s prudence should take care that
men have work only according to their ability,
The aged are most fit for trusts, and to keep the
charge, the younger are most fit for work, and to
do the service. Those that have used the office of
a servant well, purchase to themselves a good
degree. Yet indeed gifts are not tied to ages,
(Job 32: 9.) but all these worketh that one and
the self-same spirit. Thus was the affair of
the Levites settled. ~&
CHAP. IX. W. 1–14. Here we have, I. An
order for solemnizing the passover, the day twelve-
month after the exodus, some days before they
were numbered. Observe, 1. God gave particu-
lar orders to keep this passover, otherwise (it
should seem) they had not kept it, for, in the
first institution of the ordinance, it was appoint-
ed to be kept when they should come into the
land of promise. And, for aught that appears,
after this, they kept no passover till they came
to Canaan, Josh. 5: 10. The ordinance of the
Lord’s supper (which came in the room of the
passover) was not thus intermitted or set aside,
in the first days of the Christian church; (though
those were days of greater difficulty and distress
than Israel knew in the wilderness;) may, in
times of persecution, it was celebrated more fre-
quently than afterward. The Israelites could not
now forget their deliverance; (their present state
being a constant memorandum of it;) all the
danger was when they came to Canaan. How-
ever, because the first passover was celebrated
in a hurry, and was rather the substance itself
than the sign, it was God’s will, that at the return
of the year, when they were more composed,
and better acquainted with the divine law, they
should observe it again, that their children might
more distinctly understand, and better remember
the solemnity. 2. Moses faithfully transmitted
the first month of the
second year - after they
the orders, v. 4. Thus Paul delivered to the
k 15. 2 Chr. 30:15–17,27.31:2. 35.8—15.
1 4:3,23. 1 Chr. 23:3,24–27, 28:12,13.
* Heb. war the warfare of, &c. 1 Cor.
9:7. 2 Cor. 10:4. 1 Tim. 1:18. 6:12,
were come out of the #."; ; the warfare of, &
te eb. 7"ctiºn from the warfare O Cs
land of Egypt, Saying, º **śa, also to
*l, la, m 1.53. 3: :4, $50s T.
2 Let the children of 23:32. 26:20–29. Ez. 44:8,11.
Israel also "keep the a Secº-Ex, 402.
* c \,: tº b Ex, 12:2,3,8c.
passover at his appoint- § 38;i&#x. iś6,14. Lev. 23:5. Deut.
g See on 7.-19:12,19 16.1,2. Josh. 5:10. 2 Chr. 35:1.
f sºc ºn fºiâ’ 3:12 Ezra 6:19. Mank 14:12. Luke 22:7.
; Av, au’s v- a ve 1 Cor. 5:7,8.
wilderness of Sinai, * in 1 12
*
PRACTICAL OBSERVATIONS, §
Jesus Christ is the only Light of this dark world; and all that a price.” When the ministers of Christ are regularly appointed
is called illumination, not derived from Him, is but the greater to the sacred office, with the approbation of their brethren and
(Is. 8: 20. Matt. 6: 22, 23.) of the church of God; and when faithful and diligent in their
—Faithful and able ministers, and private Christians in their work, they may fairly be shown to be the most useful members
several connections, communicate the light received from Christ, of society, by their examples, labors, and prayers, in repressing
when their knowledge and profession of the truth are accompa- sin which ruineth, and in promoting righteousness
nied with the ornament of a holy and exemplary conversation; any people; and in making known that great atone,
but so polluted is every one born of Adam’s fallen race, that none the wrath of God is averted from our guilty sºuls,
eam approach or serve God, except as a humble penitent he plead ty mations.
guilty, depend on the Savior’s atoning blood, and be sanctified for themselves as they can: , but t
by his holy Spirit. And if the heart be cleansed by divine grace, ter should never be deserted by
the outward conduct and conversation will be clean likewise.— by the Lord, in their old age
The Lord Himself hath provided and appointed the method and counsel and influence; and ‘
means of our cleansing, and we are exhorted to lay aside and put pear, they shall receive a crown of g
off our sinful pursuits and indulgences, that we may glorify God (1 Pet. 5: 1-4.) \
* with our bodies and our spirits, which are his,” as ‘bought with
Verses 25, 26.
It is remarkable, that no law was made concerning the age at
which the priests should begin to officiate ; and though various very early to 0
blemishes disqualified them for the service of the sanctuary, yet they
continued their ministrations till death, if capable.
hand, nothing is said concerning any bodily defects or blemishes
tºº. the Levites; but the time of their service is expressly
.*
Let persons of another stamp, called ministers,
which exalteth
ment, by which
and from guil-
plead
hose who act up to this charac-
men, and will never be forsaken
; they may still be useful by their
when the chief Shepherd shall ap-
lory which fadeth not away.”
* SCOTT.
wº
it is probable
On the other their office.
increase, rather
settled. Their work was far more laborious than that of the priests;
that, without necessity,
the priests would not begin
fficiate; and the wisdom and experience of age would
than àiminish, their fitness for the sacred duties of
Scott.
OTES
CHAP. IX. V. 1–14. Many think these vs. are transposed, and
*
m. . . . . . *
3 the fourteenth
day of this month ..." at
even ye shall keep it in
his appointed, season:
d according to all the rites
of it, and according to all
the ceremonies thereof,
shall ye keep it.
4 Ånd Moses spake
unto the children of Is-,
rael, that they should
keep the passover. ,
5 And they kept the
passover on the
teenth day of the first
month at even, in the
wilderness of Sinai: *ae-
cording to all that the
LoRD commanded Mo-
ses, so did the children
of Israel. *
6 || And there were
certain men, who were
* defiled by the dead body
of a-man, that they could ing sin and duty, to consult with the ministers
not keep the passover
on that day; and 5 they
came before Moses and
before Aaron on that day.
• NUMBERS, IX.
sº -->
chirches what he received of the Lord con-
cerning the gospel-passover. Note, Magistrates
must be monitors, and ministers mist stir up
men’s minds by way of remembrance to that
which is good, 3. The people observed the or:
ders, v. 5. Though our condition be solitary and
unsettled, yet we inust keep up our attendance
on God by holy ordinances, as we have opportu-
nity; for in them we may find the best conversa-
tion, and the best repose. A
II. The law of the passover required every
Israelite to eat of it: some subsequent laws had
forbidden those that had contracted any ceremo-
nial pollution to eat of the holy things; those
whose minds and consciences are defiled by sim
are utterly unfit for communion with God, and
four. -cannot partake, with any true comfort, of the
gospel-passover, till cleansed by true repentance
and faith: and a sad dilemma they are im: if they
come not to holy ordinances, º are guilty of a
contempt; if they come polluted, they are guilty
of a profanation of them. They must therefore
wash, and then compass God’s altar. Now,
1. When this passover was to be kept, Certain
men were défiled by the dead body of a man,
v. 6. a seven days’ defilement, ch. 19: II. so long
they might not eat of holy things, Lev. 7: 20.
2. On this their infelicity, they complain, v. 7.
SIt is people’s wisdom, in difficult cases concern-
whom God has set over them, and to ask the
law at their mouth. These means we must use,
in pursuance of prayers to God to lead us in a
plain path.
§s
The people keep the passover.
Must ask-counsel of God, and not determine ac-
cording to the bias of their own fancy or affec-
tion, but according to the mind of God, to the
best of their knowledge. We have mo such ora-
cle as Moses had, but must have recourse to the
law and the testimony, and speak accordingly;
and if, in difficult cases, we spread the matter
before God by a humble, believing prayer, we
have reason to hope that the Spirit, which is
promised to lead w8 into all truth, will enable
us to direct others in the good and right way.
4. The directions God gave in this and simi-
lar cases, explanatory of the law of the passover.
(1.) Those that happened to be ceremonially un-
clean, or in a journey, afar off when the pass-
over should be eaten, were allowed to eat it that
day month, v. 10, 11. That may excuse the
deferring of a duty for a time, which yet will
not justify the total neglect and omission of it,
Matt. 5: 23, 24. (2.) This secondary passover
was to be kept on the same day of the month
-with the first, (it being a memorial of their de-
liverance on that day of the month,) and all its
rites and ceremonies strictly observed, v. 12.
When we cannot do as we would, we must do
the utmost we can, in God’s service. (3.) This
allowance, in a case of necessity, should by no
means countenance or indulge any in their neglect
to keep the passover at the time appointed, when
not under the necessity, v. 13. If he neglects it
then, on the presumption of the liberty granted
by this law, he puts an affront upon God, impi-
ously abuses his kindness, and he shall certainly
Observe their trouble and concern:
It is a blessed sight to see people hungering and
bear his sin, and be cut off from his people.
Note, As those who against their minds are
7 And those men said thirsting after God’s ordinances, and to hear forced to absent themselves from God’s ordin-
unto him, We are defiled them complaining of that which prevents their 'ances, may comfortably expect the favors of God’s
by the dead' body of a
man; wherefore are we
Rept back, that "we may
not offer an offering of
enjoyment of them. Ps. 42: 1, 2.
Here law seemed against law; and though
it is a rule that the latter law must explain the
former, yet Moses pitied these Israelites, and
therefore took time to consult, and know the mind
grace under their affliction; so those who of
choice absent theimselves, may justly expect the
tokens of God’s wrath for their sin. Be not
deceived, God is not mocked. (4.) [Iere is a
| clause added in favor of strangels, v. 14. They
the Lok D in his appoint- of God, v. 8. Ministers must hence take exam-' must be circumcised as proselytes; (Ex. 12:48,
ed season among the chil- ple in resolving cases of conscience. Must takes 49.) yet this kind admission was an intimation
dren of Israel ?
time to consider, that every circumstance may be of the favor designed for the poor Gentiles by
8 And Moses said unto duly weighed, the case viewed in a true light, Christ. As then there was one law, so now theic
thern, Stand still,
*I will hear what the
LoRD will command con-
cerning you.
9 And the Lord spake
unto Moses, saying,
10 Speak unto the
children of Israel, saying,
If any man of you, or of
your posterity, shall be
unclean by reason of a
dead body, or be in a
journey afar off, m yet he
shall keep the passover
unto the Lord.
11 The "fourteenth
fiay of the second month
at even they shall keep
it, " and eat it with un-
leavened bread and bitter
herbs.
12 They P shall leave
none of it unto the morn-
ing, nor 4 break any bone
of it:" according to all the
ordinances of the pass-
and and spiritual things compared with spiritual. , is one gospel, for the stranger, and for him that
over they shall keep it.
13 But the man that
is clean, and is not in a
journey, and * forbeareth
to keep the passover, even
the same soul shall be
cut off from among his
people; 'because he
brought not the offering
of the Lord in his ap- J2 5. AJarg. Het 9 C3
pointed season, that man ºf ºff"ºº": 3 p.
shall "bear his sin. *... º. 13.4% ºf .
14 And * if a stranger # * is us ºn iss
shall sojourn among you, ; ; 33. 37.2. º. is 15,igºs. i.ev.
and will keep the pass- nºon, so iſ is
over unto the LoRD ; ac- k #s 14 lº #ſ. *... I Cor. 11:
cording to the ordinance º, lies. 33.5.
of the passover, and ac- in Sfâtt. 524. 1 Co. 1, 2s
cording to the manner . .'', "****
thereof, so shall he do: ! # 3% in 1935
ye shall have one ordi- 3 LX 12. 3. . .
nance, both for the stran- " "..."; tº ſº." Hàº.
ger, and for him that was
born in the land.
15 T And y on the day
Ex.
* Heb. be: naecn tº c & tºo crº', 'rg S.
15. 7 4, 10, l 1–16.
10 26–29 12 25.
t Sec on 2.5,7
u 5 31 I,ev. 2 20 229. Ex. 23.49.
II, l, 9 28.
x Ex 12 S,49 I, c. v. 22 25. 24:22.
ls 56 4–7 Eph. 2 19–22
y Ex 40 2, 18.
belong to the commencement of the book;
book is formed of various records by
put together as indicated, 36: 13, by
for this transposition,
in them ; if the string break, it would be diffi
again, in their order. Such a book the Edit
of the sacred books of the Buddhists in the
on 10 japanned sheets of palm-leaf, richly
Written on the inside, and gilded on the
The sheets are 2ſ inches by 34:
through two sets of holes, (comp. the cut
Both the detached records, and the book, 3.
collected, might have been of papyrus : [note
already been intimated, Champollion finds a
ing, in the Turin museum, which he'd
* ~ * e To make such pa
separated in thin layers from the blade of 't
a table moistened with water from the
water was heated, and the layers were wet with it.
layer another was placed º *nsversely], pressed and dried in the sun,
Encyc. Am. The plant (cyperus papy:
60
(note, end of Gen.)
and smoothed with a tooth.”
O. T. W.O.L. I.
Moses.
Nile.
* and some that the whole
different hands, collected and
by supposing the b º :*::::::: a CCOull tS
* OOK W a yº tº
connected together (without paging) by a iºś, º:
cult to arrange them
or possesses; it is one
Pali language, painted
gilt; with two sheets
outside, serving as covers.
and connected by Stlings passed
* , note, Judg. 5: 14.)
itself in which they were
Ex. 2: 3.] for, as bas
a private Egyptian writ-
ates as far back, as 1732 B. C.
per, ‘the skins or fibres were
he grass, and spread upon
The same adhesive
Upon the first
rus, Linn.) is now rare un Egypt, but glows wild in Sicily. An im-
pression of Champollion’s
Pantheon Egyptien has been made upon
* - Y tº º &
paper of papyrus (manufactured at Palls) for the Royal Library
CD.
(10–14.) The ſeast of unleavened bread might be obsei V cil at a
distance from the sanctuary, and even by the ceremonially unclean :
It is the efore thought by many, that it Was "9" kept after the pass-
over in the second month ; yet Hezekiah, when he celebrated the
passover in the second mouth,
iread, and that during fourteen days.
observed the feast of unleavened
(2 Chr. 30: 2–4, 21–25.)
women and children, and such as were not required to go up to the
sanctuary at the three gr
in the law ; at least, not in th
eat feasts, were not particularly concerned
e annexed denºunciation against such
as wuſully neglected the passover, and who might expect to be visit-
ed by some divine judgment.
SC o TT.
Verse 15.
• The tent of the testimony” was the west end ºf the tabºnacle:
a veil like any tent; cut, Gen. 26:
[pated off by a ve e ºrk # the covenant with the tables of the
holy place, where th
25.] over the most
law was piaced, which testified Israel, to be the Ilord’s people, and
Him to be their God. (Ex. 25 :
10–22.)
D.s
[473]

B. C. 1490.
Israel guided by the cloud.
NUMBERS, IX.
that the tabernacle was
reared up, *the cloud
covered the tabernacle,
namely, the tent of the
testimony: and at even
there was upon the taber-
nacle as it were the ap-
pearance of fire until the
morning.
16 So it was a alway:
the cloud covered it by
day, and the appearance
oſ fire by night.
17 And b when the
cloud was taken up from
the tabernacle, then after
that the children of Israel
journeyed : * and in the
place where the cloud
abode, there the children
of Israel pitched their
tentS.
18 At the command-
ment of the Lo RD the
children of Israel jour-
neyed: " and at the com-
mandment of the LorºD
they pitched: as long as
the cloud abode upon the
tabernacle they rested in
their tents.
19 And when the
cloud tarried long upon
the tabernacle many days,
then the children of Is-
rael kept the charge of
the Lord, and journeyed
Jh Ot.
- 20 And so it was when
the cloud was a few days
upon the tabernacle : ac-
cording to the command-
ment of the LoRD they
abode in their tents, and
according to the com-
mandment of the Lord
they journeyed.
21 And so it was when
the cloud f abode from
even unto the morning,
and that the cloud was
taken up in the morning,
was born in the land; for, in every.nation, he
that fears God, and works righteousness, is
accepted of Him, and this was a truth before
Peter perceived it.
V. iś—23. When the tabernacle was finished,.
the cloud, which before had humg on high over
their camp, settled on the tabernacle; and covered
it, to show that God manifests his presence with his
people in and by his ordinances; there He makes
Himself known, and to them we must look, if
we would see the beauty of the Lord, Ps. 27:
4. Ezek. 37: 26, 27. Thus God glorified his
own appointments, and signified his acceptance
of his people’s love and obedience.
What appeared as a cloud by day, appeared
as a fire all night: a cloud had mot been visible
by might; a fire only, would have been scarcely
discernible by day; but God would give them
sensible demonstrations of the constancy of his
presence, and that He kept them might and day.
Thus we are taught to set God always before
ws. Something of the mature of that divine"
revelation by which the Old Testament church
was governed, might also be signified, the cloud
denoting the darkness, and the fire the terror, of
that dispensation.
This pillar directed and determined all their
motions, marchcs and encampments, in the wil-
derness, v. 1. He that believeth doth not
make haste. There is no time lost, while waiting
God’s time. It is as acceptable to God to sit still
contentedly when our lot requires it, as to work
for Him when called to it. 2. When the cloud
was taken up, they removed. The people thus
kept in constant uncertainty, having no time fixed
for stopping or removing, were obliged to hold
themselves in constant readiness to march on very
short warning. And for the same reason we are
kept at uncertainty concerning the time of our
putting off the earthly house of this tabernacle,
that we may be always' ready to remove at the
commandment of the Lord. 3. As long and
as far as the cloud moved, so long and so far
they marched, and just there where it abode they
pitched their tents about it, and God’s tent under
$º.
when God iºnºt very safe and pleasant
going when we see God go before us, and resting
where He appoints us to rest. This is repeated
again and again in these verses, because it was
a gonstant miracle, and often repeated, never
ſailing, in all their travels, and because it is a
matter we should particularl notice, as very sig-
nificant and instructive. It is mentione jong
after by, David, (Ps. 105: 89.) and by the ped.
ple of God after their captivity, Néh. 9:"19.
And the conduct of this cloud is spoken of as sig-
miſying the guidance of the blessed spirit. The
Spirit of the Lord caused him to rest, and
so didst thow lead thy people.
- This teaches us, (1.) The particular care God
takes of his people. Nothing could be more ex-
pressive and significant of God’s tenderness of
Israel, than the conduct of this cloud; it led them
by the right ways went on their pace; God did
by it, as it were, cover them with his wing.
We are not now to expect such sensible tokens
of the divine presence and guidance, but the pro-
mise is sure to all God’s spiritual Israel, That
He will guide them by his counsel, (Ps. 73:24.)
even unto death, (Ps. 40: 14.) That all the
children of God shall be led by the Spirit of
God, Rom. 8: 14. That He will direct their
paths who in all their ways acknowledge Him,
Prov. 3: 6., There is a particular providence
conversant about all their affairs, to direct and
over-rule them for the best. The steps of a
good man are ordered by the Lord, Ps. 37:
28. (2.) The particular regard we ought to have
to God in all our ways. In our affections and
actions we must follow the direction of his Word
and Spirit; in all our affairs, we mast follow
Providence, reconciling ourselves to all its dispo-
sals, and bringing our mind to our condition,
whatever it is: and those that by faith commit
their works to the Lord, though bound to the
prudent use of means, yet may be easy in the
expectations of the event; Father, thy will be
done; dispose of me and mine as thou pleasest;
hele I am, desirous to be found waiting on my
God continually, to journey and rest at the
it, v. 17. Note, It is uncomfortable staying commandment of the Lord. What Thou wilt,
then they journeyed: journeyed not: but when of Moses.
whether it was by day it was taken up they * * ***ś; ; ;
or by night that the cloud journeyed. #sº . Is, 4.5., Ez.
40.38. Deut, 1:33.
was taken up, they jour-
neyed.
22 Or whether it were
two days, or a month, or
a year, that the cloud
tarried upon the taberna-
cle, remaining thereon,
the children of Israel
"abode in their tents, and
at the
23 At the command-
ment of the LoRD they
rested in their tents, and
commandment
of the Lond they jour: º, .
neyed: ; they kept the
charge of the LoRD, at 7.
the commandment
the Lord by the hand 8.
a £3." is 21.23.
Neh. 9.12, 19.
b 10:11,33,34. Ex. 40.36,37. Ps. 80:
c ºx. 33 14,15, I's. 32:8. 73:24. John
10:3,49. .*
d 20. 10:13, Ex. 17:1. 2 John 6.
eb. was.
f See on 17.-Ex. 40:36,37. Deut. 1:6,
2:3,4. Ps. 77:20. Prov. 3:5,6.
Acts 1:4.
g 19, Gen. 26:5. Josh. 22:3. Ez. 44;
Zech. 3:7.
of
PRACTICAL OBSERVATIONS. *
We are so immersed in the things of time and sense, that the
most pure minds have need to be repeatedly “stirred up, by way
of remembrance,’ to such duties as they have before been in-
structed in. (2 Pet. 1: 12–15. 3: 1–4.)—Alas! in what a
sad dilemma are multitudes of professed Christians! They are
habitually wr.clean, through indulged lusts and unrepented sins,
and cannot approach the Lord’s table without a presumptuous
profanation: yet in staying away they neglect ‘their bounden du-
ty and service;’ and virtually confess that they have no part in
Christ, but are liable to bear the heavy load of their own ini-
quity, and to be cut off by the righteous judgment of God; not
so much for disregarding this outward sign, as for neglecting
the great salvation itself—But men should reflect, that if they
are not prepared for the Lord’s tablé, they are not fit for death
and judgment; and that it is very ungrateful for Christians to
Verses 16–23.
(Ez. 13: 21, 22.40: 36–38.) The cloud would, doubtless, often
try the patience of the people, and be very inconvenient to them :
yet we do not find, anidst all their rebellions, that they ventured to
act in direct opposition to these intimations of the divine will, ex-
cept in one instance. (14: 40–45.)—Onlcelos, an old Jewish com-
mentator, in many places paraplirases the words rendered, “at the
commandment of the Lord,” at the mouth of the Word of the LORD.
This shows that the ancient Jews had some knowledge of the doc-
trine, with which the apostle John sublimely opens his gospel.—The
neglect the command of Him who loved us, and gave Himself
for our sins, and, as with his dying lips, said to his disciples,
“Do this in remembrance of Me.”—Under difficulties and distress
of conscience it is proper to consult pious and faithful ministers,
and plainly to state the case to them... (2 Chr. 30: 16–20.)--
When kept away, at one time, from ordinances, we should be doub-
ly careful to improve the next opportunity. Though we are not
under the miraculous direction of the cloud; yet the providence
of God appoints the bounds of our habitation, and his Word is
the perfect and sufficient rule of our conduct. , Let us beg of Him,
therefore, to choose for us our places of abode in this world, our
time of removal out of it, and our everlasting inheritance; for
He never chose to the final disadvantage of those, who were en-
abled to refer all their concerns to his decision. SCOTT.
- º
case of two or three millions of people, shut upºn a dreary wilder-
ness, for almost 40 years, without ever seeing house, or garden, or
cornfield ; and that as completely, as if the highest walls, garrisoned
by the most valiant troops, had surrounded them ; when compared
Vºith their rebellions in other things, and their submission in this
respect, most strikingly shows, that they were convinced beyond
the possibility of doubt, that resistance must be unavailing : yet no-
thing short of having witnessed the miraclesdecorded in these books,
could have induced this strong conviction. Sco 1 r.
| 474)
B. c. 1490°C
Of the silver trumpets.
- NUMBERS, X.
CHAP. X. -- *
Directions for making and using the sil:
ver, trumpets, 1–10. The
journey from Sinai to Paran, 11—13;
and the order in which they marched,
14-28. Moses entreats Hobab to
continue with them, 29–32. His
rayer at the removing, and the rest-
- ing, of the ark, 33–38. -
~ A ND the Lond spake
IA- unto Moses, saying,
2 Make thee * two
trumpets of silver; * of
a whole piece shalt thou
make them, that thou
mayest use them for “the
calling of the assembly,
and for the journeying
of the camps.
3 And when "they
shall blow with them, all
the assembly shall as-
semble themselves
thee, at the door of the
tabernacle of the congre-
gation.
4 And, if they blow but
with one trumpet, then
the princes, which are
* heads of the thousands
of . Israel, shall gather
themselves unto thee.
5. When ye blow an
alarm, then & the camps
that lie on the east parts
shall go forward.
6 When ye blow an
alarm the second time,
then h the camps that lie
on the south side shall
take their journey: they
sraeliteå, i.
łºwhere Thou- wilt, only let me be thine, and
ways in the way of my duty.’
CHAP. X. W. 1–10. Here are directions con-
cerning the public notices by sound of trumpets.
Their constitution was to be in every thing di-
vine, therefore, even in this matter, small as it
seems, Moses is directed.
The trumpets were to be sounded. 1. For
calling assemblies, v. 2. as to sanctify a fast,
Joel 2:15. &c. The invitation to the benefit
of ordinances is general, whoever will, let him
come. Wisdom cries in the chief places of con-
course. But, that the trumpet might not give
an uncertain sound, they are directed, if only
the princes and elders were to meet, to blow but
one of the trampets; less should serve to call
them together, who ought to be examples of for-
wardness in any, thing good: but, if the body of
the people were to be called together, both the
trumpets must be sounded, that they might be
heard at the greater distance. . In allusion to
to this, they are said to be blessed that hear the
joyful sound, i. e. that are invited to wait on
God in public ordinances, Ps. 122: 1... And the
general assembly, at that great day, will be sum-
moned by the sound of the archangel’s trum-
pet. 2. For the journeying of the camps; to
give notice when each squadron must move, for
no man’s voice could reach so far: with us well
disciplined soldiers may be exercised by beat of
drum. The trumpets must now sound an alarm,
(v. 5.) a broken, quavering, interrupted sound,
roper to excite and encourage the minds of peo-
ple in their marches against their enemies; as a
continued equal sound was more proper to call
the assembly together; (v. 7.) yet, when the peo-
ple were called together to deprecate God’s judg-
ments, we find an alarm sounded, Joel 2: 1. At
the first sounding, Judah’s squadron marched, at
the second, Reuben’s, at the third, Ephraim's, at
the fourth Dan’s, v. 5, 6., And some think this
was intended to sanctify their marches; for thus
was proclaimed by the priests, who were God’s
-
was called the blowing of trumpets, Lev. 23.
23. &c. And-it should º º were # :
grace the solemnity of all their feasts, (Ps. 81:
3.) and their sacrifices, (2 Chron. 29. 27.) to
intimate with what joy and delight they perform-
ed their duty to God, and to raise the minds of
those that attended the services to a holy triumph
in the God they worshipped. And then their
performances were for a memorial before God;
for then He takes pleasure in our religious exer-
cises, when, we take pleasure in them. Holy
work should be done with holy joy.
W. 11–28. Here is, I. A general account of
the removal of the camp of Israel from Sinai,
before which mountain it had lain now about a
year, in which time, and place, a great deal of
Inemorable business was done. Of this removal,
it should seem, God gave them notice some time
before, Deut. 1: 6, 7.
The cloud was taken up, and we may sup-
pose stood for some time, till they were ready to
march; and a great deal of work it was to take
down all the tents, and pack up all their goods,
but, every family being employed about its own,
and all at the same time, many hands made quick
work of it. The match is begun, v. 13. Some
think mention is thus frequently made in this
and the foregoing chapter of the commandment
of the Lord, guiding and governing them in all
their travels, to obviate the calumny and reproach
| afterward thrown on Israel, that they tari led so
long in the wilderness, because they had lost them-
selves there, and could not find the way out.
Note, Those that have given up themselves to the
direction of God’s Word and Spirit, steer a steady
course, even when they seem to be bewildered.
| While they are sure they cannot lose their God
and Guide, they need not ſeal losing their way.
3. After three days’ march, they rested in the wil-
derness of Param. Note, All our removes in this
world are but from one wilderness to another.
Changes which we think will be for the better do
not always prove so; while we carry about with
us the common infirmities of human nature, we
t
º
|
shall blow an alarm for mouth to the people, not only the divine orders must expect, wherever we go, to meet with its
their journeys.
7 But when the con-
gregation is to be gather-
ed together, ye - shall
blow, but ye shall not
Sound an alarm.
, 8 And k the sons of
Aaron the priests shall
blow with the trumpets:
and they shall be to you
for an ordinance for ever
throughout your genera-
tlOnS. -
9 And if ye go to war
in your land against the
enemy that oppresseth
you, * then ye shall blow
an alarm with the trum-
pets: and ye shall be
* remembered before the
LoRD your God, and ye
shall be saved from your
enemies. º
10 Also "in the day
of your gladness, and in
your solemn days, and in
them in all their motions. He that hath ears let
laim hear, that God is with them of a truth.
King Abijah valued himself and his army very
much on this, God Himself is with us for our
Captain, and his priests with sounding trum-
pets. 3. To animate and encourage their ar-
mies, when they went out to battle, v. 9. signi-
fying thereby their appeal to Heaven for the de-
cision of the controversy, and their prayer to
God to give them victory. 4. To solemnize
their sacred feast, v. 10. One of their feasts
the beginnings of your
from off the tabernacle
- given them to move, but the divine blessing on common calamities; we should never be at rest,
never at home, till we come to heaven, and all
will be well there.
II. A particular draught of the order of their
| march, according to the late model. 1. Judah,
v. 14–16. The leading standard, now lodged
with that tribe, was an earnest of the sceptie,
which in David’s time should be committed to
it, and looked further to the Captain of our sal-
' vation, of whom it was likewise foretold, that
unto Him should the gathering of the people
be. 2. The two families of the Levites instruct-
4
k 31 6. Josh. 6 4–16. 1 Chr. 1524.
16 6. 2 Chr. 13 12–15
months, ye shall blow of the testimony. ' " 'i si..." is... ºil pſ
with the trumpets over 12 And the clildren # * : * :
your burnt offerings, and of Israel took their "# *ś, ź fºº". #:
over the sacrifices of journeys out of the , º, ." §',"isº";
your peace-offerings; wilderness of Sinai; and štº sº. 259.10. cur.
that they may be to you the cloud rested in the “iºs ºf £ºcºls...}
for "a memorial before wilderness of Paran. #º siſ. §§6. º.
your God: I am the LoRD ; ; #.", #;"...}}}.
a 2 Kings 12:13.
2 Chr 5 12.
your God. , , b Ex. 25:18,31. Eph. 45. p flººg so is on 17 car.
- 11 T And it came to *g, *...* * * * * * * ºl...º.º.
- - ... o. St. -*.*.*.*
pass, on the twentieth . . ºlº Es, is 21. ... àis." E.13%. 4036. Deut. 1,
day of the second month, Deut. 1:15. # 91. asis. Ex is is
- f 6.7. Is. 58.1. Joel 2 1. t 1.1.9 1:... º.º. º.º.º.
in the second year, that ; # 9. u žiºs; *...*.*.*
r h 2:10–16 - - - o 4. º - * * • v 8 was
the cloud was taken up 5:
- NOTES.
CHAP. X. V. 2—10. In allusion to the uses assigned to these
in this place, and in others referred to (JM. R. e—p,) which
trumpets,
do not seem to require explanati
sºunds the alarm to sinners; calls them to repentance ; proclaims
Slaves; collects the spiritual worshippers of
*
liberty to captives and
God, in all ages and nations, to
rºw, and feasts of holy joy
pilgrims on earth ;
exclies them to combat
them with the assurance of vict
rifice of Christ; explains it, an
joy; summons them to become strangers and
directs and encourages their heavenly journey;
against Satan, the world, and sin; animates
d tends suitably to affect them with
on ; we may observe, that the Gospel
keep their solemn fasts of godly sor- who hear it.
ory ; calls their attention to the sac-
it; and is a constant memorial of
them, for their encouragement
dismay to all their enemies.
of sounding the trumpets W
priests and people : an
should be rendered as pl
(l
(2.) Trumpets.]
as “à little less than a cubit long,
piece a little thicker,
whole ending in a b
cut, Ex. 37: 10.]
the Lord’s gracious presence with
and protection, and for a terror and
(2 Chr. 13: 12.)—The distinct ways
ere doubtless well understood both by
d this might imply, that the Word of God
am as possible to every description of those
Cor. 14: 6–12.) e Scott.
fºr sºoth. Josephus describes those used in his age
the pipe slender, with the mouth-
widened at the top to receive the breath; the
ell-shaped mouth, like (our) trumpets.’ ” [See
Ros ENM.
[475]



B. Q. 1490.
The Israeliteştcave Sinai.
NUMBERS, X.
18 And they first: took
their journey, according
to the commandment of
the Lord by the hand of
Moses.
14 || In y the first place
went the standard of the
camp of the children of
Judah, according to their
armies: and over his host
was a Nahshon the Son
of Amminadab.
I5 And over the host
of the tribe of the chil-
dren of * Issachar, was
Nethaneel the son of
Zuar.
16 And over the host
of the tribe of the chil-
dren of b Zebulun, was
Eliab the son of Helon.
17 And “ the taberna-
cle was taken down: and
d the sons of Gershon
and the sons of Merari
set forward, bearing the
tabernacle.
18 || And the standard
of “the camp of Reuben
set forward, according to
their armies; and over
his host was Elizur the
son of Shedeur.
19 And over the host
of the tribe of the chil-
dren of § Simeon, was
Shelumiel the son of
Zurishaddai.
20 And over the host
of the tribe of the chil-
dren of Gad, was " Elia-
saph the son of Deuel.
21 And i the Kohath-
ites set forward, bearing
the sanctuary ; and * the
other did set up the taber-
nacle against they came.
22 || And the standard
of k the camp of the chil-
dren of Ephraim set for-
ward, according to their
armies: and over his host
was Elishama the Son
of Ammihud.
23 And over the host
of the tribe of the chil-
dren of Manasseh, was .
* Gamaliel the son of
Pedahzur.
24 And over the host
of the tribe of the chil-
dren of Benjamin, was
ed to carry the tabernacle. As soon as the cloud
was taken up, the tabernacle was taken down,
and packed up for removing, v. 17. , 3. Reuben
next after Judah, v. 18–20. 4. The Kohath-
ites, with the sacred furniture of the tabernacle,
in the inidst of the camp, the safest and most
honorable place, v. 21. And they, that is, (says
the margin,) the Gershonites, and Merarites, did
set up the tabernacle against they came; per-
haps it is expressed thus generally, because, if
there was occasion, not those Levites only, but
the other Israelites in the first squadron, lent a
hand to the tabernacle to hasten the rearing of it,
even before they set up their own tents. 5.
Ephraim next after the ark, (v. 22–24.) to
which some think, the Psalmist alludes, when he
prays, (Ps. S0: 2.) Before Ephraim, Benjamin
and Manasseh, the three tribes that composed
this squadron, stir up thy strengths (and the
ark is called his strength, Ps. 78: 61.) and come
and save w8. 6. Dan’s squadron followed last,
v. 25–27. It is called the rearward, or gath-
ering host, of all the camps, because it gathered
up all that were left behind; mot the women and
children, those we may suppose were taken care
of by the heads of their families, in their respec-
tive tribes; but all the unclean, the mixed multi-
tude, and all that were weak and feeble, and cast
behind in their march. Note, He that leadeth
Joseph like a flock, has a tender regard to... the
hindmost, (John 17:12.) that cannot keep pace
with the rest, and of all that are given Him,
Iłe will lose mone. See Ezek. 34: 16.
W. 29–36. Here is, I. An account of what
now passed between Moses and Hobab. Some
think Hobab the same with Jethro, Moses’ ſa-
ther-in-law, and that the story, Ex. 18. Should
come in here: it seems more probable Hobab was
the son of Jethro, alias Reuel, or Raguel, (Ex.
2: 18.) and that when the father, being aged,
went to his own land, (Ex. 18: 27.) he left his
son Hobab with Moses, as Barzillai left Chim-
ham with David; and the same word signifies
both a father-in-law, and a brother-in-law.
Hobab stopped contentedly with Israel while en-
camped at Sinai, near his own country; but now
they were removing, he was for going back to his
father’s house.
Here is, 1. Moses’ kind invitation to him to go
25 || And the standard
of 9 the camp of the chil-
dren of Dan set forward,
which was P the rearward
of all the camps through-
out their hosts: and over
his host was 4 Ahiezer
place of
29 || And Moses said
unto Hobab, the son of .
"Raguel the Midianite,
Moses' father-in-law, Wé f
are journeying unto the '
which
LoRD Said,
. . . .
forward with them to Canaan, v. 29. Those
that are bound for the heavenly Canaan should
invite and encourage, all their friends to go along
with them. And what argument can be more
powerful than this, that God hath spoken good
concerning them. It is good having fellowship
with those that have fellowship with God, (1 John
I: 3.) and going with those with whom God is
Zech. 8:23, ... " 2
2. One would have thought Hobab, who had
seen so much of the special presence of God with
Israel, and such surprising tokens of his favor to
them, should not have needed much invitation to
embark with them. But his refusal must be im-
puted to affection for his native air and soil, which
was not overpowered, as it ought to have been,
by a believing regard to the promise of God, and
a value for covenant-blessings. The magnetic
virtue of this earth prevails with most people
above the attractives of heaven itself.
3. Moses’ gleat importunity with him, v. 31,
32. (1.) Thow may est be to us instead of eyes,
to show the conveniences and inconveniences of
the place we march through, and encamp in.
Even they that were led by miracle must not slight
the ordinary means of direction: Some think
Moses suggests this to Hobab, not because he
cxpected much benefit from his inſormation, but
to please him with the thought of being some way
useful to so great a body, and so to diſaw him on
with them, by inspiring him with an ambition to
obtain that honor. (2.) Thàt they would be kind
to him, v. 32. We can give only what we 16-
ceive. All we dare promise, is, to do good, as
God shall enable us. Those that share with
God’s Israel in their labors and hardships, shall
share with them in their comforts and honors: if
we suffer with them, we shall reign with
them. - -
We do not find Hobab made any reply, there-
fore we hope he preferred being useful, to grati-
fying his inclination; and so left us a good ex-
ample. ' And we, find (Judg. 1: 16. 1 Sam. 15.
6.) that his family was no loser by it.
II. They left the mount of the Lord, (v. 33.)
where they had seen his glory, heard his voice,
and been taken into covenant with Him; that
celebrated mountain, which we never read of in
scripture any more, unless with reference to these
-
51. Heb. 9. 11, 12:28. 2 Pet. 1: 14.
l 3:25,26,36,37. 4:24–33. 76–8.
26:5–18.
º , son of Reuel. 7:42.
7. 3.27–32. 4:4–16. 7.9.
Chi 152,12–15 -
* That is, the Gershonites and the Me-
7 (UT2tg8. -
17. & Cº - e.
k 2, 18–24. 26 23–41. Gen. 48:19.
Ps. 80; 1,2
1 1.10. 7:48.
H
x the
I will give it
the son of Ammishaddai. -
26 And over the host
of the tribe of the chil-
dren of Asher, was "Pa-
giel the son of Ocran.
27 And over the host
of the tribe of the chil-
dren of Naphtali, was
* Ahira the son of Enan.
28 # Thus were the
journeyings of the chil-
dren of Israel, “according
you: y come thou with
us, and we will do thee
good; * for the LoRD hath
spoken good concerning
Israel.
30 And he said unto
him, I will not go; but I
* will depart to mine own
land, and to my kindred.
31 And he said, Leave
us not, I pray thee; for-
x 9 23. -
y 2.3–9. 26:19–27. Gen. 498.
m 1:10. 7:54.
In 1:11. 760.
o 2:28–31. 26.42–51. Gen. 49:16,17.
p Deut. 25:17, 18. Josh. 6:9. Is, 52:12.
58,8.
q 1:12. 7:66
* 1:13. 7.72.
s 1-15. 7.78.
† Heb. These.
t 35,36. 234. 24.4,5. , Cant. 6:10. 2
jor. 14.33,40. Col. 2:5.
u Ex. 2.18. Reucl. 3:1. 18:1,27.
x Gen. 12:7. 13:15. 15:18. Acts 7-5.
y Judg. 1:16. 4.1.1. 1 Sam. 15.6. Ps:
34:8: 1s. 2:3. Jer, 50:5. Zech. 8.21
—23. Rev. 22.17.
Gen. 32:12. Ex. 3:8, 6.7,8.
Ruth 1.15–17.
ps. 45.10. Luke 14:26. 2 Col. 5.16.
17: 8.] might easily occasion
to know those places
[And though “the cloud' in-
Instead
* Abidan the son of to their armies, when Ž $gº. 7:12. 'Heb. 11.8,13.
Gideoni. they set forward. § {:} %; , -
Verse 14. bushments of rapacious hordes, [Ex.
Dr. A. Clarke gives this as the order of their march : great loss, it was 9ſ the highest importance
\ tº- where camps could be well pitched.”
3 # & ăicated the general place of encampment, yet as a gºt space,
an º ... º. (some think 12 miles''square even) was taken up by this immense
$ _-S a; º; * g little care, or knowledge
- ºf: g: q9 U2 4; c. army, parts of the encampment, fom too ****) Ige,
; F = 8.3: : a ## §§ = -: in tº £ioice or guarding of their particular locality ºf loutes, might
s: E3 Hº . $ 3 º ºs . S 3 : ,-3 posed to sudden incursions, or distressing privatiºns.
© : 7, 9 - sº .S $.5 - 3 - P. § 3.3 * @ c. be expo i r1 ºn 22 b 29 : 15., Tl Tidiani
‘S #3; # ### § 3 ; 5: 3 is 5'- s: E →. of eyes...}, ‘I. e. “...as a guide,” comp. Jo : Io. The Midlanite
§§§§: : § §§§§: -: §§§ § 2,5: foºt.” having often wandered, through these :ountries, with his
4. ** £3 *%. flockS 'well knew [the passes and defences as well as] all the places
- Verse 31. ºf AA a of asture and fountains, which the Arabs are wont most caleſully
We are to encamp ºn the dese, t.]
Iſlents.
* I. G. In places proper fol encamp-
For in Arabia, where water is scarce, and where the am-
to conceal.” Poseium. Dr.
.A. Clarke would confine the utility of
* - 2 -
Hobai's presence to “particular orcursions, but it seems unnecessary
[476]
*
*
*
&
*}
*
B. C. usº - -
ašmuch as thou knowest
how we are to encamp,
in the wilderness, and
thou mayest be to us
b instead of eyes. A -->
32 And it shall be, if
thou go with us, yea, it
shall be, that “what good-
hess the Lord shall do
unto us, the same will we
do unto thee.
33 || And they departed
from dºthe mount of the
LoRD three days’ jour-
ney: änd “the ark of the
covenant of -the Lord
f went before them in the
three days’ journey, to
search out 6 a resting
place for them.
, 34 And h the cloud of
the Lord was upon them
by day, when they went
out of the camp.
35 And it came to
pass, when the ark set
forward, that Moses said,
i Rise up, LoRD, and let
thine enemies be scatter-
ed; and let them that hate
thee flee before thee.
36 And when it rested,
he said, k Return, O
LoRD, unto the * many
thousands of Israel.
CHAP. XI.
The people complain, and the file of
the Lord burns among them, but is
uenched through Moses' prayer, l,
3. the place is called Taberah, 3.
They, grow weary of manna, and lust
for flesh,4–9. Moses complains, 10
—15. God promises to give him sev-
enty assistants; and flesh to the peo-
ple for a month, 16–20. Moses' faith
is staggered, 21–23. God gives of his
Spirit to seventy elders, 24, 25. Tw
plophesy in the camp: Joshua would
jol bid them: but Moses eploves him,
. The quails an e sent in vast
abundance, but in wrath, 31–35.
ND” when the people
+ complained, fit
displeased the Lord : and
the Lord heard it; and
his anger was kindled:
and b the fire of the Lord
W. 1–36. The trumpet of the Gospel, being God’s appointed
ordinance, demands the serious attention of all to whom it is
sent. ‘Blessed is the people
clearly understand its meaning,
pray, to weep or rejoice, to attack their enemies, or to resist their
assaults, to march forwards with alacrity, or to endure the labors
of the way with patient perseverance.
be left destitute of encouragement, instruction, or counsel, through
the whole of their journey. The Lord Himself goes before his
believing people, to find them out, resting-places from time to
time by the way: and He, will abide with every individual, and
with all the thousands and mi
the end of the world:” for He
leave them nor forsake them
,’ and this is the substance of at
their prayers and desires.—While thus journeying to the place
the Lord hath engaged to give us; we should endeavor, by gen-
eral good behavior and tranquil cheerfulness, by special acts of
kindness, and pressing exhortations and persuasions, to induce
our relatives, friends, and neighbors to attend us; aiming to con-
NUMBERs, XI.
past stories; now farewell, Sinai, Zion is the
motintain of which God has said, This is my
rest for ever, and of which we must say so. But
they took .#. the ark of the covenant,
by which their stated communion with God was
to be kept up. For,
1. By it God did direct their paths: The
ark, i. e. the God of the ark, is said to search
out a resting-place ſor them; not - that God’s
infinite wisdom and knowledge need make search-
es, but every place they were directed to was as
convenient for them, as if the wisest man they
had among them had been employed to go before
them, aid mark out the camp to the best advan-
tage. Thus Canaan is said to be a land which
God spied out,
2. Their going-out and coming in were sanc-
tified by prayer, (v. 35, 36.) and it is an example
to us to begin and end every day’s journey, and
every day’s work, with prayer. They were now
in a desolate country, but Inarching towards an
enemy’s country, and their dependence was on
God for success and victory, as well as for di-
rection and supply. David used this prayer, (v.
35.) long after, (Ps. 68: 1.) for he also fought
the Lord’s battles. Note, there are those in the
world that are enemies to God, secret and open;
enemies to his truths, his laws, his ordinances,
his people. The scattering and defeating of such
is a thing to be earnestly desired, and believingly
expected, by all the Lord’s people. Those that
persist in rebellion against God are hasting to-
wards their own ruin. For the scattering and
defeating of God’s enemies, there needs no more
but God’s arising, Ps. 76: 8, 9. Christ’s rising
from the dead scattered his enemies, Ps. 68: 18.
Some read, v. 36. ‘ Return, O Lord, the many
thousands of Israel, return them to their rest
again, after this fatigue.” Thus it is said, The
Spirit of the Lord caused him to rest. Thus
he prays for success abroad, and peace at home.
We read it, Return to the thousands of Israel,
the ten thousand thousand. So the word is.
Note, The church of God is a vast body; we
should concern ourselves for its welfare; God’s
presence is its happiness. All these thousands
are but ciphers, He is the figure: therefore, Hap-
py art thou, O Israel!
.*
CHAP. XI. Hitherto things had gone pretty
well in Israel, little interruption had been given
to the methods of God’s favor to them since the
burnt among them, and
consumed them that were
º –6,11–17. Jer.
in “the uttermost parts g ºi" i.
16. Matt. 11 28–30.
of the camp.
The people complain.
matter of the golden calf ; the people seemed
teachable in marshalling and purifying the camp
the princes devout .# generous in dedicating
the altår, and there was good hope they woulā
be in Canaan presently. But at this chapter be.
igins a melancholy scene, the measures are all
broken, God is turned to be their Emerny, and
fights against thein—and it is sin, sin, that makes
all this mischief.
V. 1–3. 1. The people (v. 1.) were, as it
were, complainers. So the marg. They had
received from God excellent laws and ordinances,
and yet no sooner were they departed from the
mount of the Lold, than they began to quarrel
with God Himself. See the sinfulness of sin,
which takes occasion from the commandment to
be the more provoking; and the weakness of the
law through the flesh, Rom. 8: 3. The law dis-
govered sin, but could not destroy it; checked
it, but could not conquer it. Some, perhaps,
complained that they were removed from Sinai,
where they had been at rest so long, others that
they did not remove sooner: some of the weather,
others of the ways: some, perhaps, thought three
days’ journey was too long a march, others thought
it not long enough, because it did not bring them
into Canaan. When we consider how their camp
was guided, guarded, graced, victualled, and what
care was taken of them in their marches, that
their feet should not swell, nor their clothes wear,
(Deut. 8: 4.) we may ask, ‘What could have
been done more for a people, to make them easy?’
Note, A fretful, discontented spirit will always
find something or other to quarrel with, though
outward circumstances be ever so favorable.
2. The Lord heard it, (though it does not
appear that Moses did.) He knows the secret
ifrettings and murmurings of the heart, and his
anger was kindled: though He allows us to
complain to Him when there is cause, Ps. 142: 2.
3. Their chastisement. The fire of the Lord
burnt among them, such flashes from the cloud
as had consumed Nadab and Abihu. We read
of their murmurings several times, when they
first came out of Egypt, Ex. 15: 16, 17. But
no such plagues were inflicted on them for it as
now ; for now they had had great experience of
God’s care, and distrust was so much the more
inexcusable.
- 4. Their cry to Moses, v. 2. Note, When we
complain without cause, it is just with God to
20-27. 1 Sam. 4.3. Jer. 3:16, Heb.
13 20.
f Ex. 33:14,15. Deut. 1-33. Josh. 3:2
is 38.12.’ 66:1. Jer. 6:
give us cause to complain. Those that slight
a 1033. 20 2–5 2.1 5 Ex. 1523,24.
16.2,3,7,9. 17 2,3. Lam 339. 1
Cor. 10 10. Jude 16
t Or, were as at trere complatners.
f Heb. 7t was eval in the ears of the
I.O.R.D. Gen. 38 10. 2 Sam ll:
31 8.9
Heb. 4:3—ll.
h #sº 21,22. Neh. 9.12, 19. Ps. 27 Marg. ºp 222 2
b Job 29.15. . 328. 1 Cor. 12:14– 05:39. b 16.35 Lev. 10.2. Deut. 32 22
**, *, *s, cor. 13:1. i Ps. 68. 1,2. 132:8. Is. 51:9. Kings I 12. Job 1 16. Ps. 78 21.
cºju’lg. 1:16 k Ps. 90.13–17 106 18 Is 30:33 33 14. Nah. I 5.
& i John 1.3.
d Ex. 3:1. 19 3. 24:17.18
e Deut. 3.9. 3.6 iósh. 47. Judg. 24.60.
*
* Heb. ten viousand thousands.
Malk 9 43–49. Heb 1229.
c Deut. 25. 18.
Gen.
PRACTICAL OBSERVATIONS.
who know the joyful sound,” and
whether it call them to watch and
unto them.
Such persons will never
llions of Israel, “always even unto
has promised, that He will never
vince them, that the Lord is with us, that He hath spoken good
concerning us; that He hath good in reserve for us, and that it
is for their true advantage to accompany us; frankly proposing
to them a participation in all our plivileges and comforts, and as-
suring them of all the kindness which God shall enable us to do
(1 John 1: 3, 4.) By persevering attempts of this
kind, and by fel vent prayers, we may frequently overcome the
reluctance of those, who at first were unwilling to enounce the
pleasures of sin, or the interests of the world, or who were loth
to encounter the hardships of the journey, or who valued not the
promised inheritance—We should becº eful, that we begin every
indertaking, especially those in which the church of God is con-
cermed, with earnest prayer for direction, assistance, and suc-
cess: and not only ministers, but magistrates and princes also:
should be men of prayer, as well as of activity, integrity, and
ability; for whatever talents and instruments are employed, the
Lord alone sends prosperity.
at the throne of grace, the many
out fail be remembered.
Finally, in all our supplications
thousands of Israel should with-
SCOTT.
to invent these. It is observable, that the narrative does not men-
tion whether IIobab stayed or went. This is a strong
of its untiquity, for it is written upon the supposition, that nobody
would think of asking what became of #.
Israel knew whether he was among them or not.
‘internal proof,
ab, for every body in
* ED.
CHAr. XI. V. 1–3. ‘The people were, as it were, complainers 3’
(marg.) that is, they murmured against Moses, and against the lord.
NOTES.
Scot T.
[477]
B, C, 1490.
The people's lust and murmuring.
NUMBERS, XI.
2 And the people
* cried unto Moses; and
when Moses” prayed un-
to the LoRD, the fire
* was quenched.
3 And he called the
name -of the place f Ta-
bezah; because the fire
of the Lord burnt among
them.
4 || And 5 the mixed
multitude that was among
them f fell a lusting; and
h the children of Israel
also Swept again, and
said, 'Who shall give us
ſlesh to eat?
5 We remember * the
fish which we did eat in
Egypt freely; the cucum-
bers, and the melons, and
the leeks, and the Onions,
and the garlick:
6 But now our soul
is dried away : there is
Lothing at all, besides this
manna, before our eyes.
7 And m the manna
was as coriander-seed,
and the || color thereof
as the color of "bdellium.
8 And 9 the people
went about, and gathered
it, and ground it in mills,
or beat it in a mortar, and
P baked it in pans, and
made cakes of it: and the
8 taste of it was as the
taste of fresh oil.
9 And when the dew
fell upon the camp in the
night, the mamma fell up-
on it.
10 * Then Moscs heard
the people * weep
throughout their families,
d 21:7. Ps. 78 34,35. Jel. 37 3. 42 2.
Acts 8 24.
God’s friends when in prosperity, would be glad
to make them their friends when in distress: Fa-
ther Abraham, send Lazarus.
5. The prevalency of Moses’ intercession; the
fire was quenched. By this it appears that
God delights not in punishing, for when He has
begun his controversy, He is soon prevailed with
to let it fall. Moses was one of those worthies
who by faith quenched the violence of fire.
6. A new name given hereupon to the place,
to perpetuate the shame of a murmuring people,
and the honor of a righteous God; Tºrah, al
burning, (v. 3.) that others might hear and fear,
and take warning not to sin as they did, lest they
should smart as they did, 1 Cor. 10: 10.
W. 4–15. These verses represent things sadly
unhinged, in Israel: both the people and the
prince uneasy.
I. The people fretting and speaking against
God Himself, (as it is interpreted, Ps. 78; 19.)
notwithstanding his glorious appearances both
to, and for them.
Observe, 1. The criminals. The miaºt multi-
tude, v. 4. the rabble that came with them out of
Egypt, expecting only the land of promise, but not
a state of probation in the way to it; hangers-on,
who took hold of the skirts of the Jews, and went
with them, only because they knew not how to
live at home, and were minded to seek their for-
tunes (as we say) abroad. Note, A few factious,
discontented, ill-matured people may do great
mischief in the best societies, if great care be not
taken to discountenance them. Such as these are
an untoward generation, from which it is our
wisdom to save ourselves. Even the children
of Israel took the infection, v. 4. as if the scum
and outcasts of the camp were to be its privy-
counsellors. A people near to God, and highly
privileged, yet drawn into rebellion against Him!
Oh how little honor has God in the world, when
even the people which He formed for Himself,
to show forth his praise, were so much a dishon-
or to Him! Therefore let none think their ex-
ternal professions and privileges will be their
security, either against Satan’s temptations, or
God’s judgments: see 1 Cor. 10: 1, 2, 12.
2. The crime; they lusted and murmured.
They had been lately corrected for this sin, and
many of them overthrown, yet they returned to
it, see Prov. 27: 22. (1.) They magnified the
plenty and dainties they had in Egypt, (v. 5.) as
if God had done them a great wrong in taking
them thence. They remember the cucumbers,
and the melons, and the leeks, and the onions,
and the garlick, but they do not remember the
brick-kilns, and the task-masters, the voice of
the oppressor, and the smart of the whip. No,
these are forgotten by these ungrateful people.
(2.) They were sick-of the good provision God
made them, p. 6. which, to show how unreason-
able their complaint was, is here described, v.
7–9. It was good for food, and pleasant to the
eye, every grain like an orient pearl; wholesome
and mourishing; not dry bread, but like fresh oil;
agreeable (the Jews say, Wisd. 16:20.) to every
man’s palate; tasting as he would have it; and
dressing it, yielding them a grateful variety: it
cost, them no money nor care; it fell in the night
while they slept, and the labor of gathering it was
not worth speaking of; they lived on free qual-
ter, and yet could talk of Egypt’s cheapness, and
the fish they ate there freely. Note, Peevish, dis-
contented minds will find fault with that which
has no fault in it, but that it is too good for them.
It is very provoking to God to undervalue his
favors, and to put a but on our common mercies.
Nothing but manna. Those that might be very
happy, often make themselves very miserable by
their discontents. (3.) They could not be satisfied
unless they had flesh. Either they were covetous
of their own great abundance of flocks,&c. brought
out of Egypt, and yet must have flesh as cheap as
they had bread, or they would not be pleased; or
else they were curious; beef and mutton would not
please them, they must have something more mice
and delicate, like the fish they até in Egypt.
Food would not serve, they must be feasted.
Note, It evinces the dominion of the carnal mind,
when we are solicitous to have all the delights
and satisfactions of sense wound up to the height
of pleasurableness. Be not desirous of dainties.
If God give us food convenient, we ought to be
thankful, though we do not seat the fat and drink
the sweet. (4.) They distrusted the power and
goodness of God. Thus this question is com-
mented upon, (Ps. 78: 19, 20.) Can He give
Jiesh also? He had given them flesh with their
bread once, when He saw fit, (Ex. 16: 13.) and
they might have expected it again, if, instead of
murmuring, they had prayed. Note, It is an of-
fence to God to let our desires go beyond our
faith. (5.) They lusted a lust, (so the word
is,) lusted greatly and greedily, till they wept
again for vexation. So childish were they, and
so humorsome. They did not offer up this de-
sire to God, but would rather be beholden to any
one else. We should not indulge ourselves in
any desire which we cannot in faith turn into
prayer, as when we ask meat for our lust.
e 14:13–20. Gen. 1823–33 Ex. 32.
10–14,31,32. 34 9. Deut. 9 19,20. Ex. 1238 T.ev. 21 10,11. Neh. 133. lſ Ex. 16 3. Ps. 17:14. Phil. 3:19, o Ex. 16.16–18. John 6.27,33–58.
Ps. 105 23, Is 37 4 Jen. 15 l Am. Heb. lust, d a lust. | 21:5. 2 Sam. 13.4. p Ex. 16:2
7. Jam. 5 16 1 John 5 16 h 1 Cor. I5 33 m Ex. 16.14,15,31. 1 Cor. 1:23,24. q Ex. 16:31. *
f 1645–48 Ileb 7 26, 1 John 21,2. § Heb 1 eturned and wept. Rev. 2, 17. | Ex. 16:13,14. Deut. 32:2. Ps. 78:23
* Heb, sunk. 1 Ps, 78 18–20. 106 14. Ronn. 13, 14. 1 | IHeb. cye of it as the eye of. –25. 105:40.
f That is, A burning. Deut. 9.22. or. 10.6. n Gen. 2.12. s 14:12. 16:27. 21:5. Ps. 106:25.
Verse 4. - that the succory and endive are
Flesh.]
eat flesh, except of sacrificial meat.
Rosenm, thinks they complained, because they could not
I.
Lev. 17: J–7. SD.
though still the same, yet, by different ways of
Verse 5.
Fish.] “Both ancient and modern authors laud the plenty of fish
in Egypt. Not only the Nile but also the lake Tennis, or Menzaleh,
whose shore was a part of Goshen, abounds in fish, which, being
salted, are sent into many other regions, particularly western Egypt
and Syria.” Ros E N M.
Cucumbers.J. JMaillet, in describing the vegetables eaten by the
modern Egyptians, says, melons, cucumbers, and onions are most
common. Celsius and Alpinus describe their cucumbers as more
agreeable to the taste and of more easy digestion than the European.
Celsius (?) says, they grew spontaneously there, whence the expres-
Sion “freely”, i. e. gratis. Hasselg. speaks of a kind called chati,
more palatable and wholesome than ours. Its cooling properties also
make it a very desirable medicine there. Its pulp, beaten up and
mixed with milk, is successfully applied to Inflammations, particu-
larly of the eyes. It is the only medicine used by the Egyptians in
fevers, and all plants of this family (cucurbitaceae) are known to be
useful in scorbutic complaints, with which the Egyptians and Israel-
ites were evidently much infected at that time. JMelons.]... ‘Still
called Battich, in Egypt, a drink and almost the only food of the poor
in July.” Hasselg, See Rosenm. and Harris. Ep.
Leeks.]_ Chatzir. “Cultivated and esteemed from the earliest
times in Egypt.” [Comp. cut, Gen. 47: 1.]. They are very fond of
it raw, with roasted ineat. The poor eat it raw with their bread
especially for breakfast. See Hasselq; . There is reason to doubt?
this plant is intended here ; (the word is differently rendered every
where else;), but rather such vegetables as grow promisguously with
grass. Ludolph says lettuce and saiads in general, Maillet observes,
%2=
º
much relished in Egypt. Some,
= or all these may be meant. But
some think it the lotus, (cut,) a
kind of water-lily,–the nenuph-
Éar, peculiar to Egypt, where,dur-
ing the summer heat, its whole
stalk is eaten raw, with the up-
= per parts; they are watery,
= nourishing, and refreshing ;
and are called ž azelnul. See
arris. Ed.
sº
º
. Aſ
º -->
: - E-
*~~~~~
Onions.] Betzalim. These were very large, and of a mild and agree:
able flavor ; the orientals yet delight in them. Garlic.], Schum.; still
so called. ‘Irerodotus and Dioscorides say this grew plenteously in
Egypt, and, according to Forskal, spontaneously, and was both eaten
and worshipped. But Hasselq. says it does not grºw there, but is
imported from the Archipelago, whence Harmer thinks the root of
the colocassia is meant. * Their onions, garlic, &c., Wele exquisitely
flavored, differing as much from vegetables of the same species in
northern climes, as a bad turnip does from a gººd gpple.” Dr. Jº.
Cººke." Herodotus says, “on the pyramid itself, Egyptian letters
indicate, how much was expended for the operatives, in radishes,
onions, and garlic: which an interpreter, as I well remember, said
amounted to 1600 talents.” “In short,” says Dr. 4. Clarke, ‘this
enumeration takes in almost all the commonly attainable delicacies.
in those countries.’ See Rusenn, and Harris. ED.
*- Verse 7.
Jake baellium.] ‘ I.e in color, a yellowish white, so the ancients.
[See on manna, note Ex. 16: 15.]” Ro8ESM,





[478]
* B. c. 1490,
JMoses is distressed.
NUMBERs, xi.
*
every man in the door
of his tent: and “the-an-
zer of the LoBD was
kindled greatly; “Moses
also was displeased.
11 And Moses said
unto the Load, "Where-
fore hast thou afflicted
thy servant? and * where-
fore have I
favor in thy
thou layest the burden
of all this people upon
me. P
12 Have I conceived
all this people?, have I
begotten them, that thou
shouldest say unto me,
y Carry them in thy-bo-
som (* as a nursing-father
beareth the
, child,) unto
which thou swarest unto
their fathers?
13 b Whence should I
have flesh to give unto
all this people? for they
weep unto me, saying,
Give us flesh, that we
may eat.
14 I am • not able to
bear all this people alone,
because it is
for me.
15 And if
thus with me, "kill me,
I pray thee, out of hand,
if I have found favor in
thy sight; and “ let me
not see my
fleSS.
16 And the Lord said
unto Moses, Gather unto
Ine ‘seventy men of the
elders of Israel, whom
thou knowest to be the
elders of the people, and
* officers over them ; and
bring them unto the tab-
ernacle of the congrega-
tion, that they may stand
there with thee.
17 And h I
down, and talk with thee
there ; and k I will take
of the Spirit which is up-
on thee, and
*
For this sin, the anger of the Lord was kin-
dled greatly against them, which is written for
our admonition, I Cor. 10: 6. What_is lawful
of itself becomes evil to us, when it is what God
does not allot to us, and yet we eagerly desire it.
II. Moses himself, though so meek and good
a man, is lineasy. *
V. 10. Now, 1. It must be confessed the provo-
cation was very great. These murmurings re-
flected great dishonor on God, and Moses laid to
heart the reproaches cast on Him. They knew
Moses did his utmost for their good, and nothing
without a divine appointment; and yet to be thus
continually teased and clamored against, would
break in upon the temper even of Moses himself.
God considered this, and therefore we do not find
that He chid him for his uneasiness.
2. Yet Moses expressed himself otherwise than
became him on this provocation. (1.) He un-
dervalues the honor God had put on him, in mak-
ing him the illustrious minister of his power and
grace, in the deliverance and conduct of that pe-
culiar people, which might have been sufficient
to balance the burden. (2.) He complains too
much of a sensible grievance. He might easily
have furnished hiluself with considerations enough
to enable him to slight their clamors, and make
nothing of them. (3.) He magnifies his own
performances, that all the burden of the people
lay on, him; whereas God Himself did, in effect,
ease him of all the burden. [God provided for
them, and directed, informed, and sustained him.]
(4.) He is not so sensible as lie ought to be of
his obligations, by virtue of the divine coinmis-
sion and command, to do his utmost for his peo-
ple, when he suggests that, because they were
not the children of his body, therefore he was not
concerned to take a fatherly care of them, though
God Himself, who might employ him as He
pleased, had appointed him to be a father to them.
(5.) He takes too much to himself when he asks,
PWhence should I have flesh to give them? (v.
13.) as iPhe and not God, were the housekeeper.
Moses gave them not the bread, John 6: 32.
Nor was it expected he should give them the
flesh; and if he meant, “Whence should God
have it?” he too much limited the power of the
Holy One of Israel. (6.) He speaks distrust-
fully-of the divine grace, when he despairs of be-
ing able to bear all this people, v 14 Had the
work-been much less, he could not have gone
through it in his own strength; but, had it been
much greater, through God strengthening him, he
might have done it. (7.) It was worst of all
passionately to wish for death, and desire to be
killed out of hand, because just at this time his
life was made a little uneasy to him, v. 15. Is
this Moses? Is this the meekest of all the men on
the earth? The best have their infirmities, and
i Deut. 32.22. Ps. 78:21,59. Is. 5:25.
Jer. 17:4.
in 12:3. 20:10–13. Ps. 106.32,33. Mark
3:5, 10:14
not ſound
sight, that
sucking
a the land
too heavy
thou deal
wretched-
will come
z Is... 49.15,23. Gal. 4:19. 1 Thes. 2-7. 11.
a Gen 22:16,17. 26:3. 50:24 Ex. 13 5.
b Matt. 1533. Mark 8:4. 9:23
ſail sometimes in the exercise of that grace which
they are most eminent for. But God graciously
overlooked Moses’ passion at this time, therefore
we must not be severe in our animadversions up-
#. it, but pray, Lord, lead us not into tempt.
2012,
V. 16–23. We have here God’s gracious an-
swer to both the foregoing complaints.
I. If Moses finds the weight of government lie
too heavy on him, though a little too passionate
in his remonstrance, yet he shall be eased, by
having assistants. And, that this provision may
be both agreeable and really serviceable,
1. Moses is directed to nominate the persons,
v. 16. The people were too hot, heady, [igno-
rant, land tumultuous, to be intrusted with the elec-
tion. . He must choose 70, according to the num-
ber of the souls that went down into Egypt, such
as he knew to be elders; i. e. wise and experi-
enced men. We read of the same number of
elders (Ex. 24: 1.) that went up to Sinai, but
they were distinguished only for that occasion,
these for a perpetuity; and according to this con-
stitution, the Sanhedrim, or great council of the
Jews, which in after-ages sat at Jerusalem, and
was the highest court of judgment among them,
consisted of 70. Our Savior seems to have had
an eye to it in the choice of assistant disciples,
Luke 10.
2. If not found fit, God promises they should
be made fit, else they might prove more a hin-
drance than a help to Moses, v. 17. Moses had
talked too boldly, yet God does not therefor-
break off communion with him; He beas a great
deal with us, and we must with one anothel ; I
will come down and talk with thee when thou
art more calm and composed; and I will take
of the same Spirit of wisdom, and piety, and
courage, that is upon thee, and put it upon
them. Not that Moses had the less of the Spirit
for their sharing, nor that they were hereby made
equal with him; Moses was still unequalled,
(Deut. 34: 10.) but they were clothed with a
spirit of government ploportionable to their place,
and with a spirit of prophecy to prove their di-
vine call to it, the government being a theocracy.
Note, Those that are not in some measure qualified
for a service, cannot think themselves duly called
to it. All good qualifications are from God;
every perfect gift is from the Father of lights.
II. Even the humor of the discontented people
shall be gratified too, that every mouth may be
stopped. They are bid to sanctify themselves,
(v. 18.) i. e. to put themselves into a postume
to receive such a proof of God’s power, as should
be a token both of mercy and judgment. Pre-
pare to meet thy God, O Israel.
1. God promises, (shall I say?) threatens they
should have their fill of flesh; that, if they had
Luke 10 l, 17.
Deut: 1.15. 16.18. 31.28
25, 12.5. Gen. ii. 5 is 21. Ex. 18.
11.20.34 5. John 3 13
v 15. Ex. it:4. Deut. 1:12. Jer. 15: is 9.6 • 23: 10. i 13's. Gen. 17 3,22 1820–22,33.
10, 18. 20:7—9,14–18. Mal. 3:14. d l Kings 19.4. Job 3:20–22. 6.8–10. k 27:18. 1 Sam. 106. 2 Kings 29, 15
2 Cor. 11:28. 7:15. Jon. H:3,8,9. Phil. 1:20–24. Neh. 9:20. Is 44 3. 59 .0,21. Joel
x 3% º; * 130:3. 143:2. Lam- ſº º: 20:18. Z. 2:28. John 7 39. Rom. 89. 1 $.
tº - :22,23, - e Jer. 15:18. 20:18. Zeph- 3:15. 2:12. 12 4–11. 1 Tbes. 4.8. 1 Pet.
will put it y is 30ſ. "Ez. 34:23. John 10:11. fé.º.º. 4 ºf E. s. 1:22. }. 19.
Verse 10. -
The former complaining seems to have been only a secret discon-
tent; but this broke out into an open and general dissatisfaction,
and pottended a revolt. It was therefore extremely provoking to
God; “it was evil also in the eyes of Moses.” (Heb.) Scott.
Verses 11–15, *
Moses had indeed a very difficult and burdensome service: and
the expressive similitude he used would be better understood by the
Israelites, than it is by us; being taken from the circumstance of
the fathers' carrying the young children, during their long marches
in the wilderness, for which the mothers were generally unable. (JM.
B. y, z \ ID.
Verse 16.
Officers.] Shoterim, scribes. These were different from Judges,
Pent. 16:18, and existed in Egypt, Ex. 5: 6–14. As saiar (schatar)
in, Arab. signifies to white, and mastir, one to keep accounts, and collect
debts, I am almost persuaded, that these shoterim must 'have been
the officers who kept the genealogical tables, with a faithful record
of births, marriages, and deaths; and, as they kept the rolls of ſami-
lies, had; moºyer, the duty of apportioning the public burdens on
the people individually. Among a people whose notions were com-
pletely. Clannish, and among whom ail hereditary succession, and
even all posthumous ſame dépended on genealogical registers, this
must have been an office filly as important as that of a judge In
the time of the kings, we find the Shoterim generally taken from the
tribe of Levi ; (1 Chron. 23: 4, 2. 2 Chron. 19: 8–11. 34: 13) a
Very rational procedure, as the Levites devoted themselves particu-
larly to study, and were more likely than husbandmen to be suff-
ciently expert in writing. Add to this, that in late times, the gene-
alogical tables were kept in the temples. We find the Shoterim
Shººtioned, besides here, (where they are the persons of respecta-
bility from among whom the supreme senate of 70 was chosen,) in
Pent, l:, 15, where Moses, probably, only filled the places of those
of the Shoterim, in Egypt, who were dead; in Deut. 20: 5. We see
them charged with orders to persons selected to go to war; which is
perfectly suited to my explanation of the nature of the office. In
Deut. 29: 10. 31: 28. Josh. § 33. 23:2. we find them as repre:
Sentatives of the people in the Diets, or when a covenant with God
is entered into. In Josh. 1. 10. they appear as the officers, who
cºmmunicated to the people the general’s orders respecting nº
affairs; and this again corresponds to the province of muster-masters.
In 2 Chran. 26: II. we have the chief Shoter, under whose º:
the whole army stands, after the general, if indeed lº hiimself be
In Ot So. * • c ſtile office alone is mention-
ed. O. In 1 Chron. 27: 1. the name o Mich AELIS.
[479)
•
B. C. 1490.
God promises the people flesh.
NUMBERS, XI.
&pon them: and they
shall bear the burden of
the people with thee, that
thou bear it not thyself
alone.
[Practical Observations.]
18 And say thou unto
the people, "Sanctify
yourselves against to-
morrow, and ye shall eat
flesh : for n ye have wept
in the ears of the LorºD,
saying, Who shall give
us flesh to eat? for 9 it was
well with us in Egypt:
therefore the LoftD will
give you flesh, and ye
shall eat.
19 Ye shall not eat One
day, nor two days, nor
five days, neither ten
days, nor twenty days;
20 But even a * whole
month, until it come out
at your nostrils, P and it
be loathsome unto you :
because that ye have
a despised the LoBD
which is among you, and
have wept before him,
saying, Why came we
forth out of Egypt Ps
21 And Moses said,
The people among whom
I am, are * six hundred
thousand footmen; and
thou hast said, I will give
them flesh, that they may
eat a whole month.
22 Shall the flocks
and the herds be slain
for them, to suffice them?
or shall all the fish of the
not a better government of their appetites than
now, they should be surfeited with it, v. 19, 20.
See here, The vanity of all the delights of sense;
they will cloy and nauseate, but not satisfy: spir-
itual pleasures are the contrary, 1 John 2: 17.
What brutish sins (and worse than brutish)
gluttony and drumkenness are: they force nature,
and make that the sickness of the body which
should be its health; they are their own punish-
ments, and yet not the worst that attend them,
What a righteous thing it is with God, to make
that loathsome to men which they have inordi-
nately lusted after.
2. Moses objects the improbability of this, v.
21, 22. It is an objection like that the disciples
made, (Mark 8: 4.) Whence can a man satisfy
these men? Some construe it as only a modest
inquiry which way the supply must be expected;
but it savors too much of diffidence and distrust
of God to be justified. Note, Even true and
reat believers sometimes find it hard to trust
od under the discouragements of second causes,
and against hope to believe in hope. Moses
himself can scarcely forbear saying, Can God
jºurnish a table in the wilderness? when this
was become the common cry. No doubt this
was his infirmity.
3. God gives a short but sufficient answer to
the objection, v. 23.
hearts may suggest to the contrary, it is certain,
God’s hand is not short, which measures the
waters, metes out the heavens, (Isa. 40: 12.)
and grasps the winds, Prov. 30: 4. He fainteth
not, neither is weary. And this is sufficient to
silence all our distrusts. God here brings Moses
to this first principle, sets him back in his lesson,
to learn the ancient name of God, The Lord
now whether my word
Whatever our unbelieving
f
God Ahnighty; and it magnifies his Word above
all his name, v.28. If He speaks, it is done.
W. 24–30. Moses was now thoroughly comi-
posed, by communion with God, and according
as the matter was concerted, presented the 70
elders before the Lord, round the tabernacle, (v.
24.) ready to receive the grace of God, in the
place where He manifested Himself, and that the
people also might be witnesses of their solemn
call. Those that expect favor from God must
humbly offer themselves and their service to Him.
God on his part, gave of his Spirit to them,
(v. 25.) which enabled those whose capacities
and education set them but on a level with their
meighbors, of a sudden to say and do what was
extraordinary, and proved them to be under di-
vine inspiration; they prophesied, and did not
cease all that day, and (some think) only that
day. They discoursed to the people of the things
of God, and perhaps commented on the law lately
received, with admirable clearness, fulness, readi-
mess, and aptness of expression, so that all who
heard them might see and say, that God was
with them of a truth. Thus, long afterward,
Saul was marked for the government by the gift
of prophecy, for a day and a night, 1 Sam. I0:
6, 11. Note, Those are fittest to rule in God’s
Israel that are well acquainted with divine things,
and apt to teach to edification.
Eldad and Medad 'were, -probably, two
brothers. *
1. They were nominated by Moses to be as-
sistants in the government, but went not owt
Twnto the tabernacle as the rest did, v. 26. Cal-
vin conjectures the summons was sent, but did
not find them, they being somewhere out of the
that, when
way, so that, though they were written, yet they
: ...; l Ex. 18:22. Acts 6.3,4.
the Spirit . gºn & Ex. išiū,15. Josh. 7.
shall come to pass unto
thee, or riot.
24 || And Moses went
out, and told the people
the words of the Lord,
and * gathered the seven-
ty men of the elders of
the people, and set them
round about the taberna-
cle.
rested upon them, “they
prophesied, and did not
CéâS62.
26 But thero remained
two of the men in the
camp, the name of the
one was Eldad, and the
name of the other Medad:
and the Spirit rested up-
on them, (and they were
m 1,4–6. Ex. 16.3—7. Judg. 21:2.
Q See on 5.-14.2,3. Acts 7:39.
* Heb. month of days. Ex. 168 l8.
p 21.5. Ps. 78:27–30. Prov 27:7.
q 1 Sam. 2:30... 2 Sam. 12:10. Mal. 1:
6. Acts 13.41. 1 Thes. 4:8.
1 1:46. 2.32. Gen. 12:2, Ex. 12:37.
s 2 Kings 7:2. Matt. 15:33. Mark 6:
, 37. 8:4. Luke 1:18,34. John 6.6,7.
t Gen. 18:14. Ps. 78:41, Is. 50:2. 59:
# Mic.2.7. Matt. 19.26. Luke 1:
* *
25 And the LORD
} came down in a cloud,
sea be gathered togeth-
er for them, to suffice
them 2 and spake unto him, and
23 And the Lord said ' took of the Spirit that
unto . Moses, , ‘Is the was upon him, and gave
LoRD’s hand , waxed wi unto the seventy el-
short? "thou shalt see ders; and it came to pass
of them that Were Writ- #º. 40:38. Ps. 99;
2 7. Luke 9.34,
ten, but Went not OUlt z Seg on k, 17.—2 Kings 2.15. Jam. 1:
unto the tabernacle,) and 17.
q .:7 e | a 1 Sam. 10:5,6,10. 19.20–24, . Joel
they prophesied in the 2:28. Acts 2:17, 18. 11:28, 21:9–11.
1 Cor. 11.4,5. 14.1—3,32. 2 Tºet, l:
camp.
27 And there ran a
young man, and told Mo-
u 23.19. 2 Kings 7:2,17–19. Jer. 41:
28,29. Ez. 12:25, 24:14. Matt. 24:
35
2I.
b Ex. 3.11. 4:13,14
. 1 Sam. 10:22.
20.26. Jer. 1:6. 36.5.
PRACTICAL OBSERVATIONs.
V. 1–17. I’allen man is a discontented c1 cature: for, having
forsaken his proper rest, he feels himself uneasy and wi etched
how much soever he is prospered or distinguished. Ambition,
sensuality, covetousness, and malice, are diseases of the soul,
which are not abated, but increased, by indulgence; and there
is no cure for the inquietude, till the soul return to its rest, in
the knowlege, love, and favor of God, and in a cordial reliance
on his wisdom, truth, and power, and acquicscence in his will.
We can readily blaue and expless our astonishment at the per-
verseness of the Israelites; but their conduct is only a picture
of our hearts, a fair specimen of human nature; and we have
every one of us mul mured and complained, before now, with as
little reason, and with as much folly and ingratitude, as they did.
Let us then watch our own hearts; let us repress the first emo-
tions of discontent and inordinate desire, considering frequently
how many unmerited mercies we worthless sinners enjoy. This
is the more requisite, because we are constantly reminded, that
the most eminent saints were sometimes evidently defective, in
the very graces by which they were most distinguished; so that
Moses himself expressed a distrust, an impatience, and a peevish-
mess, which cannot be excused, and must not be imitated. We
have thereſore nothing to trust in but the mercy of God and the
merits of Christ; and we are taught to watch and pray contin-
ually lest we enter into temptation.—It is also worth noting, that
we seldom wish for death, but when we are fretful and impatient,
and consequently unfit to meet it comfortably and properly-A
eminent stations are confessedly attended with weighty cares and
burdens, we may learn to be contented with a more obscure sit-
uation, and cheerfully to bear our lighter afflictions.-But the
Lord is very gracious to his servants; He considers their trials
and weakness; and He can also easily multiply either good mag-
istrates or ministers, or improve the qualifications of those al;
ready raised up, by the supply of the Špirit of Jesus Christ;
and this should cºcite us to pray earnestly to Him for these im-
portant blessings. SCOTT.
Velse 25.
The persons selected on this occasion, being endued with the
Holy Spirit, either praised God with such felvency and in such ex-
alted strains; or they spake in so fluent and edifying a manner, in
exhorting the people, and were so raised above themselves in wis-
dom and utterance ; that all alound them were sensible they spake
by a divine influence: perhaps they likewise foretold futule events.
(M. R. a.) The words rendered ‘did not cease,’ may be translated,
added no further. They prophesied on that occasion, but not after.
wards; for they were designed to be magistrates, not prophets; or
they prophesied only when the Spirit rested on them.’ It is evi-
dent F.P. jºi to them the Spirit of wisdom and know-
ledge, to fit them for the office, to which He thus sealed their com-
mission by the gift of plophecy, (17:) , ,,, Scott.
(25) sām, understand this ‘Spirit.' (lit: brºth) as a metapho.
of a people, accustomed only to sensible ideas, for state of mind;’
and prophécy" (from maba, to pray,) as referring to their quieu's tho
mutiny by persuading the people. * P:
(26.) Some suppose, that these two persons were ceremonially
unclean. Sco TT,
[480]
B. C. 1490.
Plaud and Medad prophesy.
NUMBERS, Xi.
w”
ses, and said, Eldad and
Medad do prophesy in
the camp. * *
28 And “Joshūa the
son of Nun, the servant
of . Moses, one of his
young men, answered,
and said, "My lord Mo-
ses, forbid them. *
And Moses said
unto him, “Enviest thou
for my sake? Would
God that all the Lord's
people were pººl.
and g that the LoRD
would put his Spirit up-
on them. dº
30 And Moses gat him
into the camp, he and the
elders of Israel.
31 ºf And there went
forth h a wind from the
HoRD, $ and brought
quails from the sea, and
let them fall by the camp,
as it were * a day's jour-
ney on this side, and as it
were a day's journey on
the other side, round
about the camp, and as it
were two cubits high up-
on the face of the earth.
32 And the people
stood up all that day, and
all that night, and all the
next day, and they gath-
ered the quails: he that
gathered least gathered
ten “homers; and they
spread them all abroad for
themselves round about
the camp. ,
33 And ' while the
flesh was yet between
their teeth, ere it was
chewed, the wrath of
the Lord was kindled
against the people; and
V. 18–35. In general, the Lord sees it best for those whom
were not called. . Most think they decliured coin-
ing to the tabernacle, out of an excess of modesty
and humility, being sensible of their own weak-
mess and unworthiness. Their principle was
their praise; but their practice, in not obeying
orders, was their fault.
2. The Spirit of God found them out in the
camp, where they were hid almong the stuſ, and
there they prophesied, i. e. they exercised their
gift of praying, preaching, and praising God, in
some private tent. Note, The Spirit of God, like
the wind, blows where He listeth. Whith-
ér can we go from that Spirit? It was a
special providence that these two should be ab-
sent, for thus it appeared that it was indeed a
divinë Spirit which the elders were actuated by,
and that Moses gave them not that Spirit, but
God Hinselſ. They modestly declined prefer-
ment, but God forces it upon them; nay, they
have the honor of being named, which #: TCSt
have not: for they that humble themselves shall
be exalted; and those are most fit for government
who are least ambitious of it.
3. Information of this is given to Moses, (v.
27.) “there is a conventicle in such a tent, and
Eldad and Medad are holding forth there, from
under the inspection and presidency of Moses,
and out of the communion of the rest of the el-
ders.” º
4. Joshua moves to have them silenced, (v.
28.) Probably he was one of the 70, which
made him the more jealous for the honor of their
order. He made the motion from a good princi-
ple of honest zeal for what he apprehended to be
the unity of the church, and in concern for the
honor of God and Moses.
5. Moses rejects the motion, and reproves him,
(v. 29.) “Enviest thou for my sake? Thou
knowest not what manner of spirit thou art of.”
Joshua was Moses’ particular ſriend, and said
what he did out of respect to Moses, whose hon-
or he was very loath to see lessened by the call
of those elders, yet Moses leproses him, and, in
him, all that show such a spirit. (H,) We must
not secretly grieve at the gifts, graces, and use-
cipice, that they envied Christ’s honor, because
it shaded their mastel’s, John 3: 26, &c. (2.)
Granting that Eldad and Medad were guilty of
an irregularity, yet Joshua was too quick and too
warm upon them. Our zeal must always be
tempered with the meekness of wisdom; the
righteousness of God needs not the wrath of man,
Jam. I : 20. (3.) We must not make the best
and most useful men heads of a party. Paul
would not have his mame made use of to patronize
a faction, I Cor. 1: 12, 18. (4.) We must not
be forward to condemn and silence those that
differ from us, as if they did not follow Christ,
because they do not follow Him with us. Shall
we reject those whom Christ has owned? or res-
train any from doing good, because they are not
in every thing of our mind? Moses was of an-
other spirit, v. 29. Not that he would have any
set up for prophets that were not duly qualified,
or that he expected the spirit of prophecy should
be made thus common; but thus he expresses the
love and esteem he had for all the Lord’s peo-
ple, the complacency he took in the gifts of others
Such an excellent spirit as this blessed Paul was
of, rejoicing that Christ was preached, though
by those who therein intended to add affliction
to his bonds. We ought to be pleased that God
is served and glorified, and good done, though to
the lessening of our credit, and the credit of our
Wºl\".
3. Let the testimony of Moses be credited by
those who desire to be in power, That govern-
ment is a burden. It is a burden of care and
trouble to those who make conscience of the duty
of it; and to those who do not, it will prove a
'heavier burden in the day of account, when they
fall under the doom of the unprofitable servant
that buried his talent. Let the example of Moses
be imitated by those in power; let them not des-
pise the advice and assistance of others, but de-
sire it, and be thankful for it; not coveting to
monopolize wisdom and power. In the multitude
of counsellors there is safety.
V. 31–35. God having per formed his promise
to Moses, here performs his promise to the
fulness of others. It was the fault of John’s dis-
the Lord * smete the 35 And
people with a very great
plague.
34 And he called the
name of that place f Ki-
Toroth-hattaavah : because
Hazeroth ;
c See on Ex- 17°
* journeyed from
broth-hattaavah
at Hazeroth.
9.
Luke 9 49,50. John
people. Observe,
{ Acts 26.29. 1 Cor. 14:5. Phil. 1:15
the people —18.
Ki- g Matt. 9.37,38. Luke 10.2.
h Ex 10.13, 19. 15:10. Ps. 135:7.
° untO i Ex. 16:13. Ps. 78:26–28. 105:40.
* Heb. the way of a day.
and f abode k H.Z. 16:36. Ez. 45:11.
| Ps. 78:30,31. 106.14,15.
n 16:49. 25-9. Deut. 28.27.
f That is, The fº of lust. 33:16.
22.
- d Mark 9.38,39. Deut. 9. Cor. I0:6.
there they buried the fºr sax, is . Palºs. * †......?... Pe" tº:
people that lusted. • gºº, º 'º ". . He waſ errºr. “
PRACTICAL OBSERVATIONS.
forth thence.
If we are conscious that this hath been the secret
He loves, to be poor, to farc hardly, and to receive their supply
from day to day. And whatever the world may think, an inher-
itance in heaven, and a provision by the way, though mean and
scanty, if sought by daily prayer, and received with gratitude
from our heavenly Father’s love, is ‘better than the riches of many
wicked;’ and has in it more sweetness, and less vexation and
temptation. S (Ps. 37: 16, 17.)—Numbers who would be thought
Shristians, though surrounded with far greater val iety than the
Israelites were, are ready to complain, that they are out-done,
in wealth, splendor, and the pride of life, by their neighbors:
and perhaps at some times are ready even to grow weary of their
religion, to allow a hankering after forsaken, pleasures, almost
to covet their former bondage, and to inquire why they came
Quails.] Note, Ex. 16 layº 31.
ails. ote, Ex. 16 : 13. These visit Egypt in v tº , tº
about this time. (March and April.) Hasselq. º ...tº;
absurd, that these (driven across the sca, so the Heb.) fell in such a flui.
titude about the camp, [20 miles or so] from it on each side, waiting
as it were, for the Israelites to Čome out and pick them up.' Fors;
notices from the letters of Michael, from Constantinople, that it was
there known, and a circumstance, of daily occurrence, that quails
were so ſatigued by flying across the sea, without a chance to rest
as to fall down immediately on attaining the shore. Two cubisºft
*pon the face of the carth.J., Vulg, they flew in the air at two ...i.
height above the earth ; which the Hob. does nôt seem to admit. I
think rather, that the Heb. indicates that piles of two cubits high
were here and there collected, leaving vacant spaces, through which
the people might waſk to collect them.” Rós ENM. Though the
phrase ‘stood up,” v. 32. (as Dr. A. Clarke, remarks) seems tº indi.
cate that they knocked them down, with clubs perhaps, in their low
O, T. W. OI. I. - 6]
thought of our heart, let us repent without delay, and entreat
God that it may be forgiven; lest He send us tiſe things which
we have inordinately desired, and by his heavy indignation ren-
der them a curse to us. They who are wisely zealous for his glory,
and truly love the souls of men, will rejoice in the increase of
useful instruments, though they should rival and eclipse them, or
their beloved and evered pastors. Indeed, if all the present
number of the Lord’s people were rendered real, able, authori-
zed ministers of Christ, the world is wide enough; and there [is]
work enough for them, in calling sinners [in christian and hea-
then lands] to “repentance towards God and faith towards the
Lord Jesus,’ and in ſeeding and edifying his church. [Note,
Luke 24: 36–48.] SCOTT.
flight; for if they had lain about the camp, exhausted, they need not
have hurried themselves, tº. 32. ED.
Verse 32. \-
spread them all abroad.] ‘As the Egyptians of the present day
spread their fish and flesh in the Suº tº dry.” Ross NM.
Verses 33, 34. * - -
What multitudes are there in all places, who, shorten their lives
by excess of one kind or other; and whose sepulchres might justly
be called, “ Kıbroth battaavah, because there they buried the people
that lusted : * for i 5.
(33.) Chewed.] Rather, ceased, (or was cut off) for it was to last a
month. ;: Bochart says, quails feed ºn hellebore, and other
poisonous plants, and so Pliny, Quails which feed on hellebore, so
Tidymus, distend, debilitate, or occasion Yº: and so Avicenna.
JMichaels thinks the putrefaction of such masses occasioneţ the
plague. See Ros ENM. D.
[481]
B. C. 1490.
JMiriam and Aaron speak against Moses.
NUMBERS, XII.
CHAP, XII.
Miriam and Aaron speak against Mo-
ses, 14 2. His singular meekness, 3.
9d vindicates Moses, and punishes
Miriam with a leprosy, 4–10. Aaron
gubmits, and Moses inlei cedes for
Miriam, 11–13. The Lord directs
that she should be shut out of the
camp seven days; and afterwards the
people march to the wilden ness of Pa-
ran, 14–16.
ND a Miriam and
Aaron spake against
Moses, because of the *
Ethiopian woman whom
he had Î married : " for
he had married an Ethi-
opian woman.
2 And they said, ‘Hath
the Lord indeed spoken
only by Moses?" hath he
not spoken also by us?
And * the Lord heard it.
3 (Now the man Mo-
ses was ‘very meek,
5 above all the men which
were upon the face of the
earth.) -
4 And h the LoRD
spake suddenly unto Mo-
ses, and unto Aaron, and
unto Miriam, Corne out,
ye three, unto the taber-
nacle of the congregation.
And they three came
Out.
5 And the Lord came
down k in the pillar of
the cloud, and stood in
the door of the taberna-
cle, and called Aaron and
Miriam: and they both
came forth. "
6 And he said, Hear
now my words: If there
a Matt. 10:36. 12:48, John 7.5. 15:
20. Gal. 4:16.
* Or, Cushite. Ex. 2:16,21.
f Heb, taken.
b Gen. 24.3,37. 26 34,35. 27.46. 28:
6–9. 34:14,15. 4.1:45. Ex. 34:16.
Lev. 21.14.
c 163. Ex. 4:30. 5:1. 7:10. 15.20,
21. Mic. 6.4.
11:29. Prov. 13.10 Rom. 12,3,10.
Phil. 2:3,14. 1 Pet. 55.
e 11:1. Gen. 29:33. 2 Sam. 11:27. I's.
35,12,13
.7–9 Is. 37:4. Ez. 35.12,13.
f #7% 149.4 Matt, 5'5. 11.29.
to :
o 2 Col. 10'1. 1 Thes. 2:7.
James 3:13. I # 3.4.
g 11:10–15. 20:10-12. Ps. 106.32,33.
2 Cor. 11.5. 12.11. Jam. 3,2,3,
h Ps 76 9.
1 16. 16–21
k 11.25. Ex. 34.5. 40:33. Ps. 99.7.
- 1. How this great people were gratified with
flesh in abundance, v. 31. A wind (a south-east
wind, as appears, Ps. 78; 26.) brought quails.
It is uncertain what sort of animals they were;
the psalmist calls them feathered fowl, or fowl
of wing. Bp. Patrick inclines to agree with
some modern writers, who think they were lo-
custs, a delicious sort of food well known iſ
those parts, the rather; because they were brought
with a wind, lay in heaps, and were dried in the
sun for use. hatever they were, they answer-
ed the intention, they served for a month’s feast
for Israel; such an indulgent Father was God to
this froward family. Locusts, that had been a
plague to fruitful Egypt, feeding, on the fruits,
were a blessing to a barren wilderness, being
themselves fed upon.
2. How greedy they were of this flesh; they
jlew upon the spoil with an insatiable appetité,
not regarding what Moses had told them from
God, that they would surfeit on it, v. 32. Two
days and a night they were at it, gathering flesh,
till every master of a family had brought home ten
homers, (that was ten ass-loads,) at least. Da-
vid longed for the water of the well of Bethlehem,
but would not drink it, because it was obtained
by venturing; much more reason these Israelites
had to refuse this flesh, which was obtained by
murmuring, and which they might easily perceive;
by what Moses said, was given them in anger;
but those that are under the power of [their pro-
pensities] will have their lusts fulfilled, though
to the certain damage and ruin of their precious
souls.
3. The Lord 8mote them with a very great
plague; some bodily disease, probably the effect
of their surfeit, and which was the death of
many of them, and those, it is likely, the ring-
leaders in the mutiny. Note, God often grants
the desire of sinners in wrath, while He denies
the desires of his own people in love. He gave
them their request, but sent leanness into their
soul. By all that was said to them they were
not estranged from their lusts, therefore, while
the meat was in their mouths, the wrath of
God came on them. What we inordinately
desire, if we obtain it, (we have reason to fear,)
will be some way or other a grief and cross to us.
Lastly, The remembrance of this is preserved
in the name given ſo the place, v. 34. Kibroth-
hattaavah, the graves of lusters, or of lust.
And well it had been, if these graves of Israel’s
lusters had proved the graves of Israel’s lust;
the warning was designed to be so, but it had not
its due effect, for it follows, (Ps. 78: 32.) For
all this they sinned still.
CHAP. XII. V. 1–3. In the foregoing ch. we
had the vexation the people gave Moses; in this
we have his patience tried by his own relations,
v. 1.
If Moses, so honored of God, was yet so slighted
and affronted by men, shall any of us think such
trials, either strange or hard, or be either pro-
voked or discouraged by them? - But who would
have thought this, from those that were them-
selves serious and good; nay, eminent in religion,
Miriam a prophetess, Aaron the high priest,
both joint commissioners with Moses for the de.
liverance of Israel " . Nay, from his nearest re-
lations, his own brother and sister, who shone
so much by rays borrowed from him? I sent be.
jore thee Moses, Aaron, and Miriam. Quarrels
among relations are in a special manner grievous.
Yet this helps to confirm the call of Moses, and
shows that his advancement was purely by the
divine favor, and not by any compact or collision
with his kindred, who themselves grudged at his
advancement. Neithér did any of our Savior’s
kindred believe on Him, John 7: 5. It should
seem Miriam began the quarrel, and Aaron, not
having been employed or consulted in the choice
of the 70 elders, being for the present somewhat
disgusted, was sooner drawn in. Satan prevail-
ed first with Eve, and by her with Adam; see
what meed we have to take heed of being drawn
into quarrels by our relations.
They quarrelled. [1..] About his marriage: some
think a late marriage with a Cushite or Arabian;
others because of Zipporah, whom, on this occa-
sion, they called, in scorn, an Ethiopian woman;
and who, they insinuated, had too great an influ-
ence on Moses in the choice of these 70 elders;
perhaps there was some private falling out be-
tween Zipporah and Miriam, and one peevish
reflection introduced another, till Moses and
Aaron came to be interested. . [2.] About his
government; not the mismanagement, but the
monopolizing of it, v. 2. ‘Hath the Lord spo-
ken only by Moses?" Must he only have the
choice of the persons on whom the Spirit of pro-
phecy shall come? Hath. He not spoken also
by us? Might not we have had a hand in that
affair, and preferred our friends, as well as Moses
his? Note, Striving to be greatest, is a sin which
easily besets disciples themselves, and it is ex-
ceeding sinful. Even those that are well pre-
ferred, are seldom pleased if others be better pre-
ferred. * f
See Moses’ wonderful patience under this provo-
cation. The Lord heard it, (v. 2.) but Moses
himself took no notice of it, for (v. 3.) he was
Very meek. He had great reason to resent the
affront; it was ill-natured and ill-timed, when the
people were disposed to mutiny, and had lately
| given him much vexation with their murmurings,
which would be in danger of breaking out again,
when thus headed and countenanced by Aaron
and Miriam ; but he, as a deaf man, heard not.
When God’s honor was concerned, as in the case
of the golden calf, no man more zealous than
Moses, but when his own honor was touched, no
man more meek; bold as a lion in the cause of
God, but mild as a lamb in his own cause. God’s
people are the meek of the earth, but some more
remarkably than others; as Moses, whose work
NOTES.
CHAP. XII. V. 1, 2. Moses had at this time been so long married
to Zupporah, that there is some difficulty in understanding, how his
conduct in that respect should at length give occasion to Miriam and
Aaron to oppose him : yet there is no intimation that Zipporah was
dead or divorced, or that he had married another woman; and it is
utterly incredible, that after the giving of so great a part of the law, he
should himself take to wife a stranger, or one of another nation ; or
that the Lord should unreservedly sanction what he had done. (Ez.
34; 16.) No intimation is any where given, that Moses ever had
ºny other wife than Zipporah ; or, that he acted at all improperly in
this respect. The word rendered an Ethiopian woman,” signifies
a Cushite, which properly means à descendant of Cush; (Gén, 10: 6–
8.) but it is used with Some latitude ; and it is generally supposed to
include other tribes, besides the posterity of Cush, either in Asia, or
Africa. It is probable, Zipporah was a descendant of Abraham’ by
Keturah ; (Ex. 2: 16.) now the different tribes, which sprang from
Abraham by her, inhabited some parts of Arabia, and were greatly
blended with the Ishmaelites, and perhaps also with some of the
race of Cush. (Gen. 25: 1–4.). In this large Sense, Zipporah might
be called a Cushite ; and though this was said of her at first COIl-
temptuously; yet not being altogether erroneous, according to the
common way of speaking, Mº; did not contradict it. Scot T.
erse 3. -
Moses, writing as moved by the Holy Spirit, impartially recoids
his own faults, and unreservedly speaks of the grace of God bestow.
ed upon him. JMeekness is here contrasted with pride, wrath, and
resentment. Moses, notwithstanding the extraordinary honors put
upon him, was exceedingly humble, modest, unassuming, patient
of contradiction, forbearing, and ready to forgive : and the whole
history, especially that in this chapter, proves this testimony to be
true.—Several of the sacred writers have spoken of themselves, as
enabled by divine grace to act with great integrity and holiness in
most trying circumstances, yet without any vain glory, or ostenta;
tion; and our Lord says of Himself, ‘ I am meek and lowly in heart.
It is therefore a senseless cavil to adduce this declaration, as a proof
that Moses was not the author of this book, in opposition to the
unanimous tradition of antiquity, and the testimony of Christ and
his apostles in the N. T. * Scott,
(1-3.) Rosenm. suggests, that Moses had take,” wife of the
Arabſ. ºthiopia, (not the African,) after Zippgrah's death. The
Israelites were not forbidden marriages with all foreigners, but only
wi e Canaanites. • e D.
º * }. with Eichhorn, thinks this verse interpolated. Mo-
ses never speaks of himself as the mºn JMoses. Dr. 4. Clarke trans-
lates the original for meek,-depressed, afflicted, as he thinks Moses
was too mojºsº to write an encomium on his own meekness... In:
pa. see on Gen. 14; 16. They came into this desert by the
stations icºi below ; 33:18–36, for in that verse is a station in
zin, whence the spies were sent, 13: 18. sqq. That the desert ºf
Ż.’was not different from the desert of Paran, or was a part of it,
appears from this, that Kadesh, 13; 26., is in the, desert,9: .*.*
ºiſe at 20, i, and 33: 36. it is said to be situated in the desert o
Zim.” - Rose, NM.
[482
*
B. c.1490. --
JMiriam's punishment.
1. * NUMBERs, XII.
in n a dream. -z *º
wherefore
.*
-
be a , prophet among
you, I the Loºp, will
make myself known
unto him "in a vision,
and will speak utito him
7 My servant * Moses
, is not so, who is Pfaithful
in all mine house. .
8. With him will I
speak 4 mouth to mouth,
even apparently, and not
in dark speeches; and
the similitude of the
LóRd. shall he behold :
then “were
ye ‘not afraid to speak
against my servant Mo-
ses? * -
9 And “the anger of
the Lord was kindled
against them, and he
departed. *
10 And * the cloud
departed from off the
tabernacle; and, be-
hold, Miriam became
*leprous, white as snow:
and Aaron looked upon
Miriam, and, behold, she
was leprous. . *
11 And Aaron said
unto Moses, Alas!– my
lord, “I beseech thee,
° lay not the sin upon us,
wherein we have done
foolishly, and wherein
we have sinned.
12 Let her not be “as
one dead, ‘of whom the
flesh is half consumed,
when he cometh out of
his mother’s womb.
13 And Moses • cried
unto the LoRD, saying,
Heal her now, O God, I
beseech thee.
14 And the LoRD said
1 Gen. 20:7. Ex. 7:1; Ps. 105:15.
Matt. 23:31,34,37. Luke 20:6. Eph.
4:11. Rev. 11.3,10.
*n Gen. 15:1. 46-2. Job 4:13. 33:15,
Ps, 89:19. Ez. 1:1. Dan. 8:2. 10.8,
16,17. Luke-l:11,22. Acts 10:11,17.
22:17, 18
a Gen. §§10,11. 1 Kings 35. Jer. 23.
28. an. 7:1.
o fieut. 18:18. Matt. 11:9,11. Acts 3:
22,23. 7:31.
p ºo:: 4-2. 1 Tim. 3:15. Heb. 3:2–
a 4:14.s Ex. 33:11, Beut: 34.10, 1
'Tim. 6:16.
r Ps. 49:4. E7, 17:2. 20:49. Matt.
13:35. John 15:15. 1 Cor. 13:12.
24:10, 11. 33:23. 34:5–7. Deut.
Is. 40:18. 46:5. John 1:18.
: 15:24. 2 Cor. 3:18, 4:4–
6, :15. Hebri.3,
i Ex. 34:30. Luke 10:16, 1 Thes. 4:8.
2 Pet. 2:10. Jude 8.
tº il: 1. Hos. 5:15.
x Ex. 33:7–10, Ez. 10:4,5.18, 19. Hos.
9:12. Matt. 25:41.
y Deut, 24:9.
z Lev. 13:2,3,8.c. 2 Kings 5:27. 15:5.
3 Chr. 26:1930
• *ws ºve
a Ex. 12:32. 1 Sam. 2:30. 12:19. 15:
24,25. 1 Kings 13:6. Jer. 42:2. Acts
§3. Hevº..”.
b 2 Sam. 19:19. 24; 10. 2 Chr. 16.9,
Ps. 38:1–5. Provi 30:32.
c Ps. 88:4,5. Eph. 2:1–5. - Col. 2:13.
1 Tam. 5:6.
* d Job 3:16. Ps. 58:8. 1 Cor. 15-8.
e 14:2, 13–20. 16:41,46–50. Ex. 32:
10–13, isam. 13:33 is 11. Miaº.
5:44,45. Luke 6:28. 23:34. Acts 7:
60. Rom. H2:21. ^---
(8.) The similitude of the Lord.] The express image of his person, even his eternal Son appearing in visiº B***
- of enemies.
Matt. 1:20. 2:12,13,
required all the meekness he had, and sometimes
more. And sometimes the unkindness of friends
is a greater trial of our meekness than the malice
Christ Himself records his own
meekness, I am meek and lowly in heart; and
the copy of meekness which Christ has set was
without a blot, that of Moses not so. ---
W. 4–9. Moses did not resent the injury, nor
complain of it to God, nor appeal to Him, but
God-resented it; He hears all we say in our pas-
sion, and is a swift Witness of oprliasty speeches;
wherefore we should resolutely bridle our tongues,
that we speak not ill of others, and patiently stop
our ears, if others speak ili of us. I heard not,
for Thou wilt hear. The accused innocent needs
say but little, if he knows the judge himself will
be his advocate.
Those that honor God. He will honor, nor
will He ever be behind-hand with any that appear
for Him. Judges of old sat in the gate of the
city to try causes, and so, on this occasion, the
Shechinah in the cloud of glory stood at the door
of the tabernacle, and Aaron and Miriam, as
delinquents, were called to the bar: great as they
were, they-must not pretend to be equal to Mo-
ses, nor set up as rivals with him, p: 6–8.
Were they prophets of the Lord? Of Moses it
might be truly said, He more. -
1. It was true God put great honor on the pro-
phets; however men mocked and misused them,
they were the favorites and intimates of heaven.
God made Himself knoton to them. And those
are happy, those are great, truly great, truly hap-
py, to whom God makes Himself knoton. PNow
He does it not by dreams and visions, as of old,
but by the Spirit of wisdom and revelation,
who makes known those things to babes, which
prophets and kings desired to see, and might
not. Hence, in the last days, the days of the
Messiah, the sons and daughters are said to
prophesy, because they shall be better acquainted
with the mysteries of the kingdom of grace than
º, the prophets themselves were; see Heb. 1:
1.
2-Yet the honor put on Moses was far greater,
(v. 7.) My servant Moses is not so, he excels
them all. To recompense Moses’ meekness and
patience, at this affront, God not only cleared
him, but took occasion to give him an encomium,
which remains on record to his immortal honor;
and thus shall they that are reviled and persecuted
for righteousness’ sake, have a great reward in
heaven; Christ will confess them before his Father
and the holy angels. (1.) Moses is faithful in
all my house. This is put first in his character,
because grace excels gifts, love excels knowledge,
and sincerity in the service of God puts a greater
honor on a man, and recommends him to the di-
vine favor, more than learning, abstruse specula-
tions, and an ability to speak with tongues.
God intrusted Moses to deliver his mind in all
things to Israel; Israel intrusted him to treat for
them with God; and he was faithful to both.
(2.) Moses was therefore honored with clearer
discoveries of God’s mind, and a more intimate
communication with God, than any other prophet.
He shall, [1..] Hear more from God than any
other, more clearly and distinctly; With him will
I speak, mouth to mouth, or face to face, as
a man to his friend, freely and familiarly, and
without any confusion or consternation, such as
sometimes other prophets were under; as Ezekiel,
and Daniel, and John himself, when God spake
to them. By other prophets God sent reproofs,
and predictions of good or evil, which were pro-
perly enough delivered in dark speeches, figures,
types, and parables; but by Moses He gave laws
to his people, and the institution of holy ordi-
nances, which could by no means be delivered by
dark speeches, but must be expressed in the
plainest and most intelligible manner. [2.] He
shall see more of God than any other prophet;
the similitude of the Lord shall he behold, as
in Horeb, when God proclaimed his name before
him; Yet he saw only the similitude of the Lord,
angels and glorified saints always behold the face
of our Father. Moses had the spirit of prophecy
in a yay peculiar to himself, and which set him
far above all other prophets; yet he that is least
in the kingdom of heaven is greater than he,
much more does our Lord Jesus infinitely excei
him, Heb. 3: 1, &c.
- Now let Miriam and Aaron consider who it was
that they insulted. Were ye not afraid to speak
against my servant, against Moses? so the
orig. . . How dare you abuse any servant of mine,
especially such a servant as Moses?” Note, We
have reason to be afraid of saying or doing any
thing against the servants of God; it is at our
peril if we do, for God will plead their cause, and
reckons that what touches them touches the
apple of his eye. It is a dangerous thing to
offend Christ’s little ones, to speak evil of
dignities.
The anger of the Lord was kindled against
them, of which perhaps some sensible indications
were given in a change of the color of the cloud,
or some flashes of lightning from it. But, indeed,
it was indication enough of his displeasure, that
He departed, and would not so much as hear their
excuse, ſor He needed not, whderstanding their
thoughts afar off. Note, The removal of God’s
presence from us is the surest and saddest token
of God’s displeasure against us. Wo unto us
if He depart; and He never departs, till we by
our siu and folly drive Him ſrom us.
V. 10–16. I. Here is, God’s judgment on
Miriam, v. 10. for scolding, and making mis-
chief among relations. The plague of the lepro-
sy, it is likely, appeared in her face, so that all
that saw her, saw she was struck of Gód, as Ge-
hazi, and Uzziah; that she was leprous as snow,
not only so white, but so soft; the solid flesh los-
ing its consistency, as that which putrefies does.
Her foul tongue (says Bp. Hall) is justly punish-
ed with a foul face, and her folly in pretending
to rival Moses is manifested to all. Note, Those
distempers which any way deform us ought to be
construed as a rebuke to our pride, and improved
for the cure of it, and under such humbling provi-
dences we ought to be very humble. . It is a sign
the heart is hard indeed, if the flesh be mortified,
and yet the lusts of the flesh remain unmortified.
It should seem this plague on Miriam was de-
signed for an exposition of the law concerning
the leprosy, (Lev. 13.) for it is referred to on
the rehearsal of that law, Deut. 24: 8, 9.
Miriam, not Aaron, was struck, as first in the
transgression, and God would put a difference
between those that mislead and those that are
misled. Aaron’s office, though it saved him not
from God’s displeasure, yet helped secure him
from this token of it; it would not only have sus-
pended him for the present from officiating, but
would have rendered him and his office mean, and
been a lasting blot on his fainily. Aaron as
priest was to be the judge of the leprosy, and his
performing that part of his office on this occasion,
when he looked upon Miriam, and, behold,
she was leprous, was a sufficient mortification
and terror to him: knowing himself to be equally
obnoxious. If she was thus chastised for speak-
ing against Moses, what will become of those that
sin against Christ?
II. Aaron’s submission; (v. 11, 12.) Note,
Those that trample on the saints and servants of
God, will one day be glad to make court to them;
at furthest, in the other world, as the foolish vir-
gins to the wise for a little oil, and the rich man
to Lazarus for a little water; and perhaps in this
world, as Job’s friends to him for his prayers, and
here Aaron to Moses, Rev. 3: 9. He confesses
his own and his sister's sin, v. 11. respectfully
calls Moses his lord, speaks as one ashamed; We
have sinned, we have done foolishly: those sing
and do foolishly, who revile and speak evil of
any, especially good people, or those in authori-
ty. He begs Moses’ pardon; Lay not this sin
Scott.
[483]
B. C. 1490.
The spies sent out.
NUMBERS, XIII.
unto Moses, If her father
had but ‘spit in her face,
should she not be asham-
ed seven days? & Let her
be shutout from the camp.
seven days, and after that
let her be received in
aim.
15 And Miriam was
h shut out from the camp
seven days : *and the
people journeyed not,
#tilſ Miriam was brought
in again.
16 And afterward the
people removed from
Hazeroth, and pitched
in the m wilderness of
Paran.
CHAP. XIII.
Moses sends twelve men to search the
land, 1–16. He instructs them, 17-
#3 "They return after forty days;
and ten of them brung a discout aging
report, from which Caleb and Joshua
dissent, 21–33
AN. the LoRD spake
unto Moses, say-
ing,
2 a Send thou men,
that they may search the
land of Canaan, which I
give unto the children of
Israel: * of every tribe
of their fathers shall ye
send a man, every One
• a ruler among them.
3 And Moses, by the
commandment of the
LoRD, sent them *from
the wilderness of Paran :
all those men were heads
of the children of Israel.
4 And these were their
names; Of the tribe of
Reuben ; Shammua, the
son of Zaccur.
5 Of the tribe of Si-
meon ; Shaphat, the son
of Hori.
f Deut. 25 9. Job 30 10.
Matt. 26.67. Heb. 12:9
5:2,3. Lev, 13:45,46. 14 8.
1
26:20,21.
Deut. 24.8,9.
Gen. 9:21–23. Ex. 20.12.
m. 3,32. Mac. G.4, 7,8,9,
- 33,48,
13:3,26. Gen. 21 21. 1 Sam.
Hab. 3:3.
t. 1:22–25. Josh. 2:
:18
ig. Ex. 18:25. D
See on 12 16 —32:8.
23.
Is, 50-6.
2 Chi .
Hab.
eut 1:15.
I)eut lil 9. 9:
They who ale especially honored of God must expect the se-
verest and most repeated trials from men; and even from those
whom they most love, and to
—The contentions among brethren, and among believers, are not
only the effects of remaining pride, ambition, envy, and selfish-
ness; but should be traced back to the malicious policy of Satan,
who thus devises to disgrace the Gospel, and weaken the hands
and discourage the hearts of its best friends: and when the mind
is disposed for contests, the most ſrivolous and groundless preten-
ces will suffice to excite or to windicate them.
exposed to such provocations need much meekness, and, waiting
simply upon the Lord, will from Him receive it: while the less
anxious we are to justify or r
wpon us. Some think this speedy submission,
God saw him ready to make, prevented his being
struck with a leprosy too. He recommends his
sister’s deplorable condition to Moses’ compas-
sion; (v. 12.) Let her not be as one dead,
i. e. ‘Elet her not continue so separated from
conversation, defiling all she touches, and even to
putrefy above ground, as one dead.”
III. Moses’ intercession for Miriam ; v. 13.
By this he made it appear, that he did heartily
forgive her, that he had not accused her to God,
nor called for justice against her; so far from it,
that when God in tenderness to his honor had chas-
tised her insolence, he was the first that moved
for reversing the judgment. By this example we
are taught to pray for them that despitefully
wise ws; and not to take pleasure in the most
righteous punishment inflicted either by God or
man on those that have been injurious to us. 1
Kings 13: 6. Gen 20: 27. This patterm of Mo-
ses, and that of our Savior, Father, forgive
them, we must study to conform to.
IV. The accommodating of this matter, so as
that mercy and justice might meet together. Mi-
riam shah be healed in mercy but she shall also
in justice be humbled, (v. I4.) Let her be shºwt
owt from the camp seven days; that she her-
self might be made more sensible of her fault, and
penitent for it; and that her punishment might
be the more public, and all, Israel motice it, and
take warning not to mutiny. How people debase
-and diminish themselves by sin; when Miriam
praised God, we find her at the head of the con-
regation, and one of the brightest ornaments of
it, Ex. 15:20. Now that she quarrelled with
God, we find her expelled as the off-scouring of
rt. *
A reason is given for her being put out of the
camp for 7 days, because thus she ought to ac-
cept of the punishment of her iniquity. If
her father, her earthly father, had signified his
displeasure against her, would she not be so
troubled, concerned, and so sorry, as to shut her-
self up, and not come into his presence, or show
her face in the family, ashamed of her own folly
and unhappiness? If such reverence as this be
owing to the fathers of our flesh, when they
correct w8, much more ought we to humble our-
selves under the mighty hand of the Father of
spirits. If by our own fault.and folly we expose
ourselves to the reproach and contempt of men,
the just censures of the church, or the rebukes of
Divine Providence, we must confess our Father’s
justice, and be ashamed.
V. The hinderance this gave, v. 15. God did
not remove the cloud, and therefore they did not
remove their camp. This was intended, 1. As
a rebuke to the people, who were conscious to
themselves of having sinned as Miriam, in speak-
ing against Moses: thus far, therefore, they shall
share in her punishment, that it shall retard their
march to Canaan. Many things oppose us, but
nothing hinders us, in the way to heaven, so as
sin does. 2. As a mark of respect to Miriam.
Note, Those that are under censure and rebuke
for sin ought to be treated with great tenderness,
and not be over-loaded, no not with the shame
|
they Mave deserved, not counted as enemies,
but forgiven and comforted. Sinners must
be cast out with grief, and penitents taken in with
Joy. º
CHAP. XIII. V. 1–20. 1. Here we have, or-s
ders to serid spies to Canaan. It is here said, God
directed Moses to send them, (v. 1, 2.) but it ap-
pears, by Deut. 1: 22, that the motion came orig-
inally from the people; who said to Moses, WZe
will send men before tts; and it was the fruit
of their unbelief. How absurd to send to spy
out a land God Himself had spied out for them;
to inquire the way into it, when God Himself
had undertaken to show them the way! But thus
we ruin ourselves, by giving more credit to the
reports and representations of sense than to di-
vine revelation. Moses, (perhaps not aware of
the unbelief at bottom) consulted God, who bade
him gratify the people, ‘Let them walk in their
own counsels.” Yet God was no way accessary
to the sin that followed, for, the sending these
spies was so far from being the cause of the sin,
that, if the spies had done their duty, and the
people theirs, it might have been the confirma-
tion of their faith, and of good service to them.
2. The persons nominated to this service, v.
4, &c. The name Joshua was generally called
and known by in his own tribe was Oshea, but
Moses calked him Joshua, in token of his affec-
tion to, and power over him. Oshea signifies
a prayer for salvation, Save thou; Joshua sig-
mifies a promise of salvation, He will saves, in
answer to that prayer: so near is the relation be-
tween prayers and promises. Prayers prevaif
for promises, and promises direct and encourage
prayers. Some think Moses designed, by pre-
fixing the first syllable of the name Jehovah, to
his name, turning Hoshea into Jehoshua, to
honor, and encourage him in his services with
the assurances of God’s presence. Yet after this
he is called Hoshea, Deut, 32:44. Jesus, (the
same with Joshua,) is the name of our Lord
Christ, of whom Joshua was a type, as succes-
sor to Moses, Israel’s captain, and couqueror of
Canaan. There was another of the same name,
also a type of Christ, Zech. 6: 11. Joshua was
the savior of God’s people from the powers of
Canaan, but Christ is their Savior from the pow-
ers of hell.
3. The instructions to those spies. They were
sent into Canaan, the mearest way, to traverse
the country, and take account of its present state,
v. 17. Moses himself was well satisfied that
Canaan was a very good land, but sent these spies
for the satisfaction of the people; as John Baptist
sent to Jesus, to ask whether He was the Christ,
not to inform himself, but to inform those he sent:
They must notice whether the air was healthful
or no, what the soil was, and what the product
tions; and, for the better satisfaction of the peo-
ple, must bring with them some of the fruits, v-
18, 20. Concerning the inhabitants—their num-
ber, size and stature, whether strong, able-bodied
men, or weak; their habitations—whether they
lived in tents, or houses, in open villages, or in
walled towns; whether the woods were standing
t .*
PRACTICAL OBSERVATIONs. f
whom they have been most useful.
be abased.
They who are
evenge ourserves, the more certain-
NOTES.
CHAP. XIII. V. 2. The Israelites had now by several Stages ar-
rived at the southern border of Qanaan,; and they might have gone
up and taken immediate possession, had no breach intervened.—the
Lord having been provoked by their former rebellions, permitted now
ly will He plead our cause, and clear our character from every
unjust aspersion.—If it was so criminal and dangerous tº 9PPoś
the faithful and honored servant of the Lord; how dreadful Wilk
he their doom, who dishonor, despise, or oppose his beloved Son,
in whom He is well pleased?”—They º
But it is well when rebukes produce penitent confes-
sions: for those offenders, with whom this is the cº"> though.
corrected and disgraced, shall be pardoned; their brethren, even
though they have been deeply affronted
conduct, will earnestly pray for them; .
cede for them; and they shall in due time be restored to comfort-
able fellowship with God and his. church,
strength pursue their heavenly pilgrimage. ,
who exalt themselves wilk
or injured by their mis-
Jesus Himself will inter-
and with renewed
Scott.
their searching the land, an - e -
A further discovery of their wickedness, the display of his own
lory, and for the instruction of his church in all ages. (Deut. 1 :
§§ There was no evil in the thing itself.
and gave directions accordingly; in order to
Scott.
, B, C, 1490. ” -
The spies 8ent out.
NUMBERS, XIII.
A
6 Of the tribe of Ju-
dah; * Caleb, the son of
Jephunneh. , , ,
Of the tribe of Issa-
char; Igal, the son of
Joseph. *
8 Of the tribe of
Ephraim;. Oshea, the
son of Nun. º •
9 Of the tribe of Ben-
jamin; Palti, the son of
Raphu. . .
10 Of - the tribe of
Zebulun; Gaddiel, the
son of Sodi. *
- 11 Of the tribe of Jo-
seph, namely, of the tribe
of Manasseh; Gaddi, the
son of Susi. *
12 Of the tribe, of
Dan ; Ammiel, the son
of Gemalli. -
13. Of the tribe of
Asher; Sethur, the son
of Michael.• -
14 Of the tribe of
Naphtali; Nahbi, the son
of Wophsi. -
15 Of the tribe of
Gad ; Geuel, the son of
Machi. \-
16 These are the
names of the mén which
Moses sent to spy out the
land. And Moses called
& Oshea the son of Nun,
convenience of tillage.
sending men on purpose.
trouble and expense.
best of every thing.
W. 21–25.
posterity. [Notes, end of Josh.]
wood therein or not': and
beye of "good courage,
and bring of the fruit of
the land. Now the time
was the time of " the first-
ripe grapes.
21 || So they went up,
and searched the land
° from the wilderness of
Zin unto P Rehob, as
men come to 4 Hamath.
22 And they ascended
by the south, and came
unto Hebron, where
* Ahiman, Sheshai, and
Talmai, the children of
Anak, were. (Now *He-
º -*
* Jehoshua.
17 And Moses sent
them to spy out the land
of Canaan, and said unto
them, Get you up this
way” southward, and go
up into the mountain;
*18 And see k the land
what it is ; and the peo-
ple that dwelleth therein,
whether they be strong
or weak, few or many;
19. And what the land
bron was built seven
is that they dwell in, years before ‘Zoan in
whether it be good or Egypt.)
bad; and what cities 23 And they came
they be that they dwell unto the “brook of
in, whether in tents, or in
strong-holds; -
20 And what the land
Eshcol, and cut down
from thence a branch
with one cluster of
is, 'whether it be fat or grapes, and they bare it
lean, whether there be between two upon a
Verse 16.
Oshea, Jehoshua..] Very able critics seem conclusively to support
the opinion, that the former name denotes salvation; the fatter (with
the addition of part of the name J EHow AH,) signifies the Eöß) Sal-
vation. The mention of Joshua before by this name, may be con-
sidered as an anticipation of the historian, for the såke of perspi-
cuity. Scott,
* Moses seems, as often as he selected certain men for Certain
employments, to have had genealogical tablets [the earliest kind of
history, see irst part of Gen. º of the Isrāelites, and to have
written off their names from these. At least, if we So think, a
cause may easily be fºund for these parenthetić words, and jºse;
galled Oshea the son of Nun, Jehoshua, being added. From the time
Joshua became Moses’ servant, he was always called Joshua as ll:
28. Ex. 17: 9. In this place, however, where the spies are reca.
pitulated, this man is called by the name Hoshea, received from his
father, because, perhaps, this name alone was witten down in the
tablets.” w * Ros ENM
Good } Thi Verse 20. A e
zooa courage. his courage, in their circums
spring from strong faith; which Caleb and jj.Ӥ
rest did not. Scott
Time ºf the first ripe grapes.] ‘I. e. the beginning or miādié of
t
as in countries uncultivated, through the unskil-
fulness and slothfulness of the inhabitants; or cut
down, and the country made champaign, for the
Perhaps there had not
been of late years such commerce between Egypt
and Canaan as in Jacob's time, else they might
have informed themselves of these things without
Observe the advan-
tage we derive from books and learning, which
acquaint the curious with the state of foreign
countries, at a much greater distance, without this
Moses dismisses the spies with this ch rge, Be
of good courage; not only encouraged against
the difficulties of this expedition, but bring an
encouraging account to the people, making the but they distrusted God’s power and promise, and
Here, They went through the counsels,
promised land, from Zin in the S. to .
Hamath, in the N. v. 21. See ch. 34: 3, 8. our own light by our unbelief! At length the
Probably they divided themselves into several
companies, and so passed unsuspected, as way:
faring men. They took particular notice of He- up to strong delusions, who will not receive his
bron, (v. 22.) probably, because near there was
the field of Machpelah, where the patriarchs were
buried, (Gen. 23: 2.) whose dead bodies did, as
it were, keep possession of that land for their Thus even out of the mouth of adversaries will God
chie they made a particular visit, }
adjoining city possessed by the sons of Anak: ' (v. 32.) It is a land that eateth up the inhabi-
We are informed they ascended by the S. and tants thereof; some think there was a great
came to Hebron, that is, “ Caleb,” say the Jews, 'plague in the country at the time they surveyed
“in particular,’ for to his being there, we find it, which they ought to have imputed to the wis-
express reference, Josh. 14: 9, 12, 13. But that dom of the Divine Providence, thus lessening
others of the spies were there too, appears by their enemies, to facilitate their conquests, but
their description of the Anakim, v. 33. They
brought a bunch of grapes, and some other fruits,
as a proof of the extraordinary goodness of the
country. The cluster was so large, and heavy,
that they carried it on a bar between two, v. 23,
24, an earnest and specimen of all the fruits of
Canaan. Such are our present comforts in com-
munion with God, fortastes of the fulness of joy
we expect in the heavenly Canaan. We may see
by them what heaven is.
W. 26–33. It is a wonder how they had pa-
tience to stay 40 days for the return of their spies,
when just ready to enter Canaan under all assur-
ances of success from divine power, and a constant
series of miracles that had hitherto attended them;
were willing to be held in suspense by their own
rather than be brought to a certainty
, near by God’s covenant. How much do we stand in
messengers return, but the major part discourage
the people; and it is just with God to give those
truth in the love of it. They cannot deny but the
land of Canaan was very fruitful; the łº, of
rapes was an ocular demonstration of it, v. 27.
t
To this sepul-, be glorified, and the truth of his promise attested.
and found the And yet afterward they contradict themselves,
floweth with milk and
honey: and this is the
fruit of it.
staff: and they brought
of the pomegranates, and
of the figs.
24 The
•)
place was
called the brook f Esh- * : *****ś , º,
col, because of the clus- ić is.” C. 4:15. Tº “* *
ter' of grapes which the ' ... ººm.” #:
children of Israel cut jºiº. 34.9. Josh, 11–3.16.
down from thence. # 2. It's Rºm: 92; -
35 And they returned "#" tºº “”
from searching of the ‘ºne...” ” ”*
land after n forty days. j łºś. Gen. 14:10. Deut. 1:44. Judg.
26 T And they went # 3.3s. 3, 11.
and came to Moses, and hºt als—sº loº. 1.
to Aaron, and to all the º, **** Chr. * *
congregation of the chil- ; ; *...*.7% as a 3,4, Deut.
dren of Israel, unto the jºg tº
wilderness of Paran, to
* Kadesh; and brought
back word unto them,
and unto all the congre-
gation, and showed them
q 2 Sam. 89. Am. 6 2.
r Josh. Il 21,22, 1513,14. Judg, 1:10.
s Gen. 13 l8. 232. Josh. 14.13–15.
21-13. 2 Sam 2:1,11.
t Ps. 78 12,43. Is. 19-11. 30 4.
• Oi, calley. 24. 32:9. Deut. 1.24.
t Or, calley. 23.
1 That is, a cluster of grapes.
--~ ; 14:33,34. Ex. 24, 18, 34.28.
the fruit º i. !. - !; i.º. 33.36. Dent. l. 19.
h. 14.6.
27 An they told him, v tº 'º. 3 s.17. 135. 33.3 Lev.
and said, We came unto *:::: Pºsº...”. . ;
-> 9,11,15. • Q *20. O&I) • C), Q,
the land whither thou jº's gº. º.º.o.Si.
sentest us, and surely it
September.” Ros ENM.
p Verses 21, 22.
The decided and explicit manner in which Moses declares exactly
how ſong Hebron was built before Zoans (though probably no other
author gives the least account, when either of then Was founded,)
shows iſ consciousness of authentic information, and a freedom from
all fear of being contradicted, even by the Egyptians, who were proud
of their antiquity; and may well be considered as an internal evi-
dence, that the history is genuine. Scott.
(3.3 Zoan.] ‘ Yºus, "[see note, Gen. 45: 10.] ‘ now JMansura.”
NIEBUH.R.
Verses 23, 24. *
Some suppose that Caleb and Joshua alone brought this cluster;
the others not being so favorably disposed towards Canaan, or will-
ing to labor in order to recommend it: - Sco TT.
(23.) : Many who have visited Palestine, affirm to have seen
clusteſs of grapes of from 10 to 12 lbs. weight, and of the length of
a half or even a whole ell; the grapes themsely; are SometimeS as
large as two joints of the finger.” Rosen M. Paul Lucas saw, at
Damascus, bunches weighing 45 lbs., I, myself, once cut down a
bunch of grapes nearly 20 lbs. in weight. The Egyptian grape is
Very Small.” Dr. A. CLAR RE.
[485)
B. C. 1490.
Feport of the spies.
NUMBERS, XIII.
28 Nevertheless, the
people be * strong that
dwell in the land, and
the cities are walled, and
very great: and more-
over we a saw the chil-
dren of Anak there.
29 The b Amalekites
dwell in the land of the
south; and “ the Hittites,
and the Jebusites, and
the Amorites, dwell in
the mountains; and the
Canaanites dwell by the
sea, and by the coast of
Jordan.
30 And d Caleb stilled
the people before Moses,
and said, Let us go up
at once, and possess it;
for we are well able to
overcome it.
31 But the men that
went up with him said,
• We be not able to go
up against the people;
for they are stronger than
We.
32 And they ‘brought
up an evil report of the
land which they had
searched, unto the chil-
dren of Israel, saying,
The land, through which
... we have gone to search
it, is a 5 land that eateth
up the inhabitants there-
of: and all the people
that we saw in it are
* men of a great stature.
33 And there we saw
* the giants, the sons of
Anak, which come of the
giants: and we were in
our own sight as grass-
hoppers, and so we were
in their sight.
they invidiously imputed it to the unwholesome-
ness of the air. They represent the conquest of
it as altogether impracticable. The people are
strong, (v. 28.) men of a great stature, (v. 82.)
stronger than wes (v. 31.) and the cities are
impregnable fortresses, walled and very great,
v. 28. But nothing served their ill purpose more
than a description of the giants, which they lay:
a great stress upon. We saw the children of
Anak there, (v. 28.) giants, men of a prodi-
gious size, the sons of Anak, which come of
the giants, v. 33. “Oh these tremendous gi-
ants! when we were near them we were in our
own sight as grasshoppers, not only little and
weak, but trembling and daunted. Nay, and so
'we were in their sight; they looked upon us
with as much disdain, as we on them with fear.”
So that on the whole they give it as their judg-
ment, We be not able to go up against them,
(v. 31.) and therefore must think of some other
COll!’Se, --
Now, to judge only by human probabilities,
they could not have been excused from the impu.
tation of cowardice. Were not the hosts of Is-
rael 600,000 effective men, well-marshalled and
modelled, closely embodied, and entirely united
in interest and affection, constituting as for-
midable an army as perhaps was ever brought
into the field? Many a less has done more than
perhaps the conquering of Canaan was, witness
Alexander’s army. Moses, their commander-in-
chief, too, was wise and brave. It is true, the
Canaanites were strong, but they were dispersed,
(v. 29.) so that they could not soon get together,
and, by reason of divided interests, could not long
keep together to oppose, Israel. The country
being plentiful would subsist an army, and though
the cities were walled, if they could beat them in
the field, the strong-holds would fall of course
into their hands. And, lastly; as for the giants;
their overgrown stature would but make them
the better mark, and the bulkiest men have not
always the best mettle.
But , though they deserved to be posted for
cowards, that was not the worst, the Scripture
brands them for unbelievers. It was not any
human probabilities they were required to depend
upon, but, (1.) They had the manifest and sensi-
ble tokens of God’s presence with them, and the
engagement of his power for them. Were the
Canaanites Stronger than the God of Israel also?
*Are not these giants-less than grasshoppers before
God? Their cities are walled against us, but can
they be walled against heaven?” (2.5 They had
very great experience of the length and strength
of God’s arm, liſted up and made bare on their
behalf. Were not the Egyptians as much strong-
er than they, as the Canaanites? And yet, with-
out a sword drawn by Israel, or a stroke struck
the chariots and horsemen of Egypt were quite
routed and ruined; the Amalekites took them
at. great disadvantages, yet were discomfited.
Miracles were at this time their dail bread;
were there nothing else, an army so well victual.
led, so constantly, so plentifully, and all on free
cost, would have a great advantage against any
other force, Nay, (3) They had particular pro.
mises, Gen. 15, 18–17: 8. God had expressly
promised by Moses, to drive out the Canaanites
from, before them, (Ex. 33: 2.) and by little
and little, Ex. 23: 30. Thus for them to say,
We be not able to go up, was in effect to Say,
‘God Himself is not able to make his words
good.’....We have a short account of their sin,
Ps;...106; 24. They despised the land, they
believed not his word.
Had Joshua begun to stem the tide, he would
have been suspected of partiality to Moses, whose
minister he was; and therefore he prudently left
it to Caleb’s management at first, (v. 30.) who
was of the tribe of Judah, the leading tribe, and
therefore fittest to be heard. Caleb had seen and
observed the strength of the inhabitants as much
as his fellows, and speaks very confidently of
success, We are well able to overcome them,
strong as they are. He animates the people to
go on, and, his lot lying in the van, he speaks as
one resolved to lead them on with bravery, “Let
w8 go wip at once, one bold step, one bold stroke
moré, will do our business; it is all our own, if
we have but courage to make it so.” He does
not say, ‘Let us go up and conquer,” but, “Let
ws go up and possess its there is nothing to be
done, but to enter and take the possession God
our great Lord is ready to give us.” Note, The
righteous are as bold as a lion. Difficulties
that lie in the way of salvation, dwindle and
oil'." "is. Aiºid ió.
vanish before a lively, active faith in the power
Ps. 27.1.2. * Heb. men of statures. 2 Sam. 21:20.
Feb. 1-Chr. 20.6. Marg.
h Deut; 1:28, 2:10. – 3:1 i. 9:2. 1
Sam. 17:4–7. 2 Sam. 21:20–22. 1
Chr. 11:23. z-
i 1 Sam, 17:42. Is. 40:22,
Heb. 11:33.
z Deut. 1-28. 2:10,11,21. 3:5. 9 1,2, d 14:6–9,24:... Josh. 14:6,7.
a 22,23. Josh. 11.22. 15:14. Judg. 1: 60:12, 118:1
20. Rom. 8:31. Phil. 4:13.
b 14:43. 24:20. Gen. 14:7. Ex. 17:8 e 32:9. Deut, l:28. Josh, 14:8. Heb.
—16. Judg. 6:3. 1 Sam. 14:48. 15: 3:19.
3,&c. 30:1. Ps. 83:7, - f 14:36,37. Matt. 23:13.
c See on Gen. 15, 19–21. Ex. 3:8,17. g See on 28.—Ez. 36:13. Am. 2:9.
*
…” -
PRACTICAL OBSERVATIONS. -
*-
- **
*
The lighteous Lord frequently gives up to their own devices,
such persons as confide in their own wisdom and policy, in préf-
erence, or in opposition, to his express word of promise: and even
obedience to his commandments, if formal and hypocritical, may
prove an occasion of men’s falling into delusion, sin, and misery.
(2 Chr. 25: 6–10, 13.) We should, therefore, take heed both
what we do, and in what manner and with what spirit we do it;
as the same action may spring from contrary motives, and will
certainly be productive of contrary effects to ourselves, accord-
Verse 28. -
Very great.] ‘Yet 22,000 Levites (with their wives, 44,000) inhab-
ited 48 of them So that they must have been quite small : and
their size purposely exaggerated by the cowardly spies, to deter their
countrymen from advancing upon them.” Rose N M.
Verse 29.
, ‘The Amalekites were the Phoenicians, or Canaanites, who dwelt.
in Arabia. The Hittites, about Hebron. The Jebusites, about Jeru-
salem, anciently called Jebus. The Amorites, on this' side Jordan,
Aſ the mountainous tract of Judea, or about Hazazon Tamar, or
Enged; and about Hebron: some of them beyond Jordan. (21:13,
&c.) The Canaanites, eminently so called, (Gen. 13: 7) were
those who dwelt on the Mediterranean., Eat up..] Le Clerc un-
derstands, this of liability to attacks from neighboring nations:
such as the Syrians, Arabians, Egyptians, Philistines, idumeans,
&c., Who, indeed, often harassed the Israelites afterwards. Hé
çomp. EZ. 36: 31. Deut. 2: 20, &c. The phrase at 14: 9. seems to
favor this.” ID.
Verse 33.
Giants.] ‘ Goliah appears to have been at least 9 ft. high : this was
Yery, extraordinary... I knew three young men in my own neighbor-
hood, two of them brothers, each of whom was upwards of 7 ft, the
º, was 8 ft. 6 in. and these men were very well proportioned.
ing to the intention and disposition of our hearts.-In faith and
hope, and careful investigation of the sacred Word, we may pro-
fitably search out the heavenly country, and hear a good report
concerning it; and take encouragement to go up, in the strength
of the Lord, and possess it at once. But carnal sense, and car-
nal preachers and professors, are not to be trusted in this busi-
mess: and unbelief overlooks the promises and power of God, mag-
mifies every danger and difficulty, and fills the heart with over-
whelming discouragement. Scott.
These instances ſand others which will occur to every reader] prove
the possibility of cases of this nature : but that there ever was a
nation of men 12 and 14 ft. high, we cannot, should not believe : [for
the laws of gravitation forbid it. See Arnott's Elements of Physics.]
The Enakim might appear to the Israelites a very tall, robust nation :
and it is very likely the growth of the Israelites had been greatly
cramped with their long and severe servitude in Egypt. Dr. A.
Clarke, we know that severe and long continued sedentary em-
ployment, perhaps in too heated, and impure an atmosphere, has
5ccasioned' the weavers of Spitulfields, near London, to degenerate
y in size and strength ; and the free and bracing air
very perceptibl
of ź. has a contrary effect. Qn the monument of Egypt,
ich the drawing in Note, Gen. 41 : 42. is taken, the persons
. : the three º figures, are represented so small,
as that they stand up erect beneath the horses bellies; which they do
not touch by a space equal to # of their own height. Other members
of the honorary'procession are in front; and entirely abºve their
heads, is a rank of other figures, three of them holding the horses by
the bit-reins, which they can just reach. Similar disproportions, be:
tween the triumphal figure and the accessory figures, are noticed on
the ancient Persian monuments; +but all these are, probably, but
oriental flatteries, or, as here, the exaggerations of fear, and wonder.
See note, Gen. 6: 4. J Ep.
->
B, C, 1490.
- The people's rebellion.
NUMBERS, XIV.
CHAP. XIV.
e people murmur, and propose re-
*::::::: to Egypt; and #. to
stont Šaj. and Joshua, while they in
vain attempt to pacify them, 1-10.
God threatens to destroy them at once,
but Moses intercedes, and prevails ſor
, their rescue;.. yet that generation is
doomed to fall in the wilderness, Ca- "
“ieb and Joshua excepted, 11–35. The
men who raised the evil report, die
by the plague, -38–38. The people
attempt to march to Canaan; but are
warned by Moses, and smitten by
their enemies, âgºs.
ND all the congrega-
tion a lifted up their
voice, and cried; and the
eople wept that night.
p 3". the children
of Israel " murmured
against ... Moses, , and
against Aaron: and the
whole congregation said
unto them, *Would God
that we had died in the
land of Egypt; or would
Göd we had died in this
wilderness!
3 And wherefore hath
* the Lord - brought us
unto this land, to fall by
the sword, that * our
wives and our children
should be a prey 2 were
it not better-for us to re-
turn into Egypt P
4 And they said one
to another, flet us make
a captain, and let us re-
turn into Egypt.
5 Then Moses and
Aaron 5 fell on their faces
before all the assembly
of the congregation of the
children of Israel.
6 And -* Joshua the
son of Nun, and Caleb
the son of Jephunneh,
which were of them that
searched the land, irent
their clothes.
7. And they spake un-
to all the company of the
children of Israel, saying,
The land, which we
passed through to search
it, is an exceeding good
land.
8 If the Lord * delight
in us, then he will bring
us into this land, and
give it us; a land which
a ll:1–4. gº; 1:45
b 16:41. x. 15:24, 16:2,3. 17:3.
Deut. 1:27. Ps. 106:25, 1 Cor. 10:
10. Phil. 2:14,15. Jude 16.-
c 28,29, 11:15. 1 Kings 19:1. Job 3:
ll. 7:15,16. Jon. 4:3,8.
d Ps. 78:40, Jer. 9:3.
31,32
e 51,52,
f Deut. 17:16, 28:68. Neh. 9:16,17.
Luke 17:32. Acts 7:39. Heb. 10:38,
39. , 11:15. 2 Pet. 2:21,22.
g 16:4,22,45. Gen. 17:3. Lev. 9:24.
Josh. 5:14. 7:10, 1 Kings 18:39, 1°
Chr. 21:16. Ez, 9:8. Dan. 10:9.
Matt, 28:39. Rev. 4:10. 5:14. 7:11.
:6,8,30.
,34. 44:13. Josh. 7:6.
dg- 11:35. 2 Sam. 3:31. 2 Kings
^ 18:37. Job 1:20. Joel 2:12,13. Mätt.
13:27. Deut. 1:25, 6:10,11. 8:7–9.
Deut. O:15. , 2 Sam. 15:25,26. 22:
20. 1 Klugs 10.9. Ps. 22:8. 147:10,
ll. Is, 62:4. Jer, $2:41. Zeph. 8:
17. Rom. 8:31. *
NOTEs.
CHAP. XIV. V. 2–4. Such is ſcorrupted] human nature ; and
and promise of God. All things are possible,
if they be but promised, to him that believes.
CHAP. XIV. This chapter gives that ſatal
quarrel between God and Israel, on which, for
their murmuring and unbelief, He sware in his
wrath that they should not enter into his rest.
V. ‘I-4. Here we see what mischief the evil
spies made, from a mutinous spirit of opposition,
or perhaps hoping to get power as captains: but
see the ruin [these demagogues] brought on those
* studied to humor.
. The people, #."; credit to the report of
the spies, rather than to the word of God, and
imagining their condition desperate, laid the reins
on the neck of their passions, and like foolish,
froward children, fall a crying, yet know not
what they cried for, v. 1. Note, Unbelief, or
distrust of God, is a sin that is its own punish-
ment. Those that do not trust God are continu-
ally vexing themselves. The world’s mourners
are more than God's, and the sorrow of the
world worketh death.
II. They murmured against Moses and
Aaron, and in them reproached the Lord, v. 2,
3. The elders began the discontent, (v. 1.) but
the contagion soon spread through the whole
camp, for the children of Israel murmured.
Jealousies and discontents spread like wild-fire
among the unthinking multitude, who are easily
taught to despise dominions, and to speak evil
of dignities. - 1. They look back with a cause-
less discontent. They wish they had died in
Egypt with the first-born slain there; or, in the
wilderness with those that lately died of the plague
for lusting. See the prodigious madness of un-
bridled passions, which makes men prodigal even
of that which nature accounts most dear, life
itself. Never were so many months spent so
pleasantly as these, since they came out of Egypt,
loaded with honors, compassed with favors, and
continually entertained with some surprising thing
or other; and yet, as if all these things had not
made it worth their while to live, they wished
they had died in Egypt. And such a light opin-
ion they had of God’s tremendous judgments
executed on their neighbors for sin, that they
wished they had shared their plagues, rather than
run, the hazard of a descent upon Canaan. Some
read it, Oh that we had died in Egypt, or in
this wilderness; Oh that we might die! They
wish to die for fear of dying. How base the
spirits of these degenerate Israelites; rather than
die (if it come to the worst) like soldiers, with
their swords in their hands, they desire to die
like rotten sheep in the wilderness! 2. They
look forward with a groundless despair, taking
it for granted, (v. 3.) that, if they went on, they
must ſall by the sword, and pretend to lay the
cause of their fear on great care for their wives
and children, who, they conclude, will be a prey
to the Canaanites. And here is a most wicked,
blasphemous reflection on God Himself, as if He
had brought them hither on purpose that they
might fall by the sword, and their wives and
children be a prey. Thus do they, in effect,
charge that God, who is Love itself, with the
worst of malice, and Eternal Truth, with the
basest hypocrisy; suggesting, that all the kind
-things He had said to them, and done for them,
hithertos were intended only to decoy them, and
to cover a secret design all along to ruin them.
Daring impudence! But what winot that tongue
speak against heaven, that is set on fire of bell?
The devil keeps up his interest in the hearts of
men by insinuating to them ill thoughts of God;
[see James 1:14.j as if He desired the death of
sinners, and delighted in the hardships and suf-
ferings of his own servants, whereas. He knows
his thoughts to us-ward (whether we do or no)
to be thoughts of good and not of evil.
III; They came at last to the desperate resolve,
to go back again to Egypt. The motion is first
made by way of query only, v. 3. But the fºr:
ment being high, and the spirits of the people
disposed to entertain any thing perverse, it soon
ripened to a resolution, without a debate; (v.
4.) and it is lamented long after, (Neh. 9; 17.)
that in their rebellion they appointed a cap.
tain to return to their bondage.
Now, 1...This was the greatest folly in the
world. What did they want? What had they
to complaim of” They had plenty, and peace,
and rest, were under a good government, had
good company, had the tokens of God’s presence
with them, and enough to make them easy even
in the wilderness, if they had but hearts to be
content. But whither were they thus eager to go
to mend themselves? To Egypt! And, after all
the plagues Egypt had suffered for their sakes,
could they expect any better treatment there than
they had formerly, and not rather much worse?
In how little time (not a year and a half) have
they forgotten all the sighs of their bondage, and
all the songs of their deliverance! Like brute-
beasts, they mind only that which is present, and
their memories, with the other powers of reason,
are sacrificed to their passions. See Ps. 106: 7.
Sinners are enemies to themselves; and those that
walk not in God’s counsels, consult their own
mischief and ruin.
2. It was a most senseless, ridiculous thing to
talk of returning thither through the wilderness.
Could they expect God’s cloud would lead them,
or his manna attend them? And if not, the
thousands of Israel must unavoidably be lost and
perish in the wilderness. Suppose the difficulties
of conquering Canaan were as they imagined,
those of returning to Egypt were much greater.
In this let us see, (1.) The folly of discontent
and impatience under the crosses of our outward
condition. We are uneasy, complain of our
place and lot, and would shift: but is there any
place or condition in this world that has not
something in it to make us uneasy, if we are dis-
posed to be so? The way to better our condition,
is, to get our spirits into a better frame; and
instead of asking, ‘Were it not better to go to
Egypt?’ ask, “Were it not better to be content,
and make the best of that which is?’ (2.) The
folly of apostasy from the ways of God. Heaven
is the Canaan set before us, a land flowing with
milk and honey: those that bring up ever so ill a
report of it, cannot but say, that it is indeed a
good land, only it is hard to get to it: strict and
serious godliness is looked upon as an impracti.
cable thing, and this deters many who began well
from going on; rather than undergo the imagin-
ary hardships of a religious life, they run them-
selves upon the certain, fatal consequences of a
sinful course.
V. 5–10. I. The friends of Israel here inter-
pose to save them, if possible, from ruining them-
selves, but they would not take the warning, so
their blood is on their own heads.
‘1. It was against Moses and Aaron that they
murmured; (v. 2.) yet bravely overlooking the
affront and injury, they approved themselves faith-
ful friends to the people, v. 5. The clamor and
noise were so great, that they could not be heard;
therefore, to gain audience in the sight of all the
assembly, they fell on their faces, thus expressing,
their humble prayers to God to still the tumult;
their great trouble and concern to see a people
throw away their own mercies; and their great
earnestness to prevail with them not to persist in
their rebellion. Moses and Aaron beseech them to
be reconciled unto God. What they said to them,
Moses relates in the repetition of this story, Deut.
i: 29, 30. Be not afraid, the Lord your God
shall fight for you. Note, Zealous friends to
precious souls will stoop to any thing [that is not
wicked] for their salvation. s ->
2. Caleb and Joshua too, rent their clothes in
holy indignation at the sin of the people, and a
holy dread of the wrath of God, which they saw
ready to break out against them. . No reason
could be morepertinent and pathetical than theirs,
º T.T. Jºs;…, ,
such counsellors are discontent and passion
Scott.
[487)
B. C. 1490. NUMBERS, XIV.
Moses intercedes for the people.
floweth with milk and (v. 7–9.) and they spake as with authority. (1.)
honey. f It is an ecceeding good land, (v. 7.) it is very,
9 Only rebel not ye tº good; so the word is... Note. If men were
against the Lord, neither but thoroughly convinced of the desirableness of
y the gains of religion, they would not stick at the
fear ye the people of the services of it. They made nothing of the diffi-
land: for they "are bread culties that seemed to lie in the way of their
for us; their “defence is gaining the possession of it, v. 9. “ They are
departed from them, and read for us,’ i.e.: “they are set before us rather
* the Lord is with us; to be fed on than to be fought with; so easily, and
fear them not with so inuch advantage, shall we master them.
ſº Pharaoh is said to have been given them for meat,
10 But º the i. %; ###} and the ; will be so too.
regat] Oll ade Stolle “ Their defence was departed from them; that
#. with stones. And common ... § ::::::: the rights
P the glory of the LoRD of nations, has abandoned them, and will be no
appeared in the taberna- shelter or protection to them.” The other spies
cle of the congregation, took notice of their strength, but these of their
before all the children of wickedness, and thence inferred that God had
Defore till the CI]ll Cll'Cl forsaken them. No people can be safe, when
Israel. they have provoked God to leave them. Besides,
II ºf And the Lord the Lord is with us, and his maine is a strong
said unto Moses, 4 How tower; fear them not. (2.) They showed them
long will this people "pro- plainly, that all their danger was from their own
voke me 2 and how long discontents, and that they would succeed against
will it be ere they "be- all their enemies, if they did not make God their
e * & enemy. On this point alone the case would
lieve me, for all the signs turn, (v. 8, 9.) Note, Nothing can ruin sinners
which I have showed but their own rebellion. Nône are excluded
among them? the heavenly Canaan, but those that exclude
12 I will t smite them themselves. And mow, could the case have been
with the pestilence, and ** plain? Could it have been urged more
disinherit them, and * will closely? But what was the effect? e
ū. 7 * II. They were deaf to this fair reasoning; may,
make of thee a greater exasperada by it, and grew more outrageous, v.
nation, and mightier than 10. "The rulers of the cºngregation, and the great
they. men, (so Bp. Patrick) thus caused them to err.
13 And Moses said Note, It is common for those whose hearts are
unto the Lord, * Then fully set in them to do evil, tºrage at those
the Egyptians shall hear who give them good counsel. They who hate
it, ( fºr thou broughtest “ be reformed, hate those that would reform them;
y s *s and count them their enemies, because they toll
up this people in thy them the truth. Thus early did israci begin to
might from among misuse the prophets, and stone those that were
them ;) sent to them, and this was it that filled the meas-
14 And they will tell wre of their sip, Matt 23:37, comp. Rey; 11; 10.
it to the inhabitants of . Caleb and Joshua had but just said, The Lord
this land : for Y they have is with us, fear them not, (v. 9.) and if Israel
heard that thou, Lord will not apply those encouraging words to their
--> 2 own fears, they that uttered them know how to
qrt among this people; encourage themselves with them against this en-
that thou, LoRD, * art raged multitude; as David in a like case, 1 Sam.
seen face to face; and 30; 6. And they were mot disappointed, for im-
that a thy cloud standeth mediately the glory of the Lord appeared, to
the terror and confusion of those that were for
Dan. 9.5,9. Phil. 1 63. 10 . the º º God. wº they reflected
** ***, º, 1%; on God, (v. 3.) his glory appeared not to silence
*ś, ź.” # 3..."; ſº their blasphemies; * W. they threatened
nºis; “E.8sas, p.m. rºl. Qaleb and Joshua, they touched the apple of
20:1-4, 31.6.8, fº. 1:5, 23. his eye, and his glory appeared immediately.
; *...*.*.*.*.* Note, Those who faithfully expose themselves for
7:4 isºm. 30.5." Matt. 23. God are sure to be taken under his special pro-
p #15%;" ‘ī;*E. is 7.10, 21.1s, tection, and shall be hid from the rage of men,
17, 4034. Lev. g33. ''” ’ either under heaven or in heaven.
. . . . sº V, 11–19. Here is, I. The righteous sentence
God gave against Israel, for their murmuring
Jet. 4 14. Hos. 8:5. Mutt. 17:17.
r Deut. 9,7,8,22,23. Ps. 958, Heb. 3:
8, 16. and unbelief, which, though afterward mitigated,
1 Deut 97,23,24. Is. 1.2.
.27
s fºul. 1:32, Pa. 78:22,32,41. 106:24. s
M**** lºhn id:#"i3:37." is showed what was their desert. When the glory
* eh. e * w ºf
t 1646–49. 25:9. Ex. 5-3, 2 Sam. of the Lord appeared in the tabernacle, we
24 1,12–15 may suppose Moses took it for a call to him im-
. . ; *... sas_s, six mediately to come and attend there, as, before
Josh. 7.8,9. Ps. 106.23 #20.94. the tabernacle was erected, he went wip to the
y Éx. iśīā. Josh.3.gio. 5
z 12:8. Gen. 32°30 nownt in a like case.
x 335ii. Deut Thus, while the people
ião 3.1% iá.3 idor, were studying to disgrace him, God publicly hom-
a jºgi'.". 1321,22, 40.38. Neh. ored him, as the man of his counsel. 1. God
9. 12, 19. Ps. 78 14. 105.39. theme showed him the great evil of the people’s
Verse 9. *
Bread..] ‘ Am adagial fermula, found also in Homer : en n-
phon, denoting they would be, as it were, consumed, by the i.
Rosen M. Scott understands, with less apparent reason, their
wealth and prosperity; would afford Israel the more abundant pre-
sent support, and future accommodation.” Defence.] ‘ Tsiliam
shadow, a metaphor highly expressive in the sultry east. Ps, ji ".
... The Arabs and Fergians express, in a proverb, the same thing,
and by the same word, “ May the shadow of thy prosperity be exteni.
ed,” and “May the shadow of thy, prosperity be spread over the
heads of thy well wishers,” &c. All which similes may have arisen
from the protecting clouds which overshadowed Israel.”
Dr. A. CLARK g.
sin, v. li. revealing his secret to his servant
the prophet. They provoke me; or, as the
word signifies, they reject, reproach, dèspise
me, for they will not believe me. That was the
bitter root, which bore the galland wormwood. It
was their unbelief that . this a day of provo-
cation in the wildermess. Note, Distrust of God,
and his power and promise, is itself a very great
brovocation, and at the bottom of many others.
mbelief is a gréat sin, (1 John 5: 10.) a root-
sin, Heb. 8: 12. The aggravations of their sin
were, (1.) Their relation to God. This people,
a peculiar people, a professing people. The
nearer any are to God in name and profession,
the more is He provoked by their sins, especially
their unbelief. (2.) Their experience of God’s
power and goodness. The more God has done
for us, the greater is the provocation if we dis-
trust Him.
2. He showed him their just sentence, v. 12.
“What remains now, but that I should make a
full end of them? Such rebellious children de-
serve to be disinherited.” And if it be asked,
* What will become of God’s covenant with
Abraham then?' here is an answer, ‘It shall be
preserved in the family of Moses, I will make .
of thee a greater nation.” Thus, (1.) God
would try Moses, whether he still preferred their
interests before the advancement of his own fami-
ly; and it proved he did. (2.) God would teach
us, that He will not be a loser by the ruin of
SlthnerS. ***
II. The humble intercession Moses made for
them. Here he was a type of Christ, who left -
us an example to his own rule, Matt. 5: 44.
1. The prayer of his petition is, in one word,
Pardon, I beseech Thee, the iniquity of this
people; (v. 19.) that is, ‘Dos not bring upon
them the ruin they deserve.’ This was Christ’s
prayer for those that crucified Him, Father, for-
give them. *
2. The pleas are many, and strongly urged.
(1.) He insists most on the plea taken-from
the glory of God, v. 13–16. [1..] The eyes
both of Egypt and Canaan were on them, and
great expectations raised. They could not but
have heard that Thou, Lord, art among this
people, v. 14. The neighboring countries rang
of it, how much this people were the particular
care of Heaven, so as mever any people were.
[2.] If they be cut off, great notice would be
taken of it. ‘The Egyptians will hear it,
(v. 13.) for they have their spies among us, and
will tell it to the inhabitants of the lands (v.
14.) for there was great correspondence between
Egypt and Canaan, although not by the way of
this wilderness. “Now, Lord, let mercy rejoice
against judgment, rather than that almighty
power should be impeached.” Note, The best
pleas in prayer are those that are taken from
God’s honor; for they agree with the first petition
of the Lord’s prayer, Hallowed be thy name.
God pleads it with Himself, (Deut. 32: 27) , I
feared the wrath of the enemy; and we should
use it as an argument with ourselves, to walk so
in every thing, as to give no occasion to the ene-
mies of the Lord to blaspheme, 1 Tim: 6: 1.
(2.) He pleads God’s proclamation of his name
at Horeb, (v. 17, 18.) . Let the power of the
Lord be great: power is here put for pardon-
ing mercy; it is his power over his own anger.
The moré danger there is of others’ reproaching
God’s power, the more desirous we should be to
see it glorified. To enforce this petition, he re-
fers himself to the word God had spoken, The
In this wickedness of Israel,
of ungoverned human nature,
see the base cruelty of cowgrgiº,
ing on power possessed by men
loved country take Warm
with the passions of the r
rather than their hº maturé,
ness, before they
should hold dear! g
Lord is long-suffering, and of great mercy.
- Vérse 10. º & g
besides the dark and disgusting traits
noticed by Scott and Henry, we may
and the awſul consequences attend-
not educated morally. May our be
ing by such pictures, and those who tamper
ude multitude, ever appealing to their lower,
repent of, and forsake their wicked-
ring down ruin upon themselves and all they
D .
Verses 11, 12.
This is the abrupt language of astonishment and indignation.
Scott.
[488]
*4.
B. C. 1490. .
The answer to JMoses' prayer.
NUMBERs, XIV;
*.
over them; and that thou
goest before them, by
day-time in a pillar of a
cloud, and in a pillar of
fire by night. ^*.
15 Now if thou shalt
kill all this people * as
one man, then the na-
tions, which have heard
the fame of thee, will
speak, saying, *
16 Because “the LoßD
was not able to bring this
people into the land
which he syware unto
them; therefore he hath
slain them in the wilder-
†16SS.
17 And now, I be-
seech thee, let the power
of my LoRD be great,
according as thou hast
spoken, saying, •
18.The Lord is "long-
.# and of great
mercy, forgiving iniquity
and transgression, and by
no means clearing the
guilty; visiting the ini-
quity of the fathers upon
the children, unto the
third and fourth genera-
tion :
19 • Pardon, I beseccli
thee, the iniquity of this
people, according unto
the greatliess of thy mer-
cy, 5 and as thou hast,
forgiven this people ſron
Egypt even º until now.
20 And the Lond said,
God’s goodness had there been spoken of as his
glory; God had gloried in it, Ex. 34: 6,7. Now
here he prays, that on this occasion He would
glorify it. Note, We must take our encourage-
ment in prayer from the Word of God, on which
He has caused ws to hope. Three things God
had solemnly made a declaration of, which Moses
here fastens on, and improves to chforce his
petition. God’s goodness in general; that He
is long-suffering, or slow to anger, and of great
mercy; not soon provoked, but tender and com-
passionate towards offenders. His readiness in
particular to pardon Bin, forgiving iniquity
and transgression, sins of all sorts. His un-
willingness to proceed to extremity, even when
He does punish. For in this sense the following
words may be read; That will by no means
make quite desolate, in visiting the iniquity
of the fathers on the children. God had in-
deed said, in the second commandinent, that He
would thus visit, but here He promises not to
make a full end of families, churches, and nations,
at once; and so it is very applicable to this occa-
sion; for Moses cannot beg that God would not
at all punish, (it would be too great an encour-
all this people as one man, v. 15.
proclamation of God’s name was the more appoi
site to his purpose, because made on occasion of
|
|
agement to rebellion,) but that He would not kill general, resolved on, v. 21. It is said, it is
|
|
proach to thy justice, nor any less the praise of thy
inercy, to forgive now, than it has been formerly.
Therefore the sons of Jacob are not consumed,
because they have to do with a God that chang.
es not.
W. 20–35. We have here God’s answer to
Moses’ player, given privately to Moses, (v. 20
—25.) and them directed to be made public to
the people, v. 26–35. The repetitions speak
these resolves unalterable. Let us see the par-
ticulars.
I. The extremity of the sentence, v. 20. and so
on. “I have pardoned, so as not to cut them
off all at once, and disinherit them.’ See what
countenance and encouragement God gives to our
intercessions for others, that we may be public-
spirited in prayer. Here is a whole mation res-s
cued from ruin by the effectual, fervent prayer of
one righteous man. See how ready God is to
forgive sin, and how easy to be entreated. Par-
don, says Moses, (v. 19.) I have pardoned,
says God, v. 20. David found Him thus swift
to show mercy, Ps. 32: 5. He deals not with
ws after our sins.
II. The glorifying of God’s name is, in the
And this sworn, All the earth shall be filled with the
glory of the Lord; and this was Moses’ prayer.
All the world shall see how God hates sin even
pardoning their sin in making the golden calf, in his own people, and will reckon for it, and
This sin they were now fallen into was bad, yet how glacious and merciful He is, and how
enough, but it was not idolatry.
!
slow to anger. Thus, when our Savior prayed,
_(3.) He pleads past expel ience, v. 19. This Father, glorify thy name; He was immediately
seemed to inake against him; but, as in other, answered, I have glorified it, and will glorify
things, so in paidoning sin, God’s thoughts and , it yet again.
Note, Those that sincerely seek
ways are infinitely above ours, Isa. 55; 9. Moses' God’s glory may be sale of what they seek. God
looks on it as a good plea, Lord, forgive, as having turned this prayer for the glorifying of
Thou hast forgiven.
my glory, and my mira-
cles which I did in
It will be no more a re- Himself into a promise, we may turn it into
fully, him will I bring
into the land whereunto I
| Ig. 55.7 Tit. 34–7.
g Ex. 32.10–14. 33.17. - -
06 7,8,45 Jon 3 10. 4:2. Mic. 7:
18 Jam. 515. 1 John 5 14–16.
Egypt, and in the wil-
derness, have 'tempt—
ed me now these "tell
times, and have not
hearkened to my voice;
23 #Surely n they shall
he went ; and his seed
shall possess it.
25 (Now a the Amale-
kites, and the Canaan-
ites dwelt in the valley.)
To-morrow * turn you,
* (), , hither to.
li Deut. 32-40. Is. 49:18. Jer. 22:24.
Ez. 5 11- 183. 33.11,27. Zeph. 2:9.
1 is 72 19 Hab 2 14. Matt. 6:10.
k Sre on 11 * l 31–34. Ps. 95:
.l
| Ex. 17 2. Ps. 95.9. 106.14. Mal.
3:15 Matt. 47 l. Cor. 10.9. Heb.
m gen. 31 7,41. Job 19 3.
not see the land which I
sware unto their fathers;
neither shall any of them
that provoked me see it;
24 But " my servant
Caleb, because he had
another spirit with him,
and hath P followed me
I have pardoned, accord-
ing to thy word:
21 But, has truly as I
live, all the earth shall
be filled with the glory
of the LoRn.
22 Because all those
men k which have seen
and get you into the wil- . . ; ſº ºf
º in 26.64 32.11- Deut.- 1:35. Neh. 9.
derness, by the way of #, ºiºs 106-26. Ez. 20:15.
tº the J. ;3.
the Red Sea. * ... tº 26.65. Deut. 1.36.
* w Josh. 14.6–14.
[Practical Observatione.] p 32.12. Deut. 65. Josh. 14.8,9... 1
b łºś. §§ 32.26,27 Josh. 79 Chr. #9; 2 §§ 25 °, *:
t" L. - - oSin. - - - 4. - - t : •
j . .3f6?ºps.ºs" is a §s, “... § cus
Jon. 42. Mic. 7 18. Nab. 1:2,3. l ſº
Ron: 3:24–26. 531. Eph; 7.8; 1' 4. Deut. I 40- Ps 81:11—13. Prow.
• Ex. 32.32. 34 9. 1 Kungs 8:34. Ps. ł 31.
51 1,2 E. 20 8,9. Dau. 9 19.
PRACTICAL OBSERVATIONS.
V. 1–25. We shall not derive the full benefit from Seripture,
unless we consider it as the history of human nature; written
with an infallible and perfectly impartial pen; and are aware
that we ourselves are disposed to act, in similar circumstances.
exactly after the same manner as the Israelites did. If we are
conscious of this, we shall see, in the chapter before us, a very
humiliating picture of our own hearts, which may be of great ad;
vantage to us.--The Lord will afford peculiar protection, and
singular marks of regard, to those who, in genuine love, venture
to stem the torient of prevailing iniquity, without being intini-
dated by the scorn and malice of their enemies; and the displays
of his glory are sufficient to dismay the stoutest spirits of rebels,
and to encourage the hearts of his servants in the most extreme
impenitent sinners.
danger. Though millions of the Lord’s professed people perish
in unbelief and disobedience, his covenant and promises stand
sure: and, whilst He glorifies his truth and mercy in his dealings
with his faithful servants, He takes occasion from the perverse-
mess of unbelievers, more extensively and durably to glorify his
whole NAME. With the glory of God at heart, and the V ord
of God dwelling within us, we cannot pray anišs, or plead in
vain. Intercessors of this character are an invaluable blessing
to any people, though seldom much esteemed, and often treated
with the basest ingratitude. but while they avert temporal judg-
ments, and prevaiſ for the conversion of many individuals, their
prayers wiłł not prevent the final destruction of obstimate and
* Scott.
Verse 16.
• Spoken after the comprehension, and manner of thinking of idol-
aters ; who, indeed, attributed to their deities a power by no means
infinite. Siavn.] Lit. slaughtered, like cattle. Lev. 9: 8, 15 *
- t .* Rest, N.M.
Verses 20, 21.
The Lord granted the prayer of Moses, but declared He would
also take occasion, from the rebellions of Israel, and by his dealings
with them, to lilake known his glory to all the nations of the earth.
Comp. note, Ex. 19: 6.] Accordingly, wherever the Scriptunes
have been made known, men of every age and nation have learned
the glorious perfections of God, and his means of governing his ra-
tional creatures, from the history of Israel, in which these particu-
lars are most strikingly illustrated: and in process of time all nations
“shall be filled with his glory in the same manner. OTT.
- Verse 24. *
Caleb, perhaps, took the more active part on this occasion : and as
O. T. VOL. I. 62
Joshua was designed to be the Successor of Moses, Caleb is the more
frequently spoken of, though Joshua Wils evidently included. , (30)
Čači, had "another spirit with him,” even it spºt ºf faith anº;
ness: (2 Cor. 4: 13–18.) he therefºre," followed the Lond fully;
(literaliy, fulfilled after Jie ) that is, he had faithfully discharged the
service tº which he had been called, and was ready for any sºlº,
however perilous on self denying, to W hich the Lord should call him;
for he simply believed his word, embraced his promises, º
his directions, obeyed his commandº; depended on his º: -
fulness, power, and goodness; and confidently º: º:
would eventually take place exactly as ". hiº, º,"; .
ing difficulties or improbabilities. This he did wi n?. §
and courage, though influence, example.º.º.” illing t º:
combined tº diver him from his course; and he was willing *} ..
ture or endurºnatºr was necessary in so doing: Iseº. º
14: 6–15.]
[489)
B. C. 1490.
Sentence on the people.
NUMBERS, XIV.
26 || And the Lo RD
spake unto Moses, and
unto Aaron, saying,
27 ° How long shall I
bear with this evil congre-
gation, which murmur
against me? 'I have
heard the murmurings
of the children of Israel,
which they murmur
against me.
28 Say unto thcin,
u.As truly as I live, saith
... the Loºp, *as ye have
spoken in mine ears, so
will I do to you:
29 Your y carcasses
shall fall in this wilder-
ness; and * all that were
numbered of you, ac-
cording to your whole
number, from twenty
years old and upward,
which have murmured
against me,
30 Doubtless ye shall
not come into the land
concerning which , I
sware to make you dwell
therein, a save Caleb the
son of Jephunneh, and
Joshua the son of Nun.
31 But your * little
ones, which “ye said
should be a prey, them
will I bring in, and they
shall know * the land
which ye have despised.
32 But as for you,
°your carcasses, they shall
fall in this wilderness.
33 And your children
‘shall # wander in the wil-
derness & forty years, and
n bear your whoredoms,
until your carcasses be
wasted in the wilderness.
34 After k the num-
ber of the days in which
ye searched the land,
even forty days, º day
for a year,)' shall ye bear
your iniquities, even forty
years; and * ye shall
know my f breach of
promise.
35 I the LoRd have
said, "I will surely do it
unto all " this evil congre-
gation, that are gathered
together against me: in
this wilderness they shall
be consumed, and there
Verses 27–30.
Probably some new murmurs
expostulation, and the more explicit sentence of exclusion of that
praise, in concert with the angels, The earth is
jull of his glory. . .
III. The people’s sin is here, v. 22, 27. showed
to be exceeding sinful. It was an evil congre-
gation, very bad, 1. They tempted God, his
power, whether He could help them, his goodness,
whether He would, his faithfulness, whether his
promise would be performed, and his justice,
whether He would punish them or no. They
dared Him, and in effect challengéd Hiin, to do
good, or do evil. 2. They murmured against
Him. This is much insisted on, v. 27. not that
they murmured at any of the laws or ordinances
God gave them, but at the conduct they were
under, and the provision made for them. Note:
It is much easier to bling ourselves to the external
services of religion, and observe all the formali.
ties of devotion, than to live a life of dependence
on, and submission to, the Divine Brovidence in
the course of our conversation. 3. They did this
after they had seen God's miracles in Egypt and
the wilderness, v. 2, 4. They had repeated the
provocations ten times, i e very often: the
Jewish writers reckon this exactly the tenth time
that the body of the congregation had provoked
God. First at the Red Sea, Ex. 14: 11. In
Marah, Ex. 15: 23, 24. In the wilderness of
Sin, Ex. 16: 2. Twice about manna, Ex. 16:
20, 27. At Rephidim, Ex. 17: 1, 2. By the
olden calf, Ex. 32. Then at Taberah, then at
ibroth-hattavah, ch. 11. And so this was the
tenth. Note, God keeps an account how often
we repeat our provocations, and will sooner or
later set them in order before us.
not hearkened to his voice, though He had
again and again admonished them of their sin.
IV. Their sentence, 1. They should not see the
promised land, (v. 23.) nor come into it, v. 30.
So Ps. 95: 11. Note, Disbelief of the promise
is a forſeiture of the bencfit of it.
2. Instead of going forward to Canaan, on the
very borders of which they now were, they must
withdraw toward the Red Sea again, v. 25. To-
morrow turn you; i. e. ‘Very shortly you shall
be brought back to that vast howling wilderness
you are so weary of And it is time to shift for
your own safety, for the Amalekites lie in wait
in the valley, ready to attack you, if you march
forward.” Of them they had been distrustfully
afraid, (13; 29.) and now with them God justly
frightened them. The fear of the wicked shall
Comc wipon him.
3. All now grown up should die in the wilder-
nest, by degrees. Thus God said Amen to their
Passionate wish, and made their sin their uin,
v. 28, 29. and again, v. 32, 35. See with what
Contempt they are spoken of, now that they had
by their sin made themselves vile; the mighty
inell of valor were but carcasses, when the Spirit
of the Lord was departed from them. They were
all as dead men. Their fathel's so valued Canaati,
that they desired to have their dead bodies buried
r
that they should possess that land; but these, have
ing despised it, and disbelieved the promise of
it, shall have their graves in the wilderness. ”
4. In pursuance of this sentence, they should
wander to and fro in the wilderness, like travel-
lers that have lost themselves, for 40 years; i. e.
so long as to make it full 40 years from their
coming out of Egypt to their entrance into Ca-
maan, v. 33, 84. They were content to wait
40 days for the testimony of men, because they
could not take God’s word; and therefore justly
are they kept 40 years waiting for the perform-
ance of God’s promise. Hereby too they might
'be brought to repeñtance, and find mercy with
God in the otherworld, whatever became of them
in this. Thus long they bore their iniquities,
feeling the weight of God’s wrath in the punish-
ment, and thus they might sensibly feel how dam-
gerous it is for God’s covenant-people to break
with Him. “ Ye shall know my breach of
promise; both its causes and consequences.
Thus, in fine, a new generation might in this time
be raised up, and take warning not to tread in the
steps of their father’s disobedience. And their
long wandering would make-Canaan at last the
more welcome. It should seem that on this occa-
sion Moses penned the 90th Psalm, which is very
apposite to the present state of Israel, and where-
in they are taught to pray, that, since this sen-
tence could not be reversed, it might be sanctified,
that they might learn to apply their hearts unto
wisdom.
V. The mercy mixed with this severe sentence.
5. They had | 1. To Caleb and Joshua. Caleb only is spoken of,
v. 24. and a particular mark of honor put on him,
both in the character given of him, he had an-
other spirit, and followed the Lord fully; and
in the recompense promised him, Him will I
bring in due time into the land whereunto he
went. Note, It, ought to be the great care and
endeavor of every one of us to follow the Lord
fully; universally without dividing, uprightly
without dissembling, cheerfully without disputing,
and constantly without declining; this is follow-
ing him fully. Those that would follow God
fully must have another spirit from the spirit of
the world, another from what their own spirit
has been. They must have the spirit of Caleb:
Those that follow God fully in times of general
apostasy, God will own and honor by singular
preservations in times of general calamity. The
heavenly Canaan shall be their everlasting inherit-
a 106. hen Caleb is again mentioned, (v. 30.)
Joshua stands with him, compassed with the
same favors, and crowned with the same honors,
having stood with him in the same services. 2.
Mercy to the children, even of these rebels. They
should have a seed preserved, and Canaan secured
to that seed, v. 31. They had invidiously charged
God with a design to ruin their children, v. 3.
But God will let them know, that He can put a
difference between the guilty and the innocent.
there, in token of dependence on God’s promise
they shall dic.
36 || And P the mon
which Moscs sent to pººl. Deut.
search the land, who re- d gen 35.34. Ps
30. Matt. 22.5.
8 Sec on 11.—Ex. 16.28 Mank 9.19. 13:16,17.
t See on Ex 16.12.—l Col. 10.10. e See on 29,
ūš.º.º.º. “$2.11, tºº.” "
º y Cº.
Dcut I 3. °5. 90.8,9.
º 5 Ps. 90.8,9 Deut. 1
X Z.
y 32,33 1 Cor. 105. Heb, 3.17. Jutle 5.
arose, which gave occasion to this
generation from Canaan:-The Levites, who were numbered from &l
month old, were not included
the conquest of it ; (Josh, 14: 1
Levites.
Canaan, knew what a good land
Verse 33
(1 Cor. 10: 1–5. Jude 5–8.
feed : and thus implies, that the Israelites should move from place
; for it is evident, that Elea,
3. * * * Cázar, t
son of Aaron, assisted Joshua in dividing the laid of Canaan, *
e - ..) though he was old -
ciate in the priest’s office before this time, enough to offi
The women and minors
also excepted.—The promises were
patriarchs, and not to the intº of this generation. Scort
erse 31. ©
Know the land.] . The children of these Israelites,
vengeance.”
and was chief over the $5°
With Caleb and Joshua, were
made to the descendants of the
º by possessing
their fathers had dº." ID. g it, or not; i
should know,
and obedient,
They perhaps
The word rendered wander, signifies
7 I 15.
* Hub lºſted up my hand.
a 38. 26:65. '%'.
.10. Ps. 107.4,40.
; : JN). .3. 2, 14.
5:31, Ez. 23:35,45–49.
Neither the text, -
precise meaning of the word rendered, “My breach of promise.”
Some translate it,
[So the Sept. Vu
the ancient Eng. Vers. - -
stand “my departure, my distancing.’
one’s self mutually.”]. But perhaps it
The words may either mean, that the
the Lord, havin
. 6.
that, whilst his promises stood firm to the believing
hypocrites and apostates had no benefit from them.
V. 36–45. I. While the sentence was passing on
C 1 13:25, 2 Chr. 36:21,
Gunn. 14.22. k 6, 95 10. Ez. 4:6. Dan, 9:24. Rev.
Dcut. 1:36–38. 11:3.
1,39. l ; Lev. 20.19. Fs. 38:4, Ez.
, 106.24. Plov. 1:25, In 1 º 8.56. Ps, 77:8. 105:42,
Acts 13:41. IIeb, Heb. 4.1
: Or,
altering of my purpose. Deut.
31:16,17. y purp
1 Sam. 2:30. zech: 11:10.
1 Cor. 10:5,11. Hob.
3:19
p 13:31–33,
to place in the deserts, as shepherds [or nomades] in many countries
do, who have no certain dweiling, but go from one district tº another
2 seeking pastule for their flocks.
Scott.
Verse 34. -
nor the marginal reading, seems to convey the
* Ye shall know the fury of my driger,” or ‘my
lg. Copt. Anglo-Saxon and almost all
Dr. Já. Clarke, Luther, and othels, under-
rom the Arab. * to distance
may signify my disannulling.
people should know whether
g pronounced sentence against them, would disannul
they should experience the truth of it: or that they
would consider this exclusion as a “breach of pro-
*
B, C, 1490. )
turned, and made all the
congregation to murmur
against him, by bringing
up a slander upon the
land; .
37 Even those men,
that did bring up the evil
report upon the land,
q died by the plague be-
fore the LoRD.
38 But Joshua the
‘son of Nun, and, Caleb
the son of Jephunneh,
which were of the men
that went to search the
land, lived still.
39 And Moses told
these sayings unto all the
children of Israel: and the
people "mourned greatly.
40 And they ‘rose up
early in the morning, and
gat them up into the top
of the mountain, saying,
Lo, we be here, and will
go up unto the place
which the Lord hath
promised: for we have
sinned.
41 And Moses said,
Wherefore now * do ye
transgress the command-
ment of the Lord 2 y but
it shall not prosper.
42 * Go not up, for the
LoRD is not among you ;
that ye be not smitten be-
fore your enemies.
43 For a the Amalek-
ites and the Canaanites
are there before you,
and ye shall fall by the
sword: * because ye are
turned away from the
LoRD, ... therefore the
LoRD will not be with
you. f
44 But “they presum-
ed to go up unto the hill-
top : nevertheless, 4 the
ark of the covenant of the
LoRD, and Moses, depart-
ed not out of the camp.
45 Then “the Amal-
NUMBERS, XV.
the people, before it was f. the ten evil
spies # suddenly of the plague before the
Lord, v. 36,37. Note, 1. Those greatly provoke
God who misrepresent religion, cast reproach up-
on it, and raise prejudices in men’s minds against
it, or give occasion to those to do so, who seek
occasion: such bring up an evil report upon the
good land, pervert the right ways of the Lord,
and in effect give Him the lie. 2. Ringleaders
in sin may expect to fall under particular marks
of God's wrath, who will severely reckon for the
blood of souls thus spilt. 3. The remarkable
deaths of notorious sinners are earnests of the
final perdition of ungodly inen, 2 Pet. 2: 5, 6.
Thus the yrath of God is revealed, that sinners
may hear and fear. , , ,
#. Probably all the twelve spies stood together,
for the eyes of all Israel were now on them;
therefore it is noticed as very remarkable, and
what could not but be affecting to the whole con-
gregation, that, when the ten evil spies fell down
"dead of the plague, a malignant, infectious dis-
temper, yet Caleb and Joshua, that stood among
them, lived and were well, v. 38. God hereby
confirmed their testimony, and put those to con-
fusion that spake of stoning them. He likewise
assured them of continued preservation in the wil-
derness, when thousands should fall on their right
hand, and on their left, Ps. 91: 7. Death never
misses his mark, nor takes any by oversight that
were designed for life, though in the midst of
those that were to die.
III. The publication of the sentence to all the
people, v. 39. It was a very great disappoint-
ment, we may well think, to Moses himself, as
well as to all the people: yet he acquiesced, but
they wept and mourned greatly. The assuranee
Moses had of God’s being glorified by this sen-
tence, gave him satisfaction, while the conscious-
mess of their own guilt, and their having procured
it to themselves, gave them the greatest vexation;
so justly are murmurers made mourners. , Had
they mourned for the sin, when reproved for it,
(v. 9.) the sentence had been prevented; but now
they mourned for the judgment only, and too late;
for they found no place for repentance, though
they sought it carefully with tears. Such
mourning as this there is in hell, but the tears
will not quench the flames, nor cool the tongue.
IV. The foolish, fruitless attempt of some of
them to enter Canaan, notwithstanding, v. 40.
Israel smitten by the Amalekites.
Now there is no more talk among them of mak-
ing a captain io return into Egypt. They confess
their fault, Profess reformation, desire the land
they had despised, and confide in the promise -
they had distrusted. ...But though God was glori.
fie #. their recantation, they were not benefited
by it, because it came too late. Oh, if men would
but be as earneat for heaven while their day ofgrace
lasts, as they will be when it is over, would be
as solicitous to provide themselves with oil while
the Bridegroom tarries, as they will be when the
Bridegroom comes, how well were it for them :
Moses utterly disallows, and forbids the expedi-
tion, v.41–43. (1.) He warns them of the
Bin. What has been duty in its season, when
it coines to be mistined, may be turned into sia.
It is true, the command he refers to was in the
nature of a punishment, but he that has not obey-
ed the law is obliged to submit to the penalty,
for the Lord is our Judge, as well as Law-Giver
(2.) He warns them of the danger, “It shall not
prosper.” It is folly to promise ourselves suc-
cess in what we undertake contrary to the mind
of God. Nay, he plainly foresees and foretells
their defeat, P'e shall fall. Note, God will
certainly leave those that leave Him; and those
that are left of Him, lie exposed to all misery.
They venture notwithstanding. Never was a
people so perverse, and so desperately resolved
in every thing to walk contrary to God. God
bid them go, and they would not; He forbid them,
and they would. Thus is the carnal mind en-
mity to God, v. 44.
The expedition speeds accordingly, v. 45. The
enemy had posted themselves on the top of the
hill, to make good that pass, and being informed
by their scouts of their approach, sallied out upon
them, and defeated them, and probably many of
the Israelites were killed. Now the sentence
began to be executed, that their carcasses should
fall in the wilderness. Note, That affair can
never end well that begins with sin. The way to
obtain peace with our friends, and success against
our enemies, is, to make God our Friend, and keep
ourselves in his love. The Jews, like these their
ancestors, when they had rejected Christ’s righ-
teousness, attempted to establish their own, and
it sped as this here.
CHAP. XV. V. 1—21. Here we have, I. Full
instructions concerning the meat and drink-offer-
alr: etl, 1–16. The heave-offering of s Ex. 33.4. Prov. 19.3. Matt. 8:12.
ekites came down, and dough, 17–21 The . ot Heb. 12 17
the Canaanites which the congregation, and of private per- t Deut. 1.41. Ec. 9:3. Matt. 7:21–23.
-> * * * - sons for sins of ignorance, 22–29. 25:11,12. Luke 13:25.
dwelt in that hill, and The punishmeat of presumption, ex- x 25. 2 Chr. 24:20.
Smote them, and discom-
fited them, even unto
f Hormah.
CHAP. XV.
The law of the meat-offel ings and di ink- q 12.
offerings to be blought with the saci l- 32. 1 Cor. 10.10
emplified in the stoning of a sahbath-
ND the Lord spake
unto Moses, saying,
2 Speak unto the chil-
16:49. 25:9. Jer. 28 16,17. 29.
breaker,
37–41
fices; in which strangers are includ-
y Job 4:9. Jer. 2:37. 32:5.
7 Deut. I-42. Josh. 7:8,12. Ps. 44:1,2
—ll.
a 25. I3:29. I, ev. 26 17. Deut. 28:25.
h Judg. 16:20. 1 Chr. 28:9. 2 Chr. 15:
2. jo. Hog. 9:12.
c 15:30. Deut. 1:43.
d 1033. 1 Sam. 4:3–11.
e See on 43.-Ex. 17:16.
32:30. Josh. 7:5,11,12.
f 21.3 Judg 1-17.
Fringes to be worn,
Deut. 1:44.
Heb 3 IT
r 26:65. Josh. 14 6–10.
PRACTICAL OBSERVATIONS.
V: 26–45. In his hottest displeasure, the Lord kaoweth how
to distinguish between the righteous and the wicked, and it is in
vain to oppose the execution of his sentence. These truths are
plain and important; yet sinners will not take warning, but per-
sist in their rebellion. But evil pursueth them: many plagues
remain for all who go on still in their wickedness; and they inay
read their own condemnation, when the Lord's people separate
from them, and protest against them.—But, in this history of those
who were excluded from Canaan, let us advert to a case of infil
nitely greater and more universal importance. A heavenly rest
is revealed and proposed to us in the Sacred Oracles. The min.
isters of Christ describe it as an exceedingly good land, flowing
with richer blessings than milk and honey, and freely given t;
all in whom the Lord delighteth; and the very proposal of such
a blessing to us by his Gospel is a token for good. But alasſ
most men ‘ despise the pleasant land, and believe not the word of
God;’ they place no dependence on his promises; are discourag-
ed by the prospect of real or imaginary difficulties and dangers;
do not think even heaven worth so much trouble and self-denial;
{ .
mise : * but He would show that it was only a delay, made for wise,
righteous, and gracious purposes; and that He wouid fulfil the pro-
tnises to their descendants. Scott.
prefer a portion in this world, and harden their hearts till it be
too late; till their exclusion is irreversibly determined, and then
they unavailingly regret their folly. How many also, who appear
to set out, through unbelief grow weary, and in their hearts, per-
haps in their conduct, return back to the world: and many, who
profess to have searched out the good land, bring an evil report
upon it; and either by their doctrine, or by their evident attach-
ment to temporal interests, and carelessness about spiritual things,
weaken the hands of believers, and strengthen those of unbeliev-
ers!— Let us then fear, lest a promise being kºft us of entering
into the Lord’s rest, any of us should seem to come short of it;’
let us take warning from the fate of Israel, lest we perish “after
the same example of unbelief.” (Heb. 4: 1, 2.) let us be afraid
of nothing, but of ‘provoking the Lord to swear in his wrath,
that We jail never enter into his rest;’ let us go forth depend-
ing on his mercy, power, promise, and truth; let us follow Him;
fully prepared to venturé" or suffer every thing for his sake; and
He will assuredly be with us, and bring our souls to everlasting
rest in heaven. SCOTT.
NOTES.
CHAP. XV. v. 2. we read, that the people continued ºf Kadesh
many days; during which time, it is probable, numbers died;º
[491]
B. C. 1490.
Concerning various offerings,
NUMBERS, XV.
dren of Israel, and say
unto them, “When ye be
come into the land of
your habitations, which I
give unto you,
3 And * will make an
offering by fire unto the
LoRD, “a burnt-offering,
or d a sacrifice in * per-
forming a vow, * or in a
free-will-offering, or ‘in
your solemn feasts, to
make 3 a SWeet SaVOl'
unto the LoRD, of the
herd or of the flock;
4 Then shall he that
offereth his offering unto
the Lord, bring "a
meat-offering of a tenth-
deal of flour, mingled
with the fourth part of
an him of oil.
5 And k the fourth part
of an him of wine for a
drink-offering shalt thou
prepare, with the burnt-
offering or sacrifice, for
one lamb.
6 Or m for a ram, thou
shalt prepare for a meat-
offering two tenth-deals
of flour, mingled with
the third part of an him
of oil.
7 And for a drink-of-
fering, thou shalt offer
the third part of an hin
of wine, for a sweet
savor unto the LoRD.
8 And when thou pre-
parest a bullock for a
burnt-offering, or for a
sacrifice in performing
a vow, or " peace-offer-
ings unto the Lord :
9. Then shall he bring
with a bullock 9 a meat-
offering of three tenth-
deals of flour, mingled
with half an him of oil.
10 And thou shalt
bring for P a drink-offer-
ing half an him of wine,
for an offering made by
fire of a sweet savor unto
the LonD.
1I Thus shall it be
done for one bullock, or
for one ram, or for a
lamb, or a kid.
12. According to the
ings, which were appendages to all animal sacri.
fices. The beginning of this law is very en-
couraging, When ye come into the land of your
habitation which I give wmfo you, v. 2. This
plainly intimated, not only that God was recon-
ciked to them, notwithstanding his sentence, but
would secure the promised land to their seed,
notwithstanding their promeness to rebel against
Him. They might think they should some time
or other be guilty of a misdemeanor, that would
be fatal to them, and exclude them for ever, as
the last had done for one generation; but this
intimates an assurance against that, and takes it
for granted that some of them should in due time
come into Canaan. The meat-offerings were of
two sorts; some offered alone, and we have the
law concerning those, Lev. 2: 1, &c. Others
were added to the burnt-offerings and peace-of-
felings, and about those direction is here given.
Now, the inſent of this law is, to direct what
proportion the meat-offering and drink-offering
should bear to the several sacrifices to which they
were annexed. Note, Our religious services
should be governed, as by other rules, so by the
rule of proportion.
H. Natives and strangers, i. e. proselytes, are
here set upon a level, in this as in other matters,
v. 13–16. Now, 1. This was an invitation to
the Gentiles to embrace the faith and worship of
the true God. In civil things there was a differ-
ence between them and true-born Israelites, but
not in the things of God, v. 15, for with Him
there is no respect of persons. See Isa. 56: 3.
2. It obliged the Jews to be kind to strangers, and
not oppress them, when they saw them owned and
accepted of God. Communion in religion is a
great engagement to mutual affection, and should
slay all enmities. 3. It was a mortification to
the pride of the Jews, who are apt to be puffed
number that ye shall pre-
pare, so shall ye do to
be before the LoRD.
16 One law, and one
*
up with their birthright privileges; “We are
Abraham’s seed.” God let them know, no man’s
birth or parentage shall turn either, to his advan-
tage or his prejudice in his acceptance with God.
This likewise intimated, that, as believing stran-
gers should be accounted Israelites, so unbelieving
israelites should be accounted strangers. 4. It
was a happy presage of the calling of the Gem-
tiles, and of their admission into the church. Iſ
the law made so little differenee between Jew and
Gentile, much less would the gospel make. ,
III. A law for the offering of the first of the
dough. This, as the former, goes on the comfort-
able supposition of their being come into the
º t
promised land, v. 18. Now that they lived on
manna, they needed not such an express acknow-
ledgment of God’s title to their daily bread, and
their dependence on Him for it; the thing spoke
for itself: but in Canaan, where they should eat
the fruit of their own industry, God required that
He should be owned as their Landlord, and their
great Benefactor. They must not only offer Him
the first-fruits and tenths of the corn in their fields,
(those had been already reserved,) but when they
had it in their houses, in their kneading troughs,
when it was almost ready to be set on their ta-
bles, God must have a further tribute of acknow-
ledgment, part of their dough must be heaved or
offered up to God, (v. 20, 21.) and the priest
must have it for the use of his family. Thus they
must own their dependence on God for their daily
bread, even when they had it in the house with
them; they must then wait on God for the com-
fortable use of it; for we read of that which was
brought home, and yet God did blow upon it, and
it came to little, Hag. 1:9. Christ has taught
us to pray, not, Give us this year our yearly
harvest, but Give us this day our daily bread-
When God has bad his dues out of our estates,
the Lord, " an heave-
offering in your gene-
PatrOn S. aº |-
every one, according to
their number.
H3 All that are born
of the country shall do
these things after this
manner, in offering an
offering made by fire of
a sweet Savoy unto the
LoRD. ---
14 And if a stranger
sojourn with you, or
whosoever be among you
in your generations, and
will offer an offering
made by fire of a sweet
savor unto the LonD.; as
ye do, so he shall do.
15 4 One ordinance
shall be both for you of
the congregation, and
also for the stranger that
sojourneth with you, * an
ordinance for ever in
your generations: as ye
are, so shall the stranger
manner, shall be for you,
and for the stranger that
sojourneth with you.
17 || And the LorºD
spake unto Móses, say-
ing,
18 Speak unto the
children of Israel and
say unto them, "When
* 18. Lev. 14:34. 23:10. 25:2. Deut.-
9 : 39;i&#31. Lev. 1:9,18,17. 10-
c ‘Lev. 1:1,&c.
d Lev. 7:16, 22:18–23, Deut. 12:11.
* Heb. §"º, Lev. 27:2.
e Lev. 22:21,23. ut. 12:6,17. 16:10.
f 28:16-1937. 29:18, 13.33. Lev. 23:
8,12,36. Deut. 16:1–17.
g Gen. 8:21. Ex. 29:18. Matt. 3:17.
e h Ex. ev.2:1. 6:14. 7.9.10.
ye come into the land 33 i3 is 66:20. - Mai. iii. Röm.
15:16, Heb. 13:16
whither I bring you,
19 Then it shall be,
that “when ye eat of the
bread s of the kand, ye
shall offer up an heave-
i 235. Ex.39%. Lev. 2:15. 14:10.
23:13. Judg. 9.9, Ez. 46:14.
k 28:7,14.
1 Judg. 9:13- Pa. 116:13, Cant. I;4.
Zech. 9:17. Matt. 26:28,29. Phil.2:
17. 2 Tim. 4:6.
m 4. 28:12–14.
m See on Lev. 3:1. 7:11–18,
7:37. 14:10. E
•º o 29.6. Lev. 6:14.
º untO the LoRD. Chr. 21:23. Neh. 10:33. Ez. 42:13.
20 Ye shall offer up," a gº tº *.
cake of the first of your ##" ii. º. 1249. Lay, 23.
w Gal. 3:28. Eph. 2:11–22. Col. 3:ll.
dough, for an heave- r i.” 18:8. §. 12:14,24,43. 1 Sam-
offering: as ye do " the 30:25.
& s See on 2.—Deut. 26:1. 5
heave-offering of the ###"#219. Deut. 28.2–10
* t : 126. X. : Jº, Ult, : *
threshing-floor, so shall , Nelſ. 10:37. Prov. 3. Ez. 44:
~" 30. Mutt. 6:33. Rom. 11:16. 1 Cor-
ye heave it.
21 Oſ the first of your
dough ye shall give unto
15:20, Jam. 1:18. Rev. 14:4.
v Lev. 2:14. 23:10,16,17.
w 18:26. Ex. 29:28.
While they lay encamped, we may su s
made. (Deut. 1 : * 3. y suppose these rematiºns were
In the wild mº
* e.Wilderness, while the people had neuther *
vineyards, nor olive-yards, but lº. manna, § §§ ºº
bring meat-offerings and drink-offerings; and these seem not to have
been then required.—The meat offerings before pl escribed were of.
fered separately (Lev. 2:) but those here appointed accompanied all
animal-sacrifices, except that of doves. The Jewish expositors. Sa.
the whole of these oblations was burnt on the altar; but this is #
enjoined in the law itself; and perhaps only a portion was burnt
and the remainder eaten by the º the drink offering was dis’
posed of in a similar manner. hese sacrifices not only ty ified
Christ, with all fulness of spiritual blessings in Hun for º”.
even all which is well pleasing, and honorable to the Father ; pl.:
they likewise shadowed forth the pleasure, which a reconciled God
takes in the services of His redeemed people, and the delight which
they take in communion with Him. This was represented by their
feasting together: and therefore all those things were directed to be
brought, which were Of general use at feasts; and in due propor-
tions, aćoording to the kind or number of the sacrifices.
measures, see Tables at the end of Ex.
For the
COTT,
Verses 14—16-
(M. R.) T
over, they mig
disposed. These regu
only ; not to public offices, nor to marriages.
Though uncircumcised * g s
ht ºffer other sacrifices in the appointed way, if so,
lations referred to sacrifices and ordinances
persons might not eat the pass-
ID.
Verses 17–21. *
(Lev. 23: 15–21.)
been a general acknow
was an oblation fro
The oblation, before prescribed, seems to have
ledgment from the people at large : but this
m every one that reaped a harvest. ... It is suppos-
jºo a.º.een given to the priests in their several cities, and not
carried to the tabernache.
ID.
Verses 22—29.
This law concerning sins of ignorance, being entirely diverse from:
one before considered, occasions considerable difficulty.
lain that law as relating to sins of commission, this to sins
hers explain the one of inadvertent violations of the
} &
Some exp
of omission ; ot
Lev. 4:)
*
2
*
B. C. 1490. -
22 TAnd * if ye have
erred, and not observed
all these commandments
which the LoRD hath
spoken unto Moses,
23 Even all that the
LoRD hath commanded
you by the hand of Mo-
ses, from the day that
the LoRD commanded
JMoses, and henceforward
among your genera-
tions; ~
24 Then it shall be,
y if ought be committed
by ignorance, * without
the knowledge of the
congregation; that all
the congregation shall
offer - one young bullock
for a burnt-offering, for
a sweet savor unto the
LoRD, with his meat-
offering, and his drink-
offering, according to the
f manner, and * one kid
of the goats for a sin-of-
fering. - -
25 And " the priest
shall make an atonement
for all the congregation
of the children of Israel,
and it shall be “forgiven
them; for it is ignorance:
and they shall bring their
offering, a sacrifice made
by fire unto the Lord,
and their sin-offering be-
fore the Lord, for their
1gnorance. **
- 26 And it shall be for-
given all the congrega-
tion of the children of
Israel, and the stranger
that sojourneth among
them; seeing all the peo-
ple were in ignorance.
27. T And if "any soul
sin through ignorance,
then he shall bring a she-
goat of the first year
for a sin-offering.
28 And “the priest
shall make an atonement
for the soul that sinneth
ignorantly, when he
Sinneth by ignorance
before the Lord, to make
an atonement for him;
and it shall be forgiven
him.
29 Ye shall have fone
law for him that f sin-
moral law, and the other of the
of the prescribed worship in the
that hefore given.
NUMBERS, XV.
i. may expect the comfort of what falls to our
Silº re. Ar- -
~ V. 22–29. We have here the laws concerning
sacrifices for sins of ignorance: the Jews under-
stand it of idolatry or false worship, through the
error of their teachers.
1. The case is put of a national sin, commit-
ted through ignorance, (and become customary
through a vulgar error, (v. 24.) by the congre-
gation, i. e. the body of the people, for so it is
explaimed, (v. 25.) The ceremonial observances
were so numerous, and so various, that, it might
easily be supposed, some of them by degrees would
be forgotten and disused: now if, in process of
time, on consulting the law, there should appear
to have been a general neglect of any, then a sac-
rifice must be offered for the whole congregation,
and the oversight shall be forgiven, (v. 25, 26.)
and not punished as it deserved, with some na-
tional judgment. 'I'he offering of the sacrifice
according to the manner or ordinance, plainly
refers to a former statute, which this is the repe-
tition of; and the same bullock which is there call-
ed a sin-offering, (Lev. 4:13, 21.) is here called
a burnt-offering, (v. 24.) because it was wholly
burnt, though not on the altar, yet without the
camp. And here is the addition of a kid of the
goats for a sin-offering. (Comp. 2 Chron.
29: 21. and Ezra 8: 35.)
2. It is likewise supposed to be the case of a
particular person, v. 27. He must bring his of
fering as was appointed. Thus atonement shall
be made for the soul that sins, when he sins
through ignorance, v. 28.
Observe, (1.) Sims committed ignorantly need
atonement: for those that might have known their
Lord’s will, and did it not, will not be justified;
and comp. Ps. 19:12. (2.) Sins committed igno-
rantly shall be forgiven through Christ, the great
Sacrifice, who, when He offered up Himself once
for all on the cross, seemed to explain the inten-
tion of his offering in that prayer, Father, for-
give them, for they know not what they do.
And Paul seems to allude to this law. (1 Tim. 1:
13.) And it looked favorably on the Gentiles,
that it is expressly made to extend to those who
were strangers to the commonwealth of Israel,
2. Of presumptuous sins.
(v. 29.) but supposed to be proselytes of righ-
1 teousness.
W. 30–36. Here is, I. The general doom
passed on presumptuous sinners. i. Those are
to be reckoned presumptuous that sin with a high
hand, so the orig. (v. 30.) i. e. that avowedly
confront God’s authority, and set up their own
lust in competition with it; that sin for sinning-
sake; that fight against God, and dare Him to do
his worst; see Job 15:25. 2. Sims thus com-
mitted are exceeding sinful. Presumptuous sin-
ners despise the law, thinking themselves too
great, too good, and too wise, "o be ruled by it.
What is the Almighty that we should serve
Him? Whatever the sin itself is, it is contuma-
cy that incurs the amathema. It is rebellion add-
ed to the sin, that is as witchcraſt, and stubborn-
mess as idolatry. 3. The sentence passed on such
is dreadful. There remains no sacrifice for those
sins, the law provided none. In the N. T. we
find the like sentence of exclusion from all benefit
by the great Sacrifice, passed upon the blasphemy
against the Holy Ghost, and a total apostasy from
Christianity. See Matt. 12:32. and Heb. 10:
26. which refers to this here.
II. A particular instance of presumption in the
sin of sabbath-breaking. 1. The offence was,
gathering sticks on the sabbath-day; (v. 32.)
probably to make a fire of, whereas they were com-
manded to bake and seethe what they had occa-
sion for, the day before, Ex. 16:23. It seemed
but a small offence, but it was a violation of the
law of the Sabbath, and so an implicit contempt
of the Creator, to whose honor the Sabbath was
dedicated, and an incursion on the whole law,
about which the Sabbath was intended as a hedge.
And it appeals by the context to have been done
presumptuously, and in affront both to the law,
and to the Law-Maker. 2. The offender was se-
cured, (v. 33, 34.) and brought to Moses and
Aaron, and the congregation; which intimates,
that, being the sabbath-day, the congregation was
at that time gathered to Moses and Aaron, to re-
ceive instruction from them, and to join with them
in religious worship. It seems, even common
Israelites, though there was much amiss among
them, yet would not contentedly see the Sabbath
- neth through ignorance,
both for him that is
born among the children
of Israel, and for the
stranger that sojourneth
among them.
30 But the soul that
5 doeth ought S presump-
tuously, (whether he be
born in the land, or a
stranger,) the same * re-
proacheth the LoRD ; and
that soul shall be cut off
from among his people.
31 Because he hath
"despised the word of
the LoRD, and hath bro-
ken his commandment,
that soul shall utterly be
cut off: * his iniquity
shall be upon him.
32 || And while the
- transgressions of the ceremoni :
and some think that related to the *. nation, this º:
triº; ºr that to the bulk of the nation, this to the rulers and idj
-The Jews say, that the former law referred to such natiºnal trans-
gressions through heedlessness, as consisted with the maintenance
main : but that this especially re.
. the case of the nation, when, through iºnſ. ... .
.."...º. of Wicked-rulers, they had turned aside and
law ; yet t i. º Conducted their worship directly contrary to
This was § a. Culpable ignorance, and not in presumption.
explanation s ently the case under several of their kings, and the
who sinned . Well grounded.—The law concerning individuals,
-A º does ſº materially differ from
- • R. may assist the student, in forming his
judgment on the several interpretations before stated: but §§
children of Israel were
in the wilderness, they
found a man that gath-
ered sticks upon the sab-
bath-day.
33 And they that
found him gathering
sticks, "brought him
unto Moses and Aaron,
and unto all the congre-
gation.
34 And they put him
in ward, because it was
not declared what should
be done to him.
35 And the Lord said
unto Moses, "The man
shall be surely put to
death ; all the congrega-
tion shall P stone him
with stones without the
camp.
x Lev. 4-2,13,14,22,27.
Ps. 19.12. Luke 12 48.
y See on Lev. 4:13.
* Heb. from the eyes.
z See on Lev. 4:14–21.
t Or, ordunance.
a 28:15. Lev. 4:23, 2 Chr. 29.21–24.
Ezra 6:17. 835.
b See on Lev. 4.20,26.—Rom. 3.25. 1
John 2-2.
c Luke 23.34. Acts 1339.
d See on Lev. 4 27,28.—Acts 3:17. 17:
30. 1 Tim. 1:13.
e Lev. 4:35.
f See on 15.—9.14. Lev. 16:29, 17 15.
Rom. 3.29,30.
i Heb. doeth.
g 9-13. , 14.44. Gen. 17.14 Ex. 21:14.
Lev. 20.3,6,10. Deut. 143. 17.12.
29-19,20. Ps. 19.13 Matt. 12 32.
Heh. 10 26,29. 2 Pet. 2-10.
Ps. 69 9. 74 18,22.
5 13,15–17.
Prov. 1431. Is. 37 23,24.
i Lev 26-15,43 2 Sam. 12-9. Ps
119 126. Prov. 13:13. Is. 30.12. 1
Thes. 4 8. Heb. 10:28.
k Lev. 5. l. P
18.20. I Pet. 2.24.
1 Ex. 16-23,27,28. 20.8–10. 35.2,3.
m John 8:3, &c.
n Lev. 24.12.
o Ex. 31' 14,15.
p See on Lev. 24:14,23–1 Kings 21:13.
Acts 75S, Heb. 13.11, 12.
Ez.
ference of sentiment, on such a subject, does not at all interfere with
the practical instructions of the passage:
ScorT
Verses 30, 31.
JM. R. g, h, i. 2 Sam. 12: 9, 10.
sins of presumption, which d
Many crimes will be found to be
ld not appear such to the offender, at
the time he committed them. Whenever we set our own inclinations
in opp
osition to the known command of God ; and when God Saith,
Thou shalt not, our conduct replies, But I will ; We are guilty of Sips
of presumption : and tho
daring rebellion is exceedingly atrocious.
ugh the matter be in itself trivial, yet the
(1 Sam. 15: 22, 23.) For
an offender of this kind no sacrifice Was appointed: he was con-
demned to bear his own iniquity, and to be utterly cut off; in most
cases by a public execution, in others by the immediate judgment
of God. (g Sam. 12: 1
Id.
[493)
B. c. 1471.
Of the fringes of the garments.
NUMBERS, XVI.
36 And all the congre-
gation brought him with-
out the camp, and stoned
him with stones, and he
died; as the LoRD com-
manded Moses.
37 || And the LoftD
spake unto Moses, say-
ing, Te
38 Speak unto the chil;
dren of Israel, and bid
them that they make
them a fringes in the
borders of their gar-
ments, throughout their
generations, and that they
put upon the fringe of
the borders a riband of
blue. --
39 And it shall be unto
you for a fringe, that ye
may look upon it, and
* remember all the com-
mandments of the LoRD,
and do them ; and that
• ye seek not after your
own heart, and your own
eyes, after which ye use
to ‘go a whoring;
40 That ye may re-
member and do all my
commandments, and " be
holy unto your God.
41 I am the LoRD
your God, which *
brought you out of the
land of Egypt, to be your
God: I am the Lord
your God.
CHAP. XVI.
Korah, Dathan, and Abu am, openly re-
bel, and Moses falls down before God,
1–4. Moses lemonstrates with Ko-
rah for seeking the priesthood, and
sends for Datbun and Abn am, who
refuse to come, 5–15 Korah and his
company bul n mcense, and di aw to-
gether the congregation, . The glory
of the Lold appears, 16–19 He
threatens to consumne them but is
stayed by the player of Moses and
Aaron, 20–22. By divine command,
Moses calls the people away f om the
tents of the rebels, and denounces
their doom, the ea thopens and swal-
lows up some, while fire consumea
those who bun nt incense, 23–35.
Their censers an e i esel wed to coven
the altar, for a memori ul to poste, ty,
0. The rebellion is renewed, a
plague breaks out, but is stopped by
Aaron burning incense, 41–4 The
number that died. 49, 50.
profaned, which was a good sign they had not
quite forsaken God, nor He them. 3. The law
had already made the profanation of the Sabbath
a capital crime, (Ex. 31: 14. ch. 35:2.) but they
were in doubt, either concerning the offence,
whether it should be deemed a proſanation or no;
or concerning the punishment, what death he
should die, v. 34. God was the J ud e, and before
Him they brought this cause. 4. The prisoner
was adjudged a sabbath-breaker according to the
intent of that law, and as such must be put to
death; and, to show how great the crime was, and
how displeasing to God, and that others might
hear and fear, and not do in like manner presump-
tuously; that death is appointed him which was
looked upon as most terrible, he must be stoned
with stones, v. 35. Note, God is jealous for the
honor of his Sabbaths, and will not hold them guilt-
less, whatever men do, that profane them. This
intimates that the open profanation of the Sabbath
is a sin which ought to be punished and restrained
by the civil magistrate, who, as far as overt-acts
go, is keeper of both tables. See Neh. 13:17.
God intended this for a standing warning to us all,
to make conscience of keeping holy the Sabbath.
W. 37–41. Provision had been just now made
by the law for the pardon of sins of ignorance and
infirmity; now here is an expedient provided to
prevent such sins.
1. The sign appointed is a fringe of silk, or
thread, or worsted, or the garment itself ravelled
at the bottom, and a blue riband bound on the top
of it to keep it tight, v. 38. The Jews, being a
peculiar people, were thus distinguished from their
neighbors in their dress, as well as in their diet,
and taught, by such little instances of singularity,
not to be conformed to the way of the heathen in
greater things. Our Savior, being made under
the law, wore these fringes; hence we read of the
hem or border of his garment. These borders
the Pharisees enlarged, that they might be thought
more holy and devout than other people. Yet the
phylacteries were different things; those were
their own invention, the fringes were a divine in-
stitution. The Jews at this day wear them, say-
ing, when they put them on, Blessed be He who
has sanctified ws wrºto Himself, and command-
ed us to wear fringes. 2. They were not ap-
pointed for the trimming and adorning of their
clothes, but to stir up their pure minds by way
of remembrance; that they might look on the
fringe, and remember the commandments.
Many look on their ornaments, to feed their pride,
but they must look on these ornaments to awaken
their consciences to a sense of their duty. This
institution, though not an imposition on us, is an
instruction to us always to remember the com-
mandments of the Lord our God, that we may
do them, to treasure them up in our memories,
and to apply them to particular cases, as there is
occasion. It was intended particularly to preserve
from idolatry, that ye ...; not after your own
heart, and your own eyes, in your religious
worship. Yet it may extend also to the whole
conversation, for mothing is more contrary to
God’s honor, and our own true interest, than to
walk in the way of our heart, and in the sight
of our eyes; for the imagination of the heart is
evil, and so is the lust of the eyes.
The chapter closes with that great and funda-
mental law of religion, Be holy writo your God;
purged from sin, and sincerely devoted to bis
service; and that great reason for all the com-
mandments is again and again inculcated, I am
the Lord your God. Did we more firmly be-
lieve, and more frequently and seriously consider,
that God is our Lord, and our God, and Re-
deemer, we should see ourselves bound in duty,
interest, and gratitude, to keep all his command-
mentB.
CHAP. XVI. V. 1–11. The date of the
history in this chapter is altogether uncertain.
Probably, these mutinies happened after their
removal back again from Kadesh-barnea, when
they were fixed (if I may so speak) for their wan-
dering in the wilderness, and began to look upon
that as their settlement.
I. Korah formed and headed the faction, there-
fore it is called the gainsaying of Korah, Jude
11. He was cousin to Moses. With him join-
ed Dathan and Abiram, chief men of the tribe of
Reuben. Probably, Korah was disgusted both
at the preferment of Aaron to the priesthood, and
the constituting of Elizaphan to the head of the
Kohathites; ğ. 3: 30.) and pº the Reu-
benites were angry that the tribe of Judah had
the first post of honor in the camp. On is men-
tioned, (v. 1.) but never after; either because
he repented and left them, or did not make himself
so remarkable as Dathan and Abiram. And
these being themselves men of renown, they
* * & 28–32. Prov. 3:1.
OW Korah, the before Moses, with cer- . . s.j.”; 317. Prºv. 28.26.
son of Izhar, the tain of the children of Ec. 11:9. Jer. 9:14. Ez. 6:9.
t Ex. 84:15,16. Ps. 73:27. 106:39.
Son of Kohath, the son Israel, two hundred and **ś “s. Rom. ºn
& g *s ... ll: :26, Iſle ºf .
of Levi, and Dathan and fifty princes of the as- "#. º: 1: ". T."º";
$1. gº t. 1:1
Abiram, the SOHS of sembly, “famous II] the . .'; . 25:38. PR. 105:45. Jer.
Eliab, and On, the son congregation, men of re- #-º-º: Kºz. 36:25–27.
of Peleth, "sons of Reu- mown : a 36:3, ſo gº.-Ex.6:18,21. Jude 11.
ben, took men; * spºº, Maº, º as $3:::::: *, Šºšºgo. E.,
2 And they rose up ###". Deut 8.5–9. 111s 21, 16:14, 23:10.
PRACTICAL OBSERVATIONS.
Y
*
We should study to order our conduct in obedience to the sev-
eral commands of God, in that manner which may best conduce
to his glory, and be useful to those around us. And, if repent-
ance towards God, and faith towards our Lord Jesus Christ,' be
connected with godliness, righteousness, love, and temperance,
in our daily walk, we shall attain that end.—No persons havé
greater cause to tremble, than they who, in bold contempt of God’s
authority, violate the holy rest of the sabbath-day; for though they
at present escape punishment, yet unless they repent, the Lord
will at length “utterly cut off their souls, with their iniquity upon
them:” and it must be far worse with us as a nation than it was
with Israel, when they provoked God in the desert; for they
generally regarded the Sabbath, we almost universally break it.
Verses 38–40. ---
The word rendered ‘fringes,” denotes an ornament resembling a
flower, which being added to the bottom of the skirts of the outwärd
garment, and tied together on each division of it, by a riband or lace
of a blue color, placed on the frunges, would render the wearer con-
spicuous among strangers. [Rosenm. transl. tassels, on the four bor-
ders, (Heb. wings) i. e. corners of their garments, Deut. 22:12; and
quotes Herodotus, “They [the Egyptians] are clotted with linen
tunics, fringed about the legs, called calasiris.’l—Christ was obedi.
ent to this law; for the word, translated, the hem,' or border,
means the fringe of his garment and the Phariset s ostentatiously
—As we sinners of the Gentiles are now fully admitted to share
the benefit of the Savior’s atoming blood, we should be abundant
in our spiritual sacrifices of praise and thanksgiving; we should
boldly profess our faith, in the sight of the world, and circum:
spectly, walk according to it. e should use all the means of
refreshing our memories, in respect to the precepts of our God,
of animating and quickening our obedience, and of º Oul"
minds against temptation. We should learn to mortify a l our
sinful inclinations, and to regulate, and subordinate, such as are
not sinful in themselves, that we may not ‘ think our own thoughts,
speaks our own words, or find our own pleasure; but that we
may seek the glory of the Lord, and do his commandments, as
his redeemed and holy people. SCOTT.
enlarged their finges.—It is remarkable, that the modern Jews
generally neglect this precept, which they might obº: ºle many
parts of their religion are become absolutely impracticable:
$co TT.
NOTES. -
CHAP. XVI. V. 1–4. This rebellion was probably soon after the
congregation had been sentenced to wander in the wilderness.--It is
remarkable how the giving of laws, and the breaking, out of rebel-
ions, are interchanged in this history; fºr sin, by the command-
ment, takes occasion to show itself and its exceeding sinfulness:
The former rebellions had been mere popular tumults; but this was
[494]
B. C. 1471.
The rebellion of Korah, &c.
NUMBERS, XVI.
a'
{
{
3 And they "gather-
ed themselves together
against ' Moses, and
against Aaron, and said
unto them * Ye take, too
much upon you, seeing
* all the congregation are:
holy, every one of them,
and ‘the LoRD is among
them : wherefore then
lift ye up yourselves
above the congregation
of the Lord 2
4 And when
+heard it,
his face:
5 And he spake unto
orah, and unto all his
company, saying, Even
to-morrow "the LoRD
will show, who are his,
and i who is holy; and
* will cause him to come
near unto him: "even
him whom he hath cho-
sen, will he cause to
come near unto him.
^6 This do; "Take you
censers, Korah, and all
his company;
7 And put fire therein,
and put incense in them
before the Lord to-mor-
row; and it shall be,” that
the man whom the LoRD
doth choose, he shall be
holy: ye take "too much
upon you, ye sons of
Levi.
8 And Mosés said
unto Korah, Hear, I
pray you, ye sons of Levi:
9 Seemeth it but Pa.
small thing unto you,
that the God of Israel
hath separated you from
the congregation of Ps-
rael, to bring you near to
himself, to do the service
of the tabernacle of the
LoRD, and to stand before
the congregation to min-
ister unto them 2
10 And he hath
brought thee near to him,
and all thy brethren the
sons of Levi with thee:
s" and seek ye the priest-
hood also 2
11 For which cause,
both thou and all thy
company are gathered
together " against the
LoRD : and ‘what is Aa-
Moses
she fell upon
ron, that ye murmur
against him 2 -
d 11. 12:1.2. 14:1–4. Ps. 106:16.
Acts 7:335i.
a regular conspiracy, headed by persons of consequence, abe
many of the princes, and favored by most of the q , abetted by
they attempted to overturn the whole system,
which the Lord had established among them.
priesthood was the pretext; yet the civil authority was likewise
Verses 8–11.
In these verses. Moses particularly addressed Korah, and the other
sons of Levi, and charged them
assailed.
v. 4. as ch. 14: 5. Thus he showed how willing
seduced into the conspiracy 250 princes of the
assembly; (v. 2.) probably the first-born, or at
least heads of ſamilies, who, before Aaron’s ele-
vation had themselves ministered in holy things.
Note, The pride, ambition, and emulation, of
great men, have always been the occasion of great
mischief both in churches and states. God by
his grace make great men humble; and so give
peace in our time, O Lord! Famous men, and
men of renown, as these here, were the great
sinners of the old world, Note, Gen. 6:4. They
were high, but would be higher, and thus the
famous men became infamous.
II. The rebels’ remonstrance, v. 3. They
quarrel with the settlemeſit of the priesthood on
Aaron and his family, as an honor too great for
Moses to give, and Aaron to accept, and so both
are charged with usurpation. 1. They boast of
the holiness of the congregation, and God’s pres-
ence in it. “They are holy, every one of them,
and as fit to be employed in offering sacrifice as
Aaron is, and as masters of families formerly
were, and the Lord is among them, to direct
and own them.” Small reason they had to beast
of the people’s purity, or of God’s favor. 2.
They unjustly charge Moses and Aaron with tak-
ing the honor they had to themselves, whereas
it was evident, beyond contradiction, that they
were called of God to it, Heb. 5: 4. So that
they would either have no priests at all, nor any
government; or, they would not acquiesce in that
constitution God had appointed. See here, (1.)
What spirit levellers are of, and those that des-
pise dominions, and resist [good government;]
they are proud, envious, ambitious, turbulent,
wicked, and unreasonable men. (2.) What usage
even the best and most useful men may expect, even
from those they have been serviceable to. If
they be represented as usurpers that have the
pest titles, and they as tyrants that govern the
best, let them recollect that Moses and Aaron
were thus abused.
III. Moses’ conduct. 1. He fell on his face,
he would have been to yield to them, and resign
his government, if it would have consisted with
his duty to God, and fidelity to his trust. Thus
also he applied himself to God by prayer, for di-
rection. He would not speak to them till he had
thus humbled and composed his own spirit, and re-
ceived instruction from God. The heart of the
of God’s tribe; it was therefore the worse in
them thus to mutiny, both against God, and
against him. Not long since they had appeared
on God’s side, in the matter of the golden calf,
and got immortal honor by it; and shall they
now be the leading criminals, and lose it all?
(2.) He retorts their charge; they had unjustl
charged Moses and Aaron with taking too .
on them, though they had done no more than God
put upon them; nay, says Moses, Ye take too
much upon you. Note, It is enough for us to
submit to God, too much to prescribe. (3.) He
shows them their privilege as Levites, which was
sufficient; they needed not aspire to the honor
of the priesthood, v. 9, I0. He reminds them
of their great honor as Levites. They were
separated from the congregation, distinguish-
ed from, dignified above the rest of the tribes,
though they had been in all respects on the level
with them. Note, It will help keep us from en
vying those above us, duly to consider how many
are below us. Instead of fretting that any are
preferred before us in honor, power, estate, or
interest, in gifts, graces, or usefulness, we have
reason to bless God, if we, who are less than the
least, are not put among the very last. Many,
perhaps, who deserve better, are not preferred so
well. They were separated to very great and
valuable honors; 1st. To draw near to God,
nearer than the common Israelites, though they
also were a people near unto him; the nearer any
are to God, the greater is their honor. 2dly.
To do the service of the tabernacle. It is
honor enough to bear the vessels of the sanctuary,
and to be employed in any part of the service of
the tabernacle. , God’s service is not only perfect
freedom, but high preferment. 3dly. To standbe-
fore the congregation to minister wmto them.
Note, Those are truly great that serve the public,
and it is the honor of God’s ministers to be the
church’s ministers; nay, which adds [infinitely] to
their dignity, the God of Israel Himself sepa-
rated them: His act put them into their place,
therefore they ought not to have been discontent-
ed; it put Aaron into his place, therefore they ought
not to have envied. (4.) He convicts them of
the sin of undervaluing these privileges, Seem-
eth it a small thing unto you? Note, [1..] The
privilege of drawing near to the God of Israel
must not appear small to us. To those who neg-
lect opportunities of it, who are careless and for-
wise, in such a case, studies to answer, and asks
counsel at God’s mouth. 2. He agrees to refer
the case to God. An honest cause fears no trial,
not a second, mor a speedy trial, v. 5–7. Mo-
ses is now as willing that all the Lord’s people
should be priests, if God so pleased, as before
that they should all be prophets, ch. 11: 29.
But if God, on an appeal to Him, determine
(as no doubt He will) for Aaron, they would find
it highly dangerous: therefore he puts it off till
to-morrow, to try whether, when they had slept
upon it, they would desist. 3. He argues the
case fairly with them, to still the mutiny with
fair reasoning, if possible, before the appeal came
to God’s tribunal, for then he knew it would end
in their confusion.
mal in it, to whom it is a task and not a pleasure,
we may properly put this question; “Seemeth it
a small thing to you, that God has made you a
people near to Him?” [2.] Those who aspire
after and usurp things forbidden, put a great con-
tempt on honors allowed them. ... We have each
of us as good a share of reputation as God sees
fit for us, and sees us fit for, and much better than
we deserve; and we ought to rest satisfied with
it, and not, as these here, eacercise ourselves in
things too high for us; Seek ye the priesthood
also?' They would not own it, but Moses saw
they had this in their eye; the law had provided
very well for those that served at the altar, there-
fore they would put in for the office: (5.) He
(1.) He calls them the sons of Levi, v. 7. and
again, v. 8. They were of his own tribe, nay,
interprets their mutiny to be a rebellion against
God, (v. 11.) Note, Those that strive against
God’s ordinances and providences, whether aware
* #. It is much for you. 10:19–22. ãº. Is. 7:13. Ez. 34:18. I
e Ex. 19:6. Ezra 9.2. Is. 1 11–16. l 17:5, Ex. 28.1. Lev. 8.2. l Sam. Or. *: J. tº
Jerº:3–12. Matt,3:9,10. Rom. 2: 2:28. £ič. jī 15. 16. Acts q 1:53. 3.41–45.814-16. 18:2–6
,29. 1:2.24. 13:2. 15 7. 22:14. 2 Tin). Deut. 10.8. 2 Chr. 35:3. Neh. 12:
f 14:14, 35:34. Ex. 29:45,46. Ps, 68: 2:34. 44. Ez. 44:10,11. Acts 13:2.
17. f m$ºo,46–48. Lev. 10.1. 16.12,18, r Pºy. 13:10. Nº. 20:34%, Luke
g 45. 14.5. 20:6. Josh. 7:6. I Klugs 18:21–24. 22:24. Rom. 12:10, Phul. 2:3. 3.
h Mal. 3:18, 2 Tim, 2:19. n See on 3,5.—Eph. 1 1. 2 Thes, 2 13. John 9.
l †e º; *-*. Is. 61:5,6, ifet. 29. s # 2. sº ..'s .* 10:16. John
= 1 Pet:2:5-9. Rev. 1:6. 5:9,10. * . 21 23– • ROIn , ivº,
k Fºx. 28:43. Lev. 10:3. Ps. §. Ez. U. # 1 Kings 18.17,18. Matt t Ex. 16:7,8. 17:2. 1 Cor. 3:5.
40'46. 44:15,16. Eph. 2:13. Heb.
which God had
congregation; and,
civil and religious,
(Ex. 19: 6. he
Scott. and emolument
with despising the special honor
p is, Gen. 30:15.
of the sanctuary ;
it appears, that while
cising an usurped authority ;
the Levites and people,
I Sam. 18:23. 2
vouchsafed them, in appointing them to the service
and with seeking the priesthood also. By this
Korah charged Aaron and his sons with exer:
he really meant, by the assistance of
to exclude them, and to seize on the honor
Öf their sacred office for himself and his family and
that whilst they all pretended to rise up against Aarºn, they were in
fact gathering together in lebellion against the Lord |
Scott.
*
[495)
B. C. 1471.
The rebellion of Korah, &c.
NUMBERS, XVI.
12 And Moses sent to
call Dathan and Abiram
the sons of Eliab :
* which said, We will not
come up.
13 Is it “a small thing
that thou hast brought
us up yout of a land that
floweth with 1milk and
honey, * to kill us in the
wilderness, except " thou
make thyself altogether
a prince over us?
14 Moreover, " thou
hast not brought us into
a land that floweth with
milk and honey, or given
us inheritance of fields
and vineyards: wilt thou
* put out the eyes of these
men 2 we will not come
il O.
15 And Moses was
* very wroth, and said
unto the LoRD, "Respect
not thou their offering:
* I have not taken one ass
from them, neither have
I hurt one of them.
16 And Moses said
unto Korah, Be thou
and all thy company
8 before the LoRD, thou
and they, and Aaron to-
II) Ol"I'OW :
17 And take every
man his censer, and put
incense in them, and
bring ye before the Lord
every man his censer,
two hundred and fifty
censers; thou also, and
Aaron, each of you his
CenSer.
18 And they took
every man his censer,
and put fire in them, and
laid incense thereon, and
stood in the door of the
tabernacle of the congre-
gation with Moses and
Aaron.
19 And " Korah gath-
ered all the congregation
against them unto the
door of the tabernacle
of the congregation: and
:
u Prov. 29.9. Is. 3.5. 1 Pet. 2:13,14.
Jude 8.
x See on 9.
y 11 5. Ex. 1:11,22. 2:23.
z 20
Ex. 16.3. 17:3.
. Ps. 2:2,3. Luke 19.14.
Acts 7:25–27,35.
b 458–10. See on Ex. 3:8,17. Lev.
20 24
* Heb bore out.
c 123. Ex. 32.19. Matt. 5:22. Mark
35. Eph. 4-26.
d 6,7, Gen. 4 4,5
e i Sam. 123,4.
Acts 2033,34. 1 Cor.
9 15.
2 Cor. 1' 12. 7.2. 12:14–17.
1 Thes. 2.10.
f See on 6,7.
; }}ºm. 12.7. 2 Tim. 2:14.
Verses 12–14.
The cloke of religion did not so well serve the purposes of those,
who aspired to the civil government; and therefore they never
mentioned the Lord at all ; but ascribed all to Moses, as if they had
never witnessed any miracles, or divine interpositions !
of it or no, do indeed strive with their Maker.
Those resist the prince, who resist them that
are commissioned by him: for, alas! says Moses,
What is Aaron, that ye murmur against him?
If murmurers and complainers would consider
that the instruments they quarrel with are but
instruments whom God employs, and what He
makes them, neither more nor less, better nor
worse, they would not be so bold and free in their
censures and reproaches as they are.
W. 12–22. Here is, I. The insolence of Datham
and Abiram, and their treasonable remonstrance.
Moses had heard what Korah had to say, and
had answered it; now he summons Dathan and
Abiram to bring in their complaints, (v. 12.)
but they would not obey his summons; either
because they could not, for shame, say that to his
face which they were resolved to say, and then
it is an instance of some remains of modesty-in
them; or rather, because they would not so far
own his authority, and then it is an instance of
the highest degree of impudence: They spoke
the language of Pharaoh himself, who set Moses
at defiance, but they forgot how dear he paid for
it. But thus the God of this world blinds the
minds of them that believe not. They charge
Moses, 1. With having done them a great wrong
in bringing them out of Egypt, invidiously calling
that a land flowing with milk and honey, v.
13. Ungrateful wretches, to represent that as
an injury to them, which was really the greatest
favor ever bestowed on any people! 2. With a
design on their lives, though so well provided
for. And if they were sentenced to die in the
wilderness, they must thank themselves. Moses
would have healed them, and they would not be
healed. 3. With a design to enslave them, by
making himself a prince over them. A prince
over them! Was he not a tender father to them;
may, their devoted servant for the Lord’s sake?
Had they not their properties secured, their order
preserved, and justice impartially administered?
Did they not live in ease and honor? And yet,
they complain, as if Moses’ yoke were heavier
than Pharaoh’s. And did Moses make himself a
prince? Far from it. How gladly would he
have declined the office at first! How gladly re-
signed it many a time since! And yet he is thus
put under the blackest characters of a tyrant, and
a usurper. 4. With cheating them; (v. 14.) it
was purely their own fault they were not now in
Canaan, and yet Moses must bear the blame.
Thus when the foolishness of man perverteth
his way, his heart fretteth against the Lord.
5. In the general, with unfair dealing. The de-
sign of all he did for them, was, to open their
eyes, yet they insinuate he intended to put out
their eyes, that they might not see themselves
imposed on. Note, The wisest and best cannot
please every body, nor gain the good word of all.
Many a good work Moses had showed them from
the Father, and for which of these do they re-
proach him?
II. Moses’ just resentment, v. 15, finding God
reproached in him, he was very wroth. In
this discomposure, 1. He appeals to God con-
cerning his own integrity; whereas they basely
reflected on him as ambitious, covetous, and op-
pressive. God was his Witness, (1.) That he
never got any thing by them; I have not taken
one ass from them, not only, not by way of
bribery and extortion, but not by way of recom-
pense or gratuity for all his good offices; he never
took the pay of a general, or salary of a judge;
much less the tribute of a prince. He got more
in his estate when he kept Jethro’s flock, than
when he came to be king in Jeshurun...(2.) That
they never lost any thing by him, neither have J
hurt any one of them, not the least, not the
regular : (.
company,
in that case,
s-º,
Scott.
Verses 16–18.
It is certain the company met in the court of the tabernacle, and
not in the sanctuary ; and that
T
l
Aaron, in this critical emergéncy,
uired to -
was req 46) for the sanctuary could not have contained so large a
without great inconvenience ; and the people would not,
have witnessed the event, as they evidently º
ile the Levites - - - -
in: Korah, instead of directly joining the company according
worst, no not those that have been most peevish
and provºking; he never abused his power to the
support of wrong. Note, When men condemn us,
We . be easy if our own hearts condemn us not.
2. He begs of God to plead his cause, and clear
him, by showing his displeasure at the incense
Korah and his company were to offer, with whom
Dathan and Abiram were in confederacy. Lórd,
says he, Respect not thow their offering.
herein he seems to refer to Cain, of whom it
is said, that to him and his offering God had
not respect. These, that followed the gain-
saying of Korah, walked in the way of Čain,
(Jude 11.) therefore he prays that they might be,
frowned on as Cain was. .
III. Moses challenges his accusers to appear
with Aaron next morning, at the time of offer-
ing up the morning incense, and refer themselves
to God’s judgment, v. 16, 17. This reference
he had agreed to before, (v. 6, 7.) and here adds
that Aaron should put himself into the place of a
probationer, and stand on the level with Korah,
at the door of the tabernacle; nay, Moses would
himself stand with them, so that the complainant
shall have all the fair dealing he can desire; and
thus every mouth shall be -stopped. Korah
accepts the challenge, v. 18, 19. If he had not
had a very great stock of impudence and pride, he
could not thus bid defiance to Heaven, and pretend
to demand the divine acceptance, without a divine
warrant; thus wretchedly is the heart hardened
through, the deceitfulness of sin. - They took
every man his censer; used perhaps by these
heads of families at their family-altars, before
this part of religious service was confined to the
priesthood, and the altar in the tabernacle; or
they might be common chafing-dishes, for ordina-
ry use. It seems Korah gathered the congre-
gation against Moses, (v. 19.) which intimates
that a great part sided with Korah; and that
his hopes were very high of carrying the point
against Aaron; little did he think he was now
calling them together to witness his own confu-
sion! Note, Proud and ambitious men, while
projecting their own advancement, often hurry
on their own shameful fall.
IV. The judgment is set, and the Judge threat-
ens to give sentence against the whole congrega-
tion. 1. The glory of the Lord appeared,
v. 19. The same glory that appeared to install
Aaron in his office at first, (Lev. 9: 23.) now
appeared over the door of the tabernacle, to the
terror of the whole congregation, to confirm him
in it, and to confound those that oppose him; for
though they saw no manner of similitude, yet,
probably, the appearances of the light and fire
were such as plainly showed God to be angry
with them; as, ch. 14: 10. Nothing is more
terrible to those who are conscious of guilt, than
the appearances of divine glory. 2. God threat-
ened to consume them all in a moment, and, in
order to that, bade Moses and Aaron stand from
among them, v. 21. See how dangerous it is to
have fellowship with sinners. Many of the con-
gregation, it is likely, came only for company,
or for, curiosity, yet not coming, as they ought,
to testify against the rebels, and openly to declare
for God and Moses, they had like to have been
all consumed in a moment. If we follow the
herd into which the devil is entered, it is at
our peril.
$pThe humble intercession of Moses and Aa-
ron, v. 22. 1. Their posture was importuning:
they fell on their faces, as supplicants in good
earnest. The people had treacherously deserted
them, yet they approved themselves faithful to
their trusts, as shepherds of Israel, to stand in
the breach when they saw the flock in danger.
Note, if others ſail in duty to us, that does not
{ º
burn incense in the court, though it was not exactly
C OTT,
Verse 19.
and others of their party, presumptuously burnt
B. C. 1471.
Rebellio rt ºf Korah, &c.
NUMBERS, XVI.
i the glory of the Lond
appeared unto all the
congregation.
[Práctical Qbservations.]
20 | And the Lord
spake unto Moses and
unto Aaron, saying,
21 * Separate your-
selves from among this
congregation, "that.
may consume them in a
mornerit.
22 And m they fell
upon their faces, and
said, O God, " the God
of the spirits of all flesh,
shall º one man sin, and
wilt thou be wroth with
all the congregation:
And the LoBD
spake unto Moses, say-
ing,
24 Speak unto the
congregation, saying,
P Get you up from about
the tabernacle of Korah,
1)athan, and Abiram.
25 And Moses rose up,
and went unto Dathan
and Abiram ; and 4 the
elders of Israel followed
him.”
26 And he spake unto
the congregation, saying,
i 42. 12:5. , 14:10. Ex. 16:7,10. Lev.
,6,23.
k Gehja:15–22. Jer. 51:8. Acts2.
40. , 2 Cor. 6:17. Eph. 5:6,7. Rev.
18:4.
1 45. 14:12,15. Ex. 32:10. 335. Ps.
73:19. Is. 37:36.
m 4,45. 14:5.
in 27:16. Job 12:10. Ec. 12:7. - Is. 57:
16. Zech. 12:1. Heb. 12:9.
o Gen. 18:23–25. 2 Sam. 24:1,17. 1
Cor. 13:7.
p See on 21.
q 11:16,1725,30.
&
discharge us from our duty to them, or our obli-
gations to seek their welfare. , 2. Now God had
destroyed them, if Moses had not turned away
his wrath; yet far be it from us to imagine that
Moses was more considerate or compassionate
than God; but God saw fit to show his just dis-
pleasure against the sin of sinners, by the sen-
tence, and at the same time to show his gracious
condescension to prayers, by the revocation of the
sentence at the intercession of Moses. Observe,
(1.) The title they give to God, The God of the
spirits of all flesh. Man is a spirit in flesh, a
soul embodied; a creature wonderfully compound-
ed of heaven and carth. God is the God of the
Spirits of all mankind. He forms the spirit.
e fathers it. He has an ability to fashion it,
(Ps, 83: 15.) and authority to dispose of it, for
He has said, All souls are mine. They insin-
uate hereby, that though, as the God of the
spirits of all flesh, He might in sovereignty
consume this congregation in a moment, yet it
was to be hoped He would in mercy spare them;
not only because they were the work of his own
hands, and He had a propriety in them, but be-
cause, being the God of spirits, He knew their
frame, and could distinguish between the leaders
and the led; between those who sinned malicious-
ly, and those who were drawn in by their wiles,
and would make a difference accordingly in his
judgments. (2.) The argument º iſsist on ;
it is much the same with that urged by Abraham
in his intercession for Sodom, Wilt thow des-
troy the righteous with the wicked? Such is
the plea here. Not but that it was the sin of
them all to join in this matter, but the great trans-
gression was his that first hatched the treason.
W. 23–34. The determining of the controver-
sy. It should seem Dathan and Abiram had set
up a tabernacle in the midst of the tents of their
families, v.24, 27. where they kept court, met in
council, and hung out their #: of defiance.
The congregation is publicly warned to with-
draw immediately from the tents of the rebels. 1.
God bids Moses speak to this purport, v. 24. This
was in answer to Moses’ prayer. Note, We
cannot expect to benefit by the prayers of our
friends for our salvation, unless we ourselves
be diligent and faithful in using the means of
salvation; for God never promised to save by
*-sº
miracles those that would not save themselves by
means. 2. Moses accordingly repairs to the
head-quarters of the rebels, leaving Aaron at the
door of the tabernacle, v. 25. Ministers must
thus with meekness instruct those that oppose
themselves; and not think it below them to stoop
to the most stubborn, for their good. Christ Him-
self stretches out his hand to a rebellious and
gainsaying people. The 70 elders of Israel at-
tend Moses as his guard, to secure him from the
insolence of the rabble, and, by their presence, to
honor him, and, if possible, awe the rebels. It
is our duty to contribute all we can to countenance
and support injured innocency and honor. 3. Pro-
clamation is made,that all should forthwith depart
Jrom the tents of these wicked men, (v. 26.)
and thus signify their detestation of their crimes
and counsels, and their dread of the punishment
coming on them. Note, We pray in vain, Gather
not our souls with sinners, if we come not out
from among them, and be separate. Rev. 18; 4.
- II. The congregation takes the warning, but
the rebels themselves continue obstinate, v. 27.
1. God, in mercy, inclined the people to forsake
the rebels: both those whose lot it was to pitch
near them, and those also who were come from
all parts of their camp to see the issue. It was
in answer to Moses’ prayer that God thus stirred
up the hearts of the congregation to shift for their
own preservation. Note, To those whom God
will save He gives lepentance, that they may re-
cover themselves out of the snare of the devil.
Grace to separate from evil-doers, is one of the
things that accompany salvation. 2. God, in jus-
tice, left the rebels te the obstinacy and hardness
of their own hearts. They impudently stood in
the doors of their tents, as if to outface God
Himself, and dare Him to do his worst. But
what a pity that their little children, who were
not capable of guilt or fear, should, by the pre-
sumption of their parents, be put in this audacious
osture! Happy they who are taught betimes to
ow before God, and not, as those unhappy little
ones, to stand out against Him!
III. Moses; by divine instinct and direction,
when the eyes of all Israel were fastened on him,
waiting the event, moved with a just and holy in-
dignation at the impudence of the rebels, boldly
puts the whole matter to a surprising issue, v. 28
PRACTICAL OBSERVATIONS.
V. 1—19. Were any other number of men circumstanced,
proved, and left to themselves, as these were; and were their his-
tory written with as complete information and as impartial a pen,
they would appear at least as black as Israel. This trial was
therefore made of human nature, in order to expose the deceit-
fulness and desperate wickedness of the human heart; that we
might, as in a glass, see the reflection of our own characters;
be led to examine and watch our own thoughts, desires, and
motives; to judge and condemn ourselves; to become sensible
of our need of pardoning mercy, and sanctifying grace; and so
learn to seek them heartily and earnestly. Instead therefore of
expressing our surprise and indignation at these ancient rebels,
let us look to ourselves; and we shall soon become sensible that
‘the spirit, that is in us, lusteth to envy,’ pride, anibition, and
covetousness; and that whatever advantages men enjoy, so long
as God withholds any imagined blessing, or advances any one
above them, they experience those insatiable cravings, which are
only increased by indulgence.—Except these lusts are subdued
by the grace of God, suitable occasions and temptations would
induce any man on earth to despise the dominion God hath placed
over him; nor can any wisdom, equity, or excellence, in Superi-
ors or competitors, abate envy and enmity, or stop the mouths of
those from slanderous accusations, who are under the power of
these hateful passions. This ungrateful and injurious conduct
towards man, is often accompanied with infidel, daring rebellion
against God; which no evidences, no judgments, no warnings
no mercies can repress: or if they give its malignity a temporary
check, it afterwards breaks out the more desperately. And if it
should appear better to suit the purpose, men are capable of cloak.
ing ambition and selfishness under a pretence to godliness, and a
hypocritical profession of being the Lord's holy people.—Such is
human nature! Such are our hearts! yea, worse than this, even
‘ desperately wicked; who can know them?' And, comparing
the Lord’s kindness to us with our conduct towards Him, during
our past lives, we may each of us exclaim, ‘ It is of his mercies
that we are not consumed,” as Korah and his company were!—
One dreadful effect of this depravity is the daring presumption,
with which numbers intrude into the sacred ministry, from the
base motives of covetousness and anibition, and love of ease or
indulgence, without any suitable dispositions, without . delight
in the work or love for it, any zeal for the honor of God, or any
deep compassion for the souls of perishing sinners. Yet will
such men dare to say, in the most solemn manner, before God and
his congregation," that they judge themselves inoved by the Holy
Ghost to take this office upon them;’ though they are not only
conscious of hypocrisy in this declaration, but deride, the very in-
quiry as enthusiasm! Of such conduct the Author himself was
guilty, and to the end of his days would be abased before God
Snačount of it; and admire and adore the patience and loving
kindness of the Lold, that, instead of being visited after the man:
ner of Korah, it hath pleased God, to give him repentance and
forgiveness; and to employ hiin in the work of the ministry, with
some small degree of usefulness; ſor where sin hath abounded,
race hath much moie abounded.’ And he mentions, this humil-
iating subject, not only that the pious reader may bless God in
his behalf; but that he may hope and pray. earnestly and constant-
ly for others, who lie under the sºme guilt, that they may expe-
rience the same grace. For our God “ hath mercy on whom He
will have mercy.” SCOTT.
to the requirement of Moses, Seems to have been emplo -
vast success, in stirring up the whole congregation to º,";
these means, he gathered them together to witness the event of its
contest : and probably he intended to seize the disputed prize, per-
0. T. W 0 L, I. -
who attempted opposition, had not the
neglory overawed and intimiº him.
COTT.
haps with the slaughter of all
terrific appearance of the divi
and his party.
[497]
B. C. 1471.
The destruction of the rebels.
NUMBERS, XVI.
* Depart, I pray you,
from the tents of these
wicked men, and touch
nothing of theirs, lest ye
be consumed in all their
sins.
27 So they gat up
from the tabernacle of
Korah, Dathan, and Abi-
ram, on every side : and
Dathan and Abiram came
out, and "stood in the
door of their tents, and
their wives, and their
sons, and their little chil-
dren.
28 And Moses said,
* Hereby ye shall know
that the LoRD hath sent
me to do all these works;
for I have not done them
u of mine own mind.
29 If these men die
* the common death of
all men, or if they be
x visited after the visita-
tion of all men ; then
y the Lord hath not sent
Iſle :
30 But if the Lord
# make * a new thing,
and the earth open her
mouth, and swallow
them up, with all that
appertain unto them, and
* they go down quick
into the pit; then ye shall
understand that these
men have provoked the
LoRD.
31 And it came to pass
as he had made an end
of speaking all these
words, that "the ground
clave asunder, that was
under them:
32 And “ the earth
opened her mouth, and
swallowed them up, and
their houses, and * all the
men that appertained
unto Korah, and all their
goods.
33 They, and all that
appertained to them,
went down alive * into
the pit, and the earth
closed upon them: and
* they perished from
among the congregation.
34 And all Israel that
were round about them
5 fled at the cry Wſ them:
for they said, h Lest the
earth swallow us up
also.
—30. 1. If the rebels die a common death, he
will be content to be called and counted an im-
postor; not only if they die a natural death, but
if they die by any sort of judgment formerly exe-
cuted on other malefactors, by the plague, by firc
from heaven, or by the sword; then say, ‘God has
disowned Moses;” but, 2. ‘If the earth open and
swallow them up,” (a punishment without prece-
dent,) then let all the house of Israel know as-
suredly, that I am God’s servant, sent by Him,
and employed for Him, and that those that fight
against me fight against Him.” The judgment
being thus solemnly foretold, and appealed to by
Moses beforehand, when there was not the least
previous indication of it from without, the con-
vincing evidence of it was much the stronger, and
it was put beyond dispute that he was not only a
servant but a favorite of Heaven, who was so in-
timately acquainted with the divine counsels, and
could obtain such extraordinary appearances of
the divine power in his vindication.
IV. Execution is immediately done. This
judgment was, 1. Unparalleled. God has many
arrows in his quiver; there are diversities of op-
erations in width as well as mercy. The earth,
when He pleases, shall serve his justice as effec-
tually as the fire. 2. It was very terrible to the
sinners themselves to go down alive into their own
graves; dead and buried in an instant; to go
down thus to the bars of the pit, in their full
strength, wholly at ease and quiet. 3. It was
severe on their poor children, who, for the greater
terror of the judgment, and ſuller indication of the
divine wrath, perished as part of their parents;
[but see note below;] in which, though we cannot
particularly tell how bad they might be to deserve
it, or how good God might be otherwise in another
world to them to compensate it, yet of this we are
sure, in the general, that Infinite Justice did them
no wrong. Far be it from God that He should
do iniquity. 4. It was altogether miraculous.
God now confirmed to Israel what Moses had
lately taught them in that prayer of his, Who
knows the power of thine anger? He has,
when IIe pleases, strange punishments for the
workers of iniquity. Let us therefore conclude,
Who is able to stand before this holy Lord
God? 5. It was very significant. They set their
mouths against the heavens, and their throat
was an open sepulchre; justly therefore does the
earth open her mouth, and swallow them up. They
made a rent in the congregation; justly therefore
is the earth rent under them. And, considering
how the earth is still in like manner loaded with
the weight of iniquity, we have reason to wonder
35 And there came
out a fire from the Lord,
and consumed the * two
hundred and fifty men
that offered incense.
36 || And the LoBD
spake unto Moses, say-
ing,
37 Speak unto Elea-
zar, the son of Aaron the
priest, that he take up
the censers out of the
burning, and scatter thou
the fire yonder; for they
make them
altar; for
of Israel.
39 And
that were
for a covering of the
them before the LoRD,
therefore they are hal- 3.
lowed: and they shall be
• a sign unto the children
priest took the brazen
censers, wherewith they
offered; and they were
made broad
that this was the only time it ever sunk under its
load. Lastly, It was typical of the eternal ruin
of sinners who die impenitent, who, perhaps in
allusion to this, are said to sink down into the
pit, and to go down quick into hell.
V. All Israel, alarmed at the judgment, v. 34.
fled at the cry, of them. . They cried for help
when it was too late; their dolº, instead
of fetching their neighbors to their relief, drove
them so much the farther off; for, knowing their
own guilt, and one another’s, they hastened one
another, saying, Lest the earth swallow us
up also. Note, Others’ ruins should be our
warnings. Could we by faith hear the outcries
of those that are gone down to the bottomless
pit, we should give more diligence than we do
to escape for our lives, lest we also come into
that condemnation.
W. 35–40. We must now look back to the
door of the tabernacle, where we left the pretend-
ers to the priesthood, with their censers in their
hands, ready to offer indense; and here we find,
I. Vengeance taken on them, v. 35. while
Aaron, that stood with them, was preserved alive.
We must see, in this, God’s fiery indignation
which devours the adversaries, and infer from
it what a fearful thing it is to fall into the hands
of the living God. God is jealous of the honor
of his own institutions, and will not have them
invaded. It is most probable Korah himself was
consumed with these 250; for the priesthood was
what he aimed at, and therefore we have reason
to think he would not quit his post at the door
of the tabernacle. Had they been content with
their office as Levites, which was sacred and
honorable, and better than they deserved, they
might have lived and died with joy and reputa-
tion: but, like the angels that sinned, leaving
their first estate, and aiming at the honors not
appointed them, they were thrust down to Hades,
by a burning which typified the vengeance of
the etermal fire.
II. No mention is made of the taking up of
their carcasses, the Scripture leaves them as
dung on the face of the earth; but orders are
given to secure the censers, because they are
hallowed; Eleazar is charged with this, v. 37.
He was to scatter the fire, with the incense
kindled with it, in some unclean place without
the camp, to signify God’s abhorrence of their
offering, as a polluted thing; The sacrifice of
the wicked is an abomination to the Lord.
Having been once put to a holy use, by God’s
own.order, (though only for trial,) the censers
must not return to Common Service; SO Some un-
Prov. 16:18, 18:12. Is. 28:14.
t Ex. 4:1–9. 7:9. Deut. 18:22. Jonn
5:36, 11:42, 14:11
Jer. 23:16.
:88.
broad plates
u 24:13. 1 Kings 18:36.
Ez. 13:17. John 5:30. 6
* Heb. as every man dieth.
x Ex. 20 5. :34. Job 35:15.
Jer. 5.9. Lam. 4:22.
y 1 Kings 22:28. 2 Chr. 18:27.
f Heb. create a creature. Is. 45:7,12.
Z ſº 31:3. 1s. 28:21. 43:19. Jer, 31:
a Ps. 55
b 26:10.
they offered
Is. 10:
:15.
Deut. 11:6. Ps. 106:17.
Eleazar the c. 30. Gen. 4:11, Is. 5:14. Rev. 12:16.
d 26:11. 27:3. 1 Chr. 6:22,37. Ps. 84:
85: 88: titles.
c Ps. 9:15. 55:23. 69:15. 143:7. Is.
t h d f }; Ez. 32:18,30.
ucle
burnt 8. g Is. ; Zech. 14:5. Rev. 6:15–17.
b 17:12, 13,
we "iſº";10. Lev. 10.2 Ps. 106:18.
lates for a sºon?
are m hallowed. covering of the altar: º,*... as wº
e º m 1 Kings 2:23. roV. I; 16. :23,
38 The CenSel'S - of r See on 21–24. Gen. 19:12–14. Deut. Hab. 2:10. -
these "sinners against 13:17. Is, 52.11. Matt. 10:14. Acts o #uº"p.º. Ez. 14:8. 1 Cor.
- :20. I3:51. : l is s ºf swe
their own souls, let them 8 #ºal. Job 9:4. 40:10,11.
Verses 28–34.
It is probable, that Korah was swallowed up with Dathan and
Abiram, and their families;, though some think that he perished by
fire. Such of his household as remained in the tent, perished ; but
his sons survived : hence it may be concluded, that they separated
themselves from the tiansgressors.
left] translated the pit, is often rendered hell; but, as the little chil-
dren, and the property also, went down into this pit; we must allow,
that the word means the grave, or an unseen state, whether of body
or soul. (Ps. 16: 10.)
titles of Ps. 44.
(26: 19, 11.)—The word [sheo-
ployed, and so
COTT.
(32.) All that appertained.j ‘Except the children, who seem to have
deserted their father, nor perished
teaches, 26: 11
larly 1 Chron. 6: 37. and also GILL.]”
s appointed -
hi."...º. to the high priesthood. Aaron was fully em-
methink he might have contracted defilement; but
no mention is at all * e
been entirely consumed, leaving not the least remains.
with him, as Moses º
"That survivers of the Korahites remained, the
sqq. prove. Compare on Ps. 42: 1. [See particu-
Rose NM.
Verses 37–40.
to this service, in order, perhaps, to mark
made of the dead bodies, which seem to have
Scott.
98]
B. C. 1471.
The people murmu,
NUMBERS, XVI.
40 To be a memorial
unto the children of Is-
rael, P that no stranger
which is not of the seed.
of Aaron, 4 come near to
offer incense before the
LoRD, that he be not as
Korah and as his com-
pany; as the LoRD said
to him by the hand of
Moses.
41 IBut on the mor-
row Fall the congregation
of the children of Israel
murmured against Moses,
and º: Aaron, Sāy-
ing, "Ye have killed the
people of the Lord.
42 And it came to
pass, t when the congre-
gation was gathered
against Moses, and
against Aaron, that they
jooked toward the taber-
nacle of the congrega-
tion: and, behold, the
cloud covered it, and "the
glory of the Lord ap-
peared.
43 And Moses and
Aaron came before the
tabernacle of the congre-
gation. *
44 And the LoRD
spake unto Moses, saying,
45 - Get you up from
among this congregation,
that I may consume them
as in a moment. y And
they fell upon their faces.
46 And Moses said
unto Aaron, Take a cen-
ser, and put fire therein
* from off the altar, a and
put on incense, and go
quickly unto the congre-
gation, and make "an
atonement for them : for
*there is wrath gone out
from the Lord ; the
plague is begun.
47 And Aaron took as
Moses commanded, "and
ran into the midst of
the congregation; and,
behold, the plague was
begun among the people:
derstand it: rather, they are devoted; they are
an anathema; therefore, as all devoted things,
they must be made, some way or other, service-
able to the glory of God. These pretenders
thought to ruin the altar, by laying the priesthood
in common again; but, to show that Aaron’s
office was so far from being shaken by their im-
potent malice, that it was rather confirmed by
it, their censers, which offered to rival his. were
used both to adorn and to preserve the altar at
which he ministered. Yet this was not all; this
covering of the altar must be a memorial to the
children of Israel, throughout their generations,
of this great event. Moses was to record it, and
this was necessary, that the Levites who attended
this altar, might learn to keep within their bounds,
and be afraid of transgressing them, lest they
should be made like Korah and his company, who
were Levites, and would have been priests. Thus
God has provided, that his wonderful works,
both in mercy and judgment, should be had in
everlasting remembrance; that the end of them
may be answered, and they may serve ſor instruc-
tion and admourition to those on whom the ends
of the world are come.
W. 41—50. I. Here is, A new rebellion, raised
the very next day, against Moses and Aaron.
Be astonished, Oheavens, and wonder, O earth!
Was there ever such an instance of the incurable
corruption of sinners? v. 41. On the morrow,
the body of the people mutinied; 1. Though so
lately terrified by the sight of the punishment of
the rebels, the shrieks of those sinking sinners
still sounding in their ears, the smell of the fire
remaining, and the gaping earth scarcely at rest
from closing over them; yet the same sins are
re-acted, and all these warnings slighted. 2.
Though so lately saved from sharing in the same
punishment, as brands plucked out of the burn-
ing, yet they fly in the face of Moses and Aaron,
to whose intercession they owed their preserva-
tion. Their charge runs very high, Ye have
killed the people of the Lord. Could any
thing have been said more unjustly and mali-
ciously They canonize the rebels, calling them
the people of the Lord, who died in arms
against Him; they in effect stigmatize divine jus-
tice itself. The continued obstimacy of this peo-
ple, notwithstanding the terrors of God’s law, on
Sinai, and of his judgments as here executed,
shows how necessary the grace of God is to the
effectual change of men's hearts and lives, without
which the most likely means will never attain the
end. Love will do what fear could not.
II. God’s speedy appearing against the rebels.
When they were gathered against Moses and
Aaron, perhaps with a design to depose or mur-
der them, they looked toward the tabernacle,
some frowns, and, behold, the
Lord appeared, (v. 42.) for
of his servants, and confusion of his "and tº
accusers and adversaries. Moses and Aaron
thereupon came before the tabernacle ; partly
for their own safety, there they took sanctuary
from the strife of tongues; (Ps. 27: 5.-31; 20.)
and P.", for advice, to know what was the
mind of God on this occasion, v. 48. Justice
hereupon declares, what they deserve, p. 45.
III. Moses and Aaron had as much reason,
one would think, as Elias had, to make interces.
sion against Israel; yet they ſorgive and forget
the indignities offered them, and are the best
friends their enemies, have. 1. They both fell
on their faces, humbly to intercede with God
for mercy, knowing how great the provocation
was. This they had done several times before,
on similar occasions; and, though basely requited
for it, yet, God having graciously accepted them,
they still have recourse to the same method.
This is praying always. 2. Moses, perceiving
the plague begun in the congregation gathered
against him, sends Aaron, by an act of his priestly
office, to make atonement for them; (v. 46.) and
so stayed the judgment.
By this it appeated, that Aaron was (1.) a very
good man, that had true love for the children of
his people, though they hated and envied him.
God was now avenging his quarrel, and pleading
the cause of his priesthood, yet he interposes to
turn away God’s wrath. Nay, forgetting his
-age and gravity, he ran into the midst of the
congregation to help them. And here Moses and
Aaron have taught us, by their example, not to
be sullen toward those that are peevish with us,
nor to take the advantage they give us, by their
provoking language, to deny them any real kind-
ness in the power of our hands. (2.) A very
bold man; bold, to venture into the midst of an
enraged rabble, gathered together against him,
who might be the more exasperated by the plague
now begun; bold, to venture into the midst of
the infection, where the arrows of death flew
thickest, and hundreds, may thousands, were fall-
ing, on his right and left. To save their lives,
he put his own into his hand, not counting it
dear to him, so he might but fulfil his ministry.
(3.) A man of God, and ordained for men,
in things pertaining to God. His call was
hereby abundantly confirmed, above all contradic-
tion; God had not only saved his life, when the
intruders were cut off, but now made him an in-
strument for saving Israel. Those make out the
best title to public honors that lay out themselves
the most for the public good, and obtain mercy of
the Lord to be faithful and useful. If any man
will be great, let him make himself the servant of
glory of the
the protection
as if their misgiving consciences expected thence all. (4.) A striking type of Christ.
e e s 3. 2 Sam. 16.7.8. 1 Kings 18:17. 7. Ronn. 5:9,10. Heb. 7:25–27. 9.
and he put on incense, jºr. §.”:... ', "...# 25,26. Rev. 8.3—5.
and made an atonement 10. Mutt. 5:11. Acts 5.28. 21:28 a Ps. 141-2. Mal. 1-11.
º 2 Cor. 6:8. - t 19, b Ex. 307–10. Lev. 16:11–16. I
for the people. u 19. 14:10. 20:6. Ex. 16-7,10. 24: John 2 1,2.
p 3:38, 18:4–7. Lev. 22:10. 2 Chr. 16. 40.34,35. Lev. 9:23. c 1.53. 8:19. 11:33. 18:5. 1 Chr.
26.18—20. Jude 11- x See on 21,26. 27:24, H 8. 106:29.
q 1 Kings 13:1–3. , 2 Chr. 26:16–21. y 22. 20.6. 1 Chr. 21.16. Matt. 26: d Matt. 5:44. Rom. 12-21-
14:2. Ps. 106:13,23. Deut. 33. 10,11. Is.
39.
z Lev. 9:24. 10.3. 16:12,13. Is. 6:6,
e See on a. 46.
53:10–
(39.) Broad plates.] . This would seem to imply that these censers was to be taken for incense ;
were similar to that given in the
it. Such are borne upon a plate
to defend the hand from the heat.
CUlt.
But comp. cut, Ex. 25: 29. ED.
Verses 41–43.
Nothing can possibly, he inaug-
ined more perverse and provok-
ing than such a conduct.—It is
likely, the cloud had disappeared
during the dreadful scenes, which
had been exhibited : but now,
when the whole congregation
was gathered against Moses and
Aaron, as about to proceed to fur;
ther violence, it reappeared, and
the glory of the Lord was seen in
it
Scott.
(41.) The people murmured.] ‘They might suppose that Moses and
Aaron could by prayer have prevented the calamity, and, for their
omission, charge them with being the authors of the destruction of
Korah, &c.”
(46, 47.) From off the altar.] ‘Of burnt-offering, whence only fire
take it thence,
r See on l—7.-
26:11.
Ps. 141: 2.
º
Boor H.Roy D. of it, has taken
eternal. Christ,
expresses the place.
he carried in one hand, and the Incense in the other;
came into the midst of the congregation
and burnt it, as appears from
of prayer, and a figure of the inte
Rev. 8: 1.
case required haste: And make an atº
usually done by the sacrifice of a sin or tº
being no time for that, incense (of qu
stead: which, though not in common
place, on the altar of Incense, yet on
was dispensed with by the Lord, (as
for them—a fresh, convincing proo
priesthood from the Lord. And ma
God smelt a sweet savor in, and acceptº
peased, and the plague stayed. In t
mediation, atonement and intercessiºn; ".
for the sins of men, and is revealed in the
and lest Aaron, in his hurry, forget to
fire, as his sons had done, Moses
the censer with fire In 11
and when he
, put the incense on the fire
the following v. This was an emblem
rcession and mediation of º:
ickly into the congregation ; the
.And go qu #; for them; which was
ss-offering, but there
icker despatch) was used in-
lawful to burn but in the holy
his extraordinary occasion this
the day before, v.17, 18.) and
and offer strange
.And put on incense ;
deatonement for the people; which
d of, and hjs wrath was ap-
this Aaron typified Christ, and his
rath is gone forth from God
law; and º the tº:
in every sense, corporal, Spiritual, alº
his ; ship engagement, has made
[499]
place on many;
in pursuance of

B. C. 1470.
.ſtaron's rod buds.
NUMBERS, XVII.
48 And the stood be-
tween the dead and the
living; and the plague
was stayed.
49 Now they that died
in the plague were 8 four-
teen thousand and seven
hundred, beside them
that died about the mat-
ter of Korah.
50 And Aaron "re-
turned unto Moses, unto
the door of the taberna-
cle of the congregation:
and the plague was stay-
ed.
CHAP. XVII.
The Lord commands twelve roda, one
from each tribe, with the name writ-
ten on it, to be laid up before the ark,
1–5. Aaron's rod alone buds, blos-
soms, and bears almondb, 6-9. g
laid up for a memorial, 19; 11. The
people are affrighted, and despond,
12, 13
ND the Lord spake
unto Moses, saying,
2 Speak unto the chil-
dren of Israel, and take
of every one of them a
rod, according to the
house of their fathers, of
* all their princes, ac-
eording to the house of
their fathers, twelve.
*rods: write thou every
man's name upon his
rod.
3 And thou shalt write
Aaron's name upon the
rod of Levi: for one rod
shall be for * the head
of the house of their fa-
thers.
4 And thou shalt lay
them up in the taberna-
cle of the congregation,
* before the testimony,
where I will meet with
you.
5 And it shall come
to pass, that the man’s
rod * whom I shall
choose, shall f blossom :
and 5 I will make to
eease from me the mur-
murings of the chil-
dren of Israel, whereby
* they murmur against
OUI.
6. T And Moses spake
IV. The result. 1. God’s justice was glorified:
Though Aaron made all haste, yet, before be could
reach his post of service, there were 14,700 men
laid dead on the spot, v. 49. But few compara-
tively died about the matter of Korah, the ring-
leaders only were made examples, but, the peo-
ple not being led to repentance by the patience
and ſorbearance of God with them, justice is not
now so sparing of the lives of Israelites. Those
too that quarrel with hess judgments prepare great-
er for themselves : for when God judges He will
overcome. 2. His mercy was glorified in the pre-
servation of the rest; God showed them his pow-
er, and justice, but then showed them his love and
pity; He would preserve them a people to Him-
self, notwithstanding all this, in and by a medi-
ator.
CH. A. P. XVIF. W. 1–7. Enough had been
now done to quash alk pretensions of the families
of the tribe of Levi, and to make it appear that
Aaron was the head of that tribe; but it seems the
princes of the rest of the tribes began to murmur:
if the head of a tribe must be a priest, why not
the head of some other tribe than that of Eleviº
He that searches the heart knew this thought to
be in the breast of some of them, and, before it
broke out into any overt-act, graciously anticipat-
ed it, to prevent blood-shed.
1. Orders are given to bring in a rod for every
tribe, that God, by a miracle wrought on purpose,
might make it known on whom He had conferred
the honor of the priesthood. The word used for
a rod sometimes signified a tribe, as particularly
ch. 34: 13. Kt seems the priesthood was worth
seeking and striving for, even by the princes of
the tribes. Ft is an honor to the greatest of men
to be employed in the service of God. Yet, per-
haps, these contended for it rather for the sake of
the profit and power that attended the office, than
for the sake of that in it which was divine and
sacred. God will rule, but Israel will not be ruled,
and that is the quarrel. It is an instance of the
grace of God, that, having wrought divers mira-
cles to punish sin, He would work one more on
purpose to prevent it. God has effectually pro-
vided that the obstimate shall be left inexcusable,
and every mouth be stopped. Israel was very
prone to murmur. If any thing will convince
them, they shall be convinced, v. 5. and if this
will not convince them, nothing will.
2. Probably the rods were not now fresh cut;
but were the stayes which the princes ordinarily
used as ensigns of authority, [cut, note Gen. 41:42,
unto the children of Is- witness.
rael; and every one of
their princes gave him
* a rod apiece, for each
prince one, according to
25:33.]
8 And it came to pass,
that on the morrow Mo-
ses went into the taber-
º & :2,3, J - 2 6tl6,29.
nacle of witness: and, , º, ºgo.sas.
43.] of which we read, ch. 21:18, old, dry, sap-
less staves; probably of the almond-tree. [Cut, Ex.
hey were 12, with Aaron’s, for when
Levi comes into the account, Ephraim and Ma-
masseh make but one, under the name of Joseph.
[As Deut. 27: 12.] They should be laid up in the
tabernaete, for one might, before the testimony,
i.e. before the ark, which, with its mercy-seat,
WaS at symbol, token, or testimony, of God’s pre-
sence with them. They were to expect, being told
it before, (that it might appear not casual, but a
miracle from God,) that the rod of the tribe, or
prince, whom God chose to the priesthood, should
bud and blossom, v. 5.
W. 8–13. Here is, I. The final determina-
tion of the controversy by a miracle, v. 8, 9. The
rods, or staves, were brought out, and, while alk
the rest remained as they were, Aaron’s rod, only,
became a living branch, budded, and blossomed,
and yielded almonds. This was miraculous, and
took away all suspicion of a fraud; for no ordinary
branch would have buds, blossoms, and fruits, on
it, all at once. Now, I. This was a plain indi-
cation to the people, that Aaron was chosen to the
priesthood, and not any other of the princes of
tribes. Bp. Hall here observes, that fruitfulness
is the best evidence of a divine calf, and that the
plants of God’s setting, and the boughs cut from
them, will flourish: see Ps. 92: 12–14. 2. It
was a very proper sign to represent the priest-
hood, its fruitfulness and serviceableness to 'the
church of God; an honor to Aaron, a blessing to
Israel. Thus Christ ordained his apostles and
ministers, that they should go and bring forth
fruit, and that their fruit should remain: a suc-
cession of not only almonds for the present, but
buds and blossoms promising more hereafter, a
seed to serve Him from generation to generation-
Yet this priesthood was not to be perpetual, but,
in process of time, like the branches and blossoms
of a tree, it should fail and wither. Comp. Eccl.
12: 5. Heb. 8: 13. Zech. 6: 12. Isa. 53: 2.
HI. The record of this determination, by pre-
serving the rod before the testimony, v. 10, 11-
Probably the buds, blossoms, and fruit, continued
fresh, through divine power, for ages, at least so
long as it was necessary for a token against the
rebels. This rod was preserved, as the censers
were, to take away their murmurings, that
they die not. Note, I. The design of God, in
all his providences, both mercies and judginents,
and in the memorials of them, is, to take away
sin, and to prevent it. These things are done,
these things written, that we sin not. Christ
* Gºiáſ. Hall.
their fathers' houses, even
twelve rods: and the rod.
of Aaron was among
their rods.
7 And Moses laid up
behold, the rod of Aaron,
for the house of Levi,
was j budded, and
brought forth buds, and
f 18,35. 25:8–11, 2 Sam, 24.16, 17,25.
the rods before the Lord, Töhr, giºs. i. Thes, i.i.d. iTim, 182:17, 18., Cant. 2:3. Is. 4:2.
1I]. l the tabernacle of ~ 2:5;6. Jam. 5:16, l John 5: Rºſ- 17:24. John 15:1–6,
PRACTICAL OHSERVATIONS. ...”
W. 20–50. The Lord will, first or last, manifest “who are
his,” “whom He hath chosen,” “and who are holy:’ ‘nor will do-
ing he service of the sanctuary,” and “standing before his con-
gregation, though with acceptance from man, and usefulness
alsº, prevent the doom of the hypocritical and rebellious; nay,
rather they will aggravate it.
And wo be to them, who refuse to
judge or condemn themselves, till the Judge detects and condemns
their iniquity!
* Still persisting in rebellion, relapsing again and
again, after solemn warning, and with still d
atonement for the sins of his people, and ever Ilves to make interces-
sion for them, founded ºn his sacrifice and satisfaction, his sufferin gS
and death, signified by the fire in which the incense was put.”
S.
CHAP. XVII. V. 6—11.
The rod of Aaron was laid {
token against the rebels,’ and probably continued in up ‘for a
to future ages; (Heb. 9: 4.) and no mention is made in the whole
history of Israel of any further murmurs on this account.
h . 2B:26–30.
a 1:5–16. 2:3—30. 10:14–27.
b. Gen. 49:10. Ex. 4:2,17. Ps. 110:2.
125:3. Ez. 19:14. 21:10,13. 37:16–
20. Mtc. 7:14.
18:17. Ex, 6tl6
e See on 16:5,
11:1. 27.6. 35:1,2.
. 14 5.
g 10. Is. 13:11. Ez. 16.41. 23:27.
h See on 16:ll.
• Heb, a rod for one prince, a 1 od for
one prince: n 2.
# 18:2. Ex. 38:21. Acts 7:4
4.
j See on 5. f.-Gen. 40:10. Ps; nº.
GILL.
that very state
* This
was a fit emblem of the Messiah’s resurrection, as declarative. . . .
greater aggravations,
as numbers do; their doom will be the more dreadful at last:
and they will indeed be cast alive into the bottomless pit; and
the fire of hell will continually torment, but never consume them-
(Heb. 2: 1–4.)—Let sinners then take warming; set they too.
be swallowed up.–But the Lord knows how to distinguish ºr
tween the deluded and the presumptuous, the penitent and the
impenitent; and to glorify his mercy towards the one, while He
magnifies his justice on the other, and records their doom for a
useful lesson to succeeding generations. SCOTT.
of his priesthood’s being acceptable to Godf; nothing being more fit
to represent one raised from the dead, thaº dead branch. . . . [espe-
cially of the aimond tree, note, Ex. 28:34:l. restored to yegetable
ife, and made to bud, and blossom, and bring forth fruit.” JMac-
lawrin. Scott.
(8.) Almonds.) . Shakad, to make lºstº, ºr awake early, from its blos-
soming earliest of any trees, and Parkhurst, thinks...that hence, ºn
almond sceptre was adopted, as an emblem of the vigilance of a chiefs,
comp. the hieroglyphic, Ex. 1: 8- ‘A sceptre, or staff of office, re-
, B. C. 1470.
The charge of Aaron, &c.
- NUMBERS, XVIII.
z-
bloomed blossoms, and
yielded almonds.
9 And Moses brought
out all the rods from be-
fore the LorºD unto all
the children of Israel:
and they looked, and took
every man his rod.
10 And the Lott.D. said
unto Moses, * Bring Aa-
ron's rod again before the
testimony, to be kept for
a token against the * re-
bels; and thou shalt quite
take away their murmur-
ings from me, that they
die not.
11 And Moses did so :
as the LoRD commanded tions.
him. so did he.
12 And the children
of Israel spake unto Mo-
ses, saying, "Behold, we
die, we perish, we all
perish.
13 m Whosoever com-
eth "any thing near unto
the tabernacle of the
LoRD shall die : shall we
be P consumed with dy-
ing 2
CHAP. XVIII.
The gharge of the priests and Levites, l
–7. The poi tion of the priests, 8–
20. The tithes assigned to the Le-
vites, and the tithe of that tithe to the
priests, 21–32. 4.
ND the Lord said
unto Aaron, “Thou
and thy sons, and thy fa-
ther's house with thee,
shall "bear the iniquity
of the sanctuary : and
thou and thy sons with
thee shall bear the ini-
quity of your priesthood.
2 And thy brethren
also of the tribe of Levi,
the tribe of thy ſather,
bring thou with thee,
was manifested to take away sin. 2. What God
does for the taking away of sin. is done in real
'kindness to us, that we die not. All the bitter
potions He gives, and all the sharp methods. He
uses with us, are for the cure of a disease which
otherwise would certainly be fatal. Be Hall ob-
serves here, that the tables of the law, the pot of
'manna, and Aaron’s rod, were preserved together
in or about the ark, (the apostle notices theim all
three together, Heb. 9: 4.) to show to after-ages
how the ancient church was taught, and fed, and
ruled; and infers how precious the doctrine, sac-
raments, and government of the church are to God,
and should be to us. The rod of Moses was used
in working many miracles, yet we do not find it
was preserved, which would serve only to gratiſy
men’s curiosity; but the rod of Aaron was care-
fully preserved, because that would be a miracle
of standing use to convince men’s consciences, to
silence all disputes about the priesthood, and to
confirm the faith of God’s Israel in his institu-
Such is the diſſerence between the sacra-
ments Christ has appointed for edification, and
the relics men have devised for superstition.
III. The outcry of the people hereupon, v. 12,
13. They seem to speak despairingly, as if God
was a hard Master, that sought advantage against
them, and took all occasions to pick quarrels with
them, so that, if they trod ever so little awry, they
must die, basely insinuating that God would never
be satisfied till He had made an end of them all,
and they were consumed with dying. Thus they
seem to be like a wild bull in a met, full of the
fury of the Lord. Note, It is a very wicked
thing to fret against God in affliction, and in our
distress thus to trespass yet more. If we die, iſ
we perish, it is all of ourselves, and the blame will
lie on our own heads. Or, Many interpreters
take it as bespeaking their submission at last; and
they engage Moses to intercede for them, that they
might not be all consuined with dying.
CHAP. XVIII. W. 1–7. 1. The people, in
the close of the last chapter, had complained of
the difficulty and peril in drawing near to God, as
though the tabernacle in the midst of them, which
that they may be “joined -
unto thee, and *minister
unto thee: * but thou and
thy sons with thee shall
minister before the taber-
they hoped would have been their joy an
.# rather be their terror and §. ...;
answer, God here gives them to understand' by
Aaron, that the priests should come near for
them as their representatives; so that, though the
people were obliged to keep their distance, yet
that should not be at all to their prejudice, but
to their comfortable communion with God.
2. A great honor God had now lately put on
Aaron; now lest Aaron should be puffed tip with
the abundance of the favors done him, and the
miracles wrought for his support in his high sta-
tion, God reminds him of the burden laid on him,
and the duty required. Be not high-minded,
but fear.
God tells us the danger that attended his dig-
nity, v. 1. (1.) That both the priests and Levites
should bear the iniquity of the sanctuary; i. e.
If the sanctuary were profaned by the intrusion
of strangers, or persons in their uncleanness, the
blame should lie on the Levites and priests, who
ought to have kept them off. Or, it may be ta-
ken more generally, “If any of the duties or off-
ces of the sanctuary be neglected, or not done in
its season, or not according to the law, if any
thing be lost or misplaced in the removal of the
sanctuary, you shall be accountable for it, and
answer it at your peril.” (2.) That the priests
should themselves bear the iniquity of the
priesthood; i. e. If they either neglected any
part of their work, or permitted any other persons
to take it out-of their hands, they should bear the
blame. Note, The greater the trust, the greater
our danger of guilt, by falsifying and betraying
that trust. A good reason why we should nei-
ther envy others’ honors, nor i. ambitious of
high places, because great dignity exposes to
great iniquity. Who would covet the care of
souls, who considers the account to be given of
that care?
He tells him of the duty that attended his dig-
nity. (1.) That he and his sons must minister
before the tabernacle of witness, (v. 2.) i. e.
(so Patrick,) before the most holy place, in
which the ark was ; on the outside of the veil of
cle: ' only they shall not
come nigh the vessels of
the sanctuary and the
altar, that § neither they,
nor ye also, die.
that tabernacle, but within the door of the taber-
n l’51–53. 18 4–7.
nacle of witness. k Heb. 9.4. āş.”: s 192
- l 16.38,40. F.Y. 16.32. Deut 31:19–26. £e on jºis;... 19.3%.
3 And they shall keep , º, º jº. gººghº isº.
thy charge, and the 2:12. 30 22. Ps. 57 4. Ig. 1:2. Hos. $º.º. ºo
10:9 Eph. 2:23 5:6 ſ sº on 3.25.31,56, 4:19:20.
charge of all the taberna- mºil. ‘Bºiș3.” Heb. 13.5. g 4:15.
PRACTICAL OBSERVATIONS.
Though ‘the LoRD hath no pleasure in the death of the wick-
ed;’ yet such is his holiness and justice, that continuance in sin
is inseparable from ruin: He therefore graciously removes the
occasions of offending, that men may be preserved from condem-
- —6.) Nor shall those ministers, whom He chooses, remain
nation. He gives all proper satisfaction to those who are dis-
posed to be convinced, and manifests the equity of his determi-
mations to every impartial and humble inquirer.—Our Lord Jesus
was unanswerably demonstrated to be the “great High Priest
over the house of God,” by his resurrection from the dead, and
when * the rod of his strength went forth out of Zion, and mul-
titudes,Vere made willing in the day of his power, in the beau-
ties of holiness;' and when, through Him, ‘Israel shall blossom
and bud, and fill the face of the world with fruit, it will appear
still more illustriously divine. (Ps. 1.10: 3. 1s. 26: 19, 2%. 3
* º as dry
rods before Him and his church: but, more or less, sooner or later
they shall “bud, and blossom, and bear fruit; both that of holiº
mess in their lives, and that of usefulness in their ministry. And
when they are opposed and persecuted, they may hope with in-
creasing confidence for more signal success; in order that their
adversaries may be silenced, the faith of the Lord’s people estab-
lished, and their own hearts encouraged in their work of faith
and labor of love.—And whether this usefulness be more imme-
diate, or be longer waited and prayed for, it will be ‘fruit which
shall remain” before the Lord, to his everlasting glory, and their
eternal recompense; and in the church for the good of pany,
after they have finished their course. (John, 15; 12–16, e.
16.)—But alas! when man's presumption is checked, and his
self-sufficiency is abated, he naturally verges to the opposite ex-
treme: and, in unbelieving despondency, arising from hard and
injurious thoughts of God, neglects divine, ordinances, lest he
should be guilty of profaning them: buries his talent in the earth,
lest he should be condemned for wasting it; and often justifies
himself in both, because he cannot merit heaven by his good
works!—The Lord give us grace to avoid all the extremes, into
which an evil heart and a subtle enemy combine to *g. us!
COTT.
suming its vegetative life, was considered an aº,
the ancients. Achilles, in Homer, swears
which shall never bud, nor boughs bring forth
in Virgil.” Dr. A. Clarke.
The langu ft) - Verses 12, 13.
*#99, these verses is exceedingly descriptive
- = * * of a forced
submission, attended with terror and ūji and an inward
º; against an appointment which they dared no longer oppose.
In º **Presses the state of mind and heart of the peo-
ple, and the greatness of the ferment which prevailed among them.
solute impossibility by
‘‘ by this same sceptre
;” and so king Latinus
Ep.
o Gen. 3:3. 1 Sam. 6 19–21. 2 Sam.
6:6–12 I Chr. 13.11–13. 15.13.
Ps. 130:3,4 Acts 55.11–14.
p 1626. 32:13. Deut, 2.16. Job 34.
14,15. Hºs. 90:7 º
£3. 3:18,ig, Aºzoºsºft. Heb. 13.17.
they “despised the chastening of the Lord ;’
(Heb. 12: 4–8.)
COTT.
In the preceding events *
and . & jººn lebuked by Him.”
NOTES.
V. l. To counterbalance the honor conferred on
Aaron and his family, and to allay, the terrors and abate the envy of
the people, it was declared, that the pries; ºut bare the blame of
everything which was not properly conducted, in respect of the
tabernacle and its service. ID.
CHA P. XVIII.
[501]
B. C. 1470.
The perquisites of the priests.
NUMBERS, XVIII.
4 And they shall be
joined unto thee, and
keep the charge of the
tabernacle of the congre-
gation, for all the service
of the tabernacle: and
* a stranger shall not
come nigh unto you.
5 And i ye shall keep
the charge of the sanctu-
ary, and the charge of
the altar; that there be
k no wrath any more
upon the children of-
Israel.
6 And II, behold, "I
have taken your bre-
thren the Levites from
among the children of
Israel; to you they are
a given as a gift for the
LoRD, to do the service
of the tabernacle of the
congregation.
7. Therefore thou and
thy sons with thee, shall
keep your priest's office
for every thing of the al-
tar, and 9 within the veil;
and ye shall serve: I have
given your priest's office
wnto you P as a service of
gift: and 4 the stranger
that cometh nigh shall be
put to death.
8 || And the LORD
spake unto Aaron, Be-
hold, I also have given
thee the charge of mine
heave-offerings, of all the
hallowed things of the
children of Israel; unto
thee have I given them,
* by reason of the anoint
ing, and to thy sons, by
an ordinance for ever.
9. This shall be thine
of the most holy things
reserved from the fire:
every oblation of theirs,
* every meat-offering of
theirs, and "every sin-
offering of theirs, and x
every trespass-offering of
theirs, which they shall
render unto me shall be
most holy for thee, and
for thy sons.
10 In y the most holy
place shalt thou eat it:
* every male shall eat it:
it shall be holy unto
thee.
11 And this is thine ;
* the heave-offering of
their gift, with all the
Verse 7.
4 service of gift.) . The priests were thus taught to account their
.." º to º 3. . gift and favor from God, and not to
consider then) as a disagreeable appendage to the di -
emolument of their office. (JM #P. g Stinction and
Verse 9.
‘This is spoken of one who, when he remembers
that he had not rightly paid the first fruits and tithes, offers those
things which were to be paid, the fifth part being added for his fault.
Verses 10–18.
• The most holy place here signifies the precincts of the tabernacle,
Shall render.]
See Lev. 5: 14–16.”
nacle of the congregation; they were to at-
tend the golden altar, the table, and candlestick:
which no Levite might approach to. Ye shall
serve, (v. 7.) not ‘rule; it was never intended
they should lord it over God’s heritage, but Ye
shall serve God and the coegregation.” Note,
Ministers must remember that they are minis-
ters, i. e. servants; of whom it is required that
they be humble, diligent, and faithful. (2.) That
the Levites must assist him and his sons, and
minister to them in all the service of the taber-
nacle, (v. 2–4.) though they must by no means
come nigh the vessels of the sanctuary, nor med-
dle with burning the fat and sprinkling the blood.
As Aaron’s family was very small, and would
need help, therefore,(says God,) the Levites shall
be joined to thee, (v. 2, 4.) in which there seems
to be an allusion to the name of Levi, which sig-
nifies joined. Henceforward God promises they
should be heartily joined to Him in interest and
affection, and should no more contest with Him:
a good sign to Aaron that God owned him. The
Levites are said to be given to the priests, v. 6.
Note, We are to value it as a great gift of the
divine bounty, to have those joined to us, that will
be helpful and serviceable to us in the service of
God. (3.) That both priests and Levites must
carefully watch against the profanation of sacred
things. The Levites must keep the charge of
the tabernacle, that no stranger (i. e. nome
who on any account was forbidden) might come
nigh, (v. 4.) and that on pain of death, v. 7.
And the priests must keep the charge of the
sanctuary, (v. 5.) must instruct the people and
admonish them concerning the due distance, and
not suffer them to break the bounds set them, (like
Korah’s company,) that there be no wrath any
wave-offerings of the
redeem, and the firstling
more wpon the children of Israel. Note, The
preventing of sin is the preventing of wrath; and
the mischief sinºhns done, should be a warning
to us for the future, to watch against it both in
ourselves and others.
W. 8–19. The priests’ service is called a
warfare; and who goes a warfare at his own
charges?... As they were well-employed, so they
were well-provided for, and well-paid. None
shall serve God for naught. All believers are
spiritual priests, and God has promised to take
care of them; Godliness has the promise of
the life that now is. And, from the plentiful
provision here made for the priests, the apostle
infers the duty of Christian churches to maintain
their ministers; they that served at the altar
lived wipon the altar. So they that preach the
Gospel should live upon the &oºl, and live
comfortably. Now observe, Much of the provi-
sion made for them arose out of the sacrifices
they themselves were employed to offer; as the
skins of almost all the sacrifices, to sell, and a
considerable share of the meat-offerings, sin-
offerings, &c. for food. Note, God’s work is
its own wages, and his service carries its recom-
pense along with it. In keeping of God’s com-
mandments there is great reward. The present
pleasures of religion are part of its pay. They
had money likewise for the redemption of the
first-born, and those firstlings of cattle which
might not be offered in sacrifice. Thus their
maintenance was such, as left them altogether
disentangled from the affairs of this life; they
had no grounds to occupy, no land to till, no
vineyards to dress, no cattle to tend, no visible
estate to take care of, and yet had a more plen-
tiful income than any other families whatsoever.
ute for ever: it is P a
children of Israel: I have
given them "unto thee,
and to thy Sons, and to
thy daughters with thee,
by a statute for ever:
° every one that is clean
in thy house shall eat of
it.
12 All the * best of the
oil, and all the best of
the wine, and of the
wheat : " the first-fruits
of them which they shall
offer unto the LoRD,
them have I given thee.
13 Jīnd * whatsoever
is first ripe in the land,
which they shall bring
unto the Lord, shall be
thine: every one that is
clean in thine house shall
eat of it.
14. Every thing de-
voted in Israel shall be
thine.
15 Every thing that
& openeth the matrix, in
all flesh which they bring
unto the Lord, whether
it be of men or beasts,
shall be thine: neverthe-
less, "the first-born of
man shalt thou surely
of unclean beasts shalt
thou redeem.
16 And those that are
to be redeemed from a
month old shalt thou re-
deem, according to thine
estimation, for the money
of five shekels, after the
shekel of the sanctuary,
k which is twenty gerahs.
17 But the firstling
of a cow, or the firstling
of a sheep, or the firstling
of a goat, thou shalt not
redeem, they are holy :
m thou shaltsprinkle their
blood upon the altar, and
shalt burn their fat for an
offering made by fire, for
a sweet savor unto the
LoRD.
18 And the flesh of
them shall be thine, * as
the wave-breast and as
the right shoulder are
thine.
19 All 9 the heave-of-
ferings of the holy things,
which the children of IS-
rael offer unto the LoRD,
have I given thee, and
thy sons and thy daugh-
ters with thee, by a Stat-
covenant of salt for ever
before the Lord unto
thee, and to thy seed with
thee.
h 1:51. 3:10, 1 Sam. 6:19, 2 Sam. 6:
y &
i 8:2. Ex. 27:21. 30:7. Lev. 24:3.
1 Chr. 9:19,23,33. , 24:5. 1 Tim. 1:
18. 3:15. 5:21. 6:20.
k 8:19. 16:46. Jer. 23 15. Zech. 10:3.
1 Gen. 6:17. 9:9. Ex. 14.17. 31:6.
Is. 48:15. 51:12. Ez. 34:11,20.
m See on 3:12,45.
n See on 3:9. 8:16–19
o Lev. 16:2,12–14. Heb. 9:3–6.
p 16:5–7. 1 Sam. 2:28. John 3:27
Rom. 15:15,16. Eph. 3:3. Heb. 5:4.
q 4, 3:38, 16:40,
is 5:9. Lev. 6:16,18,20. 7:6,32–34.
10:14,15. Deut. 12:6,11. 26:13.
s Ex. 29:21,29. 40:13,15. Lev. 7:35.
8:30. 21:10. Is. 10:27. Heb. 1:9.
1 John 2:20,27.
t Lev. 2,2,3. 10:12,13.
u Lev. 4:22,27, 6:25,26. 10:17.
x Lev. 5-6. 7:1. 14:13. 7:6
10:13,17. 14:13.
z Lev. 6:18,29. 7:6. 21:22.
a 8. Ex. 29:27,28. Lev. 7:14,30 34.
§ fiev. i0:14 feat. 18.3.
c Lev. 22:2,3,11—13.
* Heb, fat.
d 15:19–21. Ex. 22:29. 23:19. 34.
26. Lev. 2:14. 23:17,20. Deut. 18:
26:2. Neh. 10:35–37.
Jer. 24:2. Hos. 9:10.
Mic
. 7:1.
f Lev, 27:28. Ez. 44:29. Marg.
g 3:13, Ex. 13:2,12, -34:20.
26.
h Ex. 13:13. 34:20. Lev. 27:27.
i 3:47. Lev. 27:2–7.
k Ex. 30:13. Lev. 27:25. Ez. 45:12.
1 Deut. 15:19–22.
m See on Lev. 3:2-5
n Ex. 29:26–28. 7
o 8. 15:19–21. 31:29,41.
Deut. 12:6. 2 Chr. 31:4-10.
p Lev. 2:13. 2 Chr. 13:5.
W. 27:
Scott.
separated befo
Ros ENM.
which were most holy, º O
iests.—It was very proper, on tº -
i. made to the priests 5 and which have already been cons ered.
ğ. Rºſſºv. 6, 14–18, 7: 1–10, &c.)
.) First fruits.] ‘ Reashith,
(12, 13.) :#. #. the annual crop.
jºrim, the beginning of th: fruits, what grows on the tree, in the
field, or in the
d with the houses or tents of the
ccasion, to renew the grants
Scott.
annual first fruits, which were
First ripe fruits.]. Bik-
garden, the first year.” Rosen M.
Verse 1
9. *
hters." “The gifts [note, v. 21.] the females of the priests’
tº: : #. in, were, the heave offering or first fruits. The
**,
B. C. 1470.
20. T And the Lord
spake unto Aaron, "Thou
shalt have no inheritance
in their land, neither
shalt thou have any part
among them: I am thy
part and thine inherit-
ance among the children
of Israel, f
21 And behold, I have
given the children of
Levi all the tenth in Is-
rael, for an inheritance, for
their service which -they
serve, “even the service
of the tabernacle of the
congregation.
23 Neither must the
children of Israel hence-
forth u come nigh the
tabernacle of the congre-
gation, lest they “bear
sin * and die.
q. 23.24. 26:62, Deut. 10:9. 12:12.
14:27,29. Josh, 14:3.
r Deut. 18:1;2: Josh; 13:14,38, 18:7.
fjig; '73:26. #425. flam. 3.24.
#3 44:28. 1 Cor. 3:21–23. Rev.
NUMBERS, XVIII.
Thus God ordered it, that they might be the more
entirely addicted to their ministry; (the ministry
requires a whole man;), and that they might be
examples of living by faith, not only in God’s
providence, but in his ordinance. They lived
from hand to mouth, that they might learn to take
mo thought for the morrow; sufficient for the day
would be the provision thereof; and they had
no estates to leave their children, that they might
by faith leave them to the care of that God who
had fed them all their lives long. . Of the pro-
vision made for their tables, some is said to be
most holy, (v. 9, 19.) and others less holy, v.
11—13. See Lev. 22: 10, &c. All this is given
to the priests, by reason of the anointing, v. 8.
It was not for the sake of their personal merits
above other Israelites, but purely for the sake of
the office to which they were anointed. Thus,
all the comforts given to the Lord’s people, are
given them by reason of the anointing, which
they have received. It is said to be given them
by an ordinance for ever, (v. 8.) and it is a
covenant of salt for ever, v. 19. As long as
the priesthood should continue, this should con-
tinue to be the maintenance of it. Thus provi-
sion is made that a gospel ministry should con-
tinue till Christ comes, by an ordinance for ever.
Lo, I am with you (that is their maintenance
and support) always, even to the end of the
world. Thanks be to the Redeemer, it is the
The maintenance of the Levites.
only cities afterward allowed, but no ground;
Thou shalt not have any part among hem º:
20. It is repeated again, v. 23. and again, º,
24. Among the children of Israel they shall
have no inheritance, either by purchase or de-
scent. God would have them comfortably pro-
vided for, but would not have their families over-
rich, lest they should think themselves above that
work which their wages supposed, and obliged
them constantly to attend upon. good reason
is given, I am thy Part and thine Inheritance.
Note, Those that have God for their Inheritance
and their Portion for ever, ought to look with a
holy contempt and indifference on the inheritances
of this world, and not covet their portion in it.
The repetition of that caution, that no Israelite
should approach the tabernacle, comes in suit-
ably, though somewhat abruptly, v. 22; to show
how God dispenses his favors variously. The
Levites have the honor of attending the tabel na-
cle, which is denied the Israelites; but then the
Israelites have the honor of inheritances in
Canaan, which is denied the Levites; thus each
is kept from either envying or despising the other,
and both have reason to rejoice in their lot. If
ministers expect people to keep in their sphere,
and not intermeddle with sacred offices, let them
keep in theirs, and not entangle themselves in
secular affairs.
II. But they must both have tithes of the land.
Beside the first-fruits which were appropriated to
s 24–26. Lev. 27:30–32. Deut. 12:
17–19, 14:22–29. 2 Chr. 31:5,6,12.
§h. IO:37–39. 12:44. 13:12, Heb.
:5—9.
t 6. 3:7,8. 1 Cor. 9:13,14. Gal. 6:6.
u 7, 1:51, 3:10,38.
x See on Lev. 20:20. 22:9.
wº Heb- to die.
generations.
priests, out of the country.
The cake. The gifts of the beast, Deut.
See JMishna.” AINsworth.
Verse 26.
Jyo inheritance, &c.] The priests and Levites possessed houses,
and lands, for gardens and pasturage, in the suburbs of their cities;
and they might purchase estates to the year of jubilee: but they had
no portion allotted them in the division of the land of Canaan ; for
it was the will of God, that they should be maintained by that por-
tion, which He reserved to Himself, as a rent out of the estates of
the other Israelites. At the same time, their interests were placed
in an inseparable connection with the maintenance of the worship
of God : for if the people became generally irreligious or idolatrous,
they would neither bring sacrifices nor pay tithes. And, indeed,
the nature of man, and the entail of the priesthood and sacred min-
istry on one family and tribe, would render it proper to employ every
tie and motive, to engage them to support the worship of God to the
utmost of their ability. Scott.
heave-offering of the tithe.
18: 3. The first of the fleece.
Verse 21.
..This tenth seems to have been the common stock of the tribe, and
divided among them accordingly ; and this would obviate that coin-
mon bad effect of tithes; namely, the contentions which arise about
them, between ministers and the people of their peculiar charge.
Id.
* The revenues of the Levites were certainly great. A tribe
which, had but 22,000 males, and so not probably more than 12,000
adult men, received the tithes of 600,000 Israelites: each Levite,
therefore, had as much as five Israelites reaped. Besides the tenths
too, the first fruits belonged to them, (vs. 12, 13, 15, 28. Deut. 18; 4.)
A certain prescribed part of each sacrifice, whose blood was not
brought into the holy place, (Lev. 6 : 9–12. 7: 6–10, 31.) from
every beast slain for daily use, the shoulder, chops, and belly, Deut.
18: 3., and many other things.
[The rabbins say, 24 gifts were given to the priests: 8 of these they
ate only in the sanctuary, viz. (1.). The flesh of the sin-offering,
beast or fowl, Lev. 6: 25, 26. (2.) The flesh of the trespass-offering,
7: 1, 6. (3.) The peace-offerings of the congreg. 23 : 19, 20. (4.)
The remainder of the omer or sheaf, 23: 10, &c. (5.) The remnants of
the meat-qferings of the Israelites, 6: 16. (6.) Thé two loaves, 23:
17. (7.) The shew-bread, 24; 9.- (8.) The log of oil, offered by the
leper, 14: 10, &c.
Five of those gifts they ate only in Jerusalem, viz. (1.) The breast
and shoulder of the peace-offerings, Lev. 7: 31, 34. (*) #! heave-offer-
ing of the sacrifice of confession, 7: 12–14. (3.) The heave-offering
of the Nazarite’s ram, 6: 17–20. (4.) The firstling of the clean beast,
Num. 18: 15. Deut. 15: 19, 20. (5.) The first fruits, Num. 18: 13.
Five gifts were not due unto them, by the law, but in the land of
Israel only, viz. (1.) The heave-offering of first fruits, Num. 18: 12.
(2.) The heave-offering of the tithe, 18: 28. (3.) The cake, 15 : 20.
These three were holy. (4.) The first fruits of the fleece, Deut. 18:
4. (5.) The field of possession, Num. 35. These two were common.
Five gifts were due them both wouthin and without the land, viz.
(l.). The gifts of the beasts slain, Deut: 18 : 3. (2.) The redemption
of the first-born son, Num. 18: ifi. (3.) The lamb' for the firstling
of an ass, Ex. 4: 20. Num. 18. (4.) The restitution of that taken
by violence from a stranger, Num. 5: 8. (5.) All devoted things,
Num. 18: 14.
One gift was due them from the sanctuary. The skins of the burnt-
offering, and all the skins of the other most holy things, Lev. 7: 8.
In all 24. 3- An NSW or TH.
They had 48 cities, of 4,000 sq. cubits each, and 2,000 sq. cubits
word which he has commanded to a thousand |
the priests, which, the Jews say, were to be a
W. 20–32. Here is a further account of the , fiftieth part, or, at least, a sixtieth, the tithe
provision made both for the Levites and ſor the also was appropriated to the Levites, v. 21.
The priests had the tenths of the Levites’ tithes
I. They must have no inheritance in the land; settled on them: and God would have it paid with
of ground round each city.—Total, 53,000 acres. Canaan contained
about 11,264,000 acres, so that the Levites’ part was rather less
than 1212th. Low MAN.]
Besides, as above, 1-10 of all produce, the first fruits, certain parts
of all animals killed, and the tribute money, Nunn. 31 : 28, #.
O D D,
‘Things being thus, some have seen here a commonwealth, in
which the priests arrogated to themselves kingly riches, when they
were of but little or no service to the state. Truly, with all justice,
could this be reproached to the priests, if their duties were nothing
but to offer the sacrifices. But if you reflect, as can be demonstrat-
ed from Moses himself, and from the rest of the O.T. that the He-
brew priests, after the Egyptian custom, constituted the body of the
learned, so that they were, at the same time, the physicians, the
judges, the public mathematicians and scribes, who took care of the
genealogical tables of the Israelites; it will not seem so unjust, that
they had so great revenues that they could live quite contfortably.
Hence we understand why no lands, in a continuous tract, Were
given them. For if the priests possessed lands, being occupied, as
the others in cultivating them, they would have neglected the care
of their peculiar duties. See JMichaelis.” Rose NM.
Some suppose, that as the Levites were ‘the educated class ; ”
had the care of instruction ; were, (as the priests in Egypt,) the phy-
sicians; had charge of the law; and were the ministers of religion,
&c. (see above,) their emoluments were but as fair a compensation as
the same classés obtain among us now. They certainly could not
plead, under this arrangement, that their merely selfish interests dis-
tracted their attention from higher duties; and had no excuse if they
did not endeavor to cultivate the better nature of the people, and
also elevate the standard of their own attainments and character.
In a political view, they may be supposed to have been a salutary
bond and balance between the powers of the chiefs, the people, and
the high priest : and no doubt the wisdom of God adapted their in-
stitution, with consummate skill, to the necessities of an uneducated,
unenlightened race, surrounded by sensual idolatry. When we
consider that they were denied landed property, &c. &c. we shall
see that it is an ignorant cavul to suppose they possessed too great
privileges as a class, while in our own country, where “no privileged
classes exist,” professional men, and men of education and intelli-
gence are allowed, without objection, to use superior talent...if they
have them, in any'way which will best advance their own intº est;
provided they commit no crime. On the other, hand. Pºſt
cannot now serve a selfish purpose by exacting similar dues, (whether
similar duties are performed or not,) on the authºrity of these regu-
lations, for 1. No nation is placed in similar circumstances with the
Israelites: To none has God given, under miraculous sanction, the
country they occupy, upon such special conditions of tenure. Re-
serving the fee simplé in Himself, He gave about eight or nine tenths,
more or less, of the usufruct of Canaan to 11 tribes, as rewards of
obedience and industry, retaining the rest of the usufruct, with cer-
tain houses, also taken away from punished Šinners, and conſerring
it on a 12th tribe, on certain conditions, for the good of the whole,
Whose happiness was inseparably connected, as now, with Fº re-
ligion. What establishment’ can now show the same title 2.
The whole N. T. j. and declares, that this kind of Priest-
hood is abolished; and as none other is there, in so many Yº.
instituted, the support of those who are useful in religion IS º to
the reason and conscience of men, enlightened by God’s W. alº
spirit. If teaches are wronged, those who sin herein God will
g º ED.
judge : [503]
B. C. 1470.
The burning of the red heifer.
* NUMBERS, XIX.
33 But the Levites
shall y do the service of
the tabernacle of the con-
gregation, and they shall
bear their iniquity. It
shall be a statute for ever
throughout your genera-
tions, that * among the
children of Israel they
have no inheritance.
24 But a the tithes of
the children of Israel,
which they offer as an
heave-offering unto the
LoRD, I have given to
the Levites to inherit;
therefore I have said un-
to them, Among the chil-
dren of Israel they shall
have no inheritance.
25 || And the LoftD
spake unto Moses, say-
ing,
26 Thus speak unto
the Levites, and say unto
them, When ye take of
the children of Israel the
tithes which I have given
you from them for your
inheritance, * then ye
shall offer up an heave-
offering of it for the
LoRD, even “a tenth part
of the tithe.
27 And this your
heave-offering shall be
reckoned unto you "as
though it were “the corn
of the threshing-floor,
and as the fulness of the
wine-press.
28 Thus ye also shall
offer an heave-offering
unto the LoRD, of all
your tithes which ye re-
ceive of the children of
Israel; and ye shall give
thereof the LoRD's
heave-offering to Aaron
the priest.
29 Out of all your
gifts ye shall offer every
heave-offering of the
LoRD, of all the * best
cheerfulness, rather than demanded with author-
ity; offered rather than levied. Observe, Min-
isters must be charitable out of what they receive;
and the more freely they have received, the more
freely they must give, and be examples of liber-
ality, v. 26. Those that are employed to assist
the devotions of tºthers, must be sure to pay their
own, as a heave-offering to the Lord. Prayers
and praises lifted up to God, or rather the heart
liſted up in them, are now our heave-offerings.
Though it was not the fruit of their ground, nor
of their own labor, as the tithes of other Israel-
ites were, yet being of such as they had, it should
be accepted, to the sanctifying of all the rest.
These tithes were to be given to Aaron the priest,
(v. 28.) and to his successors the high priests, to
be divided and disposed of iu such proportions
as they should think fit, among the inferior priests.
As many priests were employed in the country,
the tithes taken by the Levites were, probably,
directed by the high priest for their maintenance.
Bp. Patrick conjectures that the tenth of this last
tenth was reserved for the high priest himself,
for otherwise we read not of any peculiar provi-
sion made for him. When the Levites had thus
paid the tenth of their income, as a heave-offer-
ing to the Lord, they had themselves the com-
fortable enjoyment of the other nine parts, v. 30,
31. See here what is the way to have the com-
fort of all our worldly possessions, so as to bear
no sin by reason of them, as it follows, v. 32.
1. We must be sure that what we have is got
honestly, and in God’s service: that meat is best
eaten, that is first earned; but if any will not
work, neither shall he eat. And that seems to
be spoken of, as having a particular comfort and
satisfaction in it, which is the reward of faithful
service done in the tabernacle of the congre-
gation. 2. We must be sure God has his dues
thereof, even the hallow- from
ed part thereof, out of it.
30 Therefore thou
shalt say unto them,
When ye have heaved
& the best thereof from it,
then it shall be counted
unto the Levites as the
increase of the threshing-
ing-floor, and as the in-
crease of the wine-press.
31 And ye shall eat it
* in cvery place, ye and
your households: for it
is your reward for your
service in the tabernacle
of the congregation.
32 And ye shall k bear
no sin by reason of it,
when ye have heaved
die.
it the best of “it :
neither shall ye pollute
the holy things of the
children of Israel, lest ye
CHAP. XIX.
The water of separation directed to be
made with the ashes of a red heifer;
and all who prepaled these must be
cleansed fom pollution, 1–10. The
cases in which the water was to be
used, and how : the soul that neglect-
ed it to be cut off; and the
that sprinkled it to be cleansed, 11–
22
ANº the LoRD spake
unto Moses and unto
Aaron, saying,
2 This is a the ordi-
nance of the law which
the Lord hath command-
ed, saying,
the children of Israel,
out of it. Then ye shall bear no sin by reason
of it, when ye have heaved the best from it.
This intimates, that we must never feed ourselves
without fear, lest our table become a snare, and
we bear sin by reason of it; and that therefore
we are concerned to give alms of such things
as we have, that all may be clean and comfort-
able to us.
CHAP. XIX. This chapter concerns only the
preparing and using of the ashes to impregnate
the water of purification. The people had com-
plained of the strictness of the law, which for-
bade their near approach to the tabernacle, ch.
17: 13. In answer, they are here directed to
purify themselves, so that they might come as
far as they had occasion, without fear.
W. 1–10. We have here the divine appointment
concerning the solemn burning of a red heiſer,
and the preserving of the ashes, to make a puri-
fying water, for the law offered not to adorn as
i. gospel does, but to cleanse only. This burn-
ing of the heifer, though not properly a sacrifice
of expiation, being not performed at the altar,
yet was typical of the death and sufferings of
Christ, by which He intended not only to satisfy
God’s justice, but to purify and pacify our con-
sciences, that we may have peace with God, and
also peace in our own bosoms.
I. The heifer was selected with great care,
much more than any other offering, v. 2. It
must not only be without blemish, typifying the
spotless purity and sinless perſection of the Lord
Jesus, but red, because of the rarity of the color,
that it might be the more remarkable: the Jews
say, “If but two hairs were black or white, it
was unlawful.” Christ, as man, was the son of
Adam, red-earth; and we find him red in his
apparel, red with his own blood, and red with
that they bring thee a
red heifer without spot,
wherein is “no blemish,
and "upon which never
came yoke.
y See on 3:7.
z See on 20.
a Mal. 3:8–10.
b See on 19.
c Neh. 10.38.
d Lev. 6:19–23.
15:20. Deut. 15:14. 2 Kings 6:
27. Ho
s. 9:1.2.
ergon f Gen. His Heb. 6:20, 7:1–10.
* }leb. fat.
g 28. Gen. 43:11, Deut. 6:5. Proy. 3:
9,10. Mal. 1:8. , Matt. 6:33. 10.37
—39. Phil. 3,8,9.
h Deut. 14:22,23.
i Matt. 10:10. Luke 10:7. 1 Cor. 9:
10–14. Gal. 6:6. 1 Tim. 5:17, 18.
k 22. Lev. 19:8.
22:16,
| Lev. 22:2, 15.
a 31:21. . 9:10.
b 6. Lev. 14.6. Is. 1:18. Rev. 1-5.
c See on Ex. 12:5.—Lev. 22:20–25
i.e. 35.”Hºt 1 pet. Liš.
2:22. -
d Deut. 21:3, 1 Sam. 6:7. Lam, 1:14.
.1
Speak unto -
John 10.17,18. Phil. 2:6–8.
PRACTICAL OBSERVATIONS.
The office of a minister is a good work, and an important
charge; and to be employed and trusted in it, to be approved
faithful and made useful, is the greatest honor and favor, God
ever conſers on mortal man. But it is weighty and perilous: ‘the
iniquity of the priesthood’ and “ of the sanctuary' forms, the
most aggravated guilt, and will sink the mercenary, the careless,
and the profligate minister into the deepest condemnation; be-
sides occasioning wrath on the people, and dragging them down
with him into destruction. All therefore, who are thus employ-
ed, should ‘rejoice with trembling;’ and “take heed to them-
selves, and to their doctrine;’ not ‘entangling themselves in the
affairs of this life;’ (2 Tim. 2:3—7.) but considering the Lord
as their Portion, the interests of godliness as their interests, and
the glory of God in the salvation of souls, as their grand, their
sole object. They who desire this good work should look to it,
that their motives, dispositions, and qualifications are such, as
may give them a reasonable ground to hope, that they will be
approved of God, as workmen that need not be ashamed;’ and
that the maintenance, which they receive, may be indeed, “for
their service in the sanctuary.”—On the other hand, it is the
Lord's pleasure, ‘ that they who preach the Gospel should live
of the Gospel,” that they may have no occasion to engage in jeº.
ular business, or inducement to flatter the rich, or to be silent
out of pecuniary considerations. . Nay, it is his will, that they
should not only have enough to maintain their families: and punc-
tually to discharge their debts; but that they should have a Sur-
plus for pious and charitable uses, and that they should thus i.
ploy it: not luxuriously spending, or covetously hoa ding º ut
living themselves, and leaving their families to live, in dependence
.."ºjij" it is therefore criminal not only to defraud,
but to be niggardly to, the ministers of God: and their main-
tenance must not be considered as an alms or an impºº but
their just due; as the Lord’s portion out of men’s estates, which
being withheld will pollute the enjoyment of all the rest.
Verses 25–32.
The foregoing regulations were delivered to Aaron, and by him to
the people : but this law, immediately relating to the interests of
him and his family, was given by Moses: º Scott.
(27.) Fulness of the wine-press.] ‘I, e. the mature wine: for grapes
are not trodden in the wine-press before they are ripe and fully *
by the sun.’ O SEN Me
coctae) matured by NOTES.
. XIX. v. 2. The red color of the heifer being expressly
hº sºut be supposed to have had some meaning. Atrocious
B. C. 1470,
Directions for purifying.
• NUMBERs, XIX.
3 And ye. shall give
her unto Eleazar the
priest, that he may bring
her forth * without . the
camp, and one shall slay
her before his face.
4 And Eleazar the
priest shall take of her
blood with his finger, and
* sprinkle of her blood
directly before the taber-
nacle of the congregation
seven times. -
5 And one shall burn
the heifer in his sight;
& her skin, and her flesh,
and her blood, with her
dung, shall he burn.
6 And the priest shalſ
take . * cedar-wood, and
hyssop, and scarlet, and
cast it into the midst of
the burning of the heifer.
7 Then the priest shall
* wash. his clothes, ...and
he shall bathe his flesh
in water, and afterward
he shall come into the
camp, and the priest shall
be unclean until the
© We]],
8 And he that burneth'
her shall wash his clothes
in water, and bathe his
flesh in water, and shall
be unclean
even. . . -
9 And a man that is
* clean shall gather up the
ashes of the heifer, and
*lay them up without the
camp in a clean, place;
and it shall be kept for
the congregation of the
until the
children of Israel, for 1 a.
water of separation: it is
a purification for sin.
10 And he that gath-
ereth the ashes of the
heifer, shall in wash his
clothes, and be unclean
until the even : and n it,
shall be unto the children
of Israel, and unto the
Stranger that sojourneth
among them, for a statute
for ever. *. –-
11 || He that o touch-
eth the dead body of any
guilt is spoken of as crimson and scarlet is blood is the atonement for
sin; and the vengeance executed by the
presented by his garments being
-Perhaps these things might be
yoke of sin; nor would He have
except ſº3. *: and as our Surety."
.#.92*, after remarking, -that the heifer was sacred with
the Egyptians, who actually Worshipped Isis § this form wº
!ºing to the red bull offered to Typhon, and to what it."
iſ a single hair were white or black, it marred the aºri. *—also
that neither Greeks, Romans, nor Egyptians (see Homer For y
would offer an -- }
Wirg. and JMacrobius)
the biood of his enemies. And it must be one on
which never came yoke, which was not insisted
on in other sacrifices, but thus was typified the
voluntary offer of the Lord Jesus, when He said,
Jo, I come. He was bound and held with no
other cords than those of his own love. This
heifer was to be provided at the expense of the
congregation, because they were all to have a
joint-interest in it; and so all believers have in
Christ. " -
II. It was burnt with great ceremony. It was
committed to Eleazar, that Aaron might not de-
file himself; (0.8.) yet it being an affair of great
concern, especially in its significancy, it was to
be performed by him that was next to Aaron in
dignity. The chief priests at that time had the
principal hand in the death of Christ. Now,
1. The heifer was to be slain without the camp,
as an impure thing; so our Lord Jesus, to answer
this type, being made sin and a curse for us, suf-
fered without the gate.
2. The sprinkling of the blood before the Lord
was the chief solemnity in all the sacrifices of
atonement; therefore, though in this case this was
not done at the altar, (v. 4.), yet being done
toward the sanctuary, it was intimated that the
virtue and validity of it depended on the sanctu-
ary, and were derived from it. This signified
the satisfaction inade to God . the death of
Christ, our great High Priest, who by the eter-
nal Spirit (and the Spirit is called the finger of
God, as . Ainsworth observes, Luke 11: 20.) of
fered Himself without spot unto God; He
did, as it were, sprinkle his own blood directly
before the sanctuary, when. He said, Father,
into thy hands I commit my spirit: it also sig-
mifies how necessary it was to the purifying of
our hearts, that satisfaction should be made to
Divine Justice. This sprinkling of the blood put
virtue into the ashes. -
3. It was to be wholly burnt, v. 5. This
typified the extreme sufferings of our Lord Jesus,
~both in soul and body, as a Sacrifice made by fire.
The priest was to cast into the fire, while it was
burning, cedar-wood, hyssop, and scarlet, which
were used in the cleansing of lepers, (Lev. 14:
6, 7.) that the ashes of these might be mingled
with the ashes of the heifer, because they were
designed for purification.
4. The ashes were gathered up, and (as the
Jews say) pounded and sifted, and so laid up for
the use of the congregation, as there was occa-
sion, v. 9. not only for that generation, but for
posterity: so they say this one served till the
captivity, near 1000 years, and that there was
never another heiſer burnt till Ezra's time, after
their return; which tradition of theirs, grounded
(I suppose) only on the silence of their old rec-
ords, I see no reason to credit, since in the later
times of their church, which they had more full
records of, they find eight burnt between Ezra's
time and the destruction of the second temple,
* man shall be unclean nº. ii.;
seven days. • Heb. 9 isºs
e #2–1536. Lev. 4:12:21, 13:45,46.
16:27. 24:14. Heb. I3:11—13.
f Ley; 4:6, 17. , 16:14,19. Heb. 9:13,14.
12:24.- l Pet, l:2.
g Ex. 29:14. Lev. 4:11,12,21, Ps. 22:
20.
Lord on his enemies, is re-
red with their blood. (Is. 63. 3.)
alluded to.—Christ never bare thé
been subject to the yoke of the law,
(Gal. 4: 4–7.) Scott.
Says,
- phyry
animal that had been º i.
agriculture—observes, ‘It is very likely that the Gentiles learnt their -
first sacrificial rites from the
and on this account we need”,
neighboring nations.’ “
O. T. VoI. I.
* - - patriarchs; [The Egyptians seem
have had the pure religion in the days of A.º. º
.#ºns, Gen. 20 : 4. and perhaps the Egyptian, Gen. 12: iš-š0.]
of Wonder to find so many coinciden:
tem.9f the patriarchs and Jews, and all the
- - But the Jews in sacrificing exclud
their various superstitious Customs g excluded, always,
the victim's head, cakes of barley a
, such as, putting garlands on
nd salt upon its back, pouring
of bein
i Šiš. few fi:25,40. 14:8,9. 15:5.
16:26–28.
j 18, 9:13, 2 Cor. 5:21. Heb. 7:26.
k 17.
| 13,20,21. 6:6,12. 31:23,24. I.ev. 15:
Zech. 13:1. ºw
This oblation, * * * * -
fice; and the typical purifying efficacy of the ashes was derived from
the typical expiation, made by the spotless animal thus slaughtered.
—Every circumstance was so ordered, as to impress the mind with
an idea, that the heifer was * -
by thus carrying the pollution out of the camp, it made way for the
purification of the people.
which was about 500 years. These ashes are
said to be laid up here as a purification for
sin, because, though intended only to purify from
ceremonial uncleanness, yet they were a type of
that purification for sin which our Lord jesus
made by his death; and had their virtue purely
from the divine institution, and their accomplish-
ment and perfection in Christ, who is the 'fºnd
of this law for righteousness. That which
cleanses our consciences, is, the abiding virtue
of the death of Christ; his blood cleanses from
all sin. The ashes were sufficient for all the
people, even for the strangers that sojourned
ºmºng them; (p. 10.) so there is virtue enough
in the blood of Christ for all that repent and be-
lieve the Gospel, for every Israelite, for the sins
of the whole world. . These ashes were capable
preserved without waste to many ages.
No bodily substance is so incorruptible as ashes,
which (says. Bp. Patrick) made these a very fit
emblem of the everlasting efficacy of the sacrifice
of Christ. He is able to save, and, in order to
that, able to cleanse; to the uttermost, both of
persons and times. And as these ashes were laid
up as a stock, for the constant purification of
Israel; so the blood of Christ is laid up for usin
the Word and sacraments, as an inexhaustible
fountain of merit, to which by faith we may have
recourse daily, for the purging of our consciences;
see Zech. 13: 1.
5. All employed in this service were made
ceremonially unclean by it; even Eleazar himself,
though he did but sprinkle the blood, (v. 7, 8,
10.) so all that had a hand in putting Christ to
death contracted guilt by it; his betrayer, his
prosecutors, his judge, his executioner, all did
what they did with wicked hands, though it was
by the determinate counsel and foreknowledge
of God; yet some of them were, and all might
have been, cleansed by the virtue of that same
blood which they had brought themselves under
the guilt of . Some make this to signify the in-
perfection of the legal services, and their insuf-
ficiency to take away sin; inasmuch as those
who prepared for the purifying of others were
themselves polluted by the preparation. The
Jews say, this is a mystery which Solomon him-
self did not understand, that the same thing should
pollute, those that were clean, and yet purify
those that were unclean. But (says Patrick) it
is not strange to those who consider, that all the
sacrifices which were offered for sin were there-
fore looked upon as impure, because the sins of
men were laid on them, as all our sins were on
Christ, who therefore is said to be made sin
jor ws.
V. 11–22. Directions concerning the use and
application of the ashes, prepared for purification:
probably after they came to Canaan, some were
kept in every town, for daily need. Observe,
I. In what cases there needed a purification
with these ashes. No other is mentioned here
m Sec on 7,8. 19. -
Rom. 3:29,30.
Ps. 51:7. Is. 1:18. U 15:15, 16. Ex. 12:49.
Col. 3:ll.
o 16. 5:2. 9:6,10. 31:19. Lev. 11:
31. 21:1, 11. Hag. 2:13. Rom. 5:
i: 2 cº. 6:17. §pſ. 3:1. Heb. 9.
14.
* Heb. sou? of man.
2 Cor. 7: 1.
wine on its horns,—[tipping them with gold.] taking hair from its
forehead to cast on the altar-fire, inspecting the entrails, so principal
an object of heathen sacrifices, for divination, &c. &c.
brew rites are at once dignified and expressive : pointing out God’s
holiness, man's sinfulness, the necessity of atonement, and the state
of moraí excellence, to which God in his grace and mercy wills to
raise the human soul.”
All the He-
See Greenfield. Ep.
Verse 4.
Before the tabernacle.] Either towards the tabernacle when with-
out the camp, as is generally thought; or in the court of the taber-
nacle, when the solemnity without the camp was finished.
ScorT.
Verses 5–10. * - -
it is evident, was for substance an atoning sacri-
extremely polluted and polluting ; and that
Id.
(505)
R. C. 1470.
Causes of deftlement.
NUMBERS, XIX.
12 He shall F purify
himself with it on the
third day, and on the
seventh day he shall be
clean : but if he purify
not himself the 4 third
day, then the seventh day
he shall not be clean.
13 Whosoever touch-
eth the dead body of any
man that is dead, and
purifieth not himself.
defileth the tabernacle of
thc Lord ; and that soul
shall be cut off from IS-
rael : because “the water
of separation was not
sprinkled upon him, he
shall be unclean ; ‘ his
uncleanness is yet upon
him.
14 This is the law
when a man dieth in a
tent: all that come into
the tent, and all that is in
the tent, shall be unclean
seven days.
15 And w every open
vessel which hath no
covering bound upon it,
is unclean.
16 And whosoever
x touchcth one that is
slain with a sword in the
open fields, or a dead
body, or ; a bone of a
man, or * a grave, shall
be unclean seven days.
17 And for an unclean
person they shall take of
the * ashes of the burnt
heifer of purification for
sin, and f running water
shall be put thereto in a
vessel;
18 And "a clean per-
son shall take hyssop,
and dip it in the water,
and sprinkle it upon the
tent, and upon all the
than the ceremonial uncleanness contracted by the
touch of a dead body, or of the bone or grave
of a dead man, or being in the tent or house
where a dead body lay, v. 11, 14–16. This I
look upon to be one of the greatest burdens of
the ceremonial law, and one of the most unac-
countable. 1. Death is the wages of sin, en-
tered into the world by it, and reigns by the
power of it. Death to mankind is another thing
from what it is to other creatures, it is a curse,
it is the execution of the law, and therefore the
defilement of death signifies the defilement of sin.
2. Because the law could not conquer death, nor
abolish it, or alter the property of it, as the gospel
does by bringing life and immortality to light,
and so introducing a better hope. Since our
Redeemer was dead and buried, death is no more
destroying to the Israel of God, and therefore
dead bodies are no more defiling. O grave,
where is thy victory? Where is thy pollution?
II. How the ashes were to be used and applied.
I. A small quantity must be put into a cup, and
mixed with spring water, making a water of sep-
aration, because sprinkled on persons separated
from the sanctuary by uncleanness. As the ashes
of the heifer signified the merit of Christ, so the
running water signified the power and grace of
the blessed Spirit, who is compared to rivers of
living water; and it is by his operation that the
righteousness of Christ is applied to us for our
cleansing. Hence we are said to be washed, i. e.
sanctified and justified, not only in the name of
the Lord Jesus, but by the Spirit of our God.
We cannot put asunder what God has joined.
vessels, and upon the
persons that were there,
and upon him that touch-
ed a bone, or one slain,
or one dead, or a grave :
19 And the clean per-
son "shall sprinkle upon
the unclean on the third
day, and on the seventh
day: and on “the seventh
day he shall purify him-
self, and wash his clothes,
and bathe himself in wa-
ter, and shall be clean at
€Ven.
the LoRD ;
is unclean.
them,
gation, because he hath
defiled the sanctuary of
separation hath not been
sprinkled upon him; he
21 And it shall be a
perpetual statute
that
sprinkleth the water of
separation shall wash his
clothes, and
toucheth the water of
separation shall be un-
clean until even.
2. This water must be applied by a bunch of
hyssop dipped in it, with which the person or
thing to be cleansed must be sprinkled, (v. 18.)
in allusion to which David prays, Purge me with
hyssop. Faith is the bunch of hyssop where with
the conscience is sprinkled and the heart purified.
In allusion to this application of the water of sepa-
ration by sprinkling, the blood of Christ is said
to be the blood of sprinkling, (Heb. 12; 24.)
and with it we are said to be sprinkled from an
evil conscience, (Heb. 10: 22.) i. e. we are free
from the uneasiness that arises from a sense of our
guilt. And it is foretold, that Christ, by his bap-
tism, shall sprinkle many nations. Isa. 52: 15.
3. The unclean person must be sprinkled with
this water on the third day after his pollution,
and on the seventh day, v. 12—19. The days
were reckoned (we may suppose) from the burial
i. e. the last time of his touching or coming near the
dead body; for he would not begin the days of his
cleansing, while still under a necessity of repeating
the pollution. Then, and then only, we may with
comfort apply Christ’s merit to our souls, when we
have forsaken sin, and cease all fellowship with
the wºnfruitful works of death and darkness.
The repetition of the sprinkling teaches us often to
renew the actings of repentance and faith.
4. Though the pollution was only ceremonial,
yet the neglect of it would turn into moral guilt,
v. 20. , Note, it is dangerous to contemn divine
institutions, though they may seem minute. A
slight wound, if neglected, may prove fatal; a sin
we call little, if not repented of, will be our ruin,
when great sinners that repent shall find mercy.
clean until even.
I) §. .# Ez. 36:25. Acts
* A4° 15:9. Rev. 7. 14.
the water of a #3. Ҽuts. Lev. 717.
Hos. 6.2. 1 Cor. 15:3,4
I ev. 5:3,6,17. 15.31. Heb.
2,2,3. 10.29. Rev. 21:8. 22:11, 15.
8 18, 8:7
tilev.7:20. 22.3. Prov. 14:32. John
8.24
u ãº. Lev. 11:32. 14:36.
ūnto : ; *is
A • .11—
e he that Žíº.
Luke 11:44.
* Heb, dust 9.
f Heb. lving waters shall
Gen. 26:19. Marg.
John 4.10,11. 7.38. Rev. 7.17.
9. Ps. 51:7, Ez. 36:25–27. John
15:2,3. 17:17, 19. 1 Col. 1:30. Heb.
9. 14. -
b Eph, 5.25–27. Tit. 2:14. , 3.3—5.
1 John 1:7. 2:1,2. Jude 23. Rev.
1:5,6.
c 12. 31:19, Gen. 2:2. Lev. 14:9.
be given.
Cant, 4:15.
he that al
20 But the man that 22 And f whatsoever à §º. 9." "...;
: IU. C : - ID. 23:4,9.
shall be unclean, and the unclean person #####,”;";s º
a shall not purify himself, toucheth shall be un- “H”;%. ." “”
fiev.7ig Hag. 2:13
that soul shall "be cut off
from among the congre-
PRACTICAL OBSERVATIONS.
clean: and & the soul that
toucheth it shall be un-
g. 2:13.
g Lev. 15.5. Matt. 15:19,20. Mark 7:
21–23.
ood
They who allow the divine inspiration of the Scriptures, and
that God commands nothing unreasonable, should seriously com-
sider what rational account can be given of these appointments,
or what use can be made of them, if we do not refer them to those
doctrines which they object to, or perhaps deride. Comparing
them with the N. T. and with the undeniable character of human
nature, the propricty and instructive use of them become evident.
Fallen man is actually sunk in some respects below the beasts that
perish; yet, by an astonishing infatuation, he admires and flatters
himself, loses sight of his filthiness, and accounts his very death
as a matter of course, instead of an ignominious execution, and
an introduction to a more dreadful condemnation of the immortal
soul!--Now, his true condition was, in these institutions, pre-
sented before his eyes, and the humiliating consideration forced
upon his attention. He e we learn the defiling nature of sin, and
- Verse 14.
The Egyptians kept their dead in their houses, and in magnificent
temples and tombs, after embalming them with care; for they sup-
posed that in 6000 years the soul would return to inhabit º’sºme
body: in fact all their religion was intimately connected with the
dead, and Ideas of death would appear, from their monuments to
have been the most familiar to their minds. The mystery of death
seems to have added many rites, too, to all idolatrous religions. To
wean the Israelites from such superstitious notions, by connecting
a sort of disgrace with a dead body, Waş, perhaps, one object of the
Mosaic law, in regard to touching the dead. . But, as Rosenm. well
remarks, we cannot expect at this distance of time to ſind satisfac.
tory reasons ſor every appointment, knowing so little as we do of
are warned to avoid “evil communications, which corrupt
manners.” The atoning sacrifice of Christ is the only purchase
of our purification; his Holy Spirit applying salvation to the soul
is the only officient cause. Yet, by faith, we are both justified and
sanctified; and thus the guilt and dominion of sin are removed,
and its pollution, by repeated applications, gradually cleansed
away, until at length its existence is finally destroyed. No de-
gree of guilt or pollution can bar the salvation of that, man who
avails himself of this provision: but the least sin will for ever
ruin such as presumptuously despise and neglect it; Though we
cannot contrive, merit, or éffect salvation for ourselves or others;
yet we may use, or we may neglect, the means of application:
and we may be instrumental either to the salvation, or to the
destruction, of those connected with us. SCOTT.
* lent opinions and manners of nations then. IIe considers
#.º.º. wº providing, that the dead should not lie unburied
a great while, and thus infect the air; So the precept about open ves-
seis. ... jš, wºuld prevent the morbid, and noxious odor from pene-
trating their food, &c. See Rºsemºnt. &C. ED.
Verse 18. e
It is worthy of notice, that no object is 59 offensive to our senses
as ºmºn body in a state of putrefaction; for death in, mall alone is
the wages of sin, the execution ºf the Sºtºcº of God’s law on a
condemned criminal. The hatefulness of sun is therefore strongly
mal ked in the circumstances of this purification: but through Christ
the vely nature of death is changed to the believer, and the defile-
ment of it is lemoved. Scort.
N
[506]
*
The people murmur for water.
B. C. 1452.
NUMBERS, XX.
---
CHAP. XX.
The people come to Zin, where Miriam
dies, l. They murmur for water, 2–
& "Moses speaks to the people in an-
ger, and unadvisedly, and smites the
rock, instead of speaking to it, as or'ſ
dered; water in given, but Moses and
Aaron are doomed to die in the wil-
derness, 7–13. Edom refuses Islacl
a passage through their land, 14–21.
At mount Hor, Aaron resigna his
pººlood to Eleazar, and dies, 22
HEN came the chil-
dren of Israel, even
the whole congregation,
* into the desert of Zin, in
the first month : and the
people abode in * Kadesh;
and • Miriam died there,
and was buried there.
2 And there was "no
water for the congrega-
tion ; and they “gather-
ed themselves together
against Moses and against
Aaron.
3 And the people
chode with Moses, and
spake, saying, ‘Would
God that we had died
8 when our brethren died
before the Lord.
4 And h why have ye
brought up the congre-
gation of the LORD into
this wilderness, that we
and our cattle should die
there 2
5 And wherefore have
ye made us to come up
out of Egypt, to bring us
in unto this evil place?
it is no place of seed, or
of figs, or vines, or of
pomegranates; neither is
there any water to drink.
6 And Moses and Aa-
ron went from the pre-
sence of the assembly,
unto the door of the ta-
bernacle of the congrega-
tion, and * they fell upon
their faces; and the glo-
ry of the LoRD appeared
unto them.
7 And the LoRD spake
unto Moses, saying,
8 Take in the rod, and
gather thou the assembly
together, thou and Aaron
a 13:21. 27:14. 33:86. Deut. 32:51.
b 16, Ps. 29:8.
c 12:1,10,15. , 26:59. Ex. 2:4,7. 15:
20. Muc. 6:
d Ex. 15:23,24, 17:l—4.
16:8,1942, 21:5.
e i l; 1–6 Ex. 16
2,7,12. 1 Cor. 10, 10,11.
f 14:1,2, Ex. 16:2,3. Job 3:10,11.
g 11:33,34. 14:36,37. 16:31–35,49.
Ilam. 4:9.
b 11:5. - Ex. 5:21, 17:3. Ps. 106:21.
Acts 7:35,39,40
3 vºy av -
i is 13, iſºl.” Ex. 14:11,12. 16:3.
j ičič. Bout. Šiš. Nº. 9.2i. Jer.
2,2,6. Ez. 20:36.
k 14:5. , 16:4,22,45. Ex. 17.4. Josh.
7:6. 1 Chr.21:16. Ps. 109:3,4, Matt.
26:39.
l 12:5, 14:10, 16:19,42. Ex. 16-10.
m 21:15–18. Ex. 4:2,17, 7:20. 14.16.
17:5,9.
Our uncleanness separates us from God, but it is
our not purifying ourselves, that will separate
us for ever from Him; it is not the wpund that
is fatal, so much as the contempt of the remedy.
5. Even he that sprinkled the water or touch-
ed it, or touched the unclean person, must be
wnclean, till the even, i. e. Inust not come near
the sanctuary on that day, v. 21, 22. Thus God
would show them the imperfection of those ser-
vices, and their insufficiency to purify the con-
science, that they might look for the Messiah:
who, in the fulness of time, should by the eternal
spirit offer Himself without spot unto God, and
so purge our consciences from dead works;
(i.e. from sin, which defiles like a dead body, and
is therefore called a body of death,) that we may
have liberty of access to the sanctuary, to 8erve
the living God with living sacrifices.
CHAP. XX. V. 1–13. At this chapter be-
#. the history of the 40th year, the last of the
sraelites’ wanderings. And since the beginning
of their 2nd year, when they were sentenced to
their quarantine in the desert, there to wear away
the tedious revolutions of 40 years, little is record-
ed till this last year, (which brought them to the
borders of Canaan,) and its history is alimost as
large as that of the first year.
After 38 years’ tedious marches, or rather te-
dious rests, in the wilderness, backward toward
the Red Sea, the armies of Israel now at length
set their ſaces toward Canaan again, and ale come
not far off from the place where, by the righteous
sentence of Divine Justice, they were made to be-
gin the maze. They were now brought into the
right way again. They abode in Kadesh, (v. 1.)
not Kadesh-barnea, near Canaan, but another
Kadesh near Edom, further from the land of pro-
mise, yet in the way to it from the Red Sea.
I. Here Miriam dies, (v. 1.) the elder sister of
Moses and Aaron, (see Ex. 2: 4.) a prophetess,
and an instrument of much good to Israel, Mic.
6: 4. Ex. 15:20. yet having once been a mur-
murer, (ch. 12: 1.) she must not enter Canaan.
II. Here is another Meribah ; one, we met with
before, (in the beginning of their narch through
the wilderness,) so called, because of their chid-
ing, Ex. 17: 7. Now we have another, at the
latter end of their march, of the same name, and
for the same reason, v. 13.
1. There was no water, v. 2. The water
out of the rock of Rephidim had followed them
while there was need of it; but probably they had
now for some time been in a country where they
were supplied in an ordinary way, and, when com-
mon providence supplied them, it was fit the mi-
racle should cease. We live in a wanting world,
and wherever we are, must expect to meet with
some inconvenience or other. It is a great mercy
to have plenty of water, a mercy which, if we found
the want of, we should own its worth.
2. Hereupon they murmured; mutinied, (v. 2.)
gathered themselves together, and took up arms
against Moses and Aaron. They chid with
them, (v. 3.) spake the same absurd, brutish, and
unthankful language their fathers had done before
them. But they meed not wish they had died with
their brethren; they are here taking the ready way
to die like them in a little while. Wo writo them
that desire the day of the Lord. They are
angry at being brought out of Egypt, and led
through this º: v. 4, 5. Though the
present Want was of water only, yet, now they are
disposed to find fault, it shall %; icoked tº aS
an insufferable hardship put upon them, that they
have not vines and figs. . It was an aggravation
of their crime, 1. That they had smarted so long
for the discontents and distrusts of their fathers,
ch.14; 33. and yet venture in the same steps, and,
as is charged on Belshazzar, humble not their
NOTES.
CHAP. XX. V. 1. ‘This was the 1st month of the 40th year after
their departure from Egypt, 33:
and Deut. 1: 3.
[JMich. conjectures that the words “in the 40th
year,’ were formerly in the original.] Eusebius says, that Miriam’s
tomb was to be seen near Kadesh, in his time. She appeals to have
died 4 months before Aaron, (33: 38.) and 11 before Moses.”
38. comp. with v. 28. of this chap.
Dr. A. CLARKE.
hearts, though they knew all this. 2. That
they had such long and constant experience of
God’s goodness to them; and of the tenderness
and faithfulness of Moses and Aaron. 3. That
Miriam was now lately dead; for having lost one
of their leaders, they ought to have been more
respectful to those that were left; but instead of
condoling with Moses and Aaron, they add afflic-
tion to their grief.
3. Moses and Aaron made them no reply, but
retired to the door of the tabernacle, to know
God’s mind in this case, v. 6. There they lay,
waiting for orders.
4. God appeared; not on his tribunal of Jus-
tice, to sentence the lebels, no, He will not
return to destroy Ephraim, will not always
chide; see Gen. 8:21. But, (1.) On his throne
of glory, to silence their unjust murmurs, v. 6.
The glory of the Lord appeared, to still the
tumult of the people, by awing them. Note, A
believing sight of the glory of the Lord, would
be an effectual check to our lusts and passions,
and keep our mouths as with a bridle. (2.) On
his throne of grace, to satisfy their just desires.
It was requisite they should have water, therefore,
though the manner of their petitioning for it was
irregular and disorderly, yet God gave immediate
orders for their supply, v. 8. [I.] God bids him
take the rod, (his famous rod) that both he and
the people might be reminded of the great things
formerly done for them, and encouraged to trust
in God now. This rod, it seeins, was kept in the
tabernacle, (v. 9.) for it was the rod of God, the
rod of his strength, as the Gospel is called, (Ps.
1.10: 2.) perhaps in allusion to it. [2.] God bids
him gather the assembly, (the whole people,)
that by their own eyes they might be convinced,
and made ashamed of their unbelief. There is no
fallacy in God’s works of wonder, therefore they
shun not the inspection and inquiry of many wit-
nesses. [3.] He bids him speak to the rock,
which would do as bidden, to shame the people
who had been so often spoken to, and would not
hear or obey. Their hearts were harder than this
rock. [4.] He promises that the rock should give
forth water, (v. 8.) and it did, (v. 11.) This
is an instance not only of God’s power, but of
his mercy and grace, for such a provoking people.
He is God, and not man, in sparing and pal don-
ing; nay, He not only here gave them the drink
they drank in common with their beasts, (v. 8,
11.) but in it made them to drink spiritual drink,
which typified spiritual blessings, for that rock
was Christ.
5. Moses and Aaron acted improperly; so much
so, that God in displeasure told them immediately
they should not have the honor of bringing Israel
into Canaan, v. 10–12. This is a strange pas-
sage of story, yet very instructive. (1.) It is
cel tain God was gleatly offended, and justly,
for He is never angry without cause. Though
they were his servants, and had obtained mel cy
to be faithful, though his favorites, and such as
He had highly honored, yet, on this occasion,
He put them under this disgrace and mortifica-
tion, v. 12. (2.) Yet it is uncertain what the
fault was. It was complicated; [1..] God bid
them speak to the rock, and they spale to the
people, and smote the rock; they thought speak-
ing would not do. When, in distrust of the
power of the Wold, we have recourse to the secu-
lar power in mattels of pure conscience, we do, as
Moses hele, smite what we should only speak to.
[2.] They assumed too much glory to themselves,
Mºst we fetch water? As if it weig done by
some power or wo, thiness of theirs. Therefore
it is charged on them, (v. 12.) that they did not
sanctify God, that is, did not give Him the
glory āūe. (3) Unbelief was the great trans-
gression, (v. 12.) Ye believed me not; nay, it
Verse 8.
The smiting of the rock needed not to be repeated: for though it was
not the same rock, [as that in Horeb, it was the outward sign of the
same spiritual benefit.
requisite to speak to it.
* and wounded for our transgressions,’
more ; but only to be spoken to by the prayer of faith accompany-
ing the preaching of the Gospel; and the waters will flow fºrth:
(i oor. 10:1–5.) It was, therefore, only
And thus, Christ having been once smitten,
needs not to be smitten any
07]
B. C. 1452.
Water brought from the rock.
NUMBERS, XX.
thy brother, and "speak
ye unto the rock before
their eyes, and it shall
give forth his water, and
thou shalt "bring forth to
thern water out of the
rock: so thou shalt give
the congregation and
their beasts drink.
9 And Moses took the
rod from P before the
LoRD, as he commanded
him.
10 And Moses and
Aaron gathered the con-
gregation together before
the rock, and he said unto
them, Hear now, 4 ye
rebels; must we fetch
you water out of this
rock 2
11 And Moses lifted
up his hand, and with his
rod he "smote the rock
twice: and ‘the water
came out abundantly:
and the congregation
drank, and their beasts
also.
12 And the LoRD
spake unto Moses and
Aaron, Because ye "be-
lieved me not, * to sanc-
tify me in the eyes of the
children of Israel, there-
fore yye shall not bring
this congregation into
the land which I have
given them.
13 This is 2 the water
of *Meribah ; because
the children of Israel
strove with the Lord,
and * he was sanctified
in them.
[Practical Observations.]
14 || And b Moses sent
messengers from Kadesh
is called rebelling against God’s command-
ment, ch. 27: 14. The command was, to bring
water out of the rock, but they rebelled against
this command, by distrusting. They speak doubt-
fully, and, probably, some other ways discovered
an uncertainty, whether water would come for
such a rebellious generation. Perhaps they ques-
tioned it, because the glory of the Lord did not
appear on this rock, as on the rock in Rephidim,
Ex. 17:6. They would not take God’s word
without a sign. Lightfoot’s motion of their un-
belief is, that they doubted whether now, at last,
they should enter Canaan, and whether they must
not, for these murmurings, be condemned to an-
other period of toil, because a new rock, indi-
cating a longer stay, was now opened for their
supply. And if so, justly were they kept out of
Canaan themselves, while the people entered at
the time appointed. [4] They said and did
all in heat and passion, so Ps. 106: 33. They
provoked his spirit, so that he spake wºmad-
visedly. In his passion he called them rebels;
true, they were so, God had called them so; and
Moses afterward, in just reproof, (Deut. 9: 24.)
without offence, but now from a provoked spirit,
and unadvisedly: it was too much like Raca,
and Thou fool. His smiting the rock twice
(not waiting for the eruption of water on the first
stroke) shows he was in a heat. A thing, said
and done with meekness, may be justifiable,
which, when said and done in anger, may be
highly culpable; see Jam; 1: 20. [5.] What
aggravated all, and made it the more provoking,
was, it was public, before the eyes of Israel,
to whom they should have been examples of faith,
and hope, and meekness. We find Moses guilty
of sinful distrust, ch. 11: 22, 23. That was
private between God and him, and therefore only
checked; but this was public, it dishonored God
before Israel, as if he grudged them his favors,
and discouraged the people’s hope in God, and
therefore was severely punished, and the more,
because of the dignity and eminency of them that
offended.
From the whole, we may learn, 1st. That
the best have their failings, even in those graces
unto the king of Edom,
#; Is. 41:17,18. 43:20. 48:21.
they are most eminent for. 2dly. That God
judges not, as man judges concerning sins: we
might think there was not much amiss here,
but God knows the frame of men's spirits, what
temper they are of, and what temper they are im,
on particular occasions; and from what thoughts
and intents words and actions proceed; and we
are sure therefore his judgment is accord-
ing to truth, although it agree not with ours.
3dly. That God not only notices, and is dis-
pleased with, the sins of his people, but that the
nearer any are to Him, the more offensive are
their sins, Amos, 3: 2. It should seem, the
Psalmist refers to this sin of Moses and Aaron:
Thou wast a God that forgavest them, though
thow tookest vengeance on their inventions.
As many are spared in this life, and punished
in the other, so many are punished in this life,
and spared in the other. 4thly. That when our
heart is hot within us, we are concerned to take
beed that we offend not with our tongue. Yet,
5thly. It is an evidence of the sincerity of Moses,
and his impartiality, that he himself left this on
record, and drew not a veil over his own infir-
mity; by which it appeared that in what he wrote,
as well as what he did, he sought God’s glory
more than his own.
Lastly, The place is hereupon called Meribah,
v. 13. It is called Meriöah-Kadesh (Deut.
32: 51.) to distinguish it from the other Meri-
bah. Thus He was sanctified in them, as the
Holy One of Israel, so He is called when his
mercy rejoices against judgment, Hos. 11:9. If
God be not glorified by us, He will be glorified
wpon us.
W. 14–21. We have here the application
made by Israel to the Edomites; the nearest way
to Canaan, from the place where Israel now lay
encamped, was through the country of Edom.
Now,
1. Moses sends ambassadors to treat with the
king of Edom, for leave to pass through his coun-
try, and gives them instructions what to say, v.
14—17. (1.) They are to claim kindred with
the Edomites. Thus saith thy brother Israel.
Both nations descended from Abraham and Isaac,
Mºſt 17:17:30. Luke (20.45, Rom.
s p 17:10. * * * *
Thus Saith 9 thv brother q Deut. 9:24. Ps. 106.32,33. Matt. 5: x 27:14. Lev. 10-3. Deut. 1:37. 32:
S811 thy h 22. Luke 9,54,53. ‘Acts 33.3—5. 51. Is 8, 13. 1 Pet. 3.15.
Israel, Thou knowest ###"g."º slag. D y; ; ; º; lºº,
* e r i 1: 3. en. 40 8. : 10 , d ſle 50. :4. Josh. 1:2. John 1:17.
all the travail that hath ;º: *...*.*.*-15. Rºjº, ; ** 117-p
e om. 15' 17–19. Ol”, ºf . * That is, Strzfe. Ex. 17:7.—Deut.
# befallen us; s 8. Lev. 10:1. 1 Sam. 15:13,14,19,24. 32.5i. Meriözi-Kadesh.
in Gen. 1814. Josh. 65,20. Ts. 33.9. 1 Kings 13:21–24. ... 1 Chr. 13:9,10 a Is. 5:16. Ez. 20.41. 36:23. 38:16.
Matt. 21:21. Mark 11:22–24. Luke 15.2,13. Matt. 28:20. Jam. 1:20. b Judg. 11:16,17.
ll '13. John 4:10–14. 16-24. Acts t Ex. 17:6. Deut. 8.15. Hos. 13:5. c Gen. 32:3,4. Deut. 23:7, Obad. 10
l 14. 2.1–4, Rev. 22 1,17. * 1 Cor. 10:4. —12. Mal. 1:2.
o Neh. 9 15. Ps. 78.15,16. 105:41. u 11:21,22. 2 Ch. 20:20. Is. 7:9. t Heb. found ws. Ex. 18:8.
PRACTICAL OBSERVATIONS.
W. 1–13. Well might Moses say, “All our days are passed
in thy wrath; we spend our years, as a tale that is told:” when
during so long a period he witnessed nothing worth recording,
but the death of many hundreds of thousands of his brethren!
(Ps. 90: title. 7–10.)—Even to this day man’s life passes away
almost in the same manner. O Lord, “ so teach us to number
our days, that we may apply our hearts unto wisdom.”—The pro-
pensity to sin is evidently not the fault of any one man or people,
but of human nature; and therefore one generation after another
manifests the same disposition to unbelief, impatience, and rebel-
lious murmurs.-We can easily exclaim against the Israelites in
this respect, after all they had witnessed and experienced: but
had we been in their place, cooped up in the wilderness; con-
fined mainly to one kind of food; at a distance from all the deli-
cacies and varieties, with which even the poorest in a fertile land
are comparatively feasted, during the revolutions of the seasons
and their several productions; should not we too have been fret-
ful and impatient? Not that we should have had either right or
reason to complain; but because we are proud and sensual, and
consequently hard to please.—But why question whether we should
have rebelled? when Moses and Aaron stand condemned with Is-
rael, though not of the same, yet of similar unbelief, rebellion,
and anger. Even Moses, the meekest man on earth, “spake un-
advisedly with his lips;” and we are constrained repeatedly to
notice the most eminent saints defective in their most distinguish-
ing excellences. (Gen. 12: 11—16.)—Under long continued
trials, the best of men prove, that “sin dwelleth in them;’ nay,
old age gives advantage to some evils, and to none more than a
peevish spirit.—But in proportion to the eminence of a man's
character, and the notoriety of his offence, it will dishonor and
displease God: (Ec. 10: I.) and by putting us to shame for our
sins, He will obtain that honor which we have neglected to ren-
der Him. Scot T.
The pretended sacrifice of the mass seems to be an imitation of
Moses’ error, in repeatedly siniting the rock, when he ought only
to have spoken to it. ScorT
Verse 10.
JMust we, &c.], “Rather, “can we,” eXpressing a doubt, and this
was Moses’ Sun. Rosº
Verses 14–21. tº
Hence it is evident, that so long as they were un
of Moses and Joshua, they did § wº: #."...";
rapacity, but according to the commandment of God; and that lie
pointed out to them the people, on whom they were réquired to exe-
cute his righteous vengeance, and whose countries they should re-
ceive for an inheritance ; nor would they have been successful, if
they had assaulted any othels, (14: 2–4, 39–45, 21 : 21—25.31:
2.):-The Edomites seem to have been governed by dukes or military
leaders, when Israel came out of Egypt; but now a king ruled over
them. (Ex. 15:15. Gen. 36; 31–43.) y Soot T.
(14.) The king of Edom.) , . Hadar, Gen. 36: 39. . Usher.
(17.j King's high-way.] I.e. a military Way. For kings, espe-
cially when they march with their guards, do not go through cross-
roads and by-paths, but through the best trodden and broadest; and
It is here opposed to “fields” and . “ vineyards.” . The Hebrews,
hopeless of penetrating to Canaan, between the Dead Sea and Gaza,
tºned to the E. to come into it from the S. E. ... But on this quarter
the entrance was still difficult, for the Seir or Edomitic mountains,
(now Djebbal Scherath,) stretch from the Dead Sea to the Ælanitic
[50
,-
º
%
B. C., 1452.
15 How d our fathers
went down into Egypt,
and we have * dwelt in
Egypt a long time; and
the Egyptians' vexed us
and our fathers.
16 And when & We
cried unto the Lord, he
heard our voice, and
h sent an Angel, and hath
brought us forth out of
Egypt; and, behold, we
are in Kadesh, a city in
the uttermost of thy bor-
der.
17 Let us pass, I pray
thee, through thy coun-
try: we will not pass
through the fields, or
through the vineyards,
neither will we drink of
the water of the wells ;
we will go by the king's
high-way, we will not
turn to the right hand
nor to the left, until we
have passed thy bor-
ders.
18 And Edom Said
unto him, Thou shalt not
pass by me, lest I come
out against thee with the
sword.
NUMBERS, XX.
their common ancestors; therefore, for relation-
sake, they might reasonably expect this kindness;
mor needed the Edomites fear, that their brother
Israel had any ill design, or would take any àd-
vantages. (2.) They are to give a short account
of the history and present state of Israel, which,
they take it for granted, the Edomites were no
strangers to. And in this there was a double
plea; Israel had been abused by the Egyptians,
therefore º to be pitied and succored by their
relations; Israel had been wonderfully saved by
the Lord, therefore ought to be countenanced
and favored, v. 16. It was therefore the inter-
est of the Edomites to ingratiate themselves with
them, and it was at their peril if they offered
them any injury. It is our wisdom and duty to
be kind to those whom God is pleased to own,
and to take his people for our people. Come in,
thou blessed of the Lord. (3.) They are hum-
bly to beg a passport through their country. God
would have this respect paid to the Edomites, to
show that no man’s property ought to be invaded
under color of religion. Dominion is founded in
providence, not in grace, comp. Luke 9: 52.
(4.) They are to give security for the good be-
havior of the Israelites; that they would keep
in the king’s high road, commit no trespass on
any man’s property, either in ground or water,
not so much as make use of a well, without pay-
ing for it, and would make all convenient speed,
v. 17, 19. Nothing could be offered more fair
and neighborly.
m wherefore Israel turned
away from him.
22 || And the children
bring them
mount Hor;
The death of Aaron.
2. The ambassadors returned with a denial,
v. 18. Edom refused, owing, (1.) to jealousy
of the Israelites, and (2.) to the old enmity Esau
bore to Israel. If they had no reason to fear
damage, yet they were not willing to show them
kindness. Esau hated Jacob because of the
blessing, and now the hatred revived, when the
blessing was ready to be inherited. God would
hereby discover the ill-nature of the Edomites to
their shame, and try the good-nature of the Isra-
elites to their honor; they turned away and did
not take this occasion to quarrel with him.
Note, We must not think it strange if the most
reasonable requests be denied by unreasonable
men, and if those whom God favors be affronted
by men. After this indignity, God gave Israel a
particular caution not to abhor an Edomite,
(Deut. 23: 7.) though the Edomites had showed
such an abhorrence of them, to teach us not to
meditate revenge.
W. 22—29. The chapter began with the fu-
neral of Miriam, and ends with that of her brother
Aaron. When death comes into a family, it
often strikes double. Israel had not improved
the death of the prophetess, therefore, soon after,
God took away their priest, to try iſ they would
lay that to heart. This happened when they re-
moved to mount Hor, round Edom, leaving it on
their left. Wherever we go, death attends us,
and the graves are ready ſor us.
I. These two dear brothers are told they must
part, Aaron the elder must die first, v. 24. but
up unto Aaron was dead, they
* mourned for Aaron
of Israel, even the whole
congregation, journeyed
26 And "strip Aaron
of his garments, and put
them upon Eleazar his
son : and Aaron shall be
gathered unto his people,
thirty days, even all the
house of Israel.
d Gen. 466. Acts 7 15.
e Gen. 15 13. Ex. 1240.
f 11 5. 16.13. Ex. 1.11–14,16,22. 5:
14. Acts 7:19.
19 And the children from "Kadesh, and
of Israel said unto him, came unto 9 mount Hor.
k We will go by the high- 23 And the Lord
way; and if I and my
cattle drink of thy water,
then I will pay for it: I
will only, without doing
any thing else, go through
on my feet.
20 And he said, "Thou
shalt not go through.
And Edom came out
against him with much
people, and with a strong
hand.
21 Thus Edom re-
fused to give Israel pas-
sage through his border:
spake unto Moses and
Aaron in mount Hor, by
the coast of the land of
Edom, saying,
24 Aaron shall be
P gathered unto his peo-
ple: for he shall not
enter into the land which
I have given unto the
children of Israel, 4 be-
cause ye rebelled against
my “word at the water
of Meribah.
25 Take Aaron and
Eleazar his son, and
- Ex. 223,24. 3 7–9. 65. 14 10.
and shall die there. e ; :.3%. iiig. 2. 3.
27 And Moses did as 21:1,2–24. Deut. 2:1-3,27,29.
k Deut 2.6,28
the LoRD commanded; fiš"gº 41. 32.6. Judg. 11:17,
- - Deut. 2:4–8. , 23.7. Judg. 11-1824.
mount Hor in the sight ; i.e. “Tºgº.g. “...}}.
of all the congregation. 9. 48:28.
e . 34:7.
28 And Moses stripped .%. §ssºs,”;
- 35.29. 49 29,33. Deut. 32:50. Judg.
Aaron of his garments, 2 lo. 2 Chr. 34.28.
and ‘put , them upon g : "...# 127 ver
º * Hieb. 1710 14th. 4. & W. g.
Eleazar his son: and r §30. 1, 2012. He is
Aaron u died there in the " ...” “* * *
top of the mount: and *; iº"#", *,25.
r. 23:11, 1%, 14. .9–9. C :
* - º 'º 25–29. 2 Pet. 1:15.
Moses and Eleazal Caſtle u 33.38,39. B.º. 0-6. 32:49,50. 34:
down from the mount. ºn as a car, as
29 And when all the *gº.º. º. -
congregation saw that
PRACTICAL OBSERVATIONS.
W. 14—29. Here, again, let us learn to imitate the impartial-
ity of the historian; the silent submission of him and of Aaron;
and the example of Israel to insolent and injurious Edom. Thus
upright and inoffensive, candid in our declarations, and open in
our profession of religion;—thus fair in our proposals, slow to
anger, and ready to forgive;—thus willing to give up our conve-
nience, and even recede from our right rather than contend about
it, should we be; and when we cannot “overcome evil with good,'
we should leave the Lord to plead our cause in his own time and
männer.—When eminently good men die, rivalship, envy, re-
sentment, and prejudice, which often render them uneasy while
they live, die also; and survivors very commonly honor and mourn
for those, whom when living they opposed and reviled! But it
is of little consequence what others think and say of thºrn, when
dead, except they then receive their testimony and follow their
example.—Blessed be God, our High Priest at death relinquish-
ed not his priesthood to another, but rose again to complete his
design, and ever liveth to make intercession for us. (Heb. 7:
23–25.) Having the fulness of the Spirit, He raises up a suc-
cession ºf ministers and Christians to preach and profess, his
truth, from age to age; and He hath consigned the robe of his
righteousness to all his spiritual posterity, for their acºpº ap-
pearance before God. Scott,
Gulf; through them, (from the E. towards the W.) there is no way, ex-
cept by a few narrow passes. The only one of these passes which
admits of an easy and expeditious passage for a numerous army, is that
by the valley now called Ghoeir, Leake (in his preface to Burckhardt)
thinks this is the one here called the king’s way, and v. 19, via strata,
the high (turnpiked, raised, laid up with stones,) way.” Ross NM.
(21) Turned away from him.] ‘ Rather it, i. e. Edom, or [dumaea,
which, lying to the S. of Palestine, and bordering on the Red Sea.
had also desert and uncultivated tracts, which the Edomites did not
claim. Through these Moses turns.” Rose NM. Dr. A. Clarke thinks
the Edomites of Kadesh, only, refused a passage : reprehended, Ob.
10 : for the Edomites of Seir treatedgen welj, Deut. 2:29. ED.
Verse 22.
Hor.] ‘There were two mts. Hor; one to the N. and on the bor-
ine.—this side—Joidan, 34: 7, 8. . The other tº the S.
:#."#". and near Kadesh, on the border: of Idumea;
... 33 also j : 4. and 33: 37, 38. Jerome says it was near the city
Petra, where the rock Moses struck for water is still show n. alº
plainly an error, that the rock Was ºn the mt. where #;" led ;
but his sepulchre is now shown; not far from the ruins of the .
Petra, in a mountain, at the foot of which the **,are WOInt §
sacrifice, in honor of Aaron. Jonathan calls this Int. º &l Il
truly Pliny places the Omanos * OSE NM.
erS6 24.
JNot enter, &c.] ‘ A manifest token, that the earthy Canaan WàS
not the utmost this, at which God’s promiºs aimed .*. the
best men among them were shut out of it.” Bp. Patrick. Scott.
[509]
B. C. 1452.
The defeat of Arad.
NUMBERs, xxi.
CHAP. XXI.
Israel is assaulted by a Canaanitish
king, and utterly dest oys him, his
people, and his cities, *3. º
people murmur, and are punished
with fiery, serpents; but, confessing
their ban, they are healed by means of
a brazen serpent, 4–9. They go for-
ward several stages; and compose a
song on finding water, 10–20. They
conquer Suhon and Og, kings of the
Amol ites, 21—35.
ND when a king Arad
the Canaanite, which
dwelt in the south, heard
tell that Israel came by
* the way of the spies;
.* then he fought against
Israel, and took some of
them prisoners.
2 And Israel d vowed
a vow unto the LoRD,
and said, If thou wilt
indecd deliver this peo-
ple into my hand, then
*I will utterly destroy
their cities.
3 And the Lord
* hearkened to the voice
of Israel, and delivered
up the Canaanites; and
they utterly destroyed
them and their cities:
and he called 3 the name
of the place “Hormah.
4 T And they journey-
ed from h mount Hor,
‘by the way of the Red
Sea, to * compass the
land of Edom ; and the
soul of the people was
much f discouraged be-
cause of the way.
5 And the people
* spake against God, and
against Moses, Where-
fore have ye brought us
up out of Egypt to die
in the wilderness P for
there is no bread, neither
is there any water; " and
our Soul loatheth this
light bread.
[Practical Observations.]
a 33 40. Josh. 12:14. Judg. 1:16.
Moses is not likely to be long parted from him.
1. There is something of displeasure in these or-
ders. Aaron must not enter Canaan, because he
had failed in his duty at the waters of strife. The
mention of this, no doubt, went to the heart of
Moses, who knew himself, perhaps, at that time,
to be the guiltier of the two. 2. There is much
of mercy in them. Aaron dies for his transgres-
sion, yet not as a malefactor, by a plague, or
fire from heaven; but with ease, and in honor.
He is not cut off from his people, as the ex-
pression usually is, concerning those that die by
the hand of Divine Justice, but gathered to his
people, as one that died in the arms of divine
grace. 3. There is much of type and significancy
in them. Aaron must not enter Canaan, to show
that the Levitical priesthood could make nothing
perfect, that must be dome by the bringing of a
better hope. Those priests could not continue,
by reason of sin and death, but the priesthood of
Christ, being undefiled, is unchangeable; and to
this, which abides for ever, Aaron must resign
all his honor, Heb. 7: 23–25.
II. Aaron submits. Moses strips him of his
priestly garments; for, in reverence to the priest-
hood, it was not fit he should die in them. We
shall see little reason to be proud of clothes,
ornaments, or marks of honor, if we consider
how soon death will strip ws of our glory. 3.
Moses immediately puts the priestly garments on
Eleazar, clothes him with his father’s robe, and
strengthens him with his girdle. This was a
great comfort to Moses, to see that the priesthood
should be kept up in a succession; it was also a
happy earnest and indication to the church, of
the care God would take, that as one generation
of ministers and Christians passes away, another
shall come up instead. It was a great satisfac-
tion to Aaron, to see his son thus preferred, and
his office thus preserved and secured: and espe-
cially to see in this a figure of Christ’s everlasting
priesthood, in which alone his would be perpet-
uated; now, Lord, might Aaron say, Let thy
servant depart in peace, for mine eyes have
seen thy salvation. It was a great kindness to
the people: it would prevent those who bore ill-
will to Aaron’s family from attempting to set up
another on his death, in competition. It would
likewise encourage those among them that feared
God, and be a token for good to them, that He
would not leave them, nor suffer his faithfulness
to fail. 4. Aaron died there. Quickly after
he was stript of his priestly garments, he laid him
down and died contentedly; for a good man would
desire, if it were the will of God, not to outlive
his usefulness. Why should we covet to continue
any longer in this world, than while we may do
God and our generation some service in it" 5.
from the mount. And now, when they came
down, and had leſt Aaron behind, it might be
proper for them to think that he was rather gone
up to the better world, and had left them behind.
6. All the congregation mourned, v. 29. While
he lived, they were murmuring at him on all
occasions, but, now he was dead, they mourned
for him. Thus many are taught to lament the
loss of mercies, for the enjoyment of which they
would not learn to be thankful.
CHAP. XXI. V. 1–3. The armies of Is-
rael now begin to emerge out of the wilderness,
into a land inhabited; to enter into action, and
to take possession of the frontiers of the land of
promise. A glorious campaign this chapter gives
us the history of, especially in the latter part of it.
Here is, 1. The descent of Arad the Canaan-
ite on the camp of Israel, hearing that they came
by the way of the spies; for though the spies,
whom Moses sent 38 years before,then passed and
repassed unobserved, yet their coming, and their
errand, it is likely, were afterward known to the
Canaanites, gave them an alarm, and induced
them to keep an eye on Israel, and get intelli-
gence of all their motions. Now, when they un-
derstood they were facing about toward Canaan,
this Arad, thinking it policy to keep the war at
a distance, made an onset upon them, and fought
with them. 2. His success at first. His advance-
guards picked up some straggling Israelites, and
took them prisoners, v. 1. This, no doubt, puffed
him up; it was likewise a trial to the faith of
the Israelites, and a check to them for their dis-
trusts and discontents. 3. Israel’s humble address
to God on this occasion, v. 2. It was a tempta-
tion to them to murmur and to despair (of getting
possession of Canaan); but God, who thus tried
them, enabled them to quit themselves well in the
trial, and to trust in Him for relief. They, by
their elders, in prayer for success, vowed a vow.
Note, When we are desiring and expecting mercy,
we should bind our souls faithfully to do our duty,
particularly that we will honor God with the
mercy we are in the pursuit of. Thus Israel
here promised to destroy these cities, as devoted
to God, and not to take the spoil of them to their
own use. God should have all the praise, and
they would not make a gain to themselves. When
in this frame, we are prepared to receive mercy.
4. The victory obtained, v. 3. A strong party
was sent out, probably under Joshua, which not
only drove back these Canaanites, but followed
them to their cities, probably on the edge of the
wilderness, utterly destroyed them, and so re-
turned to the camp. What is said of the tribe
of Gad is true of all God’s Israel, a troop may
overcome them, but they shall overcome at the last.
b 1321,22. 1445.
c Deut 232 Josh. 7.5. 11:19,20. Ps.
44 3,4.
d (ren. 28 20. Judg. 11.30. 1 Sam. 1:
1 56:12,13.
1. 2 Sam. 15.7,8. Ps.
116. 18. 132°2. * That is, Utten destruction.
e Lew 27 28,29. Deut. 13.15. Josh. l, 20:22,23,27. 33.41.
6 17,26. 1 Col. 16.22. i 14:25. Deut. 1:40.
f Ps. 10 17. 91:15. 102:17. k 20.18–21. J)eut. 2.5–8. Judg. 11:
g 14 15. Deut. 1:44. 1 Sarn. 30 30. 18.
Moses, and Eleazar, with those that attended
them, buried Aaron there where he died, as ap-
pears by Deut. 10: 16. and then came down
The place was called Hormah, [anathema,] de-
struction, for the terror of the Canaanites, and
probably for warning to posterity not to attempt
l §ºssº 6:9. Acts 14:22. 1 17:2,3. Ps. 78:19. 2
t Ör, grieved. Heb. shortened. n #.º.º. 16:15,31. Ps. 78:24,25.
in 11.1–6. 14: . 16:13,1441. 17: • & 5 s is s
12. Ex. 14:11, 15.24. 16:2,3,7,8.
PRACTICAL OBSERVATIONS.
V. 1–5. The enemies of God are always the enemies of his
people; and they often at first prosper in their attempts against
them, but at last they will be utterly destroyed. For losses sus-
tained by true Christians, in their spiritual conflicts, by taking
them off from self-dependence, and exciting them to call upon
God for help, subserve their final victory; and being enabled to
say, ‘When I am weak, them am I strong, for the power of Christ
rests upon me,’ they become invincible. We have need how-
ever to ‘watch and pray, that we enter not into temptation:” and
NOTES.
CHAP. XXI. V. 1–3. This disadvantage induced the Israelites
to place their whole dependence on the Ilord ; and to devote the
cities and property of the assailants to uttel destruction, if he should
render them Victorious;, their persons being already thus devoted
by God Himself. The clause rendered “king Arad the Canaanite,”
Inay very properly be translated, “ the Canaanite, the king of Arad 2,
and he is elsewhere called “the king of Arad.” (Josh.” Ig: iā) -
Some argue, that the Israelites did not at this time destroy the cities,
but only devoted them ; and that Joshua afterwards destroyed them :
supposing that the cities of Arad lay beyond the country of Edom.
Bit our knowledge of the ancient geography of those parts is very
it is profitable for us to be aware of the enemy within, as well
as of the enemies around us; especially in times of grievous dis-
appointment and tedious discouragement.—But ‘whom the Lord
loveth He chasteneth;’ and thus, as well as by his judgments on
hypocrites, He excites a salutary terror in their minds, and brings
them back to his ways with weeping and supplication; and when
they repent and acknowledge their offence, He removes the dread-
ed destruction, though perhaps the smart of the rod may continue
for a time. SCOTT.
imperfect; and the account of the transaction seems given by Mo-
ses, and riot inserted afterwards by another person. [Comp. note,
m. p. 15. Introd.] e Scott.
(i.) of the spies.] ‘IIeb. hadtharim. Onk. Syr, and Vulg. render
of the spies, and understand, that Israel advanced in the route by
which the spies entered Canaan; but, first, the spies are called tarim,
from tur, so that it would be rather hatarim. Then, it is said at 20:
31–23. that the Israelites, when the king of the Edomites denied
them a passage, went round his country. . The Sept. well translate
“ the way Athareim,” and so Saadias. JMuch. Compares ethur, a place,
in Syr. Čhald. and Sam. and translates, in the way to these places,
[i. e. vulg. along this way.] ' Rosen M.
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AB. C. 1452."
The brazen serpent.
NUMBERS, XXI.
6 And the Lord sent
• fiery serpents among
the people, and they
bit the people ; and
much people of Israel
died.
.7 Therefore the peo-
ple came to Moses, and
said, p We have sinned ;
for we have spoken
against the LoßD, and
against thee: “pray unto
the Lord that he take
away the serpents from
us. ' And Moses prayed
for the people.
8 And "the Lord said
unto Moses, Make thee
a fiery serpent, and set it
upon a pole: and it shall
come to pass, that every
one that is bitten, when
he looketh upon it, shall
live.
9 And Moses made “a
serpent of brass, and put
it upon a pole, and it
came to pass, that if a
serpent had bitten any
man, " when he beheld
the serpent of brass, *he
lived.
10 || And the children
of Israel y set forward,
and pitched in Oboth.
11 And they journeyed
from Oboth, and pitched
at * Ije-abarim, in the
wilderness which is be-
fore Moab, toward the
Sun-rising.
12 From thence they
removed, and pitched in
* the valley of Zared.
13 From thence they
removed, and pitched
o Gen. 3:14,15. Deut. 8:15. Is. 14:29.
; Jer. 8:17. Am, 9:3,4, 1 Cor.
0:9.
p Ex. 9:27,28, 1 Sam. 12:19. 15:24,30.
Ps. 7834. Maº: y
q Ex. 8:8,28. I Kings 13:6. Jer. 37:3.
Acts 8:24. gs
r 11:2. 14:17–20. Gen. 20:7. Ex
32:11,30. Deut. 9:20,26–29. 1 Sam
12:20–23. Job 42: iO Ps. 106:23,
Jer. 15:1. Rom. 10:1
s Ps. 106:43–45. 145
e - :8.
t 2 Kings 18:4. John 3:14,15, 12:32.
Rom 8:3. 2 Cor. 5:2i. '
u Is. 45:22, Zech. 12:10. John 1:29.
Heb. 12:2. 1 John 3:8.
x John 6:40. Rom. 1:17. 5:20,21.
y 33:43–45.
* Or, heaps of Abarim.
rebuilding the cities destroyed, as devoted to God,
and sacrifices to divine justice. And it appears,
from the instance of Jericho, that the law concern-
ing such was, that they should never be rebuilt.
There seems an allusion to this name in the pro-
phecy of the ſall of the N. T. Babylon, (Rev. 16:
16.) where its forces are said to be gathered to a
place called Armageddon; the destruction of
a troop.
V.4—9. Here is, I. Their fatigue by a long
march round Edom, because they could not pass
through it the nearest way, v. 4. Perhaps the
way was rough and uneven, or foul and dirty;
or it fretted them to go far about, and that they
were not permitted to force their passage through
Edom. Those who are of a fretful, discontented
spirit, will never want something or other to make
them uneasy.
II. Their unbelief and murmuring, v. 5. They
speak very discontentedly of what God had done
for them, and distrustfully of what He would do,
vexed that they were brought out of Egypt, that
they had not bread and water as other people by
their own care and industry, but by miracle, they
knew not how: though they eat angels’ food, yet
they are weary of it; manna itself is loathed, and
-called light bread, fit for children, not for men
and soldiers. What will they be pleased with,
whom manna will not please? Thus those that
have long enjoyed the means of grace, are apt to
surfeit even on the heavenly manna, and to call it
light bread. But let not the contempt which
some cast on the Word of God, make us value it
the less: it is the bread of life, substantial bread,
and will nourish those, who by faith ſeed on it, to
etermal life.
III. The righteous judgment on them, v. 6.
The wilderness, through which they had passed,
was all along infested with those fiery serpents,
Deut. 8: 15. But God had wonderfully preserved
his people from them, till now they murmured; to
chastise them for which, these animals, which
hitherto had shunned their camp, now invade it.
Justly are those made to feel God’s judgments that
are not thankſul for his mercies. These serpents
(which seem flying serpents, Isa. 14:29.) are
called fiery, either from their color, their rage,
or the effects of their bitings, inflaming the body,
putting it immediately into a high fever, scorching
it with an insatiable thirst. They had unjustly
complained for want of water; (v. 5.) to chastise
them for which God sends on them this thirst,
which no water would quench. They that cry
without cause, have justly cause given them to cry.
They distrustſ illy concluded they must die in the
wilderness, and God took them at their word,
chose their delusions, and brought their unbeliev-
ing fears upon them; many did die. The whole
creation is at war with those that are in arms
against God.
IV. Their repentance and supplication, v. 7.
They confess, we have sinned; they are partic-
ular in the confession, we have spoken against
the Lord, and against thee; it is to be feared
they would not have owned the sin, if they had
not felt the smart; but when He slew them, then
convinced of the great interest he had in heaven,
How soon is their tone altered! Afflictions often
change men’s sentinents concerning God’s peo.
ple, and teach them to value those prayers which,
at a former period, they had scorned.
V. The wonderful provision for their relief,
God did not employ Moses in summoning the judg-
ment, but, to recommend him to the good affection
of the people, makes him instrumental in their
relief, v. 8,9. The people prayed that God would
take away the serpents, (v. 7.) but God saw fit
not to do that: for He gives effectual relieſ in the
best way, though not in our way.
This method of cure was altogether miraculous,
and the more wonderful, if what some naturalists
say be true, that looking on bright and burnished
brass is hurtful to persons stung with fiery serpents.
God can bring about his purposes by contrary
means. The Jews themselves say, it was not the
sight of the brazen serpent that cured them, but
in looking up to it, they looked up to God as the
Lord that healed them. But there was much of
Gospel in this appointment. Our Savior has told
us, that, as Moses lifted up the serpent in the
wilderness, so the Son of man must be lifted
wp, that whosoever believeth in Him should not
perish. Observe then a resemblance,
1. Between their disease and ours. The devil
is the old serpent, a fiery serpent, hence he ap-
pears as a great red dragon. Sin is the biting
of this fiery serpent, painful to the startled, poi-
sonous to the seared conscience. Satan’s temp-
tations are called his fiery darts. Lust and
passion inflame the soul, so do the terrors of the
Almighty, when they set themselves in array.
At the last, sin bites like a serpent, and stings
like an adder; and even its sweets are turned
into the gall of asps.
2. Between their remedy and ours. (1.) God
himself devised and prescribed the antidote; so
our salvation by Christ was the contrivance of
Infinite Wisdom; God Himselſ ſound the ransom.
(2.) It was a very unlikely method of cure; so
our salvation by the death of Christ is to the Jews
a stumbling-block, and to the Greeks foolish-
mess. It was Moses that lifted up the serpent
in the wilderness; so the law is a schoolmaster
to bring us to Christ, and Moses wrote of Him,
John 5: 46. Christ was lifted up by the rulers
of the Jews, who were the successors of Moses.
(3.) That which cured was in the likeness of that
which wounded. So Christ, though perſectly free
from sin Himself, yet was made in the like-
ness of sinful flesh; so like, that it was taken
for granted, this man was a sinner, John 9: 24.
(4.) The brazen serpent was lifted up; so was
Christ lifted wo on the cross, a spectacle to the
world. He was liſted up by the preaching of the
Gospel. The word here used for a pole, signifies
a banner, or ensign, for Christ crucified stands
for an ensign of the people. Some make the
lifting up of the serpent to be a figure of Christ’s
triumph over Satan, when in his cross He made
an open show of the principalities and powers IIe
had spoiled and destroyed, Col. 2: 15.
| 3. "Between the application of their remedy
z Deut. 2:13,14. the brook Zered.
they sought Him. They beg Moses’ prayers for and ours. They looked and lived, and we, if we
them, as conscious of their own unworthiness, and believe, shall not perish; it is by faith that we
Verses 6–9. -
Nothing could in itself be less suited to give relief than this expe-
dient: but it was the Lord's appointment; and by this token the
sufferers must express their entire dependence on IIim, and submis-
sively expect a cure from Him alone.—This forms a very significant.
type of our salvation by Jesus Christ.—The command given to Mo-
ses, to make an image of a serpent, shows that Jorming images is no
violation of the moral law ; unless intended as representations of God :
or worshipped when made, as the Israelites afterwards worshipped
the brazen serpent. (Ex. 20: 4. 2 Kings, 18; 4.)—It is thought
that the sight of a serpent, or the image of one, tends to increase
the malady of him who has been bitten. ‘The sight of Christ cru-
cified, naturally filled his crucifiers only with anguish, when they
beheld Him whom they had pierced, and were convinced He was
their Messiah ; but by the grace of God, became their only salvation
through faith im Him.” Bø. Patrick.—The Jews, in general, allow,
that there was some mystèry in this appointment; but they will not
understand the mystery till they become Christians. ScorT.
(6.) Fiery serpents.] ‘Hanachashim hascraphim.] Onk. Saad. and
Vulg; translate (urentes) burning serpents, by which Bochart under-
stands hydros chersydros, whose bite causes dryness of the skin, and
the greatest heat. The Sept. render, deadly, death-giving snakes.
Probably the cerastes, so called from his horns, keras, [see noºs, ºeli.
49: 17.] called also basilisk, (royal,) which indeed saraph, (in Arab
illustrious for nobility, noble.) may signify. The cerastes seems to
have got this name of royal, from the resemblance of his horns to a
royal diadem. This region is infested with serpents.” Ros ENM.
But, says Dr. A. Clarke, ‘if scrpents, they Were of the praester, or
dipsas species, whose bite, especially that of the former, occasioned
a violent inflammation through the whole body, and a fiery appear:
ance of the countenance." Lugan, describing the bite of the dipsas of
the Lybian desert, says, “ swift flames consume the marrow and
the brain, and the scorched entrails rage with burning pain,” &c.
“Thirsty poisons,” &c. of the priester he says, “a burning praester
gave the deadly wound : and straight, a sudden flame began to
spread, and paint his visage with a glowing red,” &c. but, per-
haps, the agº of this disease of the Israelites, like the cure, was
preternatural.” ED.
Verses 11—15. -
After some more journeys, the Israelites encamped in the borders
of Moab, E. of Canaan : and as the sacred historian was about to
relate the conquest of Sihon and Og, kings of the Amorites, and the
[511]
B. c. 1452.
Several removes of the people.
NUMBERS, XXI.
* on the other side of
Arnon, which is in the
wilderness that cometh
out of the coasts of the
Amorites: for Arnon is
the border of Moab,
between Moab and the
Amorites. ~,
14 Wherefore it is
said b in the book of the
wars of the Lord, *What
he did in the Red Sea,
and in the brooks of Ar-
non ;
15 And at the stream
of the brooks that goeth
down to the dwelling of
• Ar, and flieth upon the
border of Moab.
16 And from thence
they went to "Beer; that
is the well whereof the
LoRD spake unto Moses,
* Gather the people to-
gether and I will give
them water.
17 Then Israel sang
this song, f Spring up, O
well; $ sing ye unto it:
18 The sprinces digged
the well, the nobles of the
people digged it, by the
direction of h the law-
giver, with their staves.
i And from the wilder-
ness they went to Matta-
nah :
19 And from Matta-
Ilah to Nahaliel : and
from Nahaliel to Bamoth:
20 And from Bamoth
in the valley, that is in
the country of Moab,
* to the top of T Pisgah,
which looketh toward
** Jeshimon.
a 14, 22:36. Deut. 2:24. Judg. II:
look unto Jesus. Look unto Me, and be ye
saved. We must be sensible of our wound, and
of our danger by it, receive the record God has
given concerning his Son, and rely on his assur-
ance, that we shall be healed and saved by Him,
if we resign ourselves to his conduct. The brazen
serpent’s being liſted up would not cure, if it was
not looked upon. If any would not look, or slight-
ed this method of cure, and had recourse to mat-
ural medicines, and trusted to them, they justly
perished; so, iſ sinners either despise Christ's
righteousness, or despair of benefit by it, their
wound will be fatal : but whoever looked up to
this healing sign, though from the outinost part
of the camp, and with a weak and weeping eye,
was certainly healed; so whosoever believes in
Christ, though as yet bup weak in faith, shall not
perish. There are weak brethren, for whom
Christ died; and the probable conjecture of some
is, that they carried this brazen serpent along with
them through the rest of their journeys, and set it
up wherever they encamped, and, when they settled
in Canaan, fixed it somewhere within the borders
of the land; for it is not likely they went so far as
this, into the wilderness, to burn incense to it, as is
told, 2 Kings 18:4, Even those that are delivered
from etermal death, the wages of sin, must expect
to feel the smart of it while here in this world;
but, if it be not our own fault, we may have the
brazen serpent to accompany us, to be still looked
up to on all occasions, by bearing about with us
continually the dying of the Lord Jesus.
. 10–20. Here is an account of the several
stages and removes of Israel, till they came into
the plains of Moab, out of which they at length
passed over Jordan into Canaan, as we read in
the beginning of Joshua. Two things especially
are observable in the brief account. -
1. Their wonderful success near the brooks of
Arnon, v. 13–15. They had now compassed
Edom, and come to the border of Moab. It is well
there are more ways than one to Canaan. The
enemies of God’s people may retard their passage,
but cannot prevent their entrance into the promis-
ed rest. Care is taken to let us know that the
Israelites in their march religiously observed the
orders God gave them, to use no hostility against
the Moabites, (Deut. 2: 9.) because they were
the posterity of righteous Lot; therefore they
pitched on the other side of Arnon, (v. 13.) the
side now in possession of the Amorites, one of
the devoted nations, though formerly it had be-
longed to Moab, as appears, v. 26, 27. This care
not to offer violence to the Moabites is pleaded
banks of the Arnon, we are not particularly told,
but are referred to the book of the wars of the
Lords perhaps that which began with the history
of the war with the Amalekites, Ex. 17: 14.
Write it (said God) for a memorial in a book;
to which were added all the other battles of is-
rael, in order; and among the rest, their actions
on the river Arnon, at Vaheb in Suphah, as our
margin reads it, and other places on that river,
Or, it shall be said, (as some read it,) in the
rehearsal,or commemoration of the wars of the
Lord, what He did in the Red Sea, when He
brought Israel out of Egypt, and what He did in
the #. of Arnon, just before He brought
them into Canaan. In every stage of our lives,
may, in every step, we should notice what God has
wrought for us; what He did at such a time, and
in such a place, ought to be distinctly remem-
bered.
2. The wonderful supply God blessed his peo-
ple with at Beer, (v. 16.) they pitched in Oboth,
which signifies bottles, so called, perhaps, be-
cause there they filled their bottles' with water,
which should last them for some time; yet we
do not find that they murmured. Hitherto, when
supplied with water, they asked it in unjust dis-
content, and God gave it in just displeasure: but
here, to encourage them to wait on Him in hum-
ble silence and expectation, (1.) God gave it in
love, v. 16. Before they prayed, God granted,
and prevented them with the blessings of his
goodness. (2.) They received it with joy and
thankfulness, which made the mercy doubly sweet,
v. 17. Then they sang this song of triumph, to
the glory of God, and the encouragement of one
another. As the brazen serpent was a figure of
Christ, liſted up for our cure, so is this well a
figure of the Spirit, poured forth for our comfort,
and from whom flow to us rivers of living
waters. (3.) Whereas, before, the remembrance
of the miracle was perpetuated in the names
given to the places, which signified the people’s
striſe and murmuring, now, it was perpetuated
in a song of praise, which preserved on record
the manner of it, (v. 18.) The princes digged
the well, the 70 elders, probably, by direction
of the lawgiver, i. e. Moses, under God, with
their staves; i. e. with their staves they made
holes in the soft and sandy ground, and God
caused the water miraculously to spring up in the
holes they made.
Observe, [1..] God promised them water, but
they must open the ground to receive it, and give
it vent. God’s favors must be expected in the
#º by Jephthah long afterward, in his remonstrance use of sus, means as lie within our power, but
º against the Ammonites, (Judg. 11:15, &c.) and still the excellency of the power is of God. [2]
c 28. Deut. 2:9,18. Is. 15:1. turned to them for a testimony. What their The nobles were forward to set their hands to
* ...; th. achievements were, now that they pitched on the this work, and we may suppose it was a great
20:8. Ex. 17:6. Is. 12:3. 41:17, 18.
c 43:20. §. John 4:10,14. 737. Heb. Ascend. h JDeut. 5:31. 33:4. Is. 33:22. John Deut. 1:5. º *
39. Rev. 21:6. 22:1, 17. Or, answer. 9. Nell. 3:1,5. I T ; :" 4:12. #; #!. 3:27. 4:49, 34:1.
. . O: 1.7%. . 105:2. 106:12. Is. 2 Chi'. 17:7–9. ell. º. 1 ,t), im. i 33: e r, the nut,
f #iº 2 § 16:17, 18. y | Heb. field. 22:1. 26:63. 33:49,50. ** Or, the wilderness. 23:28.
devices of Balak, king of Moab ; he briefly mentioned the bounda- a precipitous and rocky Valley.’ Ros ENM.
ries which separated their kingdoms.--Arnon (a small rivulet, aris-
ing in the adjacent mountains, and falling into the Dead Sea,) ran
through the wilderness to which the Aniorites had extended, their
dominion, and thus formed one of these boundaries: and as Israel
had passed this brook without molesting the Moabites, (though they
seem to have gone through, or close by, Some part of their country,)
and were encamped in the land of the Amorites ; it appeared that
they had given no provocation to the Moabites or Ammonites. In
stating this subject, Moses referred to a book called ‘The Wars of
JEHow AH, which some suppose to have been extant before this time,
and others to have been written on this occasion, perhaps by an
Israelite : for it can hardly be thought, that an Amorite, or any
idolater, would have used the name of JEHow AH in recording the
successes of Sihom. ... If, however, this was an ancient record, Moses
quoted it, (as Paul did the writings of the heathen poets,) in order to
determine the question by the authority of their own writers. But
if a pious Israelite wrote a history of the transactions which he had
witnessed, or of which he had received an authentic account, he
might naturally call it ‘the wars of Jehovah ; 2 and the previous
conquest of this region, by the Amorites, might be considered by
him, as an interposition of Israel’s God for his people. (26: 30.
JDeut. 32: 8.) And if the history were known to be authentic, it
would suit Moses’ purpose to refer the reader. to it, for ſuller infor-
mation on the subject, which he had briefly mentioned.—As, how-
ever, the point in question, though of importance at that time, had
no direct connection with the grand concerns of religion, this ‘book
of the wars of the Lord ' has long since been lost. Sco TT.
(13.) Armon.] ‘Now called wadi JMudscheb, and it flows through
pyhat he did in the Red Sea, &c. (14) It does not appear how the pas-
sage, as it stands in our translation, could suit the purpose of the sa-
créd'historian. He himself fully recorded the works of JEHow AH;
both at the Red Sea, and in giving Israel the victory over Sihon and
Og, at the brooks of Arnon. But the words rendered, “He did in the
Red Sea,’ are very obscure. In the margin it stands, Kaheb in Suphah,
and seems to mean, ‘What the Amorite, or Sihon, had done to Paheb,
a prince, or place, in a region called Suphalº.’,(Deut. 1 : 1.) Scott.
(14.) See Rosenm. on this necessarily obscure passage. º ED.
(15.) The stream of the brooks.] ‘Lit. the effusion, flowing ; the
phrase designates the lower plains, [level “bottoms,”] into which
the torrents from the mountains are carried... So Deut. 3: 17. 4; 49.
[where the orig. word here; (Ashdoth) is left in the transl.] Lieth
ipon.] I. e. touches, glides by the border, &c., J. D. JMichaelis trans-
lates, “the declivity of those valleys slants down toward Ar, and
ºuches the Moabitic border,” and thinks the verse added by Moses.
Rose NM.
Yº... 17. f fir il. i meabl
º where there is a substratum of firm Soil, impermeable
...sº ºr which is the shifting sand of the desert, the water
sinks through the sand, is stopped by the hard soil, and is obtained
by sinking holes through the sand to the reservoir beneath. Shaw
§§scribes"similar bibulous sands, and Rosenm: explains this by ref-
erence to his description. At a certain place between Rosetta and
Alexandria, in Egypt, water is found in the sand, and taken from the
{... maāé by the camels: so that the thrusting in ºf a staff would
procure water, as Henry suggests above ; but Dr. A. Clarke transl.
#searched out' instead of ‘digged.’ Ep.
[512
B. C. 1452.
t # -
Sihom overthrown.
NUMBERS, XXI.
21." And Israel sent
messengers unto Sihon
king of the Amorites,
Šaying,
22 Let me pass through
thy land: we will not
turn into the fields, or
into the vineyards; we
will not drink of the
waters of the well; but
we will go along by the
king's high-way, until we
be past thy borders.
23 And m Sihon would
not suffer Israel to pass
through his borders; but
Sihon gathered all his
people together, and
werit out against Israel
into the wilderness: and
he came to "Jahaz, and
fought against Israel:
24 And • Israel smote
him with the edge of the
sword, and possessed his
land from P Arnon unto
Jabbok; even unto the
children of Ammon: for
the border of the chil-
dren of Aminon was
Strong.
25 And Israel took all
these cities: and Israel
4 dwelt in all the cities of
the Amorites, in Hesh-
bon, and in all the * vil-
lages thereof.
26 For Heshbon was
the city of Sihon the
king of the Amorites,
who had fought against
the former king of Moab,
and taken all his land out
of his hand, even unto
Arnon.
27 Wherefore they
that speak in proverbs
Say, Come into Heshbon,
let the city of Sihon be
built and prepared;
28 For there is t a
fire gone out of Hesh-
The kingdoms at this time
between the country of Moab
confirmation to them in their offices, and a great
comfort to the people, that they were made use
of by the divine power, as instruments. By this it
appeared that the spirit of Moses, who must short-
ly die, rested in some measure on them.
W. 21–35. This account of the victories over
Sihon and Og, must be distinctly considered,
because long afterward they are distinctly cele-
brated, as instances of everlasting mercy; Ps.
136; 19, 20.
I. Israel sent a peaceable message to Sihon
king of the Amorites, (v. 21.) but received an
unpeaceable return. Sihon went out against
Israel in the wilderness, out of his own borders,
without provocation, (v. 23.) and so ran himself
on his own ruin. Jephthah intimates, he was
prompted by his politics to do this; (Judg. 11:
20.) but his politics deceived him, for Moses
says, God hardened his spirit, and made his
heart obstinate, that He might deliver him
into the hand of Israel. The enemies of God’s
church are often infatuated in the very counsels
they think most wisely taken. Sihon’s ariny was
routed, and not only so, but all his country came
into possession of Israel, v.24, 25.
This seizure is justified, 1. Against the Amo-
rites themselves, for they were the aggressors,
and yet, perhaps, that would not have been suffi-
cient to entitle Israel to their land, but God
Himself, the King of nations, the Lord of the
whole earth, had given them a grant of it, Gen.
15: 16. Jephthah insists on this grant as their
title, Judg. 11: 23, 24. The victory over the
Amorites put them in possession, and the promise
having given them a right, by virtue of that, they
kept possession.
2. Against the Moabites, the former proprie-
tors; if they should lay claim to this country, and
signed in due time for Israel, it is beforehand
put into the hand of the Ainorites, who little think
they have it but as trustees, till Israel comes of
age, and then must surrender it. We understand
not the vast reaches of Providence; He set the
bounds of the people, according to the number
of the children of Israel, Deut. 32: 8. All
that land which God intended for his chosen peo-
ple, He put into the possession of the devoted
nations, that were to be driven out. (2.) For
proof of the allegation, he refers to the authentic
records of the country, for so their proverbs, or
songs, were, one of which he quotes, (v. 27–30.)
which sufficiently proves, [1..] That such and
such places here named, though they had been in
the possession of the Moabites, were by right of
war become the dominion of Sihon king of the
Amorites. Heshbon is become his city, and he
obtained such a quiet possession of it, that it was
built and prepared for him, (v. 27.) and the
country of Dibon and Nophah was likewise sub-
dued, and annexed to the kingdom of the Amo-
rites, v. 30. [2.] That the Moabites were utterly
disabled ever tá regain the possession. Even Ar
of Moab, though not taken or attempted by Sihom,
but still remaining the metropolis of Moab, yet
was so wasted by this loss, that it would never
be able to make head, v. 28. The Moabites
were undone, and even Chemosh their god had
given them up as unable to rescue them out of the
hands of Sihon, v. 29. By all this it appears,
the Moabites’ claim to this country was barred
for ever. There may be a further reason for in-
serting this Amonite poem, namely, to slow that
the ti iumphing of the wicked is short. It is very
probable that the same Sihon king of the Amo-
rites, who had got this country fºom the Moabites.
now lost it to the Israelites; for though it is said
plead that God Himself had provided that none to be taken from a former king of Moab, (v. 26.)
of their land should be given to Israel for a yet not by a former king of the Ainorites; and
possession, (Deut. 2: 9.) Moses here ſurnishes then it shows how sometimes justice makes men
posterity with a leply to their plea, and Jephthah
uses it against the Amorites 260 years after, when
Israel’s title was questioned. (1.) The justifi-
cation itself is, that the Israelites did not take
it of the Moabites, who had before lost it to the
Amorites, and were constrained to give up their
from the Amorites, they were under no obligation
to see the loss of that which they got by violence,
and were puffed up with the gain of. They are
eralted but for a little while, Job 24. 24.
II. Og, king of Bashan, instead of being warn-
ed by the fate of his neighbors to make peace, is
instigated by it to inake war with Israci, which
pretensions to it; and when Israel had taken it
proves in like manner his destruction. 1. IHis
countly was very rich and pleasant; Bashan was
to restore it to the Moabites, whose title was famous for the best timber, (witness the oaks of
long since extinguished. This country being de-i Bashan,) and the best breed of cattle, witness
bon, a flame from the
city of Sihon : it hath
consumed "Ar of Moab,
and the lords of the high
places of Arnon.
29 Woe to thee, Moab 19–21
thou art undone, "O peo- "jº ſtºo.
king of the Amorites.
I ºilº. Deut 2.25,28. Judg. 11
m fieut 230–32. 29.7.8
Is. 15:4. Jer. 48 34.
ple of Chemosh: he hath *śi-s,
Verses 21–25.
governed by Sihon and Og, and lying
on the S. or S. W. and that of Ammon
(27.) They that speak un proverbs.]
kinds of songs, whether prophetic, triumphal, funereal, or Invective,
(23:24. Ps. 49:
• 4- 8. Judg l l 21–23. Neh. 9 2.2 Ps.
given his sons that escap- #5 tº si j ‘’
ed, and his daughters, ; ; ;-º, ºut 3.1%
& - sº - q 31. 32.33–42. + ut 2 12
into captivity unto Sihon º!... is 154 is sº ºr
2 34, 15
* Heb. daughters. Ez. 1646,49,53
s 14. I-. 144. Hab. 26.
t Judg. 920. Is. 10 16. Jer. 48 45,46
Am. I 4,7,10, 12, 14. 2 2,5.
u See on 15 —Deut. 29, 18. Is 15 1.
v Judg 11 24. 1 Kings 11 7,33. 2
Kings 23 13. Jer. 487, 13,46. 1 Col.
,9.
• * x
cut, 2 31–37.
13 8–10 24. 8.4
* Heb. .]10shlum, Poets; for all
5. Is. 14 : 4. Hab. 2: 6.) are called Jºſe shalun, on ac-
on the N. E., and bounded by the river Jordan on the W., were in-
cluded in the grant made to Ábraham; and so indeed was the whole
region as far as the Euphrates: yet the Israelites did not expect at
this time to possess it; but to pass through, that they might directly
invade the country situated between Jordán and the Mediterranea;
Sea. We find, however, that the Lord, while He forbade them to as:
sault the Edomites, Moabites, and Ammonites, assured them that He
would give them the country of Sihon and Og. (Deut. 2: 24. 3: 2.)—
And the obedience of Israel, under the conduct of Moses, shows that
neither revenge, ambition, avarice, nor carnal policy, but the com-
mand, of God, directed them with whom to wage war.’ (20: 14–21.)
The Amorites were descended from Ham by Canaan; but the Moab.
ites and Ammonites were the posterity of Lot, Abraham’s nephew.
(Gen. 10: 15–17. 19: 37, 38.)—The strength of the border of Am.
mon was the reason why the Amorites had not seized on that coun-
try also, Scott.
(25.) Heshbon.]. “Now, Esbon, (Euseb. and Jer.) an Arab city, in the
mountains opposite Jericho; in Abulfeda’s time the metropoſis of the
province of Balka: “small, situated in a valley, filled with trees and
mills, gardens and fields.” ” Rose NM.
Verses 26–30.
Proverbs (27)) or parables, short, emphatical, figurative, Sublime, or
elegant, sentences, sung among the Amorites, though perhaps not
committed to writing.—It is supposed, that Sihon was the common
name of the kings of this district, as Pharaoh of the Egyptian mon:
ºrgºs.; and that some preceding king obtained these victories, and
took these countries from a former king of Moab.-Chemosh was the
principal idol of the Moabites. (M. R. v.) Scott,
O. T. VOL. I. 65
count of their figurative character, from mashal, he compa, ed, assimila-
wit.” Rosenm. who thinks it more congruous to the context to take this
for a triumphal song of the Israelites, than of the Canaanites. But
Rennwott divides the poem thus : *
Part I. records with bitter irony the late insults of Sihon and his
subjects over the Moabites, “Come ye to Heshbon, let it be rebuilt :
The city of Sihon, let it be established, (v. 28.) For from Heshbon the
fire went out. And a flame from the city of Sihon : . It haſh consum-
ed the city of Moab, with the lords of the heights of Arnon.”
Part II. expresses the compassion of the Israelites for the Moabites,
with a bitter sarcasm against their god Chemosh: who had abandoned
and could not rescue them. v. 29. “Alas for thee, O Moab Thou
hast perished, O people of Chenosh ' He hath, given up his fugitive
sons and his daughters into captivity, To the king of the Amorites,
Slhon.”
Part III. sets forth the revenge taken by Islael on the whole coun-
try of Sihon, from Heshbon to Dibon, and from N9phah even to Me-
debah. See [s. 15: 1, 2. v. 30. “But on them have we liſted de-
struction, From Heshbon even to Dibon: We have destroyed eVen to
Nophah, The fire did reach to Medebah.” See Clarke. T hese way-
songs and bards were common to all mations. Ed.
(28.) A fire.j Alīuding perhaps to the setting fire of the cities by
those who took them—whether Amorites, or Islaelites. So Rººm.
D .
(29.) Chemosh.] ‘ Some think this the same With the Greek Co-
mos, the god of feasting, (guzzling) drinking, and all lasclviousness
and wantonness. Others, think the word the same with kemus,
the Arab, for lice , and that it was the image of one made with
[513]
B. C. 1452.
• Og of Bashan smitten.
NUMBERS, XXII.
30 We - have shot at
them: Heshbon is per-
ished even unto y Dibon,
and we have laid them
waste even unto Nophah,
which reachelh unto Me-
deba.
31 Thus 2 Israel dwelt
in the land of the Amo-
rites.
[Practical Observations.]
32 And Moses sent to
spy out , " Jaazer, and
they took the villages
thereof, and drove out the
Amorites that were there.
33 || And b they turn-
ed, and went up by the
way of “Bashan ; and
a Og the king of Bashan
went out against them,
he and all his people, to
the battle at Edrei.
34 And the Lord said
unto Moses, * Fear him
not : " for I have deliver-
ed him into thy hand,
and all his people, and
his land; and thou shalt
do to him $ as thou didst
unto Sihon king of the
Amorites, which dwelt at
Heshbon.
35 So they h smote
him, and his sons, and all
his people, until there
was none left him alive :
and they possessed his
land.
CHAP. XXII.
Israel encamps in the plains of Moab,
1. Balak king of Moab sends for Ba-
laan to curse the people, 2–7. He,
forbidden by the Lord, refuses to go,
m a second message he ex-
to ts permission, and goes, 15–21.
the bulls and kine of Bashan, and the lambs and
rams of that country, celebrated, Deut. 32: 14.
Wicked men do their utmost to secure themselves
and their possessions against the judgments of
God, but all in vain, when their day comes, on
which they must fall. 2. God bids Israel not to
fear this threatening force, and promises a com-
plete victory, ‘ I have delivered him into thy
hand, (v. 34.) the thing is as good as done al-
ready, it is all thine own, enter and take posses.
sion.” Giants are but worms before God’s power.
3. Israel routs the enemy’s army, and gains his
country, which afterward was part of the imber-
Itance of the two tribes and a half, first seated on
the other side Jordan. God gave Israel these
successes, while Moses was yet with them, both
for his comfort, that he might see the beginning
of that glorious work, which he must not live to
see finished; and for the encouragement of the
people, in the war of Canaan under Joshua.
CHAP. XXII. At this chapter begins the fa-
mous story of Balak and Balaam, their attempt to
curse Israel, and the baffling of it; God’s people
are long afterward bid to remember what Balak
the king of Moab consulted, and what Balaam
the son of Beor answered him, that they might
know the righteousness of the Lord.
V. 1–14. The children of Israel have at length
finished their wanderings in the wilderness, out
of which they went up, (ch. 21: 18.) and are
now encamped in the plains of Moab near Jor-
dan, where they continue till they pass Jordan
under Joshua.
Here is the fright the Moabites were in, v.
2—4. They needed not to fear any harm from
Israel, if they knew (as probably Moses let them
know) the orders God had given them, not to use
any hostility against the Moabites, Deut. 2: 9.
But if notified of this, they were jealous it was
but a sham, to make them secure, that they might
be the more easily conquered. Thus it is com-
mon for those that design mischief, to pretendº
mischief is designed them. They hear of their
triumphs, (v. 2.) They observe their multitudes,
(v. 3.) and hence infer how easily and speedily
ND a the children of 48:18,22.
they would devour all about them, (v. 4.) if some
speedy and effectual course were not taken to stop
their progress; if the kingdom of Moab fall, the
republic of Midian cannot stand long. They
might have made a good use of the advances of .
Israel, and their successes against the Amorites;
they had reason to rejoice, and give God and Is-
rael thanks for freeing them from the threatening
power of Sihon, who had taken from them part .
of their country, and was likely to overrun the
rest: they had reason likewise to court Israel’s
friendship, and to come in to their assistance;
but, having forsaken the religion of their father
Lot, and being sunk into idolatry, they hated the
people of the God of Abraham, and were justly
infatuated in their counsels, and given up to dis-
tress. -
II. The project of the king of Moab to get
Israel cursed, i. e. to sét God against them,
who, he perceived, hitherto fought for them. He
trusted more to his arts than arms, and had a
notion, that if he could but get some prophet or
other, with his powerful charms, to imprecate
evil on them, and to pronounce a blessing on him-
self and his forces, he should be able to deal with
them. So he made court to Balaam. This fa-
mous conjurer lived a great way off, in that
country whence Abraham came, and where Laban
lived; there were probably many pretenders to
divination nearer home, yet mone had so great a
reputation to success as Balaam; and Balak will
employ the best he can hear of, though he send a
great way, so much is his heart on this project.
And, to gain him, 1. He makes him his friend;
complaining to him, as a confidant, of his danger
from the numbers and neighborhood of Israel, v.
5. 2. In effect, he makes him his god, by the
great power he attributes to his word, v. 6.
Bp. Patrick inclines to think, with many Jewish
writers, that Balaam had been a great prophet,
who, for the accomplishment of his predictions,
and the answers of his prayers, both for good and
evil, had been looked upon justly as a man of
great interest with God; but that, growing proud
and covetous, God departed from him, and then,
to support his sinking credit, he betook himself
f Deut. 3:3. 7:24.
11:30. 1 Sam. 23:4.
Israel, set forward,
and pitched in the plains
of Moab, " on this side
z 32:33–42. Deut. 3:16,17. Josh. 12:
1–6. 13:8–32.
a 32:1,35. Is. 16:8,9. Jer. 48:32. Ja-
2: 67*.
b Deut. 3:1–6. 29:7. Josh. 13:12.
Kings 20:13,28. 2 Kings 3:18.
24.25
§§§ 38–17. 29.8. Josh. 124–5.
Ps. 135:11,12. 136:17–21. Rom. 8:
Jordan by Jericho.
x Gen. 49:23. 2 Sam. 11:24. Ps. 18:
14.
y 32:34. Josh. 13:17. Is. 15:2,9. Jer.
An angel opposes him, and he is re-
buked by his ass, whose mouth God
opens; he beholds the angel, and ob-
tains leave to proceed, 22–35. Balak
meets him, and sacriſices, 36–41.
PRACTICAL OBSERVATIONS.
V. 6–31. The Lord knows how to over-rule, not only the bite
of poisonous serpents, but the persecutions of wicked men, and
the temptations of the devil, for the good of those whom He loves:
and our prayers are often most desirably answered, when the let-
ter of the request is not granted. (2 Cor. 12: 7–10.)—The
Lord can relieve us ſtom our dangers and distresses, by the means
which we should deem most unpromising; of which He hath giv-
en proof in redeeming so many souls from hell, from Satan, and
sin, and bringing them to holiness and eternal life, by the mani-
ſestation of his Son in the likeness of sinful ſlesh, by his agoni-
zing and accursed death upon the tree, and by the preaching of
astrologic art, to extirpate lice. So the Acaronites worshipped baal
zebul, the fly god. Others think it means the sun, comp, kemos (?) to
be swift—to hastem. Hackmann thinks it means a strong war god, as
Mars: for the Arab. also means strenuousness, &c. The Hebrews
Ilave a tradition that it was a black stone, a Moabitic idol : and Hack-
mann thinks the very one now in the temple of Mecca, adored by the
ancient Arabs. But I rather think it is from the Arab. kamoos, hor-
rid, austere, and a name for some cruel, terrible deity. The Moabites
are called the sons of Chemosh, as the Hebrews are called sº of God.”
- OS E N M .
(30.) Dibon.] ‘A large city near Arnon, which came into posses-
Bion of the tribe of Gad. Jerome. Its ruins are situated on the plain
of Arnon, to the N. Heshbon.] To this day an Arab city, retaining
its ancient name, Heshbon. Jerome. JMedeba.] Burckhardt describes
the ruined city Madba.” ID.
Verse 32.
Jaazer.] -
dan, the boundary of the tribe of Gad, extending to Aroer which
looks even to Rabba. It was separated to the Levites, and is 15
miles from Heshbon; a great stream springing from it, flows into the
Jordan. Jerome.” -
• At the tenth stone W. from Philadelphia, beyond Jor-
c Deut. 32:14. Ps, 22:12. 68:15. Is. 37. -
:9, Ez. 27:6. 39:18. Am. 4:1. a 21:20. 33:48–50. 36:13. Deut. 34:
d 32:33. Deut. 1:4. 3:1, 4:47. 29:7 1,8.
Josh. 9:10. 12:4. 13:30. b 32:19. 34:15. Deut. 1:5. 3:8. Josh.
c 14:9. Deut, 3:2,11. 20:3, 31:6 3:16. *
Josh. 10:8,25. Is. 41:13.
the despised doctrine of a crucified Savior. . But alas! few feel
their néed of Christ to preserve them from perishing; and º
He still proclaims, ‘Look unto me, and be saved; most men die
in their sins, even where they have the Bible in their hands, and
Christ in the Gospel evidently set forth as crucified among them!
But how will they escape, who, through pride and love of sin,
reject this simple method of cure, or prefer their own inventions
to this suitable and divine salvation? or who, perverting, the
doctrine, presume that their iniquities are pardoned, while their
covetousness, pride, anger, ambition, lust, or evil tempers betray
the venom of the old serpent to be in full force within"
Verse 33. -
Bashan.] ‘ Batanea ; a region beyond Jordan, between the Jabbok
and the Arnon, excellent for pasturage; whence its name, which imeans
a level and fertile soil. The N. part of Bashan is nº called Hauran,
Ez. 47: 16. [Note, Josh. 13: 8–12.) The res' of it included tracts
ºw called Béiad Îrbad, Bejad Beni Obeid and Psehoº: #:
Now Adara, a remarkable Arab city, ºf the 24th stone º º Iſa,
Jerome. Abulfeda says 24 Arab miles from Damascus, i. e. 63. º:
man miles, whence, says JMichaelis, Moses must have gone farther
N. than is generally supposed. The ruins of this city, called Dra,
e º Rose NM.
xist.”
still e Verse 35.
& Q , og were conquered, A. M. 2553; of the life of Moses,
lº. 5.º: 40. It ‘. now 26 generations from the creation;
... from Adam to Moses; and accordingly, Ps. 136 rehearses the dura-
bleness of God’s mercy 26 times over, beginning at the creation, and
ending in the conquest over Sihon and Og. The numerals of the
name jehovah amount to the sum ºf 36.’ LIGHTFoot.
- TES.
... xxrr. V. J. Plains of Moab.] , ‘I, e. which the Amorites
lºft from Moab; for the Moabites held the mountains, as ap-
[514]
./
B. U, 1452.
Balak’s first message to Balaam
NUMBERS, XXII.
2 And • Balak the son to diabolical arts.
[Comp. note on p. 15, In- |messengers, their answer immediately, that he
of Zippor saw all that trod.] He is called a prophet, (2 Pet. 2: 16.) | never would curse a people whom God had bless.
Israel had done to the because he had been one, or, perhaps, he had ed; but he lodges the messengers, and takes a
Amorites.
raised his reputation from the first by his magic- night’s time to consider what he should do, and
al charms, as Simon Magus, who bewitched the to receive instructions from God, v. 8. When
3 And d Moab was people so far, that he was called The great we enter into a parley with temptations, we are
sore afraid of the people, power of God. Curses pronounced by God’s in great danger of being overcome by them, i.
because they were many; prophets, in the name of the Lord, have wonder- the night God comes to him, probably in a dream,
and Moab was distressed ful effects, as Noah’s, Gen. 9; 25. Elisha’s, 2 and inquires what business those strangers had
because of the children Kings 2: 24. But the curse causeless shall not with him; God knows it, but will know it from
of Israel. David by his gods.
come; no more than Goliath's, when he cursed him. Balaam tells their errand; (v. 9–11.)
Let us desire to have the and God thereupon charges him not to go with
4 And Moab said unto prayers of God’s ministers and people for us, them, nor attempt to curse that blessed people, v.
the “elders of Midian, and dread having them against us, for they are 12. , Thus God sometimes, for the preservation
* Now shall this compa- greatly regarded by Him who blesseth indeed, of his people, was pleased to speak to bad men, as
ny lick up all that are and curseth indeed. But Balak cannot rely on to Abimelech, (Gen. 20: 3.) and to Laban, Gen.
round about us, as the ox these compliments to prevail with Balaam, the 31: 24. And we read of some that were workers
licketh up the grass of
the field. & And Balak
the son of Zippor was pe. 2: 15.
king of the Moabites at
that time.
III. The restraint God lays on Balaam. It is
very probable, Balaam, being a curious, inquisi- not only fruitless, but perilous, for it was part of
main inducement is yet behind, (v. 7.) they took ! of iniquity, and yet in Christ’s name prophesied,
the rewards of divination in their hand, the and did many wondrous works. Balaam is
wages of unrighteousness, which he loved. 2
charged not only not to go to Balak, but not to offer
to curse this people, even at a distance; and the
reason is, they are blessed: the attempt would be
5 He h sent messen- tive man, was no stranger to Israel’s case and the blessing of Abraham, I will curse him that
gers therefore unto Ba-
laam the son of Beor, to
i Pethor, which is by the
river of the land of the
6 Come now there-
fore, I pray thee, * curse
character, but had heard that God was with them curseth thee.
of a truth; so that he ought to have given the in the wilderness, yet He will not suffer their
Israel had often provoked God
f 24 17 Jør. 48 33.
g 2 Judg li 25.
h Dent. 234. Josh. 13.22. 249. Neh.
13.2 Mic 6 5. 2 Pet. 2 15,16. son
of Bosor. Jude 11.
whom thou blessest is
blessed, and he whom
thou cursest is cursed.
children of his people, to
call him, saying, Behold,
there is a people come
out from Egypt: behold,
they cover the *face of
me this people, for they
are too mighty for me:
peradventure I shall pre-
vail, that we may smite
them, and that I may
7 And the elders of
Moab, and the elders of
1 23:7 Do it. 23.4
J ºn. 13 16. Ex. 1 7–10. Ps. 105:
drive them out of the
land : for "I wot that he
the earth, and they abide
over against me.
- - - - * Heb. rye.
Midian, departed with # 37.8. 24.9. Gen. 12 3.27 29.
Deut. 23 4. Josh. 24.9. l Saro. 17:
c 21 3,20–35. 43 Neh 13 2. Ps 109 17 18
d Ex. 15.15. Deut. 2.25. Josh. 2:10, 1 1 Kings 22 6,8,13. Pe. 10928. Prov.
11,24. 9.24. Ps. 53-5. I. 235 26 2. Is 47 l. 2, 13. Ez 13 6. Acts
e 7. 25 15–18. 31:8. Josh. 1321. 8 9,10. 1615.
pears from what follows. The Moabitic donnnnon was in that re-
gion called in the N. T. Peraea, (i. e. the beyond country; beyond Jor-
dan), now Balka.” Ros ENM.
Verse 2.
“There is a great dispute whether Balaam was a true prophet, spite
of his vices. Jos., Tertulluan, Drusius, Bonfrere, Deylung, JHich., Do-
matus, Herder, and Lessius, do not consider Balaam as so impious as
others describe him. Bonfrere, Budd, Deyling and JMich. grant he was
impious, but that that does not hinder his being a true prophet. Tin-
dal, Damm, and Jerusalem, contend that he was an impostor, and that
the whole story is taken by Moses from the Moabitic annals. As to
the ass’s speaking, there are also different opinions : most of the an-
cients believe he really uttered human words, and so Le Clerc, Dey-
ling, Herder, and Domatus. Others think, God would not have per-
formed a miracle for a matter of so little consequence, and one never
repeated, and so consider it a vision of Balaam. Thus, after JMai-
nonides, Mich. and Dathe. Lessius thinks the whole narrative, after
that ancient mode of speaking, means nothing more, than that the ass
was disturbed by supernatural terror, and Balaam had those thoughts.
So, nearly, Justus, and Hezelwus, who also think the story is poetic,
from a song of Balaam, so that it is to be interpreted by the same
laws, as poetry is: comp. Homº [But see Scott below, on v. 5.] Id.
erse 4.
The Moabites were descended from Lot; the Midlanites from
Abraham by Keturah. (Gen. 19:37.25: 2.) They lived near to:
gethel, and were united in interest ; as were also the Ishmaelites,
and Edomites, and Ammonites: but they were all enemies to Israel,
§cept that part of the Midianites, which was connected with Jethro,
Moses’ father-in-law.—The persons here called : elders,” seem to be
elsewhere called princes, and even kings, according to the language
of those times. (M. R. e. scºrt.”
JMidian.] ‘Not that mentioned Gen. 25: 1. Ex. 3: 1. which was
upon the E. of the Red Sea, at the entrance of Arabia Felix; but one
near the land of the Moabites, close by Arnon and Areopolis; its ru-
ins alone are to be seen. It is mentioned Gen. 36:35, where it ap-
pears that Moab and Midian wº them enemies.” Rose NM.
- erse 5.
It is the general opinion of expositors, that Balaam was first a pro-
phet, (and as some think a good man,) and that afterwards he degen-
erated and became a soothsayer; yet this is exceedingly improbable
and unparalleled in Scripture. Had he been first a prophet, and then
turned aside to use magical arts for the sake of gain, he would SC3rce-
ly have “sought for enchantments,” when he went for the express
purpose of meeting the Lord, whatever he did at other times.”ft is
not intimated, that any prophecies were spoken by him, except those
contained in this history, which certainly are sufficient to entitle him.
to the name of Balaam the prophet.” His boasting likewise con-
Sºng, his eyes being opened, and his seeing the visions of the ºil
mighty,” seems especially to relate to the events here recorded. It
appears therefore more probable, that he was originally a iii.r, j
*giºn 9f great renown; but having acquired some knowie.’”
the true God, perhaps by hearing of the wonderful works performed
by Moses in his name, he endeavored to render this ºwj. sub-
sººn tº his interested and ambitious purposes, by pººj; him-
self *Pºphéof Jºhoyah, and uttering divinations as jº
from Him. Thus the exorcists, 9bserving how efficacious the name
of ºus proved in the mouth of the apostle, attempted to cast out
ſº adjuring them by Jesus whom pati preached :” (Acts 19:
–20) and thus Simon Magus, finding theºl. of Éiº.
much superior to the effects of his magic, embraced Christianity ; and
afterwards offered Peter money to confer on him the same power
which he exercised, doubtless intending to enrich or aggrandize him-
self by it. (JVotes, Acts 8: 9–24.) On this supposition, Balaam’s use
of Incantations, even in seeking JEHow AH, was the natural effect of
the association of his old practices with his new pretensions. It is
not certain, whether the Lord had ever spoken to him or by him be-
fore this event, though probably He had ; but He certainly did after-
wards: yet there is abundant proof that he lived and died a wicked
man, and an enemy to God and his people. (31: 8. Deut. 23: 3—5.
JMuc. 6: 3–5 2 Pet. 2: 15, 16. Jude 11—13. Rev. 2: 14–16.) This,
however, as is evident from the Scriptures, has by no means been a
singular case. (JMatt. 7: 21—23. 1 Cor. 13: 1–3.)—Balaam dwelt in
or near Mesopotamia, by the Euphrates, the renowned river of the
inhabitants of those countries. But his reputation had reached so
far, and he was so celebrated, that he was sent for, as it appears, in
consequence of the counsel given to Moab by the elders of Midian ;
being the only person who was able to contend with Moses, the pro-
phet of Israel. For we may suppose, that they ascribed to the supe-
lior skill of Moses in some unknown arts, all that power by which,
notwithstanding Pharaoh’s determined opposition, Israel had been
brought out of Egypt, had subsisted for so many years in the wilder-
ness, and had obtained their late victo: 1es over the Amonies.
SCOTT.
Pethor.] ‘ A city of Mesopotamia. Jer.” . [If the name was Egyp-
tian, it would mean beloved by or devoted to Horus or Khons, who
forms, with Osiris or Ammon-ra, his father, and Isis or JMouth, his mo-
ther, the Egyptian Triad, symbolized by a right angled triangle, (cut,
note, Ex. 1: 8.) whose sides have the leiation to each other of the
numbers 5, 4 and 3, whose various properties occupied the mystics
of that age, and the genius of Pythagoras afterward. The Chinese
philosopher, Laow-keun or Laow-tsze, (contemporary with Confucius)
says reason produced one, one produced two, two produced three,
three produced all things.” Gutzlaff also says, that we meet in his
work, the Taou-tih-king, still extant. ‘the vestiges of adulterated
truth, the Trinity, Logos, immortality, &c.’ These hºs are thrown
out to be compared with note m. Intród, on Balaam’s character, and
help to form some opinion on that much disputed point. Let the reader
also compare such vagaries with Moses’ account of the creation, and
decide for the truth : TED.] Of his people..] : Heb. Allº!: 14 M.S. of
Kennicott and 2 of De Rossi, with the Sam. Vºlg. and Syr. read amun
[whence Dr. A. Clarke, with Houbigant and Kennicott, translates of
Jimmon, comparing Deut. 23: 4.] But that amat found in by far the
greater’number of Jewish MSS. is right, the situation of the places
teaches." For it is evident, that the Ammonites now Ise bordered
2 ” here, comp. Gen. 2: 14. 15: 18. Josh.
on the Euphrates, [“the river.” hº -
24; 2, 15.] Besides, at 23: 7. It is expressly said, that Balaam was
called from Mesopotamia.” Rose NM.
Verse 6.
It has been shown by learned men, that many of the heathen na-
tions thus solemnly cursed their enemies in the name of their gºds,
and devoted them to destruction. before they declared war against
them. (1 Sam. 17: 43.) And it is not impossible, that the sentence
denounced by the Lord against the nations of Canaan, whom He d;
voted to destruction, and employed Israel to extirpate, and Israel’s
vow concerning the cities of Arad, might suggest to the Moabites and
Midianites the idea of engaging Balaam º º similar manner to devote
the Israelites; and that the customs of other nations, in this respect,
were derived from the traditionary report of these events. Sco TT.
[515]
B. C. 1452.
Second message to Balaam.
NUMBERs, xxii.
the "rewards of divina-
tion in their hand: and
they came unto Balaam,
and spake unto him the
words of Balak.
[Practical Observations.]
8 And he said unto
thern, Lodge here "this
night, and I will bring
you word again, as the
LoRD shall speak unto
me. And the princes of
Moab abode with Ba-
laam.
9 And 9 God came un-
to Balaam, and said,
P What men are these
with theo P
10 And Balaam said
unto God, 9 Balak the
son of Zippor, king of
Moab, hath sent unto
me, saying,
11 Behold, there is a
people come out of
Egypt, which covereth
the face of the earth :
come now, curse me
them ; peradventure I
shall º be able to over-
come them, and drive
them out.
12 And God said unto
Balaam, "Thou shalt not
go with them: ; thou
shalt not curse the peo-
ple: ' for they are bless-
ed.
13 And Balaam rose
up in the morning, and
said unto the princes of
Balak, Get you into your
land : for w the Lo RD re-
fuseth to give me leave
to go with you.
14 And the princes of
Moab rose up, and they
went unto Balak, and
said, “Balaam refuseth
to come with us.
15 || And Balak sent
yet again y princes, more,
, 13.
enemies to curse them, for He rewards them not request was very urgent; ‘Let nothing, I pray
according to their iniquities.
The blessedness thee, hinder thee, (v. 16.) mo, not God, or con-
of those whose sin is covered comes with them,' science, or any fear either of sin or shame.’ 3.
| The proffers were high; nay, he gives him a blank,
Rom. 4: 6, 7.
IV. The messengers’ return. 1. Balaam is not
faithful in returning God’s answer to them, v.
He does not tell them, Israel was a blessed
|
|
people, and must by no means be cursed; but he,
in effect, desires them to give his humble service
to Balak, and let him know he applauded his
project, and would have been very glad to gratify
him, but that truly he has the character of a
prophet, and must not go without leave from
God, which be has not yet obtained, and there-
fore, for the present, must be excused. Note,
Those are a fair, mark for Satan’s temptation
that speak diminishingly of divine prohibitions, as
if they amounted to no more than the denial of a
permission, and as if to go against God’s law
were only to go without his leave. 2. The
messengers are not faithful in returning Balaam’s
answer to Balak; all they say, is, Balaam re-
fuseth to come with ws; (v. 14.) intimating
that he only wanted more courtship, and higher
proffers: they are not willing Balak should know
that God had signified his disallowance of the
attempt. Thus are great men wretchedly abused
by the flatteries of those about them, who do all
they can to prevent their seeing their own ſaults
and follies. -
V. 15–21. We have here a second embassy
to Balaam. The enemies of the church are rest-
less and unwearied in their attempts; but He that
sits in heaven laughs at them. Observe, -
I. The temptation. Balak contrived to make
this assault more vigorous than the former. Prob-
ably he sent double money; but, beside that, now
he laid a bait not only for his covetousness, but
for his pride and ambition. How earnestly should
we beg of God daily to mortify these two affections
in us! Those that know how to look with a hol
contempt on worldly wealth and preferment, º
find it not so hard a matter, as most men do, to
keep a good conscience. See how artſully Balak
managed the temptation. 1. The messengers were
more, and more honorable, v. 15. Perhaps Ba-
laam had thought himself slighted in the fewness
and meanness of the former messengers. 2. The
and more honorable than mote thee
and he shall write his own terms, I will do
whatsoever thow sayest,’ v. 17. Thus sinners
stick at no pains, spare no cost, and care not
how low they stoop, to gratify either their luxury,
or their malice; shall we then be stiff and strait-
handed in our compliance with the laws of virtue?
God forbid. - -
II. Balaam’s seeming resistance, but real
yielding to this temptation. We may here dis-
cern in Balaam a struggle between his convic-
tions and his corruptions. 1. His convictions
charged him to adhere to the command of God,
and he spoke their language, nor could any man
have said better, v. 18. See how honorably he
speaks of God, He is Jehovah, my God. Note,
Many call God theirs that are not his, not truly
because not only his; they swear by the Lord
and by Malcham. He speaks of the word of
God, as one resolved to stick to it, and of the
wealth of this world, as if gold and silver were
nothing to him in comparison with the favor of
God; yet, at the same time, the Searcher of
hearts lºw that he loved the wages of unrigh-
teousness. Note, It is an easy thing for bad men
to speak very good words, and with their mouth
to make a show of piety. There is no judging
of men by their words, God knows the heart.
2. His corruptions at the same time strongly in-
clined him to go contrary to the command. He
seemed to refuse the temptation, v. 18. yet ex-
pressed no abhorrence of it, as Christ did when
tempted of Satan; and Peter, when Simon Magus
offered him money; but it appears (v. 19.) he had
a strong inclination to accept the proffer; for he
would further attend, to know what God would
say to him, hoping He might alter his mind, and
give him leave to go. This was a vile reflection
on God, as if He could changelis mind, and mow,
at last, suffer those to be cursed whom He had
pronounced blessed; and as if He would be brought
to allow of what He had already declared evil.
Surely he thought God altogether such an one
as himself. Note, It is a very great affront to
God, and a certain evidence of the dominion of
they
16 And they came to
Balaam, and said to him,
Thus saith Balak, the
son of Zippor, # Let
nothing, I pray thee, hin-
der thee from coming
unto me ;
17 For . I will pro-
great honor, and I a will
do whatsoever thou say-
est unto me: come there-
fore, I pray thee, curse
me this people.
m 1 Sam. 9:7,8. Is. 56:11.
Mic. 3:11. Ronn. 16:18.
9,10. Tit. 1:11, 2
Ey. 13:19.
1 Tim. 6;
Pet. 2:15. Jude 11.
in 19,20. 12:6. 23:12, Jer, 12:2, Ez.
33:31
o Gen. 20:3, 31:24, 41.25. Dan. 2:45.
- & n - 54.
llnto very #º. Matt. 7:22, 24; 24. Jolun
p Gen. 3:9–11, 4:9, 16:8. Ex. 4:2.
2 Kings 20:14,15.
q See on 4–6.
* Heb.
revail in fighting against him.
r 20. Job 33:15-17, Matt. 27:19
§ ig. 23.3.13:15, is 23. Mic. 63.
t 23:20. Gen. 12:2, Deut. 23:5. 33:
29. Ps. 144:15, 146:3–6, Rom. 4:
6,7. 11:29. Eph. 1:3.
u 14. Deut. 23:5.
x 13,37. y 7,8. Acts 10:7,8.
t Heb. Be not thou letted from, &c.
z 24:11. Deut. 16:19. Esth. 5:11. 7;
9. Matt. 4:8,9. 16:26.
a 23:2,3,29,30. Matt. 14:7.
PRACTICAL OBSERVATIONS.
V., I-7. Our life is a succession of wanderings which wills his ministers are caressed and honored; and his rites attended
shortly close on the brink of the grave: happy they who have an
inheritance in the Canaan beyond l But the ungodly “are con-
sumed with terrors;’ though more generally “afraid of them who
can only kill the body,” than of “Him who is able to destroy both
body and soul in hell.’—The prosperity of the church generally
excites the envy, hatred, and terror of sinners, and stirs up the
spirit of persecution: but the crafty methods, which ungodly poli-
ticians take to secure themselves, generally involve them in more
speedy ruin.—That propensity to religion, which results from
reason and conscience, and the corrupted remains of tradition,
[or rather ‘the religious feeling,’lis, through the depravity of our
imature, generally productive of absurd superstitions and abomi-
nable idolatries; by means of which Satan, that ambitious spirit,
is consulted and jº on for information and assistance;
on, with immense degradation; trouble, and expense. (Is. 57;
9, 10. Mic. 6: 6–8. Col. 2: 20–23.)—Great knowledge of
doctrinal truth may fill the minds of very wicked men; many
convictions may disquiet their consciences; and excellent words
may proceed from their lips: but the smallest degree of sanctiſy-
ing grace is infinitely preferable to the most shining talents, or
the most splendid gifts of knowledge, utterance, and eloquence;
yea, to those of prophecy and miracles, by which hypocrites have
sometimes become more extensively mischievous, illustriously in:
famous, heinously criminal, and exquisitely miserable.--We all
have cause to dread and shun connections with ungodly men,
who are able to promote us to honor and affluence. . These are
especially dangerous to such, as are called to speak in the name
of the Lord. - - SCOTT.
Verse 8.
Balaam seems to have been fully convinced, that JEHow AH was the
true God, and the Protector of Israel : yet he had such un worthy no-
tions of God, as to think that, by some means or other, He would be
induced to renounce the cause of Israel, and espouse that of Moab;
This appears to have been the project he formed, and prosecuted for
a long time, till still further given up to infatuation —He evidently
expected some immediate revelation. Scott.
Verses 9–14.
The Lord, ſor wise reasons, saw good to answer the expectations
of Balaam, and to make known his will in a manner, which should
at once have determined him on no account to attempt any thing in
the business. But though he yielded obedience to the divine injuncy .
tion, it was very reluctantly.—The constant mention of the name of
Balák, shows that he was the principal person concerned ; though
the elders or princes had much authority and influence. Scott.
Verse 15–17. 4. -
Balak’s liberality to this wicked man proved him sincere in his
confidence; so the penuriousness of some professed Christians, in
the cause of their religion, proves their hypocrisy. ID.
*-
}
* B. C. 1452.
- 18 And Balaam an-
swered and said unto the
servants of Balak, "If
Balak would give me his
house full of silver and
gold, “I cannot go be-
yond the word of the
Lord my God, to do less
or more. - .*
19 Now therefore, I
pray you, *tarry ye also
here this night, that I
may
Lord will say unto me
more. . "
20 And . * God came
unto Balaam at night,
and said unto him, ‘If
the men come to call
thee, rise up, and go with
them ; but 5 yet the word
which I shall say unto
thee, that shalt thou do.
21 And Balaam " rose
up in the morning, and
saddled his ass, and
went with the princes of
Moab.
[Practical Observations.]
22 T And God's an-
ger was kindled because
he went: and k the Angel
of the Lord "stood in the
way for , an adversary
against him. Now he
was riding upon his ass,
and his two servants were -
with him. *
23 And m the ass saw
the Angel of the Lord
standing in the way, and
his sword drawn in his
hand: and " the ass turn-
ed aside out of the way,
and went into the field;
word which I shall say unto thee, that thou
know . what the
allowance, when God reproved him for going.
pointed out where he would ineet them, for we
* NUMBERs, XXII.
corruption in the heart, to beg leave to .
III. The permission to go, v. 20. God came
to him, probably, by an angel, and told him he
might, if he pleased, go. So He gave him up
to his own heart's lusts. “Since thou hast such
a mind to go, even go, yet know that the journ-
ey thou undertakest shall not be for thine hom-
or; for, though thou hast leave to go, thou shalt
not, as thou hopest, have leave to curse, for the
shalt do.” Note, God has wicked men in a
chain; hitherto they shall come by his permis-
sion, but no farther than He permits. Thus He
makes the wrath of man to praise Him, yet, at
the same time, restrains the remainder of it.
It was in anger God said, “Go with them,” and
we have reason to think Balaam himself so un-
derstood it, for we do not find him pleading this
Note, As God sometimes denies the prayers of
his people in love, so sometimes He grants the
desires of the wicked in wrath.
IV. His setting out, v. 21. God gave him
leave to go, if the men called him, but he was
so fond of the journey, that we do not find he
stayed for their calling, but rose up in the morn-
ing, got every thing ready with all speed, and
went with the princes of Moab. The apostle
describes Balaam’s sin to be, that he ran greedi-
ly into an error for reward, Jude 11. The
love of money is the root of all evil.
W. 22–35. Probably the princes were gone
before, or some other way, and Balaam had
read nothing of them here: only that Balaam, like
a person of some quality, was attended with his ;
t\VO men. |
I. God’s anger was kindled because he went,
v. 22. Note, 1. We must not think that, be-
cause God does not by his providence restrain
-
Balaam accompanies the princes.
men from sin, therefore He approves of it, or
that it is therefore not hateful to Him; He suffer,
sin, and yet is angry at it. 2. Nothing is more
displeasing to God than malicious designs against
his people.
#. An angel stood in the way for an adver-
sary. Now God fulfilled his promise to Israel,
I will be an enemy to thine enemies. The holy
angels are adversaries to sin, and perhaps are
employed more than we are aware of in prevent-
ing it, particularly in opposing those that have
any ill designs against God’s church and people,
for whom Michael our prince stands up. 'What
a comfort this to the Israel of God! When the ’
prophet saw the four horns that scattered Ju-
dah, at the saine time he saw four carpenters
that were to fray those horns. When the ene-
my comes in like a flood, the Spirit of the
Lord will lift up a standard against him.
This angel was an adversary to Balaam, because
Balaam counted him his adversary; otherwise
those are really our best friends, and we are so
to reckon them, that stop our progress in a sinſul
WaV.
Balaam is notified of God’s displeasure, 1. By
the ass, v. 23. How vainly did Balaam boast
that his eyes were open, and that he saw the
visions of the Almighty, (ch. 24: 3, 4.) when
bis ass saw more than he, whose eyes were blind-
ed with covetousness and ambition, and dazzled
with the rewards of divination. Note, Many
have God against them, and his holy angels, but
are not aware of it. Let none be puffed up with
a conceit of visions and revelations, when even
an ass saw an angel; yet let those be ashamed of
their own sottishness, worse than that of the beasts
that perish, who, when they are told of the sword
of God’s wrath drawn against them, while they
persist in wicked ways, yet will go on; the ass
understood the law of self-preservation better.
5:17. Acts 8:20
ass, to turn her into the
way.
24 But the Angel of
the Lord stood in a path
of the vineyards, a wall
being on this side, and a
wall on that side.
25 And when the ass
saw the Angel of the
LoRD, she thrust herself
° crushed Balaam’s foot
against the wall; and he
smote her again.
26 And the Angel of
the Lord went further,
and stood in a narrow
place, P where was no
way to turn, either to the
d See on 7,8.—l Tim. 6:9,10. 2 Pet.
2:3, 15. Jude 11.
e See on 9.
f 1 Sam. 8:5—9. 12:12–19. Ps. 81:12.
Ez. 14:2–5. 2 Thes. 2:9–12.
g 35. 23:12,26. Ps. 33:10, 11.
78:30,31. Is. 37:29. Hos. 13:11.
h Prov. 1:15,16. -
i 2 Kings 10:30. Hos. 1:4.
k 35.-See on Gen. 48:15, 16. Ex. 3:2
–6. Hos. 12:4,5.
1 32. Ex. 4:24. Lam. 2:4
and Balaam smote the
ww.
unto the wall, and
e m 2 Kings 6:17, , 1 Chr. 3i:16. Dan.
right hand or to the left. , lºst.*.*. cor tº:
- r. Ö: { .
Joh 5:13–15. Is. 47: 12.
b 24:13. Tit. 1:16. O - -
fºº", ch. Isis. Dan. P is.” Hoº. *.
PRACTICAL OBSERVATIONS.
V. 8–21. There have always been many ‘who loved the wages
of unrighteousness,’ and paid their court to those who could bid
highest and reward best. Some of this character act the hypo-
crite, and ostentatiously avow their knowledge of God, and in-
timacy with Him, to cloke their wicked intentions: nay, they
in this manner deceive themselves, calling “ the Lord their God,”
while they neither keep his commandments nor seek his salva-
tion.—These men do not hate sin, and they love its wages; and
thus they mistake gain for godliness, and covetousness for wis-
dom. (1 Tim. 6: 6—10.) Fear restrains them for a time from
those outward crimes, which they are inwardly desirous of com-
mitting; and this restraint they mistake for conscientiousness.
Convictions struggle against temptations, though overcome by
them; and this they mistake for the conflict between flesh and
spirit., (Note, Rom. 7: 18–21. conclusion.) But they parley
with the enemy, and nibble at the bait; they seek excuses, and
watch for opportunities; they wrest the Scriptures, explain away
the prohibition or threatening, or seek diligently for some eva-
sion; and even seem to crave leave to commit their darling sin:
—Thus they provoke God to “give them up to their own hearts'
lusts; Satan is permitted to increase the force of the tempta-
tion; providential dispensations are misinterpreted into a ſa-
vorable indication; and, by the ingenuity of a wicked heart:
aided and prompted by the enemy, they at length findsome method
of expecting impunity, in following their own wicked inclina-
tions. (2 Thes. 2: 8–12.)—When persons are once judicially
• given over to a strong delusion to believe a lie,” all their boasted
knowledge and wisdom fail them; and they are left tº form such
dishonorable motions of God, such erroneous opinions ºn religion,
and such absurd projects in practice, as evidence their folly and
ignorance, and expose their desperate wickedness. No. does
this appear more surprising in any thing, than in their strong
confidence that the Lord favors them, and their presumptuous
hope that He will side with them, notwithstanding *g manifest
iniquity of their conduct. COTT.
*.
• ** Verse 18. -
Balaam does not declare, that he is determined not to come ; nor
§oes he express any abhorrence of the crime or the temptation; but
he cannot go without the Lord’s permission, and he seems to re-
gret that he may not avail himself of so liberal an offer. These touch-
§§ must be carefully moted, if we would understand this instructive
history-He speaks also of “the Lord his God with great confi-
dence ; but this might be done merely to keep up his high reputation :
or he might deceive himself ; for it is probable, that he outwardly
worshipped JEHow AH. Scott.
The state of Balaam
knew to be very wick
God; he had inw
firely get o
Verses 19–21.
’s mind was this : ‘He wanted to do what he
ed, and contrary to the express command of
y ºrd, checks and restraints which he could not en-
Wºr; he therefore cast about for ways to reconcile this
- - • H ſavvy ori' adox soever this may ap-
wickedness to his duty. How great & Pººjº
pear, as it is indeed ..onion in terms, it is the very account
which the Scripture gives of ". - £p. Butler. Sc OTT.
! erSe 2.2,
º - º - hich He does not
r ormits almost an infinity of actiº Y *
...tº #j 19-23. Job 1: 12.) and #: .# jº.
- º * ission to gratify their lusts.
thºse, who avail theniselves of his periº9 b -
& #., think evil, but God means it unº good.”, Nay, the motive
eve...fºliº may be so corrupt, that, º, . .*. #,
proved, God may abhor the principle from which } i.e. . t
seems to have had no attachment to Moab, or ill will to Isr ble 81S .
for filthy lucre's sake. His avarice was !. ºnes” y ID
- - - In º -
could aiready afford to travel with two tºº - - -
Hºs. thinks the story of the ass’s speaking * invention of Bå
3 • it. Comp. note on v. 9. D.
laam’s to gain credit p (517]
B. C. 1452.
The Angel of God appears to him.
NUMBERS, XXII.
27 And when the ass
saw the Angel of the
LoRD, she fell down un-
der Balaam: q and Ba-
laam’s anger was kin-
dled, and he smote the
ass with a staff.
28 And the LoRD
* opened the mouth of
the ass, and she said unto
Balaam, * What have I
done unto thee, that thou
hast smitten me these
three times?
29 And Balaam said
unto the ass, Because
thou hast mocked me:
I would there were a
sword in mine hand,
* for now would I kill
thee.
30 And the ass said
unto Balaam, Am not I
thine ass, * upon which
thou hast ridden f ever
since I was thine, unto
this day ? was I ever
wont to do so unto
thee ? And he said, Nay.
31 Then the Lord
“opened the eyes of Ba-
laam, and he saw the
Angel of the LoRD stand-
ing in the way, and his
sword drawn in his
hand : and he * bowed
down his head, and f fell
flat on his face.
32 And the Angel of
the Lord said unto him,
y Wherefore hast thou
smitten thine ass these
three times? behold, I
went out to § with-
stand thee, because ºthy
way is perverse * before
ITQ62.
33 And the ass saw
me and turned from me
these three times: unless
she had turned from me,
* Surely now also I had
slain thee, and saved her
alive.
34 And Balaam said
unto the Angel of the
jord, “I have sinned ;
for I knew not that thou
But (1.) when she turned aside out of the way,
(v. 23.) Balaam beat her into the way again.
Thus they who by wilful sin are running headlong
into perdition are .# at those that would pre-
vent their ruin. (2.) The crushing of Balaam’s
foot, though the saving of his life, provoked him
so much, that he smote his ass the second time.
So angry are we apt to be at that which, though
a present uneasiness, yet is a real kindness.
(3.) Upon the mext encounter with the angel, the
ass fell down under Balaam, v. 26, 27. He
ought to have considered that there was certainly
something extraordinary in this; but it is com-
mon for those whose hearts are fully set in them
to do evil, to push on violently, and break through
all the difficulties which Providence lays in their
way to check them. Balaam the third time
smote his ass, though she had now dome him her
best piece of service by saving him, and by fall-
ing down teaching him to do likewise. (4.)
When all this would not work on him, the ass
spoke once and again; yet neither did this move
liim, v. 28. A great miracle, quite above mature,
wrought by the power of its God; who made
man’s mouth, and taught him to speak, or (since
we learn to speak purely by imitation,) the first
man had never spoken, nor any of his seed. Here
Ainsworth observes, that the devil, when he
tempted our first parents, employed a subtle ser-
pent; but that God, when He would convince
Balaam, employed a silly ass, a creature dull and
sottish to a proverb; for Satan corrupts men’s
minds by the craftiness of those that lie in
wait to deceive, but Christ has chosen the fool-
ish things of the world to confound the wise.
God will never want reprovers, but, can make
the stones cry out as witnesses to Him, Luke 19:
40. [I.] The ass complained of Balaam’s cru-
elty, v. 28. Note, The righteous God will not
see the meanest and weakest abused; but either
they shall be enabled to speak in their own de-
fence, or He will speak for them. If God would
not suffer a beast to be wronged, much less a man,
a Christian, a child of his own. The ass’s
complaint was just, PWhat have I done? Note,
When prompted to smite any with hand or
tongue, we should consider what they have done
to us, and what provocation they have given us.
We hear it not, but thus the whole creation
groans, being burdened. It was much that Ba-
laam was not astonished to hear his ass speak; his
brutish, headstrong passion so blinded him, that
he could not observe or consider the strangeness
of the thing. Nothing besots men worse than
umbridled anger. Balaam in his fury wishes he
had a sword to kill his ass with, v. 29. See
his impotency; can he think by his curses to do
mischief to #. that has it not in his power
to kill his own ass? Yet he fain would; and
what would he get by that, but make himself so
much the poorer, (as many do,) to gratify his
passion and revenge? Such was the madness
of this false prophet. Here Bp. Hall observes,
It is ill falling into the hands of those whom the
r Ex, 4:11.
2 Pet. 2:16.
s Rom. 8:22
the Lord said unto Ba-
laam, “Go with the men:
Luke 1:37.
t Pi ov. ižić,16. Ec. 9.3.
**
brute-creatures ſind ummerciful; for a good man
regardeth the life of his beast. [2] The ass
reasoned with him, of 80. God enabled not only
a dumb creature to speak, but a dull creature to
speak, to the purpose. Three things she argues
with him from: 1st. His propriety in her; and
the dominion God has given us over the creatures
is a good reason why we should not abuse them.
2dly. Her serviceableness to him. Note, It is
good often to consider how useful the inferior
Greatures are, and have been, to us, that we may
be thankful to God, and tender of them. 3dly.
That she was not wont to do so; he might there-
fore conclude something more than ordinary made
her do so now. Note, 1. The rare recurrence
of an offence should moderate our displeasure
against an offender. , 2. When creatures depart
from their wontetl obedience to us, we should
inquire the cause within ourselves, and be hum-
bled for our sin.
2. Balaam at length is notified of God’s dis-
pleasure, by the Angel, (v. 31.) and then he
himself fell flat on his face, in reverence of that
glorious messenger, and in fear of the sword in
his hand. , God has many ways of breaking and
bringing down the hard and unhumbled heart.
(1.) The Angel reproved him for his outrageous-
mess, v. 32, 33. Whether we consider it or
mo, it is certain God will call us to account for
abuses to his creatures. Nay, He shows him how
much more reason he had to smite on his breast,
and to condemn himself, than to fly out thus
against his ass; * Thy way is perverse before
Me, how camst thou expect to prosper?” &c.
Note, When our eyes are opened, we shall see
the danger of a sinful way; and how much it was
for our advantage to be crossed in it, and what
fools we were to quarrel with our crosses, which
helped to save our lives. (2.) Balaam then
seemed to relent; (v. 34.) ‘ I have sinned;
sinned in undertaking this journey, simmed in
pushing on so violently;” but he excuses it with
this, that he saw not the angel; yet, now that he
did see him, he was willing to go back again.
What displeased God, was not so much his going,
as his going with a malicious design against Is.
rael, and a secret hope, that, he might yet prevail
to curse them, gratify Balak, and get preferment.
It does not appear that he is sensible of this
wickedness of his heart, or willing to own it;
but, if he finds he cannot go forward, he will be
content (since there is no remedy) to go back.
Thus many leave their sins, only because their
sins have left them. There seems to be a reſor-
mation of the life, but what will that avail, if
there be no renovation of the heart? . (8.) The
angel however continued his permission, v.,35.
* Go, if thou hast a mind to be made a fool of,
and to be ashamed before Balak, and all the
princes of Moab; Go, only the word that I
shall speak unto thee, that thou shalt speak,
whether thou wilt or no.” For this seems not to
be a precept, but a prediction, that he should not
only not be able to curse Israel, but should be
Heb. be an adversary unto thee. 22.
; Deut. 23:4. roV. :6. Mic. 6:5.
Acts §º *:::::::::s
See on 20 - X, Cº, e
§ iº" ºs. fijs is 24–28.
1 Cor. 1:19.
stoodest in the way but only the word that * Ileb, who hast ridden upon me. b 14:37. 16:3 16, 17. 1 S 15:24
- • : º tl m. :24,
against me; now there- 'I shall speak unto thee, fººt *** whº “"“” “. . ; *śāsīš"º.
fore. d if i - u ž4:4, "Murg. 16. Gen. 21.19. 2 34. Matt. 27;4,5.
h e, if It | displease that thou shalt speak. Kings gº. I Ch. 21:16. Luke d Sae on 12... . 3. º 11:1. 1
thee, I will get me back So Balaam went with 24:16,31. Acts 26:18. | Heb. be evil in thine, eyes. 11:1.
e w * x Ex. 34.8. Ps. 9:20. John 18:6. Chr. 21:7. Prov. 24:18. Mg. Žls.
again. the princes of Balak. † Or, bowed himself. • $º-º;” Is, 37:26–
28. Deul, 25:4. Ps. 36:6. 147:9. les, -
35 And the Angel of u Plov. 14:16. 27:3,4. y Jon. 4. f See on 20,21.
Verse 28.
The faculty of speech in man is the
comprehend how we ourselves articulate: we need not therefore be
Surprised that the Lord made use of the mouth of the ass to rebuke
and to shame him by the reproof, and
by the example of the brute.—Some eXpositors, unable to conceive
have thought, (in direct opposition to the
words of the sacred historian,) that the whole was Only a vision : but
çan, they indeed conceive or explain, how God represented these things
to Balaam’s mind in a vision ? --
Omnipotence must be allowed to have done what man cannot com.
Verses 29, 30.
the madness of the prophet,”
how an ass could speak,
prehend.
giſt of God, and we cannot
imply th
to him.
If not, the difficulty remains, and
langua
§j 'be satis
º miracle of the ass speaking might astonish Balaam, though
that is not recorded ; or, .# :
or heard of strange, portentous ev 3
magic; or the fury of his passion resembled madness,
served to increase it.—The Words, - -
gy at Bajaam had ridden on this ass from his youth (marg.)
and consequently
* erse before me.
Thy º; & #word that I shall speak unto thee,” we may
fied that this was the Angel of the covenant,
son of the Trinity, visibly appearing on this occasion.
magician, he had witnessed
and perhaps ascribed it to
and the prodi-
ds, used on this occasion, seem to
that she had been a valuable and faithful servant
Scott.
Verse 32.
From this expression, and from the
the second per-
ID.
r
*
with Balak, and
*B. C. 1452,
36 And when Balak
heard that Balaam was
come, she went out tº
meet him unto a city of
Moab, which is in the
border of Arnon, which
is in the utmost coast.
37 And Balak said
unto Balaam, Did I not
earnestly 'send unto thee
to call thee ? wherefore
camest thou not unto
me? am I not able in-
deed to promote thee to
honor 2
38 And Balaam said
unto Balak, Lo, I am
come-unto thee: * have I
now any power at all to
say anything?" the word
that God putteth in my
2
mouth, that shall I
speak. -
39 And Balaam went
they
came unto * Kirjath-
huzoth.
40 And Balak m offer-
ed oxen and sheep, and
sent to Balaam, and to
the princes that were
with him.
41 And it came to
pass on the morrow, that
Balak took Balaam, and
brought him up into the
n high places of Baal, that
thence he might see the
°utmost part of the peo-
ple.
CHAP. XXIII.
Balak builds seven altars, and offers
sacrifices on them, 1, 2. Balaam goes
to meet the Lord, and returning bless-
es Israel: Balak remonstrates, and
Balaam excuses it, 3–12. Balak
sacrifices in another place; Balaam
blesses Israel still more; Balak cannot
hunder him, 13–26. , Balak sacrifices
on the top of Peor, 27–30.
ND Balaam said un-
to Balak, * Build me
here "seven altars, and
prepare me here “seven
oxen and seven rams.
2 And Balak did as
Balaam had spoken ; and
Balak and Balaam * offer-
ed on every altar a bul-
lock and a ram.
g Gen. 14:17, 18:2. 46:29. Ex. 18;7.
I Sam. 13:10. Acts 28:15. Judg.
h 21:13, 14. Deut. 2:24. 3:8,
11:18. Is. 16.2. Jer. 48:20.
*& NUMBERS, XXIII.
forced to bless them; which would be more ſor
the glory of God, and his own confusion, than if
he had turned back. *~
W. 36–41. 1. Balak speaks with confidence
of success, now Balaam was come. He went
oft to meet 'him, even to the utmost border of
his country; (v. 36.) partly to gratify his own
impatient desire, and partly to honor Balaam,
and so engage him with his utmost power to serve
him. See what respect heathen princes paid
those that had but the name and face of prophets,
and pretended to have any interest in Heaven; and
how welcome one was that came with his mouth
full of curses. What a shame, them, that the
ambassadors of Christ are so little respected by
most, so much despised by some; they so coldly
entertained, who bring tidings of peace and a
blessing! Balak has now nothing to complain
oſ, but that Balaam did not come sooner, p. 37.
And he thinks himself affronted by Balaam’s de-
lays, which look as if he thought the honors pre-
pared were not worthy his acceptance. Note, Pro-
motion to honor is a very tempting bait to many;
and it were well if we would be drawn into the
service of God by the honor He sets before us.
Why delay to come unto Him? Is not He able
to promote us to honor? 2. Balaam bids
Balak not depend too much on him, v. 38. speaks
doubtfully, and seemingly with vexation at the
hook in his nose, and the bridle in his jaws, such
as Sennacherib was tied up with, Isa. 37:29.
3. Balaam is nobly entertained over night, a
sacrifice of thanksgiving is offered to the gods of
Moab, for the safe arrival of this welcome guest,
and he is treated with a feast on the sacrifice, v.
40. And the next morning, that no time might
be lost, Balak takes Balaam in his chariot to the
º: of his kingdom, not only because their
holiness, (such as it was,) he thought, might give
some advantage to his divinations, but their height
might give him a convenient prospect of the camp
of Israel, the mark for his envenomed arrows.
And now Balaam is really as solicitous to please
Balak, as ever he had pretended to be to please
God. See what need we have to pray every day,
Our Father in heaven, lead us not into tempta-
tion.
CHAP. XXIII. In this ch. we have Balak
and Balaam busy at work to do Israel a mischief,
and, for aught that appears, neither Moses nor
the elders of Israel knew any thing of the matter;
but-God, who keeps Israel, and neither slumbers,
nor sleeps, baffies the attempt, without any inter-
cession or coºt: Ivance of theirs.
V. 1–12. Here is, I. Great preparation made
to curse Israel. What was aimed at was, to en-
gage the God of Israel to forsake them, and
either to be on Moab’s side, or to stand neuter.
Oh the sottishmess of superstition, to imagine
that God will be at men’s beck! Balaam and
Balak think to bribe Him with altars and sacri-
fices, offered without any warrant or institution
of his: as if He would eat the flesh of bulls, or
drink the blood of goats. Ridiculous, to think
& Balak meets Balaam,
that these would please God, and gain his favor
when there could É. in them no exercise either $f
faith or obedience! Yet it should seem , they offer-
ed these sacrifices to the God of heavén, the Su-
preme Divinity, and not to any of their focal dei-
ties. But the multiplying of altars was an instance
of their degeneracy from the religion of their
ancestors, and their apostasy to idolatry; Hos. 8:
11: yet they presumptuously expected hereby to
gain God over to them from Israel, who had his
Sanctuary among them, and his anointed altar.
Observe here, 1. How very imperious Balaam
was; Build me here seven altars, v. 1. He
covers his malice against Israel with a show of
devotion, but his sacrifice was an abomination,
being brought with such a wicked mind. He
aimed not to honor God, but to enrich himself.
2. How very obsequious Balak was. The altars
were presently built, and the sacrifices prepared,
the best of the sort, seven bullocks and seven.
rams. Balak makes no objection to the charge,and
thinks it no weariness or disparagement to stand
by his burnt-offering as Balaam ordered him.
II. The curse turned into a blessing, by the
over-ruling power of God, in love to Israel; so
Moses, Deut. 23: 5.
1. While the sacrifices were burning, Balaam
retired; he went solitary, into some dark grove
on the top of the high-place, v. 3. marg. Thus
much he knew, that solitude gives a good oppor-
tunity for communion with God; those that would
meet with Him, must retire from the world. En-
ter into thy closet, and shut the door, and be as-
sured God will meet thee, if thou seek Him in
the due order: but Balaam retired with a per-
adventure only, having some thoughts God might
meet him, but being conscious of guilt, and know-
ing God had lately met him in anger, v. 3. But
let not such a man think to receive any favor
from God. Nay, it should seem, though he pre-
tended to go to meet with God, he really designed
to use enchantments; see ch. 24:1. But whatever
he intended, God designed to serve his own glory
by him, and therefore met Balaam, v. 4. Ba-
laam’s way was still perverse, and God was still
an Adversary to him; but Balak having chosen
him for his oracle, God would constrain him to
utter such a confession to the honor of God and
Israel, as should render those for ever inexcus-
able, who should appear in arms against them.
When Balaam was aware that God met him,
probably, by an angel, he boasted of his perform-
ances, I have prepared seven altars, and of-
fered woon every altar a bullock and a ram.
How had he done it? At Balak’s expense; yet,
(1.) He boasts of it. Acts of devotion done in
hypocrisy, are commonly reflected on with pride
and vain glory. Luke 18: 12. (2.) He insists
‘on it as a reason why God should gratify him in
his desire to curse Israel, as if now he had made
God his Debtor, and might draw on Him for
what he pleased. Note, It is a common cheat
the wicked put on themselves, to think, that by
shows of piety they may prevail with God to
countenance them, and commive at their greatest
i 16, 17. 24:11. Matt. 4:8,9. Luke * Or • 8treets. b Ex. 20-24. 27:1, &c. 1 Sam. 1522.
4:3. y nº §%. 31:54. Prov. 1.16. 2 Kings 18.22._Ps. 50.8,9. Prov. 15:
k 18. Ps 33:10 76:10, Plov. 19:21. n 25:2,3. ” Deut. i2.2 2 Chr. 11:15. 8. Is. 1:11-15. Matt. 23:14.
Is. 44.25. 46:10. 47:12, Jer. 48:35. c 29.32. 1 Chr 15.26. 2 Chr. 29.21.
! 23:16.26. 24:13, 1 Kings 22:14, 2 o 23.13. Job 42:8. Ez. 45.23.
Chr. 18.13. a 29. Ez. 33.31. Jude II. d 14,30.
PRACTICAL OBSERVATIONS.
ecause of their Creator, and their own cause,
V. 22-41. The Lord knows how to restrain the most despe-
rate rebels, and over-rule their efforts against Him and his cause,
to his own glory and the good of his church.-Such is man’s folly
and madness, that, with all his boasted powers, he may be sent
to school to the most stupid of the animals: for though God hath
‘ formed us wiser than the beasts of the field,” sin hath made us
more foolish: (Job. 35:11. Prov. 6: 6. Is. 1: 3.) and the con-
duct of the ox and the ass towards their possessors, yea, their in-
human abusers, forms a continued, though silent reproach of our
forgetfulness of God, of our ingratitude and rebellion; and may
lead us to conceive in w hat language they might addressus, and how
they might plead th - -
... to our shame and confusion, if the Lord should open
their mouths. How might they reproach multitudes with their
abuse of God’s gift, in the cruel tyranny exercised upon them!
with their senseless anger vented in oaths and cursings, revilings
and unmerciful blows, furiously bestowed on a brute beast, even
to their own loss! How might they expose man's cruelty to his
own species, yea, to his own soul and body; and his excessive
animal indulgence; as if his understanding only served him to
invent methods of being more exquisitely a brute, by refining in
sensual gratification! SCOTT.
“Baal * signi Verses 40, 41.
**, *gºifieś lord, or governor, and was a name common to many
idols. Probably this Baal was t Ji ov, a s
(Jer, 48: 13, 46.) he same as Chemosh, the god gºº.
NOTES. from the history, th
y- ºr . 1, 2. It does not appear from the history, that
CHAP. XXIII. V. 1, alak from his purpose of wal ring against
Balaam either dissuaded B *
Israel, or exhorted him and his people to repentance: though º
B. C. 1452.
Balaam blesses Israel
NUMBERS, XXIII.
3 - And Balaam said
unto Balak, Stand by thy
* burnt-offering, and I
will go ; ºperadventure
the Lord will come to
meet me: and whatso-
ever he showeth me, I
will tell thee. And he
* went to an high place.
4 And & God met Ba-
laam: and he said unto
him, "I have prepared
seven altars, and I have
offered upon every altar.
a bullock and a ram.
5 And the Lord put
a word in Balaam’s
mouth, and said, Return
unto Balak, and thus
thou shalt speak.
6 And he returned
unto him ; and, lo, j he
stood by his burnt-sacri-
fice, he, and all the prin-
ces of Moab.
7 And he k took up
his parable, and said, Ba-
lak the king of Moab
hath brought me from
*Aram, out of the moun-
tains of the east, saying,
* Come, curse me Jacob;
and come, n defy Israel.
8 * How shall I curse,
whom God hath not
cursed ? or how shall I
defy, whom the Lord
hath not defied ?
9 For from the top of
the rocks I see him, and
from the hills I behold
him : lo, the people shall
P-dwell alone, and q shall
not be reckoned among
the nations. -
10 Who r can count
the dust of Jacob, and
the number of “the fourth
part of Israel? Let } me
die ‘the death of the
immoralities, especially persecution, Isa. 66:- 5.
However, though the sacrifice was an aboumina-
tion, God took the occasion of Balaam’s expec-
tation, to put a word into his mouth, (v. 5.)
jor the answer of the tongue is from the
Lord; and thus He would show how-much they
are mistaken, who say, With our tongwe we
will prevail, our lips are our own. This
speaks comfort to God’s witnesses; if God put a
word into the mouth of Balaam, who would have
defied God and Israel, surely He will not be
wanting to those who desire to glorify God and
edify his people by their testimony; but it shall
be given then in that same hour what they
should speak. - , -
2. In the ears of Balak, Balaam pronounces
Israel (1.) safe: owns that Balak sent for him to
cwrse them, and he came with that intent, v. 7.
But owns the design defeated, and his own ina-
bility to accomplish it; v. 8, not that therefore
he would not. This is a fair confession, [1..] Of
the impotency of his own magic skill. The most
celebrated man of that profession, he owns him-
self baffled. God had warned the Israelites mot
to use divination, (Lev. 19: 31.) and this provi-
dence gave the reason, by showing them the
weakness and folly of it. As they had seen the
magicians of Egypt befooled, so, here, the great
conjurer of the east. See Isa. 47: 12–14, [2.]
Of the sovereignty and dominion of the divine
power. [3.] Of the inviolable security of the
people of God. God’s Israel are owned and
blessed of Him. He has not cursed them, for
they are delivered from the curse of the law; He
has not defiled them, nor rejected and abandoned
them, though mean and vile. Those that have
the good-will of Heaven, have the ill-will of hell,
the serpent and his seed: and though the enemies,
of God’s people may prevail far against them,
they cannot do them any real mischief, much less
a ruining mischief, for they cannot separate
them from the love of God. -
(2.) He pronounces them happy, in three things:
In their peculiarity, and distinction from the
rest of the nations, v. 9. And it seems to have
been a great surprise to him, that whereas, pro-
bably, they were represented to him as a rude
and disorderly rabble, that infested the countries
round about in rambling parties, he saw them a
regular, incorporated camp, with all the marks of
discipline and good order; he saw them a people
dwelling alone, and foresaw they would continue
so, and their singularity would be their unspeak-
able honor. They never lost their reputation till
they mingled themselves among the heathem.
Note, It is the duty and honor of those who are
dedicated to God, not to walk according to the
Happy in their numbers; not so few and des-
picable as they were represented to him, but an
innumerable company, which made them both
honorable and formidable, v. 10. This was the
thing Balak was vexed at, (ch. 222-3.) because
they were many; and God by Balaam here pro-
motes that fear and vexation, foretelling their
further increase. Balak would have him see the
wtmost part of the people, (ch. 22:41.) hoping
the more he saw of them, the more he would be
exasperated against them; but it proved quite
contrary. The better acquainted we are with
God’s people, the better opinion we have of them.
He notices the number, 1. Of the dust of Jacob;
i. e. the people of Jacob, concerning whom it
was foretold, they should be as the dust for num-
ber, Gen. 28: 14. Thus he owns the fulfilling
of the promise made to the fathers, and expects
it should be yet further accomplished. . Perhaps
it was part of David’s fault in numbering the
people, that he offered to count the dust of Jacob,
which God had said should be innumerable. 2.
Of the fourth part of Israel; alluding to the
form of their camp, in four squadrons, under four
standards. Note, God’s Israel are a very great
body, Rev. 7: 9. - - -
Happy in their last end. Let me die the
death of the righteous Israelites, in covenant
with God, and let my last end, or future state,
be like theirs, or my recompense, namely, in
the other world. Here, 1. All must die, and it
is good for us to think of this with application,
as Balaam does here, speaking of his own death.
2. He goes on the supposition of the soul’s im-
mortality, and a different state after death, and
this noble testimony is an evidence of its being
anciently known and believed. For how could
the death of the righteous be more desirable than
that of the wicked on any other account, than as
it involved happiness in another world, since in.
the manner' and circumstances of dying we see
all things come alike to all? 3. He pronounces
the righteous truly blessed, not only while they
live, but when they die; which makes their death
not only more desirable than the death of others,
but even more desirable than life itselſ; for in
that sense his wish may be taken. Very near
the place where Balaam now was, not long after
this, Moses died, and to that perhaps God, who
put this word into his mouth, designed it should
have a reference; that by it Moses might be en-
| couraged to go up and die such a death, as Ba-
laam wished to die. 4. He shows his opinion of
religion to be better than his resolution; there
are many who desire to die the death of the
righteous, but do not endeavor to live the life
of the righteous. They would be saints in hea-
ven, but not saints on earth. This is the de-
righteous, and let my last e Gen. 8:20. 22.2,7,8,13. Ex. 1812. k 18., 24:3,15,23, Job 27:1. 29:1. Ps q Deut: 32:8. Ezra 9:2. Jer. 46:28,
d be like his Lev. 1: 78:2, Ez. 17:2. 20:49. . . Mic. 2:4. Am..9:9, Rom. 15:8–10. Eph. 2:12
CºnCl Oe Ilke IllS: 8. f 15. 22:8,9,31–35. 24:1. Hab. 2:6. Matt. 13:35. Mark 12:12, —14. -
11 And Balak said * §: ‘...; $" dry. l # Gen. 10:22, 28:2,7. Deut. 1. Šiši 22:17, 28:14.
g 16. :9,20. - :4. " s 2:9,16,24, - --- *-
unt h Sec on 1.-Is, 58:3,4. Matt. 20:12. m 22:6,11,17. - f Heb, my soul, or, my life.
IlúO Balaam, What jº Luke 13:12. John 16:2. Rom. 3:27. (l iſsiºn. 17:10,25,26,36,45. 2 Sam. 21: , t Ps. 37:37. iſsié. #. 57:1,2. Luko
thou done unto me? " I #"#. Dat is is prov is *** *s, *ia. ;ºn ºils gº.
* - * l * : X). Cult, lº; I ºf , t’OW". It): o . IS. 44:29. : * • I :21-35. III]. 4:5-8. 26 Fet.
took thee to curse mine 1,9. Is. 51:16. 59:21. Jer. 1:9. p :... is:56." 33:16, ''Deut. 33:28. iń is. Rev. i4:13. ".
enemies, and, behold, jºke 12:12. John 11:51. - #: *; 2 Cor. 6:17. Tit. 2:14. u See on 7,8.—24:10, Ps. 109:17–20. -
j g “ et, 2: * - - t *- w
dently intended these sacrifices to be offered to the God of Israel; other; and that Balaam had no more to glory in than the animäl, but
: 28.) .
and probably he influenced Balak to join him in this respect like-
W 186.
(4)
Verse 3.
much indeed to be ashamed of (22
Scott.
Verse 9. - '
Beholding the regular encampment of the Israelites, separate from
Formal converts very frequently intermingle their superstitious,
philosophical, or carnal notions, with the truths, ordinances, and
precepts of God 3 and from this source, almost all the corruptions of
the Christian religion have been deduced. ID.
* Verses 4–6.
The Lord had Important designs in meeting and speaking to this
Wicked man, notwithstanding the unwarranted method in which he
. ºil *: º tº: and admonished Israel, and his
ges ; He Warned thei * a es • -
depths of wickedness in man’s i. eneumies; and discovere he
Balaam began hi H Yº 7, 8. tº a
ls Speech in the solemn style of
approached that of poetry: and the Lord, º bº #. with
the dread of his power and wrath, constrained him reluctantly, to
pronounce blessings on his people. He guided the mouth of this
wicked man, to speak words as contrary to the desires of his heart
as those #. the h
we duly advert to the temper of the speaker, we shall sº
the Lord spake by Balaam as º by the ass; º:
power was as really and effectually put forth in this case as in tº
course and custom of the world.
Scott.
which-
ass were superior to the powers of the brute: and if
other people, Balaam was led to speak, language suited, not only to
that situation, but to the peculiar favor shown them, and to their
separation from other nations, by laws, religion, and character, as a
holy people; in all which they were a type of true Christians.—The
words, however, are a most extraordinary prophecy, which has now
been accomplishing for above 3000 years. The distinction between
Israel and the Gentiles, may in some sense be tracéd back to the call-
ing of Abraham; it was recognised and established by the giving of
the law and the Sinai-covenant; and after the final captivity of the
ten tribes, the Jews, (as the nation was thenceforth generally called,) .
were kept a distinct people through the Babylonish captivity, and in
subsequent ages, in a manner absolutely unprecedented in the histo-
ry of the world. How, except by divine, revelation, could Balaam
possibly have foreseen this striking peculiarity of that people —The
distinction, itself between Jews and Gentiles, which subsisted in
Roge N.M.,
every age, is a fulfilment of it. { ID.
- Verse 10. . . ---
Of the ...] * Heb. YeSHaRIM, alluding to the first three let-
ters of the name Y SHRael.” -
[520]
B. C. 1452.
NUMBERS, XXIII. Balaam blesses Israel.
thou hast blessed them.
altogether! *
- 12 And he answered
and said; * Must I not
take heed to speak that
which the LoRD hath
put in my mouth 2
[Practical Observations.]
13 || And Balak said
unto him, Come, I pray
thee, with me y unto an-
other place, from whence
thou mayest see them:
thou shalt see but the
* utmost part of them,
and shalt not see them
all; and * curse me them
from thence. *
14 And he brought him
into the field of Zophim,'
to the top of *Pisgah, and
* built seven altars, and
offered a bullock and a
ram on every, altar.
15. And he said unto
Balak, Stand here by thy
burnt-offering, “ while
I meet the LORD yon-
der. . .
16 And the LoRD met
Balaam, and "put a word
in , his mouth, and said,
Go 'again unto Balak,
and say thus.
17 And when he came
to him, behold, he stood
by his burnt-offering,
and the princes of Moab
with him. And Balak
said unto him, “What
hath the LoRD spoken P
18 - And he took up
his parable, and said,
* Rise up, Balak, and
hear; hearken unto me,
thou son of Zippor.
19 God & is not a man,
that he should lié, nei-
ther the son of man, that
he should repent: hath
he said, and shall he not
do it? or hath he spoken,
x 20,26. 22:38. 24:13. Prov. 26:25.
Rom, 16:18. Tit. 1: 16.
y 1 Kings 20:23,28, Mic. 6:5.
z 22:41,
a Josh. 24:9, Ps. 109:17. Jam, 3:9,10.
e 21:20. Deut. 3:27.
—34
t &rg.
. 46:6. Ilos. 12:11.
c See on 3.−22:8 * ,
d See on 5.-22:35. 24:1.
e 26, 1 Sam. 3:17.
f Judg. 8:20, ^
g 1 Sam, 15:29, Ps. 89:35. Hab. 2:3.
Mal. 3:6. Luke 21:33. Rom. 11:29.
Tit, l:2, Heb. 6:18, Jam. 1:17,
V. 1–12. Proud and wicked men spare no pains, and grudge
no expense, when they imagine they can purchase the favor Šf
God, or induce Him to connive at their mischievous designs. But
the Lord abhors pompous externals and Superstitions, Hay, even)
the most zealous attendance on his own ordinances, while the heart
remains destitute of repentance, faith, and love to Him and to
his servants; and still more, when this devotion is the cloke of
hypocrisy, and covers injustice and oppression. (Notes, Prov.
15: 8, 9. Is. 1: 10–15. Jer. ~ *
broken and contrite, a believing and thankful, a pure and upright
of his church a vexation one to another, while mise, and shall He not make it good?
sire of the slothful, which kills him because (v. 19.) Heb. 6: 18. And when in Scripture He
his hands refuse to labor. Thus far this bles- is said to repent, it is not meant of any change
sing goes, even to death and beyond it, as ſar as of his mind, (for He is in one mind, and who can
the last end. - turn Him?) but only of the change of his way.
Balak pretended to honor the Lord with his | With God there is no variableness or shadow
sacrifices, and to wait for the answer God would of turning. Now here, 1st. He appeals to Ba-
send him; and yet when it did not prove to his lak himself concerning it: ‘Hath. He said it in
mind, he forgat God, and flew in a great passion his own purpose, and shall He not perform it in
against Balaam, as if it had been purely his do- his providence, according to the counsel of his
ing, v. II. Sometimes God makes the enemies will? Hath He spoken in his word, in º pro-
2T1 We
He that sits in heaven laughs at the efforts of think otherwise of God, than that He is unchange-
their impotent malice. Balaam was ſorced to ably one with Himself, and true to his word?”
acquiesce: he submits, because he cannot help it, 2ndly. He applies this general truth to the case
and yet humors the thing with no small address, in hand, (v. 20.) He hath blessed Israel, and I
as if he had been peculiarly conscientious, an- cannot reverse it, i. e. “I cannot prevail with
swering Balak with the gravity of a prophet, Him to reverse it.” The blessing of Abraham
Must I not take heed to speak that which the came upon them, [2.] Because Israel are at
Lord has put in my mouth? v. 12. Thus a present unblamable, v. 21. He has not beheld
confession of God's over-ruling power is extorted, iniquity in Jacob: ...Not but that there was ini-
from a wicked prophet, to the further confi sion quity-in Jacob, and God saw it; but, 1st. Not to
of a wicked prince. such a degree as might provoke God to give them
V. 13—30. I. Here is, Preparation made the up to ruin. 2ndly. Théré was no idolatry among
second time, as before, to curse Israel. Balak them, called in a particular manner iniquity and
fancied that Balaam, having so full a prospect of perverseness, since the golden calf; therefore,
the whole camp of Israel, from the top of the though they were in other instances very provok-
rocks, (v. 9.) was either so enamored with its ing, yet God would not cast them off. Balaam
beauty, that he would not curse them, or so aſ knew nothing would separate between them and
frighted with the terror of it, that he durst not; God, but sin; therefore, as long as they kept peace
from which he might see only some part of them,
therefore he would bring him to another place,
which would appear more despicable, and which,
he hoped, he might obtain leave to curse, and so
by degrees he should get ground against them;
intending, no doubt, if he had gained this point,
to make his attack on that part of the calmp. Oh
that we were as full of contrivance and resolution
in prosecuting good designs for the glory of God,
as the church’s enemies are in their malicious
attempts to ruin it ! New altars are built, the
sacrifices are repeated, and Balak attends lis
sacrifice as closely as ever, v. 14, 15. Were we
thus earnest to obtain the blessing, as Balak was
to procure a curse, (designedly upon Israel, but
really on himself and people,) we should not
grudge the return both of the charge and of the
labor of religious exercises. Balaam renews his
attendance on God, and God meets him the second
time, and puts another word into his mouth, not
to reverse the former, but to ratify it, v. 16, 17.
If God said not to Balaam, Seek in vain, much
less will He say so to any of the seed of Jacob.
Balak was impatient to know what message Ba-
laam had. “Are there any better tidings yet, any
hopes of speeding?” This should be our inquiry,
when we come to hear the Word of God, See Jer.
23: 35.
II. A second conversion of the curse into a bles-
sing, both larger and stronger than the former,
and which quite cuts off all hopes of altering it. It
was a message from God, Balaam had to deliver,
and required of Balak, though a king, to attend,
hear, and hearken, with a close application of
mind, let not a word slip. To attend with rev-
erence, Rise wo. His successor Eglon, when he
was to receive a message from God, rose out of
his seat.
Balaam informs Balak, sorely to his disap-
pointment, (1.) That he had no reason to
hope he should ruin Israel; for three rea-
SOllS.
with God, he despaired of doing them mischief.
Note, While we keep from sin, we keep from
harm. Some [as Gataker, Rosenm. &c..] read
thus: He has not beheld wrong offered to Ja-
| cob, nor will He see any grievance done to
Israel. Note, God will not bear to see any injury
done to his church and people; for what is done
against them, He takes as done against Himself,
and will reckon for it accordingly. [3.] Because
the power of both was irresistible. 1st. They
had God with them: in a particular manner, and
not provoked to withdraw. 2ndly. They had the
joy of that presence, and were always made to
triumph in it; the showt or alarm of a king is
among them. They shout against their enemies,
as sure of victory and success, glorying continually
in God as their King and Conqueror for them.
3dly. They had experience of the benefit of God’s
presence, and his power engaged for them. For
God brought them out of Egypt, v. 22. The
power which had done that, could never be re-
strained, never resisted; and having begun so
gloriously, would, no doubt, finish gloriously.
4thly. While they had God’s presence with them,
they had strength to make head against all that
opposed. See ch. 24: 8. Such is the strength
the God of Israel gives his people.
1. From all this he infers, that it was to no
purpose to think of doing them a mishief by all
the arts he could use, v. 23. Some observe, that
Jacob denotes the church low and afflicted, Is-
rael denotes it prosperous and advanced; but be
the church high or low, her friends few or many,
let second causes smile or frown, it comes all to
one. No weapon formed against it shall prosper.
2. IIe foresces that this would be remembered in
time to come. According to this time, i. e. with
reſerence to this we are now about, it shall be said
concerning Jacob and Israel, and said by them,
JJ hat hath God wrought? Note, The defeat-
ing of the designs of the church’s enemies, ought
[1..] Because God is wºnchangeable; 1 to be had in everlasting remembrance, to the glory
PRACTICAL observations.
sight,
oil.’—
is not worthy.’
est, and lead a
7: 8–
Am. 5: 21–24.) A
eternal world.
heart, are more suitable to his nature, and more precious in his
py; and wish to have their
than ‘ thousands of rams, and ten thousands of rivers of
While true Christians are deemed ‘ the filth of the world,
and the offscouring of all things,’ and not fit to live; the Lord
accounts them the excellent of the earth,’ ‘of whom the world
(Phil. 3: 20, 21. Col. 3: 1–4. Heb. 11: 35
–38.) Yet many of the wicked, while, through domineering
lusts and prevailing temptations, they
espouse an opposite inter-
secretly account the righteous hap-
lot with them at death, and in the
SCOTT.
contrary life,
Zophim..] Lit. of the spies, so
O. T. VOL. I.
Verse 14.
º Rosenm.
~. tain, where watchmen were stationed
“A plain on the top of a moun-
to give notice of the approach
of robbers, with which
comp. Is. 21 : ll. 52:
these regions were perpetually infested ;
8.? Eo.
[521]
B. C. 1452.
Balak's disappointment,
NUMBERS, XXIII.
and shall
ood P
20 Behold, I have re-
ceived commandment to
bless; and
blessed, and I cannot
reverse it.
21. He j hath not be-
held iniquity in Jacob,
neither hath he seen per-
verseness in Israel: “the
LoRD his God is with
him, and the shout of a
King is among them.
22 in God brought them
out of Egypt: he hath as
it were "the strength of
an unicorn.
23 Surely there is " no
enchantment * against
Jacob, neither is there
any divination against
Israel: P according to this
time it shall be said of
He not make it
(Deut.-32: 31.)
h he hath .
of God. What Balaam says here concerning the
pre-eminence of the God of Israel above all the
gods of the Gentiles, perhaps Moses reſers to,
Balak therefore has no hopes
of ruining Israel; but, ---
Balaam now shows him he had more reason
to fear being ruined by them, for they were
likely to make bloody work among his neighbors;
and if he and his country escaped, it was not be-
cause he was too great for them to meddle with,
but because he fell not within their commission,
v. 24. This seems to point at the victories he
foresaw they would obtain over the Canaanites;
that they would never lay down their arms till
they had made a complete conquest of the land
they had now in view. Observe
The issue of this disappointment. [1..] Balak
and Balaam were both of them sick of the cause.
“Neither curse them at all, nor bless them at
all, v. 25.” Note, God can make those that
depart from Him we ry of the multitude of
their counsels. , Balaam is still willing to own
himself over-ruled, v. 26. This shows, 1. In
general, that the way of man is not in himself;
there are many.devices in man’s heart, but God’s
counsels shall stand.
weapon formed against the church shall prosper,
so every tongue-that rises against her in judg-
2. In particular, that as no
|[2.] Yet they think it seorn to be baſſled, and re-
solve to pursue the design, though only to their
further confusion. Probably, Balak and Balaam
were the more encouraged to repeat their attempt,
because God had the second time allowed Balaan
to go, though He had forbidden him the first time.
Thus, because sinners are connived at, and sen-
tence against their evil works is not executed
speedily, their hearts are the more fully set in them
to do evil. The place, now, was the top of Peor;
the most elminent high place in all his country,
where, probably, Baal was worshipped, and was
thence called Baal-peor. He chose this place,
with a hope, either, 1. That it being the residence
(as he fancied) of Baal the god of Moab, Jehovah
the God of Israel would not, or could not, come
hither to hinder the operation; or, 2. That it
being a place acceptable to his god, it would be
so to the Lord, and there He would be brought .
into a good humor. Suchidle conceits have fool-
ish men of God, and so vain are their imagina-
tions concerning Him. Thus the Syrians fancied
the Lord to be God of the hills, but not of the
valleys, (1 Kings 20: 28.) as if He were more
powerful in one place, than He is in every place.
2ndly. They repeat their sacrifice, seven bullocks
and seven rams, upon seven altars, v. 29, 30.
.Thus do they persevere in their expensive obla-
Jacob and of . Israel,
q What hath God
wrought !
24 Behold, the people
shall rise up as a great
lion, and lift up himself
as a young lion : * he shall
not lie down until he eat
of the prey, and drink
the blood of the slain.
25 And Balak said
unto Balaam, * Neither
26 But Balaam an-
swered and said unto
Balak, Told not I thee,
saying, "All - that the
LoRD speaketh, that I
must do : .* -
27 || And Balak said
unto Balaam, * Come, I
pray thee, I will bring
thee into another place;
curse them at all, nor 3 peradventure it will
bless them at all. please God that thou
ment, God will control and condemn, Isa. 54: 17.
tions, though they had no promise on which to
• º
h 22:12. Gen. 12:2, 22:17. p Ps. 44:1–3. 136:13–20. Is. 63:9–
i 22:18,38. John 10:27–29. Rom. 8: 12. Dan. 9:15. Myc. 6:4, 7:15.
* 38,39. 1 Fet. 1:5. & q Ps. 31:19. 64:9. , 126:2,3. Is. 41:4.
j Jer, 50:20. Hos, 14:2-4, Mic. 7:18 John 11:47. Acts 4:16. 5:12,14. 10:
—20. Rom. 4:7,8. 6:14. 8:1. 2 38. 15:12. Gal. 1:23,24. 1 Thes. 1:
Cor. 5:19.' w 8,9. -
k Ex. 13:21. 29:45,46. 33:14–16. 34: r 24:8,9. Gen. 49:9, Deut. 33:20. Ps.
9. Judg. 6:13. 2 Chr. 13:12. På. 17:12. Prov. 30:30. Is, 31:4. Amos
23:4. 6:7, 11. Is. 8:10. 12:6. 41: 3:8. Rev. 5:5. - --
10. Ez. 48:35. Matt. 1:23. 2 Cor. s 24; 17. Gen. 49:27. Dan. 2:44. Mic.
6: 16. " * 5:8,9. Zech. 10:4,5. 12:6. Rev. 19:
l Ps. 47:5–7, 89:18. 97:1. Is. 33:22. —21.
Luke 19:37,38. 2 Cor. 2:14. t Ps. 2: 1–3. -
m 22:5. Ex. 9:16, 14:18. 20:2. Ps, u 12. , 22:18,38. . 24:12,13. 1 Kings
68:35 22:14. 2 Chr. 18:13. Acts 4:19,20.
Ps. 22:21 5:29,
th job 39:10,11. *
o 22:6. 24:1. Gen. 3:15. Matt. 16:
x 13.
y See on 19,20.—Job 23:13. Prov. 19:
Verse 21.
The nation was a type of believers, in whom God beholds not ini-
quity or perverseness ; none allowed, none unrepented or unsubdued,
and none unpardoned. (Jer. 50: 20. JMic. 7: 18—20.) Scott.
Verse 22.
Unicorn.] One horn, so the Sept. monoceros, IIeb. reem. Bochart,
Rosenm. &c. say it is the oryz, a sort of goat, because this goat is
called in Arabic raym. [...Arab. version, most watchful raymn.] Calm. and
most others call it the rhinoceros, (nose horn), but though this animal is
found both with one and two horns on its snout, it is not of Syria,
mor mentioned by Arabic writers; and the Sept. would not, with this
name (well known in Egypt,) already existing in the Greek, have call-
ed it the monoceros (one horn). Pr. Robinson makes it the taurus bu-
balus, or wild buffalo ; but the horns of the domesticated buffalo in
Egypt are any thing but formidable, being curved upon the back and
in a line with the face, as the animal carries his head horizontally,
and would scarcely suggest the figure of exaltation, pushing, or strength
to a poet. There is another animal, of the ox kind, common in Bar-
bary, with most remarkable horns; some of these a son of the editor
has seen, with their harp-shaped horns from 4 to 5 feet long from the
root to the tip. The effect of such disproportioned appendages, is
very striking, and just such shaped horns ornament the heads of
many Egyptian deities : something similar is seen in the first fig. of
the cut, Ex. 28: 4. These horns would be an apt emblem of exalta-
tion, and perhaps of strength. Supposing two or three animals to be
referred to under the word reen, (for the different descriptions in the
Bible do not exactly fit any one animal) we cut the knot. Scripture
thus mentions the animal. “The strength of a unicorn.” v. 22. and
21: 22. ‘His glory is like the firstlings of his bullock, and his horns
are like the horns of unicorns; [º the Heb.” says Dr. A. Clarke, ‘is sin-
gular” but the Sam. is plural;] with them he shall push the people to-
gether to the ends of the earth; and they are the ten thousands of
Ephraim and the thousands of Manasseh.” Deut. 33: 17, will
the unicorn be willing to serve thee, or abide by thy crib? Canst
thou bind the unicorn with his band in the furrow? or will he har.
row the valley after thee * Wilt thou trust him because his strength
is great? Or W}}t thou leave thy labor to him 2 wilt thou believe
him; that he will bring home thy seed, and gather it into thy barn ?”
Job 39: 9-12. ‘Save me from the lion’s mouth for thou hºst heard
me from the horns of the unicorns.” Ps. 33. 31. . ii. maketh them
[the cedars of ºn] to skip like a calf; Lebanon and Sirionike
a young unicorn.” Ps. 29 : 6. . . But my hoºn shalt thou exalt like the
horn of a unicorn.’ &c. Ps. 92 : 10. (In all these places the Sept
has monoceros i and the Heb. reem.) “And the unicºs shi :
down with them, and the bullocks with the bulls, and their land
shall be soaked with blood,’ &c. Is. 34: 7. (Here the Sept. has adroi
the great or mighty ones, for the Heb, reem.) won z. s. that
the opinion it is a fabulous animal has not sufficient grounds, “.
what was the ancient Meroë, a beast is found, of the size of a cow
and form of an antelope: the male has a long and straight horn ºf
his forehead.” Encyc. Am.. The unicorn, in various attitudes, is de-
18. Luke 10:18, 19. Rom. 16:20.
Rev. 12:9. 21, 21:30. Is. 14:27. 46:10,11. Mal.
* Or, in. 3:6. Rom. 11:29.
picted, says Nie-
buhr, on almost
all the stair-
cases of the ru-
ins of Persepo-
lis: see the cut
from Porter,who
supposes it a
one horned hull.
Pliny says, “The
unicorn (of In-
dia) is an ex-
ceeding fierce
animal, resem-
bling a horse as
to the rest of his
body, but hav-
ing the head
like a stag, the
feet like an ele-
phant, and the
tail [ike a wild
boar : its roar-
ing is loud ; and
it has, a black
horn, of about
two cubits, pro-
jecting from the
middle of its
* forehead.” Lu-
dovico de Bartema º some from Ethiopia at Mecca in 1530, “built
like a 3 year old colt,”—“ horn upon the forehead 3 ells long 3-cºlor
yellowish-brown, head like a stag, neck not very long-thin
mane,—legs small and slender like a roe—hoofs of the forefeet di-
vided, resembling those of a goat. Several Portuguese travellers in
Africa, speak of them of the size of a middle sized horsº &c. Sparr-
man speaks of a picture of one on a rock in S. Africa. Mr. H. Cloete
describes one shot a month’s journey from Capetown, S. Africa,
light grey color—horn attached to the skin ºf its forehead—as long as
one’s arm, and as thick—head as big as and like a horse's head—hoofs
round liké those of a horse, but divided below like those of oxen.
jøj. Latter, 1820, states that the unicorn, is well known in Thibet,
called the one-horned tso’po—12 to 13 hands high—fierce and extreme-
Iy wild : flesh used for food—goes in herds—cloven hooſs-a long,
curved horn growing out of the forehead, a boar-shaped tail : horn
of a young one 20 inches in length, nearly straight, 4% inches round
at the root, tapers to a point, black, rather flat at the sides, with 15
rings, only prominent on one side. But see Calm. by Rob. Ed.
.# Verse 24. -
At length Balaam not only blessed Israel, but likewise denounced
the doom of all their enemies; which might have been a warning to

*
* *
B. c. 1452. * ‘.
mayest curse me them
from thence.
A 28 And Balak brought
Balaam unto the top of
Peor, that looketh to-
ward ” Jeshimon.
29 And Balaam said
unto Balak, * Build me
here seven altars, and
prepare me here seven
bullocks and seven rams,
30 And Balak did as
Balaam had said, and
offered a bullock and a
ram on every altar.
CHAP. XXIV.
Balaam desists from enchantments, and
predicts the happiness of Israel and
the destruction of his enemies, 1–9.
Balak, being greatly enraged, dismiss-
es Balaam, 10–13. Balaam prophe-
sies of the Star of Jacob, the ruin
of several nations, and very remote
* =
Luke 18: 1. ' '
23.
events, 14–25.
ND when Balaam.
*saw that it pleased
the Lord to bless Israel,
he went not, as * at other
times, *to seek for en-
, chantménts, but he set
his face toward the wil-
derness.
2 Anti Balaam lifted
up his eyes, and he saw
Israel " abiding in his
tents according to their
tribes; and a the Spirit
of God came upon him.
3 And “he took up
inis parable, and said, Ba-
laam the son of Beor
hath said, and the man
# whose eyes are open
hath said;
4 He hath said, which
heard the words of God,
which f saw the vision
*
cabinet-council of Heaven.
12: 1.) but Balaam with pride.
he had his º: open.
of the Almighty, 5 falling
into a trance, but laving
his eyes open :
z 21:20.
a See on 1,2.
NUMBERS, xxiv.
build their hopes of speeding. , Let us not there-
fore, who have a promise that the vision at the end
shall speak and not lie, be discouraged by delays,
but continue instant in prayer, and not faint,
CHAP. XXIV. V. 1–9. This chapter contin-
ues and concludes the history of the defeat of the
counsels of Balak and Balaam against Israel;
and it is as great an instance of God’s power over
men, and his favor to his own, as any of the victo-
ries recorded in the book of the wars of the Lord. 6.) to the beauty and sweetness of fruitful
I. Balaam now laid aside the enchantments he valleys, and fine gardens, flourishing trees, and
had hitherto depended on, v. 1. Sooner or later, fragrant spices. 2. Their fruitfulness and in-
God will convince men of their folly, in seeking crease. This may be intended by those simili-
after lying vanities which cannot profit. He did tudes (v. 6.) of the valleys, gardens, and trees,
not now retire into a solitary, place as before, but as well as by those expressions, (v. 7.) He shall
set his ſace directly toward the wilderness where pour the water out of his buckets; i. e God
Israel lay encamped; and since there is no rem- ‘shall water them with his blessing like rain from
edy but they must be blessed, he will design no-, heaven, and then his seed shall be in many
thing else, but will submit by compulsion.
the Spirit of God came upon him, namely, in Scripture put for peoples, and multitudes,
the Spirit of prophecy, as on Saul, 1 Sam. 19: and nations.
power to receive and bear those revelations. He
fell into a trance indeed, as other prophets, but
This he mentious twice;
but the words in the original are not the same.
The man whose eyes were shut,
shut, so Rosenm. Clarke, &c.] some read it
so, (v. 3.) but now having his eyes open, v. 4.
Note, Many have their eyes open, that have not
their hearts open; are enlightened, but not sanc-
tified; and that knowledge which puffs men up
with pride, will but serve to light them to hell, too powerful to be held in by my curses, or thy
whither many go with their eyes open.
II. Yet the blessing is for substance the same ' quests.
Balaam again blesses Israel.
with those before. Several things he admires in
Israel. 1. Their beauty, v. 5. Their tents
i were coarse and homely, and, no doubt, sadly
weather-beaten, yet, Balaam sees a beauty in
; them, because of their admirable order, accord-
ing to their tribes, v. 2. Nothing recommends
religion Imore than the unity anſ harmony of
its professors, Ps. 133: 1. The amiableness of
this people, and the great reputation they should
gain among their neighbors, are compared (v.
Now waters. Comp. Hos. 2: 23. And waters are
This has been fulfilled in the
He spake not his own sense, but the lan- ; wonderful increase of that mation, even in their
guage of that Spirit. He used a different pre- dispersion. 3. Their honor and advancement.
face now from that before, (v. 3, 4.) much like 'As the multitude of the people is the homor of
that of David’s, (2 Sam. 23: 1-3.) yet savoring the prince, so the magnificence of the prince is
very much (as some think) of pride and vain- the honor of the people; Balaam therefore fore-
glory, taking all the praise of this prophecy to tells, that his king shall be higher than Agag.
himself, and magnifying himself as one of the Balaam knew probably of none more considera-
He boasts; 1. Of ble than he ; but Israel’s chief commander, who,
the favor God did him in making known Himself after Moses, was Joshua, should be greater and
to him, comp. ch. 23: 16. Paul speaks with more honorable, and make a far better figure in
humility of his visions and revelations, (2 Cor. history. Saul, their first king, triumphed over
2. Of his own . Agag. 4. Their power and victory, v. 8. He
looks back on what they had dome, or rather,
what had been done ſor them. The wonders that
attended their deliverance out of Egypt, contrib-
uted more to their honor, and the terror of their
adversaries, than any thing else, Josh. 2: 10.
He looks down on their present strength: as it
were, the strength of a wnicorn; of which
creature it is said, Will he be willing to serve
thee, or abide by thy crib? Canst thou bind
him with his band in the furrow? • Israel is
[Heb. shetum,
He looks forward to their future con-
He shall eat up the nations their
1 Sam. 24:20.
armies.”
a 22:13, 23:20. 31:16.
26:2,25. Rev. 2:14.
b 23:3,15.
* Heb. to the meeting of 23:23.
s Cant. 6:4,10.
e See on 23:7.
t Heb. who had his eyes shut, but now
opened. 4,16. 22:31.
f Sce on 12:6.-Gen. 15:12. Ps. 89:19.
c 5. 2:2,&c. 23:9,10. Dan. 8:26,27. Acts 10:10, 19. 22:17.
d 11:25–29. 1 Sam. 10:10. 19:20,23. 2 Cor. 12:1–4.
2 Chr. 15:1. Matt. 7:22. 10:4,8. g 22:31. Ez. 1:28, Dan. 8:17, 18. 10.
Luke 10:20. John I l;49–51. 15,16. Rev. 1:10,17.
PRACTICAL OBSERVATIONS.
V. 18–30. Notwithstanding disappointments and alarms,
the lusts of wicked men revive and reign: ſor, while some are
pushed forward by implacable malice and envy, others are in-
duced to concur in persecution by insatiable avarice and restless
ambition. But the Lord ‘is of one mind, who can turn Him?”—
If He sees that we trust in his mercy, and accept of his salva-
tion; that we do not indulge in any secret sin, or continue in
presumptuous rebellion, but uprightly endeavor to serve and glo-
rify Him; we may be sure that our past offences are pardoned,
no more to hurt us, than if they had never been committed: and
if Satan cannot deceive or defile us, he cannot hurt us by machi-
nations or temptations, by enchantments or divinations. Well
may the believer triumph in his King, the Lord of Hosts, and
re-echo with grateful exultation, ‘What hath God wroughtº
Balak, and to him - * * , ni *
tempt. (JVote, Gsº §§ desist from the vain and Pºst-
Prink the blood, &c.] Wild beasts gorge the blood, as well as de-
Your the flesh, of the Slaughtered prey : and many tribes of barbari-
ºns have actually, in the triumph of insulting, revengeful victory,
drunk the blood of their enemies. But as far as Israel is concerned,
it can only signify the completeness of their victories. ID.
Verse 28.
Top of Poor.] Probably a conical hill sacred to Baal-Peor and his
gºne rites, and perhaps crowned with a temple.—See note, Lev.
* * * * * - ED. .
*. - NOTES. sº -
CHAP. xxIV. V. 1, 2, . It is not agreed among expositors, nor is it
$º to decide, whether he desperately determined to curse israel
Yºlº Permission, and thus to satisfy Balak and earn his reward,
: W..º.º. On the contrary to pronounce further blessings;
for .. le. under a pang of conviction, he desisted from his purpose
of th §. and freely yielded himself to the powerful impulse
e Spirit of God 90ming upon him, though he afterwards return-
ed to his wicked projects. - sº Scott.
('') ºnchantments.] Neckashim, a word of difficult meaning ; it
**
Oh, the wonders of his providence and grace! (Ps. 126:1–3.)
The wonders of his redeeming love, of his pardoning mercy, of
his new-creating Spirit! What a change in our state, our char-
acter, and our prospects! Every former mercy now becomes an
earnest of still further blessings; and from past deliverances we
infer the certainty of final victory and eternal triumphs. But is
this the reader’s character and felicity? Let us seriously ex-
amine ourselves, and earnestly entreat the Lord to decide this
infinitely important question. To this let us aspire; this let us
pursue with unremitting diligence and undiverted attention: let
us watch and pray always, for our enemies are vigilant, indefati-
gable, and malicious: and surely we ought to be as unwearied
in glorifying God, and doing good, as his enemies are in doing
mischieſ. SCOTT.
generally signifies to investigate, and probably here means, simply a
knowledge of future events. Balaam waited for no, more prºphetic
declarations, satisfied of God’s will to bless Israel,-therefore he ad-
dresses himself at once to prophecy. Dr. A. Clarke. Rosenm. tº ans-
lates incantations, and thinks it refers to his pretending before, 23: 3,
15. to consult God. ED.
Verses 3, 4. *
These verses may more literally be rendered, “He took up his para-
ble and said, Balaam the son of Beor hath said, and the man ºkość
eye was shut hath said; he hath said who heard the words of God,
who saw the vision of the Almighty; falling, and his eyes were opéº.
ed. The word, rendered are open, is generally agreed to signify
shut, (marg.) and the clause into a trance ’, is not in the original.
Balaam is supposed to refer to the time when his ass, seeing tº ń
gel, (whom he himself could not see,) fell down with him. ; and | len
fiis eyes were opened, and he lay prostrate on the earth: But gº lºps
he also meant that his eyes had been shut, when he tº: §
ing Israel, but were now opened to perceive that the º i. those
blessed; or that his bodily eyes were shut in his visiº, " §. TT
of his understanding were opened. Nº C Q TT a
[523]
B. C. 1452. ſ
The remonstrance of Balak.
NUMBERS, XXIV.
5 How goodly are thy
tents, O Jacob! and thy
tabernacles, O Israel!
6 As the valleys are,
they spread forth, "as
gardens by the river's
side, as the trees of lign-
aloes j which the LoRD
hath planted, and * as
cedar-trees beside the
Watel'S. - -
7 He shall pour the
water out of his buckets,
and his seed shall be in
m many waters, and "his
king shall be higher than
• Agag, and Phis king-
dom shall be exalted.
8 * God brought him
forth out of Egypt, he
hath as it were the
strength of an unicorn:
he shall eat up the na-
tions his enemies, and
shall s break their bones,
and “pierce them through
with his arrows.
9 He u couched, lie
lay down as a lion, and
as a great lion; V who
shall stir him up 2 *bless-
ed is he that blesseth
thee, and cursed is he
that curseth thee."
enemies; i. e. ‘He shall not only destroy and
devour them as easily and irresistibly, as a lion
his prey, but shall himself be strengthened, fat-
tened, and enriched, by their spoils.’ 5. Their
courage and 'security; (v. 9,) He lay down
as a lion, as a great lion. Now he döes so,
ju the plains of Moab, and asks no leave of the
king of Moab, nor is he in fear of him; shortly
will he do so in Canaan; when he has torn his
prey, he will take his repose, quiet from the
fear of evil, and bid defiance to all his neigh-
bors; for who shall stir up a sleeping lion? It
is observed of lions, (so Bp. Patrick,) that they
do not retire into places of shelter to sleep, but
lie down any where, knowing that none dares
meddle with them: thus secure were Israel in
Canaan, chiefly in the days of David and Solo-
mon; and thus is the righteous bold as a lion,
not to assault others, but to repose themselves,
because God maketh them to dwell in safety.
6. Their interest, and influence on their
neighbors. Those in alliance with them, were
happy; their enemies were cértainly miserable,
v. 9. Thus he confirms the blessing of Abra-
ham, (Gen. 12: 3.) and speaks as if therefore
he did at this time bless Israel, and not curse
them, because he desired to share in the blessing
of Israel’s friends, and dreaded the curse on Is-
rael’s enemies. - !
V. 10–14. Here is the conclusion of this vain
three times. to do either
11 Therefore now flee
, the world.
of mine own mind; but
attempt to curse Israel, and its total abandone
ment. 1. Balak made the worst of it: broke
into a ragg; (v. 10.) expressed, in words and
gesture, the highest disappointment; charged.
Balaam with putting on him the basest affront
and cheat imaginable. Hereupon he forbade
him his presence, expelled him his country; up-
braided him with the preferments he had designed
to have bestowed on him, but now would not;
(v. 11.) ‘The Lord hath kept thee back from
honor.” Thus they who are any way losers by
their duty, are commonly upbraided with it, as
fools, for preferring that before their interest in
Whereas, if Balaam had been vol-
untary and sincere in his adherence to the word
of the Lord, God would have made up to him
the loss of Balak’s honors, abundantly to his ad-
vantage. 2. Balaam made the best of it: he en-
deavors to excuse the disappointment.—And a
very good excuse he has for it, that God restrained
him from saying what he would have said, and
constrained him to say what he would not; and
that Balak, ought not to be displeased at this,
not only because he could not help it, but because
he had told Balak before what he must depend
upon, v. 12, 13. He endeavors to atome for it,
v. 14. He will gratify his curiosity with some
predictions concerning the nations about him.
He will satisfy him with an assurance, that what-
ever, this formidable people should do to his peo-
O' e w n Ezra 4:20. Ps. 2:6–10. 18:43, John.
good or bad 1:49, Phil. 2:10, 11. Rev. 19:16. '
o l Sam. 15:8,32.33.
l Chi'.
thou to thy place: “I
thought to promote thee
unto great honor; but,
lo, the Lord hath kept
thee back from honor.
12 And Balaam said
what the LoRD saith,
that will I speak 2
[Practical Observations.]
14 And now, behold,
I go unto my people:
come, therefore, and "I
will advertise thee what
p 2 Sam. 5:3. "I kings 4:21,
14:2. Is. 2:2. 9:7, Dan. 2:44. Rev.
11:15.
21:5.-See on 23:22.
14:9, 23:24. Deut. ,7:1
. 2:9. Is. 38:13. jer. Bo:17. Dam.
:24. - -
t Deut. 32:23,42. Ts. 21:12.
u Geli. 49:9. Job 38:39,40.
v See on 23:24. Job 41:10. Ps. 2:12,
x Gen. 12:3. 27:29. Ps. 122:6. Matt.
25:40,45. Acts
10 And Balak’s anger
was kindled against Ba-
laam, and he Y smote his
hands together: and Ba-
lak said unto Balaam,
* I called thee to curse
mine enemies, and, be-
hold, thou hast altogeth-
er blessed them these
unto Balak, “Spake I not
also to thy messengers,
which thou sentest unto
me, Saying,
13 If Balak would
give me his house full
of silver and gold, I can-
not go beyond the com-
mandment of the Lord,
PRACTICAL OBSERVATIONS.
V. 1–13. The enemies of the church may renew their attacks,
or vary them as they please; yet they can gain no real advantage:
for it pleases the Lord to bless his people, and He will make all
their opposers see, and feel, and acknowledge it; which will fill
them with rage and desperation. Nay; in some cases, they are
constrained to allow the excellence of the righteous, as well as to
forebode their prosperity.—They who are kept from worldly honor
and affluence by an upright heart and a good conscience, will be
great gainers; and the minister of Christ especially, who, faithful
to his trust, with meekness and ſirmness reproves the wickedness
of those, who had thought to promote him to honor, will have
‘ a hundred fold more in this present time, and in the world to
9:5. .
y Job 27:23. Ez:21:14,17. 22:13.
z 22:6,11,17. 23:11. Deut. 23:4,5.
Josh. 24:9,10. Neh. 13:2.
a 22:17,37. -
Acts 8:20. Phil.
this people shall do to
thy people in “the latter
b Matt. 19:28–30.
day S. 3:8. Heh. t1:24–26. H. Pet. 5:2,3.
h Gen. 2:8–10. 13:10. Cant. 4:12– 2 John 8
15. 6:ll. Is. 58:11. Jer, 31:12. c See on 22:18,38. º
Joel 3:18. d See on 17–31:7–18. Mic. 6:5.
i Ps. 1:3. J Rev. 2:10,14.
e Gen. 49:1. ls. 24:22, Jer. 48:47.
49:39. Dan. 2:28. 10:14. Hos. 3:5.
Acts 2:17. 2 Tim. 3:1.
S er. 17:8.
Ps. 104:16. Ms. 41:19. 61:3.
: Ps. 92:12,13. Ez. 31:3,4. 47:12.
! Ps. 68:26. Prov. 5: 16–18. Is. 48:1.
in Ps. 93:3,4. Jer. 51:13. Rev. 17:1,15.
come everlasting life.’" But such persons, as have light enough
in their minds, and restraint enough on their consciences, to induce
their hesitation at going the whole length which a wicked patron
may require; and thus lose his favor, and hinder their own pre-
ferment, continuing still the slaves of sin, and the enemies of
God; are very miserable in this world, and likely to be so in the
world to come. Let us not then attempt to serve God and Mam-
mon, or halt between JEHow AH and Baal: but let us follow the
Lord fully, and He will make up every loss to us; while the con-
sent of wicked men in sin, will at length issue in bitter hatred
and severe recriminations. - SCOTT.
Verses 5, 6. -
As valleys verdant, fruitful, and widely extended ; as luxuriant
gardens on the banks of a ſertilizing river; as aromatic trees diffus-
ing a fragrant Smell, or as cedars most stately, to behold, planted as
it were by God Himself in a well watered, fertile soil, and wanting
no human culture —such did the camps of Israel appear, and such
would be the prosperity of that ſavored people . .
High-alges. (6) Or, the wood of aloes ; “an aromatic tree,...which
Widely diffuses, a very agreeable smeli.” Robertson.
rendered aloes, Prov. 7: 17. as the ſem. pl. is Ps. 45: 8.
Caut. 4: 14. Scott.
(º), Liºn-alges.], ‘Heb. Ahalim. Xylaloe, also called agaiochum
very large and umbrageous, and its wood very odorous. The Turks.
Arabs, &c. use it to fumigate the beards of their visiters; a common
compliment. It grows in the E. Indies, especially in Tonguin. The
best in Chambaº, near China, and in Cochin China. It dºes not grow
in Arabia, yet Balaam, on the Euphrates, might have it from eastern
merchants. The best, we have (in Germany) is called calambac.
The Sept. Vulg. Syr, Saadias, Sam. both later Čhald, transl. tents.
But the parallelism of the two numbers of the verse does not favor this.
Rosenm ... Harris remarks, that it cannot be aloes, because that has a
bad smell, and agrees not with the places of Scripture where aºji,
is mentioned: and if it does not mean tents, as translated, v. 5. Gen
4: 20. &c. it probably means the Syrian aloe, the aspalatha, a little
The word is
(Heb. 9.)
prickly shrub, of a very sweet Smell, burnt as in cense, and much re-
sembling the Indian lign-aloes. But the Eng. Ed. of Harris Says,
“The santalum flavum, yellow sanders-wood of India, is supposed to be
the aloes-tree of the ancients: fragrant,’ &c. ED.
Verses 7–9. * - r
Agag seems to have been the name of the several kings of Amalek
in succession : [comp. Esth. 3: 1.] though some think that Agag,
whom Saul contiuered and Samuel slew, was ſoretold by name long
before his birth, as Josiah and Cyrus afterwards were: (1 Sam. 15:
32, 33. M. R.—Notes; 23: 23, 24. Gen. 12: 1–3. 49: 8, 9.): -
Scott.
(7.) These figures are remarkably appropriate to a river Cºuntry,
such as Balaam’s. Dr. A. Clarke thinks there is ‘a plain, allusion
here to a manner of watering the fields common in the East. By
the well a tall pole is erected which serves as a fulcrum 9 a vºy
long lever, to the smaller end of which a bucket is appended. Qp
the opposite end, which is much larger, are many notches in the
wood, which serve as steps for a man whose business it is to climb
up the fulcrum in order to lower the bucket into the Well, Whiºh,
when filled, he raises by walking back on the 9pposite arm till his
weight brings the bucket above the well's mouth,',whº a person
stands to empty it into a trench to water the ground.' Water flowing
from a jar or bucket was a common hieroglyphic of the overflowing
of the fertilizing Nile. , Ed. Seed iºnally waters.]. “A simple allu-
sion to the sowing of rice, in ground flooded. That sown in many
waters, must be very ſruitful.’. - Dr. A. CLARRE,
Verse 14. * * -
As the word rendered gavertise, generally signifies counsel, many
[524]
3.
…”
*.
15 T And the took up
His parable, and said,
.*
hath said, and the man
whose eyes are open
hath said; • * *
16 He hath said,
& which heard the words
of God, and knew the
knowledge of the Most
High, which saw the
vision of the Almighty,
falling into a trance, but
having his eyes open ;
17 fi I shall see him,
but not now ; I shall be-
hold him, but not nigh;
there shall corne a Star
out of Jacob, and * a
Sceptre shall rise out of
Israel, and shall "smite
the corners of Moab,
and destroy " all the
children of Sheth. . .
18 And n Edom shall
be a possession, Seir also
shall be a possession for
his enemies; and Israel
shall do valiantly.
19 Outo of Jacob shall
corne he that shall have
dominion, and Pshall de-
stroy him that remaineth
of the city. * *
20 And when he look-
ed on Amalek, he took
up his parable, and said,
Amalek was t the first
of the nations, but 4 his
latter end ºf shall be that
he perish for ever.
21 And he looked on
* the Kenites; and took
up his parable, and said,
Strong is thy dwelling-
Balaam the son of Beor.
NUMBERs, xxiv.
ple, it should not be till the latter days; so that
he, for his part, need not fear any mischieſ or
molestation from them. He ...} show him a
method of doing Israel a mischief without the
céremonies of enchantmént and execration. This
seems implied in that word, I will advertise
thee; for it properly signifies, I will counsel
thee: what the counsel was, is not set down here,
because is was given privately, but we are told
it afterwards, ch. 31: 16. He counselled him
to entice the Israelites to idolatry, Rev. 2: 14.
Since he could not have leave from God to curse
them, he puts him in a way of getting help ſºon
the devil to tempt them.
W. 15–25. I. Balaam’s preface is much the
same with that, v. 3, 4, 1He personates a true
prophet admirably well, God perinitting and di-
recting him to do so, because, whatever he was, the
prophecy itself was a true prophecy. He boasts,
That his eyes are open, (v. 15.) for the prophets
were in old time called Seers, (1 Sam. 9: 9.) be-
cause they must speak what they had seen. That
he had heard the words of God, which many
do that do not heed them, or hear God in them.
That be knew the knowledge of the Most High;
this is added here. That he saw the vision of
the Almighty, but not so as to be changed into
the same image. He calls God the Most High,
and the Almighty; no Inan could speak more
honorably of Hiin, nor seem to put a greater
value on acquaintance with Him, and yet he
had no true fear of Him, love to Him, or faith
in Him; so far may a man go toward heaven,
and yet come short.
II. His prophecy of Him that should be the
wall all the children of Seth; so some: shall
crown and glory of his people Israel; who is, 1.
David in the type, v. 17, 18. This was fulfilled
when David smote Moab, 2 Sam. 8: 2. And at
into obedience to Israel, v. 14.
The prophecy of Balaam
Lord Jesus, the promised Messiah, is chiefly
pointed at in the antitype: . It is here foretold,
(1.) That his coming should not be yet of a great
while: ‘ I see Him through the interposing space
of 1500 years' at least.” Or, thus: aam, a
wicked man, shall see Christ, but shall not see
Him nigh; nor as Job, who, for himself, saw
Him as his Redeemer. When He comes in
the clouds, every eye shall see Him, but
many will see Him afar off. (2.) That He
shall come out of Jacob, and Israel, as a Star
and a Sceptre; the former denoting his glory and
lustre, as the bright and morning Star; the
latter his power and authority; it is He that
shall have dominion. Perhaps this prophecy
of Balaam (one of the children of the east) con-
'cerning a star that should arise out of Jacob, as
the indication of a sceptre arising in Israel, be-
ing preserved by a tradition of that country, gave
occasion to the wise men of the east, on the
sight of an unusual star over the land of Judea,
to inquire for Him that was born King of the
Jews. (3.) That his kingdom shall be univer-
sal, and victorious over all opposition; which
was typified by David’s victories over Moab
and Edom. , But the Messiah shall destroy, or,
as some read it, shall rule over, all the children
of Seth, (v. 17.) that is, all the children of men,
who descend from Seth, the son of Adam; the
descendants of the rest of Adam’s sons being cut
off by the deluge. Christ shall be King, not
only of Jacob and Israel, but of all the world; so
that all the children of Seth shall be either gov-
erned by his golden sceptre, or dashed in pieces
by his iron rod, I Cor. 15: 24. He shall un-
take down all their defences and carnal confi-
'dences, so as that they shall either admit his
the same time the Edomites likewise were brought government, or lie open to his judgments.
But, 2. Our ! That his Israel shall do valiantly; the subjects
(4.)
- i Matt. 2:2–9. Luke 1:78. 2 Pet. 1: 1 Cor. 15:25. Eph. 1:20–22. Phil.
place,. and thou puttest º Rev. 22:16. :10, 11. Heb. 1:8. J Pet. 3:22. Rev.
thy nest in a rock: k Gen. 49:10. Ps. 45:6. 78:70–72. 19:16
22 Nevertheless, | the #2. Js. 9:7.
Kenite shall be wasted,
§ until "Asshur shall car-
- - 1 2 sºn. 8:2.
ry thee away captive.
.* Jºb 27: a til. 1 ºf 72:8–11. Rev.
ſ §: 23:7, 18. Job 27:1. Matt. 13 a Gen. 27:39,40.
g See on 4.—2 Sam. 23:1,2. I Cor. 8: 3. 8–12.
1. I3:2. : 12.
h Job 19:25–27. Zech. 12:10. Jude o Gen.4%;10.
11, 14,15. Rev. 1:7. Is. 11:10.
* Ör. smite through the princes of
Moab. 1 Sam. 14:38. Marg. Zech.
10:4
2 Kings 3:5,26,27. 1
Chr. 18:2. Jer.
m Gen. 4:25,26. 5:3—29.
Ps. 2:1–12. 7.2:10,11
Mic. 5:2, 4.
Luke 1:32,33. Heb. p Ps. Ži:7–10. Matt. 25.46. Luke
f Ör, the first of the nations that war-
red against Isra, l. Ex. 17:8.
q Judg. 6:3. I Sam. 14:48. 15:3—8.
27:8,9. 30:1,17. 1 Chr. 4:43. Esth.
48:45. 3:l. 7:9,10. 9:14
Seth. Ps. 1. Or, shall te even to des' ºrtion.
11:15. r Gen. 15:19.
2 Sam. 3:14. Ps. 60: ; Heb. Kain.
§ Or, how long shall it be ere Asshur
carry thee alcay captive?
s Gen. 10:11. Ezra 4:2. 1's. 83:8. Hos.
14:3.
Is, 34:5. 63:1. Amos
Matt 23:18.
think it refers to the diabolical advice Balaam gave Balak, either at
this time or afterwards : but this is not probable ; because what fol-
grand and spiritual sense of the prophecy, Israel represents the true
church of God,
(JM. R.)
and Moab and Edom her enemies.
- Sco TT.
Iows relates to those things which Israel would do to Moab, not
what Moab should do to Israel; and the expression ‘the latter days’
always denotes a very distant period. (JM. R. e.) Scott.
Verse 16.
(1, 2.) Balaam here spake with increasing confidence of the reve-
lations made to him : and though similar words were used by true
prophets, yet from so wicked a man they have an air of ostentation.
He indeed seems to have courted applause and admiration, when
ready to despair of accumulating riches. - ID.
• - Verse 17.
Palaam’s introduction to the subsequent prediction is very remark-
able ; and implies that it related to events, which could be known
only by the Spirit of prophecy, enabling him to penetrate into the
remotest futurity.—Some suppose, that by Sheth, an ancestor or head
of some Moabitish tribe is meant ; but others think that Seth, the
son of Adam, and the progenitor of the whole post-diluvian world,
is intended ; and this seems the best grounded interpretation.—Thé
word rendered ‘ destroy,” is only used in this place and one more in
Scripture ; (Is. 22 : 5.) and some think it here means build up, for it
is derived from a word which signifies a wall: yet, as it seems to be
there properly rendered “breaking down,” its use in that passage
does not favor this interpretation.—The LXX have, will lead captive,
or spoil. If then it means destroy, or spoil, it may refer to Christ’s
subverting the strong foundations, of the several great monarchies,
which have successively prevailed on earth, with that of Satan, the
god and prince of this world; and subverting the corrupt state of
things among all the posterity of Adam, by setting up his heavenl
kingdom, and filling the earth, with his glory. (Dan. 2: 44, 45.
Rev. 20: 1–6.) . The Jewish writers in general interpret this-prophe-
cy principally of the Messiah;-Onkelos, one of their most renowned
paraphrasts, has these words: “When a prince shall arise of the
house of Jacob, and Christ shall be anointed of the house of Israel;
He shall slay the princes of Moab, and rule over all the sons of men.3
The rest agree with him.—Had the house of David in general been
meant, a single star would hardly have been mentioned. A star
was the known emblem of the Messiah ; and one of the imposters,
who pretended to be the Messiah, in the primitive times, called him.
se'ſ Barchochebas, or the son of a star. Our Lord calls Himself, “The
bright and morning. Star. (Rev. 22; 16, 17. JHatt, 2: 1, 2.) In this
2 ~7
Destroy.] ‘ Karkar, (from karah to meet, blind, &c.) waste, Vulg.
prey on, Sept. rule over, Targ. shake, Arab. put a yoke on.
wnwall, Ainsw.” &c.
Pers.
r. A. CLARKE.
Seth...] Rosenm. prefers the opinion of some, that the Heb, means
tumwit.
Thus the sons of tumult or noise, i.e. of war, would be the
warlike Moabites, Ammonites, Edomites, ever hostile to the Israel-
ites, or, to use an analogous phrase of the prophet, (Jer. 48: 45.)
• tumultuous ones, i. e. exciting the clamors of war: lit. ‘sons of
tumult.”
Ed.
Verses 18, 19.
The M. R. show the fulfilment of this prophecy, in the victories of
David, and of Israel
under him and his descendants, typical of the
triumphs of David’s son, who shall destroy all, ‘ that, will nºt have
Him to reign over them.”
dominions in those regions ;
David and Solomon had indeed extensive
yet not answer: ble to the words, “He
that shall have dominion,” which emphatically describe Christ, “ the
King of kings, and Lord of lords.” (Rev. 19: ! 1–16.)
Scott.
- Verse 20. -
This prophecy was accomplished by Saul and David, after whose
days buit few vestiges of that once fiourishing people can be traced ;
and no history now remains of them. Ip.
First of the nations.]
of the Canaanites, Gen. 14 : 7.
• The Amalekites were the most ancient
The Arabs think them not only
more ancient than the Ishmaelites, but also than even the Joctan-
ites.”
Ros ENM.
Verses 21, 22. - - -
Jethro, a Midianite, is called a Kºite,(ºgº.J.; 1%) ºg i.is
most probable the JMidianités in general are here meant.
The Kenites
indeed are mentioned among the nations, wh959 land the Ilord en-
gaged to give to the posterity of
seem to have been extinct before
Abraham : (Gen. 15: J.9.) but they
Israel conquered Canaan, as they
- * - * - ' could not be the
are not once mentioned in the history ; and they cou
people intended by Balaam, who perhaps saw at a distance the rocks
and fastnesses of the Midianites.
(21.) JWest.]
* Heb. kin, which m
Scott.
eans botli a Kenite and a nest.”
Dr. A. Clarke.” Comp. note, Obad. § ". ED.
erses 2.5, 24. - e
He might refer to the desolations by the Assyrians which he had
B. C. 1452,
Israel joined to Baal-peor.
NUMBERs, xxv.
*-*.
23 And he took up
his parable, and said,
Alas! who shall live
‘when God doeth this?:
24 And ships shall
come from the coast of
* Chittim, and shall af.
flict Asshur, x and shall
afflict Eber, y and he also
shall perish for ever.
25 And Balaam rose
up, and went * and re-
turned to his place : and
Balak also went his way.
CHAP. XXV.
The Israelites commit whoredom and
idolatry, being tempted by the women
of Moab and Midian, 1–3. God
commands the criminals to be slain,
4, 5. Phinehas kills Zimri and Cosbi
and the plague which wasted israel
is stayed, 6–9. God approves his
zeal, and gives him the covenant of a
K.'. priesthood; and commands
Ioses to make war against the Mid-
ianites, 10–18. *
ND Israel abode in
* Shittim, and b the
people began to commit
whoredom with the
daughters of Moab. ,
2 And “they called the
people unto the sacrifices
of their gods: and the
people did eat, and
° bowed down to their
gods. w
3 And Israel “joined
himself unto Baal-peor:
and ‘the anger of the
t 23:23. 2 l'ings 5:1.
u Gen. 10:4. Is. 23:1. Dan. 7:19,20.
8:5–8,21. 10:20. 11:30.
x Gen. 10:21–25. 14:13. Dan. 9:26,
27. Matt. 24:15. Luke 20:24. 23:
29–31. John 11:48. -
y Dan. 2:35,45. 7:23–26. 11:45.
Rev. 18:2–24.
7. l l . 31:8. Josh. 13:22.
a 33:49. Josh. - C. b.v.).
:26. 1 Cor. 10:8.
- . . . 1 Kings 11:1–8. 1
Cor. 10:20,27,28. 2 Cor. 6:16,17.
Rev. 2: 14. -
d Ex. 20:5. 23:24. Josh. 23:7,16. I
Kings 19:18.
e § Deut. 4:3,4. Ps. 106:28,29. Hos.
f josh. 22:17.
Judg. 2:14.20. Ps. 90.
11. Jer. 17:4.
of Christ, animated by his might, shall maintain
a spiritual war with the powers of darkness, and
32.
be more than conquerors. Dam. 2: 32. *N-
III. His prophecy concerning the Amalekites
and Kenites, part of whose country, probably,
he had now in view. I. The Aºki. WGºre
now the chief of the nations, (v. 20.) there-
fore Agag was spoken of, (v. 7.) as an eminent
prince, and they were the first that engaged Israel
when they came out of Egypt; but the time will
come when that nation .#. totally ruined and
rooted out: perish for ever. Here #. COll-
firms that doom of Amalek which Moses had
read, Ex. 17: 14, 16. 2. The Renites were
now the securest of the nations; nature was their
engineer, and had strongly ſortified them, v.
21. ‘ yet the Kenite shall be wasted, (v. 22.)
and gradually brought to decay, till carried away
captive by the Assyrians,” which was done at
the captivity of the ten tribes.
IV. A prophecy that looks as far forward as
the Greeks and Romans, for theirs is supposed
to be meant by the coast of Chittim, v. 24.
Alas, who shall live when God doeth this!'
Here he acknowledges all the revolutions of states
and kingdoms to be the Lord’s doing; whoever
are the instruments, He is the Supreme Director;
but he speaks mournfully of the melancholy pros-
pect; Who shall live? Either, These events
are so distant, it is hard to say who shall live
till they come: but whoever shall live to see them,
there will be amazing turns. Or, They will be
so dismal, that scarcely any will be left alive;
who shall live, when death rides in triumph?
Rev. 6: 8. God fit us for the worst of times!
Both Greece and Italy lie much on the same sea,
therefore their armies were sent forth mostly in
ships. He seems here to foretell, 1. That the
forces of the Grecians should humble the Assyri-
ans, who were united with the Persians, which
was fulfilled when the eastern country was over-
come, or over-run rather, by Alexander. 2.
That theirs and the Roman forces should afflict
the Hebrews, called the children of Eber; this
was fulfilled in part when the Grecian empire
oppressed the Jewish nation, but chiefly when
the Roman empire ruined it. But, 3. That Chit-
tim, i. e. the Roman empire, in which the Gre-
ciam was at length swallowed up, should itself
perish for ever, when the stone cut out of the
mountain without hands shall consume all these
kingdoms, and particularly the feet of iron and
clay. Thus (says Lightfoot) Balaam, instead
of cursing the church, curses Amalek the first,
and Rome the last, enemy of the church.
so let all thine enemies perish, O Lord!
~.
-*
PRACTICAL OBSERVATIONS. - -
And,
CHAP. XXV. V. 1–5. Balaam, it seems,
before leaving Balak, put him into a more effec-
tual way than he thought of, to separate between
the Israelites and their God; Rev. 2: 14. If
Balaam’s charms will not ruin Israel, the charms
of the daughters of Moab will. None are more
fatally bewitched than those that are bewitched
by their own lusts., . -
1. Had Balak drawn out his armed men to fight
them, Israel had bravely resisted, and no doubt
been more than conquerors. Note, We are more
endangered by the charms of a smiling world,
than by the terrors of a frowning world. Ever,
since Eve was first in the transgression, the fairer
sex, though the weaker, has been a snare to many;
yea, strong men have been wounded and slain by
the lips of the strange woman; (Prov. 7. 26.)
witness Solomon, whose wives were snares and .
nets to him, Eccl. 7:26. Whoredom and idola--
try went together. They first defiled and de-
bauched their consciences, by lewdness, and them
were easily drawn, in complaisance to the wo-
men, and in contempt of the God of Israel, to
bow down to their idols. And they were more
likely to do so, if, as is commonly supposed, and
seems probable by the joining of them together,
the uncleanness was a part of the worship to
Baal-peor. Those that have broken the fences
of modesty, will never be held by the bonds of
piety; for this they are justly given up yet further
to vile affections. By eating of the idolatrous
sacrifices, they joined themselves to Baal-peor,
to whom they were offered; which the apostle
urges as a reason why Christians should not eat
things offered to idols, I Cor. 10; 20. It is
called eating the sacrifices of the dead; not
only because the idol itself was a dead thing, but
because the person represented by it was some
great hero, who since his death was deified, as
saints in the Romish church are canonized. It
was a great aggravation of the sin, that Israel
abode in Shittim, where they had Canaan in
view, and were just ready to enter it. It was
the highest treachery and ingratitude to eat of
idol-sacrifices, when ready to be feasted so richly
on God’s favors. See, -
II. God’s just displeasure. Israel’s whore-
doms did what all Balaam’s enchantments could
not do, they set God against them. So many
of the people, may of the princes, were guilty,
that the sin became mational.
1. A plague immediately broke out, for we
read of the staying of it, (v. 8.) and of the number
that died of it, (v. 9.) but not of the beginning
of it, which therefore must be implied in those
words, (v. 3.) The anger of the Lord was
V. 14–25. Many foresee the miseries coming on others,
who do not suspect far greater and nearer miseries which await
themselves. (31:8.) But what benefit would accrue to us, what
cause should we have to glory or rejoice, if we understood all
mysteries and all knowledge;’ while distant nations and successive
ages were destined to celebrate our ſame; iſ at the same time we
remained the slaves of covetousness, ambition, lust, or malice;
impenitent and unpardoned, under the wrath of God, doomed
‘to the fire that never shall be quenched, and the worm that
meyer dieth?’—All these endowments would but aggravate our
guilt, and enhance our condemnation. Nor is there any in-
dissoluble bond between extensive and exact knowledge, even in
theological subjects, and ‘that holiness without which no man
shall see the Lord.” Let us then “take heed lest the light which
is in us be darkness; for if it should prove so, alas! how great
will that darkness be!” (Matt. 6: 22, 23.) Let us seriously
examine whether,or in what respects, our knowledge, attainments,
experience, or proſession, excel those of Balaam. No fluency
morexcellency of speech, even in preaching or in prayer; no gifts
of knowledge or prophecy; no ‘ visions and revelations of the
Lord;’ are intrinsically and decidedly superior to the boasted
endowments of this wretched man, who “ loved the wages of un-
righteousness,’ and died the enemy of God and his Pºgº -* ,
C OTT.
Predicted ; or rather to those by the Greeks and Romans, as the next
clause may properly be rendered For ships shall come,’ &c.—The
ºasts or, isles of Chittim always, in Scripture, mean the regions of
Europe, bordering on the Mediterranean; especially, the Greeks or
Romans. And the Romans have ever since been tyriinnising, in one
forin or other, over the world and the church ; but shall at iêngth be
destroyed as entirely as the Amalekites were. This part of the pre-
diction is not yet fulfilled. (Rev. 18:)—It is well Worthy our notice
that the final destriţction of Amalek and Rome is foretoid but only
the affliction of Asshur and Eber. The regions intended by JAsshur
remained but a short time under the dominion of the Rojans.
were afterwards again governed by their own princes; and tº it.
brews continue a distinct and numerous, though oppressed and scat-
tered people to this day, evidently in order to the accomplishment
of the prophecies respecting their conversion to Christ, and their
subsequent prosperity.; and this is one good proof that the Hebrews
were meant, and not any other obscure tribe, as some think. what
a surprising series of prophecy have we here in few words, which in
former accomplishments hath already evidenced to successive gen.
erations the divine authority of the Scriptures; and shall to future
ages demonstrate the same truth with undeniable evidence! ... ‘Ba;
laam’s bearing witness to Moses and Israel, is somewhat like Judas’
attesting the innocence of chººl, Ešº JVewton. Scott.
{ • -
CHAP. XXV. V. 1–3. It is expressly said, in several places, that
the temptation, by which the Israelites were seduced, was the effect
of Balaam’s counsel to Balak; (31 : 15, 16. Rev. 2: 14.) yet we read
in the conclusion of the preceding chapter, that ‘Balaam rose up, and
went and returned to his place.” He was, however, afterwards slain
among the princes of Midian : (31 : 8.) it may therefore be supposed
that he directly went home in sullen despondency, where aſter a time
Satan suggested this infertial counsel to him ; that he then returned
to propose it to Balak; and that, waiting to observe its success and
to enjoy his reward, he was slain by the Israelites. Many commen-
tators however suppose, that he gave Balak this counsel before he
went home ; and—consequently they must conclude, that he returned
to claim his recompense when his project had succeeded, or to give
further advice, (M. R.)—These Israelites had hitherto been pre-
[526
*
B. c. 1452.
LoRo was kindled against
Israel. . * * -,-
4 And the LorºD. Said
unto Moses, Take & all
The heads of the people,
h and hang them up be-
fore the LoRD against the
sun, that the fierce anger
of the Lond may be
turned away from Israel.
5 And Moses said unto
the kjudges of Israel,
* Slay ye every one his
men that were joined
unto Baal-peor. ,
6 || And, behold, one
of the children of Israel
came, and brought unto
his brethren " a Midi-
. . . .es -
amitish woman, "in the
sight of Moses, and in
the sight of all the con-
gregation of the children
of 7 Israel, who were
o weeping before the door
of the tabernacle of the
congregation.
7"And when p Phine-
has, the son of Eleazar,
the son of Aaron the
priest, saw it, he rose up blushing for it, he rather gloried in his shame.
from among the congre-
gation, and took " a jave-
lin in his hand ;
8 And he went after
the man of Israel into
the tent, and thrust both
of them “through, the
man of Israel, and the
woman through her
belly. "So the plague
was stayed from the
children of Israel.
9 And those that died
in the plague were
“twenty and four thou-
sand. -
10 And the LoRD
NUMBERs, xxv.
kindled, against Israel. It is said expressly,
(Ps. 106: 29.) The plague brake in. Note,
Epidemical diseases are the fruits of God’s anger,
and the just punishments of epidemical sins;
Summary punishment of Zimri.
All the circumstances concurred to make it ex-
ceeding sinful, exceeding shameful. 1. It was
an affront and defiance to the justice of the na-
tion: the judges were ordered to put the criminals
one infection follows the other. The plague, no to death, but he thought himself too great for
doubt, fastened on the most guilty, who were them to meddle with, and, in effect, bid them
soon made to pay dear for their forbidden pleas-
ures; and though now God does not always'
plague such sinners as He did here, yet that word
ôf God will be fulfilled, If any man defile the
temple of God, him shall God destroy.
2. The ring-leaders are ordered to be put to
death by the hand of public justice, ſo stay the
plague, v. 4. , Take the heads of the people,
(i. e. that part that went into Moab, to join in
idolatries,) and hang-them up before the sun,
as sacrifices to God’s justice. The judges must
first order them to be slain with the sword, (v.
5.) and their dead bodies must be hanged up, that
the stupid Israelites, seeing their leaders and
princes so severely punished for their whoredom
and idolatry, without any regard to their quality,
might be possessed with a sense of the evil of the
sin, and the terror of God’s wrath.
V. 6—15. Here is a remarkable contesi between
wickedness and righteousness, which shall be
most bold and resolute; and righteousness carries
the day, as no doubt it will at last.
I. Never was vice more daring than in Zimri.
He publicly appeared leading a Midianitish har-
lot, (a harlot of quality too like himself,) went with
her openly into the tent, v. 8. The word signi-
fies such a booth, or place of retirement, as was
designed and fitted up for lewdness. Thus he
declared his sin as Sodom, and so far from
ſ
touch him if they durist. 2. It was an affront and
contempt to the religion of the nation. Moses,
and the main body of the congregation, who kept
: their integrity, were weeping at the door of
the tabernacle; lamenting the sin committed,
and deprecating the plague begun; they were
sanctifying a fast in a solemn assembly, weep-
ing between the porch and the altar, to turn
away the wrath of God from the congregation;
then comes Zimri among them, with his harlot
in his hand, to banter them, and, in effect, to
tell them that he was resolved to fill the ineasure
of sin, as fast as they emptied it. -
II. Never, was virtue more daring than in
Phinehas. Aware of the insolence of Zimri,
which, probably, all the congregation noticed,
in a holy indignation at the offenders, he rises up
from his prayers, takes his sword or half-pike,
follows those impudent sinners into their tent,
and stabs them both, v. 7, 8. It is easy to justify
Phinehas; for being now heir apparent to the high
priesthood, no doubt, he was one of those judges
of Israel, whom Moses by divine appointment Bad
ordered to slay all whom they knew to have
joined themselves to Baal-peor; so that this gives
no countenance at all to private persons, under
pretence of zeal against sin, to put offenders to
death, who ought to be prosecuted by due course
of law.
Two ways God testified his acceptance of the
him
of . Eleazar, the son of
Aaron the priest, hath
"turned my wrath away
from the children of Is-
rael, while he was zea-
lous * for my sake among
them, * that I consumed
not the children of Israel
in my jealousy.
12. Wherefore say,
Behold, y I give unto
my covenant of
peace. --
13 And he shall have
it, and * his seed after
him, even the covenant
of “an everlasting priest-
and made an “atonement
for the children of Israel.
14 Now the name of
the Israelite that was
slain, even that was slain
with the Midianitish
'woman, was Zimri, the
son of Salu, "a prince of
# a chief house among
* the Simeonites.
15 And the name of
the Midianitish woman
g 14,15, 18. Ex. 18:25. Josh. 23:2.
h Deut. 13:6–9, 13,15. 21:23. 2 Sam.
21:6,9. Esth. 7:9,10.
i Josh. 7:25,26. Ps. 85:3,4. Jon.
:9
k £x. 18:21,25,26.
1 Ex. 22:20. 32:27,28. Deut. 17:3—5.
1 Kings 18:40.
44:16,17. 2 Pet. 2:13–15. Jude 13.
o Judg. 2:4. Ezra 9:1–4. 10:6–9.
Is. 22:12. Ez. 9:4–6. Joel 2: 17.
p š. 6:25. Josh. 22:30,31. Judg. CU:
q 1 Sam. 18:10, 11. 19:9.
r 5, 11. s. 106:29–31.
s 16:46–48. 2 Sam. 24:25. 1 Chr. 21:
t 45 16:49,50. Deut. 4:34. 1 Cor.
10:8.
u Josh. 7:25,26. 2 Sam. 21:14.
* Heh. with inv zral. 2 Cor. 11:2.
x Ex. 20:5. :14. Deut. 4:24. 29:
20. 32:16,21. Josh. 24:19. 1 Kings
14:22. Psalm 78:58. Fºz. 16:38.
Nah. 1:2. Zeph. 1:18, 3:8. 1 Cor.
:22
10:22.
y Neh. 13:29. Mal. 2:45
z 1 Sam. 2:30. 1 Kings 2:27. 1 Chr.
6:4–15,50–53.
a Ex. 40:15. 1s. 61:6. Jer. 33:17,22.
Heb. 7:11, 17,18. 1 et. 2:5,9. Rev.
1:6.
b 1 Kings 19:10,14. Ps. 106:31. 119:
139. John 2:17. Acts 22:3—5. Rom.
10:2—4.
c Fºx. 32:30. Josh. 7:12. 2 Sam. 21:3.
Heb. 2:17. 1 John 3:2.
d 4,5. 2 Chr. 19:7.
spake unto Moses, saying, hood; because he was
11 Phinehas, the son b zealous for his God,
m 14, 15. 22:4. 31:2,9–16.
in 15:30,31. Deut. 29:19–21. Jer. 3:3.
8:12. 36:23. 42:15–18. 43:4–7.
f Heb. house of a father.
e I:23. 26:14.
served from connections with heathen women, amidst all their re-
bellions; therefore it is said, ‘the people began to commit whoredom
with the daughters of Moab.”—The women of Moab perhaps were
the first tempters ; but those of Midian at length became more gen-
erally and deeply criminal. (17, 18.)—“Baal-peor,” or the Lord of
Peor, might be the same as Chemosh, the god of Moab. (22:40, 41.)
(1.) Schittim.] ‘The 42d and last station of the Israelites in the
desert, where all passed that is related from this to the close of Deut.
At 33: 49. this place is called Abel-Shittin: the Hebrews often omitted
the first part of a name; so llermon, for Baal-Hermon; Tolad, for Elto-
lad; Nimrim for Beth-Nimrim, &c.; Schittim was a part of the great
Moabitic plain, and perhaps had its name from its abounding in
Schittim, or Acacia trees, (Ex. 25 : 5.)” Ros ENM. .
º Verses 4, 5. - *.
The words ‘joined unto Baal-peor, seem to imply an exception for
such as had sinned; but had speedily repented.—The notorious
criminals of every rank were slain by the magistrates directly; but
perhaps mone except the more eminent persons were ignominiously
hung up, for a warning to all the survivors.—From Comparing the
sum total of those who died by the plague, (9) with that mentiºned
by Paul, (1 Cor; 10:8.) it is thought that no less than 1000 persons
Were thus executed in a summary manner. Scott.
(4.) Against the sun.] ‘ Rather, before the sun, i. e. till sunset—
gº which it was not lawful to leave any on a gibbet. Deut. 21:22,
• , - Verses 6–8. Ros ENM.
The objections of some, infidels, to this part of holy Scripture
expose their ignorance,or disingenuity, as much as their hatred of
this sacred book. For there is not one of them, (religion out of the
question,) but in such a crisis, when a daring rebel set the regular
magistracy at defiance, and evidently meant ió instigate the people
tº revolº, would, have allowed, that the welfare of the community as
the chief law, and that so extraordinary a case required an extraordi-
mary remedy ; and would have applauded a decisive measure,
is no evidence against it.
though irregular : yet, after all, this does not appear in the least to
have been so. Scott.
(8.) Interior part of the tent.] Kubbah, So in Arab. whence the
Spanish alcoba, alcova, and our alcove. D.
Verses 11—13.
Phinehas was the eldest son of Eleazar, the eldest son of Aaron :
but there was no express law limiting the high priesthood to the eld-
est son ; he might die before his father; his children might die, or
be incapacitated ; so that there was no certainty of his and of their
succession, till this promise was made.—The high priesthood con-
tinued in the family of Phinehas till about the days of Eli, who was
descended from Ithamar; and it is not known on what accoºnt that
branch was substituted. (Notes, 1 Sam. 2: 30, 35, 36. 1 Kings 2:
26, 27.) It soon, however, returned into that of Phinehas, in which
it is probably supposed to have continued, till the time of Herod the
great, if not till that dispensation came to an end. Scott.
(13) : The Jews reckon 12 high priests of the race of Phinehas,
from this time to the days of Solomon—9 more to the captivity, (See
1. Chron. 6: 4, 15.)–15 from their return to the time of Antiochus
Eupator, the last of whom was Onias, slain by Lysias. Ezra, the
great priest and scribe, was of this line, (Ezra 7:1, 5.) The family
of Ithamar, uncle of Phinehas, had the priesthood for about 150 years;
but it was restored to the family of Phinehas in the person of Zadok
the priest, (1 Chron. 6:50.) in which it continued in the whole, about
350 years. Probably the Maccabees were of the same family; ºthere
See Calmet. God therefore sufficiently
fulfilled his promise : He gave to him and his descendants, almost
the utmost temporal length that could be given of that priesthood,
which is in its own nature eternal. Here, then; the word olam º;
not a limited time, but what is eternal in its duration. Gen. 21:33.
3 * * * Dr. A. CLARKE.
- Verses 14, 15. sº -
The names and rank of these offenders are thus declared, in order
to illustrate the heroical impartiality of Phinehas.-Zur is numbered
*...
[527)
B. C. 1452.
The people numbered.
NUMBERs, xxvi.
that was slain, was Cosbi,
the daughter of “Zur ;
he was head over a peo-
ple, and of a chief house
in Midian.
16 || And the Lord
spake unto Moses, say-
ing, *
I7 g Vex the Midian-
ites, and smite them :
. 18 For they "vex you
with their wiles, where-
with they have beguiled
you in the matter of
Peor, and in the matter
of Cosbi, the daughter
of a prince of Midian,
their sister, which was
slain in the day of the
plague for Peor’s sake.
CHAP. XXVI. ,
The people are numbered by divine
command : the number of each tribe,
and the sum total, 1–51. The law
for the division.of the promised land,
52–56. The Levites are numbered,
57–62. None left of those before
numbered, but Caleb and Joshua, 63
–65
ANP it came to pass
* after the plague,
that the Lord spake unto
Moses, and unto Eleazar,
the son of Aaron, the
priest, saying, -
2 b Take the sum of
all the congregation of
the children of Israel,
from twenty years old
and upward, throughout
their fathers' house, all
that are able to go to war
in Israel.
3 And Moses and Ele-
azar the priest spake with
them in “the plains of
*
pious zeal of Phinehas. I. He immediately put
a stop to the plague, v. 8. Their weeping and
praying prevailed not, till this piece of necessary
justice was done. If magistrates do not punish
sin, God will; but their justice will be the best
prevention of his judgment, as in the case of
Achari, Josli. 7: . 13. 2. He put an honor, on
Phinehas: though he did no more than his duty
as a judge, yet because he did it with extraordi-
mary zeal against sin, and for the honor of God
and Israel, and when the other judges, out of
respect to Zimri's character, as a prince, were
afraid, and declined doing it, Ps, 106: 81. There
is nothing lost by venturing for God. . If Zimri's
relations bore him a grudge ſor it, and his friends
might censure him as indiscreet, what needed he
care, while God accepted him? In a good thing
we should be zealously affected. (1.) Phinehas,
on this occasion, though a young man, is pro-
nounced his country’s patriot and best friend,-v.
11. So much does God delight in showing mercy,
that He is well pleased with those that are instru-
mental in turning away his wrath; this is the
best service we can do to our people; and we
may contribute something towards it by our en-
deavors in our places to bring the wickedness
of the wicked to an end. (2.) The priesthood
is entailed by covenant on his family. It was
designed him tº. but now confirmed, and made
the recompense of his pious zeal, v. 12, 13. It’
is here called an everlasting priesthood, be-
cause it should continue to the period.of the O.
T. dispensation, and should then have its perfec-
tion and perpetuity in the unchangeable priest-
hood of Christ, who is consecrated for ever-
more. J3y the covenant of peace given him,
some understand in general a promise of long life
and prosperity, and all good; it seems rather to
be meant particularly of the covenant of priest-
hood, for that is called the covenant of life and
peace, (Mal. 2: 5.) and was made to preserve
peace between God and his people.
W. 16–18. God punished the Israelites with a
plague, the Midianites with the sword of an enemy.
1. Moses, though the meekest man, and far from a
spirit of revenge, is bid to vea: the Midianites,
and smite them, v. 17. Note, We must set our-
selves against whatever is an occasion of sin to us,
5 || Reuben, “the eld- 7 These
though a right eye, or a right hand. This is that
holy indignation and revenge which godly sorrow
workéth, 2 Cor. 7: 11. 2. The reason given for
the meditating of this revenge, is, because they
vea, you with their wiles, v. 18. N ote, What-
ever draws us...to sin, should vex us, as a thorn.
in the flesh. The mischief the Midianites did to
Israel by enticing them to whoredom, must be
remembered and punished with as much severity,
as that which the Amalekites did in fighting with
them, Ex. 17: 14. God will certainly reckon
with those that do the devil's work in tempting
men to sin, especially those that make Israel to
sin. See further orders given in this matter, ch.
31: 2.
CHAP. XXVI. V. 1–4. Once the children of
Israel were numbered at mount Sinai, in the
rst year after they came out of Egypt, and now
a second time they were numbered in the plains
of Moab, just before they entered Canaan.
Observe here, 1.. Moses did not mumber the
people, but by God’s command. Once at Sinai,
in the first year after they came out of Egypt,
now a second time, in the plains of Moab, just
before they entered Canaan. - God was Israel’s
King, and would not have this act of authority
done, but by his express orders. 2. Eleazar is
joined in commission with him, as Aaron had
been before, by which God honored Eleazar be-
fore the elders of his people, and confirmed his
succession. 3. It was presently after the plague.
God’s Israel, shall not be ruined, though it be
severely rebuked. 4. They were now to go by
the same rule as in the former numbering, count-
ing only those who were able to go forth to war,
for that was the service now before them.’
V. 5–51. This is the register of the tribes, as
now enrolled, in the order of their numbering,
Ch. 1. *
Observe, 1. The account here kept of the ſam-
ilies of each tribe; not families as we call, them,
those that live in a house together, but such as were
the descendants of the several sons of the patri-
archs, by whose names, in honor of them, their
posterity distinguished themselves and one an-
, other. The families of the twelve tribes are thus
numbered; of Dan but one, for Dan had but one
are the fami- and Abiram. This is
est son of Israel: the
lies of the Reubenites:
children of Reuben ;-
Hanoch, of whom cometh
the family of the Ha-
nochites: of Pallu, the
family of the Palluites:
6 Of Hesron, the fa-
mily of the Hesronites:
of Carmi, the family of
the Carmites.
Moab, by Jordan near
Jericho, saying,
4 Take the sum of the
people, from twenty years
old and upward; as the
LoRD "commanded Mo-
Ses and the children of
Israel, which went forth
out of the land of Egypt.
and they that were num-
bered of them were
5 forty and three thou-
sand and seven hundred
* * a 25:9.
and thin ty. -- b See on 1:2,3.-Ex. 30:12. , 38:25,26.
8 And the sons of c 63. 23:1. §12. 33:48.35:1. Deut.
Pallu ; Eliab.
9 And the sons of Eli-
ab; Nemuel, and Dathan,
that Dathan and Abiram
f 31:8. Josh. 13:21.
g 31:2. Rev. 18:6.
h 31:15,16. Gen. 26:10. Ex. 32:21,35.
Rev. 2: 14. *
i Gen. 3:13, 2 Cor. 11:3. 2 Pet. 2:14,
** -
4:46–49, 34:1,6,8.
d 1:1. I Chr. 21:1.
e Gen. 29:32. 49:2,3,
f Gen. 46:9. Ex. 6:14.
g Decreased 2770. 1:2
1 Chr. 5:1. . .
1 Chr. 5:3.
1, 2:11,
PRACTICAL observations. -
V. 1–18. The friendship of the wicked is more dangerous
than their enmity; for none can prevail against the servants of
God, except by tempting them to sin. When the divine com-
mand is broken, the progress from one kind and degree of sin to
another is almost unavoidable; and when the barrier of female
modesty is removed, the transition to the most impudent licen-
tiousness is frequently very sudden; nor are any persons more
pestilential to the human species, than beautiful abandoned wo-
men: Numbers in every age are brought to an ignominious ex-
ecution, and immensely greater multitudes are hurried to the
gave by dreadful diseases, in consequence of listening to their
allurements: in short, ‘their feet lead down to death, and their steps
1ake hold of hell.” Yet multitudes, increasing multitudes, throng
the fatal path, regardless of the law of God, in defiance of ilis ven.
geance, and in neglect of the dictates of common sense, universal
observation, and their own painful experience of the fatal effects!
(P. O. Prov. 2: 10–22. Note, 5: 14. P. O. 1—14.) But
let him who would have health, credit, and comfort in this world,
or escape the wrath to come, ‘fice youthful lusts,’ and shun such
fascinating tempters, as he would persons infected with a baleſul
pestilence—It is of vast importance, that judgment should be
administered without respect of persons. Yet there have always
becm those, who would attempt to elude, outbrave, or bribe human
justice. When this is the case, zeal for the honor of God, and the
welfare of society, should excite all invested with authority, tº
disregard every personal consideration, in stepping forward, and
bringing an overgrown offender to condigm punishment. And they
who, by any warrantable means, boldly attempt to check the pro-
gress of daring wickedness, shall be honored and recompensed by
God, though they be censured and hated by men for so doing. But
let us not close our reflections without looking to Jesus, who, in
zeal for the Lord of hosts and love to his people, made an Atone:
mént, not with the blood of others, but with his own blood, that
we might not be consumed. SCOTT.
among the kings of Midian, who were slain by Israel. (31 : 8.)
Verses 17, 18. Scott.
Balaam’s counsel, seems to have been first given to Balak, king
of Moab; yet probably- the Midianitish women, especially of the
higher ranks, as Cosbi was, were the principal tempters; and the na-
tion of Midian seems, more generally and heartily, to have come in-
to the execrable measure than that of Moab : they were therefore first
selected to be made examples bf, for a Warning to tºº Moabites, who
were spared at this time. (31. Deut. 23: 3—5. 2 Sam. 8: 2.)
Scott.
NOTES. . . ~
CIIAP, XXVI. v. 1, 2. (JVotes, 1 ; 2 :) . - In .
(528
-*
*śr
B. c. 1452.
which were "famous in
C
k the children of Kora
lies: of Nemuel,
the congregation, who
strove against Moses and
against Aaron in the
company of Korah,
when they strove against.
the LoRD : *
10 And "the earth
opened her mouth, and
swallowed them up, to-
gether with. Korah,
when that company died,
what time the fire de-
voured two hundred and
fifty men: and they be-,
came a sign.
11 Notwithstanding,
died not. A->
12 || The sons of Si-
meon, after their fami-
the
family of the Nemuel-
ites; of Jamin, the fami-
ly of the Jaminites: of
tº Jachin, the family of .
the Jachinites: -
13 Of, n Zerah, the
family of the Zarhites:
of Shaul, the family of
- the Shaulites.
•
the family of the Shelan-
14. These are the fami-
lies of the Simeonites,
o twenty and two, thou-
'sand and two hundred.
15 TThe children of
Gad, after their families: .
of P Zephon, the family
of, the Zephonites; of
Haggi, the family of the
Haggites: of Shuni, the
family of the Shunites. . .
16. Of Ozni, the fami-
ly of the Oznites: of .
Eri, the family of the
Erites: . -
17 Of Arod, the family
of the Arodites: of Areli,
the family of the Arel-
ites. . . .
18 These are the fami-
lies of the children of
Gad, according to those
that were numbered of
them, 4 forty thousand
and five hundred.
19 || The sons of Ju-
dah were * Er and Onan :
and Er and Oman died
in the land of Canaan.
20 And the sons of
Judah, after their fami-
lies, were: of “Shelah,
ites; of ‘Pharez, the
family of the Pharzites;
* of Zerah, the family of
the Zarbites.
t
Together with Korah..].
jamin 7 apiece; and Manasseh 8...
-Man. 20,500; Benj. 10,200; Dan, 1,700; and
NUMBERS, XXVI.
son, and yet that tribe was the most numerous of
all, except Judah, p. 42,43. Zebulun was divided
into 3 families; Ephraim into 4; Issachar into.
4; Naphtali into 4; and Reuben into 4; Judah,
Simeon, and Asher had 5 apiece; Gad and Ben-
Benjamin
brought 10 sons into Egypt, (Gen. 46: 21.) but 3
of them, it seems, either died childless, or their
families were extinct, for here we find 7 only of
those names preserved, and that whole tribe none
of the most numerous: for. Providence, in the
building up of families and nations, does not tie
itself to probabilities. 1 Sam. 2: 5. - -
2. The numbers of each tribe. And here our
best entertainment will be to compare these num-
bers with those at Sinai. The sum total was
nearly the same; they were now 1,820 fewer than
then; yet seven of the tribes increased in number.
Jud. increased 1,900; Iss. 9,900; Zeb. 3,100;
Asher, 11,900. But the other five decreased more
than to balance that increase. Reub. decreased
2,770; Sim. 37,100; Gad, 5,150; Eph. 8,000;
and Naph. 8,000.
Observé, (1.) All the three tribes encamped
under the standard of Judah, the ancestor of
The people numbered.
Christ, were increased, for his chur
edified and multiplied.” hurch shall be
(2.). None increased so much as Manasseh
which in the former account was the smallest, only
32,200, while here it is one of the most conside.
rable; and his brother Ephraim, there numerous,
is here one of the least. Jacob had crossed hands
on their heads, and preferred Ephraim before Ma-
massell, which perhaps the Ephraimites had prided
themselves too much in, and had trampled on their
brethren the Manassites; but when the Lord saw
that Manasseh was despised, He thus multiplied
him exceedingly, for it is his glory to help the
weakest, and raise up them that are cast down.
(3.) None decreased so much as Simeon; from
59,300, to 22,200. One whole family of that
tribe, (namely, Ohad, Ex. 6: 15.) was extinct in
the wilderness. , Hence, Simeon is not mentioned
in Moses’ blessing, (Deut. 33.) and their lot in
Canaan was inconsiderable, only a canton out of
Judah’s, Josh. 19:9. Some conjecture that most
of the 24,000 cut off by the plague for the iniquity
of Peor, were of that tribe; for Zimri, a ring-
leader in that sin, was a prince of that tribe, many
of which were influenced by his example.
3. In the account of Reuben, mention is made
milies of Issachar,
* threescore
thousand and three hun-
dred.
21 And the sons of
Pharez were: of Hezron,
the family of the Hezron-
ites: of Hamul, the fami-
‘ly of the Hamulites. -
22. These are the fa-
milies of Judah, accord-
ing to those that were
numbered of them,
* threescore and sixteen
thousand and five hun- .
dred. -
23 Of y the sons of
Issachar, after their fa-
milies: of Tola, the fa-
mily of the Tolaites: of
Pua, the family of the
24 Of Jashub, the
family of the Jashubites;
of Shimron, the family
of the Shimronites.
25 These are the fa-
810-
cording to those that
were numbered of them
and four
Punites:
26 W Of the sons of
Zebulun, after their fa-
milies: of Sered, the fa-
mily of the Sardites: of
Elon, the family of the
Elonites: of Jahleel, the
family of the Jahleelites.
27 These are the fa–
milies of the Zebulunites,
according to those that
were numbered of them,
* threescore thousand
and five hundred. s
28 || The “sons of
Joseph, after their fami-
lies, were Manasseh and
Ephraim.
29 Of the sons of
Manasseh : of 4 Machir,
the family of the Machir-
ites: and Machir begat
Gilead; of Gilead come
the family of the Gilead-
ites. *-
30 These are the sons
of Gilead : of * Jeezer,
the family of the Jeezer-
ites: of Helek, the fa-
mily of the Helekites:
31 And of Asriel, the
family of the Asrielites:
and of Shechem, the fa-
mily of the Shechem-
ites:
32 And of Shemida,
the family of the Shemi-
daites: and of Hepher,
the family of the He-
pherites. -
33 And * Zelophehad
the son of Hepher had
no sons, but daughters:
and the names of the
daughters of Zelophehad
were Mahlah, and Noah,
Hoglah, Milcah, and
Tirzah.
34 These are the fa-
milies of Manasseh, and
those that were number:
ed of them, ‘fifty and
two thousand and seven
hundred.
35 These are the Sons
of Ephraim, after, their
families: of Shuthelah,
the family of the Shu-
thalhites: of 5 Becher,
the family of the Bach!'.
ites: of Tahan, the family
of the Tahamites.
36 And these are the
sons of Shuthelah: of
Eran, the family of the
Eranites.
37 These are the fa-
milies of the sons of
Ephraim, according to
those that were number-
ed of them, h thirty and
two thousand and five
hundred. These are the
sons of Joseph after their
families.
38 || The isons of
Benjamin, after their fa-
milies: of Bela, the fa-
mily of the Belaites; of
Ashbel, the family of the
Ashbelites: of *Ahiram,
the family of the Ahi-
ramites.
h 16:1,2. Ps. 106:17. Jude II.
i 15:31–35. 37:3. P., 106:17:18,
1 Sam. 2:34. Jer. 29:22.
I Cor. 10:6. 2 Pet. 2:6.
e 7.
:24, I Chr. 6:22–28. Ps. 42:
45: &c. itles.
- rib.
m Gen. 46:10. Zohar.
o Decreased 37,100. 1:22,23. 2:12,13.
p Gen. 46:16. Ziphion, Haggai, Shu-
ni, Erbon, Eri, Arodi, Areli.
q Decreased 5150... 1:24,25. 2:14,15.
r Gen. 38:1–10. e
s Gen. 38:5,11,14,26.
t Gen. 38:27–29. 46:12.
22. 1 Chr. 2:3,&c.
Perez. Matt. 1:3.
Ž, I 4 900." iºsºs. 25.6.
a ( : lºk. -
b increassd 3100. 1:30,31...2:7,8.
Gen. Al:51,52. 46:20. 485,13-29.
d 36:1. Deut. 3:15. Josh.
32:39,40. :
17:1. Judg. 5:14.
I Chr. 7:14—19.
• Called Abiezer. Josh. 17:2. Judg.
6:11,24,34. 8:2.
e 27:1. 36:10–12.
f increased 20,500. 1:34,35. 2:20,21.
Bered. Tahath.
g 1 Chr. 7:20,21.
Eladah. Tahath.
h Decreased 8000. 1:32,83.
i l Chr. 7:6–12.
k 1 Chr. 8:21. Aharah.
2:18, 19.
•
Verse 10.
men, in almost all languages; aſ: -> •
whence the origin of such diversity; as exists here.
e written and pronounced different-
So he who
This verse seems to determine, that Korah
was swallowed up with Dathan and Abiram. (JVote, 16; 28–34.
ly ;
cott.
Verse 12. " -
Nemuel.] “Called also, Jemuel. This diversity I do not, as some,
attribute-té the heedlessness of transcribers. The proper names of
O. T. VOL. I.
at v. 15. is called Zephon, is called Ziphion, Gen. 46: 16,;:
Marg.] Many Hebrews also had twº nºnes'
. . Rosenm. conjectures, that if º º:
$n ºn in 3 s : 21. 1S no
Benjamin s posterity, Gen. 46 [529]
[See
OSEN M.
VerseS 0. e between this account of
be attributed to mistakes
B.C. 1452.
The people numbered.
NUMBERS, XXVI.
39 Of Shupham, the
family of the Shupham-
ites: of Hupham, the
family of the Huphaun-
PteS. ~
40 And the sons of p
Bela were in Ard and
Naaman ; of Ard, ... the
family of the Ardites:
and of Naaman, the fa-
mily of the Naanjites.
41. These are the Sons
of Benjamin, after their
families and they that
were numbered of them
were a forty and five
thousand and six hun-
dred.
42 T These are the
sons of Dan, after their
families: of " Shuham,
the family of the Shu-
hamites. These are the
families of Dan, after
their families.
43 All the families of
the Shubamites, accord-
ing to those that were
numbered of them, were
P threescore and four
thousand and four huri-
dred.
44 || Of q the children
of Asher, after their fam-
ilies: of Jinna, the fami-
ly of the Jimnites: of
Jesui, the family of the
Jesuites: of Beriah, the
family of the Beriites.
45 Of the sons of
Beriah : of Heber, the
family of the Heberites:
of the rebellion of Dathan and Abiram, of that
tribe, in confederacy with IZorah a Levite, v. 9
—11. Though the story had been largely relat-
ed but a few chapters, before, yet here it comes
again, as fit to be had in remembrance º pos-
têrity, whenever they looked into their pedigree,
łeasing themselves with the antiquity of their
families and the glory of their ancestors, that they
might call themselves a seed of evil-doers.
- #. things are here said of them; (1.) They
had been famous in the congregation, v. 9.
Probably, they were remarkable for their inge-
º: and fitness for business.
(2.) They were made infamous; they became
a sign, v. 10. Inonuments of divine justice; set
up for a warning to all others in all ages, to take
heed of such pride and rebellion. The preserva-
tion of the children of Korah, is here noticed,
(v. 11.) they died not, as the children of Dathan
and Abiram did; doubtless, because they kept
themselves pure from the rebellion.
of Malchiel, the family
of the Malchielites.
46 And the name of .
the daughter of Asher
was " Sarah.
47 These are the fa-
milies of the sons of
Asher, according to those
that were numbered of
them, who were "fifty
and three thousand and
numbered
dred
If we partake not of the sins of simmers, we
shall not partake of their plagues. Korah’s de-
scendants were afterward eminently serviceable to
the church, being employed by David as singers
in the house of the Lord; hence many psalms are
said to be for the sons of Korah; and perhaps
they were made, to bear his name so long after,
rather than the name of any other of their ances-
tors, for warning to themselves, and as ān instance
of the power of God, which brought those choice
fruits even out of that bitter root. The children
of families that have been stigmatized, should 'em-
deavor, by eminent virtues, to roll away; the re-
proach of their fathers.
| W: 52–56. If any ask why such a particular
account is kept of the tribes, and families, and
numbers, of Israel, here is an answer; as they
common providence, but by promise; and to
support the honor of divine revelation, God will
milies of Naphtali, ac-
cording to their families:
and they that were num-
bered of them were * forty.
and five thousand and
four hundred. t
51. These were the
of the chil-
dren of Israel, y six hun-
thousand and a
have the fulfilling of the promise taken notice of,
inheritance: to every one
given, according to those
that were numbered of
him. - •
55 Notwithstanding,
the land shall be divided
names of the tribes of
| Gen. 46:21. Ehi. Muppim and
were multiplied, so they were portioned, not by-
shall his inheritance be
* by lot: according to the
four hundred.
48 || Of the sons of
Naphtali, after their fa-
milies: of Jahzeel, the
family of the Jahzeelites:
of Guni, the family of
the Gunites: *
49 Of Jezer the fa-
mily of the Jezerites: of
* Shillem, the family of
the Shillemites.
50 These are the fa-
w
of copyists, some there named are not mentioned here, because they
had not now become sufficiently multiplied, to be noticed here among
the chief families. ED.
Verses 53–56.
* Some have doubted if Palestine could support all the inhabitants
to be settled in it by Moses, “ For as the Israelites were to live, not
by trade nor as wandering herdsmen, but by husbandry, it was indis-
pensably requisite that there should be a just proportion between
the extent and fertility of the land, and the number of its inhabit.
ants. Their men able to bear arms, were 600,000, and, including the
Levites, 620,000. , Estimating as usual the women and children, as 3
to I of these, we have 2,500,000; adding something further, for poly-
gamy and slavery, although these were confined to the opulent, we
have then not less than 3,000,000. No doubt, if we include aii’ the
country from Jordan to Euphrates, there was huite room enough for
them. But Moses’ first object was, to bring the whole people into
the conntry on this side Jordan; and to leave the nations on the Ara-
bian sile unmolested, if they granted him free passage. (1.) A good
part of Lebanon, with the fruitful vales that interséct it, should be
included in our notion of Palestine ; and the 103 tribes extended
their settlements S. a good way into Arabia. (2.) faijin: (so Mo-
ses) was remarkably fertile, and so Dr. Shaw. Tacitus says it is as
fertile as Italy: a pretty favorable testimony for his time. JAbulfeda
king of Hama in Syria, says, even in the 13th century, it is the most
fertile part of Syria. From its present situation, (more than 1000 years
laid waste by war and the tyranny of barbarians, and one of its chief
bonuties, the vine, left uncultivated,) no conclusion can be drawn to
the times when it was cultivated like a garden, and the cold rocks
gºvered with soil by the hand of industry ; [Josephus, indeed, des-
º bing it in its glory, before the Roman war, says of the two Galilees,
tºº is all capable of cultivation, uniformly rich and fruitful
and full ºf the plantations of trees of all Sorts, insomuch that it invites
the most slothful to take pains by its fruitfulness; and accordingly
no part of it lies idle. Moreover, the cities lie here very thick, and
the very many villages there are every where so full of peo ié. that
the very least contain 15,000 inhabitants.” of pere. (the *...
beyºnº, Jordan) he says, “the greatest part is deser anº rough à
much less disposed for the production of the milde. Kis .*. -
yet, hath it a mºist soil [in other parts,) and produces an injſ
fruits, and its plains are planted with trees of 'ali soils. .ii. vine
and palm are chiefly cultivated. It is also sufficiently watered with
torrents from the mountains, and springs, which never'ſ. As th:...
even in dog days.” ; (3.) Every Israelite had his land altogether
his own, and could inclose and use it as he chose, except in the 7th
year 3 and as, by the herds being driven into the deserts, common
º PH im. -
thousand seven hundred mºs, aga. .
and thirty. m Increased 10,200. 1:36,37. 2:22,23.
en. 46:23. Hushim
52 || And the Lord ; ; ; 17.";39. 2:25,28.
q Gen. 46:17. Jimnah. Ishug, Isui.
spake unto Moses, say- 1. Chr. 7:80. Imnah. Isuah. Ish-
- -- - - wai.
Ing, r Gen. 46:17. Serah. .
53. Unto * these the e §: 11,900. 1:40,41. 2:27,28.
- w t. Gen. 45: --
land shall be divided for
an inheritance, according
to the number of names.
54 To “many thou
shalt * give the more f Heb. diminish his inheritance.
inheritance, and to few "; joiºsº.
thou shalt f give the less Prov, ié:33.’ is;18. Acts 136.
u 1 Chr. 7:1 Shallum. -
x Decreased 8000. 1:42,43. 2:29,30.
y Sum total decreased 1820. 1:46. 2:
32. Job 12:20–23. - -
z Josh. 11:23. 14:1. Ps. 105:44.
a 33:54
: Hºmultiply his inheritance.
g
pasturage occasioned no obstruction or damage to individual proprie-
tors, more inhabitants could be sustained; than where rights gſ.com:
mon prevent tillage. Lastly, A country of equal fertility in lat. 32° will
support more inhabitants than colder countries, which require exten-
sive spaces for woods, whereas little fuel was required (and was very
scarce) in Palestine. Much less land need be occupied for raising flax.
and sheep, than with us who use so much more wool and linen. They
had more wool, indeed, than they could consume, and could manu-
facture and sell it to strangers, (Prov. 31: 24.) and thus purchase arti-
cles they could not raise. Šuch a country admits vineyards (and thus
finds drink) upon its hills, and this, while ours are barren or only cov-
ered with wood: and we besides have to appropriate much of our best
land to barley, for our principal drinks. Treated as a garden, the same
ground was cropped oftener within the year than with us; an advan-
tage of Palestine expressly celebrated, Deut. 33: 14. Southern people
are satisfied with less food. The industry of husbandmen, where rain
rarely falls, and where the fields must be artificially watered, far suſ,
passes anything that our farmers exhibit: [and in what country has it
been fairly tried how many can be sustained on a given quantity of
soil j . There they learn to use every ſoot of land ; they cover the
naked rocks with earth, and raise walls to prevent showers from
washing it away. So Maundrell finds they did in Palestine; This is
sufficient to justify the law of Moses, who designed to provide ºtheast
480,000 men, able to bear arms, with land on this side Jordan. When,
in process of time, the population increased, they could settle colonies
in those parts of Arabia, till then only used for pasturage, where water
was somewhat abundant, (for in such a climate the very sand fer-
stile, where water is found;) or else in the valleys of Lebanº; and this
was actually done, 1 Chron. 4:39–42. Judg; 18.” [According tº the
best calculations, the country alloted to the 12 tribes; Was 14,976,000
acres: allowing more than 21 acres to each of the 600,000. There Wºº
[all circumstances considered] room for a far larger population, and
perhaps this was one reason why the Israelites spared so many of the
Canaanites. Henry Abr.j Note, 1:44, 47. See also geºgraphical
note, Josh. 12:8. J. D. Michaelis.
Prov. 16:33, &c. So
(55.) By º * Lest, civil wars should arise, for the Hebrews acquies-
ced in lots, thinking God presided over them:
other nations appear to have divided fields, either waste, or acquired
by force: to prevent strife among the new colonists. Hence ancient
firms, formerly divided to colonists, were called by the Greeks #lergi,
iots, a name afterwards given to any inheritance. Rosen M. . In the
N.T. kleros denotes a portion of spiritual blessedness, &c. and kleroi,
iotted persons, whence clergy, persons gppointed by lot; to a lot, portion,
or inheritance, see the case of Matthias, Acts l ; 26.’ •.
* Dr. A. CLARKE.
[530)
A
...”
B. C. 1452.
their fathers they shall
inherit. . *...*
56 According to the
lot shall the possession
thereof be dividéd be-
tween many and few:
57 || And ºthese are
they that were number-
ed of the Levites, after
their families: 4 of Ger-
shon, the family of the
Gershonites: of Kohath,
the family of the Kohath-
ites: of Merari, the fa-
mily of the Merarites:
58 These, are the fa-
milies of the Levites:
the family of the Lib-
nites, the family of the
NUMBERS, XXVII.
ccording to the lot shall the possession
be divided. As the God of nations, so the God
of Israel in particular, reserves it to Himself to
appoint the bounds of our habitation. Joshua
must not dispose of inheritances in Canaan, ac-
cording to his own mind, but it shall be given
to them, for whom it is prepared of the Fa-
ther. Thus Christ, when urged to appoint one
of his disciples to his right hand, and another
to his left in his kingdom, acknowledged the
sovereignty of his Father in the disposal; It is
not mine to give.
V. 57–62. Levi, as God’s tribe, was to have
no inheritance with the rest in Canaan, and there-
fore is numbered by itself; so at Sinai, and there-
före it came not under the sentence passed on all
then aumbered, that none of them should enter
Canaan, but Caleb and Joshua; for of the Levites
that were not numbered with them, nor were to
go forth to war, Eleazar and Ithamar, and per-
haps others, who were above 20 years old then,
Hebronites, the family of (as appears, ch. 4: 16, 28.) entered Canaan;
the Mahlites, the family
of the Mushites, the fa-
mily of the Korathites.
And Kohath begat Am-
£aj).].
59 And, the name of
Amram's wife was "Jo-
chebed, the daughter of
Levi, whom her mother
bare to Levi in Egypt:
and she bare unto Am-
ram, Aaron and Moses,
and Miriam their sis-
ter.
60 And unto Aaron
was born Nadab and
Abihu, Eleazar and
Ithamar.
61 And & Nadab and
Abihu died, when they
offered strange fire be-
fore the Lord.
62 And h those that
were numbered of them,
were twenty and three
thousand, all males from
a month old and up-
ward: for they Were
not numbered among the
and yet this tribe, at this second numbering, was
increased but 1,000; and was still one of ſhe
smallest. Mention is made here of Nadab and
Abilau's punishment, as before of Korah's, for
exsamples to them.
V. 63–65. Observe here the execution of the
sentence on the murmurers, (ch. 14; 29.) that not
one of those who were numbered from 20 years
old and upward, (which the Levites were not, but
either from a month old, or from 30 to 50,) should
enter Canaan, except Caleb and Joshua. In the
muster now made, particular directions, no doubt,
were given to observe whether there were any
now left of those numbered at Sinai, and it ap-
peared that there was not one, but Caleb and
Joshua, v. 64, 65.
Herein appeared, 1. The righteousness of Gºd,
and his faithfulness to his threatenings. When
once the decree is gone fortk. Better all those
carcasses, had they been ten times jºy; should
fall to the ground, than the Word of God. Though
-
the rising generation was mixed with them, and
the children of Israel in
the plains of Moab, by
Jordan near Jericho.
64 But among these,
In there was “not a man
of them whom Moses
and Aaron the priest
numbered, when they
numbered the children
of Israel in the wilder-
mess of Sinai.
HEN
º in their increase and in their inheritance. many of the guilty and condemned criminals
The Levites numbered.
long
survived the sentence, even to the last year of the
40, yet they were cut off by some means or other
before this muster was made: those whom God
has condemned, cannot escape, either by losing
themselves in a crowd, or by the deſay of execu.
tion. 2. The good news of God to this people,
notwithstanding their provocations. God raised
up another generation as numerous, that the name
of Israel might not be cut off, nor the inheritance
of the promise be lost for want of heins. And
though the number fell a little short of that at Si-
nai, yet the people now numbered, had this advan-
tage, that they were all middle-aged men, between
20 and 60, in the prime of their time for service'
and during the 38 years of their wandering and
wasting in the wilderness, they had an opportu-
nity of acquainting themselves with the laws and
ordinances of God, having no business, civil or
military, to divert them from those sacred studies:
and having Moses and Aaron to instruct them,
and God’s good Spirit, Nel. 9: 20. 3. God’s
truth in performing his promise to Caleb and Jo-
shua. The arrows of death, though they fly in
the dark, do not fly at random, even when they
fly thickest, but are directed to the mank intend-
ed, and no other.
CHAP. XXVII. V. 1–11. It should seem,
by the particular notice taken of it he e, and 26:
33. that the case of these daughters of Zelophe-
had was a singular case, and the like did not at
this time occur in- all Israel, that the head of a
family had no sons but daughters only; their case
is again debated, (ch. 36.) on another article of
it; and, according to the judginents given, we find
them put in possession, Josh. 17: 3, 4. One
would suppose their personal character was such
as added weight to their case, and made it so
often noticed.
Here is, 1. Their case and petition presented
to the highest court of judicature, which consisted
of Moses as king, the princes as lords, and the
congregation, or elders of the people, who were
CHAP. XXVII.
The daughters of Zelophehad ask for
their father's inheritance, 1–5. The
law of inheritance, 6–11.
warned of his approaching death;
And, in answer to his prayer, Joshua
is appointed to succeed him, 12–
daughters of “Zelo-
phehad, the son of He-
pher, the son of Gilead,
the son of Machir, the
chosen their representatives, as the commons, v.
Eleazar the priest, and
before the princes and
all the congregation, by
the door of the taberna-
cle of the congregation,
Saying,
c Gen. 46:11.
6:1,&c.
d See on 3.4.
e Ex. 2:1,2. 6.20.
* 34. Lev. :*aš"...#
Moses 18
came the
Ex. 6.16–19. 1 Chr.
children of Israel, * be-
cause there was no in- 65 For the Lord had
heritance given them said of them, *They
among the children of shall surely die in the
Israel. wilderness. And there
63 These are they was not left a man of
that were numbered by
Moses and Eleazar the
priest, who numbered
them, 9 save Caleb the
son of Jephunneh, and
Joshua the son of Nun.
*
son of Manasseh, of the
families of Manasseh the
son of Joseph : and these
are the names of his
daughters; Mahlah, No-
ah, and Hoglah, and
Milcah, and Tirzah.
2 And b they stood be-
fore Moses, and before
g-sºº
PRACTICAL OBSERVATIONS.
horrors: and lasting infamy perhaps in this world, and everlasting
shame, contempt, and misery in anºther, will be the doom of those
who are driven away in their wickedness, e however famous and
renowned they were among their ill-judging fellow sinners-
While the Lord punishes the iniquity of the fathers on their un-
Death is continually making awful havoc of the human species,
and causing surprising revolutions in families and nations; yet
all is appointed in perfect wisdom, justice, and truth. This
should excite us to meditate on the odious nature and destructive
tendency of sin, the deserving cause of all these devastations;
and to take occasion to renew repentance, to seek forgiveness,
to value the salvation of Christ; to remember how frail we are,
to prepare for the approaching summons, and to fill up our re-
maining days in “serving our generation according to the will of
God.” Then death will be disarmed, of his sting, become our
friend, and convey us to heaven, when our appointed period on
earth is finished.—But unrepented sin arms death with unutterable
Verses 62–65.
We may entertain a pleasing hope, that the temporal punishment
of being doomed to die in the wilderness was sanctified to multi-
tudes, to bring them to repentance before they died ; and so became
the means of their eternal salvation, as a blessed effect of the respite
granted them.
sixty, except Moses,
not expressly said whet
in the sentence,
believing posterity, He preser's
h Increased 1000. 3.39. 4:47,48.
i See on 1:49.
k 18:20–24. 35'2—8. Deut. 10:9.
14:27–29. 18:1,2. Josn. 13:14,33.
14:3.
1 See o
m 1: 2: Deut. 2:14, 15.
n 14.28,29. Deut. 32 49,50. Ps. 90:8
7 1 Cor. 10:5,6. Heb. 3:17, 18.
Jude 5
o See on 14:38
tº Xº3: 36:1–12. Josh. 17:3–6. I
Chr. 7:15
b 1533,34. Ex. 18:13,14, 19–26. Deut.
17:8–10.
those, who do not imitate their
in sin, from sharing their punishment: and the infamy
parents in S
of the
father only makes the pie
noticed. (Ez. 18: 2–20.) In a
let us submit to the sovereignty 9
and wisdom, and be thankful for 4.
all things an inheritance in the heavenly Canaan.
__-TTT
Of all this multitud
Caleb, Joshua,
ty and usefulness of the son more
iſ our different situations in life,
f the Lord, admire his equity
his goodness; and desire above
SCOTT.
e there was not one man aged
and some of the Levites.--It is
fle.'the women were, or were not, involved
Scott.
[531]
B. C. 1452.
Case of Zelophehad's daughters,
NUMBERS, XXVII.
3 Our father “ died in
the wilderness, and he
was not "in the compa-
ny of them, that gather-
ed themselves together.
against the LoBD in the
company of Korah; but
* died in his own sin, and
had no sons. -
4 Why should the
name of our father be
* done away from among.
his family, because he
hath no son 2 & Give unto
us therefore a possession
among the brethren of
our father.
5 Andh Moses brought
their cause before the
LoRD. -
6 And the Lord spake
unto Moses, saying,
7. The daughters of
Zelophehad speak right:
thou shalt surely give
them a possession of an
inheritance among their
father's brethren : and
thou shalt cause the in-
heritance of their father
to pass unto them.
8 And thou shalt
speak unto the children
of Israel, saying, . If a
man die, and have no
son, then ye shall eause
his inheritance to pass
unto his daughter.
9 And if he have no
daughter, then ye shall
give his inheritance unto
his brethren.
10 And if he have no
brethren, then ye shall
give his inheritance unto
his father's brethren.
11 And if his father
have no brethren, then
ye shall give his inheri-
tance unto his * kinsman
that is next to him of his
family, and he shall pos-
sess it: and it shall be
unto the children of Is-
raeh” a statute of judg-
ment; as the Lord com-
manded Moses.
12 || And the Lord
said tinto Moses, Get
thee up into this "mount
Abarim, and see the land
which I have given unto
the children of Israel.
13 And when thou
hast seen it, "thou also
shalt be gathered unto
thy people, 9 as Aaron
thy, brother was gath-
ered. •
2. This august assembly sat near the door of
the tabernacle, that in difficult cases they might
consult the oracle. To them these young ladies
apply; for it is the duty of magistrates to defend
the fatherless. We find mot that they had any
advocate, but managed their own cause ingeni-
ously enough; and the better, because it was plain
and honest, and spoke for itself. ge
Now observe, (1.) What-they petition for; a
possession in Canaan, among the brethren of
their father, v. 4. What God had said to Mo-
ses, (ch. 26: 53.) he had faithfully made known
to the people, that the land of Canaan was to be
divided among those now numbered; these daugh-
ters knew they were not numbered, and there-
fore by this rule must expect no inheritance, and
the family of their father must be looked upon
as extinct; this they thought hard, and therefore
prayed an inheritance in his right. Herein they
discovered, [1..] Strong faith in the power and
promise of God. Though Canaan was yet un-
conquered, untouched, and in the full possession
of the natives, yet they petition for their share in
it, as if it were all their own ahready. See Ps.
60; 6, 7, [2.] An earnest desire of a place and
name in the land of promise, a type of heaven;
and if they had, as some think, an eye to that,
and by this claim laid hold on eternal life, they
were five wise virgins indeed; and their ex-
ample should quicken us with all possible dili-
gence to make sure of our title to the heavenly
inheritance. [3.] A true respect for their father,
whose name was dear to them now he was gone,
and they were therefore solicitous it should not
be done away from among his family. Chil-
dren owe a debt to the memory of their parents,
required by the fifth commandment. (2.) What
their plea is; That their father did not forfeit
his estate by rebellion, or mutiny, but died in
his own sin only, (v. 8.) the common iniquities
of mankind, for which, to his own Master, he
was to stand or fall, but laid not himself open to
any judicial process; was never convicted of any
if there be no such, then to his next kinsman;
with this the rules of our law exactly agree: and
though the Jewish doctors here will have it un-
.derstood, that if a man have no children, his
estate shall go to his father, if living, before his
brethren, yet there is nothing of that in the law,
and our common law has an express rule against
it. See how God makes heirs, and in his dis-
posal we must acquiesce. .*
W. 12–14. Here, 1. God tells Moses of his
faults; his speaking unadvisedly with his lips at
the Waters of Strife, where he did not express,
so carefully as he ought, a regard to the honor
both of God and of Israel, v. 14. God will show
his displeasure against sin, even in those that are
nearest and dearest, to Him. Those that are in
reputation for wisdom and honor; have need
to be constantly careful of their words and ways,
lest at any time they say or do that which may
diminish either their comfort, or their credit, or
both, a great while after.
2. He tells Moses of his death; this was the
punishment of his sin, and yet notice is given him
of it in such a manner as best to sweeten the
sentence, and reconcile him to it. €1.) He shalk
first have the satisfaction of seeing the land of
promise, v. 12. God appointed, and Moses ac-
cepted this as a favor; his sight (we have reason
to think) being wonderfully strengthened and en-
larged to take such a full and distinct view of it
This sight of Canaan signified his believing pros-
pect of the better country, i. e. the heavenly,
which is very comfortable to dying saints. (2.)
Death' does not cut him off, it only gathers him.
to his people, brings him to rest with the holy
patriarchs that were gone before him; Abraham,
and Isaac, and Jacob, were his people, the peo-
ple of his choice and Hove, (3.) Moses must die,
but only as Aaron died before him, easily and
cheerfully, v. 13. Thus the death of our near
and dear relations should be improved by us:
As an engagement to us to think often of dying;
thing that might bar his children’s claim. It is
a comfort to parents, when they come to die, to
be conscious of mone of those iniquities which
God visits wipon the children. -
2. Their case determined by the divine oracle;.
(v. 5.) and God takes cognizance of the affairs,
not only of nations, but of private families, and
orders them in judgment, according to the coun-
sel of his own will. (1.) The petition is granted,
v. 7. Those that seek an inheritance in the land
of promise, shall have what they seek for, and
other things shall be added to them. Those
are claims God will countenance and crown.
(2.) The point is settled for the future, that in
case a man had no son, his estate should go to
all his daughters, v. 8. share and share alike.
Those that in such a case deprive their daughters
of their right, purely to keep up the name of their
family, unless a valuable consideration be allow-
ed, may make the [unjust] entail of their lands
surer than the entail of a blessing with them.
Further directions are given for the disposal of
inheritances, v. 9–11. That if a man have no
issue at all, his estate shall go to his brethren;
if no brethren, them to his father’s brethren; and
we must be gathered very shortly. As an en-
couragement to think of death without terror,
and even with pleasure; it is but to die as such
and such died, if we live as they lived; and their.
enº, was peace, they finished their course
tººth joys why then should we fear any evil in
that melancholy valley';
W. 15.23. Here, 1. Moses prays for a suc-
cessor. When God had told him he must die,
though it appears elsewhere he solicited a re-
prieve for himself, (Deut, 3:24, 25.) yet when
that could not be obtained, he begged earnestly
the work of God might be carried on, though he
might not have the honor of finishing it. Envious
spirits love not their successors, but Moses was
not one of those. We should concern ourselves,
both in prayers and endeavors for the rising gem-
eration, that religion may flourish; and the inter-
as did abundantly gratify his innocent curiosity. '
•
est of God’s kingdom among men be maintained
and advanced, when we are in our graves.
In this prayer Moses expresses, (1.) A tender
concern for Israel, that they be not as sheep
which have no shepherd. Our Savior uses this
comparison in his compassions for the people,
when they wanted good ministers, Matt. 9: 36-
I4 For Pye rebelled
against my command-
ment in the desert of
Zin, in the strife of the
congregation, to sanctify
me at the water before
their eyes: that is the
Water of q Meribah in
Kadesh, in the wilder-
mess of Zin.
-- NO
CHAP. XXVII. V. 5–11. It is generally su -
and relations in the line of the }; are ...” that brothers
great object was to preserve the genealogies distinct.
Verses 1 -
Either this order was repeated, or the performance of it was pust-
poned till some time after, as a variety of events took pl
TES.
15 And Moses spake
unto the LoRD, saying,
16 Let the LoRD, the
God of the spirits of all
flesh, *set a man over the
congregation,
c 14:35. 26:64,65.
d ió:l-3,19,32—35,49.
• E. 18.3. Komº,2ſ.
f Ps. 109:13. Proy. 13:9.
* Heb. diminished.
g Josh, l
7:4.
in Ex. 18:15–19, 25:22. Lev. 24:12, 13.
interval. (20:18—13, 22–28. Deut. 32: 45–52.) . . º
Aöarim] ‘A ridge of frightful, rocky, precipitous hills, con-
tinued all along the E. coast of the Dead Sea, as far as the eye can
(12,
Prov. 3:5,6.
# 36:2. Ps. 68:5. Jer. 49:11, Gal. 3:
&
k flºw. 2525.49. Ruth 4:3–6, Jer-
reach. Abar signifies to pass over, and the ridge probably had its
name from the passage of the Israelites, as it was
they passed the Jordan.”
2–14. Scotºr.
y meant : as one
ace in the
26:9,10,
6:23.
33.39. iSam. 30.25.
m 33:47,48. Deut. 3:27. 32:49, 34:f
—4 -
n 33–See on Gen. 25.8,
8,17. }
o 20:24-28. 33:38. Deut. 10:6. 32:50-
p. 20:8–13. Deut: 1:37; 32:51.52. .Ps.
tº #3. "...º.13.23. Šx. 177.
r 16:22. Heb. 12:9,.
s Deut. 31:14. 1 Sann. 12:13,
5:5. Jer. 23:4,5. Ez. 34:11–16;23-
37:24. Matt. 9:38. John 10:11. Acts
20:28. 1 Pet. 5:2—4. *
Scott.
opposite to these
Dr. A. CLARK E.
[532]
B. C. 1452. .
Joshua appointed to succeed Moses.
- NUMBERS, XXVIII.
17 Which may “go.
out before them, and
which may go in before
them, and which may
lead them out, and which
may bring thern in ; that
the congregation of the
LoRD be not "as sheep
which have no shep-
herd, 2 . . -
18 And the Lord said
unto Moses, “Take thee
Joshua the son of Nun,
y a man in, whom is the
Spirit, and . “lay thine
hand upon him ; . . .
19 And set him before
Eleazar the priest, and
before, all the congrega-
tion: and * give him a
charge in their sight. .
20 And thou shalt
b put some of thine honor
upon him, that all the
congregation of the chil-
dren of Israel “may be
obedient. 2
21 And a he shall
stand before Eleazar
the priest, who shall ask
counsel for him, after the
judgment of “Urim be-
fore the Lord : " at his
word shall they go out,
and' at his word they
shall come, in, both he,
and all the children of
Israel with him, even all
the congregation. .
22 And Moses did as
the LoRD commanded
him: and he took Josh-
ua, and set him before
Eleazar the priest, and
before all the congrega-
tlon. -
23 And he laid his
hands upon him and
* gave him a charge; as
the LoRD commanded
by the hand of Moses.
CHAP. XXVIII.
Laws for the daily burnt-offerings, and
those of the Sabbath, 1–10: those of
the new moons, 11–15: those of the
Passover, and the feast of unleaven-
£d bread, 16–25; and those for the
feast of Pentecost, 28–31. * > .
\
Even when we do not by impenitent wicke
selves from the inheritance of heaven; all our
world, and our final dissolution, must be considered as the effect
charge.
Magistrates and ministers are the shepherds of a
people; if those be wanting, or be not as they
should be, people are apt to wander and be scat-
tered abroad, are exposed to enemies, in danger
of wanting food, and of hurting one another, as
sheep having no shepherd. (2.) A believing
dependence on God, as the God of the spirits
of all flesh. He is both the Former and the
Searcher of spirits, and therefore can either find,
or make men fit, to serve his purposes for the
good of his church. He prays to God to nomi-
mate and appoint one whom He would qualify
and own, as ruler of his people. Before God
gave this blessing, He stirred up Moses to pray
for it: thus Christ, before He sent forth his apos-
tles, called to those about Him, to pray the Lord
of the harvest, that He would send forth la-
borers into his harvest. -
2. God, in answer to his prayer, appoints him
a successor, even Joshua, who had long since
signalized himself by his courage in fighting
Amalek, his humility in ministering to Moses,
and his faith and sincerity in witnessing against
the report of the evil spies. A man in whom is
the Spirit, the Spirit of grace; a good man,
fearing God, hating covetousness, and acting from
principle; the spirit of government; fitness for
the work, and trusts of his, place; a spirit of
conduct and courage; and also the spirit of
prophecy; for the Lord often spake unto him,
Josh. 4: I. 6: 2. 7: 10.
(1.) Lay thine hand upon him. This was
done, in token of Moses’ transferring the govern-
ment to him, as the laying of hands on the sacri-
fice, put the offering in the place and stead of the
offerer: also in token of God’s conferring the
blessing of the Spirit upon him; which Moses ob-
tained by prayer. It is said, Joshua was full
of the spirit of wisdom, for Moses had laid
his hands on him. This rite of imposing hands
we find used in the N. T. in setting apart gos-
pel ministers, denoting a solemn designation of
them to the office, and an earnest desire that
God would qualify them for it, and own them in
it. It is the offering of them to Christ and his
church for living sacrifices. (2.) He must pre-
sent him to Eleazar and the people; set him be-
fore them, that they might know him to be de-
signed of God for this great trust, and consent to
that designation.
Israel was delivered into his hand, as
sheep are into the hand of a shepherd, for whom
he must be accountable : he must be strictly
charged to do his duty to them; he was under
God’s command, and the highest must know there
is a higher than they. This charge must be
(3.) He must give him a
given him in their sight, that it might the more
affect him, and that the people, seeing the work
and care of their prince, might be the more em.
gaged to assist and encourage him. (4.) He
must put some of his honor upon him, v. 20.
This seems to be meant of his taking him now,
while he lived, into partnership in the govern.
ment, and with authority as his assistant. It is
an honor to be employed for God and his church;
some of this honor must be put upon Joshua,
that the people, being used to obey him while
Moses lived, might the more cheerfully do it
afterward. (5.) He must appoint Eleazar the
high priest, with his breast-plate of judgment,
to be "...". (v. 21.) He shall stand
before Eleazar, by him to consult the oracle,
ready to receive and observe all the inztructions
given by it. This was a direction to Joshua,
that though full of the Spirit, and thus honored,
yet he must do nothing without asking counsel
of God, not leaning to his own understanding;
it was also a great encouragement to him; God
assures him that he should be under a divine con-
duct; and in every difficult case God would ad-
vise him for the best. Moses had recourse to
the oracle of God Himself, but Joshua, and the
succeeding judges, must use the ministry of the
high priest, and consult the judgment of Urim,
which, the Jews say, might not be inquired of
but by the king, or the head of the Sanhedrim,
or by the agent or representative of the people,
for them, and in their name. Thus the govern-
ment of Israel was now purely divine, for both
the designation and direction of their princes
were entirely so, v. 21.
(2.) Moses does according to these directions,
v. 22, 23. Though it was for him, with his own
hands to ordain Eleazar, first, high priest, and
now Joshua, one of another tribe, chief ruler,
while his own children had no preferment at all,
but were left in the rank of common Levites;
this was such an instance of self-denial, and sub-
mission to the will of God, as was more his
glory than the highest advancement of his family
could be; for it confirms his character as the
meekest man on earth, and faithful to Him that
appointed him in all his house. This (says
Patrick) shows him to have had a principle which
raised him above all other law-givers, who al-
ways took care to establish their families in some
share of that greatness, which they themselves
possessed; but hereby it appeared Moses acted
not from himself, because he acted not for him-
self.
CHAP. XXVIII. V. 1–8. Now that the
ND the LoRD spake 34:5. Zech, 10:2, 13:7, Matt. 9:36. Acts 20:28–31. Col. 4:17, 1 Tim.
unto Moses, saying, , § 2; its”;-gs. His biº"...º.º.º.º.
2 Command the chil- y **śio. u, lººr.”
dren of Israel, and say . .º.º.º. ººgº-
‘gº, º, º is "ºff"sº º ſº."
- - 6:2 f See on 17.-1 Sam. 22:10–15.
John 10:3,4
u i kings 3.17. 2 Chr. 18:16. Ez.
sufferings in this
a Đºut. 31.7. Luke 8:1–5, 10.2–11.
g See on 19.—Deut. 3:28. 31:7,8.
PRACTICAL OBSERVATIONS. -
dmess exclude our- able persons over his congregations: even such men, as by their
example and instructions, and by the proper exercise of authority,
may go before the people and take care of them. But no one
of our sins, [against one law of God or another.] Progressive
sanctification always evidences itself by a proportionate regard
to the interests of true religion, which will be enhanced by the
*Videº approach of death; and the more anyone hail experi-
enced the burden of important stations, (he more sensible will he
be, that none but the Lord can furnish a man for such, services
9 support him in them. We should therefore with an earnes:
ness apply to Him who hath the fulness of the Spirit, to set suit-
grace of the Lord shall be sufficient for them.
can be fully qualified for any service in the church, who is des-
titute of the grace of the Holy Spirit, however learned, eloquent,
ingenious, or sagacious he may otherwise be. (18)—They who
à Tê appointed to public stations, as magistrates or ministers,
should be solemnly charged to attend to their duties; and the
people should honor and obey them, and pray for them: and, thus
supported, they meed not fear the most difficult services; for the
SCOTT.
Give him a charge.] That Verse 19.
^ jºl, That is, ‘Seriously instruct him in the im-
;º: * his place, warn him to be on his guard against its
..º.º.º.º.º.º.
--, * - ..in it. 2 -
the Christian ministry] bel º in it.” Such should *g....ſº
• - Verse 20. - º
wº: º Yº. Yºy, busily employed, sometime after this
the burden of the §". Very useful to him, in easing him of
~~~~. * Government, whilst he gave himself wholly
to attend on the interests of religion. Scott.
Verse 21. -
One instance, however, [of Joshua's not consulting the Lord by
the high priest, is mentioned as an exceptiºn tº his general conduct.
(Josh. 3:14, 15.) As none of the subsequent rulers of Israel descend-
ed from Möses, they had the less temptation unduly to magnify him ;
and their testimony concerning him becomes, on that account; the
more unexceptionable. D.
exceptio NOTES. -
CHAP. XXVIII. v. 1, 2. Some things circumstantially new are
33]
B. c. 1452. NUMBERS, XXVIII.
. . . Sundry laws repeated.
unto them, My offering, people were numbered, orders given for the di-
and my bread for my viding of the land, and a general of the forces.
Sacrifices made by fire, º º: one would º:
b 3% \. • expected next the history of the campaign, or at
for a, sweet savor unto i. an account of the 㺠. . ; but
me, shall ye observe to no, the ordinances of worship must be provided
offer unto me * in their for; and now that they were on the point of en-
due season. tering Canaan, they must be sure to take their
3 And thou shalt say religion along with them, and not forget that in
unto them, This is the the prosecution of their wars. w
offeri de by fire . These laws are here given afresh, not because
offering made by the observance of them was wholly disused, du-
which ye shall offer unto ring their 38 years’ wandering, we cannot think
the Lord : * two lambs they were so long without any public worship;
of the first year without but that at least the daily lamb was offered morn-
spot, + day by day, for a ing and evening, and doubled on the sabbath-
continual burnt-offering. day; i. º º
...]t sacrifices were then omitted, is plainly intinated,
nº º: *5: ;"; by #;"; 42. Did
* */6 Offe?" M.777 O TVI e S&Cy^2 fl CeS (1770. Offe?"??? &S 272
ing, * and the other lamb #. wilderness 40 years, O house of jº
shalt thou offer fat even. It is implied, ‘No, ye did not.’ But whether the
5 And a tenth part course of sacrifices had been interrupted or no,
wine, to teach us to serve God with the best. The
wine, must be strong, (says Ainsworth,) because
a figure of the blood of Christ, the memorial of
which to the church is wine; and of the blood of
the martyrs, poured out as a drink-offering on the
sacrifices and service of our faith.
V. 9-15. The new moons and the Sabbaths
are often spoken of together, as great solemnities
in the Jewish church, very comfortable to the
saints then, and typical of gospel-grace. Now
...we have here the sacrifices appointed; I. For the
Sabbaths. Every sabbath-day the offering must
be doubled; one offering (it is probable) being
added to the morning sacrifice, and one to the
evening, v. 9, 10. This teaches us to double our
devotions on sabbath-days, for so the duty of the
day requires. In Ezekiel’s temple-service, which
points at gospel-times, the sabbath-offerings were
to be six lambs and a ram, with their meat-
offerings and drink-offerings, (Ezeli. 46: 4, 5.)
to intimate not only the continuance, but the ad-
vancement, of sabbath-sanctification in the days
of the Messiah. This is the burnt-offering of
the Sabbath, in his Sabbath, so the orig. v.
of an ephah of flour for God saw fit now to repeat the law of sacrifices;
a meat offering, mingled , ººse his was a new gººn of men.
with the fourth pºſſ ... 2. Because they were now entering on war, and
an hin of beaten oil. wº that, they should be excused from offering sacri-
6 It is 5 a continu- fices. #. were then concerned to keep their
al burnt-offering, which peace with God, when at war with their enemies.
h was ordained in mount In the wilderness they were solitary, and quite
Sinai for a sweet savor, separate from all other people; therefore there
a sacrifice made by fire they needed not so much their distinguishing
badges, nor would their omission of sacrifices be
unto the LoRD, te so scandalous, as when they came into Canaan,
iº 7 And the drink-offer- and mingled with other people. 3. Because pos-
ing thereof shall be the session was now to be given them of the land of
fourth part of an him for Canaan on this condition, that they should ob-
the one lamb: in the serve God’s statutes... [Rosenm, thinks, because
holy place shalt thou º: *::::: * Moabites now afforded vic-
3 tº 1IITS G110 ligh. . . . - *
º: the .ong Wine Here * The particular law of the daily sacri-
to be poured unto the fice, a lamb in the morning, and one in the even-
LoRD jor a drink-offer- 'ing, a continual burnt-offering; (v. 3.) inti-
Ing. mating, that when bid to pray always, and to
8 And the other lamb pray without ceasing, we are every morning
shalt thou offer at even ; and evening to offer solemn prayers and praises
as the meat-offering of to God. This is said to be ordained in sin;
the morning, and as the (v. 6.) when the other laws were given. Its
* :5? institution we have, Ex. 29: 38. Nothing is
drink-offering thereof, added here in the repetition of the law, but that
thou shalt offer it, a sa- the wine to be poured out is to be strong wine;
might be tempted to think that, while engaged in
crifice made by fire, of (v. 7.) the richest, most generous and best-bodied
a sweet savor unto the "two young bullocks and 14 And
10. We must do every sabbath-day’s work in its
day, studying to redeem every minute of sabbath
time, as those that believe it precious. 2. For
the new moons. Some suggest, that—as the Sab-
bath was kept with an eye to the creation of the
world, so the new moons were sanctified with an
eye to the divine Providence, which appoints the
noon for seasons, guiding the revolutions of time
by its changes, and governing sublunary bodies
(as many think) by its influences: though we ob-
serve not any feast of new moons, yet we must
not forget to give God the glory of all the precious
things put forth by the moon, which He has es-
tablished for ever a faithful witness in heaven.
The offerings in the new moons were very con-
siderable; two bullocks, a ram, and seven lambs,
with the attendant meat-offerings and drink-offer-
ings, (v. 11, &c.) beside a sin-offering, v. 15. For
when we give glory to God by confessing his mer-
cies, we must give glory to Him likewise by con-
fessing our own sins. And when we rejoice in the
gifts of common providence, we must make the
sacrifice of Christ, that great Gift of special grace,
the fountain and spring-head of our joy. Some
have questioned whether the new moons were to be
reckoned among their feasts; but why should they
not?. When, beside the special sacrifices then to
be offered, they rested from servile works, (Amos,
8: 5.) blew the trumpets, (ch. 10:10.) and went
their drink- #, John law. Pet lagº. Rev.
LoRD.
9 And on the k Sab-
bath-day, two lambs of
the first year without
Spot, and two tenth-deals
of flour for a meat-offer-
ing, mingled with oil,
and the drink-offering
thereof. -
10 This is the burnt-
offering of every sab-
bath, beside tº the contin-
ual burnt offering, and
his drink-offering.
11 || And n in the be-
ginnings of your months
ye shall offer a burnt-
offering unto the LoRD ;
are regularly arrange
annual institutions.
(1.) In due season.]
evening lamb, v. 3, 4.
contained in these chapters, intermin
iner appointments; ſº a more Concise and
, as they respected daily
JMy bread.
one ram, seven lambs of
the first year without
spot. -
12 And P three tenth-
. deals of flour, for a meat-
offering, mingled with
oil, for one bullock; and
two tenth-deals of flour
jor a meat-offering, min-
gled with oil, for one ram;
13 And a several
tenth-deal of flour, min-
gled with oil for a meat-
offering, unto one lamb;
"for a burnt-offering of a
Sweet Savor, a sacrifice ,
made by fire unto the
LoRD.
Scott.
The weekly—two lambs on the Sabbath, v. 9, &c.
The monthly—at the beginning of each month a you
1 ram, 7 lambs, (of a year old,) and a kid for a sin-offeri,
The passover for seven days :
1 ram, 7 lambs, (of a year old,) and a he-goat for a
&c. 2. The day of first fruits, the sacrifices the sa
v. 26, &c. and with these were offered libations o
The annual—1.
gled with the repetition of for-
º § and they
weekly, monthly, and
gººd?....(?), M. R. a-Leº. 3. ii. Sº
The daily offerings were the morning and
ng bullocks, the moon itself, or some
ng, v. 1.1, &c.
2 young bullocks,
sin-offering, v. 16,
me as the monthly.
f strong wine, v.”
offerings shall be half an
hin of wine unto a bul-
lock, and the third part
of an him unto a ram,
and a fourth part of an
hin unto a ſamb: this
is the burnt-offering of .
every month, through-
out the months of the
€al". . . • * -
15 And one kid of
the goats for a sin-offer-
ing unto the LoRD shall
a Lev. 3:11. 21:6,8. Mal. 1:7,12.
b 15:3,7,24. Ex. 29:18. Lev. 1:9,13,
iſ.”gºr. 3:15.” p. 53. Phil. 4:
- 18. -
Heb. savor of my rest. Gen. 8:21,
JEz. 16:19, 20:41. Marg.
c 9:2,3,7,13. Ex. 23:15. Ps, 81:3.
d Ex. 29:38,39. Lev. 6:9. Ez. 46:13–
and 14. and minchahs v. 8, 12, &c
q See on 2. -
• * 8:3. 2 Cor. 5:21,
f Heb, in a day. Dan. 8:13. 11:31.
12:11.
e I Kings 18:29,36. Ezra 9:4,5, Ps.
141:2, Dan. 9:21.
f Heb. between the two evenings. 9:3.
Ex. 12:6. Marg.
. Lev. 2:1.
i.ev. 6:9. 2 Chr. 2:4.
4 Ps. 50:8. Ez. 46:
l
e m. 5:25. .
Ex. 24:18, 29:38–42. 31:18.
14,31. See on 15:5,7,10. Ex. 29:40.
30:9. Lev. 23:13. ‘lā. 57:6. Joel 1:
9,13. 2:14. Phil. 2:17. Gr. .
k Ex. 20:8–11. Ps. 9.2:1–4. Is. 58:13.
Ez. 20:12, Rev. 1: I0.
l Ez, 46:4.5
4,5.
m?3. 39.8.11,16,19,22,25,31,34,38,39.
n 10:10, Sam. 20:5. 2
{
1 Chr. 23:31.
Neh. 10:33. Ps
1:13,14. , 66:23.
6. Hos. 2:11. Amos 8:5, Ga
Col. 2:6,16.
o 19. Hos. 10:10–14. 4.
p 15:4–12. 29:10. Ez. 46:5–7.
16:15. Rom.
Kings 4:23.
2 Chr. 2:4. Ezra 3:5.
Ps. 40:6–8. 81:3. Is.
Ez. 45:17,18. 46:1,
l. 4:10.
r 22. 15:24. Lév. 4:23.
, Dr. A. CLARKE.
Verses 9, 10. e
This was a new injunction, aptly significant of the extraordinary
devotions which should distinguish the Sabbath.
Scott.
-> - Verses 11—15. - * *
(M. R. n.). Thus they were taught to acknowledge the living and
true God, at a season when idolaters, in general Wºº worshipping
31:24–28. Ps. 104 : 19.
other abominable idol; (Deut. 4:19. Job,
148:3.) and to renew their dedication of
themselves to his service, at the beginning of each month. Nothing
typical appears in the new moons, except the numerous sacrifices
then offered. (Col. 2:16, 17.)
ID.
• *
[534]
Aº
B. C. 1452. *
be offered, "besides the
continual burnt-offering,
and his drink-offering,
16. T'And in ‘the four-
teenth day of the first
month is the passover of
the LoRd.
17 And in " the fif:
teenth day of this month
is the feast: seven days
shall unleavened bread
be eaten.
18 In º the first day
shall be an holy convo-
cation; ye shall do no
manner of servile work
therein.
19 But ye shall offer
a sacrifice made by fire,
for a burnt-offering unto
the Lord ; y two young
bullocks, and one ram,
and seven lambs of the
first year: * they shall be
unto you without blem-
ish.
20 And their meat-
offering shall be of flour
mingled with oil: three
tenth-deals shall he offer
for a bullock, and two
tenth-deals for a ram ;
21 A several tenth-
deal shalt thou offer for
every lamb, throughout
the seven lambs:
22 And * one goat for
a sin-offering, to make
an atonement for you.
23 Ye shall offer these,
* beside the burnt-offer-
ing in , the morning,
which is for a continual
burnt-offering.
24 After this manner
ye shall offer daily,
throughout the seven
days, the meat of the sa-
crifice made by fire, of
a sweet savor unto the
LoRD : it shall be offered
beside the continual
burnt-offering, and his
drink-offering.
25 And * on the sev-
enth day ye shall have
an holy convocation;
dye shall do no servile
work.
26 T Also “in the day
of the first-fruits, when
sº-
NUMBERS, XXIX.
Repetition of various laws.
to the prophets to hear the Word, 2 Kings 4: 23. God, and confessions of his dominion, and which
And the worship performed in the new moons is figured evangelical piety and devotion, by which
made typical of gospel solemnities, Isa. 66: 23.
V. 16–31. Here is, 1. The appointment of
the passover sacrifices; not the chief, the paschal
lamb, but those to be offered on the seven days of
unleavened bread, which followed it, v. 17–25.
The first and last of those seven days were to be
sanctified as Sabbaths, by a holy rest and a holy
convocation, and during each of the seven days,
they were to be very liberal in their sacrifices, in
token of their great and constant thankfulness for
their deliverance out of Egypt; two bullocks, a
ram, and seven lambs. A gospel-conversation,
in gratitude for Christ our Passover who was
sacrificed, is called the keeping of this feast,
1 Cor. 5: 8. For it is not enough that we purge
out the leavened bread of malice and wicked-
ness, but we must offer the bread of our God,
even the sacrifice of praise, continually, unto
the end. 2. The sacrifices are likewise appoint-
ed, for the feast of pentecost, here called the day
of the first-fruits, v. 26. In the feast of un-
leavened bread, they offered a sheaf of their
first-fruits of barley (which with them was first
ripe) to the priest, (Lev. 23: 10.) as an introduc-
tion to the harvest; but now, about seven weeks
after, they were to bring a new meat-offering
to the Lord, at the end of harvest, in thankful-
ness to God, who had not only given, but pre-
served to their use, the kindly fruits of the
earth, so as that in due time they did enjoy
them. At this feast, the Spirit was poured out,
(Acts 2: 1, &c.) and thousands were converted
and presented to Christ, a kind of first-fruits
of his creatures. The sacrifice, to be offered
with the loaves of the first-fruits, was appointed,
Lev. 23: 18. But beside that, and the daily of
ferings, they were to offer two bullocks, one ram,
and seven lambs, with a kid for a sin-offering,
v. 27–30. Bp. Patrick observes, that no peace-
offerings are appointed here, which were chiefly
for the benefit of the offerers, and therefore in them
they were left more to themselves; but burnt-
offerings, which were purely for the honor of
ye bring a new meat- 30 JAnd
offering unto the LoRD, the goats,
after your weeks be out,
the soul is wholly offered up to God, in the flames
of holy love; and sin-offerings, which were typi-
cal of Christ’s sacrifice of Himself, by which
we and our services are perfected and sanc-
tified.
CHAP. XXIX. V. 1–11. This chapter
appoints the offerings to be made by fire unto the
Lord, in the three great solemnities of the seventh
month. There were more sacred solemnities in
this month than in any other: not only because
it had been the first, till the deliverance out of
Egypt, which, falling in Abib, occasioned its be-
ing thenceforth made the beginning of the months
in all ecclesiastical computations; but because
still it continued the first month in the civil leck-
onings of the jubilees, and years of release; and
also because it was the time of vacation between
harvest and seedness, when they had most leisure
to attend the sanctuary: which intimates, that
though God will dispense with sacrifices, in con-
sideration of works of necessity and mercy, yet
the more leisure we have from the pressing occa-
sions of this life, the more time we should spend
in the immediate service of God.
1. We have here the appointment of the sacri-
fices for the first day of the month, the day of
blowing the trumpets; a preparative for the
two great solemnities, of holy mourning on the
day of atonement, and of holy joy in the feast of
tabernacles. The intention of divine institutions
is then well answered, when one religious service
helps to fit us for another, and all for heaven. The
blowing of the trumpets was appointed, Lev.
23: 24. Here they ale directed what sacrifices
to offer on that day, of which there was not then
any unention made. Note, Those who would know
the mind of God in the Scripture, must compare
one part with another, and put those parts together
that refer to the salme thing, for the latter discov-
eries of divine light explain what was dark, and
supply what was defective, in the former, that
atonement for you.
the man of God may be perfect. The sacri-
& one kid of 2 And ye shall offer a
to make an burnt-offering for a sweet
savor unto the LORD !
ye shall have an holy
convocation; ye shall do
no servile work.
27 But ye shall offer
the burnt-offering for a
sweet savor unto the
LoRD ; two young bul-
locks, one ram, seven
lambs of the first year;
28 And their meat-
offering of flour mingled
with oil, three tenth-
deals unto one bullock,
two tenth-deals unto one
Tal]].
29 A several tenth-
deal unto one lamb,
throughout the seven
lambs;
31 Ye shall offer them
beside the continual
burnt-offering, and his
meat-offering, (they shall
be unto you " without
blemish,) and their drink-
offerings.
CHAP. XXIX.
The sacrifices to be offered at the feast
of trumpets, 1–6: on the day of
atonement, 7–Il : at the feast of tab
ernacles, 12–40.
ND in the a seventh
month, on the first
day of the month, ye
shall häve an holy con-
vocation; ye shall do no
Servile work: it is a day
of "blowing the trumpets
unto you.
° one young bullock, one
ram, and seven lambs of
s See on 3,10.
t 9.3–5. Ex. 12.2–11,43–49. Lev.
23.5–S. Deut 16 1–8. Ez. 4521—
24. Matt. 26 2,17. Luke 22.7,8.
Acts 123,4. 1 Col. 5:7,8.
u Ex. 12 15–17. 136. Lev. 23.6.
x Ex 12.16. Lev 23-7,8.
v Ez 45.21–25.
z 298. Lev. 22:20. Deut. 15:21. 1
Pet. 1 - 19.
a See on 15. ^.
b See on 3,10.
c Ex. 12.16 13.6. Lev. 238.
d 18,26. 29.1,12,35. Lev. 23:3,8,21,25,
35,36.
e Ex. 23:16. 34-22. Lev. 23:10,15–21.
Deut. 16.9—11. Acts 2.1, &c. 1 Cor.
15:20. Jam. 1:18.
f 11,19. Ley, 23.18, 19
g 1522. 15-24. , 2 Cor. 5.21. Gal. 3:
13. º 3:18.
Mal. 1: 13,14.
l Lev. 23.24,25. Ezra 3.6. Neh. 7.73.
tº 10 i-10. 1 Chi. 1528. Ps. 81-3
89 15. Is. 27:13. Zech. 9. 14. Mark
16:15,16. Rom. 10.14–18, 15:16–
c 836. 28,19,27. Heb. 10.10–14.
PRACTICAL OBSERVATIONS.
We are again reminded of the perpetual efficacy of the one
sacrifice of Christ, and of our continual need of it: also of the con-
stancy with which the Christian should wait upon God in his or-
dimances, both as means of deriving grace from the fulness of
Christ, and of rendering to the Lord the glory due unto Him, as
our Creator, our providential Benefactor, and the God of our sal-
vation.—No hurrying employments, or perilous situations, or pros-
perous circumstances, should induce slackness in religious exer-
cises; nay, they should excite greater diligence in seeking help
from the Lord, or in giving thanks to Him. And when young
persons are about to settle in life, and remove to habitations of
their own, it is peculiarly the duty of ministers, parents, and
pious friends, to admonish them from the first to establish the
worship of God in their families; which will prevent much sub-
sequent trouble, and bring a blessing on them, and on all that
they uprightly engage in. Every day should at least begin and
end with prayer and praise: Sabbaths call for a double measure
of personal and family-religion; and seasons of peculiar humilia-
tion for sin, of seeking any special blessing, of solemn self-ex-
amination previous to approaching the Lord's table, or of remem-
bering signal mercies received, require time still more entirely
set apart for such purposes. But we must, take care that º
duty does not preclude another; and that all be accompanied with
the exercise of repentance, faith, and love to the Lord .
and with righteousness and true holiness in our whole conduct:
otherwise God will abhor our most solemn services an;abundant
devotions. (23: 4–6.) COTT.
[535.]
B. C. 1452.
Repetition of various laws.
NUMBERS, XXIX.
the first year without
blemish :
3 And their meat-
offering shall be of flour
mingled with oil, three
tenth-deals for a bullock,
and two tenth-deals for a
ram,
4 And one tenth-deal
for one lamb, throughout
the seven lambs:
5 And done kid of the
goats for a sin-offering,
to make an atonement
for you:
6 Beside • the burnt-
offering of the month,
and his meat-offering,
and f the daily burnt-
offering, and his meat-
offering, and their drink-
offerings, 5 according
unto their manner, for a
sweet savor, a sacrifice
made by fire unto the
LoRD.
7 || And ye shall have
h on the tenth day of this
seventh month an holy
convocation; and ye
shall afflict your souls:
ye shall not do any work
therein.
8 But ye shall offer a
burnt-offering unto the
Lord for a sweet Savor;
one young bullock, one
ram, and seven lambs of
the first year; they shall
be unto you without
blennish:
9 And their k meat-
offering shall be of flour
mingled with oil, three
tenth-deals to a bullock,
and two tenth-deals to
One ram,
10 A several tenth-
deal for one lamb,
throughout the seven
lambs:
11 One kid of the
goats for a sin-offering,
! beside the sin-offering
of atonement, and * the
continual burnt-offering,
and the meat-offering of
it, and their drink-offer-
Ings.
12 || And on n the fif.
teenth day of the seventh
month ye shall have an
holy convocation : ye
shall do no servile work,
and ye shall keep a feast
unto the Lord seven
days.
13 And ye shall offer
a burnt-offering, a sacri-
fice made by fire, of a
sweet savor unto the
LoRD ; * thirteen young
bullocks, two rams, and
fourteen lambs of the
fices then to be offered are particularly ordered
here, (v. 2–6.) and care tâken that these should
not supersede the daily oblation, and that of the
new-moon. It is hereby intimated, that we must
not seek occasions to abate our zeal in God’s
service, or be glad of an excuse to omit a good
duty, but rather rejoice in an opportunity of ac-
cumulating, and doing more than ordinary in re-
ligion. If we perform family-worship, we must
not think that that will excuse us from our secret
devotions; nor that on the days we go to church,
we need not worship God, alone, and with our
families; but we should always abound in the
work of the Lord. *
2. On the day of atonement: Beside all the
services of that day, here are burnt-offering's
ordered to be offered, v. 8–10. For in our faith
and repentance, the two great gospel graces sig-
mified by that day’s performances, we must eye
the glory and honor of God, which was purely
intended in the burnt-offerings; there was like-
wise to be a kid of the goats for a sin-offering,
beside the great sin-offering of atonement,
(v. 11.) which intimates, that there are so many
defects and faults, even in the exercises and ex-
pressions of our repentance, that we have need
of an interest in a sacrifice, to expiate the guilt
even of that part of our holy things. Though we
must not repent that we have repented, yet we
must repent that we have not repented better,
It likewise bespoke the imperfection of the legal
sacrifices, and their -insufficiency to take away
sin, that on the very day the sin-offering of
atonement was offered, there must yet be another
sin-offering. But what the law could not do
in that it was weak, that Christ has dome.
W. 12–40. To the former laws about the
feast of the tabernacles, (Lev. 23: 34, &c.) here
are added directions about the offerings made
by fire, which they were to offer unto the Lord,
during the seven days of that feast, Lev. 23:
-86. Observe here, 1. Their days of rejoicing
were to be days of sacrifices. A disposition to
be cheerful does us no harm, nor is any bad symp-
tom, when, so far from unfitting us for, it encour-
ages and enlarges our hearts in, the duties of
God’s immediate service. 2. All the days of
their dwelling in booths, they must offer sacrifi-
ces; while in a tabernacle-state, it is our interest
as well as duty constantly to keep up communion
with God: nor will the unsettledness of our out-
ward condition excuse our neglect of the duties
of God’s worship. 3. The sacrifices for each of
the seven days, though differing in nothing but
the number of the bullocks, are severally and
particularly appointed, which yet is no vain rep-
etition; for God would thus teach them to be
very exact in those observances, and to keep an
eye of faith fixed on the institution in every day’s
work. It likewise intimates, that the repetition
of the same services, if performed with an upright
heart, and with a continued fire of pious and de-
vout affection, is no weariness to God, and there-
fore ought not to be to us. 4. The number of
the bullocks, (the most costly part of the sacri-
fice) decreased every day. On the first day they
were to offer 13, on the second, but 12, on the
third, 11, &c. So that on the seventh day, they
offered 7. And the last day, though the great
day of the feast, and celebrated with a holy con-
vocation, yet they were to offer but one bullock;
and whereas on all the other days, they offered
2 rams, and 14 lambs, on this, but one ram.and
7 lambs. Such was the will of the Law-Maker,
and that is reason enough for the law. Some
suggest, that God herein considered the infirmity
of the flesh, which is apt to grudge the charge
and expense of religion; it is therefore ordered
first year; they shäll be
without blemish :
14 And their meat-
offering shall be of flour
mingled with oil, three
tenth-deals unto every
bullock of the thirteen
bullocks, two tenth-deals
to each ram of the two
rams,
15 And a several
tenth-deal to each lamb
of the fourteen lambs;
16 And P one kid of
the goats for a sin-offer-
ing, beside the continual
burnt-offering, his meat-
offering, and his drink-
offering.
17 And on the second
day ye shall offer 4 twelve
young bullocks, two
rams, fourteen lambs of
the first year without
spot:
18 And their meat-
offering, and their drink-
offerings, for the bul-
locks, for the rams, and
for the lambs, shall be
according to their num-
ber, after the manner;
19 And one kid of the
goats for a sin-offering,
beside the continual
burnt-offering, and the
meat-offering thereof,
and their drink-offerings.
20 And on the third
day eleven bullocks, two
rams, fourteen lambs of
the first year without
blemish :
21 And their meat-
offering, and their drink-
offerings, for the bul-
locks, for the rams, and
for the lambs, shall be
according to their num-
ber, after the manner;
22 And one goat for a
sin-offering, beside the
continual burnt-offering,
and his meat-offering,
and his drink-offering.
23 And on the fourth
day ten bullocks, two
rams, and fourteen lambs
of the first year without
blemish:
24 Their meat-offer-
ing, and their drink-of-
ferings, for the bullocks,
for the rams, and for the
lambs, shall be according
to their number, after the
manner;
25 And one kid of
the goats for a sin-offer-
ing, beside the "contin-
ual burnt-offering, his
meat-offering, and his
drink-offering.
26 And on the fifth
day nine bullocks, two
rams, and fourteen lambs
of the first year without
spot:
27 And their meat-
offering, and their drink-
offerings, for the bul-
locks, for the rams, and
for the lambs, shall be
according to their num-
ber, after the manner;
28 And one goat for
a sin-offering, beside the
continual burnt-offering,
and his meat-offering,
and his drink-offering.
29 And on the sixth
day eight bullocks, two
rams, and fourteen
lambs of the first year
without blemish:
30 And their meat-
offering, and their drink-
offerings, for the bul-
locks, for the rams, and
for the lambs, shall be
d See on 28:15,22,30.
e See on 28:11–15.
f §. on 28.3–8.—Ex. 29:38–42. Lev.
g 18,21. 9:14. 15:24.
h Lev. 16:29–31. 23:27.
i Lev. 16:29. Ezra 8:21. Ps. 35:13.
126:5,6. Is. 22:12. 58:3—5.
7:3. 12:10: Matt, 5-4.
5. Acts 27:9. Rom. 6:6.
27. 2 Cor. 7:9–11. Jam. 4:8—10.
lº. 28:19,
See on 15:3—12.
1 Lev. 16:3,5,9. Is. 53:10. , Dan. 9:24
–26. Heb. 7:27. 9:25–28.
m See on 6. 28:3–8.
n Ex. 23:16. 34:22. Lev. 23:34–48.
Deut. 16:13,14. Nell. 8:14,18. Ez.
45: Zech. 14:16–19. John 1:14.
Heb. 11:9–=13.
o 2,8. 28:11,19,27. Ezra 3:4. Heb.
2–14.
on II.
q 13,20,&c. Ps. 40:6. 50:8,9. , 51:16,
69:31. Is. 1:11. Jer. 7:22,23.
#º 6:6. Rom. 12:1. Heb. 8:13, 9;
l &
. 15:4–12. 28:7.14.
s 11,22,25. Am. 8:14.
:4. Joel 1:9,13. 2:14.
u See on 11.—John 8:31. Acts 18:48.
Rom, 2:7. Gal. 2:5. 6:9
3:13, Heb. 3:14. 10:39,
[536]
B, C, 1452. . *
Wows to be performed.
NUMBERS, XXX.
according to their num-
ber, after the manner: .
31 And one goat for a
sin-offering, besides the
continual. burnt-offering-
his meat-offering,
his drink-offering.
32 And on the seventh
day seven bullocks, two
rams, and fourteen lambs
of the first year without,
blemish: f
- 33, And their meat-
offering, and their drink-
offerings, for the bul-
-locks, for the rams, and
for the lambs, shall be
according to their num-
ber, after the manner;
34 And one goat for a
sin-offering, beside the
continual burnt-offering,
his meat-offering, an
his drink-offering. f
35. On the eighth day
ye shall have a solemn
assembly, ye shall do no
servile work therein.
36 But ye shall offer a
burnt-offering, a sacri-
fice made by fire, of a
sweet savor unto the
LoRD ; one bullock, one
ram, seven-lambs of the
first year without blem-
ish : *
37 Their meat-offer-
ing, and their drink-offer-
ings, for the bullock, for
the ram, and for the
lambs, shall be according
to their number, after the
manner;
38 And one goat for a
sin-offering, beside the
an
to grow less and less, that they might not com-
plain, as iſ God had made them to serve with
an offering. Or, it is hereby intimated, that
the legal dispensation should wax old, and vanish
away at last; and the multitude of their sacrifices
end in one great Sacrifice, infinitely more worthy.
‘It was on the last day of the ſeast, after all these
sacrifices had been offered, that our Lord Jesus
stood, and cried to those who still thirsted after
righteousness, (being sensible of the insufficiency
of these sacrifices to justify them,) to come unto
Him and drink. 5. The meat-offerings and
drink-offerings attended all the sacrifices, accord-
ing to their number, after the manner. No
extraordinary services should justle out our stated
devotions.
Lastly, When God commanded that this they
must do, He left room for the generosity of their
devotion, a great deal more ğ. might do v.
39, not inventing other worships, but abounding
in these, as 2 Chron. 30: 23, 24. Though every
Israelite had an interest in these, common sacri-
fices, yet he must not think, that these will serve
instead of his vows and his free-will offerings.
hus our minister’s praying with us and for us,
will not excuse us from praying for ourselves.
CHAP. XXX. V. 1, 2. 1. The case sup-
posed here, is, that a person vows a vow unto
the Lord, making God a Party to the promise,
and designing his honor and glory in it. The
matter of the vow is supposed to be something
which, in such and such uneasures and degrees,
A person might vow, such and such sacrifices at
certain times; to give such a sum, or such 2.
proportion, in alms; to forbear such meats and
drinks, which the law allowed; to fast and afflict
the soul (specified, v. 13.) at other times beside
the day of atonement. And many similar vows
might be made, either in an extraordinary heat
of holy zeal, or in humiliation for some sin com-
Tmitted, or for the prevention of sin, in pursuit
of some mercy desired, or' in gratitude for some
mercy received. It is of great use to make such
vows, provided they be made in sincerity and
with due caution. To bind his soul with a
bond. It is a vow to God, who is a Spirit, and
to Him the soul, with all its powers, must be
bound. . A promise to man is a bond upon his
estate, but a promise to God is a bond upon the
soul. Our Sacramental vows, by which we are
bound to no more than what was before our duty,
and which neither father nor husband can disan-
mul, are bonds upon the soul, and by them we
must feel ourselves bound out from all sin, and
bound up to the whole will of God. Our occa-
sional vows concerning that which before was in
our own power, when they are made, are bonds
upon the soul likewise. *
V. 3—16. It is here taken for granted, that
all such persons as are at their own disposal,
and likewise of sound understanding and memory,
are bound to perform whatever they vow, that is
lawful and possible; but if the person vowing be
under the dominion, and at the disposal, of anoth-
er, the case is different.
was not a necessary duty antecedent to the vow.
in your y set feasts, * be- the
sides your - vows, and
your free-will offerings,
for your burnt-offerings,
tribes,
the children
saying, This is the thing
which the Lord
I. The case of a daughter in her father’s house:
4 And her fathér hear
her vow, and her ſ bond
where with she hath
bound her soul, and her
concerning
of Israel,
and for your meat-offer-
ings, and for your drink-
offerings, and for your
peace-offerings.
40 And * Moses told
the children of Israel,
according to all that the
LoRD commanded Mo-
SeS,
CHAP. XXX.
Vows not to be broken, 1, 2. Those of
a minor daughter might be disallowed
commanded.
2 If a man " vow a
vow unto the Lord, or
° swear an oath a to bind
his soul with a bond ; he
shall not + break his
word, * he shall do ac-
cording to all that pro-
ceedeth out of his
mouth.
3 || If a woman also
continual burnt-offering,
and his meat-offering,
and his drink-offering.
39 || These things yé
shall * do unto the Lord
by her father, 3–5. Those of a wife
by her husband, 6–8. The vows of
d wºw, and of a divorced woman,
.* 1 - r
9–
AN. Moses spake
A unto • the heads of
vow a vow unto the
LoRD, and bind herself
by a bond, being in her
father's house in her
... youth :
hatli
father shall hold his
x Lev. 23.36. John 737–39. Rev. 7:
9–17.
* Or, %
y Lev. 23 2 1 Chr 23:31, 2 Chr. 31:
3. Ezra 3 5. Neh. 10:33. Is. 1:14.
7 6.21. Lev. 7 11,&c. 22:21–23. 23
38. Deut. 12.6. 1 Cor. 10:31.
a Ex. 40: 16. Deut. 4 5. Matt. 28:20.
Acts 20:27 l Cor. 15:3. Heb. 3:2,5.
a 14–16. 7.2. 34:17–28. Ex. 18:25,
Deut. 1' 13–17.
b 21 2. Gen. 28 20–22. Lev. 27:2,&c.
Deut. 23:21,22. Judg. 11:11,30,31,
39 Ps. 56 [2. %. 9:
35,
11. 119:106.
Prov. 20.25.
c Ex. 20 7. Lev. 5.4. Matt. 5:33,34.
14.7 Acts23.12. 2 Cor. i. 23. His
—il
d 3,4,10. Matt. 23.16,18. Gr. Acts
; Pg. 55.20. M.
T Heb. atne. 8. ºo"ZU. Gºrg.
e #º Ps. 22-25. 50:14. 66:13,
I4. 116 14, 18. Ec. 5-4,5. Nah, l:
15.
f See on 2
PRACTICAL OBSERVATIONS.
The Lord seems to have arranged the Scriptures purposely, to
exercise our diligence, and to distinguish those who value the
knowledge of the truth from such as do not. (Prov. 2: 1–9.)–
We are here again reminded, that the trumpet of the Gospel, even
the glad tidings of salvation, calls us to mourn for sin, and to re-
ceive the atonement, before we can truly rejoice in the Lord;
and to be strängers and pilgrims on earth, constantly bringing
our ‘spiritual sacrifices, which are through Christ Jesus to the
praise and glory of God.” The more consolation we receive,
the more abundant and unwearied should we be in serving Him;
and a spiritual mind will be refreshed and recreated by the or-
dinances of God, after the fatigue of worldly care and labor, more
than any carnal person can be with festivity and dissipation.
The spiritually minded therefore will value leisure and opportu-
mity of attending at the courts of God, as a privilege, while the
worldly seek for excuses; they will not suppose that public or-
dinances render secret devotion unnecessary, or that the prayers
of the minister supersede the necessity of their own; much less
will they imagine that the merits of Christ, and his sacrifice for
them, render their personal obedience and good works, unneces-
Sal V . SCOTT.
* * NOTES.
CHAP. XXIX. V. 39. “At the public charge, there were annually
offered to God, independently of trespass-offerings and voluntary
vows, 15 goats, 21 kids, 72 rams, 132 bullocks 1,101 lambs . The lambs
slain at the Passover amounted in one year to 255,600 : for when
Cestius, the Roman general, asked how many persons had come to
Jerusalem at their annual festivals, the priests, numbering the people
by the lambs that had been slain, answered, “25 myriads, 5thousand,
6 hundred.” ” Dr. A. CLAREE.
NOTES.
GHAP-XXX. V. H. Heads.] JM. R. a.—The elders, or magis-
trates, were required to make these laws known through their res-
pective tribes. * *. Scott.
Verse 2,
(Lev. 37: 1-29.) If a man vow to do any thing sinful in itself,
he ought deeply to repent of the sin he has committed ; for no vow
or oath can bind him to break the command'of God. (judg. 11:30,
O. T. VOL. I. -
31. Ec. 5: 4–7. Acts 23: 12–22.) But there are things of a dis-
cretronary nature; as Jacob's vow concernººg, the proportion of his
substancé, which he would set apart, for religious purposes; (Gen.
33, 30–33.) Paul’s solemn determination to take nothing of the
Corinthians; the Nazarites’ vow ; the vows concerning undemand-
ei sãºrifices; and vows of abstinence, in respect of things lawful,
fºr a limited'season. Vows in such things may on some occasion;
be properly made ; and they ºº " kind of promissory oaths, and
should be formed with solemnity, but religiously observed ; seeing
the life or soul is bound as a surety for the performance of them.
*, Scott.
}:::::::: ired to motify
womau in her father's house was equired to no
hº" . father; and if he did not refuse his *. She
was bound by them; but if he did, they were disannulled, an ...the
obligation ceased. If she had vowed discreetly and properly, she
had domewell that it was in her heart,’ and her willing mind would
B. C. 1452.
Eacceptions to some vows.
NUMBERS, XXX.
peace at her; then all
her vows shall stand,
and every bond where-
with she hath bound her
soul shall stand.
5 But if g her father
disallow her in the day
that he heareth ; not any
of her vows, or of her
bonds, wherewith she
hath bound her soul,
shall stand: and the
LoRD shall forgive her,
because her father disal-
lowed her.
6 And if she had at
all an husband when f
she vowed, or uttered
ought out of her lips,
wherewith she bound
her soul ;
7 And her husband
heard it, and held his
peace at her in the day
that he heard it : then
her vows shall stand,
and her bonds where-
with she bound her soul
shall stand.
8 But if h her husband
disallowed her on the
day that he heard it ;
then he shall make her
vow which she vowed,
and that which she ut-
tered with her lips,
where with she bound
her soul, of none effect:
and the LoRD shall for-
give her.
9 || But every vow of
* a widow, and of her
that is divorced, where-
with they have bound
their souls, shall stand
against her.
10 And if she vowed
in her husband's house,
or bound her soul by a
bond with an oath ;
l1 And her husband
heard it, and held his
peace at her, and disal-
and some think, probably enough, it extends to
a son while at home with his father, and under
tutors and governors. The rule is general, If a
man vow, he must pay. But for a daughter it
is express, her vow is in suspense till her father
knows it, and it is in his power either to ratify
or nullify it. But in favor of the vow, 1. Even
his silence shall suffice to ratify it, v. 4. But, 2.
His protestation against it shall completely dis-
annul it. Because it is possible such vow maybe
prejudicial to the affairs of the family, break the
father’s measures, perplex the provision made for
his table, (if the vow related to meats,) or lessen
the provision made for his children, if the vow
would be more expensive than his estate would
bear; however, it was certain it was an infringe-
ment of his authority over his child, and therefore
if he disallow it, she is discharged, and the Lord
shall forgive her, i.e. she shall not be charged
with the guilt of violating her vow; she showed
her good-will in making the vow, and if her in-
tentions therein were sincere, she shall be accept-
cd; and to obey her father shall be accounted
better than sacrifice. This shows what a deſer-
ence children owe to their parents, and how much
they ought to honor them and be obedient to them.
It is for the interest of the public that the pater-
nal authority be supported; for when children
are countenanced in their disobedience to their
parents, (as they were by the tradition of the
elders, Matt. 15: 5, 6.) they soon become in other
things children of Belial. If this law be not
to be extended to children’s marrying without
their parents’ consent, so far as to put it in, pa-
rents’ power to null the marriage and dissolve
the obligation, (as some have thought it does,)
yet certainly it proves the sinfulness of it, and
obliges the children that have thus done foolishly,
to repent and humble themselves before God and
their parents.
II. The case of a wife is much the same. As
for a woman that is a widow, or divorced, she
has neither father nor husband to control her, so
that whatever vows she binds her soul with, they
shall stand against her; (v. 9.) but a wife, who
has hothing that she can strictly call her own but
with her husband’s allowance, cannot, without
that, make any such vow.
1. The law is plain in case of a wife that con-
tinues so, long after the vow. If her husband
allow her vow, though only by silence, it stands,
v. 6, 7, If he disallow it, since her obligation
to what she had vowed, arose purely from her
own act, and not from any prior command of
God, her obligation to her husband shall take
place of it, for to him she ought to be in subjec-
tion, as unto the Lord; and now, so far from
being her duty to fulfil her vow, it would be her
sin to disobey her husband, whose consent per-
haps she ought to have asked before she had made
the vow; therefore she needs forgiveness, v. 8.
2. The law is the same in case of a wife that
soon after becomes a widow, or is put away.
Though if she return to her father’s house, she
does not therefore so come again under his au-
thority, as that he has power to disammul her vows,
(v. 9.) yet if the vow was -made while she was
in the house of her husband, and her husband
disallowed it, it was made yoid and of no effect
for ever, and she does not return under the law
of her vow when she is loosed from the law of
her husband. This seems to be the distinct
meaning of v. 10–14, which otherwise would
be but a repetition of v. 6–8. But it is added,
(v. 15.) that if the husband make void the vows
of his wife, he shall bear her iniquity; i. e. if
the thing she had vowed, was really good, for
the honor of God and the prosperity of her own
soul, and the husband disallow it out of covetous-
ness or humor, or to show his authority, though
lowed her not: then all
her vows shall stand,
and every bond where-
with she bound her soul
shall stand.
12 But if her husband
hath utterly made them
void on the day he heard
them ; then whatsoever
proceeded out of her lips
concerning her vows, or
concerning the bond of
her soul, shall not stand:
her husband hath made
then void ; and the
LoRD shall forgive her.
13 Every vow, 3 and
cvery binding oath * to
afflict the soul, her hus-
band may establish it, or
her husband may make
it void.
14 But if her husband
altogether hold his peace
at her from day to day;
then he establisheth all
her vows, or all her
bonds, which are upon
her; he confirmeth
then), because he held
his peace at her, in the
day that he heard them.
15 But if he shall any
ways make them void,
aſter that he hath heard
them ; then he shall bear
her iniquity. *
16 These m are the
statutes which the LoRD
commanded Mosés, be-
tween a man and his
wife, between a father
and his daughter, being
yet in her youth in her
father's house.
g Hos. 6:6. Matt. 15:4–6. Mark 7:10
—13. Eph. 6:1.
* Heb. h.c. vows were upon her. Ps.
56:12.
h Gen. 3:16. 1 Cor. 7:4. Eph. 5:22–
1 Luke 2:37. Rom 7-2.
j 1 Col. 11:3,9. Pet. 3:1–6.
See on 29:7.—Lev. 16:29.
Ezı a 8.21. Ps. 35:13.
Cor. 7:5.
1 5,8,12. Lev. 5:1.
m$39,30. fiev. ii:46,47. 13:59, 14:
54–57. 1532,33.
23:27,32.
Is, 58:5. 1
PRACTICAL OBSERVATIONS.
... We cannot too strictly engage ourselves to be the Lord’s, and
in all things to live to his glory: but we may inconsiderately vow
things impracticable, inexpedient, not within our own choice, or
not consistent with relative duties. Blind guides indeed, in all
ages, have attempted “to make the commandments of God of none
effect through their traditions; ” and, that they might finger the
corban, (the money given to God, and to them as his receivers,)
have authorized disobedience to parents, to husbands, and to
magistrates, (Matt. 15: 3–6. Mark 7: 11, 12.) But the
whole Scripture teaches us, and divine grace induces every in-
dividual, from the highest motives, and with the greatest encour-
*gements, to act properly, in the several relations of life for the
Lord’s sake. We should then attend carefully to those duties,
be accepted ; if otherwise, her fault would be $ *- g
80703 Were under the same restriction, it is ºś º:
ters exclusively, should be mentioned. The males were certainly
allowed more liberty in various cases than the females ºne VOWS
of the latter might be adjudged more prejudicial to families of the
sons, being more immediately under the father’s tuition, might be
thought less liable to be inveigled into rash engagements of §n.
Scott.
º Verses 6–8. T
Married women were under the same law, as unmarried young
to which we are solemnly engaged by our very profession of
Christianity: and from the performance of these vows no authori-
ty of husbands, parents, or magistrates can release any one; for
“we must obey God rather than man.’ And in respect of the
rest, we should be cautious and circumspect, and seek counsel
of the Lord in prayer: ‘for it is better not to vow, than to vow and
not pay.”—But if we have engaged ourselves, let us never think
of going back, because we have altered our mind, or become
averse from the thing engaged in; for our souls are bound for the
performance, and the Lord abhors, our trifling in such holy and
sacred concerns. (Gen. 35: 1. Ps. 56: 12.66: 13, 14.)
.* { SCOTT.
women, for reasons at least equally cogent. , Scott.
Yºº imply untºuch vows had
The wolds to afflict her soul, (JM. R. k.) imply that such Vºws ha
often respect to #: of fasting and abstinence—With .. chap-
ter before our eyes, we may form a judgment of the impiety, injust-
ice, and absurdity of the vows of celibacy and chastity, which chil-
dren, and even wives, are encouraged to take, and required to
observe, in the Romish church, without, and even against, the consent
of parents and husbands ! 2 Id.
B. C. 1452. . .
War against the Midianites.
NUMBERS, XXXI.
CHAP. XXXI.
The Israelites, by divine command, war
against the Miñianitas; #. the men.
with their kings, and Balaam; and
take the women and children with
much spoil-1–12. Moses is wroth
with the officers for sparing the wo—
men; and orders them with the male
children to be slain, 18–18. The
warriors, captives, and spoil are purl-
fied, 19–24. The partition of the
cattle and the captives, 25–47. The
oblation of the officers and soldiers,
48–54.
ND the Lord spake
unto Moses, saying,
2 * Avenge the chil-
dren of Israel of * the
Midianites; afterward
shalt thou be “gathered
unto thy people.
3
And Moses spake
unto the people, saying,
* Arm some of your-
selves unto the war, and
let them go against the
Midianites, and * avenge
the Lord of Midian.
4 * Of every tribe a
thousand, throughout all
the tribes, of Israel, shall
ye send to the war.
5 So there were deliv-
ered out of the thousands
of Israel, a thousand of
every tribe, twelve thou-
sand armed for war.
6 And Moses sent
them to the war, a thou-
sand of every tribe, them
and & Phinehas the son
of Eleazar the priest, to
the war, with h the holy
instruments, and the
trumpets to blow in his
hand. &
7 And they warred
against the Midianites, as
the Lord commanded
Moses; and they j slew
all the males.
a 3, 25:17,18. Deut. 32:35. Judg. 16:
24,28–30. Ps. 94:1–3. Is. 1:24
3. * -77 e º - * * *ºf 2-, -
Nah. 1:2. Luke 21:22. Rom. 12:19.
13:4. 1 Thes, 4:6. Heb. 10:30. Rev.
$:10. 18:20. 19:2.
b #1–18. Gen. 25:1–4.
Ex. 2:
times removes useful men, when we think they
she be discharged from the obligation of her vow,
yet he will have a great deal to answer for. .
Now here it is very observable how carefully the
divine law consults the good order of families, and
preserves the power of superior relations, and
the duty and reverence of inferiors. It is fit that
every man should bear rule in his own house,
and have his wife and children in subjection with
all gravity; and rather than that this great rule
should be broken, or any encouragement given to
inferior relations to break those bonds asunder,
God Himself would quit his right, and release the
obligation even of a soleinn vow; so much does
religion strengthen the ties of all relations, and
secure the welfare of all societies, and in it the
jamilies of the earth are blessed.
CHAP. XXXI. V. 1–6. This ch. belongs
to the book of the wars of the Lord, in which
it was probably inserted. It is the history of a
Holy War, a war with Midian.
Here, 1. The Lord orders Moses to make war
Dn the Midianites, and his commission, no doubt,
justified this war, though it will not serve to jus-
tify the like without such commission. Some of
the Midianites settled S. of Canaan, among whom
Jethro lived, and they retained the worsliip of the
true God; but these were settled E. of Canaan,
and were fallen into idolatry, neighbors to, and
in confederacy with, the Moabites. Their land
was not designed to be given to Israel, nor would
Israel have meddled with them, iſ they had not
sent their bad women among them. But (1.) God
had taken vengeance on his own people for yield-
ing to the Midianites’ temptations, and now the
Midianites must be reckoned with, that gave the
temptation, for the deceiver and deceived are
his, both accountable to his tribunal; and though
judgment begin at the house of God, it shall
not end there. There is a day coming, when
vengeance will be taken on those who have intro-
duced errors and corruptions into the church, and
the devil that deceived men, will be cast into the
lake of fire. Israel’s quarrel with Amalek that
fought against them, was not avenged till long
after, but their quarrel with Midian that debauch-
d them, was speedily avenged, for they were
looked upon as mueh the more dangerous and
malicious enemies. (2.) God would have it done'
by Moses, in his life-time; that he who had so
deeply resented that injury, might have the satis- |
faction of seeing it avenged. . Note, God some- |
|
could ill be spared; but this ought to satisſy, us, |
that they are never, removed till they have done
the work appointed them. e
2. Moses orders the people to prepare for this
expedition, v. 3. They must arm themselves to ,
Lord; ſo the cause is the same. And if God,
in what He does, shows Himself jealous for the
honor of Israel, surely Israel, in what they do,
ought to show themselves jealous for the glory of
God. Then only we can justify the avenging of
ourselves, when it is the vengeance of the Lord
that we engage in. Nay, for this reason we are
forbidden to avenge ourselves, because God has
said, Vengeance is mine, I will repay.
3. A detachment is drawn out for this service,
small in comparison with what they could have
sent, and, probably, in comparison with the num-
ber of their enemies. But God would teach them,
that He could save by many or by few.
4. Phinehas, the son of Eleazar, is sent with
them. It is strange no mention is made of Joshua.
If he was general of these forces, why do we not
find him leading them out? If he tarried at home,
why do we not find him meeting them with Moses
at their return? It is probable, each tribe having
a captain of its own thousand, there was no gen.
eral, but they proceeded in the order of their march
through the wilderness, Judah first, and the rest
in their posts, under the command of their res-
pective captains, spoken of, v. 48. But the war
being a holy war, Phinehas was their common
head. He took with him the holy instruments or
vessels, probably, the breast-plate of judgment, by
which God might be consulted in any emergen-
cy. Though not yet high priest, yet he might be
delegated for this particular occasion, to bear
the Urim and Thummim, as 1 Sam. 23: 6. And
there was a particular reason for sending Phine-
has to preside in this expedition; he had already
signalized himself for his zeal against the Midian-
ites, and their cursed arts to ensnare Israel, ch. 25:
15. Thou hast been faithful over a few things,
I will make thee ruler over many things.
V. 7–12. Here is, 1. The descent of Israel on
the country of Midian. Probably they first re-
quired them to give up the ring-leaders of the mis-
chief to justice; for such afterward was the law,
(Deut. 20: 10.) and such the practice, Judg. 20:
12, 13. But the Midianites justifying what they
had dome, and standing by those that had done it,
the Israelites attacked them with fire and sword,
and all the pious fury with which their zeal for
God and their people inspired them.
2. The execution they did in this descent. (1.)
They slew all the males, (v. 7.) that is, all they
met with as far as they went; not all the males
of the nation, for we find the Midianites a power-
ful and formidable enemy to Israel in the days of
Gideon; and they were the Midianites of this
country, for they are reckoned with the children
of the east, Judg. 6: 3. (2.) They slew five
kings of Midian, called elders of Midian, (ch.
22:4.) and dukes of Sihon, Josh. 13: 21. Zur,
I6. the war, such as were either most fit, or most here named, was probably the father of Cosbi, ch.
•; Aśº 25:8,17. Judg. forward, and avenge the Lord of Midian. God, 25:15. (3.) They slew Balaam. Many conjec-
d Ex. 17:9–13. said, Asenge Israel, Moses says, Avenge the 'tures there are, what brought Balaam among the
e 25-11,13. Ex. 17:16. Lev. 26:25. Sº 2 22. Ex. 259 Josh 10-8,9. 2 (thr. 13:12–15
Judg. 5:2,23. 2 Kungs 9:7. 10:30. sand of a tribe. h 14,44; 32.20–22. Ex; 25.9. Josh. 108,9.3 Chr. 13; e
Jer 46;ſ6 50:28 sº f Lev. 36:8. Judg. 7-2. i Sam. 14 6. 6:4–6, 13–15. 1 Sam. 4 4,5,17 14. J Deut. 2013, 14. Judg. 21.11. 1 Sarn.
• Heb. A housand of a tribe, a thou- & 25:7–13. 18. 23 9. 2 Sam. l l l l . 27:9. 1 Kings 11:15,16.
- NOTES. justice and goodness, the sevel ities inflicted on the Midianites,
CHAP. XXXI. V. 2. Vengeance belongeth only to God, and to
those whom He deputes to be his ministers of vengeance, and they
who, without commission from Him, execute private revenge, or but
of ambition, avarice, or resentment, wage war and desolate king-
doms, must one day answer for it. (3Deut. 32: 34, 35. Rom. 12: 17
—21. 13: 3—5.) If however the Lord, instead of punishing sin-
ners by earthquakes, pestilences, or famines, is pleased expressly to
command any person or people to avenge his cause, (3) this commis-
sion justifies, may sanctifies, war, massacre, or devastation. None
can at present show such commission ; but the Israelites could : for
the public miracles wrought among them, and for their benefit, were
as the broad seal of heaven ratifying this commission, and vindicat-
ing all they did by virtue of it. It is therefore absurd to censure
Moses, Joshua, and Israel, for the dreadful slaughter made by them.
They were more than once reproved for being too lenient, but never
for being too severe : (14–18. 1 Sam. 15: 8–19, 32,33,) yet man’s
natural compassion recoils from the consideration of the slaughter
which they made : as indeed the execution of justice is never in-
tended to gratify the finer feelings of benevolence, but to excite
'dread and horror. Hence we may draw a very forcible argument,
that the consequence of ‘the day of Wrath, and revelation of the
righteous judgment of God,” will by no means accord to those rules
which men, ignorant of the evil of sin and proud of their own be-
nevolence, have devised for Him ; and which they would wrest the
Scriptures to countenance, though evidently contrary to the constant
tenor of them. If they eannot reconcile with their own ideas of
*
Canaanites, and Amalekites, by the evpress command of a just and
good God; let them allow, that they are incompetent to determine
What conduct becomes the Judge of the world ; and that it is more
safe, wise, and bumble, simply to believe his testimony, and ‘to flee
from the wrath to come,” leaving the government of the universe to
Hum, than rashly to dispute about things which are evidently out of
their province, and of winch they, know nothing further than the
Ilord is pleased to infot in them: (Deut. 29:29.) Death in every
case is the wages of sin, and all diseases fulfil the counsels of God :
why then may He not employ the sword of a warrior, as well as a
fever, in depriving sinners of their forfeited life Or why should
it be unjust or cruel in Moses or Joshua to obey the command of God
in this respect, and yet righteous and holy in an angel to obey a
similar command ; as when the angel slew 185,000 men of Senna-
cherib's vast army 2 (2 Kings 19: 35.)—Moses had beheld with grief
and indignation the temp’ation, the sin, and the punishment of Is-
raei: and in witnessing the Success of this war, just before his death,
he saw a specimen of the Lord's vengeance on the enemies of Is-
rael, and of his kindness to his people.—The Midianites had been
most criminal, and º the present the vengeance . re-
* * * . (25 : 1 e º
stricted to them. ( 3. Yº: d the sil t ts: but
- s, (6.) Some understand the silver trumpets;
cºśni priest, the high priest’s deputy and suc-
cessor, consulted the Lord on such occasions with the breast-plate of
judgment; or that the ark was carried with them. (M. R.) Ip.
B. C. 1452.
Success of the war.
NUMBERS, XXXI.
8 And they slew k the
kings of Midian, beside
the rest of them that
were slain; namely, Evi,
and Rekem, and Zur,
and Hur, and Reba, five
kings of Midian: "Ba-
laam also, the son of
Beor, they slew with the
sword.
9 And the children
of Israel took all " the
women of Midian cap-
tives, and their little
ones, and took the spoil
of all their cattle, and all
their flocks, and all their
goods,
10 And they "burnt
all their cities wherein
they dwelt, and all their
goodly castles, with fire.
11 And they P took all
the spoil, and all the
prey, both of men and
of beasts.
12 And they brought
the captives, and the
prey, and the spoil, unto
Moses and Eleazar the
priest, and unto the con-
gregation of the children
of Israel, unto the camp
at q the plains of Moab,
which are by Jordan,
near Jericho.
[Practical Observations.]
13 || And Moses, and
Eleazar the priest, and
alf the princes of the
congregation, went forth
to meet them * without
the camp.
14 And Moses was
Midianites at this time; probably the Midianites |
hired him to come and assist them with his en-
chantments. Whatever was the occasion, God’s
over-ruling providence brought him thither, and
there his just vengeance found him. Had he him:
self believed what he said of the happy state of
Israel, he would not have herded himself thus with
her enemies, but justly does he die the death of
the wicked, (though he pretended to desire that
of the righteous,) and go down slain to the pit
with the uncircumcised, who rebelled thus
against the convictions of his own conscience.
The Midianites’ wiles were Balaam’s projects, it
was therefore just he should perish with them;
They took all the women and
children captives, v. 9. (5.) They burnt their
cities and goodly castles, (v. 10.) not designing
to inhabit them themselves, but thus to prevent
those who had made their escape, from sheltering
themselves in their own country and settling there
some understand it of their idol temples;
it was fit they should share in this vengeance.
(6.) They plundered the country, and returned to
the campſaden with a very rich booty, v. 9, 11,12.
Hos. 4: 5. (4.)
again.
captains over hundreds,
which came from the *
battle.
15 And Moses said
unto them, "Have ye
Saved all the Women
alive P
16 Behold, *these
caused the children of
Israel, through the coun-
sel of Balaam, to com-
mit trespass against the
LoRD Y in the matter of
Peor, 4 and there was a
plague among the con-
gregation of the LoRD.
17 Now therefore,
* kill every male among
the little ones, and kill
. woman that hath
KnOWn man by lyin
with f him. y lying
18 But all the women-
women alive.
for yourselves. *.
19 And do ye ‘abide
without the camp seven
days: whosoever hath
killed any person, and
whosoever hath touched
any slain, purify both
yourselves and your cap-
tives on the third day,
and on the seventh day.
20 And purify all your
a raiment, and all i that is
made of skins, and all
work of goats' hair, and
all things made of wood.
21 And Eleazar the
priest said unto the men
of war which went to
the battle, “This is the
ordinance of the law
which the Lord com-
manded Moses;
W. 13–24. We have here the triumphant re-
turm of the army.
1. They were met with great respect, v. 13.
Public successes should be publicly acknowledged,
to the glory of God, and the encouragement of
those that have jeoparded their lives in their
*. CallS6.
2. They were severely reproved for saving the
Very probably Moses had com-
manded them to kill the women; at least, that
was implied in the general order to avenge Israel
of the Midianites; the execution having reference
to that crime, their drawing them in to the wor-
ship of Peor, it was easy to conclude that the wo-
men, who were the principal criminals, ſmust not
be spared. It is just they should die. The law,
in case of whoredom, was, The adulterer and
adulteress shall surely be put to death. God
has put to death the adulterers of Israel by the
plague, and now it was fit the adulteresses of
Midian, especially since they had been the tempt-
ers, should be put to death by the sword.
dangerous to let them live; they will be stilt
tempting the Israelites to uncleanness, and so.
*
* It is
23 Every thing that
may abide the fire, ye
shall make it go through
the fire, and it shall be
clean ; nevertheless B it
k 22:4. Josh. b3:21,
l 25:15,18, , ,
m 22:10, 24:25, Josh. K3:22. Ps. 9; 16-
, 10:2, ... 1 Tim. 6:9,10. ..., 2 Pet. 2:15,
Jude 11. Rev. 2:14. :20.
in #1s. Deut. 20:14. 2 Chr, 28:58–
o Josh, 6.24. 1 Sam. 30:l. 1 Kings 9:
16, Is. 1:7. Rev. 18:8.
p Josh. 8:2.
q See on 22, 1.
r Gen. 14:17, 1 Sam. 15:12. 30:21.
s 12,22–24. 5:2, 19°ll.
t 12:3, Ex. 32:19,22. Lev. 10:16, £
Sam. 15:13,14, 1 Kings 20:42. 2.
Kings 13:19. , Eph, 4:26,
* Heb. host of war.
u Deut. 2:34. 20:16–18. Josh, 6:21.
8:25, 10:40, 11:14, am. 15:3-
Ps. 137,8,9, Jer, 48:10. Ez. 9:6.
x 25th–3. ‘ Prov. 23:27. Ec, 7:26, 2
Pet. 2:15, Rev. 2:14. *
y 25:18. Dent. 4.3. Josh. 22:17.
z 25:9.
a Judg. 21:11,12.
f Heb, a male.
. Deut. 20:14. 21:10–14.
2 Cha". 28:8–19. Is. 14:2.
children that have not
known a man by lying
with him, "keep alive
t wroth with the officers
of the host, with the cap-
tains over thousands, and
PRACTICAL OBSERVATIONS.
V. 1–12. ‘The triumphing of the wicked is short.”—“It is a
fearful thing to fall into the hands of the fiving God;’ (Heb.10:28
–31.) and if his temporal judgments are so dreadful, what will be
the case of sinners “when the Lord Jesus shall be revealed from
heaven with flaming fire, taking vengeance on them that know not
God and that obey not the Gospel of our Lord Jesus Christ?”(2
Thes. 1: 5–10.) Let us then take warning, and “flee from the
wrath to come,” to the Savior, who alone is able to deliver us; and,
depending on his assistance, let us declare war against every
22 Only the gold, and
Heb. instrument, on, vessel of skins-
the silver, the brass, the ####";a. 18.9. Mal. 89.3
* e * * : *** * * ... [3:5. al. Sºº-
iron, the tin, and the jºu.”.13. ‘ºf’.
4.12. Rev. 3:18 *
lead, -- g 8 7 19:9,17.
.*
corrupt passion, by which we have been induced to dishonor God,
and bring guilt and misery on ourselves.—This is indeed a holy
war, in which we must utterly destroy every one of the enemies
of our souls, or they will certainly ruin us; to this the trumpet of
the Gospel cakls and encourages us; and in it we may depend on
the Lord for counsel and assistance.—While we forgive and pray
for all our enemies, we should entertain the deepest abhorrence
of the conduct, and most carefully shun the company, of those
who have once attempted to draw us into sin. SCOTT.
Verse 8.
(JM. R. k. 1.) The characters [of Judas and Balaam] have a great re-
semblance to each other. (22 : 5. 25: 1–3. Acts 1 : 16–18, 25.)
Whatever information Moses might receive concerning Balaam and
Balak, he doubtless leceived it more exactly by Inspiration from God :
and it was very proper it should be thus circumstantially recorded, for
the information, encouragement, and caution of God’s people in all
ages, concerning the secret machinations of their enemies; and for
the warning of those who unite in wicked counsels against them.
SC of T.
Velses 14–18.
The sword of war should spare women and children, as incapable
of resisting; but the sword of justice knows no distinction, except
that of guilty or not guilty, and more or less guilty.—It has been
groundlessly asserted that Moses authorized the Israelites to make
concubines of the whole number of female children, or even pro-
miscuously to debauch them ; and a formidable objection against his
writings has been grounded on this strange supposition. But the
whole enor of the law, and especially a statute hereafter to be con-
sidered, proves the contrary. (Deut. 21: 10–14.) They were
merely permitted to possess them as female slaves; while aii the laws
concerning marriage and concubinage, and against formication and
whoredom, were in full force, in this as well as in other cases. But
what shall we say of the execution of all the male infants, who could
not be personally guilty In this matter? The Ilord &ommanded it. in
this and many other instanges; and shall not the Judge of all the earth
do right?? Had they lived, they might have conspired to avenge the
death of their palents on Israel; and the example was thus rendered
more tremendous, waining parents not to imitate the guilt of the Mid-
ianites, lest they should involve their beloved offspring in destruction-
(Ez. 20 : 5. 2 Kings 2: 23, 24.) [And may we not suppose that,
born of parents of infellor organization, through long generations of
sin, the children partook of their nature; and if allowed to. Prº-
gate, would have produced a degenerate breed, more prone to evil,
àecause with more incitements to revenge, &c., and fewer §º.
agements,(being slaves,)from education and condition, to º The
Scripture addresses men's natural affection by promises and t hreat-
enings, in which their children also are included ; and in a future
state the Lord may, for what we know, turn the temporal sufferings
of children into an infinite mercy to them.--ſº should also be re-
membered, that children are constantly involved in the desolations
occasioned by famines, pestilences, and earthquakes. (16 § .*.
. 4: 9–11. MJ &
º, Tºmale children were slain, as so great a number of
slaves, knowing they were born free, and that they were slaves be:
cause their fathers had . germinated by their masº would:
* ise the commonwealth. OSEN M.
jeopal dis Verses 19—24.
Thus the law was reduced to-practice under the inspection of the
läwgiver. (JM. R.—19: 11–19.)—All the metals known, till these
modern times, are here mentioned together. Scott
B. C. 1452.
Distribution of the spoils, &c.
NUMBERS, XXXI.
shall be purified with
the water of separation:
and all that' abideth not
the fire hye shall make
go through the water.
24 And İye shall wash
your clothes on the
seventh day, and ye shall
be clean, and afterward
ye shall come , into the
Cà (ITO,
25 || And the LoRD
spake unto Moses, say-
ing, *
§ Take the sum of
the prey S that was
taken, both of man and
of beast, thou, and Elea-
zar the priest, and the
chief fathers of the con-
gregation : t
27 And divide the
prey into * two parts, be-
tween them that took the
war upon them, who
went out to battle, and
between all the congre-
gation;
28 And I levy a tribute
unto the Lord of the
men of war which went
out to battle : " one soul
of five hundred, both of
the persons, and of the
beeves, and of the asses,
and of the sheep.
29 Take it of their
half, and give it unto
Eleazar the priest, for
"an heave-offering of
the Lord.
30 And the children
of Israel's half, thou
shalt take one portion of
fifty, of the persons, of
the beeves, of the asses,
and of the * flocks, of
all manner of beasts,
° and give them unto the
Levites, which Pl:eep the
charge of the tabernacle
of the Lord.
31 And Moses and
Eleazar the priest did as
the Lord commanded
Moses.
32 And the booty,
being the rest of the
prey which the men of
war had caught, was six
hundred thousand and
seventy thousand and
five thousand sheep,
33 And threescore
and twelve thousand
beeves,
34 And threescore
and one thousand asses,
Verse 35.
The number of the female children, when considered as bearing
proportion to the men, women, and male children, who were Slain,
Suggests an awful idea of the terrible vengeance, which God took on
the enemies of Him, and of his people !
* Verse 47.
It does not appear, that a single ox, or sheep, or ass, was requir-
ed by Moses, as his portion; or given to him by the people : yet he
your captives will be your conquerors, and a
second time your destroyers.” g
3. They were obliged to purify themselves,
according to the ceremony of the law, and to
abide without the camp seven days, till their
purification was accomplished. For, though
they had not contracted any moral guilt, the war
being just and lawful, yet they were ceremonially
unclean, liaying imbrued their hands in blood, and
become defiled by the touch of dead bodies.
Thus God would preserve in their minds a dread
and detestation of murder. TXavid must not build
the temple, because he had been a man of war,
and had shed blood, v. 19, 20, 24.
4. They must likewise puriſy the spoil; the
captives, (v. 19.) and all the goods, v. 21, 23.
These things had been used by Midianites, and
being now come into the possession of Israelites,
it was fit they should be sanctified to the service
of that holy nation, and the honor of their holy
God. To us now every thing is sanctified by
the Word and prayer, if we are sanctified by the
Spirit, who is compared both to fire and water.
To the pure all things are pure.
W. 25—47. We have here the distribution of
the spoil taken in the expedition. It was fit He
who gave them the prey, should order the dis-
posal of it: all we have is from God, and there-
fore must be subject to his will.,
1. The prey is ordered to be divided into two
parts; as for the plate, jewels, and other goods,
every man kept what he took, as is intimated, v.
50–53. That only was distributed, which would
be of use to stock that good land into which they
were going. Now observe, (1.) One half of
the prey was given to the whole congregation,
Moses allotting to each tribe its share, and then
leaving it to the heads of the tribes to divide their
respective shares among themselves, according
to their families. The war was undertaken on
behalf of the whole congregation; they would all
have been ready to go, if they had been so or-
dered, and they did help, it is likely, by their
prayers; therefore God appoints, that they that
tarried at home should divide the spoil, and
so David appointed in his time. Persons em-
ployed in public trusts, must not think to benefit
themselves only by their toils and hazards, but
the community. (2.) Yet the 12,000 had as
much for their share as the whole congregation,
(50 times as many,) and good reason they should.
The greater pains we take, and the greater haz-
ards we run, in the service of God and our gen-
eration, the greater will our recompense be at
last; for God is not unrighteous to forget the
work and labor of love.
2. God was to have a tribute of it; as an ac-
knowledgment of his sovereignty over them in
general, and that He was their King, to whom
tribute was due; and particularly of his interest
in this war and the gains of it, He having given
them their success; and that the priests, the
Lord’s receivers, might have something added to
the provision made for their maintenance. Note,
Whatever we have, God must have his dues out
of it. And here (as before) the soldiers are fa-
vored above the rest of the congregation, for out
of the people’s share God required one in 50, but
out of the soldiers share only one in 500, because
the people got theirs easily without peril or fa-
tigue. The less opportunity we have of honoring
God with our personal services, the greater should
our pecuniary contributions be. The tribute out
of the soldiers’ half was given to the priests; (v.
29.) that out of the people’s, to the Levites, v.
30. For the priests were taken from among the
Levites, as these soldiers from among the people,
for special service, and hazardous, and their pay
was accordingly.
V. 48–54. Here is a great example of piety
and devotion in the officers of the army; they
came to Moses as their general and commander
in chief; and, though he was now going off the
stage, they very humbly and respectfully address-
35 And thirty and two
thousand persons in all,
of women that had not
known man by lying
with him.
36 And the half, which
was the portion of them
that went out to war,
was in number three
hundred thousand and
seven and thirty thou-
sand, and five hundred
sheep:
37 And the Lord's
tribute of the sheep was
six hundred and three-
Score and fifteen.
38 And the beeves
were thirty and six thou-
Sand, of which the
LoRD's tribute was three-
Score and twelve.
39 And the asses were s
thirty thousand and five
hundred, of which the
LoRD's tribute was
three score and one.
40 And the persons
were sixteen thousand,
of which the LoRD's
tribute was thirty and
^.
two persons.
41 And Moses gave
the tribute which was the
LoRD’s heave-offering
unto 4 Eleazar the priest;
as the Lord commanded
Moses.
42 And of the chil-
dren of Israel's half.
which Moses divided
from the men that war-
red,
43 (Now the half that
pertained unto the con-
gregation, was three
hundred thousand and
thirty thousand and
seven thousand and five
hundred sheep,
44 And thirty and six
thousand beeves,
45 And thirty thou-
sand asses and five hun-
dred,
46 And sixteen thou-
sand persons,)
47 Even of the chil-
dren of Israel's half,
Moses took one portion
of fifty, both of man and
of beast, and gave them
unto the Levites which
"kept the charge of the
tabernacle of the LoRD ;
as the LoRD commanded
Moses.
48 || And the officers
which were over thou-
sands of the host, the
captains of thousands,
and captains of hun-
dreds, came near unto
Moses:
49 And they said unto
Moses, Thy servants
have taken the sum of
the men of war which
h Lev 11 32 1517. Eph. 5.26. Tit.
35,6. 1 Pet 3-21.
1 19 19. Lev. 11.25. 14.9. 15 13.
* Heb. of the capturity
k Josh. 22:8. 1 Sam. 30 24,25. Ps. 68:
12.
l Gen. 14:20. Josh. 6 19,24. 2 Sam.
8 11,12. 1 Chr 18 11 ., 26.26,27.
Prov. 3 9,10. Is. 18.7. 23.18. 60.9.
Matt. 22 21.
m 30,47.
n 1826. Ex. 29.27. Deut 12:12, 19.
f Or, goats.
o 28 18.24–28.
p 37,8,25,8-c. 18:1–5,23 1 Chr. 9:
27–29 2332 26-20–27. Acts 20:
28. 1 Cor. 4:2. Col. 4:17. Heb. 13'
17.
q 29–31. 18.8, 19 . Matt. 10:10. 1
Cor. 9, 10–14. Gal. 6:6. 1 Tim. 5:
17. Heb. 7.4—6,9–12.
Deut. 12:17–19. Luke
1 Thes. 5.12,13.
s See on 30,-Ps. 134:1. Is. 56 10,11.
Scott.
diers also.
Every man had gotten, &c.] : and
taken a booty of this kind, which they reserved to themselye. º
others, that the officers presented the offering in the name of the Sol-
had a family, as well as others, for which no provision had been
made, above the common lot of Levites :
(16: 15.) Sc OTT.
Verse 50. e
some think the private soldiers had
ID.
[54]]
P. C. 1452.
Request of the Reubenites and Gadites.
NUMBERS, XXXII.
are under our “charge,
and there “lacketh not
One man of us:
50 We have therefore
brought “an oblation for
the LoRD, what every
man hath + gotten, of
jewels of gold, chains,
and bracelets, rings, ear-
rings, and tablets, to make
* an atonement for our
souls before the LoRD.
51 And y Moses and
Eleazar the priest took
the gold of them, even
all wrought jewels.
52 And all the gold
of the t offering that
they offered up to the
LoRD, of the captains of
thousands, and of the
captains of hundreds,
was sixteen thousand
seven hundred and fifty
shekels.
53 (For 7 the mon of
war had taken spoil,
every man for himself.)
54 And Moses and
Eleazar the priest took
the gold of the captains
of thousands and of hun-
dreds, and brought it
into the tabernacle of the
congregation, for * a me-
morial for the children
of Israel before the
LoRD.
CHAP. XXXII.
The tribes of Reuben and Gad request
an inheritance eastward of Jordan,
—5. oses sharplv remonstates
with them, 6–15. They explain;
Moses 18 satisſied; and a conditional
grant is made to them and half the
tribe of Manasseh, 16–33. They re-
build the cities, &c. 34–42.
OW a the children
of Reuben and the
children of Gad had a
very great multitude of
cattle: and when they
saw the land of "Jazer,
and the land of Gilead,
that, behold, ° the place
ed themselves to him, calling themselves his ser-
vants; the honors they had won, did not puff
them up, so as to make them forget their duty to
him. Observe,
1. Their pious notice of God’s wonderful good-
ness to them in this late expedition, v. 49. This
was very extraordinary, and perhaps cannot be
paralleled in any history. It is an evidence of
the tender feeling these commanders had for their
soldiers, that they looked upon it as a mercy to
themselves, that of all that were given them
they had lost none; so precious also is the
blood of Christ’s subjects and soldiers to Him,
PS. 72: 14.
2. Their pious acknowledgment for this favor,
v. 50. Their oblation was out of that which
every man had gotten, honestly too, by a di-
vine' warrant. Thus every man should lay by,
according as God had prospered him. The
tabernacle first, and the temple afterward, were
beautified and enriched with the spoils taken
from the enemies of Israel; as by David, (2 Sam.
8: 11, 12.) and his captains, 1 Chron. 26:26,
27. We should never take any thing to ourselves
in war, or trade, of which we cannot in faith con-
secrate a part to God, who hates robbery for
burnt-offerings; but when God has remarkably
preserved and succeeded us, we should make
some particular return of gratitude to Him.
They offered this oblation, (1) To make an
atonement for their souls, v. 50. Instead of
coming to Moses to demand a recompense for
their good service in avenging the Lord, or to
set up trophies of their victory to immortalize
their own names, they bring an oblation to make
atonement for their souls, being conscious,
as the best men must be even in their best ser-
vices, that they had been defective in their duty,
not only in that instance for which they were re-
proved, (v. 14.) but in many others; for there
is not a just man upon earth, that doeth good
and sinneth not. (2.) Moses accepted it, and
laid it on the tabernacle as a memorial for the
children of Israel; (v. 54.) i. e. a monument
of God’s goodness to them, that they might be
was a place for cattle; 4. Even
2 The children of Gad which the
and the children of Reu- before the
ben came and spake
unto Moses, and to Elea-
zar the priest, and unto
the princes of the con-
gregation, saying,
3 * Ataroth, and Dibon, . H
and Jazer, and • Nimrah,
and Heshbon, and Ele-
cattle, and
encouraged to trust in Him in their further wars;
and a monument of their gratitude to God; (sa.
crifices are said to be memorials;) that He, being
well-pleased with this thankful acknowledgment
of favors bestowed, might continue and repeat his
mercies to them.
CHAP. XXXII. V. 1–15. Israel’s tents were
now pitched in the plains of Moab, where they
continued many months. While here, this great
affair of the disposal of the conquests was con-
certed and settled, by request of two of the tribes,
Moses, after a long debate, consenting to it; for
even then, many things were left to the conduct
of human prudence: for God, in governing both
the world and the church, makes use of the rea-
son of men, and serves his own purposes by it.
I. Here is a motion by the Reubenites and
Gadites, that the land they had lately possessed
themselves of, belonging by right of conquest to
Israel in common, might be assigned to them in
particular for their inheritance; supposing, on the
general idea they had of the Land of Promise,
this would be about their proportion. Reuben
and Gad were encamped under the same stand-
ard, and so had the better opportunity of settling
this matter between themselves. In v. 1. the
children of Reuben are named first, but afterward
the children of Gad are, (v. 2, 25, 31.) either
because the Gadites made the first motion, and
were most forward for it, or were the better
spokesmen, and had more management; Reuben’s
tribe still lying under Jacob’s sentence, he shall
not earcel. Two things common in the world
induced these tribes to this choice, and this mo-
tion, the lust of the eye, and the pride of life.
1. The lust of the eye. This land they covet-
ed, was not only beautiful for situation, and
pleasant to the eye, but good for food, food for
cattle; and they had a great multitude of cattle,
above the rest of the tribes, because they brought
more out of Egypt, or, rather, had better hus-
banded their cattle in the wildermess, had tended
them better, taken more care of the breed, and
of Israel, is a land for
have cattle.
5Wherefore, said they,
* if we have found grace
18:9.
u Ps. 107:15,21,22. 116:12, 17.
12,15,16. Lev. 17:11.
not been so profuse as their neighbors in eating
the country
LoRD Smote
congregation
:14.
Ex. 30:16. Josh. 4:7. Ps.
103:1,2. 115:1. 145:7. Zech.
6:14. Luke 3:19. Acts id:4.
* ..."; #-is-is. Gen. 29:
- :10, 11.
s 24:5. I Josh. 13:25. 2
Binn, 244:5, 18, 10:519.
thy Servants c 26. Gen. 13:10,11. 'jel. 50:19. Mic.
7:14. 1 John 2:16.
d 1,34–38. Josh. 13:17. Is. 15:2—4.
Jer. 4
f 21:25,26,28. Judg. 11:26. Neh; 9:22.
eb. hand § i; #####, is
sam. 30:18,19. P8, 7.2:14. John e; jś. sº º: S. 10;
h 88. Baal-moon.
i Deut. 2:24
—35.
k Gen. 19:19. Ruth 2:10. 1 Sam. 20:
# 2 2 Sam. 14:22. Esth. 5:2, Jer.
1:2.
Heb. found.
aleh, and Shebam, and , .#
Nebo, and h Beon ; } Heb. heave-offering.
*me
PRACTICAL OBSERVATIONS.
V 13–54. There is no natural disposition of the heart which
does not require to be moderated and regulated: for even our
humanity and compassion, as well as our resentment, must be
subjected to the command of God; or we shall spare and encour-
age those whom the Lord would have reproved, corrected, or
treated with severity, and so bring anger from IIim on ourselves:
and surely, it must be highly criminal in the sight of God, for
us Inagine ourselves more merciful and compassionate than
IIe is. This is especially the case with magistrates, ministers,
heads of families, and all intrusted with authority.—God approves
and requires exact equity in all our transactions; nor should we
dare to appropriate any gain, of which we cannot conscientiously
devote a portion to that God, who “ hates robbery for burnt-offer.
(50.) Tºblets.] Kumaz, a sort of female ornament, having a
string of globules, necklaces.” Ros ENM.
CHAP. XXXII. V. 1–5 Sº TES.
H.A.P. • v e i "us . R.) When we compº i-
tion of the Reubenites and głiºn. to be §§.'...;
with the earnestness with which Moses entreated to pass over; we
cannot but conclude, that they did not behold in the rest of Israel in
Canaan, that type of heaven, which he and other believers doubtless
did. (Deut. 3: 23–28.) e Scott.
(1.) Land of Gilead.]. “This region, which obtained its name from
Mt. Gilead, (Gen. 3] : 21, 47.) included free pasturage as far as the
, Jerome.
ing,” and for which we cannot thank Him as the Giver. This
rule, if well observed, would render us incapable of fraud, ex-
tortion, oppression, or any kind of iniquity or sinful complian-
ces. But besides the exact rules of honesty, we should liberally
give to the Lord, and dispose of, in pious and charitable uses, a
proportion of all our acquisitions; psrticularly when commemo-
rating special deliverances: and though the blood of Christ has
made the effectual atonement for our souls, such oblations are
proper evidences of our faith, and of the sincerity of our love:
they are acknowledgments that we are unworthy of all Quº me:
cies; and expressions of our gratitude to God and zeal for his
glory, and of our love to our ſellow Christians. SCOTT.
t some passes and fertile valleys, which in some
places not opening more than the twentieth of a German mile, sepa-
fate the Euphrates from the desert, and are brought under º º
O º
(3.) Elealeh.] : “A city of the Amorites, in Galaad, Is. 15: 14. Jer.
48%. 34. and to this day a large town is shown, a mile from Heshbon.”
This town still exists, and retains its ancient name Eleale.
or Shelmah was celebrated for its vineyards, Is. 16: 8, 9.
jºi’ & To the present day is shown a deserted place Naba, 8
miles S. from Heshbon.” Jerome. Beon or Meon, still exists in its
ruins, called Maein.” In.
Euphrates, excep
Sheba.m.,
542
B. C. 1452.
JMoses remonstrates.
NUMBERS, XXXII.
in thy sight, let this land
be given unto thy ser-
vants for a possession,
and "bring us not over
Jordan.
6 And Moses said unto
the children of Gad, and
to the children, of Reu-
ben, Shall your brethren
go to war, and * shall ye
sit here 2
7 And n wherefore *
discourage ye the heart
of the children of Israel,
from going over into the
land which , the Lord
hath given them 2
8 Thus did your fa-
thers," when, I sent them
from Kadesh-barnea to
see the lănd.
9 For when they went
up into P the valley of
Eshcol, and saw the land,
they discouraged the
heart of the children of
Israel, that they should
not go into the
which the Lord had
given them.
10 And q the Lord's
anger was kindled the
same time, and he sware,
saying, *
Il Surely none of the
men that came up out
of Egypt, from twenty
years old and upward,
shall see the land which
I sware unto Abraham,
unto Isaac, and unto Ja-
cob ; because they have
not + wholly followed
me ; ~
12 Save Caleb the
Son of Jephunneh the
Kenezite, and Joshua
the son of Nun: a for
they have wholly follow-
ed the Lord. I
13 And the Lord’s .
anger was kindled
against Israel, and he
made them “wander in
the wilderness forty
years, " until all the ge-
neration that had done
evil in the sight of the
LoRD was consumed.
14 And, behold, ye are
risen up in your fathers’
stead, * an increase of
sinful men, 7 to augment
yet the fierce anger of
the Lord toward Israel.
15 For * if ye turn
away from after him,
* he will yet again leave
them in the wilderness,
Verses 6–15.
º account Caleb, or rather Jephunnell, is
called the Kenezite : probably ºm SOD16. ance stor of i. family. of
º reCOr(I.
posterity of Kenaz, of the tribe of Judah, see
It is not known on what
whom nothing remains on
13. 1 Chron. 4: 13.”
the lambs out of the flock, and the calves out
of the midst of the stall. The judicious Calvin
thinks, there was much amiss here, in that they
consulted their own private convenience more
than the public good; had not such regard to the
honor and interest of Israel, and the promise to
Abraham of the land of Canaan, (strictly so
called,) as they ought to have had. And still, it
is too true, many seek their own things more
than the things of Jesus Christ, and many are
influenced by secular interest and advantage to
take up short of the heavenly Canaan. Lot thus
chose by the sight of the eye, and smarted for
his choice. 2. Perhaps there was something of
the pride of life in it. Reuben was the first-
born of Israel, but had lost his birth-right; di-
vers of the tribes, Judah especially, had risen
above him, so he could not expect the best lot in
Canaan; therefore, to save the shadow of a birth-
riglit, when lie had forfeited the substance, he
here catches at the first lot, though out of Ca-
naan, and far off from the tabernacle. Thus
Esau sold his birth-right, and yet got to be served
first with an inheritance in mount Seir. The
tribe of Gad descended from the first-born of
Zilpah, and were like pretenders with the Reu-
benites; Manasseh too was a first-born, but knew
he must-be eclipsed by Ephraim his younger
‘brother, therefore be also coveted to get prece-
dency.
II. Moses’ dislike, and severe rebuke of this
land ºfmotion, as a faithful prince and prophet.
It must be confessed, at first sight, the thing
looked ill, especially the closing words of their
petition, (v. 5.) Bring us not over Jordan. It
seemed to proceed from a bad principle; con-
tempt of the land of promise, and distrust of the
power of God to dispossess the Canaanites; there
seemed also to be covetousness in it; they insist
that it was convenient for their cattle: it argued
likewise a neglect of their brethren, as if they
cared not what became of Israel, while they them-
selves were well provided for. It might have been
of bad consequence. The people might have taken
improper hints from it, and have suggested how
unequal would their match with the Canaanites
be, if they should drop two tribes and a half
(above a fifth part of their strength) on this side
Jordan. It would likewise be a bad precedent;
if they must have the land thus granted them as
soon as it was conquered, other tribes might
make the same pretensions and claims, and so
the regular disposition of the land by lot would
be anticipated.
Moses is therefore very warm upon them, from
pious zeal against sin, and not from the peevishness
of old age, for his meekness abated not, any more
than his matural force. 1. He shows them what
he apprehended to be evil in this motion, that it
would discourage the heart of their brethreu, v.
and "ye shall destroy all
this people.
16 || And they came
near unto him, and said,
“We will build sheep-
folds here for our cattle,
and cities for our little
ones ;
have
19 For
6, 7. It ill becomes any of God’s Israel to sit
down unconcerned in the difficult and perilous
concernments of their brethren, whether public or
personal. 2. He reminds them of the fatal con-
sequences of the unbelief and faint-heartedness
of their fathers. 3. He gives them fair warning
of the mischief likely to follow this separation
they were about to make from the camp of Israel;
they would be in danger of bringing wrath on
the whole congregation, and hurrying them all
back again into the wilderness, v. 14, 16. It is
sad when the rising generation, in families and
countries, is not only no better, but worse, than
that which went before it; it augments the
fierce anger of the Lord; not only continues
that fire, but increases it, and fills the measure
often, till it overflows in a deluge of desolation.
Note, If men considered as they ought, what
would be the end of sin, they would be afraid of
the beginnings of it.
V. 16–27. We have here the accommodating
of the matter. Probably, the petitioners with-
drew, and, after some consultation, return with
the proposal, v. 16—19.
It is uncertain if they designed this at first or
no. If they did, it is an instance how often that
which is honestly meant, is unhappily misinter-
preted. Yet Moses herein was excusable, for he
had reason to suspect the worst of then, and the
rebuke he gave them, was from the abundance
of his care to prevent sin. If they did not, it is
an instance of the good effect of plain dealing;
Moses, by showing them their sin, and the danger
of it, brought them to their duty without inurmur-
ing or disputing.
Their proposal is very fair and generous, and
such as, instead of disheartening, would rather
encourage, their brethren. They would not only
go and assist them, but would not return to their
possessions till the conquest of Canaan was com-
pleted, v. 18. And yet they would not expect
any share of the land yet to be conquered, v. 19.
Moses thereupon grants their request. They
promised to go armed before the children of
Israel, v. 17. “Nay,” says Moses, ‘ye shall
go armed before the Lord, v. 20, 21. It is
God’s cause more than your brethren’s, and to
Him you must have an eye, not to them only.”
Before the Lord, that is, before the ark of the
Lord, the token of his presence, which, it should
seem, they carried about with them in the wars
of Canaan, and immediately before which these
two tribes were posted, as we find in the order
of their march, ch. 2: 10, 17. On this condition,
he grants them this land, and neither sin before
God, nor blame before Islael should cleave to it;
and whatever possessions we have, it is desirable
thus to come guiltless to them. But, He warns
them of the danger of breaking their word; If
18 We e will not re-
turn unto our houses, un-
til the children of Israel
inherited
man his inheritance.
inherit with
yonder side Jordan, or
you ſail, you sin against the Lord, (v. 23.) and
q 14:11,23 Deut 1.34–40. Ps 95 11.
Ez. 20 15 Heb. 38–19.
14.29. , 26-2,64,65 Deut. 2.14, 15.
1 Heb. fulfilled after me.
a 14 º 26 65 Deut. I 36.
- 4 8,9.
every 33–35. Deut 2 14. Ps. 7833.
u 26-64. Deut. 2:15.
v. Gen 53 821. Neh. 9:24–26. Job
*+. s. 1'4. 57 4. Fz. 20.21.
Matt 23 31–33. Luke 11:48. Acts
7 51,52
y Deut. I 34,35. Ezra 9:13, 14. 10:10.
z Lev. 26 14–18. Deut. 28.15, &c. 30:
Josh.
f we will not
them on
17 But “we ourselves forward; 3 because our #–g ſº. 2 is-is, 2 Chr. 7:
will go ready armed inheritance is fallen to us , ºft’s
before the children of on this side Jordan 5;...ºf Rom. It is,
Israel, until we ha • 3 * * * • *** * * : * ~ *
} We eaStWal d. C 34–42. Gen. 33.17.
brought them unto their .*** **, or a;-& Deut, sis—w. Josh ºld,
l S * ! Deut. 1:37. 3:25,26. º, £7. Phil e Josh. 22-4.5
º º - • 1 | "I L. - º ll l . • ZČ*4,w}.
place; and our little ones in: sum. Iril 1 car. '#'ºl &#2; "#.
shall dwell in the fenced n 5."214. Deut. #is ; isºs. Chr. sººs. Prov.
cities, because of the in- ; º; ###". Deut. 12, ##"; "...ºuis
º 23. Josh. 14:6,7. 1 <52. G3 lù. JOSh. I : 4, 15.
habitants of the land. p £23*. 14:1–10. Deut. 1:24–28 y
“w
Sheep folds.]
(Josh. 14: 14.) Scott. ‘ Of the
Josh. 15: 17. Jud. 1 :
Ross NM.
Verse 16.
• Gidroth. Lit. sheep-walls. . Apparently, a place in
the desert surrounded by walls, within which the Nomades drive
their flocks at night for security from wolves, &c., Gr. mandra; so the
Sept. translate the word, Zeph. 2: -
signifies an enclosure for sheep, built up with Stones.’
6. So among the Arabs. gadirah
Rose NM.
[543)
B. C. 1452.
Inheritance of the Reubeniles, &c.
NUMBERS, XXXII.
20 And i Moses said
unto them, If ye will do
this thing, if ye will go
armed before the Lord
to war,
21 And will go all of
you armed over Jordan
before the Lord, until he
hath driven out his ene-
mies from before him,
22 And the * land
be subdued before the
LoRD : then afterward
ye shall return, and 'be
guiltless before the LoRD,
and before Israel; and
in this land shall be your
possession before the
LoRD.
23 But n if ye will not
do so, behold, ye have
sinned against the LoRD ;
and be sure your sin
will find you out.
24 Build ye cities for
your little ones, and folds
for your sheep; and do
that which hath proceed-
ed out of your mouth.
25 And the children
of Gad and the children
of Reuben spake unto
Moses, saying, Thy ser-
vants will do as my lord
commandeth.
26 Our little ones, our
wives, our flocks, and all
our cattle, shall be there
in the cities of Gilead.
27 But thy servants
will pass over, every
man Parmed for war,
before the Lord to bat-
tle, 4 as my lord saith.
28 So concerning
them Moses commanded
Eleazar the priest, and
Joshua the son of Nun,
and the chief fathers of
the tribes of the children
of Israel:
not against your brethren only, and be sure your
sin will find you out; that is, “God will cer-
tainly reckon with you for it, though you may
make a light matter of it.” Note, It concerns us
to find our sins out, that we may repent of them,
and forsake them, lest our sins find us out, as they
certainly will, to our ruin and confusion.
They unanimously agree to the provisos and
conditions of the grant, and do, as it were, give
bond for performance, by a solemn promise, v.
25. Their brethren had all contributed their as-
sistance to the conquest of this country they de-
sired, therefore they owned themselves obliged in
justice to help them in the conquest of theirs.
Having received kindness, we ought to return it,
though it was not so conditioned when we receiv-
ed it. We may suppose this promise was under-
stood, on both sides, so as not to oblige all that
were numbered of these tribes to go over armed,
but those only that were fittest for the expedition,
while some must be left to till the ground, and
guard the country; and accordingly, about 40,000
went over , armed, (Josh. 4- 13.) whereas their
whole number was about 100,000,
W. 28–42. Here, I. Moses settles this matter
with Eleazar, and with Joshua who was to be
his successor, knowing that he himself must not
live to see it perfected, v. 28–30. He gives
them an estate upon condition, leaving it to
Joshua, if they fulfilled the condition, to declare
the estate absolute. Hereupon they repeat their
promise to adhere to their brethren, v. 31, 32.
2. Moses settles them, and the half tribe of
Manasseh with them, v. 33, 39. And being cele-
brated for courage and bravery, it was for the
common safety to put them in this frontier country.
Concerning the settlement of these tribes here;
observe, (1.) They built the cities, i.e. repaired
them, because either they had been damaged by
the war, or the Amorites had suffered them to go
29 And Moses said
unto them, " If the chil-
dren of Gad and the
children of Reuben will
pass with you over Jör-
dan, every man armed to
battle, before the Lord,
and the land shall be
subdued before you;
then ye shall give them
the land of Gilead for a
possession :
30 But if they will
not pass over with you
armed, “they shall have
possessions among you,
in the land of Canaan.
31 And the children
of Gad and the children
of Reuben answered,
saying, As the LoftD
hath said unto thy Ser-
vants, so will we do.
32 We will pass over
armed before the LoBD
into the land of Canaan,
that the possession of
our inheritance on this
side Jordan may be ours.
33 And “Moses gave
unto them, even to the
children of Gad, and to
the children of Reuben,
and unto "half the tribe
of Manasseh the son of
Joseph, " the kingdom of
Sihon king of the Amo-
rites, and the kingdom
of Og king of Bashan,
the land with the cities
thereof, in the coasts,
even the cities of the
country round about.
34 And the children
of Gad built - Dibon,
and Ataroth, and y Aroer,
35 And Atroth, Sho-
phan, and "Jaazer, and
Jogbehah,
36 And “Beth-nimrah,
and Beth-aran, º fenced
cities; and folds for
sheep.
37 And the children
of Reuben built “ Hesh-
bon, and Elealeh, and
Kirjathain).
38 And Nebo, and
Baal-meon, (their names
being changed,) and
Shibmah: and * gave
4 other names to the
cities which they build-
ed.
39 And the children
of *Machir the son of
Manesseh went to Gile-
ad, and took it, and dis-
possessed the Amorite
which was in it.
40 And Moses fgave
Gilead unto Machir the
son of Manasseh ; and he
dwelt therein.
41 And 5 Jair the sons
of Manasseh went and
took the small towns
thereof, and called them
* Havoth-jair.
1 Deut. 3.18—20. Josh. 1:13–15. 4:
#1." ii.28. 18:1. Iſ R. 44:
1–4. 78:55.
} Josh. 2:19. 2 Sam. 8:28,
in Deut. 3:12–17. Josb. 13:8,29–32.
th #. # * is Deut. 28:15.&
,ö.C.
o Gen. 4:7. 44:16. Ps. 140:11. PI ov.
13:21. Is. 3:11. 59:1,2,12. Rom. 2:
9. 1 Cor. 4:5.
2 Cor. 10:4,5. Eph. 6:10–18.
. 36:2.
u 34:14.
21:
V a 1: -
Ps. 135:10,11.
x See on 3.-21:30.
y Deut. 2:36. Is. 17:2.
z 1,3. Jazer.
a See on 3. te
c See on 3. 21:27. Is. 15:4.
• Heb: they called by names the names
of the cities.
d Gen. 26:18. Ex. 23:13. Josh. 23.7%
Ps. 16.4. Is. 46:1.
e 26:29. Gen. 50:23. Josh. 17.1.
f Deut. 3:13–15. Josh, 13:29–31.
1 Chr. 2:21–23. d
; Judg. 10:4. 1 Kings 4:13.
Verse 20.
From the expression, ‘before the Lord,” it has been concluded,
that the Israelites carried the ark with them. In all the wars of Ca-
naan.—It was very encouraging, to represent the forces they were
about to attack, as the enemies of God, and God Himself as leading
Israel on to victory.—It does not appear, that the tabernacle and ark
were permanently stationary, till after the land had been subdued.
(Josh. 18: 1.) SCOT r,
Verse 23,
Sin pursues the criminal, as the hound the hunted animal ; and
will § length overtake him, seize on him, and destroy him. (Prov.
l.) ID.
Be sure your sun will find you #! It would be unpardonable not
to apply to other cases this admirably just expression of Moses ; let
it be done here in the words of a powerful writer. ‘The guilty soul
cannot keep its own secret. It is false to itself, or rather it feels an
irresistible impulse to be true to itself. It labors under its guilty pos-
session, and knows not what to do with it. The human heart was
not made for the residence of such an imbabitant. It finds itself
preyed on by a to ment, which it does not acknowledge to God or
man. A vulture is devouring it, and it can ask no sympathy or as-
sistance, either from heaven or earth. The secret [the murderer
possesses, soon comes to possess him ; and like the evil spirits .
which we read, it overcomes him, and leads him whithersoever it
will. He feels it beating at his heart, rising to his throat, and de-
manding disclosure. He thinks the whole world sees it in his face,
reads it in his eyes, and almost hears its workings in the very silence
of his thoughts. It has become his master. . It betrays his discretion,
it breaks down his courage, it conquers his prudence. When sus:
picions from without, begin to embarrass him, and the net of cir-
cumstance to entangle him, the fatal secret struggles with still greater
violence to burst forth. It must be confessed, t will be confessed,
there is no refuge from confession but suicide, and suicide is confes-
Sion.” D. WEB's TER.
Verse 24.
Build.] ‘The Heb. means also fortify; which it was necessary to
do against the former inhabitants, that their children, &c., might be
safe, v. 17.” Ros ENM.
Verse 33.
The country E. of Jordan was, it seems, too large for the two tribes
of Reuben and Gad alone; therefore, in consequence of the conquest
of Gilead by the descendánts of Machir, a division of the tribe of
Manasseh likewise had their inheritance there, probably by their
own consent. (39–42, —Josh. 13 ; 7–33.) Scott.
Verse 37.
Kirjathaun.] Once the seat of giants, Gen. 14: 5. retaken by the
Moabites, Jer. 48: 1, 23. “Jerome describes it as a flourishing vil-
iage, io miles w. of Medeba, (an Arab city,) called Coriojatha, hear
Bara.” It was two days ſomº, See Rosemim. Ed.
el'S6 385.
heir names being changed.]. Several of them seem afterward; to
hº ºd their old †: and indeed to have been. º OFl
the Moabites and others. º • .
by ſº names being changed, Marg. called by names, &c. i. e. by their
conquerors' names, as v. 42. 3. D.
Verse 41.
ir was the descendant of Machir and Manasseh, in the female
nº #. Judah in the male line. (1 Chr. 2; 21–23.) Yet
joining himself to the Manassites on this occasion, his posterity was
ever after reckoned among them. (Deut. 3: 14.) Soo TT.
snail towns.] ‘ Heb. Havoth. From the Arabic, huy, to collect, in
5th Conj, was round; the hua, means a goat's-hair tent, like those of
the wandering Arabs, hence alviyyah, many, such houses near each
other, i.e. a village of nomadic Arabs, so called from its roundness;
…”
*
• mies, b under the hand
B. C. 1452. 2.
42. And Nebah went
and took Kenáth, and
the villages thereof, and
called it Nobah, after his
*.
own name. -
CHAP. XXXIII.
A record of forty-two Journeys of Israel,
- 1–49. A ºś destroy the Ca-
g magnies an their idols, 50–56.
ſINHESE are the łº,
- neys of the children
of Israel, which went
-forth out of the land of .
Egypt, * with their ar-
the mouths of his people, Hos. 2:
Rameses, and pitched in
• Succoth. -
NUMBERs, xxxiii.
to decay. (2.) They changed their names; (v.
38.) either to show their authority, or because
tlie names were º: I .ebo and Baal . *
names of their gods; which they were forbidden dered Moses to keep a journal or di
to mention, #. 23: 13.), and which they thus p a J diary, v. 2. and
endeavored to bury in oblivion; and God pro-
mises to take away the names of *in out of instruction to others.
7.
Lastly, It is observable, that as these tribes p
were now first placed before the other tribes, so,
long afterward, they were first displaced; and 'constant series of mercies they
carried captive into Assyria, 2 Kings, 15: 29.
Such a proportion does Providence sometimes made some days of their lives more remarkable.
observe, in balancing prosperity, and adversity.
The journeys of the Israelites.
review of the travels of the childr
| through the wilderness. Observe tº." Israel
When they began this tedious march, God or-
ſº insert in it all the remarkable occurrences of
their way, as a satisfaction to himself, and an
º * - sº It may be of good use to
private Christians, but especially for those in
ºblic stations, to preserve in writing an account
of the providences of God concerning them, the
- have experienced,
i especially those turns and changes which havé
Qur memories are deceitful, and need this help,
that we may remember all the way which the
CHAP. XXXIII. V. 1–49. This is a brief Lord our God has led us in this wilderness.
10 And they removed ed from Kibroth-hattaa-
€F1-
of Moses and Aaron.
° 2 - And Moses wrote
their goings out accord-
ing to their “journeys,
by the commandment of
the Lord : and these are
their journeys according
to their goings out.
3 And "they departed
B. C.
1491. J the first month, on
the fifteenth day of the
first month: on the mor-
row, after the passover,
the children of - Israel
went out with an high
hand, in the sight of all
from Rameses * in
6 And j they departed
from Succoth, and pitch-
ed in Etham, which is in
the edge of the wilder-
IleSS.
7 And * they removed
from Etham, and turned
again unto Pi—hahiroth,
which is before Baal-
zephon; and they pitch-
ed before Migdol.
8 And they departed
from before Pi—hahiroth,
(and passed through the
midst of the sea into the
wilderness, and went
from " Elim, and
camped by the Red Sea.
11 And they removed
from the Red Sea, and
encamped in the wilder-
ness of Sin.
12 And they took
their journey out of the
wilderness of Sin, and
encamped in Dophkah.
13 And they departed
from Dophkah, and en-
camped in Alush.
14 And they removed
from Alush, and en-
camped at "Rephidim,
wab, and encamped at
Hazeroth.
18 And they depart-
ed from Hazeroth, and
pitched in Rithmah.
19 Añd they departed
from Rithmah, and pitch-
ed at Rimmon-parez.
20 And they departed
from Rimmon-parez,
and pitched in Libnah.
21 And they removed
a Ex. 12:37,51 13:18.
b Josh. 245. 1 Sam. 12:8. Ps. 77:20.
Mic. 6.4.
c *—a. 10.6,13. 2 Deut. 1:2. 10:
d Gen. 47.11. # *n. 12s.
three days’ journey in
the wilderness of Etham,
and pitched in Marah.
9 And in they removed
from Marah and came
unto Elim: and in Elim
were twelve fountains of
water, and threescore
and ten palm-trees: and
they pitched there.
-the Egyptians.
4 For, the Egyptians &
buried all their first-born,
which the Lord had
smitten among them:
* upon their gods also
the Lord executed judg-
rnents,
5 And the children of
Hsrael ºi removed from
-- PRACTICAL OBSERVATIONs.
Covetousness, antbition, impatience, or other carnal induce-
ments, influence most men, hi choosing their worldly settlements;
whereas they ought to consider, in the first place, whether they are
ikely to be convenient for attendance on the ordinances of God,
and favorable to communion with his people.—We are utterly
inexcusable, if we do nôt profit by the examples of those, whose
'sins and punishments are recorded for our warning. Yet so de-
praved is human nature, that one generation rises up after another,
‘ an increase of sinful men,” waſ ing in the steps of those who
perished before them, and thus still more and more augmenting
the fierce anger of the Lord. Nor does the wickedness of men
merely destroy their own souls; their examples, influence, and
persuasions, encourage numbers in sin, or discourage then from
serving the Lord; while the crimes of professed Christians in-
crease the prejudices or harden the hearts of Jews, Mohamme-
dans, and [Pagans] against the Gospel. [See Sermons by Rev.
º ** º s e Ex. 12:2. I3:4.
where WaS Il O water for f Ex. 14:8. Ps. 105:38. Is. 52.12.
the people to drink. ###9, p. iss
x. IZ:29, 30. * - nºw --~ *
15 And P they depart- # *. i; Is. 19:1. Zeph.
B. c. led from Rephidim, , ; ; *
1490. I and pitched in the Ex. 13:20.
- - e. 8. Ex. 14:2,9.
wilderness of Sinai. ..º.º.º. 15”—º.
16 And " they remov- '#:# 17.1.
ed from the desert of ; ; };
• *3°.
; 10:11–13,33. Deut. 1-6.
* That is, in a graces of lust. 11 4,34.
} 11:35.
8 12-16
Sinai, and pitched at ”
Kibroth-hattaavah.
17 And they depart-
E. Smith, 1833.] (Matt. 18; 7–9.) They, however, who
are deeply acquainted with the human heart, and have been long
conversant with perverse and rebellious people, are sometimes
too suspicious.--All men ought to consider the interests of others
as well as their own; and the law of love requires them recipro-
cally to labor, venture, and suffer for each other, as occasion de-
mands. But especially it is becoming in the people of God to be
disinterested and public spirited: and they cannot consistently
account any thing too great to forego, to endure, or to attempt,
in opposing the common enemies of the cause, in promoting the
salvation of souls, and in securing the heavenly inheritance. If
God hath formed us to this disposition, we shall avoid all appear-
ance of evil, act with equity and love, have a sanctified and com-
fortable use of our worldly possessions, and so pass through things
temporal, as not finally to lose the good things which are eter-
mal. - SCOTT.
for they were in the habit of placing their huts and tents in a curcle,
Hence havoth were properly inovable nomade villages of tents placed
in a circle; in Tatal, horde. But that Havoth jair were fixed and im-
movable villages, is evident from their being spoken of in the same
region. Deut. 3: 14. 1 Kings 4: 13, &c.” Rose NM,
• • NOTES. * --
-CHAP: XXXIII. V. 1, 2, [See a dissertation on these journey-
ings and encampments by our learnéd aid judicious Countryman,
Prof. Robinson, in the Biblical Repository for Oct. 1832. ED.] -Thé
clause, ‘by the commandment of the Lore,” may refer either to the
journeys which were all tăkém at his word, or to the register of them
which was written by his express direction. The Jews in general
explain it of the latter, and suppose it was intended to encourage
them in their present dispersions and wanderings; which they per-
suadé themselves will likewise terminate in their settlement in Ca-
naan; under the rule of their expected Messiah; and this, though
not exactly as they suppose, will eventually be the case. But one
of their Rabbies has truly said, that ‘ their Redeemer was born be-
fore him who reduced them to this last captivity;” an opinion which
is well worthy of their serious consideration : Scott.
- S - Verses 3–7. s
R-Motes, Ez. 12: 29–42. 13:20. 14: 2–8. Buried, &c.
This took off the thoughts of the Egyptians from the pursuit
O. T. WOL. I. 69
JM,
(4)
of Israel, for a time. -- p. 8. The wilderness of Etham seems to have
extended considerably on each side of the Red, Sea, and round the
bay, in which that sea terminates. (Ex: 14: 34, 23.) Scort.
. (4.) Akrabbim.] : This tract seems to have its ºne from abound-
ing in scorpions, (akral means a scorpion,) comp. Deut. 8: 15. Josh.
15: 3. Scorpions are numerous in that region, even to the present
day,” Ros ENM.
(7.) Hor.) Lebanon, or a part of it, so Reland and Rºsºl, Chal.
Syr. and saadias retain it as a proper name. Comp, the Greek.ºros,
a mountain. See Roscnn. Ed.
Velses 9–14.
ter, 15: 22–24, 27, 16: i. 17: 1, 2.). Dophkah, and Alush ºr
not mentioned elsewhere ; probably nothing remarkable occurred
at these places. Scott.
- - il-
(Er. 18: 1, 2.) The subsequent continuance of Israel in the wi
derness of ś, comprises, all, the remaining part of Exoduſ all
Leviticus, and tº ch'io of this book. (10: 11-13) De
*- §: º have been in the wilder
11 : 33–35. 12: 16.)—Rithmah. Seems tº ex-
nº of Paran, near É. 7, 19–29. We read noºns
elsewhere of the nºnpments mentioned in these W**** D.
[545]
Verse 15.
B. C. 1452.
The journeys of the Israelites.
NUMBERS, XXXIII.
from “Libnah, and pitch-
ed at Rissah.
22 And they journey-
ed from Rissah, and
pitched in Kehelathah.
23 And they went
from Kehelathah, and
pitched in mount Sha-
pher.
24 And they removed
from mount Shapher,
and encamped in Hara-
dah.
25 And they removed
from Haradah, and pitch-
ed in Makheloth.
26 And they removed
from Makheloth, and en-
camped at Tahath.
27 And they departed
from Tahath, and pitch-
ed at Tarah.
28 And they removed
from Tarah, and pitched
in Mithcah.
29 And they went
from Mithcah, and pitch-
ed in Hashmonah.
30 And they departed
from Hashmonah, and
encamped at " Moseroth.
31 And they departed
from Moseroth, and
pitched in * Bene-jaakan.
32 And they removed
from Bene-jaakan, and
encamped at Y Hor-ha-
gidgad.
33 And they went
from Hor-hagidgad, and
pitched in * Jotbathah.
34 And they remov-
ed from Jotbathah, and
encamped at Ebronah.
35 And they departed
from Ebronah, and en-
camped at “Ezion-gaber.
36 And they removed
B.C.T from Ezion-gaber,
1439. I and pitched in
* the wilderness of Zin,
which is Kadesh.
37 And they removed
from “Kadesh, and pitch-
ed in mount Hor, in the
edge of the land of
Edom.
" Aaron the
went up
into mount Hor,
at the commandment of
the Lord, and died there
in the fortieth year after
the children of Israel
B. C.T nr.
º; priest
1. Some things are observed here concerning
their departure out of Egypt, which they are re-
minded of on all occasions, as a work of wonder
never to be forgotten; as that they went forth,
(v. 1.) rank and file, as an army with banners;
under the hand of Moses and Aaron, their
guides, overspers, and rulers, under God; with
a high hand, because God’s hand was high that
wrought for them; and in the sight of all the
Egyptians, (v. 3.) not clandestinely, (Isa. 52;
12.5 but in defiance of their enemies. They went
forth while the Egyptians were burying, or at
least preparing to bury, their first-born. To all
the plagues of Egypt it is added here, that on
their gods also the Lord erecuted judgments.
Their idols, it is probable, were broken down,
as Dagon afterward; so that they could not con-
sult them about this great affair. To this per-
haps there is a reference, Isa. 19: 1. The idols
of Egypt shall be moved at his presence.
2. Concerning their travels towards Canaan.
Observe, They were continually on the remove.
Such is our state in this world; we have here no
continuing city. Most of their way lay through
a wilderness, uninhabited, untracked, unfurnished
even with the necessaries of human life; which
magnifies the wisdom and power of God; by
whose wonderful conduct and bounty the thou-
sands of Israel not only subsisted for 40 years in
that desolate place, but came out at least as mu-
merous and vigorous)as they went in. At first,
they pitched in the edge of the wilderness, (v.
6.) but afterward, in the heart of it; by less
difficulties God prepares his people for greater.
We find them in the wilderness of Etham, (v. 8-)
of Sin, (v. 11.) of Sinai, (v. 15.) Our removes
in this world are but from one wilderness to
another. They were led to and fro, forward and
were come out of the
land of Egypt, in the
first day of the fifth
month.
encamped
diblathaim.
backward, as in a määze, or labyrinth, and yet
were all the while under the direction of the pillar
of cloud and fire. He led them about, (Deut. 32:
10.) and yet led them the right way, Ps. 107: 7.
The way. God takes in bringing his people to
Himself, is always the best way, though it does
not always seem to us the nearest way. Some
events are mentioned in this journal, as their want
of water at Rephidim, (v. 14.) the death of Aaron,
(v. 38, 39.) the insult of Arad; (v. 40.) and the
very name of Kibroth-hattaavah, the graves
of lusts, (v. 16.) has a story depending on it.
Thus we ought to keep in mind the providences
* of God, and the many instances of that divine
care which led us, and fed us, and kept us, all
our days hitherto. Shittim, the place where the
people simmed in the matter of Peor, (ch. 25:
1.) is here called Abel-shittim; Abel signifies
ºnourning, (as Gen. 50: 11.) and, probably, this
place was so called from the great mourning of
the good people of Israel for their sin, and God’s
wrath. - -
W. 50–56. While in the wilderness, their
total separation from all other people kept them
out of the way of temptation to idolatry, and
perhaps that was one thing intended by their long
confinement there, that the idols of Egypt might
be forgotten, and the generation that entered Ca-
maan, might be such as never knew those depths
of Satan. But now that they were to pass over
Jordan, they were entering again into that tempta-
tion, and therefore, *
1. They are strictly charged utterly to destroy
all the remnants of idolatry; not only to drive
out the inhabitants of the land, that they might
possess their country, but to deface all their idol-
atrous pictures and images, and pulls down all
from " Dibon-gad, and
47 And they removed
their high places, v. 52. They must preserve
tants of the land from
before you, and destroy
all their pictures, and
destroy all their molten
in i Almon-
39 And Aaron was an
hundred and twenty and
three years old when he
died in mount Hor.
40 And “king Arad
the Canaanite, which
dwelt in the south, in the
land of Canaan, heard of
the coming of the chil-
dren of Israel.
41 And ‘they departed
from mount Hor, and
pitched in Zalmonah.
42 And they departed
from Zalmonah, and
pitched in Punon.
43 And they departed
from Punon, and 5 pitch-
ed in Oboth.
44 And they departed,
from Oboth, and pitched
in * Ije-abarim, in the
border of Moab.
45 And they departed
from Iim, and pitched
in Dibon-gad.
46 And they removed
from Almon-diblathaim,
and pitched in * the
mountains of Abarim,
before Nebo.
48 And they departed
from the mountains of
Abarim, and pitched in
the plains of Moab, by
Jordan near Jericho.
49 And they pitched
by Jordan, from * Beth-
jesimoth even unto t
Abel-shittim, in the
plains of Moab.
50 T And the Lord
spake unto Moses "in
the plains of Moab, by
Jordan near Jericho,
saying;
51 Speak unto the
children of Israel, and
say unto them, "When
ye are passed over Jor-
dan into the land of Ca-
naan ; <-
52 Then Pye shall
drive out all the inhabi-
§
images, and quite pluck
down all their high pla-
COS,
53 And ye shalk dis-
possess the inhabitants
of the land, and dwell
therein : q for I have
given you the land to
possess it.
t Deut. 1:1. Laban.
u Deutz 10-6. Mosera,
x 1 Chr. 1:42.
y Deut. 10:7. Gudgodah.
z Deut. 10:7. Jotbath.
a 14:25. Deut. 2:8, 1 Kings 9:26, 22:
... 2 Chr. 20:36.
27:14. Deut. 32:51.
c 20:22,23
yers’ s 21:4. /
d 20:24–28. Deut. 10:6. 32:50.
e See on 21:1–3.
g. 21:10.
* Or, heaps of Abarim. .21:11.
h 32:34. Is. iS;2. Jer. 48:18.
1 Jer. 48:22. Beth-dublathaim. Ez. 6;
14. Dablath.
k 21:20. Deut. 32:49. 34:1.
1 See on 22:1, *
m Josh. 13:20. Ez.25:9.
for, the plains of Shittim. 25:1-9.
Ex. 25:5,10,23. Josh. 2.1. .*
n 48,49.
o Deut. 7:1. 9:1. Josh. 3:17.
p Ex. 23:24,31–33. , 34:12-17. Deut
ºB,36. 12:2,3,30,31. . 20:16-
13. Jºsh. ii.12. 23:7. Judg. 2:2.
q Deut. 32:8. Ps. 24:1.2. 115:16.
Jer. 27:5,6. Dan. 4:17,3532. Matt.
20:15.
It is said el h (D Yº. 30, 31.
SeW nere eut. 10 : 6, 7.) . The * *
from Beeroth of the children of jaakaſ, to !...” ſº
seems reversed, “they departed from Moseroth, and pitched in Bene.
jaakan,” or, the soms of Jaakan.—Either different places are meant
or the people journeyed back again nearly to the same place. Frob:
ably no mention is made of any but their principal stations.
JM. R. 35, 36. J.M. R. Verses 32—34. Scott.
• Jºſ. 29. 36. JM. R.—JVote, 13: 21, 22. 20: 1. *m- &
zºº ºff" ..."º jºi; ; 4.
Verses 45–49. - * . . . … g.
(M.R.) Probably the Israelites first gave names to many of the
places in the desert, by whicſ they xerºtºrward. known. Scott.
erS6S Ol-O.3,
(JM. R. p. q, and Ez. 34: 11-17) This repeated command ren-
dered it the indispensable duty of the Israelites, to extirpate the
Canaanites by every mean in their power, and as fast as they could
subdue them; neither yielding to cowardice, sloth, or self indulgence;
nor setting up their own notions of ºlemency in oppositiºn to the
sentence ºf the righteous Judge, which they were commissioned to
execute. But they must also destroy all monuments of their abomi-
nable idolatries, however precious the materials, or, curious the
workmanship.–Groves, altars, and images, on hills and mountains,
were called “high places.’ 4 ID.
[546
•
B. c. 1452. *.
, 54 And ye shall
divide the land by lot for
"an inheritance among
your families, and to the
imore ye shall f give the
more inheritance, and to
the fewer ye shall'ſ give
the less inheritance:
every man's inheritance
shall be in the place
where his lot falleth : ac-
cording to the tribes of
your fathers ye shall in-
herit. .
55 But if ye will not
drive out the inhabitants
of the land from before
you ; then it shall come
to pass, that those which
ye' let remain of them
* shall be pricks in your
eyes, and thorns in your
sides, and shall vex you
in the land wherein ye
dwell.
56 Moreover, it shalf
come to pass, " that I
shall do unto you, as I.
thought to do unto them.
CHAP. XXXIV.
The boundaties of Canaan, 1-15. The
names of the men who were chosen to
divide the land, 16–29. '
ND the Lord spake
unto Moses, saying,
2-Command the chil-
dren of Israel, and Say
unto them, When ye
come ifito the land of
Canaan; (*this is the
land that shall fall unto
you for "an inheritance,
even the land of Canaan
with the coasts there-
of;)
3 Then your “south
quarter shall be from the
wilderness of Zin, along
by the coast of Edom,
and your south border
shall be the outmost
-
NUMBERs, xxxiv.
none of them, no not as monuments of antiquity,
ornaments of their houses, or toys for their chil-
dren, but they must destroy all. 2. They are
assured that, if they did so, God would by degrees
put them in full possession of the land of promise,
v. 53, 54., 3. They are threatened, that, if they
spared either the idols or the idolaters, they should
be beaten with their own rod, and their sin would
certainly be their punishment, v. 55, 56. The
remnant of the Canaanites, iſ they made any league
with them, would be vexatious to them, insulting
them, robbing them, and, to the utmost of their
power, making mischief among them. We must
expect trouble and affliction from whatever we
sinfully indulge; what we are willing should
tempt us, we shall find will vex us. It was in-
tended, if the Israelites learn the Canaanites’ way,
they shall be dispossessed. Let us hear this, and
fear. If we do not drive sin out, sin will drive
us out; if we be not the death of our lusts, our
lusts will be the death of our souls.
CHAP. XXXIV. V. 1–15. We have here the
several boundaries of Canaan. God directs Mo--
ses to settle them here, not, as a geographer in
his map, only to please the curious, but as a prince
in his grant, that it inay be certainly known what
passes, and is conveyed, by the grant. There
was a much larger possession promised, which
in due time they should possess, iſ obedient,
reaching even to the Euphrates, Deut. 11; 24.
And even so far the dominion of Israel did extend
in David’s time and Solomon’s, 2 Chron. 9: 26.
But this here described is Canaan only, the lot
of the nine tribes and a half, the other two and
a half being already settled, v. 14, 15. Observe,
1. God appoints the bounds of our habita-
tion. The borders are set, (1.) That they might
know whom they were to dispossess, and how far
the commission, (ch. 33: 53.) to drive out the
inhabitants, extended. Those that lay within
these borders, and those only, they must destroy.
coast of the * salt sea
eastward.
Description of Canaan.
(2.) That they might know what to expect to
possess themselves. God would not have his
people enlarge their desire of worldly possessions,
but know when they have enough, and rest satis.
fied with it. The Israelites themselves must not
be placed alone in the midst of the earth, but
leave room for their neighbors. God sets bounds
to our lot; let us then bound our desires, and
bring our mind to our condition.
2. It lay (comparatively) in a very little com-
pass: as here bounded, it is reckoned to be but
about 160 miles in length, and about 50 in breadth;
perhaps it did not contain more than half as much
ground as England; and yet this is the country
promised to the father of the faithful, and the
possession of the seed of Israel. This was that
little spot of ground in which only, for many ages,
God was known, and his name was great
But as it is with gardens and vineyards, the nar,
rowness of the extent was abundantly compensat-
ed by the extraordinary fruitfulness of the soil,
otherwise it could not have subsisted so numerous
a nation as did, inhabit it. See here then, (1.)
How little a part of the world God has for Him-
self, though the earth is his, and the fulness
thereof; but the few that know and serve Him
are very happy, because fruitful to God. (2.)
How little of the world God often gives his own
people. They that have their portion in heaven,
have reason to be content with a small pittance
of this eam th; but as here, what is wanting in
quantity, is made up in quality; a little that a
righteous man has, having it from the love of
God, and with his blessing, is far better and more
comfortable, than the riches of many wicked.
3. What the bounds and limits of it were; (1.).
Though a pleasant land, (so called, Dan. 8:9.)
yet it bordered on wildernesses and seas, and was
surrounded with divers melancholy prospects.
Thus the vineyard of the church is compassed on
all hands with the desert of this world, which
Azmon unto the river
serves as a foil to it, to make it appear the more
t Deut. 7.4,16. Josh. 23.13. Judg. 1:
21–33. 2:3. Ps. 106:34–36. Ez.
4 And your border
shall turn from the south
to the ascent of * Akrab-
bim, and pass on to ‘Zin:
and the going forth
thereof shall be from the
south to 5 Kadesh-bar-
nea, and shall go on to
* Hazaraddar, and pass
on to Azmon.
5 And the border shall
fetch a compass from
of Egypt, and the goings
out of it shall be at # the
Sea.
6 And as for the west-
ern border, ye shall even
have the great sea for a
border: this shall be your
west border.
7 And this shall be
r See on 26-53–56.
f Heb. multiply his inheritance. 26:
f Heb. diminish his inheritance.
s Josh. 15:1–12. 16:1,&c. 17:1,&c.
18:11,&c. - 19:1–48.
PRACTICAL OBSERVATIONS.
28:24.
u Lev. 18:28. 20:23. Deut. 28 63.
29:28. Josh. 23:15,16. 2 Chr. 36.17
33.24–29. Luke 21:23,24.
13:15–17.
t. Acts 26:18.
Eph. 1:14,18. 1 Pet. 1.3,4-
c Ex. 23:34. Josh. 15:1–12. Ez. 47:
19.
d Gen. 14:3. Josh. 3:16, 15:2. Ez.
47:8,18.
e Josh. 15-3. Judg. 1:36.
f 3. 13:21. 20:l. 33.36,37.
13:26, 32.8.
Josh. 15:3,4.
i Gen. 15:18. Josh. 15:4,47. 1 Kings
8:65. Is. 27-12.
k 6,7.
1 Josh. 1:4. 9:1. 15:12,47. 23:4, Ez-
47:10,15,20.
Few of the periods of our lives can be reflected on, without
reminding us of the Lord’s goodness, and of our own ingratitude
and disobedience: these, like a two-fold thread, run entwined
together through the whole of our experience, and our unworthi-
ness renders the kindness of God more admirable, while his
kindness shows our sins more inexcusable.—We could not rea-
sonably wish to pass over again any stages of our pilgrimage,
except we could hope, by the grace of God, to shun the sins
which we committed, or to embrace those opportunities of glorify-
ing God which, before, we slipped. But if we are upright in
these desires, they shall be graciously accepted: and we may be
thankful that we have travelled thus far towards a better country;
we may set up our Ebenezer, and praise Him who hath helped
\ Verses 55, 56. -
The general duty of Israel became the particular duty of each tribe
after the division of the land, in that portion allotted to them : an
the subsequent history proves that these denunciations were real
prophecies, which have been wonderfully accomplished even to this
day.—During many ages, the remnant of the devoted nations were
exceedingly troublesome to the Israelites, even ‘ as pricks in the
eyes and thorns in the side,” which would be a constant and almost
intolerable torture: (JM, R. t. Note, Josh. 23: 13.) and at length, as
they persisted in imitating their idolatries and atrocious crimes, they
were punished, as the Lord proposed to punish the Canaanites'; be.
ing expelled from their country with tremendous slaughter, first by
the Assyrians and Chaldeans, and at length more completely by the
Romans. cort.
us hitherto; and we may trust in Him to bring us safe to our
journey's end,—But, whatever be our character and state; every
day, week, month, and year, whether prosperous or adverse,
carries us forward to our flong home,” and conveys the unbelieveſ
nearer to the gates of hell, the believer nearer 9 the joys of
heaven; and not only those days which are marked for some
important transaction or event, but those which glide away un-
noticed and are speedily forgotten.—Soon will our wanderings
end, and our eternal state be irrecoverably fixed : how important
them is the present moment!—Happy,are they, whom the Lord
now “guides with his counsel, and wili” at length receive to his
glory!? To this felicity the Gospel calls us : ‘ Behold, now is
the accepted time—the day of salvation !” SCOTT.
NOTES.
. XxxIV. V. 3–5. The boundary of the land towards the
S º:ãº, as beginning from thº. southern extremity of the
Dead sea, extending to the W. in a winding direction, past the des-
ert of Zin. and the borders of Idumea, to ; and º:
to the place where the river of Egypt ran into the Me terraº º
VerseS {. ite extremity of the
mentioned, was at the OPPOs
lº Imt. Hor on’ which Aaron died. It seems to have
been a ridge of mt. Libanus, which was the N. boundary, extendin
from the Mediterranean Sea, southward of Zidon, to the Springs o
Jordan. ID.
* [547]
B. C. 1452.
Division of the land
NUMBERS, XXXV.
your * north border:
from the great sea ye
shall point out for you.
mount Hor.
8 From mount Hor
ye shall point out your
border unton the entrance
of Hamath: and the go-
ings forth of the border
shall be to Zedad.
9 And the border shall
go on to Ziphron, and
the goings out of it shall
be at Hazar-enan: this
shall be your north bor-
der.
10 And ye shall point
out your east border
from 9 Hazar-enan to
Shepham. *
11 And the coast shall
go down from Shepham
to P Riblah, on the east
side of Ain: and the bor-
der shall descend, and
shall reach unto the
* side of q the sea of
Chinnereth eastward.
12 And the border
shall go down to Jordan,
and the goings out of it
shall be at the salt sea:
this shall be your land,
with the coasts thereof
round about.
13 And Moses com-
manded the children of
Israel, saying, "This is
the land which ye shall
inherit by lot, which the
LoRD commanded to
give unto the nine tribes,
and to the half tribe.
14 For t the tribe of
the children of Reuben,
according to the house
of their fathers, and the
tribe of the children of
Gad, according to the
house of their fathers,
have received their inher-
itance, and half the tribe
of Manasseh have re-
ceived their inheritance.
15 The two tribes and
the half tribe have re-
ceived their inheritance
* on this side Jordan
near Jericho, eastward,
toward the sun-rising.
16 || And the LoRd
spake unto Moses, say-
Ing,
17 These are the
names of the men which
beautiful for situation. (2.) Many of its bor-
ders were its defences, and natural fortifications,
to render the access of its enemies the more diffi-
cult; to intimate to them that the God of nature
was their Protector, and with his favor would
compass them as with a shield. , (3.) The bor-
der reached to the river of Egypt, (v. 5.) that
the sight of that countr
their bondage there, and their wonderful deliver-
ance thence, (4.) Their border is here made to
begin at the Salt, or Dead Sea, (v. 3.) and
there it ends, v. 12; that it might be a constant
warning to them to take heed of those sins which
had ruined Sodom; yet the iniquity of Sodom
was afterward found in Israel, Ezek. 16: 49. For
which, Canaan was made, though not a saht sea
as Sodom, yet a barren soil, and continues so to
this day. (5.) Their western border was the
Great Sea, [Heb. hayam haggadol,] (v. 6.)
which is now called the Mediterranean. Some
make that sea itself to be a part of their posses-
sion, and that, by virtue of this grant, they had
the dominion of it, and if they had not forfeited
it by sin, might have rode mastels of it. . . .
W. 16–29. God here appoints commissioners
to divide the land. The conquest of it is taken
for granted: here is no nomination of the generals
and commanders in chief that should carry on the
war; for they were to get the land in possession,
not by their own sword or bow, but by the
power and favor of God.
1. The principal commissioners were Eleazar
and Joshua, (v. 17.) typifying Christ, who, as
Priest and King, divides the heavenly Canaan to
the Spiritual Israel; yet as they were to go by
the lot, so Christ acknowledges the disposal must
be by the will of the Father, Matt. 20: 23.
Comp. Eph. 1: 11.
shall divide the land un-
to you : * Eleazar the
priest, and y Joshua the
son of Nun.
18 And ye shall take
one * prince of every
tribe, to divide the land
by inheritance.
19 And the names of
the men are these : Of
the tribe of Judah, "Ca-
leb the son of Jephun-
neh.
20 And of the tribe of
the children of Simeon,
25 And
of Asher,
28 And
might remind them of
son of shipman.
the tribe of the children
of Zebulum, Elizaphan
the son of Parnach.
26 And the prince of
the tribe of the children
of Issachar, Paltiel the
son of Azzan.
27 And the prince of
the tribe of the children
son of Shelomi.
the tribe of the children
. 2. Beside these, that there might be no suspi-
cion of partiality, a prince of each tribe was em-
ployed to inspect the matter, and see that the
tribe he served for, was by no means injured.
Public affairs should be so managed, as not only
to give right to all, but, if possible, to give satis.
faction to all, that they have right done them.
It is a happiness to a land, to fiave the princes
[or legal representatives] of their people meet
together, some out of every tribe, [state, or town, I
to concert the affairs of common concern; a con-
stitution, which is the abundant honor, ease, and
safety, of the nation that is blessed with it.
Some observe, that the order of the tribes here
very much differs from that in which they had
hitherto, on all occasions, been named, and agrees
with the neighborhood of their lots in the division
of the land. Judah, Simeon, and Benjamin,
the three here first named, lay close together;
Dan next on one side; and Ephraim and .
seh on another; Zebulun -and Issachar abreast
more northerly; and lastly, Asher and Naphtali
northward of all, as is easy to observe in looking
over the map-of Canaan; this (says Bp. Patrick)
is an evidence that Moses was guided by a divine
Spirit in his writings. Known unto God are all
his works beforehand, and what is, new and sur-
prising to us, He perfectly foresaw, without any
eonfusion or uncertainty. … -->
CHAP. XXXV. V. 1–8. The laws about
tithes and offerings had provided very plentifully
for the maintenance of the Levites; but it was
not for the public good, that; in Canaan, they
should all live about the tabernacle, as in the
wilderness; therefore habitations must be pro-
vided for them, in which they might live com-
..fortably and usefully. The lay-tribes being pro-
2 Command b the chil-
dren of Israel, that they
give unto the Levites, of
the inheritance of their
possession, cities to dwell
in : and ye shall give also
unto the Levites suburbs
for the cities round about
them.
3 And the cities shall
they have to dwell in,
° and the suburbs of them
shall be for their cattle,
and for their goods, and
for all their beasts.
the prince of
Ahihud the ,
the prince of
Shemuel the son of of Naphtali, Pedahel the
Ammihud. son of Ammihud. "fºº" ſon, 13,5,6 2 Sam. 8:9.
21 Of the tribe of 29 b These are they - ºr tº ſer: * * *
Benjamin, , Elidad the whom the Lord com- #####"as so ºr ºss.
son of Chislon. manded to divide the ºść.
22 And the prince of inheritance unto the jº. 11:2. Chinneroth.
the tribe of the children
of Dan, Bukki the son
of Jogli.
23 The prince of the
children of Joseph, for
the tribe of the children
of Manasseh, Hanniel
the son of Ephod.
24 And the prince of
the tribe of the childreu
of Ephraim, Kemuel the
children of Israel in the *sºh.gº ºn
berias.
14:3, 19:24–26.
6; O
r 3. Gen. 13.10.
Pand of Canaan. g § 14; 3:12–17. Josh. 13:8–
t &;33. t, 3:12–17. JOSh. I5:
CHAP. XXXV. i.”4.
Forty eight cities with their sububs to . #11. 19.51,
be given to the Levites, 1–8. Six Sº, on 138,16.
to be cities of refuge, 9–15. Laws ź . 14–3. -
ºpºſing nium der and manslaughter, a 13:30, 14.6,24,30,38. 26:65.
16–34. , ## 'º, alia. 38.50, 35.18
ND the Loºp spºke #iº, "... ...,
unto Moses * in the "Hº"as: ‘’’:...gif
ºf *~ 4.
plains of Moab, by Jon c josh. 21:11. 2 Chr. 11:14, Ez. 45:2.
dan near Jericho, saying,
Verses 10–12.
Jordan was only a small Stream, till it united w
and formed the sea, or lake, of Chinnereth, or Ge
rias ; but afterwards, emerging on the opposite
became a considerable river, then more genérail
1. It seems, however, in its whole cou
of Chinnereth aná the Dead Sea, to have bee
of Canaan, properly so called, which forme
than 160 miles long, and about 60 broad.
and never had an opportunity of makin
(Deut. 3: 25.) Yet
#;" description of them, which ac
Jordan.
beyond Jordan.
Ath other rivulets,
nnesaret, or Tibe-
end of the lake, it
y known by the name
rse, including the sea
º the eastern boundary
d a country not more
–Moses was born in Egypt,
§ 1. Survey of the countrieå
he has given an exact geo-
cords With the whole subse-
quent history, and with ancient history in general. Whatever op-
portunity he might have had, in those, early times, of gaining infor-
mation ; it cannot reasonably be doubted, but that he was guided by
the Holy Spirit, in thus specifying the grant which God made to
Israel. -- A. * * Scott.
NOTES. **
The priests and Levites might, dwell
**.
CHAP. XXXV. V. 2–8.
'elsewhere on some occasions, and those of other tribes might live
in these cities as their tenants.-Though the typical temple-service
was limited to one place; yet reading, expounding, and enforcing
the law of God, with prayer and praise, were not thus confined, but
might be attended to any where, with reference to the appointed
*
º
13, C. 1452.
, -4 And the suburbs of
the cities which ye shall
give unto the Levites; ,
shall reach from the wall
of the city and outward,
a thousand cubits round
about. -
5 And ye shall meas-
ure from without the
city on the east side two
thousand cubits, and on
the south side two thou-
sand cubits, and on the
west side two thousand
cubits, and on the north
side two thousand cubits,
and the city shall be in
the midst: this shall be
to them the suburbs of
the cities. , ...)
6 And among the
cities which ye shall give
unto the Levites, there
shall be a six cities for
refuge, which ye shall
appoint for the manslay-
er, that he may flee
thither: and * to them
ye shall add forty and
two cities. Y -
7 So all the cities
which ye shall give to
the Levites shall be “forty
and eight cities: them
shall ye give with their
suburbs.
8 And the cities which
ye shall give shall be of
thes, possession of the
children of Israel: 8 from
them that have many ye
shall give many; but
NUMBERS, XXXV.
vided ſor, the clergy is here taken care of.
Cities were allotted them, with their sub-
urbs, v. 2. º, were not to have any ground
for tillage; their Heavenly Father fed them with
the tithe of the increase of other people’s labors,
that they might the more closely study the law,
and more leisurely teach the people; for they were
not fed thus easily, that they might live in idle-
ness, but that they might give themselves wholly
to the business of their profession, and not be
entangled in the affairs of this life. Cities were
allotted them, that they might live near together,
and converse with -one another about the law,
to their mutual edification; and that in doubtful
cases they might consult one another, and in all
cases strengthen one another’s hands. Suburbs
were annexed for their cattle; (v. 3.) 1000 cubits
from the wall, for out-housing to keep their cattle
in, and then 2000 more; for fields to graze them
in, v. 4, 5. [But see note, 4–5.] Thus was
care taken that they should not only live, but live
plentifully, and have all desirable conveniences
about them, that they might not be looked upon
with-contempt by their neighbors.
2. These cities were of éach tribe, v. 8. that
each might thus make a grateful acknowledgment
to God out of their real as well as personal estates;
and each have the benefit of the Levites’ dwelling.
among them, to teach them the good knowledge
of the Lord; thus that hight was diffused through
all parts of the country, and none left to sit in
darkness. They shall teach Jacob thy judg-
menfe. Jacob’s curse on Levi’s anger, was, I
will scatter them in Israel. But that curse was
turned into a blessing; as the Levites, thus scatter-
ed, were put into a capacity of doing so much the
more good. It is a great mercy to a country, to
be replenished with faithful ministers. The num-
Cities of refuge,
Judah9, out of Naphtali 3, and 4 apiece out of all
the rest, as appears, Josh. 21. He that is taught
in the Word, should communicate unto him
that teacheth in all good things, Gal. 6: 6.
V. 9–34. Here are orders concerning the .
cities of refuge, fitly annexed to what goes before,
because they were all Levites’ cities. Here is a
great deal both of good law and pure gospel.
I. Of good law. It is here enacted and pro-
vided, consonant to natural equity,
1. That wilful murder should be punished with
death, and in that case no sanctuary be allowed,
no ransom taken, nor any commutation of the
º accepted, v. 16. It is supposed to
e done of hatred, (v. 20.) or in enmity, (v. 21.)
on a sudden provocation, (for our Savior makes
rash anger, as well as malice prepense, to be
murder, Matt. 5: 21, 22.) whether the person be
murdered with an instrument of iron, (d. 16.) or
wood, (v. 18.) or with a stone thrown at him;
(v. 17, 20.) nay, smitten with the hand in enmity;
(v. 21.) and it was an ancient law, consonant
to the law of nature, that whoso sheds man’s
blood, by man shall his blood be shed. It is
-here said, and it is well worthy the consideration
of all princes and states, that blood defiles not
only the conscience of the murderer, who is there-
by proved not to have eternal life abiding in
him, but also the land in which it is shed; so very
offensive is it to God and all good men, and the
worst of nuisances. And it is added, that the land
cannot be cleansed from the blood of the Inurder-
ed, but by the blood of the murderer, v. 33. If
murderers escape punishment from men, they that
suffer them to escape will have a great deal to
answer for, and God, however, will not suffer then
to escape his righteous judgments. On the same
principle, it is provided that no satisfaction should
ber allotted, was 48; 4 out of each tribe, one with
be taken for the life of a murderer, v. 31. The
another. Out of the united tribes of Simeon and | redemption of the life is so precious, that it cannot
t
- •, tº $ * ł 13,14. Deut 4.41–43. Josh. 20 2,7,
from them that have few [Practical Observations.] " **'.i.a.ſ.l. t."; á'íč,
ye shall give few : every 9 || And the Lord º, º, .45. Mau us.
• e - ed. : -
one shall give of his spake unto Moses, say- #: º, then yeshangire.
cities unto the Levites ing, {{...} :..}}}.}^5. sas
according to his inherit- 10 Speak untº the , 2.; 'º';*, is is scar.g.
ance which f he inherit- children of Israel, and nº i.e. salº **::::
- aev. I 3 'cº-H. - & Ult . e
eth. say unto them, "When "idiº.”
PRACTICAL OBSERVATIONS.
W. 1–8. The provision God hath appointed for his ministers,
was not intended to pamper them in pride, sloth, or self-indul-
gence; but to free them from distracting care, that they might
wholly employ themselves in their important duties; and seize
every opportunity of conciliating the people, and gaining atten-
tion to their instructions. So that the grant, and the effect of
it when properly used, were intended ultimately and mainly for
the advantage of those who gave, not of those who received it.
—It is very profitable for ministers frequently to confer together.
This tends to increase mutual love, and gives younger ministers
especially the opportunity of profiting by the knowledge, expe-
rience, and observations of their seniors: but above all they
should pray much together, for each other personally, for a
blessing on each other’s labors, for a blessing on the Word, and
for the success of the Gospel and the enlargement of the church,
in every place. And when, with this advantage, access, to a
number of willing hearers can be obtained, a minister of Christ
has abundant reason for content and thankfulness.-In the main-
tenance of the ministry, in the support of divine worship, in the
provision for the poor, or in any other good work, equality and
proportion should be considered, both by those who contribute,
and those who receive; for that donation is liberality from the
poorer, which is shamefully scanty in those of superiogº.
C.O.T.T.
sacrifices and priesthood, and to the ark of the covenant.—Many of
the cities spoken of seem to have been like our market-towns; and
they were very numerous in that populous and fruitful country. The
suburbs seem to have extended neally three quarters of a mile on
every side of each city; and, though 48 such cities with the suburbs
in addition to the tithes and other perquisites, would be a very pien:
tiful provision for this small tribe, it does not appear that the people
complained of it as exorbitant. - Čo TT.
Cities for refuge. (6.) JM. R. d. JVote, 11–15. ID.
4-5.) “...And, as to the suburbs (pomoeria) of the cities, which ye
shall give to the Levites, these shall extend forth-beyond (extra) the
wall of the city, (Lit. a muro, urbis), 1000 cubits. To wit, ye shall
measure without (extra) the city on the E. side, 2000 cubits, as many
on the S. the W. and the N. The city itself shall be in the middle
&c.” Commentators' are much divided as to the meaning of these
verses. The Talmudists, say, that the migrashim (“suburbs??) were
places near the city, used only for promenading, washing, and re-
creation, and these were 1000 cubits. But that besides these there
Were other spaces contiguous to them, which, more remote from the
city, extended another IUO0 cubits; and in these the Levites could
plough, sow, and plant vines; and thus these spaces joined with the
above, were truly 2000 cubits on every quarter. But this Rabbinic
"Comment is justly disapproved by most interpreters, since pastures
only Wºre given to the Levites. Some think that in v. 4. sacred cu-
bits (1 Kings 6: 2, 7: 15.) must be understood, but at v. 5, common
cºbº one half less. But how are we to know when Moses speaks
of different kinds of cubits? Besides, sacred cubits were used in the
dimensions of sacred structures and edifices, not for the measure-
ment of waste lands. Passing by less probable explanations, the
simplest appears to be, that a length of 1000 cubits from the walls of
the city is measured, and 2000 in the circuit on every side, i.e. in a]
8000 cubits, as this figure shows; where it appºis that each side of
2000 the suburbs is twice as long as the line pro-
| iced outwards from the city...Therefore
here is no need that for eleph (1000) in the
text, v.4, we should read with the Sept; alep-
*- palmi (2000) as at 8.3: For they put 2000 cu-
|sity 1000 c. bits, v. 4. (it is hardly to be doubted) to re-
*** move the [sº difficulty, [between v. 4.
and r. 5.] But, indeed, all the ancient yer-
à sions, and the Sant text, agree with our Heb.
| text.” Jos. and Philo seem to utter a differ-
cubits. ent opinion ſº ours, but Philo . | here
does Jos. here, as in many other places.
§.”nº º, ...sºje
- - - éxpressed in the law to be 3000 cubits
N. 3 # on every side from the wall of the
Fields and Vineyards. &# city and outwards. The first 1000
cubits.
•S
i
i
ºt
1000c.
#
;
2000 * are the suburbs, and the 2000, which
cubits. 3 : they measured without the suburbs,
suburbs. 33 were for fields and vineyards.” . He
- Ç gives a diagram of it, the half of
a. city. which only is here inserted.
F.
Ed.





ſ549]
B. C. 1452.
Cities of refuge.
NUMBERS, XXXV.
ye be come over Jordan
into the land of Canaan,
11. Then ye shall
appoint you cities to be
tities of refuge for you;
that the slayer may flee
thither, which killeth
any person * at una-
WareS.
12 And they shall be
unto you cities for refuge
k from the avenger; that
the manslayer die not,
1 until he stand before the
congregation in judg-
In Cht.
13 And of these cities
which ye shall give, six
cities shall ye have for
refuge.
14 Ye shall give
m three cities on this side
Jordan, and three cities
shall ye give in the land
of Canaan, which shall be
cities of refuge.
15 These six cities
shall be a refuge, "both
for the children of Israel,
and for the stranger, and
for the sojourner among
them ; that every one
that killeth any person
unawares may flee
thither.
16 And 0 if he smite
him with an instrument
of iron, so that he die,
he is a murderer: P the
murderer shall surely be
put to death.
17 And if he smite
him 4 with # throwing a
stone, wherewith he
may die, and he die, he
is a murderer: the mur-
derer shall surely be put
to death.
18 Or if he smite him
with an hand-weapon of
wood, wherewith he
may die, and he die, he
is a murderer: the mur-
derer shall surely be put
to death.
19 The revenger of
blood himself shall slay
the murderer: when he
meeteth him he shall
slay him.
20 But * if he thrust
him of hatred, or hurl at
be obtained by the multitude of riches, (Ps. 49:
7, 8.) which perhaps may allude to this law. A
rule of law comes, in here, (which is a rule of
English law in case of treason only,) that no man
shall be put to death on the testimóny of one wit-
ness, but it was necessary there should be two;
(v. 30.) this law is settled in all capital cases,
Deut. 17:6.-19: 15. And lastly, not only the
prosecution, but the execution, of the murderer,
is committed to the next of kin, who, as he was
to be the redeemer of his kinsman’s estate if it
were mortgaged, so he was to be the avenger of
his blood if he were murdered; (v. 19.) the
avenger of blood himself shall slay the mur-
derer, without a judicial process; if convicted by
the notorious evidence of the fact, not on his
bare suspicion, or surmise, if it were uncertain,
but on the testimony of two witnesses, and if the
fact were plain. Some think, this must be under-
stood to be after the lawful judgment of the magis-
trate, and so the Chaldée says; ‘He shall slay him,
when he shall be condemned unto him by judg-
ment;’ but it should seem, by v. 24. that the judges
interposed only in a doubtful case, and that if the
person on whom he took vengeance, was indeed
the murderer, and a wilful murderer, the avenger
was innocent; (v. 27.) only if it proved other-
wise, it was at his peril. English law allows an
appeal to be brought against a murderer, by the
widow, or next heir, of the person murdered, yea,
though the murderer have been acquitted on an
indictment; and if the murderer be found guilty
on that appeal, execution shall be awarded at the
suit of the appellant, who may properly be called
the avenger of blood. W.
2. But if the murder were not voluntary, nor
designed, if it were without enmity, or lying
in wait, (v. 22.) not seeing him, or seeking his
harm; (v. 23. which our law calls chance-med-
ley, or homicide, through misfortune;) there
were cities of refuge appointed for the man-slayer
to flee to. By our law, this incurs a forfeiture of
goods, but a pardon is granted of course on the
special matter found.
Concerning the cities of refuge, the law was,
(1.) That if a man killed another, in these
cities he was safe, and under the protection of the
law, till he had his trial before the congrega-
tion, i.e. before the judges in open court. If he
neglected thus to surrender himself, it was at his
peril; if the avenger of blood met him elsewhere,
or overtook him loitering in his way to the city
of refuge, and slew him, his blood was on his own
head, because he did not make use of the security
God had provided for him. .
(2.) If, on trial, it were found to be wilful
him by laying of wait
enmity, or have cast up-
º
murder, the gity of refuge should no longer be a
protection to him; it was already determined,
(Ex. 21:14.) Thou shalt take him from mine
altar, that he may die.
(3) The man-slayer should continue safe in
the city of réfuge, (and the avenger of blood
might not meddle with him, v. 25.) till the death
of the high-priest, but if at any time he went
out of that city, or the suburbs of it, he put him-
self out of the protection of this law; and the
avenger of blood, iſ he met him, might slay him,
v. 26–28, . Now, [1..] By the preservation of
the life of the man-slayer, God would teach us,
that men ought not to suffer for what is rather
their unhappiness than their crime, rather the act
of Providence than their own act, for God de-
livered him into his hand, Ex. 21: 13. [2.]
By the banishment of the man-slayer from his
own city, and his confinement, as it were a prison-
er, to the city of refuge, God would teach us to
conceive a dread and horror of the guilt of blood,
and to be very careful of life, and always afraid
lest, by oversight, or negligence, we occasion the
death of any. . [3.] By limiting the time of the
offender’s banishment to the death of the high
priest, an honor was put on that sacred office.
The high priest was to be looked upon as so great
a blessing to his country, that when he died, their
sorrow on that occasion should swallow up all
other resentments; and having a peculiar domin-
ion over the cities of refuge, it was, as it were, at
his suit, that the delinquent was imprisoned, and
therefore at his death it fell; The suit eapires
with the party. Ainsworth thinks, That as the
high priests, while they lived, by their service
and sacrificing made atonement for sin, wherein
they figured Christ’s satisfaction; so, at their
death, persons exiled for casual murder were re-
leased, which typified redemption in Israel. [4.]
By abandoning the prisoner to the avenger of
blood, in case he at any time went out of the limits
of the city of refuge, they were taught to adhere to
the methods which Infinite Wisdom prescribed
for their security. It was for the honor of a re-
medial law, that it should be so strictly observed.
How can we expect to be saved, if we neglect the
salvation, which is indeed a great salvation!
II. Here is much good gospel. The apostle
seems to allude to the cities of refuge when he
speaks of our flying for refuge to the hope set
before us, and being found in Christ. We
never read in the O.T. of any use made of those
cities of refuge, any more than of other such in-
stitutions, which yet, no doubt, were used on the
occasions intended; only we read of those, that,
in dangerous cases, took hold of the horns of
6,9. 2 Sam. 14:7.
l 24. Deut. 19.11,12. Josh. 20:4–6.
m Deut. 4:41–43. 19:8–10. Josh. 20:
that he die;
21 Or in enmity smite
him with his hand, that
he die : he that smote
him shall surely be put
to death; for he is a
murderer: the revenger
of blood shall slay the
murderer when he meet-
eth him.
22 But if he thrust
him suddenly * without
Verses 11–15.
It would rarely occur, that the avengel of blood would be on the
Spot, and mone else had a right to assault or detain the manslayer;
at least if no malicious intention was manifest.
would therefore generally get the start of their adversaries, and very
few of them be overtaken before they gained the place of refuge.
—The Jewish winters inform us, that, to afford every facility to those
who thus fled for their liſe, the road to these cities was always pre-
served in good repair; and way;posts, inscribed Refuge, were placed
wherever needful, that they might not so much as hesitate for a mo-
All strangers and sojourners, whether
allowed the benefit of this provision; for the tradition of the Jews,
that none but proselytes were intended, most evidently contradicts
The region E, of Jordan was nearly as long as that to the
W. of the river, and therefore 3 cities were appointed in each divi.
Scott.
* This right of asylum was more wisely constituted among
ment.
the text.
sion.
(12 )
These unhappy men
proselytes or not, were
on him any thing with-
out laying of wait;
23 Or with any stone,
wherewith a man may
die, seeing him not, and
cast it upon him that he
die, and was not his ene-
my, neither sought his
harm :
i See on 6.-Josh. 20:2. l
* Hely, 22,23. Ex. 21:13.
by error.
Deut. #4. 19:4,5
Josh. 20:3–
kigº; 37. Deat. 19:6.
n isi. Ex. 12:49. Rom. 329. Gal.
3:28
o 22–24. Deut. 19:11—13.
p 30–33. Gen. 9:5,6. Ex. 21:12–14.
S Lev. 24:17.
Ex. 21:18,
Heb. a stone of the hand.
r º”. eut. 19:6,12.
a Gen. 4.5.8. 2 Sam. 3.27. 13:22,28,
29. 20:10. 1 Kungs 2:5,6,32,33.
Prov. 26.24. 28. 17. Luke 4:29.
t 1 Sam. 18:10,11,25. 19:9–12. 20:1.
23:7–9, 24:11, Ps. 10.7–10.
35:7,8.
:4–6. P, ov. islåg.
Mark 6:19,24–26. Acts 20:3.
Josli.
23:21.
u ii. Ex. 21:13. Deut. 19:5. Josh.
:3,9. *
the Hebrews, than among other nations, whºſe the person taking
asylum could not be brought to
trial,
if unwilling.” Rosenm. Any
church in Italy, at least where the priest is above the law, protects
a murderer from the law,
also continued in the mosques of Tulkey, &c.
if he claims sanctuary ; the same abuse is
ED.
Verses 16–23.
The sevelal instances her
lustrate the gra
the unfortunate mansla
mark the distinction between Su
e adduced on each side, in order to il-
nd principle of the law, and the difference between
yer and the murderer, are not intended to \
dden anger and malice prepense ;
(which latter is indeed an aggravation, but not essential to murder:)
but between intentional
ly striking a mán with any weapon, likely to
jàeath, or in wrath from haired; or with a design ºf doing him
injury;
his harm; which alone is here considered as manslaughter.
Deut. 19:2–10.)
and an uninientional blow, at unawares, and without seeking
(JNote,
Scott.
[550
B. G. 1452. . .
The law respecting murder.
NUMBERS, XXXIV.
24. Then * the congre-
gation shall judge be-
tween the slayer and the .
revenger of blood, ac-
cording to , these judg-
ménts; * .
25 And the congrega-
tion shall deliver the
slayer out of the hand
of the revenger of blood,
and, the congregation
shall restore him to the
city of his refuge, whith-
er he was fled :- and he
shall y abide in it unto
the death of the high
priest, which WaS
*anointed with the holy
oil.
26 But if the slayer
shall at any time come
without the borders of
the city of his refuge,
whither he was fled;
27 And the revenger
the altar, for the altar, wherever that stood, was,
as it were, the capital city of refuge. But the
law concerning these cities, was designed both to
raise and to-encourage the expectations of those
who looked for redemption in Israel, which should
be to all who were convinced of sin, and in terror
, by reason of it, as the cities of refuge to the man-
slayer. Observe, I. There were several cities,
and they so appointed that the man-slayer might
in half a day reach one or other of them; so,
though there is but one Christ, appointed for our
Refuge, yet, wherever we are, He is a Refuge at
hand, a very present Help, for the Word is nigh
us, and Christ in the Word. 2. The man-slayer
was safe in any of these cities; so in Christ, be-
lievers that fly to Him, and rest in Him, ale
protected from the wrath of God, and the curse
of the law. There is no condemnation to
them. 3. They were all Levites’ cities; it was
a kindness to the poor prisoner, that though he
might not go up to the ark, yet he was in the
midst of Levites who would teach him the good-
knowledge of the Lord, and instruct him how to
improve the providence he was now under. It
might also be expected that the Levites would
comfort, ‘encourage, and bid him welcome; so it
is the work of gospel-ministers to bid poor sin-
ners welcome to Christ, and to assist and counsel
raelites, might take the benefit of these cities, v.
15. So in Christ, no difference is made between
Greek and Jew; even the sons of the stranger
Athat by faith fly to Jesus, shall be safe in Him.
5. Even the suburbs or borders of the city were a
sufficient security to the offender, v. 26, 27. So
there is virtue, even in the hem of Christ’s gar-
ment, for the healing and saving of poor sinners.
If we cannot reach to a full assurance, we may
comfort ourselves in a good hope through grace
-6. The protection the man-slayer found, was not
owing to the strength of the city’s walls, or gates,
or bars, but purely to the divine appointment; so
it is the word of the Gospel, that gives souls safe-
ty in Christ; for Him hath God the Father
sealed. 7. If the offender was ever caught
straggling out of the borders of his city of refuge,
or stealing home to his own house again, he lost
the benefit of his protection, and lay exposed to
the avenger of blood; so those that are in Christ
must abide in Christ, for it is at their peril if
they forsake Him and wander from Him. Draw-
ing back is to perdition.
CHAP. XXXVI. V. 1–4. The difficulty which
these chiefs here start, God could have obviated
and provided against, in the former order given
in this case; but, to teach us that we must, in our
those that through-grace are in Him. 4. Even
affairs, not only attend God’s providence, but use
of blood find him with- strangers and sojourners, though not mative Is- our own prudence, God did not direct in it, till
out "the borders of the
but one witness shall not
city of his refuge, and & -
testify against any per-
of him that shed it.
34 b Defile not there-
2 And they said,
* The LoRD conjmanded
- the revenger of blood
son to cause him to die.
kill the slayer; * he shall
not be guilty of blood:
28 Because a he should
have remained in the
city of his refuge until
the death of the high
priest: but " after the
death of the high priest,
the slayer shall return
into the land of his pos-
session.
, 29 So these things
shall be for “a statute
of judgment unto you,
throughout your gener-
ations, in all your dwell-
Ings. .
30 Whoso killeth any
person, the murderer
shall be put to death by
* the mouth of witnesses:
^.
31 Moreover, *ye shall
take no satisfaction for
the life of a murderer,
which is + guilty of
death : but he shall be
surely put to death.
32 And ye shall take
f no satisfaction for him
that is fled to the city of
his refuge, that he should
come again to dwell in
the land, until the death
of the priest.
33 So ye shall not
pollute the land wherein
ye are; for blood, ; it de-
fileth the land: f the land
cannot be cleansed of
the blood that is shed
therein, but by the blood
V. 9–34. Murder, in all its forms, and under all its disguises,
so pollutes a land, that nothing but the blood of the murderer,
whatever be his rank or quality, can cleanse it. Alas! that un-
scriptural and absurd distinctions, and concessions to the maxims
of proud, ungodly men, should cause so many atrocious murders to
pass unpunished, the guilt of which, with accumulating weight
will, it is seriously to be apprehended, help to sink this nation
into destruction!—this nation, which hath so long been favored
in a peculiar manner in God’s providence, and where He hath
so long dwelt by his Word and ordinances; but which, infidelity,
profaneness, and licentiousness, threatening to deluge all before
* -> Verses 24–30.
Probably the accused person was tried at or near the place, where
the deceased had been slain, and where evidence could most easily
be brought: and in case he was acquitted by the decision of the
judges, and with the approbation of the people, he was conveyed
back to the city of refuge, where he was protected, as a,kind of pris-
oner at large, till the death of the high priest.—If only one witness
supported the charge, the person tried for murder, though he appear-
ed guilty, must not be thus punished. Scott.
Verse 31.
“Hence it appears, that among the Israelites before Moses’ time,
the custom prevailed of redeeming, with money, the life, from the
"evenger, [i. e. the nearest of kin, who, by Patriarchal law, could
Slay the murderer.] Among the Arabs, the authority of Mohammed
has confirmed the custom and made it law. See the Koran. But
Moses here abrogates it. , And, indeed, it became a wise legislator to
forbid the base and abject custom; for it is the interest not of a fam-
ily only, but of the commonwealth also, that murderers should be
fore the land which ye
º º e - Josh. 20:6. Rom. 3–24–26.
shall inhabit, wherein ‘I £h. 2.É"iá"Heb. º. i. 7.5
–28. 9.12–15. 10.19–22.
dwell: for I the Lord
* dwell among the chil- §: "gº; ºpe to him. Ex.
dren of Israel. a John is 4-6 Acts 1123. 27.31.
Heb. 3:14. , 6.4–8. 10 26–30,39.
CHAP. XXXVI. b Heb. ºis—it.
A difficity ºwn by the Mºunts, ii."###, is is. Mau. Isis.
respecting daughters inheriting, 1–5. John 8:17 i8. 2 Cor. 13 1. 1 Tim.
Such must marry in their own tribe, šiš. Heb. 10.28. Rev. ii. 3.
6–9. Zelophehad's daughters, are e Gen. 9.5,6. Ex. 21 14. Deut. 19 11
º: 1. º sons of their father's —l3 p: Sam. 12.13. 1 Kings 2 48–
* other, UU-15. 34. Ps. 51.14,16.
•lo f Heb. faulty to due.
ND the chief fathers f Acts # Gal. 2.21. 3 10–13,22.
of the families of *:::#s but all-sa a
- g eV. - - eut. - -
the children of 3. Gilead, g ºº:: 24.4. .. 1. º.
3. 26 21. Ez. 22 24– Hos. 4:2,3.
the son i. º §: Mic. 4.11. Matt. 23.35. Luke 11:
50,51.
SOD of Ty anasseh, Of the f Heb. there can be no expwation for
families of the sons of ##":...wº-s
Joseph, came near, and "#. 13; 3. *i. 55. Hos. g3, 2
Cor. 6 16, 17. Rev. 21.3,27.
spake before Moses, and k 53. Ex. 258. 29.45,46. I Kings 6:
x See on 12.
z Ex. 29 7. Ley. 8.12 21:10
E’s. 132 14. 1s 8 18
before the princes, the
t- - a 23.29–33. 27.1.” josh. 172,3. 1
chief fathers of the chil- ####1–7 assº, on is
dren of Israel; ***, *-* * * *
PRACTICAL OBSERVATIONS.
them, ripen apace for ruin; except, in answer to the prayers of
his people, “the Spirit of the Lord lift up a standard against
them!” Let us all then, with one consent, present our supplica-
tions in behalf of our beloved country, that reformation and a
general revival of pure religion may avert the judgments of God:
–The remarkable law, expressive of the deepest detestation of
murder, yet providing most effectually against the innocent being
punished with the guilty, is an instructive typical representation
of the salvation of the Gospel—the RE FUGE provided and re-
vealed in Christ Jesus. SCOTT.
*-w-
animadverted upon, and the judge regards, no less than the grief of
kindred, the example of punishment by which the wicked may be
made to fear, and the good remain secure. And at the present day
the Arabs themselves ºf Tehaman, consider it ignominy in the “re-
venger” to accept redemption-money.” Ros ENM.
Verse 33. - * = •
* No wonder God is so particularly strict in his laws against mur-
derers, 1. Because. He is the Author of life, and none other has a
right to dispose of it. 2. Because life is the time to prepare for the
eternal world, and on it the salvation of the soul accordingly de-
pends; therefore it is of infinite consequence to a man that his life be
lengthened out to the utmost limits assigned him by Prºvidence.
He who takes away a man’s life may be the murderer of his soul as
well as body!” Dr. A. CLARKE.
\
f NOTES.
CHAP. XXXVI. V. 1–12. It does not appear that Manasseh left
any son but Machir, or Machir any son but Gilead; from whose pos-
terity, in different families, this whole numerous tribe had sprung.
*
[551]
B. C. 1452.
- Concerning inheritance.
NUMBERS, XXXVI.
my lord to give the land
for an inheritance by lot
to the children of Israel:
and my lord was com-
manded by the Lord “to
give the inheritance of
Zelophehad our brother
unto his daughters;
3 And if they be mar-
ried to any of the sons
of the other tribes of the
children of Israel, then
shall their inheritance be
taken from the inherit-
ance of our fathers, and
shall be put to the in-
heritance of the tribe
* whereunto they are
received : so shall it be
taken from the lot of our
inheritance.
4 And when "the ju-
bilee of the children of
Israel shall be, then shall
their inheritance be put
unto the inheritance of
the tribe whereunto they
are received : so shall
their inheritance be
taken away from the
inheritance of the tribe
of our fathers.
5 And Moscs com-
manded the children of
Israel, according to the
word of the LoRD, say-
ing, The tribe of the sons
of Joseph “ hath said
well. -
6 This is the thing
which the Loſto doth
command concerning the
daughters of Zelophe-
had, saying, Let them
f marry to whom they
think best; fonly to the
family of the tribe of
their father shall they
marry.
7 So shall not the in-
heritance of the children
they themselves that were concerned, wisely fore-
saw the inconvenience, and piously addressed Mo-
ses for a rule in it. We should not covet to be
judges in our own case, for it is hard to be so,
without being partial. ‘.
V. 5–13, 1. The matter is settled, by express
order ſrom God, between the daughters of Zelo-
phehad, and the rest of the tribe of Manasseh.
The petition is assented to, and care taken to
prevent the inconvenience feared, v. 5. Thus
those that consult the oracles of God, concerning
the making of their heavenly inheritance sure,
shall not only be directed what to do, but their
inquiries shall be graciously accepted, and they
shall have not only their well-done, but their
well-said, good and faithful servant. Now the
matter is thus accommodated; these heiresses
mºst be obliged to marry, not only within their
own tribe of Manasseh, but within the particular
family of the Hepherites, to which they belonged.
(1.) They are mot determined to any particular
persons, there was choice enough in the family
of their father, Let them marry to whom they
think best. As children must preserve the au-
thority of their parents, and not marry against,
their minds; so parents must consult the affec-
tions of their children, and not compel them to
marry such as they cannot love. Forced marriages
are not likely to prove blessings. (2.) Yet they
are confined to their own reſåtions, that their in-
heritance might not go to another family. God
would have them know, that the land being to be
divided by lot, the disposal whereof was of the
Lord, they could not mend, and therefore should
not alter, his appointment. The inheritances
must not remove from tribe to tribe, (v. 7.)
lest there should be confusion among them,
their estates entangled, and their genealogies
perplexed. God would not have one tribe en-
ºw
riched by straitening and impoverishing anoth-
er, since they were all alike the seed of Abra-
ham his friend. * --> w
2. The law, in this particular case, was made
perpetual, v. 8, , Those that were not heiresses,
might marry into what tribe théy pſeased, but
those that, were, must either quit their claim to
the inheritance, or marry one of their own fami-
ly, that each tribe might keep themselves to their
own inheritance, and one tribe not encroach on
another, but throughout their generations there.
might remain immovable thé ancient landmarks,
set by the God of their fathers. . * ,
3. Their submission. How could they but
marry well, and to their satisfaction, when d.
himself directed them? They married their fa-
ther’s brothers’ sons, v. 10–12. By this it ap-
pears, (1.) That the marriage of cousins is not
in itself unlawful, nor within the degrees prohib-
ited, for then God would not have countenanced
these marriages. But, (2.) That ordinarily it is
not advisable: for if there had not been a particu-
lar reason for it, (which cannot hold in any case
now, inheritances being not disposed of as then by
the special designation of Heaven,) they would
mot have j such near relations. The world
is wide, and he that walks uprightly, will en-
deavor to walk 'surely.
Lastly, The conclusion of this whole book,
referring to the latter part of it; these are the
judgments which the Lord commanded in the
plains of Moab; (v. 13.) these foregoing, ever
since ch. 26. most of which related to their set-
tlement in Canaan, into which they were now
entering. Whatever new condition God is by his
providence bringing us into, we must beg of Him
to teach us the duty of it, and to enable us to-do
it, that we may do therwork of the day in its
day, of the place in its place.
Israel shall flºeep him- of Israel shall keep of the family of their
self to the inheritance himself to his own inhe- father. *
of the tribe of his fa- ritance. 13 These are k the
thers. 10 || Even h as the commandments and the
8 And severy daugh- LoRD commanded Mo- judgments, which the
ter, that possesseth an ses, so did the daughters LoRD commanded by
inheritance in any tribe
of the children of Israel,
shall be wife unto one
of the family of the
tribe of her father, that
the children of Israel
may enjoy every man
the inheritance of his
fathers.
9 Neither shall the
inheritance remove from
of Zelophehad :
11 For i Mahlah, Tir-
zah, and Hoglah, and
Milcah, and Noah, the
daughters, of Zelophe-
had, were married unto
their father's brothers'
SOIAS,
12 ...And they were
married $ into the fami-
lies of the sons of Manas-
the hand of Moses unto
the children of Israel,
- 'in the plains of Moab
by Jordan near Jericho.
c 27.7. Josh. 17:3–6. Job 42:15.
* Heb. unto whom they shall be.
d #. 25:10–18,23. Is. 61:2.
4.1
.18, 19.
e 27.7. Deut. 5:28. -
f Heb. be wives. - --
ſ 12. Gen, 24:57,58.
f Heb. cleave to. 9. 1 Kings 21:3.
1 Chr
g l". Zij:ZZ.
| Ex. 39.42,43. Lev. 24:23. 2 Chr. 50:
12. M. 28: 27:1
Luke
§ Heb to some that were of the fami-
of Israel remove from
tribe to tribe; for every
one of the children of
one tribe to another tribe 3.
but every one of the
tribes of the children
PRACTICAL OBSERVATIONS.
No laws, however excellent, express, or multiplied, cam reach
every particular case which may arise; and still room will be left
for the exercise of sound judgment and common sense. But when
these are regulated according to the true meaning of the Word of
God, and in dependence on divine teaching, they will guide us
through all perplexities, as far as our immediate duty is con-
cerned. Yet the Lord frequently leaves us to feel our difficulties,
that we may be habituated to reflect, to search the Scriptures, and
to trust Him more simply.—All our inclinations ought to be
subjected to the will of God: and in contracting marriage, future
Consequences to posterity, as well as to ourselves and our connec-
tions, should be taken into consideration.—The Scriptures in-
Zelophehad’s daughters were married to their pºor, Cousums ; not out
of necessity, for there were many thousands within the assigned
limits ; but by choice, and perhaps because these were the next fieirs
of the family. : and We may hence learn that there is nothing in-
proper in such marriages, as it has often been groundlessly supposed.
[But see note, Lev. 18:30, and Henry above. Scott.
(8.) . The priests and Levites who could have no wheritance, were
exempt from this law. Jehoiada married the king of Judah’s daugh.
ter. 2 Chron: 22: 11. And another priest married a daughter"of
Barzilla, the Gileadite. , Ezra 2: 61 ° Dr. A. Clarke. ‘By such mar.
riages there might be kindred between Elizabeth, of the daughters
seh, the son of Joseph ;
and their inheritance
remained the tribe
S lzes.
k Lev. 7:37,38. Il:46. 13:59, 14:54–
e 57. 15:33.33. 37:34.
11] | 36:3, 33:30, 35:1.
deed suppose that esteem, affection, and preference, are requisite
in this important relation; but they know nothing of that irra-
tional, ungovernable, and idolatrous passion, which; regardless
of all consequences, and in defiance of all authority, rushes head-
long on gratification; which is neither moderated by discretion,
nor subordinated to the will of God; which is not rational esteem,
nor tender friendship, nor congenial affection, but something vastly
more rapturous, unintelligible, and undefinable; and which: with
all its refinements, is inconsistent with common sense, the inter-
ests of society, the happiness of domestic life, and the
º - / l, -
religion. ~ - ~ SCOTT.
---
*-
Luke 1 : 5, 36. 3:
he lineage of Daviãº
of Aarºn, and Mary, of the ge C AIN SwoftTH.
23—31. verse 13.
• Thus ends the book of Numbers. Scarcely any piece of history
in the sacred writings is better calculated to impless, the Serious
ind with a sense of the goodness and severity of God. In every
transaction, his holiness and justice appear; in closest union with
his benevolence and mercy. From such a #. what have not the
wicked to fear !—from such a Father and Friend, what have not the
upright to hope ' ' ' ' Dr. A. Clarke.
Christian .
y
ſ352
º
-*
. . . . . wº- AN Expos IT to N, --
WITH
P R A CT I CAL O B S E R V AT I O N s, A N D NO TE s,
... - OF THE FIFTH BOOK OF MOSES, CALLED
D E U T E R O N O M Y.
This book is named by the Jews, as in some former instances, from one of the first words, Delarim. Some however
call it, The Book of Reprehensions, from the reproofs contained in it: others style it Torah, or the Law; and Misna (17:18
Heb) which is nearly the same as Deuteronomy. e Scott.
This book is a repetition of very much both of the history and laws in the three ſoregoing books; which repetition
Moses delivered to Israel, (both by word of mouth, that it might affect, and by writing, that it might abide,) a little before
his death. There is no new history in it but that of the death of Moses, in the last &h. nor any new revelation to Moses,
for aught that appears, and therefore the style. here is not, as before, The Lord spake unto Moses, saying. But the former
laws are repeated and commented upon, explained and enlarged, and some particular precepts added to them, with copions
reasonings for enforcing them ; in this, Moses was divinely inspired and assisted, so that this is as truly the Word of the
Lord by Moses, as that spoken to him with an audible voice out of the tabernacle of the congregation. The Sept. called
it Deuteronomy, which signifies the second law; or a second edition of the law, not with amendments, for there needed
none, but with additions. Now,
I. It was much for the honor of the divine law, that it should be thus repeated. II. There might be a particular rea-
son for repeating it now ; the men of that ſº. to which the law. was first given, were all dead, and a new genera-
tion was sprung up, to whom God would have it repeated by Moses himself, that, if possible, it might make a lasting
impression on them. Now that they were just going to take possession of the land of Canaan, Moses must read the
articles of agreement to them, that they might know on what terms and conditions they were to hold and enjoy that
land, and might understand that they were on their good behavior in it. III. It would be of great use to the people to
have those parts of the law thus gathered up and put together, which did more immediately concern them, and their
practice; for the laws which concerned the priests and Levites, and the execution of their offices, are not repeated; it
was enough for them that they were once delivered; but, in compassion to the infirmities of the people, the laws of more
common concern are delivered a second time. Precept must be upon precept, and line upon line. The great and needful
truths of the Gospel should be often pressed on people by the ministers of Christ. To write the same things (says Paul,)
to me indeed is not grievous, but for you it is safe. What God has spoken once, we have need to hear twice, nay, many
times, and it is welf if, after all, it be duly perceived and regarded. Three ways this book of Deuteronomy was mag-
nified and made honorable; 1. The king was to write a copy of it with his own hand, and to read therein all the days
of hisłife, ch. 17: 18, 19. 2. It was to be written on great stones plastered, at their passing over Jordan, ch 27: 2,3. 3.
It was to be read publicly every seventh year, at the feast of tabernacles, by the priests, in the audience of all Israel, ch.
31: 9, &c. The Gospel is a kind of Deuteronomy, a second law, a remedial law, a special law, a law of faith; by it we
are under the law to Christ, and it is a law that makes the comers thereunto perfect.—This book of Deuteronomy begins
with a brief rehearsal of the most remarkable events that had befallen the Israelites since they came from mount Sinai;
in ch. 4, we have a most pathetic exhortation to obedience; in ch. 12. to ch. 27. are repeated many particular laws, en-
forced (ch. 27, and 28.) with promises and threatenings, blessings and curses, formed into a covenant, ch. 29, and 30.
Care is taken to perpetuate the remembrance of these º among them, (ch. 31.) particularly by a song, (ch. 32.) and
so Moses concludes by a blessing, ch. 33. All this was delivered by Moses to Israel in the last month of his life. The
whole book contains the history but of two months; comp. ch. 1: 3. with Josh. 4: 19. the latter of which was the thirty
days of Israel's mourning for Moses; see how busy that great and good man was to do good, when he knew that his
time was short; how quick his motion, when he drew near his rest. Thus we have more recorded of what our blessed
Savior said and did in the last week of his life, than in any other. HENRY.
As to the internal evidence that Moses wrote Deuteronomy, RoseNMUELLER argues it from very many places in the
book which show that Canaan was not yet attacked, but was shortly to be occupied by the Israelites, as 6: 1; 10, 11, 18, 19.
7: 1–5, 16—26. and 20:16, 17. Moses orders that the Canaanites, whose lands were to be occupied, should be exterminat-
ed. Comp. also 11: 10, 11, 12. 8–10. 25: 19. and other similar places, as 8: 1, 7, 12. 9:1–6. 11:23–25, 29–31. , 12.
14. 16. 6. 17:14, 18:14, 19: 1. 21: 1, 23:20. 26:1. 27:2, 4, 30; 18. 31: 2, 3, 6. Some may say, that these things
were º fabricated . the later writer of this book, to persuade his readers, that it was written by Moses. But
if this is a valid argument, what book is there, of whose author and age we could form a certain judgment from internal
arguments * Besides, what we read at 2:20–23. 3: 8–10. of the ancient people of Canaan, and the powers upon their
borders, could scarcely be accurately delivered in any other age than that of Moses. But supposing them fictions, we
asks.continues RoseNM. ‘for what end would any one have lied thus 2' ED.
That this book is of divine authority need not be questioned, when the several quotations out of it are observed, as
made by the apostles of Christ, in Acts 3:22. Rom. 19:19. Heb. 10:30. Gal. 3:10. out of chapter 18, 15. and 32: 35
36. and 27:26, and by our Lord Himself, Matt. 18: 16, from ch. 19:15. All Christ's answers to Satan's temptations are
jºi. book, and the voice from heaven directing the apostles to hearken to Him, refers to a prophecy of Hig in ch.
: Jitº). ILL.
The whole book may be considered as the last address of an aged parent to an undutiful race of children; and the
earnestness and affection which prevail, render it peculiarly interesting. It abounds with the finest models of oratory
and poetry; which show that the mind of Moses, like his body, retained its full vigor. Booth Roy D.
This book and the Epistle to the Heb. contain the best comment on the nature, design, and use of the law: the former
may be considered as an evangelical commentary on the four preceding books, in which the spiritual reference and sig-
nification of the different parts of the law are given in such a manner, as none could give, who had not a clear discover
of the glory, which was to be revealed. It may be safely asserted, that very few parts of the O. T. can be read wit
grººter profit by the genuine Christian, than Deuteronomy. Dr. A. CLARKE.
. Moses generally speaks in the first person, and directly addresses the people. In the former books he spake as a law-
ºver; merely declaring the statutes, God had delivered to him. But here he is more generally a preacher, enforcing the
aws before given, with illustrations, warnings, exhortations and persuasions, frequently in the highest style of simple,
athetic eloquence. It contains his dying exhortations to Israel; and his active zeal for the glory of God, and fervent
2Ye tº his people, with the various methods which he employed for their benefit in his concluding days, are very re-
markable.--Having reminded them of the Lord's dealings with their fathers and with them, and of their past rebelliºns,
C. T. VOL. I. 70 [553]
B. C. 1451.
History of Israel repeated.
DEUTERONOMY, I.
he enforced obedience to all his commandments with unequalled pathos and energy, and almost from
**
every imaginable
motive. He set before them, in prophetical blessings and curses, the consequences of their conduct; and gave directions
for writing the law on pillars of stone, and ratifying its principal parts in a most extraordinary manner, from mount Ebal
and mount Gerizim. (27:)—He then formed the substance of his instructions, exhortations, and Warnings, into a pro-
phetical song: (31: 32) and finally pronounced blessings, evidently prophetical, on their several tribes.
far the book was no doubt written by him, and has every mark of being genuine; but, at the close,
(33.)—Thus
some other person
informs us that Moses, having ascended mount Nebo, viewed the promised land, and died ; and was buried by the Lord
Himself, and lamented by Israel thirty days.
(34)—It is an honorable circumstance to this portion of Scripture, that
our Lord took all the texts from it, with which He baffled Satan's temptations;. and it is in both Testaments quoted as .
the work of Moses, and the word of God.
(1 Kings 2: 3. 2 Chr.25:4. Dan. 9, 13. JMatt. 4:4,7,10. John 1:45. Acºs
3:22. 7: 37. Rom. 10; 6,8. 1 Cor. 9; 9... Gal. 3: 10–13)—The prophecies also contained in it are most explicit and
numerous, and unanswerably demonstrate its divine original. They have been evidently º: during a course of
i
above 3000 years; and some of them yet remain unaccomplished. Of this the reader will judge for
considering the Notes on the chapters here referred to. (4: 18:28: 29: 31:32: 33:) ,
CHAP. I.
Moses, toward the end of the ſoutleth
year of Israel’s continuance in the
wilderness, addresses the people, 1–
5. He relates how the Lond dinected
them to leave Horeb, 6–8; and ap-
pointed him assistants in the govern-
ment, 9–18; how they passed the
desert to Kadesh-barnea, and sent
spies to seal ch the land; and thu ough
their report, blought on themselves
the sentence of exclusion trom the
*mited land, by their unbelief, 19–
HESE be the words
which Moses spake
unto all Israel, * onthis
side Jordan, in the wil-
derness, in the plain over
against “the Red Sea,
between * Paran, and
Tophel, and Laban, and
* Hazeroth, and Dizahab.
2 (There are eleven
days’ journey from Ho-
reb, " by the way of
mount Seir, “ unto Ka-
desh-barnea.)
3 And it came to pass
‘in the fortieth year,
in the eleventh month,
on the first day of the
month, that Moses spake
unto the children of Is-
rael, according unto all
that the LoRD had given
him in commandment
unto them ;
4 After 3 he had slain
Sihon the king of the
Amorites, which dwelt
in Heshbon, and Og the
king of Bashan, which
mself, on carefully
Scott.
-*º
CHAP. I. The first part of Moses’ farewell
sermon to Israel begins with this chapter, and is
continued to the latter end of the fourth chapter.
V. I–8. 1. Its date. A great auditory, no
question, he had, as many as could crowd within
hearing, and particularly all the elders and offi-
cers, the representatives of the people; and, pro-
bably, on the sabbath-day. (1) The place was
in the plain, in the land of Moab, (v. 1, 5.)
where they were now encamped, just ready to
enter Canaan, and engage in a war with the Ca-
maanites; yet Moses discourses not to them con-
cerning military affairs, the arts and stratagems
of war, but concerning their duty to God; for if
they kept themselves in his fear and favor, He
would secure to them the conquest of the land;
their religion would be their best policy. (2.)
The time was near the end of the 40th year since
they came out of Egypt. Now that a new and
more pleasant scene was to be introduced, as a
token for good, Moses repeats the law, to them.
Thus after controversy on account of the golden
calf, the first and surest sign of God’s being recon-
ciled to them, was, the renewing of the tables.
There is no better evidence and earnest of God’s
favor than his putting his law in our hearts, Ps.
147: 19, 20.
2. Moses spake all the Lord had given him
in commandments (v. 3.) which intimates, not
only that what he now delivered, was for sub-
stance the same with what had formerly been
commanded, but that it was what God now com-
manded him to repeat. He gave them this re-
hearsal and exhortation purely by divine direc-
tion; God appointed him to leave this legacy to
the church.
He begins with the removal from mount Sinai,
(v. 6.) and relates here, (1.) The orders God
gave them to decamp, and proceed in their march,
v. 6, 7. It was the mount that burned with
Jire, and gendered to bondage. Thither God
brought them to humble them, and by the terrors
of the law to prepare them for the ń. pro-
mise. There he kept them about a year. Though
God bring his people into trouble and affliction,
into spiritual trouble and affliction of mind, He
knows when they have dwelt long enough in it,
and will certainly find a time, the fittest time, to
advance them, from the terrors of the spirit of
bondage, to the comforts of the spirit of adop-
tion. See Rom. 8: 15. (2.) The prospect he
gave them of a happy and early settlement in
Canaan, v. 7, 8. When God commands us to
go forward in our christian course, He sets the
heavenly Canaan before us for our encouragement.
V. 9–18. Moses here reminds them of the
5 On this side Jordan,
in the land of Moab,
began Moses h to declare
this law, saying,
6 The Lord our God
B. C.T spake unto us in
1490...] Horeb, saying, Ye
have dwelt long enough
in this mount:
7 Turn you, and take
your journey, and go to
* the mount of the Amo-
rites, and unto # all the
places nigh thcreunto,
and in the south, and
by the seaside, to the
land of the Canaanites,
and unto Lebanon, unto
* the great river, the river
Euphrates.
8 Behold, I have i set
the land before you: go
in and possess the land
° which the Lord sware
unto your fathers, Abra-
ham, Isaac, and Jacob,
to give unto them, and
to their seed after them.
9 || And I spake unto
you at that time, saying,
a Num. 32:5,19,32. 34:15, 35:14.
Josh. 9:1,10. 22.4,7.
* Or, Zuph.
b 33:2. Gen. 21:21. Num. 10:12. 12;
16. 13:3,26. 1 Sam. 25:1. Hab. 3:3.
c. Num, 11:35. 33:17, 18.
d 44. 2:4,8. Nuñ. 20:17–21.
e 2:14, 9.23. Num. 13:26, 32.8. Josh.
14.6.
f Num. 20:1. 33:38.
g 2:26–37. 3.1—11. Num. 21:21–35.
Josh. 12:2–6. 13:10–12. Nell. 9:
22. Ps. 135:11. 136:19,20.
h 4-8. 17:18, 19, 31:9. 32:46:
i 5:2. Ex. 3:1. 17:6.
k Ex. 19.1,2. Num. 10:11–13.
l Gen. 15.16—21. Ex. 23:31. Num.
34:3–12. Josh. 24:15. Afm. 2:9.
f Heb. all his neighbors.
m 11:11. Josh. 10:40, 11.16, 17.
m 11:24. Josh. 1:4. 2 Sam. $3. 1 Chr.
5:9, 18:3.
| Heb, given,
o Gen. 12:7, 13:14,15. 15:16. 17:7,8.
26:3,4. 28.13.
dwelt at Astaroth in "in the plain, in the
Edrei: hills, and in the vale,
NOTES.
CHAP. I. V. 1. ‘The words,” as here mentioned, seem to mean
the subsequent exhortations delivered to the principál persons in Is-
rael, that they might make them known in their several tribes and
families. Perhaps Moses spake some of the mincipal passages many
times over to the people in general, assembled in large companies for
that purpose: but there is no ground to suppose with some, that his
Voice Was miraculously audible to the whole nation at once.—The
names of places, here, seem intended to mark the spot, where Israel
Yºs encamped, as contiguous to all of them : but it is not easy to make
this out. The marginal reading, Zuph, more properly Suph; as it is
spelled with Samecil, not Zain, instead of the Red Sea,” seems prefer-
.."; as there is nothing in the original for sea. Probably Suph was
in Moab, , (Num. 21; 11–15.) Theſe might also be other places called
Paran and Hazeroth, besides those before read of, which were remote
from the present encampment of Israel.-The word rendered , on this
side,’ may mean at the passage of Joidan. No doubt the E. side WaS
intended. Scot T.
Dizahab.] ‘Lit. place of gold, and so Sept, and Vulg. Doubtless the
proper name of a place to the E. and S. of the Dead sea, between it
and the Elamitic Gulf.” Rosen M. Zuph.] ‘Perhaps the place called
Ziph, 1 Sam. 9: 6.” Booth Roy D.
Verse 2.
This seems to have been introduced to remind the Israelites, that
their own misconduct alone had occasioned their tedious wanderings:
otherwise they might long before have been settled in peaceable pos-
session of Canaan ; as in 11 days they might have marched from
Horeb to the borders of the land.—It does not appear, that the march
of Israel from Horeb to Kadesh-barnea, at the first, took up much
time. (6–8, 19, 20. JWum. 10: 12, 13. 13: 3, 26. 14:25. 32: 8.)
Scott.
Wall and Boothroyd bring this v. in after v. 19. Ed.
Verse 5. * -
This law.] The word law is used with more or less precision, as
is generally perceivable from the context. This book does not con-
tain another law, distinct from that before ; and evidently comprises
much more than a repetition of it. “This law must therefore
mean the commands of God, enforced by arguments deduced from
their reasonableness and authority, from the consequences of obedi-
ence, and from the experience of former years. Scott.
Verses 6–8.
As the law had then been given, and the worship at the tabernacle
fully instituted ; they needed to stay [at Sinai or Horeb] no longer,
but go directly, (as on a journey rather than a warfare) and possess
the promised land; both that more properly called Canaan, and also the
other countries even to the Euphrates. (Mum. 10: 11–13. 34:) Id.
(7.) In the plain.]. “That plain, about 3 Germ. miles broad, through
which the Jordan flows, from the lake Genesareth to the Dead Sea.
Wale.] ... Lit. Low places, near the Mediterianean, situated in the land
of the Philistines.” Rose NM.
Verses 9–13.
“There is a great and striking difference between this statement
3.
B. C. 1451. '
p I am not able to bear
you myself alone: \
10 The Lord a your
God hath multiplied you,
and, behold, yā are this
day as the stars of hear
ven for multitude.
11 (The Lord God of
your fathers make you
a thousand times so
many more as ye are,
• and bless you, as he
hath promised you!)
12 How can I myself
alone ‘bear your cum-
brance, and your burden,
and your strife 2
13 * Take ye., " wise
men, and understanding,
and known among your
tribes, and I will make
them rulers over you.
14 And ye answered
me, and said, The thing
which thou hast spoken
is good for us to do.
I5 So I took the
chief of your tribes,
wise men, and known,
and + made them heads
over you, y captains over
DEUTERONOMY, I.
happy constitution of their government, which
might make them all safe and easy, if it was not
their own fault. When good laws were given
them, good men were intrusted with the execu-
tion of them; which, as it was an instance of
God’s goodness, so it was of the care of Moses;
and, it should seem, he mentions it here, to recom-
mend himself as a man that sincerely sought their
welfare, and so to make way for what he was
about to say, wherein he aimed at nothing but
their good.
1. He greatly rejoices in the increase of their
numbers: owns the accomplishment of God’s pro-
inise, (v. 10.) and prays for the further accom-
plishment of it, v. II. This prayer comes in, in
a parenthesis; and a good prayer, prudently put
in, cannot be impertinent, in any discourse of di-
vine things; nor will a pious ejaculation break
the coherence, but rather strengthen and adorn
it. But how greatly are his desires enlarged,
when he prays that they might be made a thou-
sand times more than they were! We are not
straitened in the power and goodness of God, why
should we be straitened in our own faith and
hope, which ought to be as large as the promise?
larger it needs not be. From the promise Moses
here takes the measures of his prayer, The Lord
bless you as He hath promised you. And why
might he not hope they might become a thousand
times as imany, when they were now ten thousand
times more than when they went into Egypt,
about 250 years before.
2. He was not ambitious of monopolizing the
government, v. 9. Though as well worthy of
that honor, and as well qualified, as ever any
man was, yet he was desirous that others might
thousands, and captains be taken in as assistants in the business, and
over hundreds, and cap-
tains over fifties, and
captains over tens, and
officers among your
tribes.
16 And I charged
your judges at that time,
saying, * Hear the causes
between your brethren,
and judge righteously
between every man and
his brother, and * the
stranger that is with
him.
17 Ye “shall not tres-
consequently sharers in the honor. I cannot
myself alone bear the burden, v. 12. Magis-
tracy is a burden. Moses himself, though emi-
mently gifted for it, found it lay heavy on his
shoulders; nay, the best magistrates complain
most of the burden, and are most desirous of help,
and most afraid of undertaking more than they
can perform.
great; “ye shall not be
afraid of the face of
&
History of Israel repeated,
3. He was not desirous to preſer his own crea-
tures, or underhand dependents; for he leaves it
to the people to choose their own judges, to whom
he would grant commissions, not to be turned
out when he pleased; but to continue so lon
as they approved themselves faithful, v. 13.
Thus the apostles directed the multitude to choose
overseers of the poor, and then they ordained
them, Acts 6: 3, 6. He directs them to take
wise men, and understanding, whose personal
merit would recommend them; the rise of this
nation was so late, that none could pretend to
antiquity of race, and mobility of birth, above
their brethren; and having all lately come out of
slavery, it is probable one family was not much
richer than another; so that their choice must be
directed purely by the qualifications of wisdom,
experience, and integrity.
4. He was in this matter very willing to please
the people; and not in any thing aiming at their
applause, yet in a thing of this mature he would
not act without their approbation. And they
agreed to the proposal, v. 14. This he mentions,
to aggravate the sin of their mutinies and dis-
contents after this. Observe,
5. That he aimed to edify, as well as gratiſy
them; for, he appointed men of good characters,
(v. 15.) wise and known, faithful to the public
interest. He gave them a good charge, v. 16,
17. Persons advanced to honor, must know that
they are charged with business, and must give
account another day of their charge. (1.) Be
diligent and patient; Hear the causes: both
sides, fully, carefully; for nature has provided us
with two ears, and he that answereth a matter
before he heareth it, it is folly and shame to
him. (2.) Be just and impal tial; Judge righ-
teously. Judgment must be given according to
the merits of the cause, without regard to the
quality of the parties. The natives must not be
suffered to abuse the strangers, [which was then
a common custom of nations,] any more than the
strangers to insult the natives, &c.
No faces must be known in judgment, but un-
bribed, unbiassed equity must always pass sen-
man, for ‘the judgment
is God’s: and 5 the cause
that is too hard for you,
bring it unto me, and I
will hear it.
18 And I h command-
pect ºpersons in judg- p Ex. 18.18.
Num. 11:11–14, 17.
ment; but "ye shall hear || # tº sº, º sº.
the small as well as the #"; c.; º; as ""
r 2 Sam. 24:3. 1 Chr. 21:3. Ps. 115: Lev. 24.22.
14. c 10:17. 1 Sam. 16.7. 2 Sam. 14:14.
s Gen. 49.25. Num. 6:27. 22:12. Prov. 24 23. Luke 20-21. Acts 10:
t 9. Ex. 18:13–16. Num. ll:11—15. 34,35. Rom 2:11. Eph. 6.9. C. l.
1 Kings 3,8,9. Ps. 89.19. 2 Cor. 2: 3:25. Jam. 2-3,9. 1 Pet. 1:17.
16. § j, Heb. acknowledge faces.
* Heb give. d Ex. 23.3,6,7. 1 Sam. 12:3,4. Jºb
u Ex. 18:21. Num. 11:16,17. Acts l; 22.6–9. 29:11–17. 31:13–16. Ps.
21–23. 6.2–6. 823,4. Prov. 22:22,23. Jer. 528,29.
x 16.18, Ex. 1825,26. Am. 5:11,12. Mic. 2: 1–3, 3.1—4.
i Pieb gate. Eph. 4:11. 7 3,4. Jam. 22—4,6.
v Num. 31:14. 1 Sam. 8:12. 17:18. e 1 Kings 21 8–14. Job 31.34. Plov.
22.7. 29 25. Matt. 22:16. Mark 12.14. 1
z 27:11. 31-14. Num. 27.19. 1 Thes. Thes. 24.
2:11. I Tim. 5:21. 6.17. f 2 Chr, 19:6.
a 16.19. Ex. 23.2,3,7,8. Lev. 19.15. g 17.8–10. Ex. 18:18,26.
2 Sam. 23:3. 2 Chr. 19.6—10. 1's. H 4 5,40. 12.28,32. Matt. 28:20. Acts
5S.I. John 7:24. 20.20,27.
l, 10.18,19. 24:14. Ex. 22.21. 23:9.
and that, Ex. 18: 17–22, but no contradiction: Jethro suggested to
Moses the appointment; he, probably after consulting God, as Jethro
intimates, “If God shall command thee” (Ex. 17: 23.), referred the
matter to the people, and assigned the choice of the individuals to
them ; the persons thus selected he admitted to share his authority, as
subordinate judges. Thus the two statements are perfectly consistent.
But this is not all : their difference is most natural. In first recording
the event, it was natural for Moses to dwell on the first cause which
led to it, and pass by the appeal to the people, as a subordinate and
less material part of the transaction ; but in addressing the people, it
was natural to notice the part they themselves had in the selection of
those judges, in order to conciliate their regard and obedience. How
naturally also does the pious legislator, in his public address, dwell
on every circumstance which could improve his hearers in piety and
virtue...The multitude of the people was the cause of the appoint.
ment of the judges; how beautifully is this increase of the nation turn-
ed to an argument of gratitude to God! How affectionate is the
blessing with which the pious speaker interrupts the narrative, im.
ploring God that the multitude of his people may increase a thousand
fold How admirably does he take occasion, from mentioning the
Judges, to inculcate the etermal principles of justice and piety, which
should control their decisions ! How remote is all this from art
forgery and imposture Surely here, if any where, we can trace the
dictates of nature, truth, and piety.” Dr. GREAves in CARPENTER.
(10.) As the stars..]. I.e. those visible to the naked eye, comp. Gen.
15 : 5. Although this is evidently poetic language, and not to be ta-
ken literally, yet there have been found objectors silly enough in their
ignorance to say this is exaggerated beyond bounds. Let such an
objector count all the stars visible to the naked eye, (for neither Abraham
nor Moses thought of telescopes,) and in both hemispheres he will find
only about 3,010: whereas the Israelites were 600,000 fighting men.
Let him take Herschell’s telescope, which magnifies 35 or 36,000
times, and he may find perhaps 75,000,000 stars, the highest calculation
– ever made. We meet the objector even on this ground. Matthew
ch. 1. says, there were 42 generations of Hebrews between Abraham
and Christ. The Israelites, (who have never ceased to be a distinct
people) numbered 603,000 fighting men, besides women and children
at their second census, now they have so multiplied as far to exceed the
number of all the fixed stars taken together. See CLARKE... EP.
(11.) In rather more than 200 years, the people had multiplied to
much more than 10,000 times the number of which they had consisted!
A thousand times so many more.] But here a large definite is taken
for an undefinite number. (M. R.) Scort.
The captains must have been distinct from the elders, and much
more numerous: being according to the number of the thousands and
hundreds, over whom they probably presided in a civil and mulitary
capacity, yet with subordination ; and therefore the superiors of them
might Šć called judges. Or these Judges might be the 70 elders ap-
pointed soon afterwards. . - . . Id.
(15.) Wise men.] ‘Chacamim. Men of understanding.] nebenim know-
ing. Known,) yidunm, notables, nobles. What a curious and well
regulated economy I. Gop-the Kiss and Supreme Judge, 2.jſo:
ses, God’s prime minister. 3. The Priests, consulting Him by Urim
and Tºninº. 4. The Chiefs, [rashim, heads,) or princes of the 12
tribes. 5. Chuiarchs, [sarey elaphim] or captains over thousands. 6.
Centurions, [sarey meoth] or capºns QYe: hundreds. 7. Tribunes,
[sarey hamislim] or captains over fifty. , 8, 2ecuriºs; [sºrey doleroth]
or captains over tens: and 9. Officers, [shoterim, Vulg. teachers, per-
sons who might be employed by the different chiefs in executing
particular commands. [Onk. prafects, Sept. literarum publicarum
promulgator, exactor. Biel. Those who take down in writing, the Sen-
tences and 'decrees of the judges, or carry, them to others; nearly
like the criers, apparitors, luctors, viatºrs of the Romans. Schleusner.
All these heið heir authority from God, and yet Were subject an
accountable to each other. Num. 2.’ [But see on Skoterim, (ºfficers,)
the note, Nuum. 11: 16.] HDr. A. CLARRE.
[555]
B. C. 1451.
History of Israel repeated.
DEUTERONOMY, I.
ed you at that time all
the things which ye
should do. * *
19 || And when we
departed from Horeb, we
went through all that
great and terrible wilder-
ness, which ye saw by
the way of the mountain
of the Amorites, as the
LoRD our God com-
manded us; and * we
came to Kadesh-barnea.
20 And I said unto
you, Ye are come unto
! the mountain of the
Amorites, which the
LoRD our God doth give
Ul IntC) U.S.
21 Behold, the Lord
thy God hath set the
land before thee: go up
and possess it, as the
LoRD God of thy fathers
hath said unto thee:
* fear not, neither be dis-
couraged.
22 And ye came near
unto me every one of
you, and said, "We will
send men before us, and
they shall search us out
the land, and bring us
word again by what way
we must go up, and in-
to what cities we shall
COIT?62,
23 And the saying
pleased me well: and I
took twelve men of you,
one of a tribe.
24 And 9 they turned
and went up into the
mountain, and came
unto the valley of Esh-
col, and searched it out.
25 And they took of
the fruit of the land in
their hands, and brought
it down unto us, and
brought us word again,
and said, It is a good
land which the Lord
our God doth give us.
26 Notwithstanding
Pye would not go up,
but rebelled against the
commandment of the
LoRD your God.
27 And ye murmured
in your tents, and said,
Because q the Lord ha-
ted us, he hath brought
us forth out of the land
of Egypt, to deliver us
into the hand of the
tence... [3.] To be resolute and courageous;
‘Ye shall not be afraid of the face of man.”
And he gave them a good reason to enforce this
charge, ‘For the judgment is God’s. There-
fore He will protect you in doing right; and cer-
tainly call you to account if you do wrong.”
And, (Lastly.) He allowed them to bring all diſ.
ficult cases to him. Happy art thow, O Israel,
in such a prince as Moses.
V. 19–46. Moses here makes a large rehear-
sal of that fatal turn given them by their own
sins, and God’s wrath, when, from the very bor-
ders of Canaan, the honor of conquering it, and
the pleasure of possessing it, the whole generation
was hurried back into the wilderness, and their
carcasses ſell there. It was a memorable story;
we read it Numb. 18, and -14. but divers cir-
cumstances are found here, which are not related
there.
1. He reminds them of their march, (v. 19.)
through that great and terrible wilderness;
to make them sensible of God’s great goodness
to them, in guiding and protecting them there.
The remembrance of our dangers should make
us thankful for our deliverances. It was also to
aggravate their folly, who would have gone back
to Egypt, through this wilderness.
2. He lets them see how near they were to a
happy settlement, v. 20, 21. when they put a bar
in their own door, that their sin might appear
the more exceeding sinful. It will aggravate the
eternal ruin of hypocrites, that they were not
jar from the kingdom of God, and yet came
short.
3. He lays the blame of sending the spies on
them, which did not appear in Num. (see ch.
13; 1, 2.) Here we find the people first desired it,
and God, in permitting it, gave them up to their
own counsels, v. 22. Moses had given them
God’s word; (v. 20, 21.) but they would not rely
on that: they will needs light a candle to the sum.
4. He repeats the report the spies brought of
the goodness of the land, v.24, 25. "Never any
even unbelievers looked into the promised land,
but they must own it a good land. Yet they repre-
sented the difficulties of conquering it as insuper-
able; expressing themselves hyperbolically, (v.
28.) to serve their ill purpose, which was to dis-
hearten the people, and perhaps reflect on God
Himself; for those places only are walled wo to
heaven, that are compassed with God’s favor
as with a shield.
5. He tells them what pains he took to encour-
age them, when their brethren had said so much
to discourage them, (v. 29.) Then I said writo
you, Dread not. Moses suggested enough to
have kept their faces toward Čanaan. He as:
sūred them God was present with them, and
would certainly fight for them, v. 30. As for
proof of his power over their enemies, he refers
them to what they had seen in Egypt, (v. 30.)
and for proof of his good-will to them, and the
real-kindness intended them, he refers them to
what they had seen in the wilderness, v. 31,
33. And was there any room left to distrust this
God? Or were they not the most ungrateful
people in the world? . Moses had complained
once, that God had charged him to carry this
people, as the nursing father the sucking child;
(Num. I1: 12.) but here he owns it was God
who so carried them, and perhaps this is alluded
to, where He is said to bear them, or to suffer
their manners.
6. He charges them with the sin they were
guilty of on this occasion. Though a new gen-
eration, he lays it on them, Ye rebelled, and
murmured; for many of these were then in be-
ing, though under 20 years old, and perhaps were
engaged in the riot; and the rest inherited their
fathers’ vices, and smarted for them. Observe
what he lays to their charge; (1.) Disobedience,
and rebellion against God’s law. Ye would not
your sakes, saying, Thou
Amorites, to destroy us.
28 Whither shall we
go up 2 our brethren
have * discouraged our
heart, saying, " The peo-
ple is greater and taller
than we ; the cities are
great and walled up
to heaven; and, more-
over, "we have seen the
sons of the Anakims
there.
29 Then I said unto
you, * Dread not, neither
be afraid of them.
30 The Lord your
God which goeth before
you, " he shall fight for
you, *according to all
that he’did for you in
Egypt before your eyes:
31 And y in the wil-
derness, where thou hast
seen how that the Lord
thy God 7 bare thee as a
man doth bear his son,
in all the way that ye
went, until ye came into
this place.
32 Yet in this thing
Verses 22–28,
(Wum. 13: 143). The people proposed this measure from unbelief;
Moses, mistaking their intention, apprºved of it; and the Lord, being
justly displeased, permitted them to follow their own counsel, which
proved injurious to them only through their sin and folly. (.jſ. R.)
a ye did not believe the
LoRD your God,
33 Who went b in the
way before you, to
search you out a place
to pitch your tents in,
° in fire by night, to show
you by what way ye
should go, and in a cloud
by day.
34 And the Lord
heard the voice of your
words, and was wroth,
* and sware, saying,
35 Surely there shall
not one of these men of
this evil generation see
that good land, which I
sware to give unto your
fathers;
36 Save e Caleb the
son of Jephunneh, he
shall see it; and to him
will I give the land that
he hath trodden upon,
and to his children, be-
cause he hath t wholly
followed the LORD.
37 Also the LORD
was angry with me for
of his gospel.
also shalt not go in
thither.
i 8:15. 32:10. Num. 10:12. ~ Jer. 2:6.
k See on 2.—Num, 13:26,
| See on 7,8.
mºdel." Num. 13:30. 14:8,9. Josh.
1:9. Ps, 27:1--3, 46:1,7,11, Is. 41:
10. 43:1,2. Luke 12:32, Heb. 13:6.
n see on Nam. 13:1–20.
o See on Num. 13.21–37.-Josh. 2:1,2.
p Num. 14:1–4. Ps. 106:24,25. Is. 63:
10. Acts 7:51,
q 9:28. Ex. 16:3,8. Num. 14:3. 21:5.
t. .21.
* Heb. melted. 20:8. Marg. Ex. 15:
15. Josh. 2:9,11,24. Marg. 14:8.
3:7. Ez, 21:7.
r 9:1. Num, 13:28–33. a
s 9.2. Josh. 11.22. 15:14. Judg. 1:10,
20. 2 Sam. 21:16–22.
t See on 21.
u 20.1—4.
1 Sam. 17:45,46.
Ex. 14:14,25. Josh, 10:42.
2 Chr. 14:11,12.
32:8. Neh. 4:20, Ps. 46:11. Is. 8:9,
10. Rom. 8:31. -
x Ex. 73–15: Ps. 78.11–13,43–51.
105:27–36.
y Ex. 16; 17: Neh. 9:12–23. Ps. 78:
14–28. 105:39–41.
z 32:11,12. Ex. 19:4. , Num. 11,11,12,
iſ.”is, 46.3.4.”639. "Hos. ii:34.
Acts 13.18. Man'
a 2 Chr. 20:20, #sº. 106:24. Is.
719, Heb, 3,12,18, 19. Jude 5.
b Ex, 13.21. Num. 10:33. Ps. 77:20.
Ez. 20:6
c E. 13:21,22, 14:19,2024. 40.34–
. Num. 9:15–22. 10:11,12. , 14:
14. Neh. 9:12. Ps. 78,14. 105:39.
Is. 4:5,6. Zech. 2:5.
d 2:14,15. Num, 14:22–30, 32:8—13.
Ps. 95:11. E7, 20:15. Heb. 3:8—ll.
e Num, 13:6,30. 26.65. 32:12, 84:19.
Josh. 14:6–14. Judg. 1:12–15.
f Heb. fulfilled to go after. Num. 14:
f 336, 4:21. 34:4. Nam. 20:12. 27.
14. Ps. 106:32,33.
Many instances of this have already occurred.’ -
Dr. A. CLARKE.
Scott.
Verse 30,
The Lord.] ‘Targ. Onk. The woºd of the Lord. In a great num-
ber of places, the Targums, or Chald: paraphrases, use the term mey-
the word of the º exactly in the same
imra dayeya, or Jehovah,
way in which John uses the term Logos, “Wor
,” in the first chapter
Verses 32—36.
Moses here addressed another generation, but they formed the
same nation, the same body corporate, though not the same individu-
als. (Ex. 13: 21, 22. 4
It was natural for Moses here to introduce this subject, which he
did, not to excuse himself, but to humble them, and remind them,
that they heard the words of a dying man, and of one to whose death
they had been accessary.
0:36–38. JWhim. 14: 22–24.) Scott.
Verse, 37.
(Num. 20:10–13.) ID.
[556]
B. C. 1451.
History of Israel repeated.
DEUTERONOMY, II.
38. But & Joshua the son
of Nun, h which stand-
eth before thee, he shall
go in thither: "encou-
rage him; for he shall
cause Israel to inherit it.
39 Moreover, “your
little ones, which ye said
should be-a prey, and
your children," which in
that day had no know-
ledge between good and
evil, they shall go in
thither, and unto them
will I give it, and they
shall possess it.
40 But as for you,
m turn ye, and take your
journey into the wilder-
ness, by the way of the
Red Sea.
41 Then ye answered
and said unto me, * We
have sinned against the
LoRD ; wé will go up
and fight, according to
all that the Lord our
God commanded us.
And when ye had gird-
ed on every man his
weapons of war, ye were
ready to go up into the
hill.
42 And the LoRD
said unto me, Say unto
them, "Go not up, neither
fight: ‘P for I am not
annong you; lest ye be
smitten before your ene-
mies. - -
43 So I spake unto
you, and ye would not
hear, a but rebelled
against the command-
ment of the Lord, and
*went presumptuously
up into the hill.
44 And the Amorites
go up, but rebelled, v.26. The rejecting of
God’s favors is really a rebelling against his
authority. (2.) Invidious reflections on God’s
goodness, v.27. What could have been more
absurd, more disingenuous, more reproachful to
God? (3.) An unbelieving heart at the bottom,
(v. 32.) All your disobedience to God’s laws,
and distrust of his power and goodness, flow from
a disbelief of his Word. A sad pass it is come
to with us, when the God of eternal truth cannot.
be believed.
7. He repeats the sentence passed on them for
this sin, which now they had seen the execution
of, v. 34–38. They were all condemned to die
in the wilderness. š. they could not enter in
because of unbelief. It was not the breach of
ady of the commands of the law, that shut them
out of Canaan, no, not the golden calf, but their
disbelief of that promise which was typical of
;. to signify that no sin will ruin us
ut unbelief, which is a sin against the remedy.
Moses himself afterward ſell under God’s dis-
pleasure, for a hasty word they provoked him to
speak, (v. 37.) Their unbelief let death into
the camp, and, having entered, even Moses falls
within his commission. Yet mercy is mixed
with wrath. Though Moses might not bring
them into Canaan, Joshua should, (v. 38.) En-
Tcourage him; he would be discouraged where
Moses failed; but let him be assured he shall
accomplish that for which he is raised up, he shall
cause Israel to inherit it. Thus what the law
could not do in that it was weak, Jesus does
by bringing in the better hope.
8. He reminds them of their foolish and fruit-
less attempt to get this sentence reversed, when
in this particular; v. 41. Thus, when the door
is shut, and the day of grace over, there will be
ſound those that stand without and knock. "B.
this which looked like a reformation, proved but
a further rebellion; God, by Moses, prohibited
the attempt; (v. 42.) yet they went presump-
tuously up to the hill, (v. 43.) acting now in
contempt of the threatening, as before in contempt
of the promise, as if governed by a spirit of con-
tradiction; and it sped accordingly; v. 44. (2.)
They tried by their prayers and tears to get the
sentence reversed, v. 45. While they were fret-
ting and quarrelling, it is said, (Num. 14: 1.)
They wept that night; those were tears of re-
bellion, these, tears of repentance and humilia-
tion. Note, Tears of discontent must be wept over
again; the sorrow of the world worketh death, and
is to be repented of; it is not so with godly sor-
row, that will end in joy. But their weeping was
all to no purpose; The Lord would not hearken
to your voice, because you would not hearken
to his; the decree was gone forth, and, like Esau,
they ſound no place of repentance, though they
sought it carefully with tears.
CHAP. H.I. Moses, in this ch. preserves no
record of any thing that happened during their
tedious march back to the Red Sea, but begins
his narrative again when they faced about toward
Canaan, (v. 1–3.) and drew toward the inhabit-
ed countries.
V. 1–7. Here is, 1. A short account of the
long stay of Israel in the wilde mess; We com-
passed mount Seir many days, v. 1. Near 38
years they wandered in the deserts of Seir; pro-
bably, in some of their rests they stayed several
too late. (1.) They tried it by their reformation, years. It is a work of time to make souls meet
which dwelt in that CHAP. II. 2 And the LoRD
imountain, CâI (162 Out g See on Num. 138,16.—14.30,38. 26:
against you, and * chased
you as bees do, and des-
troyed you in Seir, even
* unto Hormah.
45 And ‘ye returned,
Moses reminds the people of the com-
mand given them not to meddle with
Edom, Moab, or Ammon : he intro-
duces some fragments of very ancient
history: and touches on the continu-
ance of Israel during forty years in
- the wilderness, till the rebellious gen-
eration was dead, 1–23. Th
and conquest of the kingdom of Sihon,
24–37.
h Ex. 17.9–14. 24:13. 33.11. 1 Sam.
16:22. Prov. 22.29.
1 3:28. 31.7,8,14,23. Num. 27:18—23.
Josh 1.1,6–9.
k Num. 14 3,31.
l Is. 7.15, 16. Jon. 4.11.
Eph. 2:3.
m See on Num. 1425.
ra §§ on Num. 14.39,40. 2234. Prov.
Rom. 9.11.
The t
and wept before the 19.3.
LoRD ; but the Lord HEN a we turned o Nuni, 14:41,42.
º p Lev. 26.17. . Josh. 78—13. I Sam.
would not hearken to and took our jour- 4 2,10. Is. 30.17. 59.1,2. Hos. 9:12.
q Is. 63.10. Acts 7.51. Rom. 8.7,8.
your voice, nor give ear
ney into the wilderness
* Heb. § were presumptuous and went
24 D.
unto you.
46 So ye abode " in
Kadesh many days, ac-
cording unto the days
that ye abode there.
by the way of the Red
Sea, as the LoRD spake
unto me: and * we com-
passed mount Seir many
days.
um. 14.44.
r 28.25. 32.30. Ps. 118-12. Is, 7.18.
s Num. 14 45. 21.3.
t Ps. 7834. Heb, 12.17.
u Num. 14.25,34. 20 1,22.
6,17.
a 1.40. Nun, 14.25.
b 1.2. Num. 21.4. Judg. 11.18.
Judg. 11:
PRACTICAL OBSERVATIONS.
The faithful servants of the Lord, with advancing years and
experience, frequently acquire increasing reputation for wisdom,
integrity, and disinterested philanthropy, as well as pious zeal
for the glory of God. This adds to their influence, and gives
weight to their instructions; and when favored with health, they
may, with vast advantage, redouble their diligence in enforcing
the truths, which they before had taught, on the consciences of
the people, that they may have them in remembrance after their
decease. (2 Pet. 1: 12–15.) While they draw nearer to the
heavenly world, they often seem to breathé a purer air, and all
their words have a heavenly savor. [Note, Gen. 50. 24 26.]
Under such circumstances their instructions are doubly impres:
sive, and frequently have a durable effect on survivors. The
should then seize every occasion of reminding the people of i.
Wisdom, power; truth, and love of God, as manifested in his
dealings with them; and there are times when they may also
consistently with, deep humility, speak of their own ºld.
their love to souls, their faithful labors, their self-denial.
patient, sufferings in the arduous work about which they are
£ngaged; in order to obviate prejudice, and to obtain a In Ore
favorable attention to further exhortations. Bujj
necessary to show the people their transgressions, that they may be
duly humbled; to warn them against the ai.
-*
(JWum. 14: 31–45.) B Verse
º, Jičk 3 e ees with their fierce stings
offend them, and aré not easily induced to desist f º º: it.":
sault, and have been known to ki
proached their hives. - kill, both men and caulº, lººp-
(45.) See on Heb. 12; 15–17. Sº ID.
and sin; to point out the advantages of confidence in God and
obedience to Him; and to unite confessions of their own imper-
fection and sinfulness, (37) both to avoid giving needless offence,
to suggest encouragement, and to excite personal humiliation.
—It is exceedingly profitable for us frequently to meditate on the
history of our past lives, and to set apart time for that purpose; to
divide our years into distinct periods; to leview them separately;
to give thanks for the mercies of each successive period; and to
confess and seek forgiveness of all our sins, as far as we remem-
ber them: and thus endeavoring to revive suitable affections, with
earnest prayers and simple dependence on the Lord, to renew Qur
acceptance of his salvation, and the surrender of ourselves to his
service.—Every public and honorable trust implies a very heavy
and laborious duty, and that duty is particularly described in
Scripture.—Happy is it for themselves, and for those around them,
when men diligently search out such passages as describe their
duties, and show what manner of persons they ought to be, in
that station of life in which the providence of God has placed
them: while they seriously meditate on them, and pray over them ;
and then in the fear of God, as under his eye, and with reference
to the day of judgment, endeavor to regulate their public and
private conduct according to them. SCOTT.
Velse 46.
“I. º ye well know.” Boothroyd..." As
ode: others, “as before, Pº to
º 2 * >
the return of the spies, you abode there sufficiently long; os ENM.
‘As long the j #. as at the first-ºri; : while ye were in
that part of the desert, ye encamped at Kadesh.” ” Dr. A. *::::
Jäccording to the days.]
many days as you know you ab
B. C. 1451.
History of Israel repeated.
DEUTERONOMY, II.
spake unto me, saying,
3 Ye have compassed
this mountain • long
enough : turn you north-
ward.
4 And command thou
the people, saying, "Ye
are to pass through the .
coast of your brethren
the children of Esau,
which dwell in Seir, and
• they shall be afraid of
you: take ye good heed
unto yourselves there-
fore.
5 Meddle not with
them; for I will not give
you of their land, *no
not so much as a foot-
breadth ; 5 because I have
#. mount Seir unto
sau for a possession.
6 Ye shall h buy meat
of them for money, that
ye may eat; and ye shall
also buy water of them
for money, that ye may
drink.
7 For the LoRD thy
God hath i blessed thee
in all the works of thy
hand; *he knoweth thy
walking through this
great wilderness: these
forty years the LoRD thy
God hath been with thee;
thou hast lacked noth-
ing.
8 And in when we
passed by from our
brethren the children of
Esau, which dwelt in
Seir, through the way of
the plain from " Elath,
and from Ezion-gaber,
we turned, and passed
by the way of the wil-
derness of Moab.
9 And the LorºD said
unto me, #1Distress not
the Moabites, neither
contend with them in
battle; for I will not give
thee of their land for a
&
for heaven, and it must be done by a long train
of exercises.
2. Orders to turn toward Canaan. Though
God contend long, He will not contend for ever.
3. A charge not to annoy the Edomites, v. 4,
5. (There is need of great caution, and a strict
government of our own spirits, to keep ourselves
from injuring those whom we have at advantage.)
(1.) Avenge not on the Edomites the affront of re-
fusing you a passage through their country, Num.
20: 21. (Thus, before God brought Israel to
destroy their enemies in Canaan, He taught them
to forgive their enemies in Edom.) Nor must they
expect to have any part of their land given them
for a possession; mount Seir was already settled
on the Edomites. (2.) They must trade with
them as neighbors: buy meat and water of them,
and pay for what they bought; (v. 6.) religion
must never be made a cloak for injustice. The
reason given, (v. 7.) is, because God hath bless-
ed thee, and hitherto thou hast lacked nothing;
therefore, “Use what thou hast, use it cheerfully,
and do not sponge on the Edomites. Thou hast
experienced the care of the divine Providence; in
confidence of which, for the future, and in a firm
belief of its sufficiency, never use any indirect
methods for thy supply. Live by thy faith, not
by thy sword.”
W. 8–22. It is observable here that Moses,
speaking of the Edomites, (v. 8.) calls them our
brethren, the children of Esau; though they
had been unkind to Israel. Though our relations
fail in their duty to us, we must retain a sense of
the relation, and not be wanting in our duty to
them, as there is occasion.
In these verses we have,
1. The account Moses gives of the original of
the nations he had here occasion to speak of; the
Moabites, Edomites, and Ammonites. Here he
tells us how they came to these countries; they
were not the aborigines, or first planters. But,
(1.) The Moabites dwelt in a country which had
have given º Ar unto
their || stead, ‘as Israel
belonged to a numerous race of giants, called
£mins, that is, terrible ones, v. I0, 11. (2.)
The Edomites in liké manner dispossessed the
Horims from mt. Seir, and took their country,
(v. 12, and again, 2, 22.) of which we read,
Gen. 36: 20. (8.) The Ammonites likewise got
possession of a country formerly inhabited by
giants, called Zamzummims, crafty men, or
wicked men's (v. 20, 21.) probably, the same
that are called Zuzims, Gen. 14: 5. He illus-
trates these remarks by an instance older than
any of these; the Caphtorims (who were akin to
the Philistines, Gen. 10: 14.) drove the Avims
Qut of their country, and took possession of it, v.
23. Patrick supposes these Avites, being expell-
ed hence, to have settled in Assyria, and to be the
Sal Iſle º: we read of under that name, 2 Kings
17; 31. These revolutions are recorded, To show
how soon the world was peopled after the flood;
so that families crowded one another. To show
that the race is not to the swift, nor the battle to
the strong. Giants were expelled by those of or-
dinary stature; for, probably, these giants, like
those beſore the ſlood, (Gem, 6:4.) were motori-
ous for impiety and oppression, which brought
the judgments of God on them. To show the un-
certainty of worldly possessions, how often they
change owners: it was so of old, and ever will be;
so little constancy or continuance is there in these
things! . To encourage Israel, now about to take
possession of Canaan, against the difficulties they
would meet with, and to show the unbelief of those
that were afraid of the sons' of Anak, to whom
these conquered giants are compared, v. 11, 21.
If the providence of God had dome this for Moab-
ites and Ammonites, much more would his pro-
mise do it for Israel his peculiãr people.
2. The advances Israél made towards Canaan.
They passed by the way of the wilderness of
Moab, (v. 8.) and then went over the brook or
vale of Zered.(v. 13.) and there Moses notices
the fulfilling of the word God has spoken concern-
g 32:8. Gen. 36:8... Josh. 24.4. 2 Chr,
P the children of Lot for
a possession.
10 The 4 Emims dwelt
therein in times past, a
people great and many,
and tall as the Anakims;
11 Which akso were
accounted giants, " as the
Anakims; but the Moab-
ites call them Emims.
12 The * Horims also
dwelt in Seir before-
time: but the children
of Esau i succeeded
them, when they had
destroyed them from be-
did unto the land of his
possession
LORD gave unto them.
13 Now rise up, said
I, and get you over the
§ brook "Zered : and we
Went over the brook Ze-
red.
14 And the space in
which we came from
* Kadesh-barnea, until
we were come over the
c 7,14. 1:6. "
d 23:7. Num. 20:14–21. Ob. 10–13.
e FX. 15:15. Num. 22:3,4, 24:14–18.
f Matt. 5:16. Luke 12:15. Eph. 5:15.
Phil, 2:15. Col. 4-5.
* Heb. even to the treading of the sole
20:10–12. Jer. 27:5. Dan. 4:25,32.
a'
#. 7% 20:19. M 7
e h 29. Uſm. :19. att. 7:12.
which the fº. 12:17.” f. 27.3.",
24.35. 26:12. 30:27,
i Gen. 12:2.
9:5,
k #" 23:10. Ps. 1:6. 31:7. John 10:
133–4, 29.5. Neh. 921. Luke 22:
35.
m Num. 20:20,21. Judg. 11:18.
n iºns' 9:26. Eloth. 2 Kings 14:22.
I tº
f Ö. use no hostility against Moab.
Num. 22:4. Judg. 11:17. 2 Chr. 20:
o See on 5.—Num. 21:15,28.
p 19. Gen. 19.36,37. Ps. 83:8.
q 11. Gen. 14:5.
y See on 1:28.-9.2. Num. 13:22,28.
s 22. Gen. 14.6. 36:20–30. 1 Chr.
1:38–42
: Heh, inherited them. Gen. 36:3I—43.
1 Chr. 1:43–54,
| Heb. room. 2
t 32–37. 3:1–11. Num. 21:21,&c.
§ Or, valley. Num. 13:23. Marg.
u Num 21:12. Zared.
possession, because I fore them, and dwelt in of the foot. Acts 7:5. x 1.2, 19,46. Num. 13:26.
NOTES. Verse 9. º *
CHAP. II. V. 3. We may suppose that Moses, Aaron, and the Jär..] ‘ In Moses’ time, and long after, the Moabitic metropolis.
priests and Levites, were diligently employed in instructing the peo-
ple ; and that many, even ‘ of them whose carcasses fell in the wil-
derness,” were thus prepared for heaven ; while the survivors were
humbled and proved, in order to their entrance into the promised
land. In the mean time the Canaanites, elated with their first suc-
cess, and perceiving their dreaded invaders entangled in the wilder-
ness, grew more insolent and daring in wickedness, and ripened
apace for destruction. Scott.
Verses 4–7.
From the M. R. it appears that the Edomites refused the Israelites
a passage into the heart of their country, but allowed them to march
through some parts of the confines; and that they generally sold them
PIQVisions, though perhaps in some instances they refused to do it.
(JWum. 20: 14–21.)—The manna was still continued ; yet the people
would naturally désire change of diet when they came near cultiva-
ted regions. It is also observable, that the opposition of Edom is not
here, mentioned ; for the Spirit, which spake by Moses, would not
needlessly repeat grievances, but bury them in oblivion. Id.
Verse 8.
Elath.]. “AElath, a very celebrated city, at the extremity of the E.
arm of the Red Sea, called Ælana by the Gentiles, from which the
gulf itself received the name JElantic. This city is now called
3kaba. See Jerome Ezion-geber was likewise an Idumean port on
the Arabian Gulf.” Rosz NM.
Tire whole region seems to have been called from it: comp. Num.
21: 15, 28. Abulfeda calls it JMab, and Ar-Rabbath, which name a
village now occupying its place, still bears.” Ross N M.
Verses 10, 11. ‘. .
All the nations here mentioned appear to have been the posterity of
Ham, who lay under the prophetical curse of Noah, which was thus
executed on inis part of them by the Moabites and Edomites.
- Scott.
Yºº interpolations. Giant.
Boothr. thinks these vs. and vs. 20–23. interpolations- º
• This is not a fortunate version. The word is not giant; but Reph-
aim, the name of a people. It appears that the Jº; the Anakim,
and the Replaim, were probably the same people, called by different
names in the different countries where they dwelt, for they appear
originally to have been a kind of wandering freebooters, who lived
by plunder. It must be granted that there were several men of this
rºcé of extraordinary stature. And hence all gigantic men have been
called Rephaim. See on Gem, 6: 4. But we well know, that fear,
the love of the marvellous, and ſº ...; º,added
its to men’s height. Thus the Spies, Num. 13 : 33.
whole cubits to gº 2 Dr. A. GLARKE. d
.) Israel had, at the time when Moses spake this, conquere
sº Og, ºtaken possession,of their countries, as Édom had
done to the Hórims. (22. Gen. 36: 20.) Scott.
[558]
B; C. 1451. .*
+History of Israel repeated.
DEUTERONOMY, II.
W.
bróok Zered, was thirty
and eight years; 7 until
all the generation of the
men of war were wasted
out from among the host,
as the Lord sware unto
them. .
15 For indeed the
hand of the LoRD was
against them, to destroy
them from among the
*:
ing them; that none of those that were numbered
at Sinai, should see the land He had promised,
Num,14:23. According to that sentence, now that
they began to set their faces toward Canaan, and
to have it in their eye, notice is taken of their
being all destroyed and consumed, and not a man
of them left, v. i4. Common providence, we ma
observe, in about 38 years,.[27, Arnott; 35,
others, ordinarily raises a new generation, so
that in that time % remain of the old one; but
here it was entirely new, and none at all remained
but Caleb and Joshua: for indeed the hand of.
the Lord was against them, v. 15. Those can-
host, until they, were "not but waste, until they are consumed, who have
consumed. . ..)
16 || So it, came to
pass when all the men
of war were consumed
and dead from among
the people,
17 That the LoRD,
spake unto me, saying,
18 Thou art to *pass
over through Ar, the
coast of Moab, this day.
19 And when thou
comest nigh over against
the children of Ammon,
* distress them not, nor
meddle with them: for I
will not give thee of the
land of the children of
Ammon any possession,
because I have given it
unto the children of Lot
for a possession.
20 (That also was ac-
counted a land of giants:
giants dwelt therein in
old time, and the Am-
monites call them “Zam-
zummims; f
21 A people * great
and many, and tall as the
Anakims; “but the LoBD
destroyed them before
them, and they succeed--
ed them, and dwelt in
their stead:
22 As he did to the
children of f Esau which
dwelt in Seir, when he
destroyed 5 the Horims
from before them; and
they succeeded them,
and dwelt in their stead,
even unto this day:
23 And h the Avims,
which dwelt in Hazerim,
even unto " Azzah, k the
the hand of God against them.
3. The caution not to meddle with the Moabites
or Ammonites; (Israel must not ruin the Moabites,
though these, (Num. 22:6.) aimed to ruin Israel;
others designing us a mischief will not justify our
designing it them;) for, (1.) The Moabites and
Ammonites were children of righteous Lot, v. 9,
19. Note, Children often fare the better in this
world for the piety of their ancestors. (2.) Because
the land they possessed, was what God had given
them, and He did not design it for Israel. Even
wicked men have a right to their worldly posses-
sions, and must not be wronged.
W. 24–37. God having tried the self-denial of
his people, in forbidding them to meddle with the
Moabites and Ammonites, here recompenses them
for their obedience, by giving them possession of
the country of Sihon king of the Amorites. If
we forbear what God forbids, we shak receive
what He promises. Wrong mot others, and God
shall right thee.
1. God gives them commission to sei
country of Sihon king of Heshbon, º:2." :
This was then God’s way of disposing of king.
doms, but such particular grants are not now either
to be expected or pretended. In this commission
observe, (1.) Though God assured them the land
should be their own, yet they must bestir them-
selves, and contend in battle with the enemy.
What God gives, we must endeavor to get.
2. Moses sends to Sihon a message of peace,
and only begs a passage through his land, with a
promise to give his country no disturbance, but
the advantage of trading for ready money with so.
great a body, v.26–29. Moses herein did neither
disobey God, who bid him contend with Sihon,
nor dissemble with Sihon; but doubtless it was by
divine direction that he did it, that Sihon might
be left inexcusable, though God hardened his
heart. This may illustrate the method of God’s
dealing with those to whom He gives his Gospel,
but does not give grace to believe it.
3. Sihon began the war; (v. 32.) God having
made his heart obstinate, and hid from his eyes
the things that belonged to his peace, (v. 30.) that
He might deliver him into the hand of Israel.
Those that meddle with the people of God, med-
dle to their own hurt; and God sometimes ruins
his enemies by their own resolves. See Mic. 4:
11—13. Rev. 16:14. [See the case of Pharaoh.]
4. Israel was victorious. (1.) They put all
the Amorites to the sword, men, women, and
children; (v. 33, 34.) this they did as the execu-
tioners of God’s wrath; the Amorites were one
of the devoted nations; they died not as Israel’s
enemies, but as sacrifices to divine justice; in the
heart “obstinate, that he
Caphtorims, which came
forth out of Caphtor, de-
stroyed them, and dwelt
in their stead.)
24 || Rise ye up, take
your journey, and pass
over the river Arnon :
* behold, I have given
into thy hand Sihon the
Amorite, king of Hesh-
bon, and his land; * be-
gin to possess it, and
contend with him in
battle.
25 This day will I be-
gin " to put the dread of
thee, and the fear of thee,
upon the nations that are
under the whole heaven,
who shall hear report of
thee, and shall tremble
and be in anguish be-
cause of thee.
26 And I sent messen-
gers out of the wilderness
of 9 Kedemoth unto Si-
hon king of Heshbon,
P with words of peace,
saying,
27 Let q me pass
through thy land: I will
go along by the high-
way, I will neither turn
unto the right hand nor
to the left.
28 Thou shalt sell me
meat for money, that I
may eat; and give me
water for money, that I
may drink: ' only I will
pass through on my feet,
29 (As the children
of Esau which dwelt in
Seir, and the Moabites
which dwelt in Ar, did
unto me,) until I shall
pass over Jordan, ' into
the land which the Lo RD
our God giveth us.
30 But Sihon king of
Heshbon would not let
us pass by him: for "the
Lord thy God hardened
his spirit, and made his
might deliver him into
y 1:34,35. Num. 14-28–35. 26.64,65.
32.11. Ps. 78.33. 90-3,9. 106.26.
Ez. 20 15. 1 Cor. 10.5. Heb. 3:8–
19. Jude 5.
z Judg. 2.15. 1 Sam. 5.6,9,11. 7:13.
Ps. 324. 90.7–9. Is. 66.14.
a See on Num. 21:15,23. Is. 15.1.
b See on 5,9.—Gen. 19.38. Judg. 11:
13–27. 2 Chr. 20:10.
c Gen. 145. Zuzums.
d See on 10,11 1:28.-3:11.
e 22, Judg. 11.24. Jer. 27:7,8. Hab.
1.10, 11.
f Gen. 36:8.
g 12. Gen. 14:6. 36.20–30. 1 Chr.
1.38,&c.
h Josh. 13.3. Auttes.
1 1 Kings 4.24. Jer. 25.20. Zeph. 2:4.
ech. 9.5. Cl2OL.
k Gen. #. Jer. 47.4. Amos 9.7.
1 35. Num, 21:13–15. Judg. 11:18–
Acts 1726
21.
m Josh. 6 16. 2 Chr. 36 23. Ezra 1-2.
Jer. 27 5. Ez. 29.20. Dan. 2.38.
4 ITV
* Heb. began, possess.
n 11.25. P8 li). Ex. 23.27. Josh. 2-9
—12. 2 Kings 76,7. Ps. 105:
38 Jer. 33.9. Rev. 39.
o Josh. 13 18. 21 37.
p 20 10,11. Esth 930. Matt. 10:12–
15. Luke 105,6,10–12.
q 6 Num, 21 22,23. Judg. 11:19.
r Num. 20 19.
s 23 3,4. Num 20 18. Judg. Il:17,18.
t 4 131,40. 516, 96, 25 15. Ex.
20:12. Josh I'll—15.
u S. e on Ex. 4 21.—Num. 21:23. Josh.
il 19,20. Judg. 11.20. Rom. 9.17–
23
x 1s. 48 4.
- \
t
Verse 15.
21 : 6. 25 : 9.
Verse 23.
-ávims.] ‘Who inhabited the sea-coast of Palestine before the
Philistinës. See Jos. Hazerim.] Lit. villages. See Gen. 25: 16.
Portable nomadic villages of tents placed in a circle. Note, Num.
32 : 4.1.” Rose NM.
- *- Verses 24, 25.
The dread of Israel, which had been excited among the nations
when the Egyptians were destroyed in the Red Sea, had subsided;
but now the Lord would begin to impress it far more deeply and ex:
tensively, and to render it, effectually subservient to the success of
his people, (Ex. 15: 14–16. Josh. 2:8–11. 9: 24.) SČ or T.
t Verse 26.
The Lord’s secret purposes cannot possibly be either the rule or
motive of man’s conduct; and therefore can in no degree affect the
innocence or criminality of his actions.—Whatever the Lord’s inten-
tions or intimations to Israel were, Sihon, not knowing them, could
not be induced by them, but by arrogance and presumption to refuse
the proposal of peace made to Him. (Matt. 26:21-34, a sº
–24.) Had he acceded to it, he would doubtless have been spared:
but the Lord, for wise and righteous reasons, was pleased to leave
JYum. 16: 45, 49. Scott.
him to himself, well knowing what the consequence would be.
Thus this message served to discover his wickedness, and to illus-
trate the justice of God in his destruction. Scott.
Verse 29. - -
As did the children of Esau which dicell in Seir.] ‘This does not
contradict Num, 30. 11–21. where the Edomites are said to have
denied the Israelites a passage. For the Idumaeans (Heb. Edom)
who denied a passage, are different from those here spoken of as,
“ the sons of Esau which dwelt in Seir.” Therefore these Esauites,
who occupied the mountainous tract (now called Gebal) in the S. bor-
der of Palestine, granted the Hebrews, Pºś. The Sam. has
gebalah here (instead of Seir) and doubtless understood that region
which in Ps. S3: 7. is called by the Salne hallº gebal, retained to this
day. It was situated near the Ammonites, E. of [dumaea º:
SE NM.
Verse 30.
Hardened.] JVotes, Ec. 4: 21. 7 : 13, 22, 23. 8: 15, 9: 12–16.
14 : 3–9.—God gave him over to his ºn inflexible º which
was set upon violent courses; from which God did not divert him,
because Heintended to destrov him. . . . As * *, *, *: this cannot
be'ascribed unto God; but as it is a punishmº", might Justly g inflict-
ed by Him upon Sihon for his former sins.’ Bp. Patrick. Scort,
[559]
B. C. 1451.
History of Israel repeated.
DEUTERONOMY, III.
thy hand, as
this day.
31 And the LoRD said
unto me, Behold, I have
begun to Y give Sihon
and his land before thee:
begin to possess, that
thou mayest inherit his
land.
32 Then 2 Sihon came
out against us, he and all
his people, to fight at
Jahaz.
33 And * the Lord
our God delivered him
before us, and * we smote
him, and his sons, and all
his people.
34 And we took all
his cities at that time,
and & utterly destroyed
* the men, and the wo-
men, and the little ones
of every city; we left.
none to remain :
35 Only 4 the cattle
we took for a prey unto
ourselves, and the spoil
of the cities which we
took.
36 From e Aroer,
which is by the brink of
the river of Arnon, and
from the city that is by
the river, even unto Gil-
ead, there was f not one
city too strong for us;
the Lord our God de-
livered all unto us:
37 Only 5 unto the
land of the children of
Ammon thou camest
not, nor unto any place
of the river "Jabbok, nor
appeareth
offering of which sacrifices Israel was employed,
as a kingdom of priests. The case being there-
fore extraordinary, it ought not to be drawn into ||
a precedent for military executions, which make
mo distinction, and give no quarter: they will have
judgment without mercy, that show no mercy."
(2.) They took possession of all they had; their
cities, (v. 34.) their goods, (v. 35.) and their
land, v. 36. The wealth of the sinner is laid up
for the just. What a new world did Israel now
come into Most of them were born, and had
lived all their days, in a vast, howling wilderness,
where they knew not what either fields or cities
were, had no houses to dwell in, and meither sowed
nor reaped; and now of a sudden to become mas-
ters of a country so well built, so well-husbanded,
this made them amends for their long waiting, and
yet it was but,the earnest of a great deal more.
Much more joyful will the change-be which holy
the wilderness of this world to the better coun-
try, that is, the heavenly. -
CHAP. III. V. 1–11. We have here another
brave country delivered into the hand of Israel,
that of Bashan; the conquest of Sihon is often
mentioned with that of Og, to the praise of God,
the rather because in these Israel’s triumphs be-
gan, Ps. 135; 11-136:19, 20."
See, 1. How they got the mastery of Og, a
very formidable prince; of the remnant of the
giants; (v. 11.) His personal strength extraordi-
-nary; a monument of which was preserved-by
the Ammonites in his bedstead, showed as a
rarity in their chief city. , You might guess at
his weight by the materials of that; it was iron,
as if wood were too weak; and you might guess
at his stature by the dimensions of it; it was 9
cubits long, and 4 broad; which, supposing a
souls will experience, when they remove out of
CHAP. III. .*
Islael's victory over Og lºng of Bashan,
- is kingdom and that of Si-
4 And we took “all
his cities at that time;
cubit to be but half a yard, (and some learned
unto mount Hermon;
9 (HWhich Hermon the
Sidonians call
hom are given to the two ti ibes and a
half, 12–17. The command given to
them and to Joshua, 18–22. OSCS
prays to enter the pi omised land, but
is refused, yet la pet mitted to see it,
23–29. -
HEN we turned, and
went up the way to
Bashan; and *Og the
king of Bashan came out
against als, he and all
his people, to battle at
Edrei. *
2 And the Lord said
unto me, "Fear him not:
for I will deliver him,
and all his people, and
his land, into thy hand;
and thou shalt do unto
him “as thou didst unto
Sihon king of the Amo-
rites, which dwelt at
Heshbon.
3 So 4 the LORD Our
God delivered into our
hands Og also the king
there was not a city
which we took not from
them, threescore cities,
"all the region of Argob,
the kingdom of Og in
Bashan.
5 All these cities were
8 fenced with high walls,
gates, and bars, besides
unwalled towns a great
many. *
6 And
destroyed them, as we
did unto Sihon king of
Heshbon, utterly destroy-
ing the men, women,
and children of every
city. -
7 But j all the cattle
and the spoil of the
cities, we took for a prey
to ourselves.
8 And we took at that
time out of the hand of
the two kings of the
Amorites, k the land that
Y.
h we utterly
- f Josl
R
Sirion,
and the Amorites call it
* Shenir;) <-- *
y See on 24. 1.8
% Num. 21:23-30. łºś.
§h. 9:22: Ps. 120:7. :11, 136:
a 3:2,3, Gen. 14:20. Josh. 21:44.
Judg. 1:4. 7:2. *
h 29:7,8. Josh. 10:30–42,
c 7:2,26. 20:16–18. Lev. 27:28,29.
Num. 21:2,3. Josh. 7:11. . . 8:25,26.
9:24. 11.14. 1 Sam. 15:3,8,9.
* Heb. every city of men, and women,
and little ones
"d 2014. Nºm. 31:9–11. Josh. 8:27.
e 3•12. 4:48. Josh, 13:9. Is. 17:2.
Jer. 48:19,
1. 1:5. Ps. 44:3. Is. 41:15,16.
8:31
Om, ºl,
g 5,9,19. 3.16. Judg. 11:15. --
h Gen. 32:22. Num. 21:24. Josh; 12:2.
a 1:4. 4:47. 29:7. 31:4. Num. 21:33
Josh. 9:10. 12:4. 13:30, 1
-Kings 4:19. Neh. 9.22. Ps. 135:10,
11, 136:20, **
b 11. 20:3. Num. 14:9, 2 Chr. 20:17.
Is. 41:10. 43:5. Acts 18:9. 27:24.
Rev. 2:10. ---
c 2:24–37. Num. 21:23–25.
d See on 2:33,34×–Num, 21:35. Josh.
13:12,30. * *
e Num. 32:33–42. Josh. 12:4. 13:30,31.
f 1 Kings 4:13. *-
1:28. Num. 13:28. Heb. 11:30.
See on 2:34.—20:16–18. Lev. 27:28,
29. Num. 21.2. Josh. 11:14. ,
i See on 2, 2:34.
2:35. Josh. 8:27, 11:11–14. -
k Num, 32:38–42. Josh. 12:2–6. 13:
unto the cities in the of Bashan, and all his
mountains, nor unto people: and we smote
whatsoever the LoRD him until none was left
our God forbade us. to him remaining.
PRACTICAL OBSERVATIONS. , \–
The servants of God, while they despise worldly riches in com-
parison of a treasure in heaven, and often live and die poor, be-
queath to their posterity the most durable possessions, in the
blessings which God had promised to bestow on them, for the
sake of their parents.--When nations or individuals are ripe for
destruction, the Lord in awful judgment gives them up to final
and total obduracy; and their desperate wickedness both occasions
their ruin, and manifests his righteousness.-But, calling off our
attention from the enemies of God, to reflect on his dealings with
Israel, we are led to meditate on years spent in vanity through
our transgressions and his indignation. A succession of uninter-
esting events and changes, of trifling employments and pursuits,
of disappointed expectations and unsatisfying enjoyments, wears
out the life of man, and brings one generation after another to
the grave: nor can wisdom, learning, authority, wealth, courage,
vigor of constitution, or eminence of reputation, procure any ex-
emption or respite, in this universal execution; nay, even faith
and piety plead in vain for another passage to the heavenly fe-
licity. (? Cor. 5: 1–4.)—What the mouth of the Lord fath
spoken, his hand is engaged to perform. Wretched then are they
f
9–12.
ºf Ps. 29:6. 89:12. 133:3. Cant.
was on this side Jordan, *** *
m 1 Chr. 5:23. Ez. 27:5. Senir.
from the river of Arnon
who abide, and die, under the incumbent weight of that ‘wrath
of God which is revealed from heaven against all ungodliness
and unrighteousness of men.” (Rom. 1:17–20.) But happy those,
whom “Jesus hath delivered from the wrath to come,” and to
whom He hath ‘given the earnest of his Spirit in their hearts.”
They have only to submit to his disposal; to depend on Him; to
abstain from what He forbids, and deny themselves when He re-
quires it; to receive what He gives with thankfulness, and to use
it with moderation, and to glorify Him and adorn their profession,
by an upright, generous, [cheerful,l disinterested, forgiving, and
º deportment, not injurious to their enemies, nor need-
lessly burdensome to their friends; and “by doing to all men, as
they would they should do unto them.”. In this, case, the vanity
of the world cannot prevent their comfort, nor its opposition in-
terrupt the serenity of their minds: their inheritance cannot be
affected by the revolutions of kingdoms, or the mutability of
earthly posessions; death cannot hurt and need not alarm them;
all will combine in preparing them for heaven, and giving them
the anticipation, and introducing them, to the enjoyment, of those
pleasures which never satiate and will never end. SCOTT.
Verses 31–37.
JM. R.—JWum. 21: 21–25. 31 : 2
& g Scott.
(36.), And from the city that is by the river.] :
other city of the river, comp. 3: 12. Josh. ſº pºnd 5.
royd. ED
NOTES. e
CHAP. III. V. 1–10. JM. R.—JWum. 21: 34, Scott
(4.) . Region.] ‘ Heb.chebel, cable or rope, for with this they mea-
sured land. (Am: 7; 17. Mich. 2: 5. Zach. 2: 1.) º also did
the Egyptians with their schoenus, or cord.] Hence che
[560
el is a tract,
regions and so by metonymy a portion, as Josh. 17: 14, &c.”
~, Rosen M.
^. Verses 9–11.
• That these vs. are an early interpolation, is now generally admit-
ted.” Booth Roy D.
(9) Hermon.] ‘ Lit, a prominent peak of a mountain. . Now called
Jebel-esch-Scheich–Old Man’s mountain, from the authority “ The
Old Man of the mountain '' exercised there, with his assassins. A
chain of Lebanon, beneath which Jordan rises... Sirion and Shenir
both mean, a coat of mail. The mount was so called from its afford-
**
B. q. 1451. * *
History of larael repeated.
DEUTERONOMY, III.
10 All n the cities of
the plain, and all-Gilead,
and all Bashan, unto
Salchah and * Edrei,
cities of the kingdom of
Og in Bashan. *
11 For only Og king
of Bashan remained of
the remnant of giants:
behold, his bedstead was
a bedstead of iron ; is it
not in P Rabbath of the
children of Ammon 2
a nine cubits was the
length thereof, and four
cubits the breadth of it,
after the cubit of a man.
12 || And this land
which we possessed at
that time, * from Aroer,
which is by the river
Arnon, and half mount
Gilead, and the cities
thereof, gave I unto the
Reubenites and - to the
Gadites.
13
Gilead, and all Bashan,
being the kingdom of
Og, gave I unto the half.
tribe of Manasseh : all
the region of Argob,
with all Bashan, which
was called the land of
giants.
14 t Jair the son of
Manasseh took all the
country of " Argob, unto
the coasts of * Geshuri,
and Maachathi, and call-
ed them after his own
name, y Bashan-havoth-
jair, unto this day.
15 And I gave Gilead
unto * Machir.
16 And unto a the
Reubenites, and – unto
the Gadites, I gave from
Gilead even unto the
river Arnon, half the
valley, and the border,
even unto the b river Jab-
bok, which is the border
of the children of Am-
mon ;
17 The plain also, and
Jordan and the coast
thereof, from “ Chinner-
And * the rest of
men have made it somewhat more,) was 4 yds.
and a half long, and 2 broad; and if we allow
his bedstead to be 2 cubits longer than himself,
and that is as much as we need allow, he was
3 and a half yds. high, double the stature of an
ordinary man, and every way proportionable,
yet they smote him, v. 3. Note, When God
pleads his people’s cause, He can deal with gi-
ants as with grasshoppers. The army of Og was
very powerful, v. 4, 5... Yet all this was nothing
before God’s Israel, when they came with com-
mission to destroy him. Og was very stout and
daring, v. 1. It was wonderful he did not take
warning by the ruin of Sihon, and send to desire
conditions of peace; but he trusted to his own
strength, and so was hardened to his destruction.
Note, Those that are not awakened by the judg-
ments of God on others, but persist in their defi-
ance of Heaven, are ripening apace for the like
judgments on themselves, Jer; 3: 8, , God bade
Moses not fear him, v. 2. If Moses himself was
so strong in faith as not to need the caution, yet
probably the people needed it; and for them these
fresh assurances are designed. He adds, Thou
shalt do to him as thou didst to Sihon; inti-
mating that they ought to be encouraged by their
former victory, to trust in God ſor another, for
He is God, and changeth not.
2. How they got possession of Bashan, a very
desirable country, v. 4, 7, 10. So that now they
had in their hands all that fruitful country E. of
Jordan, from the river Arnon to Hermon, v. 8.
Their conquering and possessing these countries
was intended, not only for the encouragement of
Israel in the wars of Canaan, but for the satis-
faction of Moses before his death. Thus the
Spirit is given to them that believe, as the earn-
est of their inheritance, until the redemption
of the purchased possession.
W. 12—20. Having showed how this country
they were now in, was conquered, he shows how it
was settled, as at Num. 32. Here is the rehearsal.
1. Moses specifies the parts allotted to each
tribe; especially the distribution of the lot to the
half tribe of Manasseh, the subdividing of which
tribe is observable. Joseph was divided into
Ephraim and Manasseh; Manasseh into halves.
that on the E. side. Jordan was again divided
into two great families, Jair, v. 14. Machir, v,
15. ... And perhaps Jacob’s prediction of the
smallness of that tribe was now accomplished
in these divisions and subdivisions. Observe,
Bashan is here called the land of the giants,
because it had been in their possession, but Og
was the last of them. These giants, it seems,
were rooted out of their country, sooner than any
of their neighbors; for they who, presuming on
their strength and stature, had their hand against
every man, had every man’s hand against them,
and went down slain to the pit, though the terror
of the mighty in the land of the living.
2. He repeats the condition of the grant already
agreed to, v. 18–20. They must hereby be
taught not to look at their own things only,
but at the things of others. It ill becomes an
Israelite to prefer any private interest before the
public welfare. When at rest, we should desire
to see our brethren at rest too, and do what we
can towards it; we are not born for ourselves,
but are members one of another.
V. 21–29. Here is, I. The encouragement
Moses gave Joshua, v. 21, 22. The aged and
experienced in the service of God, should do all
they can to strengthen the hands of those that are
young, and setting out in religion. Two things
he would have him consider; l. What God had
done to these two kings; thence he might easily
infer, so shall the Lord do to all the rest of
the kingdoms, which we are to make war upon.
Joshua had seen it with his own eyes. And
the more we have seen of the instances of divine
wisdom, power, and goodness, the more inex-
cusable we are, if we fear what flesh can do
unto us. 2. If God be for us, who can be
against us, so as to prevail? We reproach our
Leader if we follow Him with trembling.
eth even unto " the sea
of the plain, even the salt
sea, under * Ashdoth-
pisgah eastward.
18 And “I command-
ed you at that time, say-
ing, The LoRD your God
hath given you this land
to possess it: ye shall
pass over armed before
your brethren the chil-
dren of Israel, all that are
+ meet for the war. "
19 But your wives,
and your little ones, and
your cattle, (for I know
that ye have much cat-
tle,) shall abide in your
cities which I have given
you ;
20 Until the Lord
have given rest unto your
brethren, as well as unto
you, and until they also
possess the land which
the LoRD your God hath ...”.
given them beyond Jor- '....”
dan: and then shall ye * jºb. 13:13. 2 Sam. 33. 10,6. 13
f e • Nom. 32.41.
return eve y mºſt ºntº . .';* Nom. 28.2s. 32.40.
his possession which I Josh. 17 1,3.
have given you.
21 And 5 I command-
ed Joshua at that time,
saying, Thine eyes have
seen all that the LORD
your God hath done un-
to these two kings: "So
shall the loRD do unto
all the kingdoms whither
thou passest.
ing an impregnable defence.
thoraz, (coat of mail,) and a part of the Al
the old Germ. Bren or Bryn, a helmet.
calls Anti-Libanus, Senir.”
(10.)
(11.)
and died there, Booth R.] on the Jabbok. After *
Ptolemy Philadelphus, and called #ºdeſ." ard it was taken by
it as “a large area covered with ruins,”
cubit of a man.] I. e. from the elbow to the
man, or a foot.
O. T. WQL. I.
* ‘sº city, Salchah, now Salkhat, yet exists:
limit of Hauran towards the desert.” y S
& * Rabbath. A metropolis and ro
[whither Og fled, perhaps, after being
S9 a mountain in Magnesia was called
ps is called Brennus, from
See Simonis Onom. Abulfeda
Rose NM.
ID
Wounded
it is the extreme
yal city of the Ammonites,
by the Israelites,
So that the couch was 9 ft. * - Tº ſº &
measured 4 Gottingen cubits and 6 digits. Bernard Gilli, in 1766,
this description was inserted by a later h
taking of Rabbath by David, as Moses :..." than Moses, after the
of . ". the †. had seen, nor could
as he did not live long after the battle betw
Bedstead.] Heb. eresh, which jº, tran een Og and Israel.
cºvered bedstead; such indeed were then in
their monuments, a cut is given from them
at each end support a plain peaked top, with acº...hº. Egypt
71
l. , Abulfeda mentions
which yet-remain. The
hand; the sixth part of a
Dathe well advises that
ed not describe the height
he know of the bedstead,
ID.
sl. coffin - but Schleusner, a
use in Egypt, as appears on
• In one sculpture, uprights
doubtless furnished the palaces, at least, of the less civilized coun-
tries around, with articles of taste and luxury. ED.
n 4.
o Num. 21-33. Josh. 124. 13:12,31.
p 2 Sam. 12:26. Jer. 49.2. Ez. 21:20.
Amos 1.14. Rabbah.
q 1 Sam. 17:4. Am. 2:9.
r 236. 4:48. Num. 32.33–38. Josh.
12 **. 139–12,14–28. 2 Kings
10.
s Num. 32:39–42. Josh. 1829–32. 1
23–26.
a Nº. 32.33–38. 2 Sam. 24.5.
b 2.37. Gen. 32.22. Nunn. 21.24. Josh
12.2
c See on Num. 34 11.-Josh. 123.
d 4.49. Gen. 13-10. 14-3. 19:28,29
Num 34:12. Josh, 3.16. 12:3. 15
2,5. 18.19.
• Or, the springs of Pisgah, or, the
hill. • Num. 23.14.
e Num. 3220–24. Josh. 1:12–15. 4:
12,13. 22.1–9.
f Heb. sons of power.
f Josh. 22 4,8.
g Num 27 18–23.
j, Josh. 1025. 1 Sam. 17:36,37. Ps. 9:
10 2 Col. 1:10. 12:10. Eph. 3:20
2 Tim. 4:17, 18.
Verse 14.
Geshuri.] ‘Lit. a bridge, perhaps over Jabbok, or another river.” Ro-
senm. Untº this day, was perhaps added by Ezra, tº show how long
these places retained their names. (Wum. 32: Josh. 13:22:) Scott.

B. C. 1451.
Exhortations to obedience.
DEUTERONOMY, IV.
22 Ye shall not fear
them; for the Lord
your God he shall fight
for you.
23 And “I besought
the Lord at that time,
saying,
24 O Lord God, thou
hast begun to show thy
servant thy greatness,
and thy mighty hand :
for m what god is there in
heaven or in earth, that
can do according to thy
works, and according to
thy might?
25 I pray thee let me
go over and see " the
good land that is beyond
Jordan, that goodly
mountain and Lebanon.
26 But 9 the LorºD
was wroth with me for
your sakes, and would
not hear me: and the
LoRD said unto me, P Let
it suffice thee; speak no
more unto me of this
Inattel'.
27 Get thee up into
the top of “Pisgah, and
* lift up thine eyes west-
ward, and northward,
and southward, and east-
ward, and behold it with
thine eyes: for thou shalt
not go over this Jordan.
28 But charge Josh-
ua, and encourage him,
and strengthen him; t for
he shall go over before
this people, and he shall
cause them to inherit the
land which thou shalt
See.
29 So we abodo in
the "valley over against
Beth-peor.
CHAP. IV.
Earnest exhortations to obedience, and
dissuasives |rom idolatly, 1–24. Plo-
phetical warnings of the consequences
of disobedience, and promises of mer
cy to the penitent, 25–31. The Lond’s
special care of Israel, and his wonder-
ful works for them, 32–40. Thee
cities of refuge appointed eastwald of
Jordan, 3. An introduction to
the following exhortations, 44–49.
Nothing more hastems the destruction of sinners, than overlook-
II. Moses’ prayer for himself, and God’s an-
SWel".
1. When encouraging Joshua to fight Israel’s
battles, taking it for granted he must be their
leader; on that occasion, Moses was touched with
an earnest desire to go over himself, which ex-
presses itself not in any passionate and impatient
complaints, or reflections on the sentence he was
under, but in humble prayers for a gracious re-
versing of it. I besought the Lord. Note,
We should never allow any desires in our hearts,
which we cannot in faith offer up to God by
prayer; and what desires are innocent, let them
be presented to God. We have not, because we
ask not. Observe, He pleads here two things;
1. The great experience he had had of God’s
goodness to him in what He had done for Israel.
* Thou hast begun to show thy servant thy
greatness. Lord, perfect what thou hast begun.’
Note, the more we see of God’s glory in his works,
the more we shall desire to see. 2. The good
impressions made on his heart by what he had
seen; v. 24. The more we are affected with
what we have seen of God, and of his wisdom,
power and goodness, the better we are prepared
for further discoveries. Ps. 86:8. -
He begs. I pray thee let me go over, v. 25.
He did not know but the threatening was condi-
tional, ſor it was not ratified with an oath, as
that concerning the people, that they should not
enter. Thus Hezekiah prayed for his own life,
and David for the life of his child, after both had
been expressly threatened; and the former pre-
vailed, though the latter did not. Moses remem-
bered the time, when he by prayer prevailed with
God in behalf of Israel, (Ex. 32: 14.) and why
might he not hope in like manner to prevail for
himself? All he asks is, ‘Let me go to be a spec-
tator of thy kindness to Israel. How pathetically
does he speak of Canaan, that good land, that
goodly mountain? Note, Those may hope to
obtain and enjoy God’s favors, that know how to
value them. What he means by that goodly
mountain, we may learn from Ps. 78: 54, where
it is said, He brought them to the border of his
sanctuary, even to this mountavn which his
right hand had purchased: where it is plainly
to be understood of the whole land of Canaan,
yet with an eye to the sanctuary, the glory of
lt.
2. God’s answer of mercy and judgment, that
he might sing of both.
(1.) Of judgment, in the denial of his request,
and that in something of anger too, v. 26. The
Lord was wroth with me for your sakes. Even
those that are delivered from the wrath to come,
yet may lie under the tokens of God’s wrath in
OW therefore hear- 71:19. 86:8.
Je). 10.6. D
ken, O Israel, a unto a :*
89:6,8. Is. 40:18,25.
an. 3:29. -
tºº. Ex. 3:8. Num.
this world, and be denied the favor their hearts
are much set upon. God is a gracious, tender,
loying Father; but He-is angry with his children
when they do amiss. But how was He wroth with
Moses, for the sake of Israel? Either, For
the sin they provoked him to. See Ps. 106:32,
33. Or, The removal of Moses at a time, when
he could so ill be spared, was a rebuke to all Is-
rael, and a punishment of their sin. Or, It was
for their sakes, that it might be a warning to
them to beware of offending God by passionate
and unbelieving speeches at any time, after the
similitude of his transgression. God had often
heard him for Israel, yet He would not hear him
for himself. It was the prerogative of Christ, the
great Intercessor, to be heard always, yet of Him
his enemies said, He saved others, Himself He
could not save. God may accept our prayers,
and yet not grant us the very thing we pray for:
Thus,
(2.) God quieted Moses’ spirit under the de-
scree gone forth, by that word, (v. 26.) I.,et it
suffice thee: with which, no doubt, a divine power
went to reconcile Moses to the will of God. If
God’s providence give us mot what we desire, yet
if his grace make us content without it, it comes
much to one. God is thy Father, heaven thy por-
tion. Be satisfied, God is all-sufficient.
God honored his prayer, in directing him not
to insist on his request, v. 26. intimating that
what God does not think fit to grant, we should
not think fit to ask; and that God takes such a
pleasure in the prayer of the upright, that it is no
pleasure to Him, no, not in any particular in-
stance, to deny it.
God promised him a sight of Canaan from
Pisgah, v. 27. not to tamtalize him, but to yield
him true satisfaction. Probably, Moses had not
only his sight preserved for other purposes, but
greatly enlarged for this; for if he were not to
have such a sight of it as others could not from
the same place, it had been no particular favor,
mor the matter of a promise. . Even great believ-
ers, in this present state, see heaven but at a dis-
tance.
God provided him an homored successor, who
should complete that glorious work so near Mo-
ses’ heart, (v. 28.) Charge Joshua, and encour-
age him. Those to whom God gives a charge,
He will be sure to encourage. And it is a com-
fort to the church’s friends, when dying, to see
God’s work likely to be carried on by other
hands, when they are silent in the dust.
CHAP. IV. V. 1–40. This most lively and
excellent discourse is so entire, and the particu-
lars of it are so often repeated, that we must take
r Gen. 13:14,15.
. 31:3,7,23. Num. 27:18—23. 1
Chr. 22:6, il-16. 28:9,10,20. 1 Tim.
3 - 1–3. 4:1–6.
tj.i.2.”3% ºf Jºhnſº-Acts
2:5. Ez 20.6.
1 J.30. 20 4. I. Y. 14.14. Num. 21 34. o 1.37. 31:2. 32:51,52. 34:4. Num.
Josh, 10.42. 2 Chi. 13.12. 20, 17,29. 20:7–12, 27:12–14. ... Ps. 106:32,33, 7:45. Heb. 4:8. Jesus.
Ps. 44:3 Is. 53.5,6. Matt. 26.39. u 4:3,46. 34:6. Num. 25:3. 33:48,49.
k *: p 1 Chr. 17.4,12,13. 22:7–9. 28:2–4, a 8,45, 5:1. 6:1,2..., 8:1. 11:1,32
el) ,
| 11:2. 9 32. Ps. 106.2. 145.3,6.
Jer. 32.18–21
m Ex. iśii. 2 Sam. 7.22. ps. 35 10.
Matt. 20:22, 2 Cor. 12:8,9.
q 34.1–4. Num.
* Or, the hill, 17.
Î. 19.3%. 20.8.”2:3ſ. ps.ſosºs.
Ez. 11:20. 36:27. 37:24. Matt. 28:
27:12, º
~ 20. Luke 1:6, John 15:14.
*
PRACTICAL OBSERVATIONS.
8: 35–39.) Are we them of that number?
Do we seek recon-
ing the examples of divine justice set before them for their warn-
ing, and rushing forward in the same steps, which have brought
others to a miserable end.—No arm can be strong when the con-
test is against the Almighty; and he that assaults the church
wages war against God. His feeblest and most timid friends
therefore have no cause to fear. His promise secures not only
Yictory, but abundant advantage from every foe that assaults
them, for the wealth of the sinner is laid up for the just.” Ever
experience of the Lord’s faithfulness is a sure pledge of further
mercies, and ere long all his people shall be made more than con-
querors, and enter on the full possession of their everlasting rest.
—‘This is the heritage of the servants of the Lord, and their
righteousnes is of Me, saith the Lo Rd.” (Is. 54: 15°iº. Rom.
ciliation unto God through Jesus Christ, as ‘the one thing need-
ful?? Do we trust his grace, plead his promises, listen, to his
voice, and keep his commandments? Then assuredly all things
will work together for our good.”—But unbelief excludes men
from heaven: a dead, inactive faith deceives and ruins thousands:
and even the sins of believers are chastened with sharp trials, the
withholding of wonted comforts, and the refusal of their prayers
for such mercies, as are not immediately connected with salva;
tion. If this should be the case with us, let us kiss the rod, and
seek to profit by our chastening. And if we have the earnests
and prospects of heaven; let this suffice us; let us acquiesce in ths
Lord’s will, and speak no more to Him of those things He sees
Verse 95.
That goodly mountain..] ‘ Rather, that most fertile, mountainous
region. For in the east, mountainous regions, watered by fountains
and rills, are exceedingly fertile and pleasant.
the mountainous country stretching to Lebanon, Galilee, a most fer-
tile region.” O8E NM.
good to refuse us. - SCOTT.
Verse 29. - f º
Valley.] Heb. Gai, the name of a place, doubtless: described
Num. 21 ; 20.” Rosen M.
Moses here means NOTES.
CHAr. IV. V. 1. The power of God and his love to Israel, as
delineated in the foregoing recapitulation of their history, are in this
g
[562
B. C. 1451.
Exhortations to obedience
DEUTERONOMY, IV.
the statutes, and unto
the judgments, which I
teach you, for to do them,
b that ye may live, and
go in and possess the
land which the LoRD
God of your fathers
giveth you. *
2 Ye shall not “add
unto the word which I
command you, neither
shall ye diminish ought
from it, that ye may
keep the command-
ments of the LoRD your
God, which I command
you.
3 Your eyes have
seen d what the Lord
did because of Baal-
peor: for all the men that
followed Baal-peor, the
HoRD thy God hath des-
troyed them from among
you.
4 But ye that did
* cleave unto the LoRD
your God are alive every
one of you this day. .
5 Behold f I have
taught you statutes and
judgments, even as the
LoRD my God com-
manded me, that ye
should do so in the land
whither ye go to possess
it.
6 Keep therefore, and
do them, ; for 5 this is
your wisdom and your
understanding in the
sight of the nations,
which shall hear all
these statutes, and say,
*Surely this great na-
tion is a wise and un-
derstanding people.
7 For i what nation is
there so great, , who hath
God so migh unto them,
it altogether in the exposition, and endeavor to
digest it into proper heads. -
I. In general, it is the use and application of
the foregoing history; by way of inference from
it, v. 1. By the review of God’s providences con-
cerning us, we should be quickened and engaged
to duty and obedience. Histories should thus be
improved by us.
II. The scope and drift of his discourse is, to
persuade them to keep close to God, and to his
service, and not forsake Him for any other god,
nor in any instance decline from their duty to
Him. Observe what he says, with a great deal of
divine rhetoric, 1. By way of exhortation and
direction. 2. By way of motive and argument,
to enforce his dº.
lº He demands their diligent attention, Heark-
en, O Israel. He means, not only now, but when-
ever the book of the law was read to, or by them.
At Horeb God had made them hear his words,
(v. 10.) and with a witness; the attention then
constrained by the circumstances of the delivery,
ought ever after to be engaged by the excellency
of the things themselves.
He charges them (1.) To preserve the divine
law pure and entire, v.2. In practice, so some;
* Ye shall not add, by committing the evil the
law forbids; nor diminish, by omitting the good
the law requires:” in opinion, so others; * Ye
shall not add your own inventions, as if the di-
vine institutions were defective, nor introduce,
much less impose any rites of worship, other than
what God has appointed; nor shall ye diminish,
or set aside, any thing appointed, as needless, or
superfluous.” The Jews understand it as pro-
hibiting the alteration of the text or letter of the
law, even in the least jot or tittle. And to their
great care and exactness herein, [for they scru-
pulously numbered the letters, words, &c.] we
are very much indebted, under God, for the puri-
ty and integrity of the Hebrew code. We find
a like fence made about the N. T. Rev. 22: 18,
19.
(2.) To keep God’s commandments, (v. 2.)
to do them, (v. 5, 14.) to keep and do them,
(v. 6.) to perform the covenant, v. 13. Hear-
ing must be in order to doing; knowledge in or-
| der to practice. They must govern themselveſ
by the moral precepts; perform their devotior
according to the divine ritual; and administer
justice according to the judicial law. He con.
cludes his discourse, (v. 40.) with this repeated
charge, Thou shalt keep his statutes and his
commandments. What are laws made for but
to be obeyed?
(3.) To be very strict and careful in their ob-
servance of the law, v. 9, 15, 23. Those that
would be religious, must be very cautious, and
walk circumspectly. Considering how many
temptations we are compassed about with, and
what [propensities] we have, we have great need
to look about us, and to keep our hearts with all
diligence. Those cannot walk aright, that walk
carelessly.
(4.) Particularly to take heed of idolatry, that
sin which of all others they would be most tempt,
ed to by the customs of the nations, [so agreeable
to the animal mature,) were most addicted to by
the corruption of their hearts, and which would
be most provoking to God, and of the most per-
nicious consequences to themselves, v. 15, 16.
Two sorts of idolatry he cautions them against.
1. The worship of images, however by them they
might intend to worship the true God, as in the
golden calf; so changing the truth of God into
a lie, and his glory into shame. The second
commandment is expressly directed against this,
and is here enlarged upon, v. 15–18. ‘Take
heed lest ye corrupt yourselves,’ for they that
think to make images of God, form in their minds
such motions of Him as must needs be an inlet
to all impieties. As an argument against their
making images of God, he urges very much up-
on them, that when God made Himself known
to them at Horeb, He did it by a voice: Ye saw
no similitude, (v. 12.) no manner of simili-
tude, v. 15. Probably, they expected to have
seen some, for they were ready to break through
wnto the Lord to gaze. But they saw only
light and fire, and nothing they could make an
image of; God in infinite wisdom so ordering
his manifestation of Himself, because of the peril
of idolatry. It is said indeed of Moses, that
he beheld the similitude of the Lord, Num. 12:
º . 153. 1 Thes, 4 1.2. Heb.
as the Lord our God is 9 Only take heed to nº. Iss. The ta. He
- -. g Job 28:28, Ps 19-7. 111:10. 119.98
in all º that W* * * L. ss. E.goua, *::::::: gº.s.º. º. ºr 89.
Ol' e 12 32. Josh. 1.7 Prov. 30 6. Matt. 1 ſhh . S" lo, Jaſºn -
upon him for * #8.” # 9."ki.” "... hikº slº. Dan. 120.
8 And what nation is
there so great, that hath "Nº.
Gal. 3 15. Rev. 22 18, 19.
. Hos.
4 9 5 11–16 Zech. 8 20–23. Mal.
3.12
Nunn. 23 9.21, 2 Sam. 7 23. Is 434.
31.16 Josh. 22 17.
Ps. 106-28,29 9 LO. 1
k iudgme e 10:20. 13-4. Josh. 22 5. 238. Ruth J 526. Ps_46. i. 7328 ... 145 18. 148:
statutes and judgments 1:14–17. Ps. 63:8. 143 6—ll. Is. 14 Is. 556. Eph. 2.12-–22. Jam.
so righteous, as all this ****ś is "º iº.s. p. 197—m. nesses
e *Xº, . 12.9. ... lºl:#. • x * ~ * S. f -I I. g
law which I set before $ºn Rom e V 137,138. 14713.20. Rom. 7:13:14.
ſ 1. Matt. 28.20 Acts 20:27. 1 Cor. 2 Tini. 3.16,17.
you this day ?
chapter improved by a variety of practical admonitions and exhor-
The abstract of the argument may be thus stated : " As the
tations.
of the true meaning.
[See Henry above.] Scott.
Verses 3, 4.
I,ord hath manifested Himself so able and willing to deliver, protect,
and bless you, take heed that you do not forfeit his favor by disobe.
dience ; but from gratitude for past mercies, and in order to secure
the continuance of his favor, make it your constant study to worship
Him alone, to depend on his promises, perfections, and providence,
and to submit to his authority; as a nation governed by his judg-
ments, and as individuals “walking in all his ordinances and com-
mandments.” This is your true wisdom; this will certainly advance
you to greatness, prosperity, and reputation, and secure your felicity:
whereas the contrary conduct will surely involve you in misery and
ruin.” The national covenant made with Israel is indeed constantly
referred to : yet the Whole may be accommodated to the case of true
Christians; whilst it more directly suits the case of nations favored
with the light of revelations-The Israelites had witnessed many
instances, in which disobedience was punished with immediate
death. ... Their fathers had been doomed to die in the wilderness; nor
could they expect to possess Canaan if not obedient. Obedience
cannot merit salvation : but it is the only evidence that we partake
of ‘the gift of God, which is eternal life through Jesus Christ: ; and
disobedience both deserves eternal destruction, and, when persisted
in, renders it inevitable. (Ex. 18:30–32.) Scott.
* Verse 2.
To add anything to the commands of God, as obligatory on the
conscience, or an essential part of religion, seems to charge Him
with an oversight; and is as affronting to his wisdom, as to diminish
anything from it is to his authority and goodness. Ánd human ºral
Gitions of appointments, when not explicitly distinguished from the
law of God, as comparatively of no authority, and kept entirely sub-
ordinate, have always been the competitors of the sacred Word, and
tended to render it of none effect. . R.-Matt, 15: 3–6.)—$ome
explain the word add to be merely a caution against sins of commis-
sion ; and diminish, against sins of omission. But this comes far short
(JWum. 25:) It appears from this appeal, that the pestilence, as
well as the sword of the magistrates, singled out the guilty persons
and spared the rest. (Ps. 91: 6–8.) ‘The legislator, in older to
deter the Jews from idolatry, alludes to this fact, but he notices no
circumstance but one, which, though in the original narrative not
stated, was infinitely the most important to advert to on this Qccasion,
but which no persons, but spectators of the fact, and perfectly ac-
quainted with every individual concerned in it, could possibly, feel
the truth of.” Graces. ID.
Verse 5.
The people had been often ready to conclude, that Moses taught
them by his own authority; but at the close of his life he solemnly
assured them, that he had instructed them exactly as the Lºrd had
commanded him, neither more, nor less, nº otherwise.—This is a
most express deciaration, that he was diviºly inspired ; and utterly
incompatible with integrity of charactºr, lf he was not. ID.
Verses 6–8. - -
Taking in the whole time from Moses to this day, what nation has
been so greatly distinguished as they have been 3-Their laws *.
whether moraj or judicial, in proportion as they are examined, ºn
compared with the laws of other natiºns; W ill appear to every im-
partial judge most equitable and excellent: - ID.
6.) There was no mode of worship at this time,9} the face of
the earth that was not wicked, obscºe, puerile, foolish, or ridicu-
lous, except that established by God Himself among the Israelites.
And every part of this, taken in its connectiºn and reference, may be
truly called a wise and reasonable service.” Dr. A. CLARKE.
4 wise and understanding people..] ‘Alſº all the nations of the
earth showed that they had this opinion of the Jews, by borrowing
from them the principal part of their civil code. º: º what
Asia and Europe, ancient or modern, have borrowed o the JMosaic
laws, and you leave behind little that can be called excellent.” Id.
[563)
JB. C. 1451.
Exhortations to obedience.
DEUTERONOMY, IV.
thyself, and keep thy
soul diligently, lest thou
forget the things which
thine eyes have seen, and
* lest they depart from
thy heart all the days of
thy life: but n teach them
thy sons, and thy sons'
Sons;
~ 10 Specially o the day
that thou stoodest before
the LoRD thy God in
Horeb, when the LORD
said unto me, Gather me
the people together, and
I will make them hear
my words, that they may
learn to P fear me all the
days that they shall live
upon the earth, and that
they may teach their
children.
11 And ye came near,
and q stood under the
mountain, and the moun-
tain burned with fire
unto the * midst of
heaven, with darkness,
clouds, and thick dark-
IleSS.
12 And the Lord
spake unto you out of
the midst of the fire: ye
heard the voice of the
words, but saw "no simi-
litude; # only ‘ye heard
a voice.
13 And " he declared
unto you his covenant,
which he commanded
you to perform, even
* ten commandments;
and 3 he wrote them
upon two tables of stone.
14 And the LoRD
commanded me * at that
time to teach you statutes
and judgments, that ye
might do them in the
land whither ye go over
to possess it.
15 a Take ye therefore
good heed into your-
selves, (for ye saw no
manner b of similitude
on the day that the Lord
spake unto you in Ho-
reb out of the midst of
the fire,)
16 Lest ye ‘corrupt
Jourselves, and make
you a graven image, the
similitude of any figure,
gº Verse 11.
Tºº.º. ºf heaven.] The fire and smoke filled the atmosphere
to a great height; as the ſowls
the open firmament of heaven.”
20.) [Stood wader.] See note,
Verse 13.
(Pz. 20; 24 :) The ten commandments were the foundation of
the national covenant made with Israel, as well as of the covenant
of works, though not exactly in the same mannel :
in the heart, they form the evidence, that the covenant of grace b
faith in Jesus Christ is ratified with us. g y
Verses 15–18.
Let any one carefully examine the multiplied and varied expres-
sions of these verses; and then let him form his
7—13.)
8. God allowing him that favor, because he was’
above the temptation of idolatry; but the people,
lately come from admiring the idols of Egypt,
‘must see no resemblance of God, lest they pretend
to copy it, and so receive the second command-
ment in vain; “For’ (Says Patrick) • they would
have thought that forbade them only to make any
representation of God beside that wherein He
showed Himself to them, in which they would
have concluded it lawful to represent Him.”
Let this be a caution to us, to take heed of mak-
ing images of God in our fancy and imagination,
when worshipping Him, lest thereby we corrupt
ourselves. Note, There may be idols in the
heart, where there are none in the sanctuary.
2. He cautions them against the worship of the
sum, moon, and stars, v. 14. This was the most
ancient and plausible; and the plausibleness of
it made it the more dangerous. It is intimated
here, 1st. How strong the temptation is to sense;
the heart is supposed to walk after the eye,
which, in our corrupt and degenerate state, it
is very apt to do. It seems, there was need of
great resolution to arm them against this tempta-
tion; so weak was their faith in an invisible
God and an invisible world. 2dly. Yet he shows
how weak the temptation would be to those that
would use their reason; for the sun, moon, and
stars were only blessings, which the Lord their
God had imparted to all nations. It is absurd to
worship them, for, 1. They were man’s servants,
made and ordained to give light on earth; and
shall we serve things made to serve us? The
sun is, in Hebrew, Shemesh, which signifies a
servant; let it not then be worshipped as a lord.
2. Whatever benefit we have by them, we owe
it to God; it is therefore highly injurious to Him,
to give that honor and praise to them, which is
due to Him only.
(5.) To teach their children to observe the law
of God, v. 9, 10. To transmit the knowledge
and worship of God to posterity; for the kingdom
of God in Israel was designed to be perpetual,
if they did not forfeit the privilege of it. ^
(6.) Never to forget their duty, v. 23. Though
God is ever mindful of the covenant, we are apt
to forget it: and that is at the bottom of all our
departures from God; so we must take heed lest
at any time we forget our religion, lest we lose
it or leave it off. Care and caution, and holy
watchfulness, are the best helps against a bad
* the likeness of male or
female ;
17 The likeness of
any beast that is on the
earth, the likeness of any
winged fowl that flieth
in the air;
18 The likeness of any taken you,
shouldest be driven to
worship them, and serve
them, & which the LoRD
thy God hath Í divided
unto all nations under 19,20
the whole heaven.
* 20 But the Lord hath
memory. These are his directions and com-
mands. t *
2. See now the motives or arguments with
which he backs these exhortations. How he
orders the cause before them, and jills his mouth
with arguments! He has a great deal to say
Oſł God’s behalf. Some of his topics are indeed
peculiar to that people, yet applicable to us.
But, on. the whole, it is evident religion has rea-
son, on its side, against the powerful charms of
which, all the irreligious wilfully stop their ears.
He urges, (1.) The greatness, glory, and
goodness, of God. Did we consider what a
God. He is with whom we have to do, we should
surely make conscience of our duty to Him, and
not dare to sin. He reminds them, [1..] That the
Lord Jehovah is the one only living and true
God....This they must know and consider, v.
39. There are many things which we know,
but are not the better for, because we do not
consider them, nor apply them to ourselves, nor
draw proper inferences from them. This is a
truth so evident, that it cannot but be known,
and so important, that, if it were duly considered,
it would effectually reform the world, That the
Lord Jehovah He is God, an infinite and eter-
mal Being, self-existent and self-sufficient, and
the Fountain of all being, power, and motion.
And there is none else; no true and living God
but Himself; all the deities of the heathen were
counterfeits and usurpers; nor did any of them
so much as pretend to be universal monarchs in
heaven and earth, but were only local deities.
The Israelites who worshipped no other than the
Supreme Divinity, were for ever inexcusable, if
they either changed their God, or neglected Him.
[2.] That He is a consuming Fire, a jealous
God, v. 24. God’s jealousy over us is a good
reason for our godly jealousy over ourselves. He
has a heavy #. to punish an affront, espe-
cially in his worship, for therein He is in a
special mannerjealous; He is a consuming Fire.
Fire consumes that only which is fuel for it, so
the wrath of God fastems upon those only who,
by their own sin, have fitted themselves for de-
struction. Even in the N. T. we find the same
argument urged on us, as a reason why we should
serve God with reverence, Heb. 12: 28, 29.
Yet he is merciful, v. 31. It comes in here as
an encouragement to repentance, but might serve
as an inducement to obedience, and a considera-
s ; Num. 12:8. Is. 40.18. Col. I
f Heb. save a voice.
,36. Ex. 20:22. 1 Kings 19:12,13.
Is. 40:3,6. Matt. 3:3,17. 17:5, John
H2:28–30. 2 Pet. 1:17, 18.
Ex. 19:5. 24:7,8. Heb. 9:
x 10:4. Ex. 34:28.
y 9.9—11. 10:1–5. Ex. 24:12. 31:18.
34:28. 2 Cor. 3:7. Heb. 9:4.
z Ex. 21:22: 23: Ps. 105:44,45.
a See on 9,23. Josh. 23:11. 1 Chr. 28:
and brought
e & sov. 4:23,27. •. 17:21,
thing that creepeth on - gºv.ºn. Je.
& l 15,23. Prov. 3:1,3. 4:20–23. Luke b See on 12. 2 Cor. 4:4–6. Heb. 1:3
the ground, the likeness 8.18. Heb. 2:3. Jam. 1.22. § “ . .” P. jº.
f fisl hat © e m Josh. 1:18. Ps. 119-11. Plov. 3:1 C fºom. 1:23-2." * • * * *ve
of any fish that vs In :3:21, 44. 7:1. Heb. 2:1. Rev. d ..."tº John 4:24. Acts 17.
the waters beneath the 3:3. *::: ; ºr,” “. s
n 6.7. 11:19. 29:29, 31:19. Gen. 18: #3.’ ºgº.5:11. Job 31.28
earth: 19. Ex. 13:8,9,14–16. Josh. 4:6,7, * #." Jºº. ...";
19 And lest thou lift 21. Ps. 34:11–16. 71:18 78:3—8. # * ~ * ~ * ~.
nd lest thou IIIt up #ovº. 2 #1–13. 23.26. Is. 38; f ºn. 2:1. 2 Kings 17:16. 21:3. Jer.
19. Eph
thine eyes unto heaven,
and * when thou seest
the sun, and the moon,
and the stars, even all
* the host of heaven,
Q
* IIeb. heart.
r 5:4,22
are, in the original, said “to fly in
(17 – Gen. 1: 6–8. Ez. 19: ió–
33: 2.] Scott.
idolatry,
divinity ;
and, when written
PHeb. 8:
ID.
(Jerº. 3] : 33, 34.
judgment, and bring
. 6:4.
o 5-2. Ex. 19:9,16. 20:18. Heb. 12:
18.25.
p 539. Ex. 20:20.
Luke 1:50. Rev.
5:23. Ex. 19:16–18.
Sun and moon..] Dr.
of rational i.";a
adds " SOUlſh *
and next to the study of the work of grace, is that of the
operations of God in nature; 3.
eternal power and Godhead.
19.13. Zeph. 1:5. Acts 7:42. Rom.
25
I:25.
g Gen. 1:16–18. Josh. 19,12,13. Nºh;
9:6. Ps. 74: 16.17. 136:7–9. 148:3
—5. Jen. 31:35. 33:25. Matt. 5:45.
t Oh, imparted.
1 Sam. 12:24.
19.5.
20:18,19.
$
in his verdict,respecting the use of images, in religiºus worship, in the
church of Rome, and elsewhere. (Ex. 20: 4.) ID., Pºlºnes: of male or fe-
male.] Note, Lev. 26: 1. (v. 17, 18.) See note,
5: 17, 18. misplaced. ED.
Verse 19. º *
A. Clarke, after remarking that a knowledge
has served to destroy this oldest species of
philosophy is next in importance to sound
The iron furnace.] This strong expression forcibly marks the
misery the Israelites endured, and the danger they were exposed to
in the Egyptian bondage.--Thenge they
• unto the ilord a people of inheritance.
for these visible things make know? his
D.
Verse 20.
were brought forth to be
All the revenue of wor
[564]
B, C, 1451.
Exhortations to obedience,
DEUTERONOMY, IV.
ou forth out of "the
iron furnace,
Egypt, to be unto him "a
people of inheritance, as
ye are this day.
[Practical Observations.]
21 || Furthermore," the
LoRD was angry with me
for your sakes, and sware
that I should not go over
Jordan, and that I should
not go in unto that good
land, which the LoRD
thy God giveth thee for
an inheritance.
22. But 1 I must die in
this land, I must not go
over Jordan: but ye shall
go over, and possess that
good land. r
23 Take m heed unto
yourselves, "lest ye for-
get the covenant of the
LoRD your God, which
he made with you, and
• make you a graven
image, or the likeness of
any thing which the
Lord thy God hath-for-
bidden thee.
24 For the LoRD thy
P God is a consuming
fire, even q a jealous God.
25 When thou shalt
* beget children, and
children's children, and
ye shall have remained
long in the land, and
shall "corrupt yourselves,
and make a graven
image, or the likeness of
any thing, and shall 'do
evil in the sight of the
LoRD thy God, to pro-
voke him to anger;
26 I w call heaven and
earth to witness against
even out of
tion proper to pººl, Shall we for-
sake a merciful God, who will never forsake
ws, as it follows here, if we be faithful unto Him?
Whither can we go to mend ourselves? Shall
we forget the covenant of bur God, who will not
forget the covenant of our fathers? Let as
be held to our duty by the bonds of love, and pre-
#. with by the mercies of God, to cleave to
III].
(2.) Their relation to God; his authority, and
their obligations. ‘He is the Lord of your
fathers, (v. 1.) so that you are his by inherit-
ance. He is the Lord your God, (v. 2.) so
that you are his by your own consent. He is the
Lord my God, (v. 5.) so that I treat with you
as his agent and ambassador;” and in his name
Moses delivered to them all that, and that only,
which he had received from the Lord.
(3.) The wisdom of being religious, v. 6.
1. It is not only agreeable to right reason, but
highly conducive to our true interest; this is one
of the first and most ancient maxims of divine
revelation, The fear of the Lord, that is wis-
dom. 2. They would answer the expectations
of their neighbors, who, on reading or hearing
the precepts of the law given them, would con-
clude that, certainly, the people governed by this
law were a wise and understanding people.
Great things may justly be looked for from those
who are guided by divine revelation; they must
needs be better and wiser than other people; and
so they are, iſ ruled by the rules given them; and
if not, though reproach may for their sakes be
cast on the religion they profess, yet it will in
the end certainly return on then to their eternal
confusion. Those that enjoy the benefit of divine
light and laws, ought to conduct themselves so
as to support their own reputation for wisdom
and honor, (see Eccl. 10: 1.) that God may be
glorified thereby.
(4.) The singular advantages they enjoyed by
virtue of the happy establishment they were un-
der, v. 7, 8. 1. Never were any people so priv-
ileged in speaking to God, (v. 7.) He was nigh
them in all they called upon Him for,
answer their inquiries, and resolve them by his
oracle; ready to answer their requests, and grant
them by a particular providence. When th
had cried tº God for bread, for water, for heaſ.
ing, they bâd found Him near, to succor and re-
lieve them, a very present Help, and in the midst
of them, Ps. 46:1, 5. Observe, It is the char.
acter of God’s Israel, that on all occasions they
call upon Him, in every thing making their re.
quests known to God. They do nothing but what
they consult Him in, they desire nothing but what
they come to Him for. Those that call upon God,
shall certainly find Him within call, and ready
to give an answer of peace to every prayer of
faith; see Isa. 58: 9. Thou shalt cry, as the
child for the nurse, and He shall say, Here
I am, what does my dear child cry for? What
can go further than this to magnify a people, or
person? Is any name more illustrious than that
of Israel, a prince with God? What nation
so great? 2. Never were any people so privi-
leged in hearing from God by the statutes and
judgments set before them, (v. 8.) this also was
the grandeur of Israel above any people. What
nation so great, that hath statutes and judg-
ments 80 righteous? Observe, All these stat-
utes and judgments of the divine law, are infi-
nitely just and righteous, above the statutes and
judgments of any of the nations. The law of
God is far more excellent than the law of nations.
No law so consonant to natural equity and the
unprejudiced dictates of right reason, so consist-
ent with itself in all its parts, and so conducive
to the [happiness] of mankind, as the scripture-
law is, Ps. 119: 128. The having these statutes
and judgments set before them, is the true and
transcendent greatness of any nation or people.
See Ps. 147: 19, 20. It is an honor to us, that
we have the Bible in reputation and power among
us. It is an evidence of a people’s being high
in the favor of God, and a mean of making them
high among the nations. They that magnify the
law, shall be magnified by it.
ready to
prolong your days upon
it, but shall utterly be
destroyed.
h 1 Kings 8:51. Jer. 11.4.
Y. - X. i 9.26,29. 32:9. Ex. 19.5,6. Ps. 28: Nah. 1-6. Zeph. 1-18. Heb. 12:29.
i this day, * ; ; ... ', §s Bºb, a jº #º, *ś.
1:18. it. 2:14. Pet. 2:9. 34.14. Ps. 7858. Is. 42.8. Nab. 1:
Shall SOOn utter y peris k See on lº. 3:26.-31:2. Num. 20: 2. 1 Cor. 10:22.
from off the land where- ºan. 32. He is . . .'; 'º';*E*a*. H
l :21,22. • & • 12%: S -ºl: º, • Cº. ſ , it?S.
unto ye go over Jordan §º jºiáº; eb •; on x S
to possess it; ye shall not m See on 9.—27:9. Josh. 23:11. Matt. t #ºg.º.º. 21:2,14–16. 2
24:4. Luke 12:15. 21:8 Heb. 3:12. 2–16.
In 6.12. 29:25. 31:20. Josh. 23:16. 1 u 30:18,19. 31:28. 32:1. Is. 1-2. Jer.
Chr. 16:15. 2-12. 6-19. 22-29. Ez. 36.4. Mic.
16.59 1.2, 6.2.
x 29-28. [...ev. 18:28, 26 31–35. Josh.
23.16. Is. 6-11. 24.1—3. Jer, 44.22.
Ez. 33.28. Luke 21:24.
Is. 24:5. Jer. 31:32. Ez.
o see on 16–Ex. 20:45.
p 9:3. ... 32:22. ... Ex. 24:17. Ps. 21:9.
Is. 30.33. 33:14. Jer. 21:12–14.
PRACTICAL OESERVATIONS.
V. 1–20. Every instance of the Lord’s kindness to us is a
conclusive argument to enforce our obedience to his command-
ments; and will either influence us to obey Him, or testify against
us, and enhance our condemnation. They therefore will one
day appear to be the only wise and understanding people,”
(however now derided as fools,) who make the laws of God the
rule of their whole conduct; and that very light which discovers
their wisdom, will detect the folly and madness of those preten-
ders to superior understanding, who reject the divine testimony,
and disregard the divine authority: so that at length it will be
undeniably evident, that true religion is but another name for
wisdom, honor, and felicity. We should “watch and pray al-
ways,’ that we may not be entangled by those snares which are
laid in every place: we should keep a strict and constant guard
on our imaginations, affections, senses, and appetites: our minds
must be armed with every imaginable motive which can encourage
hope, excite fear, and influence our love or hatred; that in pa-
tience, courage, and self-denial, we may be prepared for labor,
trials, and for the cross in whatever form it is laid in our way.
All this, and much more must be attended to, if we would walk
safely and comfortably with God, through this world to glory—
But trusting in Christ by faith in his blood; and drawing from
his fulness wisdom, strength, and grace, it will become practi.
cable and pleasant. S COTT.
ship, obedience; and praise, which the Lord receives from this lower
world, is paid Him by his redeemed people, by whom alone. He is
loved, in whom He delights, and for whose sake the frame of nature
is preserved... As the apostle says ; “All things are yours; whether
Paul, or Apollos, or Cephas, or the world, or life, or death, or things
present, or things to come; all are yours; and ye are Christ's, and
Christ is God’s.” (1 Cor. 3: 18–23.) Scott.
Iron furnace..] ‘ Kur. Commonly of a round form, (whence its
name, kur, in Arab. signifying round.) 30 or more feet high, having
layers of coal and ore of iron pounded up, placed alternately one
upon another, but so that the highest layer shall be coal; a great pair
of bellows kindles the flame, which affords a beautiful and terrible
spectacle to the eye. In this furnace iron is separated from the ore,
by the hottest and fiercest fire which metallurgists can produce. On
account of the insufferable heat of this fire, and its aspect, which,
especially at night, is terrible, such a furnace aptly figures that in.
tolerable slavery with which the Israelites were oppressed in Egypt,
and whose remembrance must be terrible to them.” Rose NM.
e Verses 21–24.
The consideration, that Moses was excluded from Canaan for one
offence, was both suited to impress the people with the sense of the
Lord’s mercy in sparing them, notwithstanding their many and
heinous transgressions; and to warn them of the consequence of
renewing their rebellions, and of running into idolatry: ſo their mer-
ciful God was also a jealous God, and a consuming fire.”—It seems
that, when Moses pleaded earnestly for a reversal of the sentence,
the Lord, to silence him, confirmed it with an oath. (3: 23–28.)
Scott.
Verses 25–28. - -
Many expressions in this prophecy evidently refer to times much
later, that even the Babylonish captivity. The Jews cºuld not then,
with any propriety, be said to have “utterly perished 2 out of the
promised iand, as they returned to it at the end of 70 years : but
their present state, in which they have been ‘scattered among the
nations’ for almost 1800 years, without any access to their own land;
and their condition, as dispersed individuals, not as a º un-
der a regular government; answer the langº of the prediction
with great exactness. They do not indeed at present worship ima-
ges; except as in popish countries they someº conceal : re-
ligion, and conform to the idolatrous worship there *: §
B. C. 1451.
Echortations to obedience.
DEUTERONOMY, Iv.
27 And the LoRD
shall 7 scatter you among
the nations, and ye shall
be left few in num-
ber among the heathen,
whither the Lord shall
lead you. --
28 And there *ye shal
serve gods, the work of
men's hands, wood and
stone, which * neither
see, nor hear, nor eat, nor
smell.
29 But b if from thence
thou shalt seek the Lord
thy God, thou shalt find
him, if thou seek him
° with all thy heart, and
with all thy soul.
30 When thou art in
tribulation, and "all these
things “are come upon
thee, even “in the latter
days, * if thou turn to
the Lord thy God, and
shalt be 5 obedient unto
his voice;
31 (For h the Lord
thy God is a merciful
God;) he will not for-
sake thee, neither des-
troy thee, nor forget the
covenant of thy fathers,
which he sware unto
them.
32 || For k ask now of
the days that are past,
which were before thee,
since the day that God
created man upon the
earth, and ask from the
one side of heaven unto
the other, whether there
hath been any such thing
as this great thing is, or
hath been heard like it 2
33 Did ever people
* hear the voice of God
speaking out of the
midst of the fire, as thou
hast heard, and live 2
34 Or hath God as-
Sayed to go and "take
him a nation from the
midst of another nation,
by " temptations, P by
signs, and by wonders,
and by war, and q by a
mighty hand, and by a
order to escape persecution; but they are grossly ignorant of the true
God : ... for he that honoreth not the Son, honoreth not the Father that
(John 5: 20–23. 8: 54–59.)
also have doubtless been incorporated with idolaters.
(26). I call heaven and earth to witness.]
of adjuration, common to all nations.”
sent Him.”
(5.) God’s glorious appearances at Sinai, When
He gave them this law. This he insists much
upon, vºl.0. Some were now alive, that could
remember it, though then under 20 years of age,
and the rest might be said to stand there in the
loins of their fathers, who received the law and
entered into covenant there, not for themselves
only, but for their children.
Two things they must remember, and, one
would think, they could never forget them. [1..]
What they saw at Sinai; (v. 11.) a strange
composition of fire and darkness, both dreadful
and very awful, and a striking foil to each other;
it must needs be a strong darkness which such a
fire did not disperse. . In allusion to it, God is
said to show Himself for his people, and against
his and their enemies, in fire and darkness to-
gether, Ps. 18: 8, 9. He tells them again, (v.
36.) what they saw, for he would have them
never forget it; He showed thee his great fire.
Some have observed, that most creatures maturally
turn their face toward the lightning, as ready to
receive the impressions of it; one flash strikes
us with awe, but how dreadful must a constant
fire from heaven be! It gave an earnest of the
day of judgment, in which the Lord Jesus shall
be revealed in flaming fire. As he reminds
them of what they saw, so of what they saw not.
By what we see of God, sufficient #. is given
us to believe Him to be a Being of infinite power
and perfection, but no occasion to suspect Him
to have a body such as we have; [as He is pro-
ſanely represented in popish countries.]
[2.] What they heard at Sinai, v. 12. This
he enlarges upon toward the close of his discourse,
v. 32, 33, 36. God manifests Himself to all the
world in the works of creation, without speech
or language, and yet their voice is heard; (Ps.
stretched out arm, and tions from
by great terrors, accord- greater
19:1–8.) but to Israel He made Himself known
by speech and language, condescending to the
weakness of the church’s inſant state. The
heard it out of the midst of the {..., which
showed it was God Himself that spake, for who
else could dwell with devouring fire? We have
reason to be thankful He does not thus speak to
us, but by men like ourselves, whose terror shall
mot make us afraid. Yet they heard it and
lived, v. 38. It was a wonder of mercy the fire
did not devour them, or that they did not die for
fear, when Moses himself trembled. Never any
people heard the like. He bids them inquire of
former days, and distant places, and they would
find this favor of God to Israel without precedent
or parallel, v. 32. This singular honor called
for singular obedience. More might justly be
expected from them than from other people, since
God had done so much more for them.
(6.) God’s gracious appearances for them, in
bringing them out of Egypt, from the iron fur-
nace, where they labored in the fire, forming
them into a people, and then taking them to be
his own people, a people of inheritance; (v.
20.) this he mentions again, v. 34, 37, 38.
Never did God do such a thing for any people:
the rise of this nation was quite different from
that of . other. They were thus dignified and
distinguished, not for any thing deserving or in-
viting in them; but because God had a kindness
for their fathers, He chose them. See the rea-
sons of free grace; we are not beloved for our
own sakes, but for his sake who is the great
Trustee of the covenant. They were delivered
out of Egypt by miracles and signs, in mercy to
them, and in judgment on the Egyptians. They
were designed for a happy settlement in Canaan,
and mightier
v. 38.
before thee, f 30:10, Lam. 3:40. Hos. 14:2,3. Joel
2:12,13. Acts 3.19. 26:20
sºlº. Jer, 7.28. Zech. 6:15. Heb.
ing to all that the Lord
your God did for you in
Fgypt before your eyes?
35 Unto thee it was
showed, that thou might-
est" know that the LoRD
he is God; there t is none
else beside him.
36 Out " of heaven he
made thee to hear his
voice, that he might in-
struct thee; and upon
earth he showed thee
his great fire, and thou
heardest his words out
of the midst of the fire.
37 And * because he
loved thy fathers, there-
fore he chose their seed
after them, and brought
thee out 7 in his sight
* with his mighty power
out of Egypt;
38 To a drive out na-
Scott.
Dr. A. CLARKE.
Verses 29–31.
* A jealous God’ hath fulfilled the t
on the rebellious Israelites: but He is
to receive them, either as a nation or
repent, and turn to Him with all their
faith.-After all that hath come on th
present long continued dispersion, they
people, by a most ºl. interpositi
in remembrance of the covenant confirmed with t g
in order to the fulfilment, as prophecies, of the heir fathers; and
mises, when the ‘Spirit of grace and supplications, shall . poured
out on them, and they shall look in penitent faith t
(Lev. 26: 40–42. JWum. 23: 9.
Hos, 3: 4, 5, Zech. 12: 9–14.)
Messiah.
30: 10, 11.
Scott.
Numbers of Israelites
‘A most solemn method
hreatenings before denounced
also a merciful God, and waits
individually, whenever they
hearts, in the obedience of
e nation, especially in their
are still.preserved a distinct
on of Providence; evidently
Se conditional pro-
O their crucified
1 JKings 8:46–53. Jer.
than thou art, to bring
thee in, to give thee their
land for an inheritance,
* as it is this day.
39 Know therefore
this day," and consider it
in thine heart, that "the
LoRD he is God in
heaven above, and upon
the earth beneath ; there
is none else.
40 Thou shalt keep
therefore his statutes
y gº-sº Neh. 1:3, Ez, 12:15. 32:
23:36,64. 1 Sam. 26:19. Jer, 16:13.
Ez. 20:32,39. Acts 7:42.
a Ps. 115:4–7. 135:15. Is. 44:9. 45:
0, 46.7. Jer. 10:3,
30:10. Lev. 26:39–42. 2 Chr. 15:4
iš. Neſſ is, i. 55.57 jºšíž
c 303.1 Kings 8:47,48. 2 Kings 10.
31. 233. 2 Chr. 15:12. 31:21, Ps.
119.2, 10,58,145. Jer. 3:10.
d 1 Kings 8:46–53. 2 Chr. 6:36–39.
an. 9.11–19
* Heb. have found thee. 31:17. Ex.
18:8. Marga
e 31:29. Gen. 49:1. Num. 24:20. Jer.
23:20. Dan. 10.14. Hos. 3:5. Heb.
1:2,
**
h Éx. 34:6,7. Num;;18.2 ºr 39:
Neh. 1:5, 9:31. . . Ps, 86:5,15.
116:5. 145:8,9. Jon. 4:2. Mic. 7:18
i Lev. 26:42,45. Ps. 105:8. 111:5,9
er. 14:21. Luke 1:72.
k Job 8:8. Ps. 44:1. Joel 1:2,
l 30:4. Matt. 24:31, Mark 13:27
m 5:24– 9:10. x. 20:18, 19. 24
11. 33:20. Judg. 6:22.
n Ex. 1:9, 8:1 20.
o 7:19. 29:3, Ex. 9:20,21. 10:7.
p Ex. 7:3. Ps. 78:12,48–53.
q 5:15. 6:21. 7:8,9. Ex. 6:6. 13:3.
1 Pet. 5:
6.
r 26:8, 34:12. Ex. 12:30–33.
s I Sam. 17:45–47. 1 Kings 18:36,37.
2 Kings 19:19. Ps. 58:11. 83:18.
t 32: Fix. 15:11
... 4
Luke 1:72,73. - Rom. 9:5.
y 2 Chr. 16:9. Ps. 32:8. 34:15
ź $ºn 34 P. iii. 135id-15. Ie,
51:9–11. 63:11.12.
a 7:1. 9:1–5. 11:23.
Ex. 23:27,28.
b 33: 37, 3.jlić”8:18.
1 Ch. 28:9. Is. 1:3.
os. 7:
d sº on 35.—Josh. 2:11. 1 Chr, 29.11.
5:12.
2 Chr. 20:6. Ps. 115:3, 135:6. Dam.
4:35.
e See on 1,6.—28:1–14. Lev. 22:31:
John 14:15,21
26:1–13. Jer. 11:4.
24.
Verses, 32, 33.
During above 2500 years, from the creation, no record, nor even
report, existed of such events as t
Verse 34.
any at all similar to them.
he Israelites had witnessed, nor of
Sco TT.
Temptations.] The commands, judgments; and respites, by which
Pharaoh was required to let Israel go,
discovered his unwillingness to obey,
Verses 35–40.
(JM. R.) e
made trial of his temper, and
and his inability to *
De
Nothing had occurred in the history of the world at that time, and
nothing has taken
that at all resemble
place during much more than 3000 years since,
d the interposition of God, to deliver one nation out
ºf the midst of another more powerful nation, which had long en-
slaved it,
trary to all
ings with them at Sinai and in the wilderness.
by two unarmed men, entirely through miracles, and con-
human probability; or that was any thing like his deal-
The very siligularity
of the transactions, though attested beyond all reasonable doubt,
gives a pla
traordinary events,
usible prétence for skepticism. But miracles must be ex-
or they would cease to deserve the name; and an
f
[566
#
*.
B. C. 1451.
and his commandments,
which I command thee
this day, that ‘it may go
well with thee, and with
thy children after thee,
and that thou mayest
prolong thy days upon
the earth, which the
LoRD thy God giveth
thee, for ever.
41 || Then Moses ê
severed three cities on
this side Jordan toward
the sun-rising;
42 That h the slayer
might flee thither, which
should kill his neighbor
unawares, and hated
him not in times past;
and that, fleeing unto
one of these cities, he
Inight live:
43 Namely, "Bezer in
the wilderness, in the
plain " country of the
Reubenites; and *Ra-
moth in Gilead of the
Gadites; and Golan in
Bashan of the Manas-
sites. s
44 || And this m is the
law which Moses set
before the children of
Israel:
45 These "are the tes-
timonies, and * the stat-
utes, and the judgments,
which Moses spake unto
the children of Israel,
after they came forth out
of Egypt;
46 On P this side Jor-
dan, in the valley 4 over
against Beth-peor, in the
land of Sihon king of the
Amorites, who dwelt at
Heshbon, whom Moses
DEUTERONOMY, IV.
(7.) God’s righteous appearance against them
sometimes for their sins. He specifies the mat-
ter of Peor; (v. 8, 4.): their eyes had seen but
the other day that sudden destruction, and preser-
vation; from which they º easily infer the
danger of apostasy from, and the benefit of ad-
herence to God. He also notices again God’s
displeasure against himself, v. 21, 22. He men-
tions this, to try their ingenuousness, whether
they would really be troubled for the great preju-
dice they had occasioned to their faithful friend
and leader. Others’ sufferings for our sakes should
grieve us inore than 6ur own.
(8.) The certain benefit and advantage of obe-
dience. This argument he begins with, (v. 1.)
That ye may live, and go in and possess the
land; and this he concludes with, (v. 40.) That
it may go well with thee, and with thy chil-
dren after thee. He reminds them that their
prosperity would depend on their piety. If they
kept God’s precepts, He would undoubtedly fulfil
his promises.
(9.) The fatal consequences of apostasy: un-
doubted ruin. This he enlarges on, v. 25–31.
He foresees their revolt from God to idols; that,
in process of time, they would corrupt them-
selves, and make a graven image; this was
the sin that would most easily beset them, v. 25.
He foretells the judgments of God on them for
this, Ye shall utterly be destroyed, (v. 26.)
scattered among the nations, v. 27. And their
sin should be made their punishment, v. 28.
Those that cast off the duties of religion in their
prosperity, cannot expect the comforts of it when
they come to be in distress. Justly are they then
sent to the gods whom they have served. Yet
he encourages them to hope God would reserve
mercy for them in the latter days; that He would
bring them to repentance, and take them again in-
to covenant with Himself, v. 29–31. Wherever
and the children of Israel
smote, after they were
come forth out of Egypt:
47 And they possessed
his land, and "the land of
&
Hermon.
river Arnon, even unto
mount " Sion, which is
49 And all the plain
on this side Jordan east-
* Three cities of refuge,
we are, we may from thence seek the Lord
our God, though ever so remote from our own
land, or from his holy temple; though they, and
they only, shall find God to their comfort, who
seek Him with all their heart, i. e. who are en-
tirely devoted to Him, and earnestly desirous of
his favor, and solicitous to obtain it. Afflictions
are sent to engage and quicken us to seek God,
and, by the grace of God working with them,
many are thus reduced to their right mind; see
Dan. 9; 11, 12. God’s faithfulness to his cov-
enant encourages us to hope He will not reject
us, though we are driven to Him by affliction.
If we at length remember the covenant, we shall
find that He has not forgotten it.
Now let all these arguinents be laid together,
and then say whether religion has not reason on
its side. None cast off the government of their
God, but those that have first abandoned the un-
derstanding of a man.
W. 41–49. Here is, 1. The nomination of the
cities of refuge E. of Jordan, v. 41–43. What
Moses could do for that people while he was yet
with them, he did, for example to the rulers.
2. The introduction to another sermon Moses
preached to Israel, which we have in the follow-
ing chapters. Probably, it was preached the next
sabbath-day after. He had in general exhorted
them to obedience in the former ch. here he comes
to repeat the law they were to observe; for he de-
mands a universal, but not an implicit, obedience.
How can we do our duty, if we do not know it?
These are the testimonies, the statutes, and
the judgments, the moral, ceremonial, and judi-
cial laws, enacted before, and now repeated on
this side Jordan, v.44–46. Moses gave them
these laws in charge, over-against Beth-peor,
an idol-temple of the Moabites, which perhaps
Moses sometimes looked toward, with a particu-
lar caution to them against the inſection of that
Og king of Bashan, two
kings of the Amorites,
which were on this side
Jordan, toward the sun-
rising:
48 From ‘Aroer, which
is by the bank of the
ward, even unto the Sea
of the plain, under the
1 Josh. 208.
k Josh. 21:38. 1 Kings 4:13. 22:3,4.
I Chr. 6.80.
1 Josh. 21-27. 1 Chr. 6.71.
m 1.5. 17:18, 19. 27.3,8,26. 33.4.
Lev. 27.34. Nurm. 36 13. Mal. 4:4.
John 1:17.
n 6.17,20. 1 Kings 23. Ps. 119:2,14,
22,24,111.
o See on 1.
p 47. See on 1.5. Num. 32:19.
29.
e º 3.
springs of Pisgah. ; : 2:30–35. 38. Nom.2121–32.
s See on 3:1–14.—29.7,8. Num. 21.33
f is 53.18.12.25% ºf Eph. is sº sº. 32.<e.
6:3. 1 Tim. 4-8. u 3:9. Ps. 133:3. y
g Num. 35.14,15. Josh. 20:2–9. x 3:17. 34.1. Josh. 1320.
h 19.1—10. Num. 35.6,11,12,15–28. &
Heb. 6:18.
PRACTICAL OBSERVATIONS.
V. 21–49. One speaks to us here, of inſinitely superior dig-
mity to Moses, who, on our account, was not, like him, deprived
merely of a greatly desired and much regretted temporal satis-
faction, but who even bare on the cross the wrath and curse of
God for our sins, and felt the unspeakable agony in all its bitter-
ness. And now, instead of the language and displays of fiery in-
digmation, He pleads with us by his dying love, and in mild accents
of mercy, not to neglect so great salvation.—Nay, our God, while
awfully jealous for the glory of his name, and a consuming Fire’
to all impenitent sinners, is yet most merciful, ready to forgive,
and willing to be gracious to all who turn to Him in true répen.
tance. If then, after all our rebellions, we at last seek Him with
all our heart and with all our soul, and become obedient to his
voice, (fleeing for refuge to lay hold upon the hope set before us,)
He will yet pardon us, and ratify to us all the blessings of the
everlasting covenant.—But apostles, prophets, and ministers , yea
heaven and earth also, will testify against us, if we refuse Him.
that speaketh.” (Heb. 12: 22–25.) Even our natural affection
to our children may suggest additional motives to obedience; for
when the Lord loves the parents, He often chooses and blesses
the children after them, especially when they diligently instruct
them in the same good way. (Gen. 18: 18, 19.) Thus may
we seek an entail of heavenly blessings on our latest posterity:
and both parents and ministers may learn profitably from Moses,
to instruct their children and people, with ſervor and faithfulness,
even to the close of their lives, in all that the Lord had taught
them, with a mixture of firmness, affection, and gravity, suited
to such important occasions. (2 Tim. 4: 1–5.2 Pet. 1: 12–
15.)—Finally, as the present dispersion of the Jews shows this
chapter to have been a prophecy, as well as a sermon; let us not
forget to pray for them, that in their tribulation, even now in
these latter days, they may seek the Lord, and be reinstated
in the privileges of the covenant made with their hºg,
T.
adequate reason is assigned for this extraordinary interposition of
JEHow AH, at a time when all nations were ready to sunk into idola-
try: for He intended thus effectually to show men in general, and
his chosen people in particular, that YHe alone was the true God in
heaven and earth ; and that all the deities of the nations were mere
names, or lying vanities, who could not at all protect or help their
worshippers, or resist his power. (M. R.—Ez. 9; 13–16.) Scorſ.
Verses 41–43.
The appointment of the cities of refuge has no visible connection
with what goes before, or with what follows: but probably Moses
performed that service, before he delivered his next discourse, that
he might show how this important concern was to be regulated.
(Josh:20: 7–9.) Thus he lost no part of his short remaining time
but filled up the whole with speaking or acting for the good of the
people. ID.
(43.) Ramath.] ‘ In the tribe of Gad. Josh; 30.8; ºn Rºsebius.
time, Ramath was a village 15 miles W. of Philadelphia. From 1
Kings 4: 23. It would seem to have been between Damascus and
Samaria.” Rose, NM.
Verse 44.
(1 : 5.) This is evidently an introduction to the discourse of the
subsequént chapters. Moses, having practically improved sºme Pãº
ticulars in the history of Israel, proceeded to repeat and enforce the
laws he had before àelivered, with additions and explanations, be-
ginning with the ten commanº; Scott.
erS6 4ö.
JMount Sion, &c.] (M. R.) Not Zion, but Sion, which was E. of
Jordan, and northwards towards Lebanon. ID.
[567]
B. C, 1451.
The decalogue repeated.
DEUTERONOMY, V.
CHAP. V.
Moses shows that God made a covenant
with Israel at Horeb, 1–5. He sets
the ten commandments before them,
6–21. He relates how, at the peo-
F. request, he had received the law
rom God for them, 22–31. e 8X •
horts them to obedience, 32, 33.
ND Moses called
* all Israel, and said
unto them, * Hear,
Israel, the statutes and
judgments which , I
speak in your ears this
day, that ye may learn
them, and * keep, and do
them.
2 The LoRD “our God
B. C.-I made a covenant
1491...] with us in Horeb.
3 The Lord “made
not this covenant with
our fathers, but with us,
even us, who are all of
us here alive this day.
4 The * Lord talked
with you face to face in
the mount, out of the
midst of the fire,
5 (I stood between
the LoRD and you at
that time, to show you
the word of the LoRD :
for ye were afraid by
reason of the fire, and
went not up into the
mount,) saying,
6 & I am the Lord thy
God, which h brought
thee out of the land of
Egypt, from the house
of f bondage.
7 Thou i shalt have
none other gods before
II].62.
8 Thou shalt not
make thee any graven
image, or any likeness
of any thing that is in
heaven above, or that is
in the earth beneath, or
that is in the waters be-
neath the earth.
9 Thou k shalt not
bow down thyself unto
them, nor serve them :
for I the Lord thy God
am a jealous God, visit-
ing the iniquity of the
fathers upon the chil- .
and other such like dangerous places. It was
in their new conquests, v. 47. Their present
triumphs herein were a powerful argument for
obedience.
CHAP. V. V. 1–5. Here, 1. Moses sum-
mons the assembly. He called all Israel; not
only the elders, but, it is likely, as many of the
people as could come within hearing, v. I. for all
were concerned to hear what all were bound to do.
2. He demands attention. “ Hear, O Israel.”
When we hear the Word of God, we must set our-
selves to learn it, that we may have it ready on
all occasions, and what we have learned, we must
practice, for that is the end of hearing and learn-
ing; not to fill our heads with notions, or our
mouths with talk, but to rectify and direct our
affections and conversations.
3. He refers them to the covenant made with
them in Horeb. He turns the command into a
covenant, that we might be the more strongly
bound to obedience by our own consent, and the
more encouraged in it by the divine promise, both
which are supposed in the covemant. The pro-
mises and threatenings annexed to some of the
precepts, as to the second, third, and fifth, make
them amount to a covenant. God made it, not
with our fathers, not with Abraham, Isaac, and
Jacob; to them God gave the covenant of cir-
cumcision, but not that of the ten command-
ments. God Himself did, as it were, read the
articles to them, v. 4. Word to word; so the
Chaldee. Not in darkvisions, as of old He spake
to the fathers, (Job. 4: 12, 13,) but openly and
clearly, and so that all the thousands of Israel
might hear and understand. He spake to them,
and then received the answer they returned to
Him: thus was it transacted face to face. Moses
stood between God and them; herein a type of
Christ, who stands between God and man, to
show w8 the word of the Lord: a blessed Day’s-
Man, that has laid his hand on us both, so that
we may both hear from God, and speak to Him,
without trembling. -
V, 6–22. Here is the repetition of the tem
commandments; for precept must be upon pre-
Čept, and line upon line, and all littlé enough to
keep the Word of God in our minds, and to pre-
º and renew the impressions of it. See Phil.
There is some variation here from that record,
Ex. 20. as there is between the Lord’s prayer,
as it is in Matt. 6, and as it is Luke 11. In both,
it is more necessary that we tie ourselves to the
things, than to the words, unalterably.
The most considerable variation is in the fourth
commandment; Ex. 20. the reason annexed is
taken from the creation of the world; here, from
their deliverance out of Egypt, because that was
typical of our redemption by Jesus Christ, in re-
membrance of which the Christian Sabbath was
to be observed, v, 15. In the resurrection of
Christ we were brought into the glorious liberty
of the children of God, with a mighty hand, and
an out-stretched arm: therefore by the gospel
edition of the law, we are directed to observe the
first day of the week.
It is added in the fifth commandment, That it
dren, unto the third and
fourth generation of them
that hate me,
10 And in showing
mercy unto thousands
of them that "love me,
and keep my command-
ImentS.
11 Thou o shalt not
take the name of the
LoRD thy God in vain:
for the LoRD will not
hold him guiltless that
taketh his name in vain.
12 P Keep the sabbath-
day to Sanctify it, as the
LoRD thy God hath
commanded thee.
13 * Six days thou
shalt labor, and do all
thy work:
14 But the seventh
day is the sabbath of
the LoRD thy God: in it
thou shalt not do any
Work, thou, nor thy son,
northy daughter, northy
man-servant, nor thy
NOTES.
CHAP. V. V. 3. . The covenant made with Abraham, Isaac, and
Jacob, was personal, and related mainly to spiritual blessings; but
this was national, and especially stated the terms, on which the pos-
Session of the plomised land, and other privileges, would be con-
tinued to Israel. (Gen. 17: 1-8. Ez. 19: 5. Gal. 3: 15–18.) But
this language may also mean, that the covenant at IIoreb was as ob-
ligatory on the generation whom Moses then addressed, as on those
immediately present when the law was delivered, and the covenant
ratified. For they were a collective body,
the obligations and advantages of which d
sors of those to whom it was first conceded.—Thus all who are favor-
ed with revelation, are bound to submit to it, equal y with those to
whom it was first given, and have e
do not behold the miracles by whic
are other evidences of its divine authority,
volving ages.
Verses 4–11.
JM. R.— Motes, 28, 29. Ez. 19: 16–20. 20: 1–7, 18–25. p. 12—
(Ex. 20: 8–11.)—The words, “as the Lord thy God hath com-
manded,” here introduced in recording the giving of the law from
Sinai, seem to imply an appointment of the Sabbath, previous to that
transaction. While the judicial law supposed the existence of slavery
15.
incorporated by charter,
escended to the succes.
qual benefits of it; though they
h it was authenticated: for there
which gather force by re
maid-servant, nor thine
ox, nor thine ass, nor
any of thy cattle, nor
* thy stranger that is
within thy gates : that
* thy man-servant and
thy maid-servant may
rest as well as thou.
15 And w remember
that thou wast a servant
in the land of Egypt, and
that v the Lord thy God
brought thee out thence,
* through a mighty hand,
and by a stretched-out
arm : therefore the Lord
thy God commanded
thee to keep the sabbath-
day.
16 y Honor thy father
and thy mother, as the
LoRD thy God hath
commanded thee: that
*thy days may be pro-
longed, and that it may
go well with thee, in the
land which the Lord
thy God giveth thee.
a 1:1. 29:2,10.
b See on 4:1.
* Heb. keep to do them. Matt. 23:3.
c 4:23, . Ex. 19.5,6. 24:8. Heb. 8:6–
13, 9.19–23.
d 29:10–15. Gen. 17:7,21. Ps. 105:8
—10. Jer. 32:38–40. Gal. 3:17–21.
Heb. 8:8,
e 24–26. , 4.33,36. 34:10, Ex. 19:9,
19, 20:22. 33:11. Num, 12:8.
f 27. Gen. 18:22. Ex. 19:16. 20:18–
Num. 16:48. Ps. 106:23, Jer
30:21, Zech. 3:1–5. Gal. 3:19,
Heb. 9:24. 12:18–24
6:4.—See on Ex. 20:2 –Lev. 26:1,2.
i Ps. 81.5—10.
i Heb. servants.
i See on Ex. 20:3.—Matt. 4:10, John
5:23. 1 John 5:21.
See on 4:16.
See on Ex. 20:4–6.
l Sec on Ex. 34:7,14.
in is 1:16-19. "Jer, 32:18. Dan. 9.4.
Mºtt. 7:21–27. Gal. 5:6. I John
m 6:5;6. 10:12,13. John 14:15,21–23.
išī4. Romº. 8:28. jam. 1:25, 1
John 5:2,3
o 6:13. Sº on Ex. 20:7–Lev. 19:12,
Jer. 4:2. Matt. 5:33,34. Jam. 5:12.
p See on Ex. 20:8–11–Is. 56:6. 58:
13
q £3.23:12. 35.2.3, Ez. 20:12, Luke
13:14–16. 23:56.
r Gen. 2:2. Ex. 16:29,30. Heb. 4:4.
21.
t Lev. 25:44–46. Neh. 5:5.
u 15:15. 16:12, 24:18–22, Is. 51:1;2.
Eph. 2:11,12.
v See on 6.1–Ps. 116:16. Is. 63.9. Luke
1:74,75. Tit. 2:14.
x See on 4:34–37.
y See on Ex. 20:12–Lev. 19:3. Matt.
15:4–6. Col. 3:20.
z 4:40. 27:16. Eph. 6:2,3.
º
among the Jews, this, [northy man-servant, northy maid-servant,
and similar regulations, when duly complied with, Were. calculate
to convert the slavery of the heathen in Israel into a blessing 9 their
souls, by bringing them under the mea
nsºof grace, and putting them
in the way of obtaining the privileges of God’s peculiar people. (Ex:
21: 2.) Kä, amidst É. eñormities of modern slavery, if it.could
e laves rested from a -
truly be said, that all the S d to keep it holy 5 º: ...a º,
* a - enuine Christianity, as to aflor •
structed on it in the nature of g made jº its blessings; it
its being suffered to exist, than all
ed in its favor. -
than to deny slaves all opportunity
ame time that the strong arm denies
d the pursuit of happiness ||
day, being allowed and require
an adequate opportunity of being
would plead more powerfully for
other reasons which have been urg
can be a more horrid wickedness,
of preparation for etermity, at the S
them the rights of life, liberty, an
ll labor on the Lord’s
What indeed
Scott.
Verses 6–21.
An eminent lawyer,
health from his professional pursuits,
what he had so long argued against.
ments, the thought occurred to him,
Scott.
can’t
and skeptical unbeliever, being driven by ill
was induced by a friend to read
Coming to the ten command-
* Can’t I add something to these
# take something from them, and improve them; can't I mend
.# Ҽing a man of vigorous intellect, and of extensive informa-
68]
B. c. 1451. - - y
Commandments, &c.
ISEUTERONOMY; W.
r
^-
17. Thou. * shalt , not
kill. ~ *
... 18 Neither "shalt thou
commit adultery. º
19 Neither “shalt thou
steal. . . -
* 20 Neither a shalt thou
bear false witness against
thy neighbor.
21: §. • shalt thou
desire , thy neighbor's
wife, neither shalt thou
covet thy neighbor's
house, his field, or his
man-servant, or his maid-
servant, or his ox, or his
ass, or any thing that is
thy neighbor's. "
22 || These words
the Lord spake unto all
your assembly, in the
mount, out of the midst
of the fire; of the cloud,
and of the thick dark-
ness, with a great voice;
and he added no more:
and 5 he wrote them in
two tables of stone, and
delivered them unto me.
23 And it came to
pass, h when ye heard
the voice out of the
midst of the darkness,
(for the mountain did
burn, with fire,) that ye
came near unto me, even
all the heads - of your
tribes, and your elders;
24 And ye said, Be-
hold, the LoRD our God
hath showed us his glo-
ry, and his greatness,
and 3 we have heard his
voice out of the midst of
the fire: we have seen
may go well with thee, which addition the apos-
- the quotés, and puts first, that it may be well
with thee, and that thow mayest live long. If
there be instances of some that have lºgen very due
tiful to their parents, and yet have not lived long
on earth, we may reconcile it to the promise, by
this explication of it, Whether they live long or
no, it shall go well with them, either in this world,
or in a better. See Eccl. 8: 12.
^ The last five commandments are connected
or coupled together, which they are not in Exod.
Neither shalt thou commit adultery, neither
shalt thou steal, &c. This intimates, that
God’s commands are all of a piece, the same
authority that obliges us to one, obliges us to
another; and we must not be partial in the law,
but have respect to all God’s commandments; for
he that offends in one point, is guilty of all.
W. 23–33. Here, I. Moses reminds them of
the agreement of both the parties now treating,
iñ the mediation of Moses.
1. Here is the people’s consternation. They
owned they could not bear this terror any more,
v. 25. wondered they were not already struck
dead, and took it for an extraordinary instance
of divine power and goodness, not only that they
were thus spoken to, but that they were enabled
to bear it. . -
this, (1.) That they expected and
2. Their earnest request, v. 27. It seems by
º were willing
to receive further commands from God. (2.5
That they thought Moses able to bear these dis.
coveries of the divine glory, which they, by rea-
son of guilt, could not. They believed him to be
a favorite of Heaven, and faithful to them; yet at
other times they murmured at him, and but a little
before this, were ready to stone him, Ex. 17:4.
See how men’s convictions correct their passions.
(3.) That now they were in a good mind, under
the strong convictions of the word they heard.
Many have their consciences startled by the law,
that have them not purified; fair promises are
extorted, but no good principles fixed and rooted.
3. God’s approbation, v. 28. They spoke it
to Moses, but God noticed it; for there is not a
word in our tongue, but He knows it. Their
owning the necessity of a mediator betwen them
and God, their desire to receive further directions
from God by Moses, and their promise to observe
them, were well said. He wishes they were but
sincere in it, v. 29. Note, The God of heaven
is truly and earnestly desirous of the welfare and
salvation of poor sinners, of which He has given
abundant proof. It would be well with many, if
there were always such a heart in them, as there
seems to be sometimes; when they are under con-
talk with man, and j he
liveth. 2
25 Now therefore
why should we die? for
* this great fire will con-
sume us. If we “hear
the voice of the LoBD
our God any more, then
we shall die. ---
26 For who is there
of mall flesh, that hath
heard the voice of the
a living God speaking out
of the midst of the fire,
as we have, and lived P
27 Go 'thou near, and
o hear all that the Lord
our God shall say; and
speak thou unto us all
that the Lord our God
shall speak unto thee,
and we will hear it and
do it.
28 And the Lord
heard the voice of your
words, when ye spake
unto me, and the Lord
said unto me, I have
heard the voice of the
words - of this people,
which they have spoken
unto thee: P they have
well said all that they
have spoken.
29 " Oh, that there
were such an heart in
them, that they would
fear me, and *keep all
my commandments al-
ways, “that it might be
well with them, and with
their children for ever !
a See on Ex. 20.13. Matt. 521,22.
b See on Ex. 20.14.—Luke 18.20. Jam.
2 10,11.
C à on Ex. 20:15.-Rom. 13:9. Eph.
d 19:16–21.—See on Ex. 20.16.-23:l.
1 Kings 21-13. P. ov. 6.19. 195,9.
c Sec on Ex. 20:17.-l Kungs 21:1–4.
Muc. 22. Hab. 2.9. Litke 12.15.
Rom. 7:7,8. 1 Tim. 6:9,10. Heb.
13 5.
f See on 4. 4 12–15,36. Ex. 19:18, 19.
See on 4 13 — Ex. 24-12. 31.18.
Ex. 20- 18, 19. Heb. 12 18–21.
1 See on 4,5.
J # Gen. 32.30. Ex. 33.20. Judg.
13.22.
k 18 16 332. 2 Cor. 37–9. Gal. 3:
10,21,22. Heb. 12.29.
* Heb. add to hear.
| See on 4 33.
m Gen 6:12. Is. 40.6. Rom. 3:20.
n Josh 3:10. s. 42:2. 842. Jer. I0:
10. Dan. 6 26. Matt. 26.63. Acts
14:15. 2 Cor. 6:16. 1 Thes. 1.9.
o See on Ex. 20 19.-Heb. 12:19.
p 18:17. Num. 27:7.365.
q 32:29,30, Ps. 81:13-15 is. 48:18.
Jer. 44.4. Matt. 23:37. Luke 19.42.
2 Col. 520. 6-1. Heb. 12:25.
r 11.1. Ps. 106:3. 119:1–5. Luke
11:28, John 15.14. Rev. 22:1
s 16. 4.40. 6.3, 18. 12:25,28. 19.13.
7. Ruth 31. Ps. 19 11. Is. 3:
10. Jer. 22:14,15. Eph. 6:3. Jain.
1.25.
this day that God doth
*-
tion, he set,himself to examining them one by one, with the same
acuteness he had often brought to his business. The further he-ad-
vanced the more he became absorbed in the subject, till at last the tº utll
burst upon him, that they were, as far as he was capable of judging,
sufficient and perfect: no modern wisdom could add to or substract
from them. Whence had Moses this consummate wisdom 2 he was
convinced it was FRomſ-on Hi GH, and thus summed up their excel-
lency and sufficiency: * The 1st. commandment directs us to make
the Creator the object of our supreme love and reverence, which are
due to Him and to none other, He being also our Preserver and Su-
preme Benefactor. The 2d forbids idolatry; the 3d profanesss: and
the 4th, fixes a time for religious worship. For, if there be a GOD,
He ought surely to be worshipped ; since it is suitable that an out-
ward homage should express our inward regard : and if worshipped,
some time should be assigned, that all may join harmoniously, and
without interruption. The 5th commandment defines the peculiar
duties arismg from the family relations. Injuries to our neighbor
are then classified. They are divided into offences against life, chas-
tity, property, and character. Here, in each class, the greatest of.
fence is forbidden, Thus, the greatest injury to life is murder; to
chastity, adultery ; to property, theft; to character, perjury: and the
greater offence must include the less of the same kind,-murder must
inélude every injury to life, adultery every injury to purity, and so
of the rest. Then the moral code is closed and perfected, by a com-
mand forbidding every improper desire in regard to our neighbor.”
Abbot’s Rel. JMag. ED.
(15.) * Moses £es not here assign this as a reason why this day
should be sanctified, but why servants should enjoy rest as well as
their masters.” w Booth Roy D.
(17, 18.) . This seems to be particularly directed against the Egyp-
tian worship of animals. Philo has in a few words summed up
this threefold (so to speak) idolatry. After saying that not only bulls,
goats, and rams were worshipped by the Egyptians, but also croco-
diles, lions, and asps, adds, all' these animals “are honored with
temples, shrines, sacrifices, festal, days of sports, pompous proces-
Sions, &c.—For searching water and ’earth, (two elements designed
by God to be of great use to man) for whatever was most wonderfully
horrible, they found nothing on the earth more fierce than the lion,
nothing in the Water more cruel than the crocodile, to both of which
O. T, VOL. I. -
•
they give divine honors. Wherefore they consecrate other creatures,
dogs, cats, wolves, and, among birds, the ibis and hawk.”” Rosenm.
Refer this note to 4: 17, 18. ED.
Verse 22.
“And He added no more, i. e. to speak with such terror. He spoke
no more in the terrible voice. Or, as Jarchi, He showed Himself no
more in that pomp, &c. Others, no more addressed the whole peo;
ple as a body, for what follows at Ex. 20: 21. is said to Moses alone.
Rose NM.
- Verses 28, 29. g
This language shows us what God #.” delights win, and accepts;
as honolable to his name, right in itself, and profitable to his rational
creatures: and is highly encouraging to those whº arº .# º:
sirous of salvation, and consciously willing to obey the comman #.
God ; and who earnestly pray for grace to enable them so to do. For
it evinces the Lord’s readiness to assist and accept them i. and º:
that He does not delight in punishment for tº 9. Sake, but on y
when the righteous purposes of his government render *::::::::
But we should not attempt to infer anything frºm . Pºé.
respecting the conduct of God towards "Pºº º Šid:
method of his dispensing his unmerited favors; for º | 16 ... º
intention of them to give us a practical, useful Yº...?'." ". º 3.
unencumbered with the niceties of speculation ; and we shou €
very careful to admit nothing which tends to counteract that }}''.
tant design. (32:29. Ps. 81: 13–15. Is. 48: 17–19. *g 18: 23.
, Luke 19: 41–44. º †ºld
(29.) : If they had not been perſººty free agents, such as cou
either use or abuse their liberty, could God have made the complaint,
or expressed the earnest desire We find in this verse 2 . He made the
human will free, and in spite of all the influence of sin º:
He preserves its liberty. [All the LIBERTY any being, even ; t §
self, it is spoken with reverence, has, or can haye, is *: i. d.]
motives, and to dream of any other liberty 9’ſ flee will, is º . '.
Had man no free will, he could neither be punisº. j .F is
ing a mere machine; and consequently no more accountable for it
actions than the fire for its consuming quality, 9. the º §:i. S
ravity; the one having burned the house of the º: º : er
; crushed the innocent to death.’ r. A. ULARKE •
[569]
B. C. 1451.
.* Instructions and cautions.
DEUTERONOMY, VI.
30 Go say to them,
Get you into your tents
again.
31 But as for thee,
stand thou here by me,
and t I will speak unto
thee all the command-
ments, and the statutes,
and the judgments,
which thou shalt teach
them, that they may do
them in the land which
I give them to possess it.
32 Ye shall “observe
to do therefore as the
LoRD your God hath
commanded you : * ye
shall not turn aside to
the right hand or to the
left.
33 Ye shall y walk in
all the ways which the
LoRD your God hath
commanded you : that
ye may live, and that it
may be * well with you,
and that ye may prolong
Jour days in the land
which ye shall possess.
CHAP. VI.
Eal nest exhoitations to obedience, unt-
ted with valous instructions and vau
tions, 1–19. In what manner the
gldren were to be inst utted, 20–
OW these are a the
commandments, the
statutes, and the judg-
ments, which the LorºD
your God commanded
to teach you, that ye
might do them in the land
whither ye * go to pos-
SeSS it :
2 That thou mightest
* fear the Lord thy God,
to keep all his statutes,
and his commandments,
which I command thee;
thou, * and thy son, and
thy son's son, all the days
of thy life, and that "thy
days may be prolonged.
*.
viction of sin, or the rebukes of Providence, or thee. Those that are well taught, if they do what
when they come to look death in the face: How
gracious will they be, when these pangs come ſ
Oh that there were always such a
heart in them! God appoints Moses to be his
messenger to them, v. 31. . . And here the matter
was settled, that God should henceſorward speak
to us by men like ourselves, by Moses and, the
prophets, by the apostles and the evangelists,
whom if we believe not, neither should we be per-
suaded, though God should speak to us as to Is-
rael at Sinai, or send expresses from heaven or
hell.
II. Hence he infers a charge, v. 32, 33. See-
ing God had showed Himself so tender of them,
so willing to consider their ſtame, and gratify
them in what they desired, and withal, so ready
to make the best of them; seeing they themselves
had desired Moses for their teacher, who was now
teaching them; and seeing they had promised so
solemnly, and under the influence of so many good
causes and considerations, that they would hear
and do; he charges them to walk in all the ways
that God had commanded them, assuring them
that it would be highly for their advantage to do
so. The only way to be happy, is to be holy. Say
to the righteous, It shall be well with them.
wpon them!
CHAP. VI. V. 1–3. Moses, in this chap-
ter, goes on with his charge to Israel, to be sure
to keep up their religion in Canaan. It is much
the same with ch. 4.
He taught them all that, and that only, which
God commanded him to teach them, v. 1. Thus
Christ’s ministers are to teach his churches all
that He has commanded, and neither more nor
less, Matt. 28:20. The end was, that they might
do as they were taught, v. 1–3. Good instructions
from parents and ministers will but aggravate our
condemnation, if we do not live up to them. Moses
carefully endeavored to fix them for God and god-
liness, now they were entering Canaan, that they
might be prepared for the comforts and fortified
against the snares of that land. The fear of God
in the leart will be a most powerful principle of
obedience, v. 2. and, Lastly, Religion and righ-
teousness advance and secure the prosperity of
any people. Fear God, and it shall be well with
3 Hear, therefore, O 4 Hear,
Israel, * and observe to
do it; that it may be well
with thee, and ‘that ye
one LORD.
h The Lord our God is
they are taught, shall be well-fed too, as Israel in
the land flowing with milk and honey, v. 3.
V. 4–16. Here is, I. A brief summary of re-
ligion, containing the first principles of faith and
obedience, v. 4, 5. These two verses the Jews
reckon one of the choicest portions of Scripture: *
they write it in their phylacteries, and think them-
selves not only obliged to say it at least twice every
day, but very happy in being so obliged; having
this saying among them, Blessed are we, who
every morning and evening say, Hear, O Is-
rael, the Lord 'our God is one Lord. But
more blessed are we, if we duly consider and im- J
prove, ... * - "
1. What we are here taught to believe con-
cerning God; That Jehovah our God is one
Jehovah. Some have thought there, is here a
plain intimation of the trimity of persons in the
unity of the Godhead; for here is the name of
God three times, and yet all declared to be Ome.
Happy they that have this one Lord for their
God; for they have but one Master to please,
but one Benefactor to seek to. *-
2. What we are here taught concerning the
duty God requires. It is all summed up in this,
as its principle, Thou shalt love the Lord thy
God with all thy heart. He had undertaken
(v. 2.) to teach them to fear God; and in pursu-
ance of his undertaking, he here teaches them
to love Him: the warmer our affection to Him,
the greater will be our veneration for Him; and
we must perform all our duty to Him from a
principle of love. We must highly esteem Him,
be well pleased that there is such a Being, well
pleased in all his attributes, and relations to us:
our desire must be toward Him, our delight in
Him, our dependence on Him, and to Him we
must be entirely devoted. It must be a constant
pleasure to us to think bf Him, hear from Him,
speak to Him, and serve Him. We must love
Him, as the Lord, the best of Beings, most ex-
cellent and amiable in Himself; as our God, a
God in covenant with us, our Father, and the
most kind and bountiful of friends and benefac-
tors. We are also commanded to love God with
all our heart, and soul, and might; i. e. We
must love Him, with a sincere love, inwardly,
*ºn a 1-º 27:34. Nunſ. 36:13. -
O Isr ael 5 * Heb. pass over. 13.4
b Sec on 4:10,–10:12,20. Gen.
22, 12. Ex. 20:20.5 Job 28:28, 8.
111:10. 128:1. Prov. 16:6, Ec. 12:
13. Luke 12:5. 1 Pet. 1:17.
- tº - t see on 1. A 1,5,45 6:1. 11:1. 12. 37, Señº? ...; *.*.*.
may increase mightily, i., §§ {i,j. . ...is dº; # * ****
as the Lord God of thy u 6,3,25. 8 1. 11:32. 24.8. 2 Kings , º';
C. * º :U). : Jºž.
fathers º ... • .** ‘īāºsu. Josh. 1.7. 23: f Gen. 12:2. 13:16. 15:5, 22:17. 26:
athers hath promised 6."ps iſſ, prov. 427, 2 Pet. 2. $.º. B., 17. Acts 7:17.
e l g Ex. 3:8.
. º º º º sº use. Jerº. Luke 15. #;"| *śs' *; d G.
w - • :10. Isr 42:8. :b, b. *5.5. Jęl e
OWetll W. It!l lynll R all , Šºš– tº iºt...ii."Nij, tºº, jºin 173.
honey.
w
a Sce on 4' 1,5, 11,
. 4 8.
45. 531 –12:1, Lev 1 Cor. 8.4–6. 1 Tim. 2:5.
PRACTICAL OBSERVATIONS.
The divine law, is the universal, immutable, and everlasting
rule of right practice: but we transgressors have no disposition,
ability, or encouragement to obey that law, but what is derived
from the new covenant of mercy and grace, made with us through
the mediation of Christ. Let sinnels then tremble at this fiery
law, and flee for refuge to the Savior; let professed Christians
examine carefully, whether their faith be accompanied with a
desire of having that law written in their healts, and reduced to
practice in their whole conduct; and let believers make it more
and more their study and delight, that they may do as the Lord
God hath commanded then, without “ turning aside to the right
hand or to the left.” Thus, by universal godliness, righteousness,
temperance, patience, purity, and love, and an exact regard {O
That l }. 33.
lat ye may prolong your days.] ‘ On this v
wº
—because it is in life, and in life a one, that a preparation for . O i
glory may be acquired. Those who wish to die soon hº º:
jearned to live, and know not the value of life or time Man º yº
a vain hope that they shall get, either in death, or in the othº, .
a preparation for glory. This is a fatal error. Here alone º
acquaint ourselves with God, [and his will, which is our duty, .
receive that holiness without which none can see Him. Reāāśr.
thankſul to Him that thou art still in a state of probation ; and pia
that thou mayest live for eternity.” Dr. A. CLARR's. y
every relative duty, they will best evince their faith, adorn the
Gospel, glorify the Lord, be useful to their fellow creatures, en-
tail a blessing on their children, and ripen for glory. . In attend-
ing to these important concerns, we need repeated instructions
and admonitions: let us then not deem it tedious frequently to
hear, read, and meditate on the same truths and precepts. . Let
us learn to hallow the Lold’s Sabbaths, and set an example of
attending on his ordinances; and, remembering that our servant;
are of the same nature with ourselves, and equally in need and
capable of the same inestimable salvation, let us allow, them also
suitable relaxation from labot, and opportunity fºr hallowing the
Sabbath, and learning the way of peace and holiness.
*
SCOTT.
--
NoTES.
CHAP. VI. v. 1. Here and in similar, passages: ‘the command:
meº; seem to denote the moral law; ; the statutes,’ the cºremonial
law ; and “ the judgments,’ the §." lüw. Scott.
erse 4. ...”
The threefold mention of the divine names, and the plural number
of the original word translated GoD, are supposed by many commen-
tators; ancient and modern, to be a plain intimation of a Trinity of
Persons, even in this express declaratiºn of the unity of the Godhead,
to the exclusion of the many lords and gods of the heathems, and in
opposition to them. (Gen. I : 1.) ‘Some, of the Jews themselves
have thought there was something extraordinaly in it, that the name
t
- 2 *
B. C. 1451.
‘5 Andº thou shalt love
the Load thy God * with
alſ thine heart, and With
all thy soul, and with all
, thy might... I *-
6 And these words,
* which I command thee
this day, shall be in
thime heart. d
7 And thou " shalt
* teach them diligently,
unto thy children, and
n shalt º, of them when
thou sittest in thine
house, and when thou
walkest by the way, and
when thou liest down,
and when thou risest up.
8 And 9 thou shalt
biud them for a sign
upon thine hand, and
they shall be as frontlets
between thine eyes.
9 And thou shalt
p write them upon the
posts of thy house, and
on thy gates. .*
10 And it shall be,
when the LoRD thy God
shall have brought thee
into q the land which he
sware unto thy fathers,
to Abraham, to Isaac,
and to Jacob, to give
thee 'great and goodly
1 10.12. It IS. 30.6. Matt. 22.37.
Mark 12:30,33. Luke 10:27, 1 John
r
5 3.
k 4:29. 2 Kings 23:25. Matt. 10:37.
John 14:20,21. 2 Cor. 5.14, 15.
| 11:18, 32°46.
2 Cor. 3:3. Col. 3:16. 2. John 2.
In 2.—See on 4:9,10.—ll:19. Geu. 18:
DEUTERONOM Y, VI.
and in truth, solacing ourselves in Him; with a
strong love; with great ardor, and ſervency of
affection; we must not do any thing with all our
heart but love God; our All must have our all,
and none but He; with a superlative love, above
any creature whatsoever; with an intelligent
love, Mark 12: 38. we must know Him, and
therefore love Him, as those that see good cause
to love Himi: with an entire love; He is one,
therefore our hearts must be united in this love,
and the whole stream of our affections inust run
toward Him. O that this love of God may be
shed abroad in our hearts!
II. Means prescribed by which to maintain
and keep up religion in our hearts and families.
1. Meditation, v. 6. God’s words must be
laid up in our heart, that our thoughts may be
daily conversant with them, and employed ...
then, and thereby the whole soul may be brought
to abide and act under the influence and imples-
sion of them. This immediately follows the law
of loving God with all our heart; for they that
do so, will lay up his Word in their hearts, both
as an evidence and effect of that love, and as a
‘mean to preserve and increase it. He that loves
God, loves his Bible. --- ---
2. The religious education of children, v. 7.
‘Communicating thy knowledge will inclease it.”
They that love the Lord God themselves, should
do what they can to engage the affections of their
children to Him, and so to preserve religion in
their families. ‘Teach them thy children, not
enly those of thine own body,” (say, the Jews,)
* but all those that are any way under thy care
and tuition.” Patrick well observes here, that
Moses thought this law so very plain and easy,
that every father might be able to instruct his sons
in it, and every mother her daughters. Thus that
good thing which is committed to us, we must cale-
fully transmit to those that coine after us, that it
Summary of the decalogue.
the efore God appointed them, at least for the
present, to write some select, weighty, comprehen-
sive senteiices of the law, on their walls, or in
scrolls of parchment to be worn about their wrists;
and some think that hence the playlacteries, sº
mucli used among the Jews, took rise. Chris
blames the Pharisees, not for wearing them, but
for aſſecting to have them broader than other peo-
ple’s, Matt. 23: 5. But when Bibles came to
be common among them, there was the less occa-
sion for this expedient. It was prudently and
piously provided by the first reformers of the Eng-
lish church, that then, when Bibles were scarce,
some select portions of Scripture should be written
on the walls and pillars of the churches, which the
people might make familiar to them, in conformity
to this direction here, which seems to have been
binding in the letter of it to the Jews, as it is to
us in the intent of it, which is, that we should
| endeavor by all means possible to make the Word
of God ſalmiliar to us, that we may have it ready
on all occasions, ſor our restraint from sin and
our direction and excitement to our duty. It is
also intimated, that we must never be ashamed
to own our religion, nor to own ourselves under
the check and government of it.
III. A caution not to forget God in a day of
prosperity and plenty, v. 10–12. Here, 1. He
raises their expectations of the goodness of their
God; taking it for granted that He would bring
them into the good land He had promised, v. 10.
That they should no longer dwell in tents, as shep-
herds and poor travellers, but settle in great and
goodly cities; enjoy houses well-furnished, and
gardens well-planted; (v. 11.) and all this with-
out any care or expense of their own, which He
here lays a great stress upon, both because it
unade the mercy really much more valuable, that
what they had, came to them so cheap; and yet
if they did not actually consider it, the mercy
would be the less esteemed, for we ale most sensi-
may be perpetuated.
3. Pious discourse. ‘Take alb occasions to
discourse with those about thee of divine things;
ble of the value of that which has cost us dear.
When they came so easily by the gift, they would
not of unrevealed mysteries, or matters of doubt- be apt to grow secure, and unmindful of the
ful disputation, but of the plain truths and laws
of God, and the things that belong to our peace.”
So far is it from being reckoned a diminution to
Giver. 2. He engages their watchfulness against
the badness of their own hearts; then beware,
when thou liest safe and soft, lest thow forget the
19. Tºx. 12:26,27. 13.14,15. Fs. 78:
4–6. Eph. 6:4,
* Heb. whet, or sharpen. *-
#) * 2.4,12. 4.11. Ps 37-30, 40:
. 119:
, 10 9:46. 129:3, Plov. 6:22.
10:21. 15:2,7. . Mal. 3:16. Matt.
12:35. Luke 6:45. Eph. 4:29. Col.
4:6. 1 Pet. 3:15.
o ii.18. Ex. 139,16. Num. rā,38,39.
Fºl. 73. Matt. #35. Heb.
:l.
p 11:20. Ex. 12.7. Job 19:23–25. Iš.
30:8. 57-8. Hab. 2-2.
q Gen. 13:15–17. 15:18. 26:3. 28.13.
r łºils. Neb. 9:25. Ps. 78.55.
05:44, .*
light and heat.
of tabernacles the people had it
4. Frequent reading of the Wold, v. 8, 9.
is probable, that at that time there were few great consequence.
written copies of the whole law, only at the feast sions honor God, v. 13. If He be a Master, we
the honor of sacred things, to make them the | Lord, v. 12. Note, In a day of prosperity we
subject of our familiar discourse, that they are
recommended to us to be talked oſ; for the more º g &
conversant we are with them, the more we shall tions to Him. Agur prays against this temptation,
admire them, and be affected with them, and may | Lest I be full and deny Thee. There is there-
thereby be instrumental to communicate divine fore need of great came and caution at such a
are in great danger of forgetting God, our depen-
dence on Him, our need of Him, and our obliga-
i time, and strict watch over our own hearts.
IV. Some special precepts and prohibitions of
1. They must on all occa-
It
read to them; 'must both reverence Him and do his work. And
of God should be thrice mentioned : ... which signifies three JMudoth,
or properties, they confess, which they sometimes call three Faces, or
Emanations, or Sanctufications, or JWumerations ; though they will not
call them three Persons.” Patrick. Scott.
Velse 5.
IIuman laws can only take cognizance of the outwald conduet;
but, the law of the heart-searching God requires Love, the seat of
Swhich is in the in most soul. That love comprises a supreme valua-
tion of his infinite excelleuce and amiableness ; an entire desire of
the knowledge and enjoyment of Him as our felicity; condial delight
in contemplating his manifested glories, and in worshipping and obey-
ing Him; lively glatitude for all his innumerable and invaluable mer-
cies; zeal for his glory; and an ardent-desire that all our fellow crea-
tures, in conjunction with us, may thus know, love, worship, obey,
and serve [lim. These dispositions and affections are required to be äs
large as the powers of the soul itself, and to engross and fill the whole,
to the entire exclusion of all contrary affections, and the regulation
and moderation of all other affections, in entile subordination and
Subserviency to this governing principle: so that nothing should, in
any sense, or in any degree, be loved by us, but for the Lord’s sake,
and according to his commandment.—Whatever our natural capac-
ities may be, or to whateven improvements we may, in this or in
a future world, attain, the Lord commands us to give him the whole :
and were our love thus perfect, our worship, obedience, and submis-
Sion also would be perfect; nor could it ever possibly vary, or fall
short of our whole strength and power, without a variation or dimi-
nution of this inward principle. Yet even this would admit of de-
#rees and increase, from the first dawning of reason in the infant,
(such as was the holy child Jesus,) in progressive enlargement to the
highest possible exaltation of the angelic nature. For no creature,
to all, etermity, can ever love God in measure equal to his excellence,
which is infinite as his incomprehensible being; but each might and
ought to love the Lord, to the utmost extent of all the powers which
the Creator has bestowed on him. This would at once secure to God
the glory due to his name; and to his cleatures, that felicity of which
he hath formed them capable. Thus it is with angels in heaven ;
thus it was with man before his apostasy. But alas ! the ‘carnal
mind” of fallen man is enmity against God : * and as we all are by
nature destitute of this love of God ; we all love ourselves, the World,
and our favorite, sinful indulgences and pursuits, with all our heart,
our mind, our soul, and strength, and the efore sacrifice every thing
to these idols. But in regeneration an internal revolution takes place;
the usurpers are dethroned, the Lord Himself takes possession of
the heart, and becomes the supreme object of our Joye ‘A ºf $9 long as
sin dwelleth in us, we never ſove God according tº the full perfection
of this precept; but out love, in ail the exerºses and effects of its ls
often interrupted, and at best comparativ ely languid. , All, however,
that comes short of this perfect love, is sºn: and needs forgiveness;
and therefore our best obedience can do nothing towards our justifi-
cation. Yet this law is on standard : by progressive Sanctificatiºn
we are renewed in conformity to it; and ‘the SPºº º: Ine I) º:
perfect” are, in this respect, already made equal to the §: S lºl
heaven. (Éc. 20: 3. JMatt. 22:37. jīark 12: 28–34.) C O TT,
Velses 7–9. -
Some think, the subsequent directions should be considered only
as figurative ianguage, strongly enforºlºš the grand principle : but
several ºf the j seem tº have been intended literally, accºrd-
ing to the circumstances of those times; thºugh the Jews º:
ages have tº #: most fivolous superstition, by resting ". €
Outward observance. g *
(8, 9.) It is stilicustomary,” says Boothº,..."; º : º, .
the oriental nations, to write passages of the . *iš. º
sentences, on the gates of cities, walls, and door po anonition to guard
that here is not a law, to wear such things, but º t º & common in
against a superstitious use of phylacterºs, ſº . ’93 : 5. and cuts }
nations about them. So also Rosenm. See 9” º gº aiuta, admoniº
* Let them serve, rather, the uses of piety, and as S ry ED
tions of God and his laws.” Rosenm.’ [57]
B. C. 1451.
y Cautions and precepts.
DEUTERONOMY, WI.
cities which thou build-
edst not,
11 And houses full of
all good things which
thou filledst not, and
wells digged which thou
diggedst not, vineyards
and olive-trees which
thou plantedst not;
• when thou shalt have
eaten and be full;
12 Then beware lest
thou forget the LoRD
which brought thee
forth out of the land of
Egypt, from the house
of * bondage.
13 Thou shalt ‘fear
the Lord thy God, and
serve him, and " shalt
swear by his name.
14 Ye shall “not go
after other gods, 7 of the
gods of the people which
are round about you ;
15 (For the Lord thy
God * is a jealous God
among you;) * lest the
anger of the LoRD thy
God be kindled against
thee, and * destroy thee
from off the face of the
earth.
16 Ye shall not “tempt
the Lord your God, as
ye a tempted him in Mas-
Sah.
17 Ye shalle diligently
keep the commandments
of the Lord your God,
and his testimonies, and
his statutes, which he
hath commanded thee.
18 And thou f shalt do
that which is right and
good in the sight of the
LORD ; # that it may be
they must on no occasion appeal to any other, as
the Discerner of truth, and Avenger of wrong.
Swear by Him only, and not by any idol, or any
other creature. Swear by his name in all trea-
ties’ānd covenants with the neighboring nations,
and do not compliment them so far as to swear
by their gods. Swearing by his name, is some-
times put for an open profession of his name;
Every tongue shall swear, is expounded, Every
tongue shall confess to God. 2. They must
not on any occasion give that honor to other
gods; (v. 14, 15.) and Patrick observes here,
out of Maimonides, that we never find, either in
the law or the prophets, anger, or fury, or jeal-
ousy, or indignation, attributed to God but on
occasion of idolatry. 3. They must take heed of
dishonoring God by tempting Him, (v. 16.) i. e.
in any exigence distrusting the power, presence,
and providence, of God, or quarrelling with
Him; which, if they indulged an evil heart of
unbelief, they would do in Canaan as well as in
the wilderness. No change of condition will cure
a disposition to murmur and fret. Our Savior
uses this caution as an answer to one of Satan’s
temptations, with application to Himself; Thou
shalt not tempt the Lord thy God; either by
despairing of his power and goodness, while we
keep in the way of our duty, or by presuming on
it, when we turn aside out of that way.
. 17–25. Here, I. Moses charges them to
keep God’s commandments themselves, v. 17–
19. Note, It requires great care and pains to
well with thee, and that
thou mayest go in and
possess the good land
which the Lord sware
unto thy fathers;
19 To h cast out all
thine enemies from be-
fore thee, as the LoRD
hath spoken.
20 || And i when thy
son asketh thee # in time
to come, saying, What
mean the testimonies,
and the statutes, and the
judgments, which the
hand.
22 And
eyes;
Matt. 19-23,24
were - Pharaoh's bond-
men in Egypt, and the
LoRD brought us out of
Egypt with a mighty
! showed signs and won-
ders, great and f sore,
upon Egypt, upon Pha-
raoh, and upon all his
household, * before our
s 7:12–18. 32:15.
30:8,9. Jer. 2:31,32.
5
* Heb. bondmen, or servants.
t See on 2.1339.
keep up religion in the power of it in our hearts
and lives. Negligence will ruin us; we cannot
be saved without diligence. To induce them to
this, he here shows them, 1. That this would be
very acceptable to God; it is right and good in
the sight of the Lord; and that is right and
good indeed, that is so in God’s sight. If we
have any regard to the favor of our Creator as
our ſelicity, and the law of our creation as our
rule, we shall be religious. 2. That it would be
very advantageous and profitable to themselves.
It would secure them the possession of Canaan,
prosperity there, and constant victory over those
that stood in their way. In short, Do well, and
it shall be well with thee. **
II. He charges them to instruct their children
in the commands of God; not only that they might
in their tender years iº, and affection-
ately join in religious services, but that afterward
they might in their day keep up religion, and con-
vey it to those that should come after them.
J 1. A proper question, of the children, v. 20.
hat mean, &c. Observe, All divine institu-
tions have a certain meaning, and there is some-
thing great designed in them. It concerns us to
know and understand this meaning, that we may
perform a reasonable service, and not offer the
blind for sacrifice. It is good for children be-
times to inquire into the true intent and meaning
of the religious observances they are trained up
II] e \
2. A full answer put into the parents’ mouths.
y 13:7. *
: See on 4:24.—Fºx. 20 5, 1 Cor. 10:22.
a 7:4. 11:17. Num, 32:10–15. Ps.
90:7,11.
b Gen. 7:4. Ex. 32:12, 1 Rings 13:34.
A
m. S:85,
c. Matt. 4:7. Fluke 4:12.
d Ex. 17:2,7. Num. 20:3,4,13. 21:4,
#. Ps. 95:8,9. 1 Col. 10:9. Heb. 3.
LoRD ,9.
e 1,2. 11:13,22. Ex. 15:26. Ps. 119.4.
the
1 Cor. 15:58. Tit. 3:8, Heb. 6:11.
2 Pet. 1:5–10. 3; 14.
f 8:11. 12:25,28. 13:18. Ps. 19:11.
Is. 3:10 Ez. 18:5.19.21.27. 33:14
8, 4.5: 10, º : & ū
ié,ig. Hos. 14's 'john's 29. Rom.
12:2 *.
f See on 4.40. 5:29,33.
i Ex. 23:28–30. Num, 33:52,53. Judg.
2:1–3. 3:1–4.
i See on 7.-Ex. 12:26. 13:14. Josh.
Judg. 3;7. Prov. 4:6,7,21–24. Prov. 22:6.
Xz. 16:10–20. f Heb. to-mory ow.
k 5:6,15. 15:15. 26:5–9.—See on Ex.
Ps. 136:10–12.
20.2.-Neh. 9:9,10.
Rom. 6:17,
10:12,20. 13:4. Is. 51:1. Jer. 32:20,21.
O t wº Matt. 4:10. Luke 4:8. - * 18. Eph. 2:11,12.
L RD OUlr gº ha h com u Lev 19:12. Josh. 2.12, Ps. 15:4. 1 See on 4:34—Ex...' 8: 9; 10: 113
manded you? Is. 45:23. 65:16. Jer. 4:2. 5.7. 12: ... #, *...*. 135:9,
• 8t)?!,
21 Then thou shalt , is nºs. p. su is a hº."#1 is 7:19. P. sºlo,
say unto thy son, “We 25.6.
1 John 5:21. 11
m 1:30. 3:21.
. 91:8.
Verse II.
Digged.] ‘ Rather, cut, i. e. hewn in the rock, to catch water;
Such cisterns as are still common in the east.”
Rose NM.
Verse 12.
“While the animal senses [and
can wish, it is difficult for the soul to urge its way to heaven—the
animal man is happy, and the
those of the flesh. Therefore God, in his love to man, makes com-
parative poverty and frequent affliction his general lot. Should not
every soul therefore magnify God for this lot in life 2 Before I was
gººd, says David, I went astray. Comp. Agar's
* - Verse 13.
As an act of religious worship, on important occasions, the Israel-
ites were commanded to appeal to Jehovah by a solemn oath ; and
not to any of the imaginary deities of the nations around them. This
Command fully proves the lawfulness of oaths: for the unchangeable
God could not expressly enjoin any thing, in itself contrary to his
(JMatt. 5: 33–37. -
Him shalt thow serve.] ‘ Him only shalt thou serve.
and Syr... [Copt. Vulg, and Anglo-Saxon], and Matt. 4: 10.
deed, without this addition, the text
OWn moral law.
complete.” . Boothroyd. So Kenn
lebado, retained in the above v
among Protestants in general ;
prescribed form, as among the Quakers—still the
for the appeal is made to God.
oath, as kissing
or 2 >
icott, º: &c. “The omitted word
€7°S loſtS, ClOeS not exist i
Heb. text, nor in any Ms. hitherto ãº.º. ºpºſed
Swear by his mame.] ‘An appeal to God is the Spirit and essence of an
oath, no matter whether the appeal is made ſº
der the thigh, as among the patriarchs;
among the Hindoos ; on a surat,
JMohammedans; on a Heb. pentateuch,
of the cross, as among the Romanists :
On this ground, the making ºff...;
in a court of justice, is as perfect, as substantial, and .# º
ſº the JV. T. Why, then, so many objections against
taking an oath by any one particular form, when it is
propensities] have every thing they
Verses 14–15.
JM. R.—Ez. 20: 4, 5. 34; iii. p. 16–19. JM. R.—Ez. 17: 1–7.
P. 20–24. JM. R. —‘Ez. 13: 8–10. Josh. 4: 20–24. Ps. 78; 3–8.
Scott.
Verse 20.
• Some say, “children ought not to be taught religion, lest, their
*.*.*, ºf the soul are absorbed in ministe §§sed ºne particular creed ; but they should be left to
prayer, Prov. 30:
Dr. A. CLARKE.
Scott.
So the Sept.
In-
- & * ive :
is defective and the sense in-
by putting the hand un-
by the water of the Ganges, as
or chapter of the koram, as among the
as among the Jews; on the form
kissing the JNſein Testament, as
or making affirmation according to a
oath is the same, 2
*
taken in anoth-
Dr. A. CLARKe.
themselves, + till they are capable of a choice,—and, choose to make
one.” This maxim is in flat opposition to the command ; and those
who teach it, show how little they are affected by the religion they
profess. Now the Christian religion, properly applied, saves the Soul
*—fills the soul with love to God and man ; for the love of God is shed
abroad in the healt of a genuine believer, by the Holy Ghost given to
him. These persons have no such love, because they have not the
religion that inspires it; and the spurious religion, which admits of
the maxim above-mentioned, is not the religion of God, and conse-
quently better untaught than taught. g .*
parents who, possessing a better faith, equally neglect the instruction
of their children in the things of God 2
through their criminal neglect, what a dreadful account must they
PARENTs hear what time Lord saith unto you—Ye shall, dili-
gently teach your children that there is one Lord: Jehovah, Elohim;
the Father, the Son, and the Holy G. • — — . * & &
Him with all their heart, with all their soul, and with all their might.
And as children are heedless, - *
by sensible things; repeat and re-repeat the instructiºns: and add
line upon line, precept upon precept, here a little,
carefully studying time, place,
not in vain–Šhow it in its amiableness, e
interest [Show them by your own cheerfulness of manner that relig-
ion does not bring gloom but gladness-connect your instructions
with every thing good about them, which interests the active percep-
tions by its novelty, or utility, or excites their higher sentiments by
its beauty, grandeur, or excellence.]—Show them how good, how
Put what can be said to those
If their children perish
Ghost; and that they must love
apt to forget, liable to be carried away
and there a little ;
and circumstances, that your labor be
excite attention by exciting
• what a pinciple this to inculcate in these U. States, now that the Romanists of
Europe are making such great and successful exertions to educate our children lºhe
demoralizing absurdities of popery' Ed.
[572]
B. C. 1451. -
Caulions against idolatry.
DEUTERONOMY, VII.
23 And he brought us
out from thence, that he
might bring us in, "to
ive us the land which
e sware unto our fa-
thers.
24 And the Lord
commanded us to do all
these statutes, to fear the
LoRD our God, ° for our
good always, that P he
might preserve us alive,
as it is at this day.
25 And q it shall be
our righteousness, if we
observe to do all these
commandments before
the Lord our God, as he
hath commanded us.
CHAP. VII.
The nations of Canaan must be utterly
destroyed, and no leagues or mar-
riages made with them; in order to
avoid idolatry, and because Israel
was the chosen people of God, 1–8.
Obedience enforced by the Ilord’s jus-
tice and mercy, and by promises of
victory and prosperity, 9–24. Images
to be entirely destroyed, 25, 26.
HEN ' , the LoRD
thy - God shall
bring thee into the land
whither thou goest to
possess it, and hath cast
out many nations before
thee, * the Hittites, and
the Girgashites, and the
Amorites, and the Ca-
naanites, and the Periz-
zites, and the Hivites,
and the Jebusites, seven
m 10,18. 1:8,35. Sce on Ex. 13:5.
o 10:13. Job 35:7,8. Prov. 9:12. Is.
3:10. Jer. 32:39. Matt. 6:33. Rom.
6:21,22
p; '83. Ps. 41.2. 66:9. Rom.
. Lev. 18:5. Ps. 106:30,31.
119:6. Prov. 12:28. Ez. 20:11. Luke
10.28,29. Rom. 10:3,5,6. Gal. 3:12.
Jan. 2:10. “
a See on 4:38. 6:1,10,19,23.—9:4.
29, 31:30. E. §§. iśiz
14:31. Ps. 44:2,3. 78:55.
b Gen. 15:18—21. Ex. 23:23,28. 33:2.
11:
Num.
*snare now before them.
Parents and teachers must give instruction to
those under their charge, though they do not ask
it. Nay, though they have an aversion to it;
much more when it is desired. Did the children
ask the meaning of God’s laws! Let them be
told, That they were to be observed in grateſul
remembrance of God’s former fayors to them,
especially their deliverance out of Egypt, v. 21–
23. and as the prescribed condition of his further
favors, (v. 24.) The Lord commanded us all
these statutes for our good. Note, God com-
mands us nothing but what is really for our own
good. It is our interest, as well as our duty, to
be religious. 1. It will be our life; that He
might preserve us alive; which is a great favor,
and more than we could expect, considering how
often we have forfeited life itselſ. Godliness has
the promise of the continuance and comfort of
the life that now is, as far as it is for God’s glo-
ry. , 2. It will be our righteousness. , Could we
perſectly fulfil but that one command of loving
God with all our heart, soul, and might, and could
we say, “We have never done otherwise,’ that
would be so our righteousness, as to entitle us to
the benefits of the covenant of innocency; had we
continued in every thing that is written in the
book of the law to do it, the law would have justi-
fied us. But that we cannot pretend to, therefore
our sincere obedience shall be accepted through
a Mediator to denominate us, as Noah was,
-righteous before God, Gen. 7: 1. Luke 1: 6.
and 1 John 3: 7.
CHAP. VII. V. 1–11. Here is, I. A very strict
caution against all friendship and fellowship with
idols and idolaters. Those that are taken into
communion with God, must have no communica-
tion with the unfruitful works of darkness. These
things they are charged about, to prevent this
1. They must show them no mercy, v. 1, 2.
God’s work is meedful, acceptable, and honorable.
(1.) God here engages to do his part. It is
spoken of as a thing taken for granted, that God
would cast out the nations before them, and bring
them into the land of promise; no room was
left to doubt it, for his power is irresistible, his
promise is inviolable. Now, [1..] The devoted
nations are here named and numbered, (v. 1.)
that Israe' might know the bounds and limits of
their commission; the confining of which to the
nations here mentioned, plainly intimates that
after-ages were not to draw this into a precedent,
to justify those barbarous wars which give no
quarter. How agreeable soever this method might
be, when God Himself prescribed it, to that dis-
pensation under which such multitudes of beasts
were killed and burned in sacrifice; now that
all sacrifices of, atonement are perfected in, and
superseded by, the great propitiation made by
the blood of Christ, human blood is become per-
haps more precious. . [2.] They are here owned
to be greater and mightier than Israel. They
had been long rooted in this land to which Israel
came strangers; they were more numerous, had
men much more bulky, and more expert in war;
ret all this shall not prevent their being cast out
efore Israel. The strength of Israel’s enemies
magnifies the power of Israel’s God.
(2.) He engages them to do their part. Thou
shalt smite them, and utterly destroy them, v.
2. No covenant of any kind must be made with
them, no mercy showed them. This severity was
appointed, [1..] In order to punish the wickedness
they and their fathers had been guilty of. le
iniquity of the Amorites was now full, and the
longer it had been filling, the sorer was this ven-
geance. . [2] In order to prevent the mischiefs
they would do God’s Israel, if left alive. The
people of these abominations must not be mingled
with the holy seed, lest they corrupt them. Bet-
ter all these lives should be lost from the earth,
than that religion and the true worship of God
should be lost. Thus we must deal with our lusts
that war againstour souls; God has delivered them
into our hands by that promise, Sin shall not have
dominion over you, unless it be your own fault;
let not us then make covenants with them, or show
them any mercy.
2. They must make no marriages with those of
them that escaped the sword, v. 3, 4. The fami-
lies of the Canaanites were ancient, and probably
some of them called honorable, which might be
a temptation to the Israelites, especially those of
them of least note in their tribes, to court an al-
liance with them, to mend their blood; and the
rather, because their acquaintance with the coun-
try might be serviceable to them in the improve-
ment of it: but religion, and the fear of God,
must overrule all these considerations. To inter-
marry with them was therefore unlawful, because
dangerous; this very thing had proved of fatal
consequence to the old world, (Gen. 6: 2.) and
thousands in the world that now is, have been un-
done by irreligious, ungodly marriages; for the e
is more ground of fear, in mixed marriages, that
the good will be perverted, than of hope that the
bad will be converted. The event proved the rea-
sonableness of this warning. They will turn
away thy son from following Me. Solomon
- PRACTICAL observations.
That very conduct, which this chapter prescribes to Israel,
could scarcely be reduced to practice among-men called Chris-
tians, without exciting, almost universal contempt and disgust!
To be continually speaking of the truths and commands of God,
on our journeys, in our families, and in company; to make relig-
ion our first subject in the morning, and our last at night; and
to quote Scripture on every suitable occasion, without reserve or
apology, as those who glory and delight in it, would certainly
bring on us the charge of affectation, of enthusiasm, or of hypoc-
risy. This lamentably discovers to how low an ebb religion has
fallen among professed Christians! But unless the truths and pre-
cepts of the sacred volume are indeed written in our hearts, and
practised in our lives, all our profession or conversation will be
but lip-labor, and justly condemned as hypocritical.-Though
every condition in life exposes us to peculiar snares; yet none
is so dangerous, and so commonly ruinous, as prosperity and
affluence; for pride, love of the world, forgetfulness of God, and
disregard to eternal things, like poisonous weeds, naturally grow
from our wicked hearts, when fattened (so to speak) with the
manure of wealth. So that the greater favors we receive from
a bountiful Providence, the more ungratefully we generally be-
have! Let none of us then be desirous or in haste to be rich.
(1 Tim. 6: 6—10.)—Let those who are rich, or growing rich,
tremble, and beware lest they forget the LoRD. Their danger
is great, but ‘with God all things are possible:’ let them seek to
Him for grace sufficient. If poor, letus learn to be content, and
thankful for our safer lot: and instead of being anxious to get
wealth for our children, (which is like building a wall to keep
them out of heaven,) let us be careful to explain the scriptural
truths, precepts, ordinances, and history to them and to all com-
mitted to our care; to make edifying observations to them on the
occurrences of Providence; and to encourage their inquiries, by
giving them plain, familiar, and full answers: endeavoring by
every mean to show them the nature, reasonableness, and ad-
vantage of true religion; confirming the whole with the example
of serious godliness, in every part and in every occurrence of
liſe; united with an affectionate exercise of our authority, and
ſervent prayers for and with them. Thus will it be well with us
and them; and we may hope for an incorruptible inheritance for
them, and for ourselves, when all the wealth of this world shall
be no more. SCOTT.
useful, how blessed, how ennobling, how glorious it is. Whet (so
the Heb v. 7. marg.) these things on their hearts, till the keenest
edge is raised Ön the strongest desire—till they can say, “whom have
I in heaven but Thee and there is none on earth i' desire besides
Thee. ??? Dr. A. CLARKE.
Verse 25.
If the Israelites attended on the typical ceremonies and sacrifices
in a penitent and believing manner, and showed that they were
* without guile’ in this respect, by a conscientious regard to all the
other parts of the divine law ; they would be accepted through the
promised Redeemer, as if their obedience had been complete, though
in itself it would be imperfect. On the other hand, by habitually
neglecting any part of the law, their obedience in other respects
would be rendered useless, and their partiality would eviº their
hypocrisy. (JMatt. 7:21–27.) Sco TT.
NOTES. •
CHAP. VII. V. 1–4. The number and names of these natiº,
here vary from those which had been before mentioned. “f;
B. C. 1451.
*—
Cautions against idolatry.
} DEUTERONOMY, VII.
nations ° greater and
mightier than thou;
2 And when the LorºD
thy God shall a deliver
them before thee, thou
shalt smite them, and
* utterly destroy them :
thou shalt make -no
covenant with them, nor
show mercy unto them :
3 Neither shalt thou
& make marriages with
them; thy daughter thou
shalt not give unto his
son, nor his daughter
shalt thou take unto thy
SQL*.
4 For they will turn
away thy son from fol-
lowing me, that they
may serve other gods:
" so will the anger of the
LoRD be kindled against
you, and destroy thee
suddenly.
5 But thus shall ye
deal with them : ye shall
i destroy their altars, and
break down their * im-
ages, k and cut down
their groves, and burn
their graven images with
fire.
6 For thou art m an
holy people unto the
LoRD thy God: the LoRD
thy God hath chosen
thee n to be a special peo-
ple unto himself, above
all people that are upon
the face o the earth.
7 The LORD 9 did not
est his love upon you,
nor choose you, because
ye were more in number
than any people; (for Pye
were the fewest of all
p; ople ;
8 But q because the
Lord loved you, and
because he would keep
r the oath which he had
sworn unto your fathers,
hath the Lord brought
you out with a mighty
hand, and redeemed you
out of the house of bond-
men, from the hand of
Pharaoh king of Egypt.
9 Know, therefore,
that the LoftD thy God
he is God, the ‘faithful
18–21.)
paid dear for his folly herein. We find a national
repentance for this sin of marrying strange wives,
and care taken to reform, (Ezra 10: 19, &c. and
Neh. 13.) and a New Testament caution not to be
wnequally yoked with wnbelievers, 2 Cor. 6:
14. Those that in choosing yokefellows, keep
mot at least within the bounds of a justifiable
profession of religion, cannot promise themselves
helps meet for them. One of the Chaldee para-
phrases adds here, as a reason of this command,
(v. 3.) For he that marries with idolaters,
does in effect marry with their idols.
3. They must destroy all the relics of their idol-
atry, (v. 5.) both in a holy indignation against
idolatry, and to prevent infection. This command
was given before, Ex. 23:24, 34: 13. A great
deal of good work of this kind was done by the
people, in their pious zeal, (2 Chrom. 31: 1.) and
by good Josiah, (2 Chron. 34: 3, 7.) and with
this may be compared the burning of the conjur-
ing books, Acts 19: 19.
II. Here are very good reasons to enforce this
caution.
1. The choice God had made of this.people for
his own, v. 6. There was such a covenant and
communion established between God and Israel,
as was not between Him and any other people in
the world. And had God taken them to be a
special people to Him, and no other but them,
and will not they take God to be a special God
to them, and no other but Him?
2. The freeness of that grace, which made this
choice. (1.) There was nothing in them to re-
commend or entitle them to this favor. In the
multitude of the people is the king’s honor.
But their number was inconsiderable; they were
only 70 souls when they went down into Egypt,
and though greatly increased there, yet there were
many other nations more numerous; Ye were the
fewest of all people, v. 7. The author of the
Jer. Targ. passes too great a compliment on his
nation, in his reading this, Ye were humble in
spirit, and meek above all people; quite con-
trary. They were rather stiff-necked, and ill-
uatured, above all people. (2.) God fetched the
reason of it purely from Himself, v. 8. He loved
Those that perish, perish by their own merits, but
all that are saved, are saved by prerogative. He
has done his work, because He ...; keep his
word. “He has brought you out of Egypt, in
pursuance of the oath sworn to your fathers.” He
had made Himself a debtor to his own promise,
which He would perform notwithstanding their
unworthiness.
3. The tenor of the covenant was in short this,
That as they were to God, so God would be to
them. They should certainly find Him, (1.)
Kind to his friends, v. 9. ‘The Lord thy God
is not like the gods of the nations, the creatures
of fancy, subjects fit enough for loose poetry, but
no proper objects of serious devotion; no, He is
God, God indeed, God alone, the faithful God,
able and ready not only to fulfil his own promises,
but to answer all the just expectations of his wor.
shippers, and He will certainly keep covenant and
merčy,’ i. e. ‘ show mercy according to covenant,
to them that love Him, and keep his command-
nents; (and in vain do we pretend to love Him,
if we do not make conscience of his command.
ments;) and this,” (as is here added for the ex-
plication of the promise in the second command-
ment,) not only to thousands of persons, but to
thousands of generations. So inexhaustiblé is
the ſountain, so constant the streams!” (2.) Just
to his enemies, He repayeth them that hate
Him, v. 10. Note, Wilſul sinners hate God;
for the carnal mind is enmity against Him; spe-
cially idolaters, for they are in league with [devils.]
Yet they cannot hurt Him, but will certainly ruin
themselves. Though vengeance seem to be slow,
yet it is not slack. The wicked and sinner shall
be recompensed in the earth. I cannot pass the
gloss of the Jer. Targ. on this place, because it
speaks the faith of the Jewish church concerning
a future state: He recompenses to them that
hate Him, the reward of their good works in
this world, that He may destroy them in the
i world to come. '
W. 12–26. Here, I. The caution against
idolatry is repeated, and against communion with
idolaters, v. 16. “Thou shall consume the peo-
ple, and not serve their gods.” We are in dam-
you, because He would love you. Even so, ger of having ſellowship with the works of dark-
Father, because it seemed good in thine eyes.
All that God loves, He loves freely, Hos. 14: 4. that do those works.
mess, if we take pleasure in fellowship with those
Here is also a repetition
. . •r,4×--~ : Tit. 2-14. 1 Pet. 2:5,9.
God, "which keepeth 12. Wherefore ſt shall nº. Ma, g. Tit. 2 14.
covenant and mercy with come to pass, f if "ye o ºl-3,1821. It
* e ſº ll J. H. : 1U.
them that love him and hearken to these judg- pio.º. i. 5:3. Matt. 7:14. Luke
k hi d t €1]tS, nd ke d d 12:32, Rom. 9:27–29.
eep nis commandments, II] S, a ep all O 4:37. 94,5. 10 15. . . 1 Sam. 12:22.
to * a thousand genera- them, that "the LoRD 3.º.º. ºf:
tions: c See on 4°38.—4, 1–3. 20:1. Eph. 2:4,5. 2 Thes. 2:13,14. Tit. 3:
5 d 23,24. 3.3. , 23 14. Gen. 14:20. 3–7. 1 John 4:19.
10 And y repayeth, łº lºº. *. Judg. gº, fºº º
then that hate him to e 2d i8,17. Lev. 8–10,42. Luke 1:55,72,73. Heb. 6:
their face, to destroy
52. Josh. 6 17–25. 8.24. 9 24. 10:
27 28,29. Num. 33: 13–18.
s See on 4:20,34. Ex. 13.3,14
* 28,40. 11.11,12. i E. 34.6.7.’ Ps. Tiš.75. 'Tis.6. Is.
them : he will not be fºil ºsºlº 3. º: *h.º. *, lº.
g 08}) , 3- . J U ſlº. 1 #264. 24: Ör. l; 18. Thes. 5:24. Thes.
* Slack to him that a ha- *ś.”; alsº ". b. 23 ; :...º.º. º.º.º.º.
• º g g Uzen, b:2,5. , 1,x. 34° 15, 16. Josh. 23: ... 10:23. I 1.11. O}}ll l ;3.
teth him, he will repay 12,13. judg|3.67. "I King "iſº, u şio. Gº. 17.7. Ex. 356. Neh. :
him to his face. #: jº. Neh. 13:23–27. 2 Cor. § P. #; Ron. 8:28. 1 Col. 8:
: 14-1 f : . Jam, 1 12.
11 Thou shalt there- h; º; 295, Judg. 8: ; #"ºp, also row. I a
º * * e & :9. 32.41, s. 21:8,9. I’m ov. 1 e
fore "keep the command- ºš, ; 23%."$1.13. 2 King', 'jºssi; "Nº...º.
ments, and the statutes, 23 6–14. 7 2 Pet, 3:9,10
and the judgments,
which I command thee
this day to do them.
k judg. 625,26.
m 26, 19. 28.9. E
Jel. 2.3. Am.
In a long course of years many revolutions would take
place; some tribes would be extinct, or moorporated with others,
and some would have changed their names.
terity of the same people, inhabiting the same land ; and they had (10.)
But they were the pos- generations. (9.
* #. statues, on pullars. 16.22, Lev.
1
l 25, 9:21, Ex. 32:20
3.2.
JM. R.—28: 1–14. Eac. 34: 5–7.
To thcur face.]
3 * * *
a Ex. 20:5. John 15,23,24.
b See on 4.1, 5:32.-John 14:15.
1 Heb. because.
c 28:1. Lev. 26:3.
Ps. 50:5. d See on 9.-Ps. 105'8–10. Mic, 7:20.
Cor. 6:19,20. Luke 1.72,73.
Verses 9–14.
Lev. 26: 3—12.—A thousand
) 1 Chr. 16: 15. Ez. 20: 6. Scott.
• I. e. openly, and so JMich. Others think,
:20.
x. 19:5,6.
now filled up the measure of their iniquities.—The Lord was pleased,
in this solemn transaction, not only to show his abhorrence of sin ;
but, by thus executing vengeance on guilty nations, to teach all, who
regård the Scriptures, the real cause of the heavy calamities with
which, in the ordinary course of his providence, He punishes one
kingdom after another. . . 2 Scot T.
(i.) Greater.] ‘Not singly: but altogether. Ros ENM.
Verse 8.
• God intended to make a full discovery of his goodness to the
world; and this must have a commencement in some particular place,
and among some people... He chose that time, and the Jewish peo-
ple; but not because of their goodness or holiness, but his own infi-
nite goodness.” r. A. CLARKE.
[574]
the words al panvu mean, while he liveth or during this life, as the
words mean Gen. 11: 28. [transl. “before.”] My version implies
this, and I can give no better.” Boothr. “Vain is the ridicule, says
Butler, with which some persons divert themselves, on finding lesser
pains [during this life] considered as instances of givine punishment."
God, in his government of the natural world, annexes pain to some
actions and pleasure to others, in our power to do or forbear.” Ad-
mitting an author of nature, what is this but his ‘system of govern-
ment by rewards and punishments.” These remarks recall the fol-
lowing useful practical reflection of a popular writer: “Some persons
are of opinion, that Christianity alone suffices, not only for man’s
salvation, which I do not dispute, but for his guidance in all practical
vintues, without knowledge of or obedience to the laws of nature;
}
.*
:* * wº
B. C. 1451.
thy God shall keep unto
thee the covenant’ and
the mercy which he
sware unto thy fathers.
13 And “he will love
thee, and bless thee, and
multiply thee : “he will
also bless the fruit of thy
womb, and the fruit of
thy land, thy, corn, and
- thy wine, and thine oil,
the increase of thy kine,
and the flocks of thy
, sheep, in the land which
he sware unto thy fathers
to give thee. 2.
j4 Thou shalt be
*blessed above all peo-
ple: there shall not be
fi male or female barren
among you, or among
your cattle.
15 And the LoRD will
take away from thee all
sickness, and * will put
none of the evil diseases
of Egypt, which thou
knowest, upon thee: but
will lay them upon all
them that hate thée.
16 And thou shalt
* consume all the people
which the LoRD thy God
shall deliver thee: ' thine
eyes shall have no pity
upon them; neither shalt
thou serve their gods;
m for that will be a snare
unto thee. -A
17 If a thou shalt say
in thine heart,” These na-
tions are more than I, how
can I dispossess them 2
18 Thou Pshalt not be
afraid of them; but shalt
well 4 remember what the
LoRD thy God did unto
Pharaoh, and unto all
Egypt;
19 The great tempta-
tions which thine eyes
saw, and the signs and
the wonders, and the
mighty hand, and the
stretched-out arm, where-
by the Lord thy God
brought thee out; so shall
the Lord thy God do
unto all the people of
whom thou art afraid.
20 Moreover, the Lord
thy God will send -the
* hornet among them,
DEUTERONOMY, VII.
of the charge to destroy the images, v. 25, 26.
Observe-how this is urged upon thein, Thou shalt
utterly detest it, .# thou shalt utterly abhor
it: such a holy indignation as this must we con-
ceive against sin, that abominable thing which
the Lord hatés. They must not retain the images,
to gratify their covetousness. Achan paid dear
for converting that to his own use, which was an
anathema. Nor must they retain the images, to
gratify their curiosity, as an ornament, or as a
monument of antiquity. Two reasons are given.
Lest thow be, snared therein; (v. 25.) i. e.
* Lest thou be drawn, ere thou art aware, to like,
love, fancy, and respect it.” And, lest thou be
a cursed thing like it, v. 26. They that make
images, are said to be like unto them, stupid and
senseless; here they are said to be in a worse sense
like to them, accursed of God, and devoted to de-
struction. Compare these two reasons together,
and observe, That whatever brings us into a
snare, brings us under a curse.
II. The promise of God’s favor if they would
be obedient, is enlarged upon with a most affecting
copiousness and fluency of expression, which in-
timates how much it is both God’s desire, and our
own interest, that we be religious.
1. Let us be constant to our duty, and we can-
not question the constancy of God’s mercy.
2. All possible assurance is here given them;
That if they would love God, and serve Him, and
devote themselves and theirs to Him, He would
love them, and bless them, and multiply them
greatly, v. 12, 13, 14. What could they desire
more to make them happy? Increase was the
ancient blessing for the peopling of the world, once
and again, and here for the peopling of Canaan;
that little world by itself—the increase both of
their families and of their stock; they should
neither have estates without heirs, nor heirs with-
out estates, but have the complete satisfaction
of many children, and plentiful provisions and
portions for them.
3. That iſ they would keep themselves pure
from the idolatries of Egypt, God would keep them
clear from the diseases of Egypt, v. 15. It seems
Rewards of obedience.
some epidemical, country disease, (as we call it )
which they remembered the prevalence of among
the Egyptians, and by which God had chastised
them, for their national sins. Diseases are God’s
servants; they go where He sends them, and do
what He bids them. It is therefore good for the
health of our bodies, to mortify the sin of our souls.
4. That if they would cut off the devoted na-
tions, they should cut them off, and none should
be able to stand before them, v. 16, 23. Thus
we are commanded not to let sin reign, not to in-
dulge ourselves in it, or give countenance to it,
but to hate it, and strive against it; and then God
has promised that sin shall not have dominion
over us, but that we shall be more than conquer-
OrS O Vel' it. /
The difficulty and doubtfulness of the conquest
of Canaan having been a stone of stumbling to
their fathers, he here animates them against the
things most likely to discourage them, v. 18. And
again, v. 21. Let them not be disheartened, (1.)
By the number and strength of their enemies, v.
17. We are apt to think, the most numerous must
needs be victorious; but to fortify them against
this temptation, he reminds them of the détºuc.
tion of Pharaoh and all the power of Egypt, v.
18, 19. He that begun would finish. Thou shalt
therefore well remember this, v. 18. The word
and works of God are then well remembered, when
they are improved as helps to our faith and obe-
dience. This is well laid up, which is ready to
us when we have occasion to use it. (2.) By the
weakness and deficiency of their own forces; for
God will send them auxiliary troops of hornets, or
wasps, as some read it, (v. 20.) probably, larger
than ordinary, which would so terrify and molest
their enemies, (and perhaps be the death of many
of them,) that their most numerous a mies would
become an easy prey to Israel. God plagued the
Egyptians with flies, but the Canaanites with hor-
nets. Those who take not warning by less judg-
ments on others, may expect greater on them-
selves. But their great encouragement was, that
they had God among them, a mighty God and
to refer not only to the plagues of Egypt, but to
terrible, v. 21. (3.) By the slow progress of their
arms, let them not think the Canaanites would
until they that are left,
and hide themselves
from thee, be destroyed.
21 Thou shalt not be
affrighted at them: for
t the Lord thy God is
among you, "a mighty
God and terrible.
22 And the Lord thy
God will “put out those
nations before thee by
little and little: * thou
mayest not consume
them at once, lest the
beasts of the field in-
crease upon thee.
23 But y the Lord thy
God shall deliver then
# unto thee, and * shall
destroy them with a
mighty destruction, until
they be destroyed.
24 And * he shall deliv-
er their kings into thine
hand, and thou shalt des-
troy their name from
under heaven; * there
shall no man be able to
stand before thee, until
thou have destroyed
them.
25 The "graven images
of their gods shall ye
burn with fire : * thou
shalt not desire the silver
or gold that is on them,
nor take it unto thee, lest
thou be f snared therein ;
for it is 5 an abomination
to the LoRD thy God.
e See on 7.—28.4. Ex. 23.25. Ps. 1:
3. 11:7. 144.12–15. John 14.21.
15:10, 16:27.
f 28:3–5,11,15–18. Job 42-12. Prov.
10:22. Mal. 3:10,11. Matt. 6 33.
g 3329. 1's. 115.15. 147 19,20
h 28.4,11. Lev. 26:9. Ps. 1273. -
1 28 27,60. Ex. 9:14. 1526. Ps. 105’
35 37.
k See on 2.
but from this notion I respectfully dissent. It appears to me that one
| 13 8. 19 13,21. 25 12 Jer 21 7.
m 12.30,31. Ex. 23 33 34
Num. 33.55. Josh. 23 13–16 '•
2:3,12_36. 827. I s. 10636. I
... io sº.
n 8-17. 15 9. 18-21. Is. 14.13. 478.
49 21. Jeſ. 13 22. Luke 9 47.
o Num. 1332. Josh. 17 16–18.
p See on 1 29–3 6... 31 6 P.S. 27.1,
2. 46 1,2. Is. 41 10–14
q Ex. 7:–14. Judg_6.13 ... Ps. 77 11.
78.11,42–51. 105 5,26–36 358–
10. 136 10–15. IS 51 9,10. 63.11
—15.
* See on 4 34.—ll 2–4. Neh. 9 10,11.
Jer. 32-20,21. Ez. 20.6—9.
s Ex. 23-28–30. Josh. 24 12.
u 10.17, 26 8. 1 Sam. 4:8. Neh. 1:5.
4:14. 932. Zech. 12 2–5.
* Heb. pluck off.
x Ex. 2329,30. Josh. 15.63.
W à: º 2. thy fº 9 3
eb. before (LC6. º
; : 15. %. 9|| 13.6. Jer. 17.18.
Joel 1-15 2. Thes 1 9.
a Josh. 10 24,2542. 12 1.8-c.
5 § 14. 25 13. 29.20. Ex. 17:14. Ps.
§ 5 Prov. 10.7 Jel. 10:11. Zeph-1 4.
c ii.25. Josh. I 5 108. 23:9. Rom.
837. I Cor. I5
d Sec on 5.-123. Ex. 32.20. I. Chr
Is. 30-22 e Josh. 7. 1,21
f : ... sº ºn.” Zeph. 1.3." iTra.
g iſ i. 23 18. Rev. 17.5.
_-º"T
Even now Egypt has various peculiar diseases, especially of the eyes,
reason why vice and misery, in this world, do not diminish in pro-
portion to preaching, is, because the NATURAL LAws are too much
overlooked, and very rarely considered as having any relation to
practical conduct.” ~ Ed.
V Verse 15.
This must be referred to the national covenant: for though godli-
mess commonly secures the most solid temporal advantages; yet
temporal blessings were not, even among them, uniformly dispensed
to individuals according to their obedience : but they were to the na-
tion, with an exactness, which is not observed towards any other
people. (Kev. 26: 3, 4.) Scott.
Diseases of Egypt.j : Various cutaneous diseases, such as lichenes,
elephantiasis, the plague, &c. Pliny calls Egypt “the mother of such
diseases.” To these diseases seem to be referred the various kinds
of ulcers, which were said to be sent by their angry goddess Isis,
the kine-pock, and plague.” Ros ENM.
Verse 22. *
(Ex. 23:29, 30.) The Israelites had bºº. repeatedly commanded
to attempt the immediate and entire extirpation of the devoted na-
tions; as far as sloth, cowardice, or unbelief induced them to º
them, they sinned ; and to punish this and their º,º well
as to prove them, the Lord was pleased to permit a ºngº vº. rem:
nant of these nations to remain among them. (Judg. 2: 1–
i`i.) His ºwns the result of a settled plan..." this plan,
being secret from them, was neither their rule, nor duty, nor mºve;
—Thus He commands the entire mortification of every sing w hich is
our rule of duty ; and yet many intimations are given ºn Scripture,
that sin is never totally destroyed in this world, even in the best of
saints: but it actually prevails much moſº, perhaps in all Christians,
than it would, if they were more watchful and diligent. Scott.
[575)
B. C. 1451.
Exhortations to obedience.
DEUTERONOMY, VIII.
26 Neither h shalt thou
bring an abomination
into thy house,
be a cursed thing like it
but thou shalt utterly
detest it, and thou shalt
utterly abhor it; for it is
a cursed thing.
CHAP. VIII.
Exhortations and cautions, enforced by
arguments drawn from the Lond's
former dealings with Israel, and the
good land lutended for them; from the
dangers to which they would be ex-
posed; and from the effects of disobe-
duence, 1–20.
LL the command-
ments which I conn-
mand thee this day shall
*ye observe to do, that
ye may live, and multi-
ply, and go in, and pos-
sess the land which the
LoRD sware unto your
fathers.
2 And thou shalt "re-
member all the way
which the LoRD thy God
°led thee these forty
years in the wilderness,
* to humble thee, and to
* prove thee, to know
what was in thine heart,
whether thou wouldest
keep his commandments,
OF El O.
3 And he humbled
thee, and suffered thee
to hunger, and 5 fed thee
with manna, which thou
knewest not, neither did
thy fathers know, that he
might make thee know,
that man h doth not live
by bread only, but by
every word that proceed-
eth out of the mouth of
All the commandments of God are equally the result of infinite
never be subdued, if not expelled the first year;
mo, they must be put out by little and little, and
lest thou - not all at once, v. 22. Note, We must not think,
! that because the deliverance of the church, and the
des ruction of its enemies, are not effected imme-
diately, therefore it will never be effected; God
will do his own work in his own method and time;
and wenay be sure they are always the best. Thus
corruption is driven out of the hearts of believers
by little and little. The work of sanctification
is carried on gradually. The reason here given
(as before, Ex. 23:29, 30.) is; Lest the beast
of the field increase wpon thee. The earth God
has given to the children of men; therefore there
shall rather be a remainder of Canaanites to pos-
sess it, till Israel become numerous enough to re-
plenish it, than that it should it be a habitation
for the wild beasts of the desert. Yet God could
have prevented this mischief from the beasts, Lev.
26:6. But pride and security, and other sins
that are the common effects of a settled prosperity,
were the enemies more dangerous than the beasts
of the field, that would be apt to increase upon
them. See Jud. 3: 1, 4.
CHAP. VIII. V. 1—9. Israel are here
charged as before, to keep and do all God’s com-
mandments. Their obedience must be, 1. Care-
ful, observe to do. 2. Universal, to do all the
commandments, v. 1. And, 3. From a good
principle, regard to God, as the Lord, and their
God, and particularly a holy fear of Him, (v. 6.)
a reverence of his majesty, a submission to his
authority, and a dread of his wrath. To engage
them to this obedience, beside the great advan-
tages of it, v. 1. he directs them,
I. To look back on the wilderness through
which God had now brought them, p. 2. In this
school they had been for 40 years, under tutors
and governors; and this was a time to bring it
all to remembrance. The occurrences of these
last 40 years were very memorable, and well
worthy to be remembered; very useful and profit-
able to be reinembered; and were recorded, on
purpose that they might be remembered. As the
feast of the passover was a memorial of their de-
liverance out of Egypt, so the feast of tabernacles
was, of their passage through the wilderness.
Note, It is very good to remember all the ways
both of God’s providence and grace, by which
He has led us hitherto through this wilderness,
that we may be prevailed with cheerfully to serve
Him and trust in Him. Here let us set up our
Ebenezer.
(1.) They must remember these their straits;
To mortify their pride, and confidence of being
-in Canaan immediately. To manifest their per.
verseness; to prove them, that they and others
might know (for God Himself perſectly knew it
before) all that was in their heart, and might see
that God chose them, not for any thing in them.
Many commandments God gave them which there
had been no occasion for, had they not been led
through the wilderness ; as those relating to the
manna, (Ex. 16: 28.) and God thereby tried
them, as our first parents were tried by the trees
of the garden, whether they would keep God’s
commandments or not. Or, God thereby proved
them, whether they would trust his promises, and,
in dependence on them, obey his precepts.
(2.) They must remember the supplies always
granted them. t
Manna for food, (v. 3.) God suffered them
to hunger, and then fed them with manna, that
the extremity of their want might make their
supply more acceptable, and God’s goodness
therein more remarkable. God often brings his
people low, that He may have honor in helping
them, Matt. 5: 6. It is said the manma was a
sort of food, which neither they nor their fathers
knew. If they knew such a thing fell sometimes
with the dew in those countries, as some think,
[notes, Ex. I6: 14, 15.] yet it was never known
to fall in such vast quantities, so constantly, and
at all seasons of the year, so long, and only about
a certain place. These things were altogether
miraculous, and without precedent; the Elord
created a new thing for their supply. And
the LoRD doth man live. ##"wº. E.nis. H. W. "isº"dººl. E. sas. *
4 Thy rainment wax- 3. *...*.*.*33.33. 6.1—3.—Ps. #4. º #.
ed not old upon thee, 119:4–6. 1 Thes. 4:1,2. * 1;7,
neither did thy footswell, "###"#.º.º. º. * : *.*.*.*.*.*, ####.
**, ºr "#### ºf ſº # ºu"ºtº-º.
*
PRACTICAL OBSERVATIONS. ~~
mess, (that common idolatry
which God abhors,) to [sinj, we shall
wisdom, justice, and goodness; but not all alike level to our com-
prehension, and suited to our ideas. Assured, therefore, that
the righteous Lord will not do unrighteously, but exercise
his sovereignty with perfect equity, whether we can perceive it
or not; when He commands, it is our duty unreservedly to obey:
and this is the never-failing effect of true and strong faith. (Gen.
22:) We should, however, be thankful to be employed; not as
executioners of his vengeance, but as the messengers of his love
and compassion, We are called to exercise our severity against
our own lusts: and with these enemies we must wage unremitting
war, and give them no quarter. Indeed this ch, strongly, incul-
cates two most important lessons: namely, [the safety, and value
of obedience, and the danger resulting from disobedience. We
shall not be able to extirpate our sius, except by little aid little;
nor must we expect that the conflict will cease, till we drop our
bodies in the grave. But the more we live by faith, and watch
and pray diligently, the less will they prevail and interrupt our
enjoyments.--And should we ever be tempted, through covetous-
find that we have ‘brought an accursed thing and an abomina-
tion into our house,” which must be cast out with detestation, if
we would not be an accursed thing like unto it. (Zech. 5:1–4.)
For we are continually reminded, that the Lord is no more ‘slack
in repaying them that hate Him,” than willing to ‘show mercy
to those who love Him and keep his commandments:’ nor will
He be more severe with any, than with avaricious, fraudulent,
hypocritical professors of our holy faith.-We cannot be too com-
passionate to sinners, but we may easily be too complaisant to
them: nor can weständ too much aloof from intimacies, alliances,
or intermarriages with them; for that has ever been, and ever
must be, a snare to the people of God. (2 Kings 8; 26. 11: 1,
2. 2 Chr. 18: 1. 19: 2.) Indeed all occasions of sin must be
shunned; for our hearts are so inflammable, that we should fear
every spark which may light upon them: nor can we be losers by
renouncing such sources ofgain, as expose us to those temptations,
which experience shows to be too strong for us. (Matt. 19:
29, 30.) Scott.
J
NOTES.
CHAP. VIII. V. 1. All the commandments.] JMatt. 19: 16–22.
Scott,
Verse 2.
The Israelites should be considered as a fair specimen of human
nature: any other people, any individual, proved as they were, would
appear as rebellious as they do, were the result as impartially record-
ed. And every one’s own experience will have the same effect on
him ; except he view himself through a false medium, or be lulled
asleep by carelessness, or intoxicated by plide : for none of us live
one week, without renewed evidences of our own weakness, folly,
ID.
and depravity.
Bread.]
mouth..] I, e. that God orders; usual or unusual food.”
Verse 3. -*
• I. e. accustomed food. All that which goes out of Jehovah's
Rose NM.
Verse 4.
The Israelites, doubtless, brought out of Egypt more raiment than
what they had upon them ; they might manufacture the fleeces of
their flocks in the wilderness; [and so JMich, and others, who think
all that is meant is, that they had plenty of leather and wood for
new shoes and sandals, and of stuff for new garments. ED.] and
they might be favored in Providence with other supplies: yet when
we consider their immense numbers, their situation and jong con-
tinuance in the wilderness, and the strong expressions here made
use of; there seems no reason to question the constânt and most ex-
traordinary miraculous interposition of God in this respect, as well
as in others. We may, however, safely reject the Jewish tradition,
that the garments grew along with the bodies of the young people;
not because it is too difficult to be credited, but because it wants the
warrant of scriptural testimony, and does not appear to have been
[576
B. C. 1451. .
Gralitude to God enjoined.
..ºf DEUTERONOMY, VIII.
*
*
5 Thou shalt also
i consider in' thine heart,
that k as a rhan chasten-
eth his son, so the LöRD
thy God chasteneth thee.
6 Therefore thou shalt
l:eep the commandments
of the Loºp thy God, to
walk in his ways, and
to fear him.
7 For the Lond thy
God bringeth thee into a
good land; " a land of
$rooks of water, of foun-
tains, and depths, that
spring out of valleys and
hills;
8 A land of " wheat,
and * barley, and P vines,
and fig-trees, and pome-
granates; a land of “oil-
olive and honey;
- 9 A land wherein thou
shalt eat bread without
scarceness, thou shalt not
tack any thing in it; a
land 4 whose stones are
iron, and out of whose
hills thou mayest dig
brass. , t -
10 When ‘ thou hast
eaten and art full, then
thou shalt bless the Lord
thy God, for the good
land which he hath given
thee.
11 * Beware that thou
forget not the LoRD thy
God, in Hot keeping his
commandments, and his
judgments, and his sta-
tutes, which I command
thee this day:
- 12 Lest- ‘when thou
hast eaten and art full,
"and hast built goodly
houses and dwelt there-
27, ;
T3 And when ºthy
herds and thy flocks
multiply, and thy silver
and thy gold is multipli-
ed, and all that thou hast
is multiplied;
14 Then y thine heart
be lifted up, * and thou
is the food of the soul; the life which is supported
foot swelled not: God preserved them from tak-
hereby He taught them, that man liveth not by
bread alone, though that is ordinarily the staff
of life; and that God, when He pleases, can coin-
mand support and mourishment without it, and
God has pronused to keep the feet of his saints.
(3.) They must also remember the rebukes they
had been under, v. 5. God is allowing, tender
Father to all his children, yet when there is oc-
mäke .# else, very unlikely, to answer the casion they shall feel the smart of the rod. Not
|
intention as we
trust their Father, nor take any-sinful, indirect
course to supply their necessities; some way or
other, God will provide for them in the way of
duty and honest diligence, and verily they shall
be fed. It may be applied spiritually; the Word
of God, duly received, and entertained by faith,
by that is the life of the man. The manna typified
Christ, the Bread of Life. He is the Word of
God; by Him we live; the Lord evermore give
us that Bread which endurcs to eternal life, and
létus not be put off with the meat that perisheth?
The same clothes served them from Egypt to
Canaan; at least the generality of them, v. 4.
This was a standing mil acle, and the greater, if,
as the Jews say, their clothes grew with them,
so as to be always fit for them. But it is plain
they brought bundles of clothes out of Egypt;
(Ex. 12:34,) there they might barter with each
other as there was occasion; and these, with what
they wore, sufficed till they came into a country
where they could ſurnish thensselves with new
clothes.
He thus taught them to live in [humble] depen-
dence on Providence, and not to perplex them-
selves with care, what they should eat and drink,
and wherewithal they should be clothed. Christ
would have his disciples learn the same lesson,
(Matt. 6: 25.) and took a like method to teach
it them, when He sent them out without purse
or scrip, and yet took care that they lacked
nothing. God took care of their health and
ease. Though they travelled on- foot in a dry
country, the way rough and untrodden, yet their
ing hurt by the inconveniences of their journey;
and mercies of that kind we ought to acknowledge.
. Let none of God’s children dis- as a man, wounds and slays his enemies whose
destruction he aims at, but as a man chastens his
son whose happiness he designs: so did their God
chasten Israel; He chastened and taught them,
Ps. 94: 12. This they must consider in their
heart, i. e. they must own it from their own
experience, that God had corrected them with a
fatherly love, for which they must return to Him
a filial reverence and compliance. Because God
has chastened thee as a Father, Therefore, (v.
,6.) thou shalt keep his commandments. This
use we should make of all our afflictions; by them
let us be engaged and quickened to our duty.
II. He directs them to look ſorward to Canaan,
into which God was now bringing them. Look
which way we will, both our reviews and our
prospects will furnish us with arguments for obe-
dience. In this land was every thing desirable.
It was well watered. Perhaps there was more
plenty of water there now than in Abraham’s time,
the Canaanites having found and digged wells;
so that Israel reaped the fruit of their industry as
well as of God’s bounty. The ground produced
great plenty of all good things, not only for neces-
sary support, but for convenience and comfort.
Even the bowels of its earth were very rich.
Note, Those that bear the inconveniences of
an afflicted state with patience and submission,
(are humbled by them, and prove well under
them,) are best prepared for better circumstances.
Whatever others saw, in it Moses probably saw
a type of the better country.
V. 10–20. Moses having mentioned the great
plenty they would find in Canaan, cautions them
against the abuse of that plenty, now that they
came immediately out of a barren desert.
I. He directs them to the duty of a prosperous
condition, v. 10. They are allowed to eat even
Note, It is the way of transgression that is hard. to fulness; but not to surfeit or excess. But let
out of the land of Egypt, 17 And thou say in . . ...}}}.}}|
from the house of bon- thine heart, "My power, §"; %;" chr. 21.
dage ; and the might of mine . #: Ps 1032. Matt. 14:19.
15 Who "led thee hand, hath gotten me this łºńºom us. The sis.
through that great wealth. • ##"...º.º. * *
and terrible wilderness,
wherein were "fiery ser-
pents and Scorpions, and
drought, where there was
no water; * who brought
thee forth water out of
the rock of flint.
16 Who 3 fed thee in
giveth thee
establish
j See on 4.9,23.
18-28
18 But thou shalt re-
member the Lord thy
God : for it is he that
wealth, * that he may
his covenant,
which he sware unto thy
: Jer. 22:14,15. Ez.
Am. 5-11. Hag. 1:4. :
x Gen. 13:1–5. Job 1:3. Ps. 39:6
Luke 12:
º 21.
v 17:20 2 Chr. 26.16. 32:25. Jer. 2:
31. 1 Cor. 47,8.
: See on 11.
a See on 1 19 —Ps. 136:16.
Jer. 2.6.
b Num. 21-6 Hos. 13.5.
c Ex. 17:6. Num. 20:11. Ps. 78:15.
#65.41. 114-8. Is. 35:7. 1 Cor. 10:4.
d See on 3.—Ex. 16:15.
power to get
Is. 63:13.
ls. 1.3 Ez. I2-3
Neh
the wilderness with * See on 2
k 2 Saum. 7.14. Job 5 17, 18. Ps. 89:32. & Rºe 93.3. -
e • I * * * * - f Jer. 24:5,6. Rom. 8:28. 2 Cor. 4:
manna, which thy fathers fººl, sº aid ºr * # *ś. 12.É.i.”jam.ii. i
knew not, that “he might ; ; 2 Cit. 531. P. a ..."; tı
humble thee, and that he 128:1 **te, Ex. 3.8. j, 9.4. Is 10.8–14. Dan. 4:30. Hos.
Jin stol 1.
9 24,25. *
might prove thee, * to do
3. s. 659–13. Ez. 20 6.
m 32:14. 2 Sam. 4-6. 1 Kings 5 11. I's
12-8. Hab. 1:16. 2 Cor. 4:7.
1 Ps. 127-1,2. 144-1. Prov. 10.22.
. 2:8.
of those who died, and the young might take theirs. Scorr.
“The common opinion, that the raiment and shoes of the Israelites
wore not out, is absurd. The meaning of this passage, to which we
may add Neh. 9:21; may be, like that of any other passage, taken too
†iterally; as may also Is, 48: 21. where the prophet says, the Israel-
ites did not suffer thirst in the desert , which is literally false, but rela-
tively true, as their thirst was speedily satisfied. They had flocks
of sheep and goats, and herds of cattle, (Num. 32: 1. and Deut. 3:
19.) and from these were abundantly supplied with wool and skins,
for clothing and sandals; and they knew how to spin and weave,
&c., See Ex. 35 ; 25. The meaning then is, God had provided them
with sufficient clothing: [so that even before their rainent and shoes
Yere worn out, they could provide new ones, and needed not go bare-
foot, so as to cause their feet to swell, as they travelled over the stony
desert.]’ See Rosenm. Clarke. Bôoth Roy D.
. - Verse 5.
...The punishments inflicted on the Israelites, though destructive to
,- individuals, were national blessings, salutary to the survivors, and
suited to warn them, and conducive to their preservation, and pros-
perity. (Ps. 94 : 12–14. Prov, 3. 11, 12. Heb. 13:34—13.)
Sº . ** Scott.
O. T. WOL. I. 73
forget the LoRD thy God, thee good at thy latter §l;16. 13.14 Etº, 27.1% l, ºić
which brought thee forth end; i. *:::::"...sº"**... a.s.º. 3.
in the least necessary: for the grown persons might wear the clothes Verses 6–20.
JM. R.—Ez. 16: 17: JVuin. 21:6–9.--Stones, &c. (9) There were
no mines in Egypt: this would therefore be a new thing to the Isra-
elites. (Job 26: 2.)—Beware, &c., (11) 6: 12–My power, &c. (17)
1 Chr. 29 : 10–19, Dam. 4: 28–33. Scott.
(9.) Whose stones are iron.] ‘Not only were there iron mine;
throughout the land, but the loose stones were strongly impregnated
with that most useful of minerals, ores of it being every where in
great plenty. Brass.] JVechosheth, copper, mote, EX: 25: 3. which
with lapis calaminaris forms brass; there is no such thing in nature
as a brass mine.” * Dr. A. CLARKE.
(iš.) Flint.j Halamish. Reddish granite or porphyry, which
abounds in Sinai and Horeb.” º - *a
Ruppell, travelling from Suez to Akaba (see map), describes thiº.
tract as “a frightful desert.” Burckhardt describes the desert El #.
(of wanderings) as “the most barren and horrid tract Of country nq
had ever seen. Black flints cover the chalky or #.º.º.;
which in most places is without any vegetation: .*.º is
produces the gum Arabic grows in some spºts, .." t id: much ex-
met with here and there; but the scarcity of ...; º to go in the
tent of vegetation, and the hungry camelº. §ºther: d shrubs
evening for whole hours out of the road, to find som
H. C. 1451.
...An admonition to Israel.
DEUTERONOMY, IX.
fathers, as it is this day.
19 And it shall be, if
thou do at all forget the
LoRD thy God, and walk
after other gods, and
serve them, and worship
them, 'I testify against
you this day, that ye shall
surely perish.
20. As the nations
which the Lord destroy-
eth before your face, so
shall ye perish; because
ye would not be obedi-
ent unto the voice of the
LoRD your God.
CHAP. IX.
Israel assured of victory, not for their
righteousness, but through the wick-
edness of the 1r enemes, 1–6: remind-
ad of then rebellions, and of the
Lord's men ues, 7—29.
Hºà. O Israel :
Thou art to * pass
over Jordan this day, to
go in to possess " nations
greater and mightier
than thyself, * cities
great, and fenced up to
heaven,
2 A people "great and
tall, the children of the
Anakims, whom thou
knowest, and of whom
thou hast heard say,
* Who can stand before
the children of Anak P
3 * Understand there-
fore this day, that the
1 4:26. 28.50–68. 2925–28. 30.18,
19. Josh. 23:13. 1 Sam. 12'25 Dan.
2 Zeph. 1:18. 36.
9.2. Am. 3:2.
Luke 12.47,48. 13:3,5.
a 3.18. 11:31, 27.2. Josh. 1:11. 3.6,
14,16. 45,19. --~~
b See on 4.33. 7, 1. -
c 1:28. Num. 13:22,28,32,33.
d See on 2:11,12,21.
e 724. "Ex. 3. ii. Job 11.10. Dan. 8
4. 11' 16. Nah. 1:6.
f gºat. 15:10. Malk 7.14. Eph.
them always remember their Benefactor. 1. They
must take heed of eating or drinking so much as
to indispose themselves for this duty, may, rather
aim to serve God therein with so much the more
cheerfulness and enlargement. 2. They must not
have any fellowship with those that, when they had
eaten and were full, blessed false gods, as they
themselves had done in worshipping the golden
calf. 3. Whatever they had the comfort of, God
must have the glory of [it]. As our Savior taught
us to bless before we eat, (Matt, 14: 19, 20.) so
we are here taught to bless after meat In every
thing we must give thanks. From this law the
eligious Jews took up a laudable usage of blessing
God, not only at their solemn meals, but on other
occasions; if they drank of a cup of wine, they
lifted up their hands and said, Blessed be He
that created the fruit of the vine to make glad
the heart. If they did but smell at a flower, they
said, Blessed be He that made this flower
sweet. 4. When giving thanks for its fruits, they
must give thanks for the good land itself. From
all our comfortable enjoyments we must take oc-
casion to thank God for comfortable settlements;
and I know not but we of this nation have as much
reason as they had to give thanks for a good land.
II. He arms them against the temptations of
a prosperous condition, v. 12.
1. “Beware lest then thy heart be lifted up:”
(v. 14.) when the estate rises, the mind is apt to
rise with it, in self-conceit, self-complacency, and
self-confidence. Let us therefore strive to keep
the spirit low in a high condition; humility is both
the ease and the ornament of prosperity. Take
heed of saying, so much as in thy heart, that proud
word, My power and the might of my hand
hath gotten me this wealth, v. 17. Note, We
must never take the praise of our prosperity to
ourselves, nor attribute it to our ingenuity or in-
dustry; for bread is not always to the wise, nor
'riches to men of understanding. It is spiritual
idolatry, thus to sacrifice to own own met.
2. ‘Take heed of forgetting God.” This follows
on the lifting up of the heart; for it is through
the pride of the countenance that the wicked
seeks not after God. Those that admire them-
selves, despise God. “Forget not thy duty to
God,” v. 11. We forget God, his authority over
us, and our obligations to Him, and expectations
from Him, if we are not obedient to his laws.
When men grow rich, they are tempted to think
religion a needless thing; they are happy without
it, think it a thing below them, and too hard upon
them; their dignity forbids them to stoop, and
their liberty forbids them to serve. But we are
basely ungrateful, if, the better God is to us, the
worse we are to Him. “Forget not God’s former
dealings with thee.”
“Forget not God’s hand in thy present pros-
perity, v. 18. Remember, it is #. that giveth
thee wealth; for He giveth the power to get
wealth.’ See here how God’s giving and our
getting are reconciled, and apply it to spiritual
wealth. It is our duty to get wisdom, and above
all our gettings to get understanding; and yet it
is God’s grace that gives wisdom, and therefore
to Him we must give the praise, and consecrate
the use of it. The blessing of the Lord on the
hand of the diligent, makes rich both for this
world and for the other. *
Lastly, He repeats the fair warming, he had
often given them, of the fatal consequences of their
apostasy from God, v. 19, 20. If we do as sin-
ners do, we must expect to fare as simmers fare
CHAP. IX. W. 1–6. The design of Moses
in this ch. is, to convince the people of Israel of
their utter unworthiness to receive from God those
great favors now to be conferred upon them; writ-
ing this, as it were, in capital letters, at the head
of their charter, Not for your sake, be it known
wnto you.
The call to attention, (v. 1.) Hear, O Israel,
intimates that this was a mew discourse, delivered
at some distance of time after the former, proba-
bly the next sabbath-day.
I. He represents the formidable strength of the
enemies they were now to encounter, v. 1. They
were mightier than themselves, not a rude and
undisciplined rout. Should they besiege them,
they would find their cities well fortified: should
they engage them in the field, they would find them
great and tall, of whom common fame had report-
ed, there was no standing before them, v. 2. This
representation is much the same with that of the
evil spies, but is made here with a very different
intention: that was designed to drive them from
God, and to discourage their hope in Him; this
to drive them to God; and engage their hope in
Him.
II. He cautions them not to entertain the least
thought of their own righteousness, as if that had
procured them this favor at God’s hand, v. 4.
“Never think it is for and in consideration either
PRACTICAL OBSERVATIONS.
It is impossible we can be truly penitent, or believe in Christ
and love Him, or become meek, patient, and forgiving, or attain
to any part of the Christian temper and character, without hu-
miliation. Nothing indeed can render even the most suitable
outward dispensations, and inward conflicts, effectual for these
ends, without the sanctifying influences of the Spirit of God: but
it is our duty to be often employed in remembering all the way in
which the Lord hath led us;’ in recollecting the many evidences
we have given of our own ingratitude and perverseness, and of the
deceitfulness and wickedness of our hearts; and in considering
the proofs we have had of his power and love, in supplying our
wants, extricating us from difficulties, preventing the bad effects
of our misconduct, and over-ruling, for our good, events which
appeared fraught with ruin and destruction.—The food out of
the earth, the water from the clouds, and the raiment mew from
year to year, which our God provides, calls for no less gratitude
from us, than the miraculous provision did from Israel. #. pro-
mise, that they who “fear Him shall not want any good,” is our
only security for a future sufficient supply, till we arrive at our
journey’s end.—But, in this respect, the believing poor have
the advantage: as they more easily perceive their provision
coming from the Lord, in answer to prayer, and find less diffi-
culty in simply trusting Him for daily bread: so that they taste a
sweetness in it, generally unknown to the affluent, while they are
exempt from many of their temptations. For when men possess
large estates, or are engaged in extensive and productive com-
merce; when their herds and flocks, and gold and silver, are
multiplied; they find it very difficult to expect and receive their
daily bread in simple dependence, prayer, and thankfulness; and
to remember that the ‘Lord alone gives them the power to get
wealth,” so as to give Him all the praise, and to use it all to his
glory. Let us all be sober and vigilant, and persevere in prayer;
for, we tread a dangerous path: let us beg of God that we may
rather be chastened with his children, than be left to grow secure
in sin with his enemies; and may we be taught to hunger after,
and feast upon the hidden Manna, and drink of the waters of life
from the wells of Galvation; encouraged to active, self-denying
obedience by the prospect of “an inheritance incorruptible, unde.
filed, and that fadeth not away, reserved in heaven for 'all, who
are kept by the power of God, through faith, unto salvation.” (I
Pet. 1: 3–5.) W. - Scott.
z
on which to feed. During ten days’ forced marches, [to Cairo, we
passed only four springs, or wells, of which one only, at about eight
hours E. of Suez, was of sweet water. The others were brackish
and sulphureous.” See Robinson in Bib. Repos. ED.
(18.) . That giveth thee power to get wealth.] God has endowed us
with a propensity to acquire, and with various faculties to make our
- industry available; He governs all nature by the word of his power,
his providence takes cognizance of every occurrence. (Matt. 10: 29
–3i.) He has endowed us with powers which can investigate his
laws, trace effects to their causes, and use this knowledge to procure
the necessaries and comforts and elegances of life, for ourselves and
families; while enjoying these, let us not forget Him in whom we
live and move and have our being 1 Ed.
Rotes.
CHAP. IX. V. l. In the former discourse Moses mainly expati-
ated on the wonderful works of God; in this he dwells chiefly upon
the wicked works of Israel.—By this day is meant, that the long ſex.
-pected time was just at hand. Scott.
Fenced up to heaven.] ‘ Situated on the tops of lofty mountains.”
Rosen M.
Anakims] 2; 28. M lº"; *, h. 11
720/£2772S. : 2&, *I'm. 13 : 33. Josh. II: 21–23. : I4,
7–17. JM. R.—Ez. 32: S 23. 15 sº.”
[578
B. C. 1451. … • *
Loan ºthy God is, he
which 5 goeth over be-
fore thee; as "a conflum-
ing fire, he shall destroy
them, and he shall bring
them down before - thy
face: so shalt thou drive.
them out, and destsoy
them quickly, as the ,
Lond hath said unto
thee. .
4 k Speak not thou, in
thine. heart, after that
the Lond thy God, häth
cast them out from be-
fore thee, saying, For my
righteousness the Lord
hath brought me in to
possess this land; but
i for the wickedness of
these nations the LoRD
doth drive them out
from before thee.
5 Not for thy righte-
ousness, or for the up-
rightness of thine heart
dost thou go to possess
their land; but for the
wickedness of these na-
tions the LoRD thy God
doth drive them out from
before thee, and " that he
may perform the word
which the LoRD sware
unto thy fathers, Abra-
ham, Isaac, and Jacob.
6 m Understand there-
fore, that the Lord thy
God giveth thee not this
good land to possess it,
for thy righteousness;
for thou art "a stiff-neck-
ed people. *~
7 | p Remember, and
forget not, how - thou
provokedst the LoRD
thy God to wrath in the
wilderness: 4 from the
day that thou didst de-
part out of the land of
Egypt, until ye came
unto this place, ye have
been rebellious against
the LoRd.
8 Also in Horeb ye
provoked the Lord to
wrath, so that the Lord
was angry with you to
have destroyed you.
B. C. 9 When s I was
1491. I gone up into the
amount, to receive the
, DEUTERONOMY, IX.
of thy good conversation, or of thy good disposi-
tion,” J. 5. It is insisted on, (v. 6,) because it
is hard to bring people from a conceit of their
own merit, and yet very necessary that it be done.
Note, Our gaining possession of the heavenly Ca-
naan, as it must be attributed to God’s power, and
not to our own might, so it must be ascribed to
god’s grace, and not to our own merit: in Christ
we have both righteousness and strength; in
Him therefore we must glory, and not in ourselves,
or any sufficiency of our own.
III. He intiinates the true reasons why God
would take this good land from the Canaanites,
and settle it on Israel, and they are borrowed
from his own honor, not from Israel’s deserts.
1. He will be honored in the destruction of idol-
aters. It is for the wickedness of these na-
tions that God drives them out, v. 4, 5. All
those whom God rejects, are rejected for their
own wickedness: but none of those whom He ac-
cepts, are accepted for their own righteousness.
2. He will. be honored in the performance of his
promise to those in covenant with Him. It was
for their fathers’ sakes they were beloved. Thus
boasting is for ever excluded. See Eph. 1:9, 11.
V. 7—29. That they might have no pretence
to think that God brought them to Canaan for
their righteousness, he here shows them what
a miracle of mercy it was, that they had not long
ere this been destroyed in the wilderness; * Re-
‘member, and forget not, how thou provokedst
the Lord thy God; v. 7. Their father’s provo-
cations are here charged on them; for if God
had dealt with their fathers according to their
10 And the Lord de-
JWarrative of Israel’s provocatwons.
deserts, this generation had never been, much
less entered Canaan. ...We are apt to forget our
provocations, especially when the smart of the
rod is over, and have need to be often put in
mind of them, that we may never entertain any
conceit of our own righteousness. Paul argues
from the guilt all mankind is under, to prove that
we cannot be justified before God by our own
works. Rom. 3: 19, 20.
1. They had been a provoking people ever since
they came out of Egypt, v. 7. It is a very sad
character Moses now at parting leaves of them,
v. 24. The Mosaic history records little more
than the occurrences of the first and last year of
the forty, yet it seems by this general account,
that the rest of the years were not much better,
but one continued provocation.
2. Even in Horeb they made a calf and wor-
shipped it; (v. 8, &c.) a sin so heinous, that they
deserved on all occasions to be upbraided with it
3. God had determined to destroy thero, (e.
8.) could easily have done it, and had been no
loser by it; He even desired Moses to let Him
alone that He might do it, v. 13, 14. By this
it appeared how heinous their sin was, for God
is never angry above cause, as men often are.
Moses himself, though a ſriend and favorite,
trembled, (v. 19.) I was afraid of the anger
of the Lord; afraid perhaps not for them only,
but for himself, Ps. 119: 120.
4. They had by their sin broken covenant with
God, and forfeited all its privileges, which Mo-
ses signified to them by breaking the tables, v.
17. Thenceforward they might justly have been
that time also.
*
tables of stone, even ‘the
tables of the covenant
which the LoRD made
with you, * then I abode
in the mount forty days
and forty nights; * I
neithe did eat bread
for drink water:
livered unto me two
tables of stone, y written
with the finger of God;
and on them was written
according to * all the
words which the LoRD
spake with you in the
mount, out of the midst
of the fire, in the day of
the assembly.
11 And it came to
pass at the end of forty
days and forty nights,
that the LoRD gave me
the two tables of stone,
even a the tables of the
COWenant.
12 And the Lord said
unto me, * Arise, get
thee down quickly from
hence ; for thy people
which thou hast brought
forth out of Egypt have
* corrupted themselves :
they "are quickly turned
aside out of the way
which I commanded
them ; they have naade
them a molten image.
13 Furthermore, the
LoRD spake unto me,
saying, “I have seen this
people, and, behold, it is
a 'stiff-necked people.
^
tion mightier and great-
er than they.
15 So k I turned and
came down from the
mount, and 'the mount
burned with fire : and
the two tables of the cov-
enant were in my two
hands.
20 And the LoRD was
* very angry with Aaron
to have destroyed him:
g 1:30. 20:4. , 31-3. Josh. 3.14. Mic.
2-13. Rev. 19:11–16.
h 4:24. Is. 27:4. 30
Nº. 156. 2. Thes, is tieb. 13.28.
1 7-1.2.15.23.24. Fºx. 23:29–34. Is.
41:10– &
. 8:31,
k 5. gº." 8 17. Ez. 36 22,32. Rom.
ll.
º, ºº, Bºb. * *
In Tim. 1.9. t. 3. *
16 And I looked, #.”sº"é.isis. Lex. 18.
and, behold, ye had sin- ,25.
* ~~~ ni Gen. 12.7. 13.15. 15 7. 17 8. 26:
ned against the LorºD 4. 28:13. Ex- 32°13. Ez. 20.14.
your God, and had made
you a molten calf: ye
Mic. 6:20. I.uke 1 54,55.
13.32.33. Rom. li:28, 158
n See on 3,4 —F2. 2044.
31-27. Ev. 32:9. 33 3.
cts 3:25.
e e o 13. 10-16.
had turned aside quickly :*::hrº,” ſº
out of the way which the ... f.º.o.º.” “
8 2. Ez. 16:61–63. 20.43. 3631
Lord had commanded P; 1%."; ºn ºf Iº.
yOll. l 13–15.
* q 32 5,6. Ex. 14 11. 16.2, 17-2. Nunn.
17 And I took the two
tables, and cast them out
Il 4. 14:1,&c. 16:1,&c. 20:2–5.
21 5. 25 2. Neh. 9:16–18. Ps. 78.
8,&c. 95 8–11
of my two hands, and ; ; ; ; ****
brake them before your t #, ºlas sis. Jers 31,32.
eVeS. u Ex 23 18. 34.28. 1 Kings 19.8.
* 18 And n I fell down X. *iºns. 13:8,9. 2 Kings 6:22.
before the Lord, as at Y " a “; iąż. Luke illºo. 2
the first, forty days and
forty nights: I did nei-
Heb. 8 10.
z 4 10–15 5 6–21. 1816. Ex. 19:
18 20 1–18.
a see on t. 9 —Num, 10.33. Heb. 9:4.
* * b S Fºx. f so-
ther eat bread nor drink : ; ;” # 35 %5. Gen. 6.11,12.
Jude 10
water, because of all your
d is judg. 2 17. Gal. 1:6
sins which ye sinned, in genº, i. *: *...*::::
wº * * & ter”. { . & º e * ***
doing wickedly in the $º-2 King. It iſ
g * S .-- li) ºš &
sight of the LoRD, to pro- . . ; is "i. 28. Jer, 14
voke him to anger. . .
19 For o I was afraid
of the anger and hot
e -> <-ri i. 5:23. Ex. 9:33. 19.18. Heb.
14 s Let me alone, that displeasure whe evith 12 18. 40,41
I may destroy them, and the Lord was wrotº ºssº aid.
b. * -- & º . Ex. 32.10, II. Nab. 1:2–7.
blot out their name against you to destrºy **śTºgº.g.
from under heaven: and
I will make of thee a na-
you. P. But the LORD
àearkened unto me at
obtained
losºs. Am. 7:2,3,5,6. Jam. 5:16,17-
q Ex- 3.2 s 21,38. * Heb. ºš 38.’
–ºm-mºº
ratified and sealed. (M. R —Ez. 34 : 1
Yº Verse 18. the pardon was, as it were, Scott.
The transgressions of the people rendered this second 40 days’ —10, 27–35.) 19
fasting necessary to Moses. Their pardon was indeed in some sense Vº 2–6, 35, 36. W. 21. JM, R-
& ; before he ascended the mount; yet probably much of the JM. R. p. P. 20; º; #: gº ºn. ii. il-3, 33, 34. 13: 14 :
time he spent there was employed in supplication; and when he Ex. 32: 30. W. 22, 23. Er. 17: 7. * , , Æ is 3 ºvy ID.
descended the second lime with the tables of the law in his hands, P. 24. 31: 27. Want" 20: 10–13. [579]
B. C. 1451.
DEUTERONOMY, X. The law written again.
and I prayed for Aaron
also the same time.
21 And * I took your
sin, the calf which ye
had made, and burnt it
with fire, and stamped it,
and ground it very small,
even until it was as smalf
as dust: and I cast the
dust thereof into the
brook that descended out
of the mount.
22 And at "Taberah,
and at t Massah, and at
u Kibroth-hattaavah, ye
provoked the Lord to
wrath.
23 Likewise, * when
the Lord sent you from
Kadesh-barnea, saying,
Go up and possess the
land which I have given
you; then Yye rebelled
against the command-
ment of the LoRD your
God, and 4 ye believed
him not, nor hearkened
to his voice.
24 Ye have been * re-
bellious against the LoRD
from the day that I knew
you.
25 Thus b I fell down
before the Lord forty
days and forty nights,
as I fell down at the first:
because the Lord had
said he would destroy
you.
26 I prayed there-
fore unto the Lord, and
said, O Lord GoD, de-
stroy not thy people, and
thine inheritance," which
N
abandoned ſor ever. God had, in effect, dis-
owned them, when He said to Moses, (v. 2.)
“They are thy people, they are none of mine, nor
shall they be dealt with as mine.” v
5. Aaron himself fell under God's displeasure
for it, though the saint of the Lord, and brought
only by surprise or terror, to be confederate with
them in the sin, v. 20. No man’s place or char-
acter can shelter him from the wrath of God, if
he have fellowship with the wrfruitful works
of darkness. *.
6. It was with great difficulty and very long
attendance, that Moses himself prevailed to turn
away God’s wrath, and prevent their utter ruin.
He fasted and prayed full 40 days and 40 nights,
before he could obtain their pardon, v. 18. And
some think, twice 40 days, v. 25. Because it is
said, ‘ as I fell down before,” whereas his errand
in the first 40, was not of that mature. Others
think, it was but one 40, though twice mention-
ed, and again, ch. 10: 10. But that was enough
to make them sensible how great God’s displea-
sure was, and what a narrow escape they had
for their lives. And in this appears the great-
mess of God’s anger against all mankind, that no
less a person than his Son, and no less a price
than his blood, would serve to turn it away.
Moses here tells them the substance of his inter-
cession for them. He was obliged to own their sº
stubbornness, wickedness and sin, v. 27. Their foregoing ch, reminded them of their own sin, as
character was bad indeed, when he that appeared areason why they should not depend on their own.
brought forth out of 29 Yet they are thy were in the first tables,
an advocate for them, could not give them a sin-
gle good word; v. 26–28. ~
7. To affect them the more with the destruc-
tion they were then at the brink of, he describes
the destruction of their calſ, very particularly, v.
21. He calls it their sin: perhaps, not only be-
cause it had been the matter of their sin, but be-
cause the destroying of it was intended for a tes-
timony against their sin; and an indication to
them, what the sinners themselves deserved. It
was infinite mercy that accepted the destruction
of the idol, instead of the idokaters.
8. Even after this fair escape, in many other
instances they provoked the Lord again and
again. He needed only to name the place, for
they carried the memorials either of the sin or
of the punishment in their names, v. 22. And
after these, their unbelief and distrust at Kadesh-
barnea, which had certainly completed their ruin,
had they been dealt with according to their merits.
It is good for us often to remember against
ourselves, with sorrow and shame, our former
sins, and to review the records consciênce keeps
of them, that we may see how much we are in-
debted to free grace, and may humbly own that
we never merited at God’s hand any thing but
wrath and the curse.
*g
CHAP. X. V., 1–11. Moses having, in the
Egypt with a mighty people, and thine in- r § º-º-º: *
hand. heritance, k which thou , śm’ī ‘’” * *
t Ex. 1737.
27 Remember thyser-
wants, Abraham, Isaac,
and Jacob: 5 look not
unto the stubbornness of
this people, now to their
wickedness, nor to their
sin ;
28 Lest the land
whence thou broughtest
us out say, "Because the
T, or D was not able to
bring them into the land
which he promised them,
and because he hated
broughtest out by thy
mighty power, and by
thy stretched-out arm.
CHAP. X.
Moses relates the mercy of God, in
again giving the tables of the law,
continuing the priesthood, sepa atıng
Levi, and hearing his prayer for the
people, 1–11 Hence he exhorts them
to obedience, ſº *~
A". that time the Lord
said unto me, *Hew
thee two tables of stone
like unto the first, and
u Num, 11.4,34. .
xiişºc. Nam. 13:1–3.
y * on Num. 14.1–4,10—41. Is. 63:
z 1:32,33. Ps. 78;22. 106,24,25, IIeb,
3:18, 19. 4:2. J.
a 6,7. 31.27. Acts 7:51.
b See on 16.
c Ex. 32.11–13. 34:9, Num. 14:13–
19. Ps. 99-6. 106:23. lººk
Ps. 77:15, 107:2. Is. 44:23.
6:4. Tit. 2:14. Heb. 9, 12. Rev. 5:9,
f Ex. 3:6,16. 6.3–8. 13:5, 32:13.
Jer. 14:21.
g Ex. 32:31,32-, 1 Sam, 25.25. Is. 43:
Mic. 7:1
24,25, Jer. 50:20, ic. 7:19.
h 32:26,27. Ex. 32:12, Num, 14:15,16.
thou hast redeemed them, he hath brought
through thy greatness, them out to slay them in
* which thou hast the wilderness.
- Josh. 7:7–9. Ps. 115.1,2. Is. 43:25-
come up unto me lºt.C. Ağ. ii. jeº.147-3. Ez.20:8,9.
the mount, and * make 14. Dan. 9°18,19.
26. 4:20. 1 Kings 8.5.1. Neh. 1:10-
thee an ark of wood. Ps. 95.7. 100:3. Is. 63.19.
k See on 26. 4.34.
2 And I will write on
the tables the words that
2,4
a 4. Ex. 34:1,2,
b 3. Ex-25:10–15.
PRACTICAE, OBSERVATIONS.
'They who enlist under the Lond’s standard, Inust neither des-
pise their enemies, nor tremble at them. Yet we should count
our cost, and consider what our vocation will certainly expose
us to, lest we should turn back in the day of battle. }. 14:
25–33.)—So strong is our propensity to pride, that it will in-
trude under one pretence or another; and if it be evident that the
might of our arm has not gotten us our wealth, we shall be ready
to conceive that our righteousness has merited and procured for
us the special favor of the kord; though in reality out wickedness
be more evident than our weakness. To remove that ignorance
Or forgetfulness, which occasions the increase of this absurd self-
adulation, ministers must labor and be willing to give offence, by
declaring to the people their transgressions; and must not only
lay the facts before their eyes, but argue from them, and apply
the subject to their consciences for conviction. [Let them remind
the proud, self-righteous man, too, of the infinite greatness and
perfections of God, and his own infinite littleness, and the mean-
mess of his own frivolous plans and wishes, in comparison of the
łºś. and laws of God.]—When the secret history of each
jº. º *: *.". *. of judgment, every mouth
3. orld will be proved guilty before
Płooth r. puts thi ſt Verse 21.
othr. puts this V. after v. 17. v. 20. next te v.
24, after v. 11. Of the next ch. 29. and vs.
de, that M Verse 25.
Some conclude, that Moses, fasted three times, 40 de º
there is no sufficient grounds in the narration tº ...”.”. ..
This verse is evidently a resumption of the subject after a digression :
such as are commonly found, where the heart is much engaged...d
#s* is more Solicitous to impress the hearers for their too.
22, 23,
ED.
God.” As we are spared in infinite mercy, we should anticipate
that solemn season, and be glad of every assistance in reviewing
our past conduet; that, judging and condemning ourselves in this
world, we may not be then judged and condemned of the Lord-
For now One intercedeth for us before the mercy-seat, who not
only fasted 40 days, but died on the cross, for our sins, through
whom we may approach and supplicate for unmerited mercy, and
eternal life as the gift of God in Him. Alas! that even belieyers
should have so many Massahs, and Taberahs, and Kibroth-hat-
taavahs, to remember: yet we should by no means forget them;
but thence draw arguments for deeper humility, more lively grafi-
tude, more simple dependence, and more earnest prayers for the
grace of God to hold up our goings in his ways; and for a mºre
watchful walk, and a life more devoted to his service. This
consideration should endear to us the compassionate Intergessor
for sinners, and induce us to desire and value a place in the
prayers of God’s people: and we should also learn to compas-
sionate and pray for our fellow Christians, and for all men; anº
“in meekness to restore such as have been overtaken in a fault,
and to encourage them, when they show any hopeful tokens of
repentance. (Gal. 6: 1–5.) ** A SCOTT.
• - use. Paul’s epistles abound in such digres-
..., . obsoure the º even to the attentive reader.
Scott.
NOTES.
CHAP. X. v. 1–5. The ark of the covenant, and not a tempo.
rary ark, was here intended; for the two tables of the law continued:
in it, at the time Moses delivered? this discourse.—Probably, before-
he ascended the mount the second time, he gave express orders to
Bezaleel to get the ark ready against he came down ; and, having
B. c. 1451.
The people exhorted to obey.
DEUTERONOMY, X.
r
A
which thou brakest, and
ethou shalt put them in
the ark. y
3 And * I made an
ark of shittim-wood, and
• hewed two tables of
stone like unto the first,
and went up into the
imount, having the two
tables in mine hand.
4 And f he wrote on
the tables, according to
the first writing: & the
ten “ commandments,
h which the LoRD spake
unto you in the mount,
i out of the midst of
the fire j in the day of
the assembly: and the
LoRD gave them unto me.
5 And k I turned my-
self and came down from
the mount, and 'put the
tables in the ark which I
had made, and "there
they be, as the LoftD
commanded me.
6 || And the children
of Israel "took their jour-
ney from Beeroth of the
children of Jaakan to
• Mosera: P there Aaron
died, and there he was
buried: and Eleazar his
son ministered in the
priest's office in his
stead.
7 From thence they
journeyed unto Gudgo-
dah : and from Gudgo-
dah to Jotbath, a land of
rivers of waters.
8 || At that time q the
LoRD separated the tribe
of Levi, to ‘bear the ark
of the covenant of the
LoRD “to stand before
the Lord to minister
unto him, and ‘to bless
in his name, unto this
day.
9 Wherefore u Levi
hath no part nor inherit-
ance with his brethren:
the Lord is his inherit-
ance, according as the
LoRD thy God promised
him.
10 || And * I stayed
righteousness, in this, sets before theº God’s
great mercy to them, notwithstanding their provo-
cations, as a reason why they should be more obe-
dient for the future. Four things he mentions,
in and by which God showed Himself reconciled.
to Israel, and made them truly great and happy;
and in which his goodness took occasion from
their badness to make Himself the more illustrious.
He gave them his law; gave it in writing, as
a standing pledge of his favor. Though the tables
first written, were broken, yet when his anger
was turned away, the tables were renewed, v. 1,
2. Note, God’s putting his law in our hearts,
and writing it in our inward parts, is the surest
evidence of our reconciliation to God, and the
best earnest of our happiness in Him. God will
send his law and gospel to those, who sehearts are
prepared as arks to receive them. Christ is the
Ark in which now our salvation is kept safe, that
it may not be lost, as it was in the first Adam,
when he had it in his own hand.
God wrote on the two tables the ten command-
ments, (v. 4.) or ten words; intimating in how
little a compass they were contained: not ten vol- |
umes, but ten words: the same with the first
writing, and both the same that He spoke in the
mount. The second edition needed no correction
or amendment: nor did what He wrote, differ from
what He spoke: the written Word is as truly the
Word of God, as that which He spake to his ser-
vants the prophets. These two tables, thus en-
grayen, were faithfully laid up in the ark. And
there they be, said Moses, pointing, probably,
toward the sanctuary, v. 5. Thus we may say
to the rising generation, “God has intrusted us
Swith Bibles, Sabbaths, sacraments, &c. as tokens
of his presence and favor, and there they be; we
|
lodge them with you,” 2 Tim. 1: 13, 14. God
He led them forward toward Canaan. He
appointed a standing ministry among them, to
deal for them in holy things, (v. 8, 9.) and pro-
vision was made to perpetuate it, by the settled
maintenance of that tribe, which was such as
gave them great encouragement in their work,
and no diversion from it. The Lord is his in-
heritance, Note, A settled ministry is a great
blessing to a people, and a special token of God’s
favor. And since the particular priests could not
continue by reason of death, God showed his care
of the people in securing a succession, which Mo-
ses here notices, p. 6. Under the law, a succes-
sion in the ministry was kept up, by an entail of
the office on a certain tribe and family. But now,
under the gospel, when the effusion of the Spirit
is more plentiful and powerful, the succession is
kept up by the Spirit’s operation on men’s hearts,
qualifying men for, and inclining men to, that
work, some in every age, that the name of Israel
may not be blotted out.
He accepted Moses as an advocate or interces-
sor for them, and therefore constituted him their
prince and leader, v. 10, 11. as was fit. And
herein he was a type of Christ, who, as He ever
lives making intercession for us, so He has all
power both in heaven and in earth.
W. 12–22. Here is a most pathetic exhortation
to obedience, inferred from the premises, and
urged with very powerful arguments, and a great
deal of persuasive rhetoric. He brings it in like an
orator, with an appeal to his auditors, And now,
Israel, what doth the Lord thy God require
of thee? v. 11. Ask what He requires; as David,
What shall I render? When we have received
inercy from God, it becomes us to inquire what
returns we shall make. Consider what IHe re-
quires, and you will find it is nothing but what
is highly just and reasonable in itself, and of un-
speakable benefit and advantage to you. Let us
See.
I. We are here most plainly directed in our
duty, both to God, our neighbor, and ourselves.
I. Our duty to God, both in the dispositions
and affections of our souls, and in the actions of
our lives. (1.) We must fear the Lord our
od, v. 12. and again, v. 20. We must adore
his majesty, acknowledge his authority, fear his
power, and dread his wrath. This is gospel-du-
ty, Rev. 14: 6, 7. (2.) We must love Him, be
well-pleased that He is, desire that He may be
ours, and delight in the contemplation of Him,
and in communion with Him. Fear Him as a
great God, and our Lord, love Him as a good God,
and our Father and Benefactor. (3.) We must
walk in his ways, i. e. the ways He has appoint-
in the mount according
to the # first time, forty
days and forty nights:
and y the Lord hearken-
ed unto me at that time
also, and the LoRD
would not destroy thee.
11 And the LoRD said
unto me, * Arise, f take
thy journey before the
people, that they may go
in and possess the land
which I sware unto their
fathers to give unto
them.
12 || And now, Israel,
* what doth the LoRD
thy God require of thee,
but * to fear the Lord
thy God, ° to walk in all
his ways, and 4 to love
him, and to serve the
LoRD thy God * with all
thy heart and with all
thy soul,
13 To keep the com-
c 5. Ex. 25:16–22. 4U 20. 1 Kings
- Heb. 9:4.
4.13
Heb. words.
5:4–2I. Ex. 20.1
4
ió." 18:16. Ex. 19:17.
:15. Ex. 32:15.
m Josh. 4:9. 1 kings 8'ss.
n Num. 10:5,12,13. 33.12.
o Num, 33:30–33. Moseroth.
.1—17.
5.22–26. Ex. 19. 18. Heb.
Hoy -
ha-gidgad. Jotbathah.
23–28. 33.38
p Num. 20: • - ****
ū Ex. 29.1, &c., Lev. 8: .9 Num-,1-
47–53. 3: 4: 8, 16:9,10. 18: , John
15.16. Acts 13.2. Roin. 1:1. 2 Cor.
6, 17. Gal. 1:15.
r Num. 331. 415. 1 Kings 83,4,6.
1 Chr. 15.12–15,26. 23.26. 2 Chr.
5:4,5.
s is:#. 2 Chr 29:11 Ps 134.2. 135:
Jer. 15.19 F.7. 44.11, 15.
5. Num 6.23–26. 2 Chr. 30 27.
- Num. 18.20–24. 26.62,
I4 3. Ez. 44 28.
,25. Ex. 24.18. 34.28.
r, former
S.
27. 9.19. Matt. 27.42.
33:1
º
i
I
2
O
-
§
.
§
32:
34
b. go an 70ttrney.
e 7%;" Mic. 68. Matt. II 29,
n 5 3.
º . 128 1. Jer. 32.39,40. A lts
9 31. 1 Pet. 1 17.
c See on 5-33.—Josh. 225. Ps. 81 13.
Ez. 11 20. Tit. 2 l 1, 12. 1 Pet. 1 15,
1
Ma‘t. 22 37.
Luke 10,27. I l;
1 John 25. 4:19,20.
e See on 4.29.
6
I
3
P
s
I
28
d See on 6 5 —ll. 13.
Mark 1229–33.
42 Rom. 828.
3.
directed and ordered the making of it, he speaks as if he had made it:
thus Solomon is said to have builded the temple, which he caused to
be builded by the hands of others.
Some however think, that Moses
prepared the ark himself as made of shittim-wood, and carried it up
with the tables into the mount; and that Bezaleel afterwards cover-
ed it with gold.
(JM. R.—Ex. 25: 10—21.
34: 1–3.) Scott.
Verses 6, 7. *
Jotbath.
Kemnicott, Rosenm. and Boothr. who omits
Mosera, (Moseroth) to be near mt. Hor.
Israelites are said to have occupie
the vs. Robvnson supposes
• In Num. 33: 31. seq. the
d the stations Moseroth, Bene-jaa-
kan, Hor-hagidgad, and Jotbathah, while in Deut. 10: 6, 7. thºse
same stations are mentioned in a different order,--Beeroth (Wells)
of the children of Jaakan, Mosera, where Aaron died, Gudgodah and
That these names are at bottom the same, there can be no
These verses so break in upon the connection of Moses? discourse,
and give such an account of the names of places, that they perplex
commentators. But several of the places mentioned seem to have
had more names than one : (marg. and JVum. 33: 30–39.) and some
particulars, which for want of further information we cannot recon-
çile with other accounts, might be perfectly intelligible to the Israel-
ites. It is evident, that Moses did not much regard exactness of
imethod in this discourse : yet perhaps by some means a transposition
has taken place; for these verses would come in more regularly aſter
the eleventh verse. ID.
Verses 6–9.
The difficulties of these vs. have not been satisfactorily solved, and
Some early corruption of the text seems to have taken place. The
Sam, gives the marches here as they are found in Num. 33:31. See
doubt. But in Num. they are probably mentioned in reference to the
Jirst visit of the Hebrews, during the long wandering southwards,
before their return to Kadesh the second time; while in Deut. they
have reference to the second passage of the Israelites, when again
marching S. in order to compass the land of Edom. It is easy.”
conceive how Moseroth and the wells of Jaakan might lie in such a
direction from each other, that a nomadic tribe, wandering in different
years southward along the great valley, might at pngº º
former in its way, and, at another time, the latter. Bib. Repos. D CU.
Verses 8, 9.
JAt that time. Not after Aaron's death, but S90" after the brºach WaS
made up, which the golden calf had occasioned. (JWum. 3 ; 5–10.
18: 20, 21.)
B. C. 1451.
Israel's privilege and duty.
DEUTERONOMY, X.
mandments of the Lord,
and his statutes, which I
command thee this day
“for thy good?
14 Behold, É the hea-
ven, and the heaven of
heavens, is the LoRD's
thy God, h the earth also
with all that therein is.
15 Only the LoRD
i had a delight in thy fa-
thers to love them, and
he chose their seed after
them, even you above all
people, as it is this day.
16 k Circumcise there-
fore the foreskin of your
heart, and be no more
! stiff-necked.
17 For the Lord your
God is ºn God of gods,
and all ord of lords, "a
great God, a mighty, and
a terrible, which Pre-
gardeth not persons, nor
taketh reward.
18 He q doth execute
the judgment of the fa-
therless and widow, and
* loveth the stranger, in
giving him food and rai-
lnent.
19 • Love ye therefore
the stranger: for ye were
strangers in the land of
Egypt.
20 Thou shalt ‘fear
the Lord thy God, him
shalt thou serve, and to
him shalt thou º cleave,
and * swear by his name.
21 He is y thy praise,
and he is thy God, " that
hath done for thee these
ed us to walk in. The whoſe course of our con-
versation must be conformable, to his holy will.
(4.) We must serve Him; (v. 20.) serve Him
with all our heart and souls; (v. 12.) devote
ourselves, to his honor, put ourselves under his
government, and lay out ourselves to advance all
the interests of his kingdom among men. (5.)
We must keep his commandments and his stat-
utes, v. 13. IIaving given up ourselves to his
service, we must make his will [as learned from
his works and Word] our rule in every thing; per-
form all He prescribes; forbear all He forbids;
firmly believing, that all the statutes He commands
us are for our good. Beside the reward of obe-
dience, which will be our unspeakable gain, there
is true honor and pleasure in obedience. It is
really for our present good, to be meek and hum-
ble, chaste and sober, [temperate and active, just
and charitable, patient and contented; these make
us easy, [and healthy, and safe, and pleasant,
and truly great. (6.) We must honor God, in
swearing by his name; and not by the name
of any creature, or false god, (v. 20.) honor his
omniscience, his sovereignty, his justice, as well
as his mecessary existence. (7.) To Him we
must cleave, v. 20. faithfully and constantly, as
to one we love and delight in, trust and confide
im, and ſom whom we have great expectations.
2. We are here taught our duty to our neighbor,
v. 19. And if the Israelites that were such a pe-
culiar people, so particulally distinguished-from
all people, must be kind to strangers, much more
must we, that are not enclosed in such a pale;
we must do-good unto all men. Two arguments
are here urged to enforce this duty. (1.) God’s
common providence to all. God loveth the stran-
ger, (v. 18.) i. e. He gives to all life, and breath,
to the commonwealth of Israel, and to Israel's
God. He knows those perfectly whom we know
nothing of He gives food and raiment even to
those to whom He has not showed his Word and
statutes. God’s common gifts to mankind oblige
us to honor all men. Or, it denotes the particu-
lar care Providence takes of strangers in distress,
for which we ought to praise ğ. (Ps. T46; 9.
the Lord preserveth the strangers,) and to
imitate Him, to serve Him, and concur with Him,
therein, being forward to make ourselves instru.
ments in his hand of kindness to strangers. (2.)
They that have themselves been in distress, and
have found mercy with God, should sympathize
most feelingly with those in like distress, and be
ready to show them kindness. The people of the
Jews, notwithstanding these repeated commands
given them to be kind to strangers, conceived a
rooted antipathy to the Gentiles, [thus disobey-
ing the command of God that they should become
a holy priesthood-the teachers of all nations,]
whom they looked upon with the utmost disdain,
which made them envy them the grace of God,
and the Gospel of Christ, and that brought a final
ruin on themselves. -
3. We are here taught our duty to ourselves,
(v. 16.) Circumcise the foreskin of your
hearts, that is, ‘Cast away from you all corrupt
affections and inclinations which hinder you from
fearing and loving God. Mortify the flesh with
the lusts of it. Away with all filthiness and
superfluity of naughtiness, which obstruct the free
course of the Word of God to your hearts. Rest
not in the circumcision of the body, which was
only the sign, but be circumcised in heart, which
is the thing signified.” See Rom. 2: 29. The
command of Christ goes further, and obliges us to
and all things, even to Gentiles, and strangers | cut off the right hand, and to pluck out the right
great and terrible things
1:25. }
g 1 Kings 8,27. 2 Chr. 6.18. Neb. 9.6.
which thine eyes have Ps. 115-16, 1484. Is. 66:1 ; ; ; *. ; *}.
• ! - • © . . . . § º :261 - eV, : & uke Ü:
Seen. nº.4.” Jer. 35. "Toºs 37. 17:18. Gai ºió.
22 Thy fathers went sºn # **ś-Num. 148. , §: ** Mººn, 1.
e - Rom. 9. 13–23 t 6:13, 13.4. Matt. 4:10. Luke 4:8.
down into Egypt “with , ; *...*.*, Jr. 44,14. Rom. "#, "...; "h.”. Asº
. Col. 2:11 & A * * *
threescore and ten per- C
I see on 95.3.1:31:27. Jám. 46,7.
22. P
sons; and now the Lord mº;...ºniº "P. 'i.; ºr:
thy God has made thee n . issã"Rºiz i.”ig.16. .#s. san. 22, as m.º.
• 7-21. Neh. 1:5. 4:14, 9.32. Job - nº.5: " ..."º. º:
"as the stars of heaven "º", ºr ;i. §a Pºlº is sus. Jers.
for multitude. p 2 Chr. 19-7. Job 34:19. Mark 12.14. a &n 1627. Ex. 15. Acts 7:14
Acts 10:34. Rom. 2:11. Gal. 2:6. biºio. 33.62. Gen. 15.5. Nº. 26:
f 6 24. Proy, 9 12, Jer. 32.39, Jam, Eph, 6.9. Col. 3.25 1 Pet, 1:17. 51,62. Neh. 9:23. Heb. 11:12.
**
PRACTICAL OBSERVATIONS,
The Gospel of Christ, when truly believed, prepares the heart
to receive, love, and obey the holy law of God; in imitation of
Him, who said, ‘ I delight to do thy w.ll, yea, thy law is with-
in my heart.”—Having received so many mercies and favors,
and having such gracious promises of assistance and acceptance,
we cannot say that we want either motive, ability, or encour-
agement for obedience. His majesty and purity, and his excel-
lent loving-kindness and mercy, render it equitable and reason-
able, that we should fear and love Him with all our soul; and
from the united influence of ſear and love, that we should obey
II is commandments, worship Him in his ordinances, and walk
in all his ways. And what pleasure so divine, what honor so
exalted, what privilege so desirable, what ornament, praise, or
distinction so great, as to have “the God of gods, and Lord of
lords’ for our Father and our Friend, to walk with Him, and
be like Him " “This honor have all his saints '' Having had
a delight in our º ancestors, He has ſavored us with his
Gospel above many of the nations of the earth; and He has
continued the ministry of his Word, and has had a remnant of
believers, among us hitherto, which may He increase to an innu-
merable multitude! SCOTT.
Verse 16. (--
The figurative language here used denotes the lemoval of that
blindness from the understanding, that obstinacy and perverseness
from the will, and that insensibility, carnal self-love, and idolatrous
love of worldly things, which render us morally incapable of loving
God according to his commandments, or profiting either by his mer-
cles or his judgments. (Gen. 17: 9–12.) This change is therefore
the subject both of promises and of precepts. As we ought to love God
with our whole healt, it must be our duty to remove whatever pre-
Vents our thus loving IIlm ; and we are accordingly commanded to
do so. (Ezek. 18; 30–32. Acts 3:19–21.) But we ale, as fallen
Šinners, of a contrary disposition: and this contrariety to God and
his law is original sun, the source of all our actual transgressions, and
the very essence of guilt and misery; “ because the carnal mind is
enmity against God; for it is not subject to the law of God neither
indeed can be : So then they that are in the flesh [i. e. under the do-
minion of their simply selfish propensities) cannot please God.”
(Rom. 8: 5–9.) In this condition the Gospel addresses us, with in-
vitations, promises, and precepts: and when we are convinced of
the reasonableness and necessity of the required change, and perceive
our utter inability to effect it, we have recourse to the promises; and
pleading them in prayer, as well as using all other means of grace
we wait on the Lord to work it in Us ; nor do we ever wait and trust
in vain. (Ps. 51 : 10. Jer. 4: 3, 4, 17: 14. 31 : 18–20. Ez. II:
17–20.) Scott.
Verses 18, 19.
The universal care and kindness of God, in his providence, to per-
sons of all nations and characters, are expressed by this language.
(JM. R.)—It is evident, that unproselyted Gentiles are meant; wh9
were no more of the religion of Israel, than the Israelites were of
the religion professed by the Egyptians. - Scott.
s (18.) Fatherless and widow.] ‘ Under these names the Hebrews are
wont to comprehend all who are destitute of human aid.’... RosłNM.
Moses' law was far in advance of his age, in speaking thus of the
stranger; for in all other countries at that time, the stranger, ºr bar-
barian, was subject to constant harassing; an ºdium Wa; attached to
him, and his rights were little respected. This was the case even
in Egypt. See JMichaelis, • ED.
JA great God—mighty.] Tº HA-El Ha-Gibbon, the very title given to
our 5lessed Lord and Savior, Is. 9: 6.’ Dr. A. CLARK c.
103:6, 146:9.
os. 14:3
Is. 1:17.
9.
x See on 6:13.-Ps. 63:11. -
y Ex. 15:2, Ps. 22:3. Is. 12:2–6. 60:
- Verse 21. N.
Thy praise.]. “It is an eternal honor to any soul to be in friendship
-with God. hy are people ashamed of being thought, religious *
Because they know nothing of religion. He who knows his Maker,
may glory in his God—for without Him, what has any soul but dis-
grace, pain, shame, and perdition . How strange is it, that those who
fear Gód should be ashamed to own it; while sinners boldly proclaim
their relationship to Satan?’ ID.
\
[582]
B, C, ~1451.
The great works of God.
DEUTERONOMY,XI.,
W
* CHAP. XI.
Love and obedience to God enforced
from his past kindnesses, and the good
land prepared for the people, 1-12
Conditional promises, warnings, and
exhortations, 18-25. A blessing and
a curse get before the people, with
orders to publish them from mount
Gerizim and mount Ebal, 28–32.
HEREFORE * thou
shalt love the LoRD
thy God, and " keep his
charge, and “his statutes,
and his judgments, and
his commandments al-
way.
2 T And a know you
this day: for I speak not
with your children which
have not known, and
which have not seen “the
chastisement of the LoRD
your God," his greatnéss,
& his mighty hand, and
his stretched-out arm,
3 And h his miracles,
and his acts, which he
did in the midst of
Egypt, unto Pharaoh the
king of Egypt, and unto
all his land;
4 And what he did
unto the army of Egypt, mant with thee, and as such He is thy Praise,’ i.e.
unto their horses, and to
their chariots, how he
made the water of the
Red Sea to overflow
them as they pursued af.
ter you, and how the
LoRD hath destroyed
them unto this day;
5 And j what he did
unto you in the wilder-
nees, until ye came into
this place;
6 And what k he did
unto Dathan and Abiram,
the sons of Eliab, the
son of Reuben ; how the
earth opened her mouth,
and swallowed them up,
and their households,
and their tents, and all
the * substance that was
t in their possession, in
the midst of all Israel.
7. But 'your eyes have
seen all the great acts of
the LoRD, which he did.
8 *Therefore shall ye
keep all the command-
ments which I command
you this day, " that ye
may be strong, and go
in and possess the land,
whither ye go to possess
It :
9 And that ye may
° prolong your days, in
the land which the LoRD
Psware unto your fathers
to give unto them, and to swith thy foot, as a gar-
NOTES.
- This verse is the practical improvement of the
conclusion of the föregoing chapter; while v. 2. begins another view
CHAP. XI. V. 1.
of the subject. S *- - Scott. i
* ~ * Verse 10. - n Egypt.
Wateredst it with thy {...} Pilkington understands foot to be a met-
aphor for labor; see Gen. 30 : 30. is, 32 and 58: 13. and translates
* ,
He is thy Glory.
multiply, they corrupted themselves.
eye, that is an offence to us: the more spiritual the
dispensation, the more spiritual we are obliged to
be, and to go the closer in mortifying sin. And
be no more stiff-necked, as they had been hith-
erto, ch. 9; 24. -
II. We are here most pathetically persuaded
to. jºr duty. Let but reason rule us, and religion
WHI. -
1. Consider the greatness and glory of God, and
therefore fear Him, and from that principle serve
and obey Him. He has no need of us, or any thing
we have, or can do; we are undone without Him;
but He is happy without us; which makes the con-
descensions of his grace, in accepting us and our
services, truly admirable. Heaven and earth are
his possession, [and the countless millions of orbs
scattered in space, with all their inhabitants, and
yet the Lord’s portion is his people.
2. Consider the goodness and grace of God, and
therefore love Him, and fiom that principle serve
and obey Him. His goodness is his glory, as
much as his greatness.
(1.) He is good to all. Whomsoever He finds
miserable, to them. He will be found merciful, v.
18. He eacecutes the judgment of the fatherless
and widow. It is his honor to help the helpless,
and to succor-those that most need relief, and that
men are apt to injure, or at least slight. See Ps.
68: 4, 5.-146: 7, 9. -*
(2.) But truly God is good to Israel, in a
special manner, therefore they are under special
obligations to Hin, v. 21. Therefore love Him
and serve Him, because of the relation wherein
He stands to thee. He is thy God, a God in cove-
* He honors thee; He is the God in whom, all the
day long, thou mayest boast, that thou knowest
Him, and art known of Him. If He be thy God,
He expects honor from thee.
He is thy Praise,’ i. e. ‘He is the God whom
thou art bound to praise; if He has not praise
from thee, whence may He expect it!” He in-
habits the praises of Israel.
He reminds them particularly, that within a few
generations 70 souls increased to a gueat mation.
The more they were in number, the more praise
and service God expected from them; yet it prov-
ed, as in the old world, that when they began to
CHAP. XI. V. 1–7. With this ch. Moses
concludes his preface to the repetition of the stat-
utes and judgments which they must observe to
do. Because God has made thee as the stars of
heaven for multitude, so the chapter before con-
cludes; therefore thou shalt love the Lord thy
God, so this begins. Those whom God has built
up into families, should use that as an argument
with themselves, why they should serve God. Thou
shalt keep his charge, i. e. the oracles of his
Word, and ordinances of his worship, with which
they were intrusted, and for which they were ac-
countable. . It is a phrase often used concerning
the office of the priests and Levites, for all Israel
was a kingdom of priests, a holy nation. Observe
the connection of these two: Thou shalt love the
in obedience, and that only is acceptable obedience
which flows from a principle of love, 1 John 5:3.
He goes on to mention divers of the great and
terrible works of God which their eyes É. 8è971
v. 7. This part of his discourse he addresses tº
the seniors among thºu), elders in age, and, pro-
bably, in office, now his immediate auditors: there
were some among them, that could remember their
deliverance out of Egypt, all above 50, and to them
he speaks this, mot to the children, who knew it by
hearsay only, v. 2. Note, God’s mercies to us
when young, we should remember when old; what
our eyes have seen, especially in our early days,
has affected us, and should be improved by us long
after. ,
They had seeh what terrible judgments God had
executed on the enemies of Israel’s peace; 1. On
Pharaoh and the Egyptians that enslaved them.
What a fine country was ruined and laid waste
by one plague after another, to ſorce Israel’s en-
largement! v. 3. . What a fine army entirely
drowned in the Red Sea, to prevent Israel’s being
re-enslaved! v. 4. Thus did. He give Egypt for
their ransom. Rather shall that famous king-
dom be destroyed, than Israel shall not be deliver-
ed. 2. On Dathan and Abiram that embroiled
them. Remember what. He did in the wilder-
ness, (v. 5.) by how many necessary chastise-
ments, (as they are called, v. 2.) they were kept
from ruining themselves. To be saved from the
mischiefs of insurrections at home, is as great a
kindness to a people, and therefore lays under as
strong obligations, as protection from the invasion
of enemies abroad.
V. 8—17. Still he urges the same subject, as
loath to conclude till he had gained his point. If
thou wilt enter into life, if thou wilt enter into
Canaan, a type of that life, and find it a good land
indeed to thee, keep the commandments, keep
all the commandments which I command you
this day: love God, and serve Him with all
your heart.
I. Recause this was the way to get and keep
possession of the promised land. He does not go
about to teach them the art of war, that they inight
be strong, and go in and possess the land; no, but
let them keep God’s commandments, and their
religion, while they are true to it, will be their
strength, and secure their success. That ye
may prolong your days. Sin tends to shorten
the days of particular persons, and of a people’s
prosperity; but obedience will be a lengthening
out of their tranquillity.
II. Because the land of Canaan, into which
they were going, had a more sensible dependence
on the blessing of Heaven, than the land of Egypt
had, v. 10–12. Egypt was a country fruitful
enough, but flat, and watered, not as other coun-
tries, with rain, (it is said of Egypt, Zech. 14:
18. that it has no rain,) but by the overflowing
of the Nile at a certain season of the year; to
the improving of which a great deal of art and
labor was necessary; so that a man must bestow
as much cost and pains on a field, as on a garden
of herbs. And this made them the more apt to
imagine the power of their own hands got them
Lord, and keep his charge: since love will work
their seed, 9 a land that
floweth with milk and S
8. 6.5.
hº:* b §.
w ev. 8.35. Zech. 3:
Ol the land, c See on #1.5."
- whither thou goest in to
possess it, is not as the
land of Egypt, from
whence, ye came out,
where thou sowedst thy
seed, and * wateredst it
Luke 1:74,75
e See on 82–5
Heb. 11:29
106:12,&c.
with great labor :
to refer to the
den of herbs:
10.12.-30 16–20. Ps.
d 8.18, 29.10. Prov. 22.19. Acts 26
f See on 5:24. 9.26.
105:27, &c. Taşºg.
1 Fºx. 14:27,28. 15.4,9,10,19. §s. 106:
j Ps. 7730. 78:14,&c.
below shows why foot means labor.
following method of watering, described by travellers
The ground is laid out in beds separated by narrº ridges
—the water is let flow on the first bed, and when
this wealth. But Canaan was an uneven Country,
k Num. 16 1,31–33 269,10. 27.3.
Ps. 106 17.
• Or, living substance which followed
them.
f Heb. at their feet.
I 53. 7 19, Ps. 106.2. 1454–6,12.
150 2.
m See on 8-10,11. 10 12–15. 26:16—
ig. 33.47. Ps. 116.12–16.
7.
6.1.—Ps. 105.45.
In 31 23. Josh. 1-6,7. Ps. 138-3. Is.
40 31 Dan. 10:19. 2 Cor 12 9,10.
Eph. 3.16. 6 10. Phil. 4.13. Col.
1 11.
- PSN 78:12.13. o 4:40. 5.16. 6:2. Ps. 34.12,&c.
Jer. 32:20.21." Prov. 32,16. 911. 10.27.
p See on 6:18. 95.
See on Ex. 38.-Ez. 206.
q
105 39–41. r Zech 14.18.
and so Boothr. who thinks the illustration from Philo
Some understand the phrase
that is sufficiently
Saturated—the little dike, (which is but as dried mud) is broken º
by the bare foot of the cultivator, and the water let in tºP90 the beds
583]
B. C. 1451. }
Fertility of the promised land.
DEUTERONOMY, XI.
- 1 1 - But s the land
whither, ye go” to pos-
sess it, is a land of hills
and valleys, and drinketh.
water of the rain of hea-
ven ;
12 A land which the
LoRD thy God * careth
for: t the eyes of the
LoRD thy God are always
upon it, ſrom the begin-
ning of the year even
unto the end of the year.
13 || And it shall come
to pass, if ye shall hear-
ken "diligently unto my
commandments which I
command you this day,
* to love the Lord your
God, and to serve him
with all your heart, and
with all your soul,
14 That y I will give
yow the rain of your land
in his due season, the
first rain and the latter
rain, that thou mayest
gather in thy corn, and
thy wine, and thine oil.
15 And *I will # send
grass in thy fields for thy
cattle, that thou mayest
* eat and be full.
16 b Take heed to
yourselves, that “your
heart be not deceived,
and ye turn aside, and
serve other gods, and
worship them ;
17 And them d the
LoRD’s wrath be kindled
against you, and he *shut
up the heaven that there
be no rain, and that the
land yield not her fruit,
and lest f ye perish quick-
ly from off the good land
which the LoRD giveth
you.
18 || Therefore shall
# ye lay up these my
words in your heart, and
in your soul, and bind
them for "a sign upon
your hand, that they may
be as frontlets between
more remote from the river, canal, or reservoir, successively. Others
—as Niebuhr, Rosenm. &c. think there is an allusion to a laborious
machine for raising water, to distribute over the thirsty grounds by
* In its
canals, &c. Phulo, who lived in Egypt, thus describes one.
middle is a step on which the
cultivator treads, to turn it
round, and that it may not
turn back,there is something
fixed, to which he holds with
bis hands.”
chine, which JWiebuhr saw
used to water the ‘gardens'
of Cairo is given, from him,
in the cut. The Arabic nameş
is Saki tdır beridschel, i. e.S.
ed by the foot.”
hishkitha beradschelka—‘ thouë
wateredst with thy foot,’ iº
same words, differently con-
structed.
Verse 11.
Of the rain of heaven.] ‘ Hence it produced more
plentedus harvests than Egypt, watered only by the
says, Palestine is watered by rain, all - -
riſis ; and that Palestine is the most fertile province of Syria, Nºe.
a land of hills and valleys, which not only gave
a more pleasing prospect to the eye, but yielded
a greater variety of soils for the several purposes
of the husbandman. [See geographical note,
Josh. 12:8..] It had no great rivers in it, except
Jordan, but drank water of the rain of heaven.
And so, I. Saved them a great deal of labor.
While the Egyptians were ditching and guttering
their fields, to bring water to their land, which
otherwise would soon become like the heath in a
wilderness, the Israelites could sit in their houses,
warm and easy, and leave it to God to water
their land with the former and the latter rain,
which is called the river of God, perhaps in al-
lusion to, and comitempt of, the river of Egypt,
which that nation was so proud of. Note, The
better God has provided for our ease and conve-
mience, and the less we have to do for our bodies,
the more we should do for God and our souls. 2. '
So he directed them to look upward to God, who
giveth us rain from heaven and fruitful sea-
sons, and promised to be Himself as the dew unto
Israel. Note, (1.) Mercies bring with them the
greatest comfort and sweetness, when we see them
coming from heaven, the immediate gifts of Di-
vine Providence. (2.) The closer our dependence
on God, the more cheerful should be our obedi-
ence to Him. See how Moses here magnifies
the land of Canaan, above all other lands, that
the eyes of God were always upon it, i. e.
should be so, to see that nothing was wanting,
while they kept close to God and duty; its fruit-
fulness should be, not so much the happy effect
of its soil, as the immediate fruit of the divine
blessing [and so Scott]; this may be inferred
from its present state, for it is said to be at this
day, now that God is departed from it, as barren
a spot of ground as perhaps any under heaven.
[And reason enough, since Turks govern it.]
Call it not Naomi; call it Marah.
V; 18–25. Here, I. He repeats directions
ſo, their guidance and assistance in keeping up
réligion among them, (v. 18–20.) much to the
same purport with what we had before, ch. 6;
6, &c. Let us all be directed by the three rules
here #.". 1. Let our hearts be filled with the
Word of God. Lay up these words in your
heart and in your soul. We cannot expect
good practices in the conversation, unless there
be good thoughts, good affections, and good prin-
ciples, in the heart. 2. Let our eyes be fixed on
the Word of God. . We must lay God’s judg.
ments before us, having a constant regard to
them, as the guide of our way, as the rule of our
work, Ps. 119; 30. 3. Let our tongues be em.
ployed about the Word of God, especially with
our children, who must be taught the service of
God, as the one thing needful, much more needful
than either the rules of [gentility, or the calling
they must live by in this world: nothing will com.
tribute more to the prosperity and perpetuity of
religion in a mation, than the good education of
children: [note, Ex. 13: 8, and Josh. 4:22–24.]
if the seed be holy, it is the substance of a land.
II. He repeats assurances before given, in
God’s name, of prosperity and success, if they
were obedient: They should have a happy settlé-
ment, v. 21. Their days should be multiplied;
likewise the days of their children should be
many, as the days of heaven, i. e. Canaan should
be sure to them and their heirs for ever, as long
as the world stands, if they did not by their own
sin throw themselves out of it. It should not be
in the power of their enemies to give them any
disturbance, or make them on any account uneasy,
v. 22–24. Their territories should be enlarged
to the utmost extent of the promise, Gen. 15: 18.
And all their neighbors should stand in awe of
them, v. 25. Nothing contributes more to the
making of a nation considerable abroad, valuable
A similar ma–ST
§
“a watering machine turn-N
So Mºseº
your eyes.
19 And ye shall teach
them your children,
speaking of them when
thou sittest in thine
house, and when thou
walkest by the way,
when thou liest down,
and when thou risest up.
20 And thou shalt
write them upon the
door-posts of thine
house, and upon thy
gates; -
21 That “your days
may be multiplied, and
the days of your chil-
dren, in the land which
the Lord sware unto
your fathers to give
them, as the days of
ile.
ting judgments.
[...we, and
Jºbulfeda
except about Nablous wº.are
heaven upon the earth.
22 For m if ye shall
diligently keep all these
commandments which I
command you, to do
them, n to love the LoRD
your God, to walk in all
his ways, and 9 to cleave
unto him :
23 Then will the LoRD
P drive out all these na-
tions from before you,
and ye shall possess
greater nations, and
s See on 8 7–9.-Gen. 27.28. Ps. 65:
12,13. 104.10–13. Is. 28:1. Jer. 2.
7, Heb. 6:7. '
* Heb. seeketh.
t 1 Kings 9.3. , , Ezla 5.5. Ps. 33:18.
34:15. Jer. 24:6. "
u 8,22.-See on 6:17.—SPs. 119:4.
x See on 4:29. , 6.5,6. 10:12.
y 28:12. Lev. 26:4, Job 5:10, 11. , 37;
11–13. Ps. 659–13. Jer. 14:22
Ez. 34:26, Joel 2:22,23. Jam. 5:7.
z 1 Kings 18:5. Ps. 104:14. Jer. 14:5.
Joel I: 18. 2:22.
f Heb. give.
a 6:11. I 8:10. Joel 2:19. Hag. 1:6.
Mal. 3 10,11.
b See on 4:9,23. — Luke 21:8,34,36.
* Heb. 2:1. 3:12, 4:1. 12:15. -
c 13:3. 29:18. Joh 31:27. Is. 44:20.
Jam. 1:26, 1 John 5:21. Rev. 12:9.
J3:14. 20:4.
d See on 6:15.-30:17,18.
e 28:23,24. 1 Kings 8:35.
6:26. 7:13. Jer. 14:1
; #:9–11.
f 4:26. 8:19,20 Josh. 23:13–16.
g See on 6:6–9.-32:46, Ex. 13:9,16.
Ps. 119:11. Prov. 3:1. 6:20–23. 7:
2,3. Col. 3:16.- Heb. 2:1. 2 Pet. 1:
12. 3:1,2, * *
h Matt. 23:5. wº
1 4:9,10. Ps. 34:11. 785,6. Prov. 2:
1. 4:1,&c. Is, 38:19. -
k See on 4:40. 5:16. 6:2.—Prov. 32,
6. 4:10. 9:11
I • Ava tº tº A. A. e.
l ºš. 89:28,29. Is. 65.20. Rev.
0:6.
m See on 13. 6:17.
...’
n See on 13.—Matt. 22:37. 2 Tim. 4:8.
1 John 5:2,3.
Gen. 2:24.
o See on 10:20.—30:20.
p 4.38. 7:1,2,22,23. 9:5. Ex. 23:27–
- 30. 34:11. ,
17:1. 2 Chr.
. Am. 4:7.
Acts 11:23. 2 Cor. 11:2,3.
*-
buhr describes the crops of Palestine as most choice and plentiful,
and says, the crop of a field inundated by river water, is of much
less estimation, than of one fecundated by rainwater; so that, accord-
ing to accurate computation, 20
equal 15 only of the latter,
Hence Arabian geographers
those watered by rain-water, and insalubrious,
Verses 13–17. -
water.” See Rosénm.
measures of barley from the former
which also makes much better meal.
divide countries into salubrious, i. e.
watered by river-
- ED.
*
The Israelites were here reminded, that the fertility of the promised
land depended entirely on God ; a
to expect this favor, unless they
emce. But in this case. He woul
nd that they woul -
leaved to Him in love and obedi-
d certainly send rain in due season
have no ground
and proportion ; especially, the former rain to prepare the ground for
the seed, and the latter to bring fo
rward the harvest: but if they ran
into idolatry, they must expect to be punished by famine and desola-
(38: 1–14, 24. Lev.26: 3, 4, 19.)
Verse 14. '
Scott.
)
st rain, Or autiminal, called first because the Heb. year began
mººn. i. e. about October. This rain falls after seed SOW-
ing, near the end of Qct, and through Nov. and Dec. for it does not
generally rain till Sept. when sometimes, for a few days, the parched
soil is refreshed by a shower.
After Dec. showers cease till the end of
March, when the ‘latter rain. descends,before harvest, promoting this,
and filing out the ears (i.e. plumping the grain.) N
ºs aim faii in harvest, Palestine's peculiar privilege.”
ever,or very rarely,
Ro8ENM.





[584]
B.C. 1451.
The blessing and the curse.
DEUTERONOMY, XII.

mightier than yourselyes.
24 & Every . . place &
whereon the - Soles of
your feet shall tread shall
be yours: from the wil-
derness, and Lebanon,
from the river, the river
Euphrates, even unto the
uttermost sea shall your
coast be. ,
25 There shall. no
man be able to stand be-
fore you; for the LoRD
your God' shall lay the
fear of you and the dread
of you upon all the land
that ye shall tread upon,
• as he hath said unto
yóu. .
26 || Behold, ‘I set
before you this day a
blessing and a curse ;
27 uA blessing, if ye
obey the commandments
of the Lord your God,
which I command you
this day; -
28 And * a curse, if ye
will not obey the coni-
mandments of the LoRD
your God; but turn aside
out of the way which I
command you this day,
them; and confirmed, that they might believe
*
to its friends, and formidable to its anemies, than
religion reigning in it.
W. 26–32. Here Moses concludes his general
exhortation to obedience; and his management
is very affecting, and such as, one would think,
j have engaged them for ever to God, and
have left impressions, never to be worn out.
I. He sums up all his arguments for obedience
in two words, the blessing and the curse, (v.
26.) that is, the rewards and the punishments, as
they stand in the promises and the threatenings,
the great sanctions of the law. These he set be-
fore them, i. e. explained, that they might know
them; showing that the blessing was not a fool’s
paradise, nor the curse a bugbear, but both real
declarations of the purpose of God. Say ye to
the righteous, (for God has said it, and all the
world cannot unsay it,) that it shall be well with
them: But wo to the wicked, it shall be ill
^with them.
II. He appoints a public and solemn proclama-
tion to be made of the blessing and curse, on the
two mountains of Gerizim and Ebal, v. 29, 30.
We have more particular directions for this so-
lemnity, (ch. 27: 11, &c.) and an account of the
performance of it, Josh. 8: 33, &c. . It was to
be done, and was done, immediately on their
coming into Canaan, that when they first took
possession of that land, they might know on what
terms they stood. The place where this was to
be done, is particularly described by Moses, though
he never saw i * - - *
º: , that ..". º: among
• *, ons. It
is said to be near the plain, or oaks, or 7mead-
ow8, of Moreh, which was one of the first places
Abraham came to in Canaan; so that in sending
them thither to hear the blessing and the curse
God reminded them of the promise He made tº
Abraham in that very place, Gen. 12: 6, 7. The
mention of this appointment here, might serve to
encourage their faith in the promise of God, that
they should be masters of Canaan quickly; and
to engage them to be obedient, that the might
escape that curse, and obtain that blessing, the
solemn publication of which, beside what they
ºalready heard, they must shortly witness,
19. 32. Ç
CHAP. XII. V. 1–4. Moses at this ch. comes
to the particular statutes he had to give in charge
to Israel, and begins with those which relate to
the worship of God; particularly those which ex-
plain the second commandment, about which God
is in a special manner jealous.
To prevent a revolt to false gods, we are for-
bidden to worship the true God in such a man-
ner as the false gods were worshipped; and
are commanded to observe the instituted ordin-
ances, that we may adhere to the proper Object
of worship. For this reason, Moses is very large
in his exposition of the second commandinent.
This, and the four following chapters, mostly re-
fer to that. These statutes and judgments they
against " Gilgal, beside
the plains of Moreh 2
31 For a ye shall’ pass
over Jordan to go in to
possess the land which
to go after other gods the Lord your God
which ye have not giveth you, and ye shall
known. possess it, and dwell
29 And it shall come
to-pass, when the Lord
ºthy God hath brought
thee in unto the land
whither thou goest to
possess it, that thou shalt
y put the blessing upon
mount Gerizim, and the
curse upon mount Ebal.
30 Are they not on the
other side Jordan, by the
way where the sun goeth
down, in the land of the
Canaanites, which dwell
in the champaign over
therein.
32 And bye shall ob-
serve to do all the statutes
and judgments which I
set before you this day.
CHAP. XII.
Monuments of idolatry must be destroy-
ed., 1–4. A place must be appointed
for sacrifices, oblations, and the holy
things; allowing the people however
to eat flesh an other º, yet with-
out the blood; and reserving to the
rests and Levites their portion, 5–
§. The idolatries of the Canaanites
must not be inquired after,
HESE are * the stat-
utes and judgments
•).
which ye shall observe
to do in the land which
the LoBD God of thy
fathers giveth thee to pos-
sess it, " all the days that
ye live upon the earth.
2 Yeshall “utterly des-
troy all the places where-
in the nations which ye
shall * possess served
their gods, " upon the
high mountains, and
upon the hills, and under
every green tree.
3 And ye shall f over-
throw their altars, and
break their pillars, “and
burn their groves with
fire, and ye shall hew
down the graven images
of their gods, and des-
troy the names of them
out of that place.
4 Ye # shall not do so
*-*-
• PRACTICAL OBSERVATIONs.
sing if we obey” the call to repentance, faith, and newness of
*
There are certain grand principles in religion, which must be
introduced on every subject; such are repentance of sin; faith
in Jesus Christ; whatever relates to his person, love, atone-
ment, and grace; regeneration; love to God and man, and the
future state of righteous and eternal retributions. In one way
or another they will be continually resumed, in connection with
every doctrine and precept; and as the practical improvement
of every mercy or judgment, of every threatening, example, warm-
ing, or exhortation.—All the Lord’s kindness to us, all his
wonderful works, his awful judgments, and his precious promises,
are intended to induce our love and obedience to Him; without
which our faith is dead, our knowledge vain, our hope delusion
and presumption, and we must be miserable for ever.-On con-
dition of perfect love and obedience, the law of Godsets before
us a blessing; denouncing also a curse on the disobedient: but
we have broken the law, and are under its curse, without remedy
from ourselves. (Gal. 3: 6–14.) In infinite mercy, however,
the gospel again sets before us ‘a blessing and a curse: a bles.
--.
life; but an awful curse, if we neglect so great salvation.
unto the LoRD your
God.
q Gen. 15 18–21. Ex 23.31. Josh. 1:
3,4. 14.9. 1 Kings 4:21,24. 2 Chr.
r : on 225. 7:24.—Josh. 15. 29.
8 Ex. 23.27.
t 30.15–20. Gal. 3.10,13,14.
u 28.1—14. Lev. 26:3—13. Ps. 19-11.
Is. 1' 19. 3 10. Matt. 53–12. 25:
31,& c. Luke 11 28. John 13 17 14:
3. Rom. 2.7. Jam. 1:25. Rev.
22:14.
x 28:15,8.c. , 29-19–28. Lew 26:14,&c.
Is. 1.20. 3.11. Matt. 25.41. Rom.
0.
- :1
y 27:12–26. Josh. 830–35.
z Josh. 5:9. Judg. 7, 1.
a 9.1. Josh. 1:11. 3, 13–17
b See on 532,33.—12 32.
Matt. 7:21–27. 28-20.
John 15:14. 1 Thes. 41,2.
a See on 4:1,2,5,45. 6: 1,2.
b 19. , 4-10. 1 Kings 8:40. Job 7.1.
Ps. 104:33. 146:2.
c See on 75,25,26. Ex. 23.24. 34.12
—17. Num. 3351,52. Judg. 2.2.
* Or, inherit.
d Num. 2241. 2 Kings 16-4. 17 10,11.
23.13. Jer. 3.6. Ez. 20 28,29. Hos.
4:13.
f Heb. break down
e 2 Kings 18:4. 23:14. 2 Chr. 14.3.
I9 3. 34-3. Jer. 17 2. Mic. 5 14.
f ER. 23 is Ps. 16.4. Hos. 2.17.
Zech. 13-2. Rev. 1
-> 3.l.
g 30,31. 16:21,22. 20.18. Lev. 2023.
(Heb.
2:1–4. 12:22–25.) Let us then thankfully welcome these glad
tidings of great joy; and ‘give the more earnest heed to the
things that we have heard, lest at any time we should let them
slip:” let us not harden our hearts, but hear this Voice of God
while it is called to-day, and while He so kindly invites us to
come to Him on a mercy-seat.
And recollecting all that we
have heard, learned, and experienced of the Lord's power, faith-
fulness, righteousness, and mercy, from our very youth, let us
bear testimony of them to the rising
to bequeath them as a legacy to our children: e
l the glace of our Lord Jesus Christ,’
à fight of faith,” made conquerors
as we, may be ‘strong in t
encouraged in fighting ‘the goo
over every enemy, and obtain an inheri
which the eyes of the Lord watch over,
shineth upon and blesseth, to all eternity.
~-sº Verse 24. -
Uttermost sea.] Yam haſ charon, the western sea; (i. e. the Medi-
terraneam 3) as Redem, the fore part, is used for the É. Num, 2:2, so
achor, behind, is used for the W.” ,- Ros ENM.
- Verses 26–30.
In this world we believe, and in part experience, that the right-
eous are blessed and the wicked are accursed : but beyond the grave
sthe reality and extent of the blessing, and of the cursé, will be mole
O. T. V. OL. I. 74
perfectly apprehended.
JRosenm. finds a peculiar propriet
as he thinks Gerizim (harvests) sº calle
(a mountain of bare white rocks,) fion º
They are on either side of Suchen.
S. but in Galilee, Josh. 13: 23.’ Rosemºnt.
generation; and endeavor
that they, as well
tance in that better land,
and the glory of the Lord
SCOTT.
Sco TT.
Verse 29. -
y in the choice of these mountains,
d from its fertility, and Ebal,
barlenness. See travellers.
Gilgal.] ‘Not the one, Jo; 5:
sº D.
[585]
…”
B. C. 1451.
One place for sacrifice,
DEUTERONOMY, XIf.
5 But "unto the place
which the Lord your
God shall choose out of
all your tribes, to put
his name there, even unto
his habitation shall ye
seek, and thither thou
shalt conne :
6 And thither ye shall
bring “your burnt-offer-
ings, and your sacrifices,
and your tithes, and
heave-offerings of your
hand, and your vows:
and your free-will offer-
ings, and the firstlings
of your herds, and of
your flocks.
7 And there m ye shall
eat before the Lord your
God; and "ye shall re-
joice in all that ye put
your hand unto, ye and
your households, where-
in the Lord thy God
hath blessed thee.
8 Ye shall not do after
all the things that we do
here this day, "every
man whatsoever is right
in his own eyes.
9 For ye are not as
yet come to the Prest
and to the inheritance,
which the Lord your
God giveth you.
10 But when ye go
over Jordan, and dwell
in the land which the
LoRD your God giveth
you to inherit, and when
he giveth you rest from
all your enemies round
about, so that ye dwell
in Safety;
11 Then there shall be
* a place which the 'LoRD
your God shall choose,
4.
must observe to do. 1. In the days of their rest
and prosperity, when masters of Canaan. We
must not think religion instituted only for enter-
tainment in solitude, and consolation in affliction;
mo, we must keep up the worship of God in Ca-
naan, as well as in a wilderness; when grown up,
as well as when children; when full of business,
as well as when we have nothing else to do. 2.
All the days, as long as ye live upon the earth.
While here in our state of trial, we must continue
in our obedience, even to the end, and never leave
our duty, nor grow weary of well-doing.
Now, 1. They are here charged to abolish and
extirpate all those things that the Canaanites had
served their idol-gods with, v. 2, 3. But the
places that had been used, and were now to be
levelled, were enclosures for their worship on
mountains and hills, (as if the height of the
ground would give advantage to the ascent of their
devotions,) and under green trees, either because
pleasant, or because awful: whatever makes the
mind easy and reverent, contracts and composes
it, was thought to befriend devotion. The solemn
shade and silence of a grove are still admired by
persons disposed to contemplation. But the advan-
tages these retirements gave to the Gentiles in the
worship of their idols, was, that they concealed
those works of darkness which could not bear the
light; therefore they must all be destroyed, with
the altars, pillars, and images, used by the natives
in the worship of their gods, so as that the very
names of them might be buried in oblivion. He
begins the statutes that relate to divine worship
with this, because there must first be an abhor-
rence of that which is evil, before there can be a
steady adherence to that which is good, Rom. 12:
9. The kingdom of God must be set up, both in
persons and places, on the ruins of the devil’s king-
dom; for they cannot stand together, nor can there
be any communion between Christ and Belial.
2. They are charged not to translate the rites
and usages of idolaters into the worship of God;
no, not under color of beautifying and improving
it; (v. 4.) Ye shall not do so to the Lord your
God, that is, “You must not think to honor Him,
by offering sacrifices on mountains and hills, crect-
ing pillars, planting groves, and setting up images.”
V. 5–32. Let us reduce this long charge to
its proper heads. I. When settled in Canaan,
God promises to appoint a certain place to be
the centre of their unity, to which they should
bring all their offerings, v. 10, 11. Had Christ
intended, under the Gospel, to make any one place
your God, ye, and your J4 But z
Sons, and your daughters, which the
such a seat of power, as Rome pretends to be, we
should not have been left so destitute of instruc-
tion as we arê, concerning the appointed place.
God does not leave it to them to choose the place,
lest the tribes quarrel about it, (each striving, ſor
their secular advantage, to have it among them;)
but reserves the choice to Himself, as He does the
designation of the Redeemer, and the institution
of holy ordinances. . "
It is said to be the place where He would put
his mame, i. e. which He would have to be called
his, where his honor should dwell, where He would
manifest Himself to his people, and make Him-
self known, as men do by their names, and where
He would receive addresses by which his name
is both praised and called upon. It was to be his
habitation, where, as King of Israel, He would
keep court, and be found by all those who reve-
rently sought Him. The place first chosen, was
Shiloh: and after that place had sinned away its
homors, we find the ark at Kirjath-jearim, and
other places; but at length, in David’s time, it
was fixed at Jerusalem, [till the crucifixion,
Scott.] and God said, concerning Solomon’s
temple, more expressly than ever concerning any
other place, This I have chosen for a house of
sacrifice, 2 Chron. 7: 12. Comp. ch. 6: 5.
Mal. 1: 11. and John 4: 21.
II. They are commanded to bring all their
burnt-offerings and sacrifices to this chosen
place, v. 6. And again, v. 11, and 14, and 27.
And of their peace-offerings; here called their
sacrifices, though they were to eat the flesh, yet
the blood’ was to be poured out upon the altar.
By this they were taught that sacrifices and offer-
ings God did not desire, nor accept, for their own
sake, nor for any intrinsic worth in them, as nat-
ural expressions of homage and adoration: but
that they received their virtue purely from the
altar on which they were offered, as it typified
Christ; whereas prayers and praises, as much
more necessary and valuable, were to be offered
every day by the people of God wherever they
were. A devout Israelite might honor God, and
keep up communion with Him, and obtain mercy
from Him, though he had not an opportunity, per-
haps, for many months together, of bringing a
sacrifice to his altar. But this signified the obli-
gation we Christians are under, to offer up all our
spiritual sacrifices to God, in the name of Christ,
hoping for acceptance only on the score of his
mediation, 1 Pet. 2: 5. ſ
III. They are commanded to feast on their
I Chr. 23:25.
- 25:19. 1 IKings 8:56.
in the place P jºid. }.º.o. º.º.
LoRD shall q 3:27, 4:22, 9:1. 11:31. Josh. 3:17.
4: 1,12.
r 33:12;38. Lev. 25:18,19. 1 Sam. 7.
to cause his name, to and your men-servants, choose in one of thy
º e * * º * * 12. 1 Kings 4:25. Ps. 4.8. Prov. 1:
dwell there, thither shall and your Unaid-servants, a u, 16.2 on, sº isi. 33. Jer. 23.6. 32.37. 33:11. Ez.
ye bring all that I com- and "the Levite that is §§"p, # sh; ; **, *, *ēº. 1828.
* * . . . e. • f , 1%. I’8, ſº" $26, 5. 8 See On O. :^5. :2U. S. 10:2, &C.
mand you; your burnt- within your gates; * for- #º ºn § isºlº #:
-: * ~~ º & Ex. 15.2 25:22. . 7.89, Josh. 18; 1. ings 8:13,29. Jer. 7:
offerings, and your sa; asmuch as he hath no 'flºº, º 'ºgº. ſºn;ºº,
crifices, your tithes, and part nor inheritance with 2. Acts 7:48–50. £ph. 2:20–22. * Heb, the chºcº ºf you'...wows,
º Col. 2,9. t See on 7–14:26:37... Kin 8.66. 2
the heave-offering of you. l; Lev. 17:3–9. Ez. 20 40. §r. #º-º; *...".
* * s e p - :26, - . J's. : i , 4. ; 1 = Onſl 1 :
your haud, and all “your 13 y Take heed to thy- 'º';*ś . " ". I 26:12
- - º * .. 8.io.” Luke it ix. 3.12. u 19. 14:27. 16:11,14. 18:6. 26:12.
choice vows which ye self, that thou offel not o,” º 'ºis. x 10:9. 18:1,2..—See on Num. 18:20,23,
Vow unto the Loſt D. thy burnt-offerings in in 12, 18. 16:11—15. 26:11. 27:7, Lev. 24,26.—Josh, 13:14,33. 14:4,
12 And t } * o 23:40. Ps. 128:1,2. Mal. 2, 13, Atts y 6. Lev. 17:3,4, 1 Kings 12:28–32.
nd ‘ye shall re- every place that thou 2.46. Phul. 4:4. §§§"###, sai. 2c
tº g w o * Num. 1539. {{.. I'ſ .O. :Xº). Z Oil - Ps. 5: I. Sº I lº OT.
joice before the Lord seest: • Nº. 2.; "...:” §"#. 10.1; º; #iš.
NOTES. 11ous perfections; and there only, in ordinary cases, would He accept
CHAP. XII.
no one particular
SuperStitlon would be
method of worship adhered to,
at the same place, by the pliests
erly love and harmony in religio
joining in sacred ordinances.
and especially the ark of the cov
20 : 24.
[586]
s I. V. 5–7. The people had before heen directed to
bring all their sacrifices to the door of the tabernacle.
9.) But at this time the general command was particularly explained,
with reference to the promised land ; and was expatiated on in a
Inanner which evinced that it was of
precept (as I remember) in all the laws
so largely pressed and inculcated as ū.
prevented, and the true Object and prescribed
When all the sacrifices were offered
n Would be promoted
thus constantly meeting together from every part of º .# º:
- 2
And the temple, Sacrifices, priests,
Cºnant, were typical of Chri
whom alone God can be acceptably wº §º º
the ark, in the most holy place of the §§ Il Ctu?
slivine appointment; there the Lord ry, Waq
ing and true God, the Gop of Israel,
34: 5–7, Is. 45: 20–-S2
(J.,ev. 17: 3–
great importance. [There is ark.
of Moses, 2
IHenry.] Idolatry and (6.)
appointed for that purpose. Broth-
age.
stationed by
put his NAMI.,’ as the one liv-
* Just God and a Savior.” (Ez.
I henc He made known his glo-
7–9, 13, 14. Jer. 7 :
Firstliſigs.]
The typical m
tained in them ;
the sacrifices of ſils people; that they might feast before Him with
holy joy, as peculiarly in all things favored and blessed by Him.
Yet prayer and praise might
the sacrifices at the altar, and the sprinkling of the bloºd before the
be offered any where, with reſerence to
: 1. 1 Sam. 4: 3, 11, 19–22. Ps. 78 : 61–59. 132:
: 12–15. * Scott.
* First of the firstlings—prime of the firstlings.”
Booth Roy D.
Verses 8, 9. - º
eaning of these institutions was the main thing con-
for they were scarcely ever exactly observº In any
COTT,
Verse 14.
* Had not [one place and ritual] been thus appointed, every man
would have formed his worship according to his own mind, and the
whole beauty and importance of the grand representative system would
have been destroyed; and the Messiah and the glories of his king-
dom could not have been seen through the medium of the Jewish
ritual. For uniformity in every part of the divine worship the same
•
B. c. 1451. -*
fºndness to the Levile enjoined.
DEUTERONOMY, XII.
tribes, there thou shalt
offer thy, burnt - offer-
ings, and there thou shalt
do all that I command
thee.
15 Notwithstanding,"
thou mayest kill and eat
flesh in all thy, gates,
whatsoever thy soul lust-
eth after, according to the
blessing of the Lord thy
God, which he hath
given thee: * the unclean
and the clean may eat
thereof, as of the roe-
buck, and as of the hart.
16. Only “ye shall not
eat the blood; ye shall
pour it upon the earth as
Water. -
17 'ſ Thou mayest not
eat within thy gates “the
tithe of thy corn, or of
thy wine, or of thy oil, or
the firstlings of thy herds,
or of thy flock, nor any
of thy vows which thou
vowest, nor thy free-will
offerings, or heave-offer-
ing of thine hand;
drudgery.
must do it heartily and cheerſully.
– chosen j to put his name
there, be too far from
hallowed things before the Lord, with holy joy.
pious joy in God and his goodness, with which
we are to rejoice evermore, would be the best pre-
servative against the sin and snare of vain and
They must bring to the altar not only the sacri-1 carnal mirth, [from strong drin y
fiji. be offered to God, but all i. things ap- [ g k, buffoonery,
oiñted to be eaten and drunk, to the honor of God,
n token of their communion with Him, v. 6.
Their tithes, heave-offerings of their hand, i.
e. their first-fruits, their vows, and free-will of.
ferings, and firstlings, all things to be religiously
used, either by themselves, or by the priests and
Levites, must be brought to the chosen place. And try to instruct the people in the law of God, and
v. 7. There shall ye eat before the Lord, and
Tejoice in all that ye put your hands to.
again, (v. 12.) Ye shall rejoice before the Lord,
ge, and your sons, and your daughters.
we glorify God, we ediſy ourselves, and cultivate instructions, and set them good examples; for as
our own minds, through the graee of God, by the long as we live, we shall need the assistance of
increase of our knowledge and faith, the enliven- such ministers; therefore as long as we live, we
ing of devout affections; and the confirining of must not forsake the Levites. The reason given,
gracious habits and resolutions: thus is the soul . (v. 12.) is because the Levite has no part nor
nourished. 2. It is the will of God that we serve inheritance with you; he cannot grow rich by
Him with gladness; none displeased Him Iaore husbandry or trade; let him therefore share the
than they that covered his altar with tears. comfort of your riches.
Even the children and servants must rejoice with
them before God, that the services of religion
might be a pleasure to them, and not a task or
3. Some of the comfort they had had
in the business of religion, they must take with
them into their common emplóyments; and being
thus strengthened in soul, whatever they did, they
&c.], and a relief against the sorrows of th:
world. *
IV. They are commanded to be kind to the Le-
vites, v. 12, 18, 19. There were Levites that
attended the altar as assistants to the priests, and
these must not be forsaken; but this here seems
to be spoken of the Levites dispersed in the coun-
to assist them in their devotion, [&c..] for it is
the Levite within their gates, they are here
commanded to make much of. It is the duty of
people to be kind to those that give them good
And
1. If
V. They are allowed to eat common flesh, but
not the flesh of their offerings, in their own
houses wherever they dwelt. It should seem that
while in the wilderness, they did not eat the flesh
of any of those kinds of beasts used in sacrifice,
but what was killed at the door of the tabernacle,
and part of it presented to God as a peace-offer-
ing, Lev. 17: 3, 4. But when they came to Ca-
naan, where they must live at a great distance
from the tabernacle, they might kill what they
30 Take heed to thy-
self " that thou be not
And this holy,
things which thou hast,
and ºthy vows, thou
18 But e thou must eat
them before the LoRD
thy God in the place
which the Lord thy God
shall choose, thou, and
thy son, and thy daugh-
ter, and thy man-servant,
and thy maid servant,
and the Levite that is
within thy gates: and
thou shalt rejoice before
the Lord thy God in all
that thou puttest thine
hands unto.
19 & Take heed to thy-
self that thou forsake not
the Levite * as long as
thou livest upon the
earth.
20 || When the LORD
thy God shall enlarge
thy border, has he hath
promised thee, and thou
shalt say, ‘I will eat flesh,
because thy soul longeth
to eat flesh; thou mayest
eat flesh, whatsoever thy
soul lusteth after. -
21 If the place which
the LoRD thy God hath
thee; then thou shalt kill
of thy, herd and of thy
flock, which the Lord
hath given thee, as I
have commanded thee,
and thou shalt eat in
thy gates whatsoever thy
- soul lusteth after.
22 Even k as the roe-
buck and the hart is
eaten, so thou shalt eat
them ; the unclean and
the clean shall eat of
them alike.
23 Only be # sure that
thou eat not the blood:
for the blood is the life;
and thou mayest not eat
the life with the flesh.
24 Thou shalt not eat
it; in thou shalt pour it
upon the earth as water.
25 Thou shalt not eat
it; " that it may go well
with thee, and with
thy children after thee,
° when thou shalt do
that which is right in the
sight of the Lord.
26 || Only thy P holy
shalt take, and go unto
the place which the LoRD
shall choose.
27 And thou shalt of.
fer thy burnt-offerings,
the flesh and the blood,
upon the altar of the
LoRD thy God: " and
the blood of thy sacrifices
shall be poured out upon
the altar of the LoRD thy
God, and thou shalt eat
the flesh.
28 t Observe and hear
all these words which I
command thee, " that it
may go well with thee,
and with thy children
after thee for ever, when
thou doest that which is
good and right in the
sight of the Lord thy
God.
29 || When the LORD
thy God shall v cut off
the nations from before
thee, whither thou goest
to possess them, and thout
f succeedest them, and
dwellest in their land;
snared § by following
them, after that they be
a 21,22. Lev. 17.3—5.
b 145. 15:22,23.
c Gen. 9:4. See on Lev 7.26 27. 17.
10–13.—Acts 15-29. 1 Tim. 4 4.
d See on 6,11. 14:22–29. 26:12,14.
Lev. 27.30–32. Num. 1821,&c.
e See on 12,19. 15:20.
f See on 7.-ſ’s. 32.11. 683. Frov 3-
17. Is. 12-3. Acts 246. 1634 Gul.
5:22. Phil. 3-1–3.
g 14:27–29. 2 Chr. 11 13,14. 31 4–
21. Neh. 10.34–39. 1 Cor 910–14
* Heb. all thy days. See on 1.
b See on 11:24.—19.8. Gen. 15 18–21.
28:14. Ex. 23.31. 34 24.
1 See on 15.-Gen. 31 30. Num. Il 4,
20,34. 2 Sam. 13:39. 23.15. Ps 63:
1. 84:2, 107.9. 11920,40,174. 2
Cor. 9:14. Phil. 1 8. 2 26.
j See on 5,11. 14.23,24, 16 6,11. , 26.
2. Ex. 20. 1 Kings 14.21. 2 Chr
12:13. Ezra 6:12.
k See on 15.
f Heb. strong.
1 Gen. 94. T Lev. 3.16, 17. 17.11,14.
Matt. 20-28. Rev. 5.9.
e 23.
n 28.-See on 4:40. 5 16.-Ps. 112:2.
Is. 3:10. 48.18, 19. Ez. 33 25
o See on 6-18.-13:18. Ex. 15.26. I
Kings 11:38.
p 6,11,18. Num, 59,10. 18:19.
q See on Gen. Lev. 22:18. I
28 20.
Sam. 1.21–24.—Ps. 66:13–15.
r See on Lev. 15,9,13.
s Lev. 4 30. 17 11.
t 24 8 —See on Ex. 34.11. Lev. 1937.
—2 Chr. 7 17. Neh. 1.5. Ps. 105.45.
Ez. 37.24. John 15:3,10,14.
u See on 25.
v. 9:3. 19 1. Ex. 23.23. Josh. 23°4.
Ps. 78-55.
f Heb. 1nheritest, or, possessest theºn.
w 7 16. Ex. 23:31–33. Lev. 18 3.
Num. 33.52. . Judg. 2:2,3. Ps. IO6:
34–38. Ez. 20-28.
§ Heb. after them.
necessity does not, now, exist; because that which was typified is
come, and the shadows have all fled away. Yet when it can be ob-
tained, how desirable is it, that all sincere Christians should with
ºne mouth, as well as with one heart, glorify their common Lord and
Savior 2 Dr. A. CLARKE.
Verse 15.
Lust.] Desire is a better translation of the Heb. Lust is the action
of a propensity not governed by reason, &c. while desire is the na.
tural and innocent action of the same propensity, innocent till it gets
beyond a certain point when it becomes sin, and this innocent desire
is certainly what Moses meant. ED.
Roebuck and hart.] ‘Tsebi vekaayyals gazellam et cervum.” Rosenm.
* Antelope, or deer, (so Shaw,) travellers tell us are found in the des-
ert at the present day.” Dr. A. CLARKE.
º Verses 17, 18.
Titles. (17) This means the second tithe ; (14 : 22–29. 26: 12–
15.) for the Levites received the whole of the other. (JNºum. 18: 20
–32.) In like, manner every male firstling was the portion of the
Priests alone; (Wum. 18: 17, 18.) so that either the female firstling,
& - :-offerings
or some other of their young cattle, being presented as peace-o gS,
were thus to be feasted on before the Lord. COTT,
ū7.) of thune hand.]. I.e. acquired by the labor of thy hang; OY
abor, as often elsewhere. D.
by thy labor, Verse 1. B fter the S I think
l, l ; Rather on thy land. So Bate, after the Sept. I think
it ºº that the Jews, in their state of exile, are not tled
down to the observation of this º Booth Roy D.
€rS6 2.2.
- slain for food, in the wilderness, were ordered to be
bº lº. to the door of the tabernacle; so that the
unclean were in fact at that time forbidden to eat any flesh at all :
(Lev. 17: 10–16.) but this restriction was taken off wºn they en-
tered on the promised land.—The clear” &c.] 15: 19–23.
Scott.
Verses 29–31.
[587)
B. C. 145ſ.
The peril of idolatry.
DEUTERONOMY, XIII.
destroyed from before
thee: and that thou in-
quire not after their gods,
saying, *How did these
nations serve their gods?
even so will I do like-
wise.
31 Thou y shalt not do
so unto the Lord thy
God: for every abomina-
tion * to the LoRD which
he hateth, have they
done unto their gods:
for y even their sons and
their daughters they have
burnt in the fire to their
ods.
32 What thing soever
I command you, observe
to do it: * thou shalt not
add thereto, nor diminish
from it.
CHAP. XIII.
Enticers to idolatry must be put to
death, 1–5. Even the nearest rela-
tions must accuse them, and lead the
way in stoning them, 6–11. Idola-
trous cities must be utterly destroyed,
12–18.
F there arise among
you º a prophet, or "a
dreamer of dreams, and
giveth thee a sign or a
wonder;
2 And “ the sign or the
wonder come to pass
whereof he spake unto
thee, saying, Let us go
x Jer. 10.2. E7. 2032. Ronn. 12.2,
Eph. 4.17. 1 Pet. 4 3,4.
y 18:9. Lev. 18.3,26–30.
15–17. 21.2. 2 Chr. 33:2. 36
* Heb. of the.
y Lev. 1821. Jer, 731. 32 35.
Fz. 20-31. 1c. 6 7.
P. ov. 30:6.
Matt. 28:20. Rev. 22 18, 19.
a H. Kings 13.18. , Is. 9. 15. Jer. 6.13.
23:11 E/. 132,3,23. Zech. 13.4.
Matt. 7.15. 24.11. Luke 6.26. 2
Pet. 2-1. 1 John 4 1.
b Jer, 23.25–28, 27.9. 29.8,24. Marg.
Zech. 10 2.
c 1822, Ex. 7.22. 1 Kings 13 3.
Matt. 7:22,23. 24:24. 2 Cor. 11:13
His 3 Thºs. 2.gº.ii. Rºº. 13 is,
2 Kings 17:
:14.
20 2.
pléased for their own use, of their flocks and herds,
without bringing part to the altar. This allow-
ance is very express, and repeated, lest Satan
should take occasion from the law which forbade
the eating of their sacrifices at their own houses,
to suggest to them, as he did to our first parents,
hard £ºis of God, as if He grudged, them the
enjoyment of what He had given them; Thou
mayest eat whatsoever thy soul lusteth after.
There is a natural, regular appetite, which it is
Tawful to gratify with temperance and sobriety,
not taking too great a pleasure in the gratification,
nor being uneasy if it be crossed. The distinc-
tion between clean persons and unclean was sa-
cred, and designed to preserve the homór of their
holy feasts, and therefore must not be brought into
their ordinary meals.
This permission has a double restriction.
1. They must eat according to the blessing God
had given them, v. 15. Note, It is not only our
wisdom, but our duty, to live according to our es-
tates, and not to spend above what we have. As
it is unjust, on the one hand, to hoard what should
be laid out, so it is much more unjust, to lay out
more than we have; for what is not our own,
must needs be another’s, who is thereby robbed
and defrauded. And this, I say, is much more
unjust, because it is easier afterward to distribute
what has been unduly spared, and so to make a
sort of restitution for the wrong, than to repay to
wife, and children, and creditors, what has been
unduly spent. Between these two extremes let
wisdom find the mean, and then let watchfulness
and resolution keep it.
2. They must not eat blood, v. 16, 23–25.
Patrick thinks, one reason why they were forbid-
den thus strictly the eating of blood, was, to pre-
vent the superstitions of the old idolaters about
the blood of their sacrifices, which they thought
their demons delighted in, and by eating of which
they imagined they had communion with them.
VI. They are forbidden, 1. To keep up those,
improper customs which were commived at in the
wilderness, in consideration of the unsettledness
of their condition, v. 8, 9. We must never ex-
pect to see any society perfectly pure and right,
as it should be, till we come to the heavenly Ca-
naan. They had sacrifices, and religious worship,
courts of justice and civil government, but being
frequently on the remove, and always at uncer-
tainty, they could mone of them observe the solemn
feasts, and the rites of cleansing, with the ex-
actness the law required; and those among them
that were disposed to do amiss, had opportunity
to do it unobserved, by the frequent interruptions
their removes, gave to the administration of jus-
tice. Note, When the people of God are in an
unsettled condition, that may be tolerated and dis-
pensed with, which would by mo means be allow-
ed at another time. Cases of necessity are to be
considered while the necessity continues. While
a house is in the building, a great deal of dirt and
rubbish is suffered to lie by it, which must all be
taken away when the house is built: Moses was
now about to lay down his life and government,
and it is a comfort to him to foresee that ‘Israel
would be better in the next reign than in his.
2. To worship the Lord by any of those rites
or ceremonies which the nations of Canaan had
used in the service of their gods, v.29–32. They
must not so much as inquire into the modes
and forms of idolatrous worship. What good
would it do them to know the depths of Satan?
It is best to be ignorant of that, by which there
is danger of being infected. Those are wretch-
edly besotted indeed, who will walk in the way
of sinners, after they have seen their end. Some
of their customs were most barbarous and inhu-
man, trampled not only on the light and law of
nature, but on natural affection itself; as burn-
ing their sons and their daughters in the fire
to their gods, (v. 31.) the very mention of which
is sufficient to possess us with a horror of it.
Their idolatrous customs were an abomination
to the Lord, and to translate them into his wor-
ship, would make even that an abomination, and
an affront to Him, by which they should give Him
honor, and would hope to obtain his favor. The
case is bad indeed, when the sacrifice itself is
become an abomination. He therefore concludes,
(v. 82.) with the same caution concerning the
worship, which he had before given concerning
the Word of God, ch. 4: 2. wº. may then hope
in our religious worship to obtain the divine ac-
ceptance, when we observe the divine appoint-
ment. God will have his own work done in his
own way.
CHAP. XIII. V. 1–5. Moses is still on that
necessary subject, the peril of idolatry. In the
close of the foregoing ch. he had cautioned them
against the peril that might arise from their pre-
decessors the Canaanites. In this ch. he cautions
them against the rise of idolatry from among them-
selves.
Here is, 1. A very strange supposition, v.
1, 2. (1.) It is strange, that any who had so
much knowledge of the methods of divine revela-
tion, as to be able to personate a prophet, should
yet have so little knowledge of the divine nature
PRACTICAL OTBSERVATIONS.
True religion springs from the subversion of every false de-
pendence, and the dethroning of every idol, and tends to the ex-
tirpation of every rival and opponent, that the Lord may be our
only, Portion and Salvation, and receive all our worship and
obedience. Nor can we ever approach Him with acceptance,
but in the way which He has revealed, and in the oldinances
which He has appointed; for neither our wisdom, nor our im-
agination, is in this case at all to be trusted. Holy joy will be
excited in our hearts, and generally preserved and increased, in
proportion as we abound in love and good works. But we must
not be satisfied even with that measure of diligence, which passes
current in the visible church; we must consider what the word
of God requires; we must remember those primitive times, when
great grace was upon all the company of Christians, and re-
flect how they lived; and we must by faith contemplate those
who have arrived at their rest and inheritance, and endeavor to
conceive how they love the Lord, and rejoice in serving Him,
and be ourselves pressing forward after that perfection.: N ay,
‘whether wea eat, or drink, or whatever we do, we should do
all to the glory of God:’ but this cannot be done, without observ-
ing the rules of strict temperance, [exercise, cleanliness, &c.
founded on the laws of our constitution as organized beings,I and
submission to Providence, in our use of his good creatures, and
having all “sanctified by the Word of God and prayer;’ or with-
out separating a portion for the poor, and for the provision of
such as labor in the word and doctrine, and seek pot an inherit-
ance of temporal things among their brethren, and must therefore
not be forgotten by them. "We must likewise ‘do all in the
name of Jesus Christ, giving thanks to the Father through Him:”
and exercise in every thing that dominion over our appetites
which becomes his disciples, and those who savor heavenly things.
And it behooves us to watch against being ensnared by the exam-
ples, maxims, fashions, and persuasions of the world; for if we
yield at all to them, even in the desires of our hearts, they will
draw us into further abominations. SCOTT.
car. xiii. v. 1–5 tº: f
HAP. X-111. V. 1–5. lose things indeed in t º
Moses, which related to the external }. of * º
able in their nature, might be superseded by a future revelation : and
here the evidence of miracles, if public and incontestable was ad.
missible. Yet it is observable, that our Lord and his aposties did not
rest the Christian revelation on miracles only, but they constantly
appealed to the O. T. the prophecies and promises of which when
fairly interpreted, were suited to raise an expectation of exactly such
a change in externals as they effected, and which at the same tie
fully established all the grand principles and requirements of pre-
ceding revelations. In all cases where the evident testimony of the
sacred oracles is not evaded or contradicted, miracles may be Con-
sidered as the seal of God, to the doctrine taught by those who work
them : but when the grand principles of Scripture are opposed, they
must be allowed insufficient to counterbalance the immense weight
of evidence by which that has been authenticated.—We are too much
in the dark to determine exactly what created power can effect, and
what are its limits: and it seems undeniable that Satan, if permitted,
could produce changes in nature which would to us appear miracu-
ious: or give intimations of events speedily to take place, which
would seem prophétical : though neither of them would be at all
worthy to be compared with the stupendous miracles recorded in
Scripture, or the system of prophecy therein contained. But as we
[588
B. c. 1451.
Of tempters to idolatry.
DEUTERONOMY, XIII.
away
after other gods, which
thou hast not known,
and let us servé them :-"
3 Thou shalt " not
hearken unto the words
of that prophet or that
dreamer of dreams: for
the LoRD your God
• proveth you, to know
whether ye love the
LoRD your God with all
your heart and with all
your soul.
4 Ye shall 5 walk after
• the , Lorp your God,
and fear him, and keep
his commandments, and
obey his voice, and ye
shall -serve him "and
cleave unto him.
5 And that “prophet,
or that dreamer of
dreams, shall be put to
death; because he hath
spoken + to j turn, you
from the LoRD
your God, which brought
you out of the land of
Egypt, and redeemed
you out of the house of
bondage, to thrust thee
out of the way which the
LoRD thy God com-
manded thee to walk in :
so shalt, thou “put the
evil away from the midst
of thee.
6 If thy brother, the
son of thy mother, or thy
son, or thy daughter, or
the wife of thy bosom, or
thy friend, " which is as
thine own soul, " entice
- thee secretly, saying, Let
us go and serve other
gods, " which thou hast
not known, thou, northy
fathers;
7 Mamely, of the gods
and will, as to go himself, and entice his neigh-
bors after other gods? Could an Israelite ever
be guilty of such impiety?—A man of sense, of
such absurdity? We gee it in our own day, and
therefore inay think it less strange; multitudes
that profess both learning and religion, yet excit-
ing both themselves and others, not only to wor-
ship God by images, but to give divine honor to
saints and angels, which is no better than going
after other gods to serve them; such is the
power of strong delusions. (2.) It is yet more
strange that the sign or wonder given for the con-
firmation of this false doctrine, should come to
pass. But it is only supposed here, [1..] To
strengthen the caution hefe given against heark-
ening to such a one. The supposition is like that,
(Gal. 1:8.) If we, or an angel from heaven,
preach any other gospel to you; which does not
preve it possible an angel should preach another
gospel, but strongly expresses the certainty and
perpetuity of that which we have received. [2.]
To fortify them against the danger of impostures
and lying wonders, (2 Thess. 2: 9.) “Suppose
the credentials he produces, be so artfully coun-
terfeited, that you cannot discern the cheat, nor
disprove them, yet if they are intended to draw
you to the service of other gods, that alone is suf-
ficient to disprove them; no evidence can be ad-
mitted against so clear a truth as that of the Unity
of the Godhead, and so plain a law as that of wor-
shipping the one only living and true God.” We
cannot suppose the God of truth should set his seal
of miracles to a lie, to so gross a lie as is supposed,
in that temptation, Let us go after other gods.
But if it be asked, Why is this false prophet per-
mitted to counterfeit this broad seal? It is answer-
ed here, (v. 3.) ‘The Lord your God proveth
3you. He suffers you to be set upon by such a
temptation, to try your constancy, that both they
that are perfect, and they that are false and cor-
rupt, may be made manifest; therefore see that
you acquit yourselves in the trial.”
2. Here is a very necessary charge in this case.
(1.) Not to yield to the temptation, v. 3. Some
temptations are so grossly vile, that they will not
bear a debate, nor may we so much as give them
P consent unto him, nor
the hearing. What follows, (v. 4.) may be look-
ed upon, as prescribing a preservative from the
temptation; or, as furnishing us with an answer
to it. (2.) Not to spare the tempter, v. 5. That
prophet shall be put to death, both to punish him
for his attempt, and to prevent his doing further
mischief. . This is called putting away the evil;
and if such a criminal be not punished, they that
should do it, make themselves responsible.
V. 6–11. Further provision is made by this
branch of the statute, against receiving the infec-
tion of idolatry from persons near and dear to us.
1. It is the policy of the tempter, to send his
solicitations by the hand of those we love, whom
we least suspect of any ill design upon us, and
whom we are desirous to please, and apt to con-
form ourselves to, p. 6. Satan tempted Adam by
Eve, and Christ by Peter. Never sin against
God, in compliment to the best friend in the world.
The temptation is supposed to be private; imply-
ing that idolatry is a work of darkness, in which
the sinner promises himself, and the tempter pro-
mises him, secrecy and security. Concerning the
worship of the false gods proposed to be served,
(1.) The tempter suggests, it was the common
practice of the world; and if they limited their
adorations to an invisible Deity, they were singu-
lar, and like nobody else, v. 7. This suggestion
draws many away from religion and godliness,
that it is an unfashionable thing; and they make
their court to the world and the flesh, because these
are the gods of the people that are round about
them. (2.) Moses suggests, in opposition to this,
that it had not been the practice of their ances-
tors; they are gods which thow hast not known,
thou nor thy fathers. Those who are born of
godly parents, and educated in pious exercises,
when enticed to a vain, loose, careless way of liv-
ing, should remember that those are ways which
they have not known, they nor their fathers.
And will they thus degenerate?
2. It is our duty to preſer God and religion be-
fore the best friends we have in the world. We
must not, in complaisance to our friends, break
God’s law, v. 8. It is a general rule, If sinners
entice thee, consent thou not. We imust not,
hearken unto him ; nei-
ther q shall thine eye pity
him, neither shalt thou
spare, neither shalt thou
conceal him;
9 But " thou shalt
surely kill him: “thine
hand shall be first upon
thee away from the Lord 21,22. Zech. 133. Rev. 19:20.
thy God," which brought
thee out of the land of
Egypt from the house of
# bondage.
11 And Wall Israel shall
hear and fear, and shall
do no more any such
* Heh. revolt against.
j 10. 74 Jer. 50.6. Acts 138 2
Tim. 4 4,5.
k 17:7. 19 19. 22 21,24. 24 7. 1 Cor.
5 13. Heb 12 14, 15.
| 17 2,3. 28 54 Prov 1824. Mic 7.
5–7. Matt. 12 48–50. 2 ('or. 5 16.
m 1 Sam. 18.1,3. 20 J7 2 Sam. 1 26.
n Job 31 27. Gaſ. 24. Eph. 4 14.
Col. 2.4 2 Pet. 21. 1 John 226,27.
Rev. 12 9 13 14. 20 3.
o 32 16–18. Judg. 2 13. 58 106.
1 Kings 11:5–7. 2 Kings 17 3031.
p Ex. 203. Prov. 1.10. Gal. 1 8,9. I
of the people which are
round about you, nigh
unto thee, or far off from
thee, from the one end of
the earth, even unto the
other end of the earth;
8 Thou shalt not
him to put him to death,
and afterwards the hand
of all the people.
10 And thou shalt
‘Stone him with stones,
that he die; because he
hath sought to thrust
d }: †. Acts 17:11. Eph. 4:14. 1 John 5 21.
ohn 4 l. S 7 16.-19.13. Ez. 5 11. 9 5,6.
e See on 8:2.—Ps. 66:10. 81 7. I Cor. º ##". Matt. 1037. Luke 14 26.
Il-19. 1 John 2:19. 4:4. s 17 7 John 8.7 Acts 758.
f See on 6:5. 2 Cor. 8:8 t 21:21 Lev. 20 2,27. 24. 14–16,23.
g See on 6:13–2 Kings 333. 2 Chr. Num. 15.35,36. Josh. 7.25. 2 Chr.
: 24 21
34:31. Mic. 6.8. Luke 1.6. Col I * . . e.
IU. 1 Thes. 4:1 2. u See on Ex. 20 2.
h See on 10:20.—30.20. Rom. 6.13 I f Heb. bordmen.
ot. 6.17. v. 17.13. 19.20. Prov. 1925. 21-II.
1 18:20. 1 Kings 18.40. Is 9 14. 1 Tim. 520.
28:17,18. Jer, i4.15, 28 15–17. 29
may be sure this enemy will never interpose to confirm the holy
truths of Christianity, (JMatt. 12: 25, 26.) so we may rest satisfied
that God will not permit him to deceive his upright servants; though
He may allow him to prove them, and to show the difference between
them and plausible hypocrites. (JMatt. 24; 23–25. Rep. 13: 8–10.)
—As the revelation of the truth and will of God is now completed
we have no reason to expect miracles; though it is nowhere express:
ly declared, that no more true miracles shalſ ever be performed'; and
perhaps such may be wrought on some future very extraordinary OC-
casions, as the fall of antichrist, the conversion of the Jews, of the
calling of the Gentiles. But all the pretended miracles of the 'church
of Rome, being performed in favor of idolatry, su perstition, and anti-
scriptural principles, claims, and practices, are so many proofs that
she is the principal antichrist foretold in the N. T. (2 Thes. 2: 3.
12., 1 Tim. 4: 1-5. Rev. 13; 13–17:)—All impressions, visions
and revelations, or pretences, to miraculous or prophetical powers,
adduced in support of unscriptural tenets, are evidently diabolicai
delusions or human impostures: and if brought in favor of Scriptural
principles, they weaken the evidence of them, and disgrace the cause
of truth. So far ought we to be, therefore, from listening to the vain
reasonings of infidels or heretics, against the authenticated doctrines
and precepts of Scripture, that we should consider even apparent
miracles wrought in such a cause, as only permitted in order to prove
and try us. We are taught in the Scripture to expect, that both pro-
fame scoffers, and pretenders to miracles, will thus assault us; and
if we properly consider this, the fact itself will “ turn to us for a tes-
timony.” “Thus it is written, and thus, it must be. Scot T.
Verses 6–11.
It is observable, that parents and husbands are not expressly men
tioned, in the list of those who were to be thus accused ; perhaps
out of deference to the divine appointment of authority and subor-
dºnation in families.—This singular institution would powerfully
operate to produce an abhorrence of idolatry, and to render every one
afraid of harboring a thought in his heart, which lie could not dis-
close to his nearest relations without risking his life.—Israel was un-
der a pecular covenant, of which idolatry was the grand forfeiture ;
they were in a special manner under the government of God, as a
nation, and this crime was, as it wº high treason. They were
also a single nation surrounded by Idolaters, and prone to idolatry
themselves in a surprising degree.—These reasons for punishing this
crime by death do not now exist: and there is no command or pre-
cedent in the N. T. requiring or authorizing magistrates to use
the sword of public justice, in punishing ther subjects for matters
merely of conscience towards God 3 tº does it seem at all to accord
with the spirit of Christianity; much lºss ºn this law authorize per-
secution in general. Even the Israelites Wººl commanded nor
allowed to punish idolaters as such ; but merely apostates from the
worship of the true God to idolatry, within the limits of their own
nation: nor were they required or allowed thus to propagate the
worship of JEHow AH. D.
p [589]
*.
B. C. 1451.
Of an idolatrous city.
DEUTERONOMY, XIII.
wickedness as this is
among you.
12 * If thou x shalt
hear say in one of thy
cities which the LoRD
thy God hath given thee
to dwell there, saying,
13 Certain men, “the
y children of Belial, * are
gone out from , among
you, and have withdrawn
the inhabitants of their
city, saying, Let us go
and serve other gods,
which ye have not
known ;
14 Then shalt thou
* inquire, and make
search, and ask diligent-
ly: and behold, if it be
truth, and the thing cer-
tain, that such abomina-
tion is wrought among
you ;
15 Thou shalt surely
smite the inhabitants of
that city with the edge
of the sword,” destroying
it utterly, and all that is
therein, and the cattle
thereof, with the edge of
the sword.
16 And thou shalt
gather all the spoil of it
into the midst of the
street thereof, and shalt
burn with fire the city,
and all the spoil thereof
every whit, for the Lord
thy God; and it shall be
° an heap for ever, it shall
not be built again.
17 And there shall
* cleave nought of the
f cursed thing to thine
hand: that “the Lord
in compassion to our friends, obstruct the course
of God’s justice, v. 9. By this law the persons
enticed were bound to prosecute the seducer, and
to give evidence against him before the proper
judges, that he might suffer the penalty of the law,
and that without delay: So the Jews. ‘Thy hand
shall be first upon him; to mark him out as an
amathema, and then the hands of all the people, to
put him away as an accursed thing.” The death
he must die was looked upon among the Jews as
the severest of all other. He must be stoned: and
his accusation written, is, that he has sought to
thrust thee away, by a kind of violence, from the
Lord thy God, v. 10. Those are certainly our
worst enemies, that would thrust us from God
our best Friend; and whatever draws us to sin,
separates between us and God; it is a design on
our life, and to be resented accordingly. And,
lastly, here is the good effect of this necessary
execution, v. 11. They owght to hear and fears
for the punishment of crimes committed is design-
ed to terrify, and so to prevent their repetition.
And it is to be hoped they will hear and fear, and
by the severity of the punishment, especially when
it is at the prosecution of a father, a brother, or
a friend, will be made to conceive a horror of the
sin, as exceedingly sinful, and to be afraid of in-
curring the like punishment themselves. Smite
the scorner that sins presumptuously, and the
simple that is in danger of sinning carelessly will
beware.
W. 12–18. Here the case is put of a city re-
volting from its allegiance to the God of Israel, and
serving other gods.
I. The crime is supposed to be committed, 1.
By one of the cities of Israel, that lay within the
jurisdiction of their courts; the church then judg-
ed them only that were within. And even when
ordered to preserve their religion in the first prin-
ciples of it, by fire and sword, yet they were not
allowed by fire and sword to propagate it, Per-
sons born within the allegiance of a prince, if they
may turn from the fierce-
ness of his anger, and
show thee mercy, and
have compassion upon
thee, and multiply thee,
as he hath sworn unto
thy fathers;
ments,
God. '
18 When thou shalt * Or, naughty me
* y Judg. 19.22. 20:
hearken to the voice of 10:27. 25:17,25. 2
the LoRD thy God, 3 to *io. §
*
take up arms against him, are dealt with as trai-
tors, but foreign invaders' are not so. The city
that is here become idolatrpus, is supposed for.
merly to have worshipped the true God, but now
to be withdrawn to other gods: which intimates
how great the crime is, .# how sore the punish-
ment will be of those that, after they have known
the way of righteousness, turn aside from it.
2. By the generality of the inhabitants of the city,
for we may conclude, that, if a considerable num.
ber retained their integrity, the guilty only were
to be destroyed, and the city spared for the sake
of the righteous in it; for shall not the Judge
of all the earth do right? They are supposed
to be drawn to idolatry, by certain men, the chil-
dren of Belial, men that would endure no yoke,
, so it signifies; that neither fear God nor regard
man, but shake off all restraints of law and eon-
science, and are perfectly lost to all manner of
virtue; these are they that say, ‘Let us serve
other gods,” that will not sº a}low, but will
countenance and encourage, our immóralities.
Telial is put for the devil, (2 Cor. 6: 15.) and
the children of Belial are lis children.
II. The cause is ordered to be tried with great
care, (v. 14.) Thou shalt inquire and make
search. God Himself, before He destroyed Sol
dom, is said to come down and see whether its
crimes were according to the clamor, In judicial
processes, time, care, and pains, must be taken to
out any passion, prejudice, or partiality. The
Jewish writers say, the defection of a city must
be tried by the Sanhedrim; and if it appear that
they are thrust away to idolatry, they send two
learned men to admonish and reduce them. If
they repent, all is well; if not, then all Israel
must war against them, to testify their indigma-
tion against idolatry, and stop the spread of the
contagion. t
III. If the crime were proved, and the crimi-,
keep all his command-
Fºl.
20:13. 1 Sam. 2:12.
1 Kings 21:10, 13.
mals incorrigible, the city was to be wholly des-
3,10
which I com- Ž ; lººking rºl. 1 John 3:19.
e a 17:4. 19:18. Nurm. 35:30. Is. 11:3
mand thee this day, to do _4....John 7:24, 1 Tim. 5:19. y
that which is right in the . **ś
eyes of the LoRD thy . .'; a "...s.”; i.
c Nam. 21:2,3. :Xºj,
17:l. 25.2. Jer. 49:2. Mic. 1:6.
d See on 7:26.-Josh. 6:18.
T Or, devoted. See on Lev. 27:28,29.
l'ſ Co. ié:2.
e Josh. 7:26, 22:20.
f Gen. 22:16,17. . 26:4,24, 28:14.
g See on 12:25,28,32. Matt. 6:33, 7:
21,24. --
Sam. 16:7. 20:1.
2 Chr. I3:
2 Cor. 6:15, 1 John
PRACTICAL'OBSERVATIONs. #
It is of the greatest importance to be well acquainted with the
truths and precepts of revelation, and well established in them:
for we may expect to be proved, not only with that trial of our
faith which requires us to suffer, or to renounce our worldly in-
terests, for conscience’ sake; but by such plausible temptations
as “Satan, transformed into an angel of light,’ can set before
us, to impose on us with evil in the guise of good, and with error
in the appearance of truth: nor can any thing be effectually op-
posed to such temptations, but a plain, express testimony of
Scripture.—The love and duty we owe to God are so immensely
* perior to all other obligations, that we must act even towards
cºr dearest friends, as though we hated them, when his command
or his glory requires it, (Luke 14:25–27.) And if the of.
fending relative must not be spared or pitied, but be put to death,
according to the law of God; surely we are called upon, not
only to reſuse compliance with those temptations which are
enforced by our relations, but plainly to protest against the dan-
gerous tempters, sharply to reprove them, and if we cannot
reclaim them, to renounce their friendship.–The fear and ser-
Vice of God, form the true interest of communities as well as of
individuals; and the progress of ungodliness precedes the ap-
proach of public calamities, both in the nature of things, and in
the just judgment of God. But the end of all human punishments,
yea, of all the threatenings and judgments of God, is this; ‘ that
inen should hear and fear,” and repent, and forsake their sins,
‘ that the fierce wrath of God’ may be averted from individuals,
and from nations.—Every one concerned in the prosecution of
criminals, should be careful to make it evident, that he is influ-
enced, not by selfish motives, but by a regard to public justice.
Yet they who commive at and conceal those enormous crimes,
which ought to be punished by the magistrate, become partakers
of the guiſt, and the obstinate in wickedness are near destruction:
we must therefore separate from them, if we would escape their
doom.—But we should carefully observe, that we have even
greater cause to fear the wrath of our holy Lord God, under the
Christian dispensation, than the Israelites had; because those
spiritual judgments, now inflicted, are infinitely more terrible
than the most solemn execution of criminals by the sword of jus-
tice; and the more entirely the wicked escape punishment in
t
find out the truth, and that search be made with-
this world, the greater will be their misery in the world to come. ,
—Let us then fear the spiritual idolatry of covetousness, and
the [inordinate] love of worldly pleasure; and be careful not to
countenance them in our families, by our example, or by the edu-
cation of our children: and may we also ‘abstain from all appear-
ance of evil,” and in every thing do that which is right in the
eyes of the Lo RD our God.” &m. SCOTT.
Verses 12–18,
JM. I.e. y.—The same dreadful punishment was appointed for idola-
trous Islaelites, as they had been employed to inflict on the devoted
Canaanites: and the city itself, like Jericho and the cities of Arad
must be so entirely destroyed, as never more to be rebuilt, except by
an act of direct rebellion against God. (JV'um. 21 : 1–3. Josh, 5; ſº
–21.)—Many distinctions have been made, both by Jewish and
Christian expositors, to abate the severity of this law ; but the text
gives no countenance to any of them. ... We never read that it was
carried into execution; (Josh. 22: 12–16.) and have reason to think
that this neglect was a national sin, which hastened the Babylonish
captivity. Had some mortified limbs been cut off, the life of the state
might have been prolonged. (JMic. 1: 13.) Scott,
iſ.) . How few religious wars would there ever have been in the
world, had they been regulated by this principle : “Thou shalt
neither extend thy territory, nor take the spoils.” "
Dr. A. CLARKE. .
*
[590]
B. C. 1451.
Prohibitions and injunctions.
DEUTERONOMY, XIV.
t
CHAP. XIV.
Israel must be distinguished ſrom other
nations in their mourning, 1, 2: and
in their diet, 3–21. A tſthe of their
increase to be eaten before the Lord;
or the price of it to be spent at the
gº!". place in religious feasting,
27: but every third year to be
§§ in works of charity and piety,
; ~ve
E are a the children
of the LoRD your
God: “ye shall not cut
yourselves, nor make any
baldness between your
eyes, for the dead:
2 For “ thou art an
holy people unto the
LoRD thy God, and the
flord hath chosen thee
to be a peculiar people
unto himself, above all
the nations that are upon
the earth. r
3 Thou shalt not *eat
any abominable thing.
4 These are * the
beasts which ye shall
eat: the ox, the sheep,
and the goat,
5 The hart, and the
roe-buck, and the fallow-
deer, and the wild goat,
and the * pygarg, and
the wild ox, and the
champis:
6 And every beast
that f parteth the hoof,
and cleaveth the cleft
into two claws, and
cheweth the cud, among
the beasts; that ye shall
eat.
7 Nevertheless, these
Eye shall not eat, of them
that chew the cud, or of
them that divide the clo-
ven hoof; as the camel,
and the hare, and the
coney: for they chew the
cud, but divide not the
hoof; therefore they are
unclean unto you.
8 And h the swine, be-
cause it divideth the
hoof, yet cheweth not
the cud, it is unclean
unto you : ye shall not
eat of their -flesh, nor
* touch their dead car-
troyed. . If a few righteous men were in it, no
doubt, they would remove themselves and their
families, and then all the inhabitants, men, wo-
men, and children, must be put to the swords (v.
15.) all the spoil of the city, both shop-goods,
and the ſurniture of houses, must be brought into
the market-place and burned, and the city itself
laid in ashes and never rebuilt, v. 16. The sol-
diers are forbidden, on pain of death, to convert
any of the plunder to their own use, v.17. It
was a devoted thing, dangerous to meddle with,
as-we find in the case of Acham. Now, 1. God
enjoins this severity, to show what a jealous God
He is in the matters of his worship, and how
great a crime it is to, serve other gods. 2. He
expects that magistrates, haying their honor and
ower from Him, should be concerned for his
onor, and use their power for terror to evil
doers, else they bear the sword in vain. 3. The
faithful worshippers of the true God must take
all occasions to show their just indignation against
idolatry, much more against atheism, infidelity,
and irreligion. 4. It is here intimated that the
best expedient for turning away God’s anger from
a land, is to execute justice on the wicked of the
land, (v. 17.) that the Lord may turn from the
jierceness of his anger, which was ready to
break out against the whole nation, for the wick-
edness of that one apostate city. They might
think it impolitic, and that they should be more
sparing of the blood of Israelites: “Fear not that,’
(says Moses,) “God will multiply you the more;
the body of your nation will lose nothing by the
letting out of this corrupt blood.” Lastly, Though
we do not find this law put in execution, in all
the history of the Jewish church, on the inferior
cities that served idols, yet God Himself, by the
army of the Chaldeans, put it in execution on
Jerusalem the head city, which, for its apostasy
from God, was utterly destroyed and laid waste,
and lay in ruins 70 years. Though idolaters may
escape punishment from men, (nor is this law in
the letter of it binding now, under the Gospel,)
yet the Lord our God will not suffer them to es-
cape his righteous judgments. The N. T. speaks
of communion with idolaters, as a sin which,
above any other, provokes the Lord to jealousy,
and dares Him as if we were stronger than He.
CHAP. XIV. V. 1–21. I. God had digni-
fied Israel, as a peculiar people, with three dis-
tinguishing privileges, figures of those spiritual
blessings in heavenly things, with which God has
in Christ blessed us. 1. Election, v. 2. Not
for their own merit, or for any good works fore-
seen, but because He would magnify the riches
of his power and grace among them; not because
they were by their own dedication and subjection
a peculiar people to Him above other nations, but
that they might be so by his grace; and thus
were believers chosen, Eph. 1: 4. 2. Adoption,
(v. 1.) because they were orphans and needed
a father. Every Israelite is indeed a child of
God, a partaker of his nature and favor, his love
and blessing; Behold, what manner of love the
Father has bestowed on ws? 3. Sanctifica-
tion, (v. 2.) Thou art a holy people; set apart
for God, devoted to his service, designed for his
praise, governed by a holy law, graced by a holy
tabernacle, and holy ordinances. God’s people
are obliged to be holy, and yet are indebted to
the grace of God that makes them so.
ii. They ought to distinguish themselves by a
sober singularity. God having thus advanced
them, let not them debase themselves by the super-
stitious customs of idolaters, and, by making them-
selves like them, put themselves on their level.
The Seventy read, v. 1. as a command, i. e.
‘Carry yourselves as becomes the children of God,
and do nothing to disgrace the honor, and forfeit
the privileges, of the relation.”
In two things particularly they must distinguish
themselves;
1. In their mourning. Ye shall not cut your-
selves, v. 1. This ſorbids, (as some think,) not
only their cutting themselves at their funerals,
either to express their grief, or with their own
blood to appease the infernal deities, but their
wounding and mangling themselves in the worship
of their gods, as Baal’s prophets did, (1 Kings
18: 28.) or their marking themselves by incisions
in their flesh, for such and such deities, which in
them, above any, would be an inexcusable crime,
who in the sign of circumcision bore about with
them in their bodies the marks of the Lord Je-
hovah. So that,
(1.) They are forbidden to deform or hurt their
own bodies on any account. This, if we under-
stand them right, is the true meaning of those com-
mands which oblige us to deny ourselves; Do
yourselves no harm. And this also is the de-
sign of those providences which most cross us, to
remove from us those things by which we are in
danger of doing ourselves harm. They that are
dedicated to God, as a holy people, must do no-
thing to disfigure themselves; the body is for the
Lord, and is to be used accordingly.

(2.) They are forbidden to disturb and afflict
9 These 3 ye shall eat
of all that are in the
waters: all that have fins
and Scales shall ye eat.
10 And whatsoever
hath not fins and scales
ye may not eat; it is un-
clean unto you.
11 Of all clean birds
ye shall eat.
of which ye shall not
eat : the eagle, and the
Ossifrage, and the ospray,
13 And the glede, and
the kite, and the vulture
after his kind,
14 And every raven
after his kind,
a Gen. 6.2,4. Ex. 422,23. Ps. 826,7.
Jer. 3.19. Hos I 10. John 1:12. li:
52, Rom. 8:16. 98,26. 2 Cor. 6:18,
CaSS. 12 But these are they
Gal. 326. Heb. 2.10. 1 Johu 3.1,2, k See on Lev. 11.9–12.
10. 5.2.
b Lev. 19.27,28. 21 5. Jer. 16:6. 41:
5. 475. 1 Thes. 4 13.
c 21.—See on 7:6.-26 18, 19. 28.9. Ex.
9 5,6. Lev. 11.45. 19.2. 20:26.
Is. 6.13. 62-12. Ez. 21:2. Dan. 8:
24, 12.7. Tit. 2:14. I Pet. 2'9.
d Lev. 11-43. 20:25. Is. 65.4. Ez. 4:
14. Acts 10.13,14. Rom. 14.14. Tit.
1:15.
e See on Lev. 11 2–8.
* Or, buson. Heb. dishon.
f Ps. 1.1.2. Prov. 18 I. 2 Cor. 6'17. "
g Matt 722,23,26. 2 Tim. 35. Tit.
I-16 2 Pet. 2. 18–22.
. 66.3,17. Luke 15:15,16. 2
Pet. 2 22.
1 Lev. 11.26,27.
See on Lev. 11:13–19.
NOTES.
CHAP. XIV. V. 1, 2. JM. R.—Notes, Ez. 19: 5, 6. Lev. 19: 27–
29. * Scott.
Verses 3–20.
(JNotes, Lev. 11:) The word rendered “the pygarg’ (5) marks out
a kind of deer, the hinder parts of which are white : * the wild ox’
is generally called the buffalo : ‘the chamois” is supposed to be a
kind of goat, remarkable for jumping as it walks or runs. Scott.
(4–7.) Or..] ‘ Heb. shur; all animals of the bovine species. Not
ox, as the ancient Hebrews never mutilated any creature.” Dr. A.
Clarke. Hart.] Ayal. “All of the deer kind.” Shaw. “The stag or
male deer.” arris. Roebuck.] ‘’Tsebi. Chal. Tabitha, generally
supposed to be the antelope. [Sö Rosenm. Calm. &c.] ‘ It has round,
twisted, spiral horns, hairy tufts on the knees; browses on tender
shoots, lives in hilly countries, is fond of climbing rocks, and is ré:
markable for its beautiful black eyes. The flesh is good and well
flavored.” Dr. A. Clarke. Fallow-deer.] ‘ Yachmur; doubtless the
animalso called by the Arabs at the present day; frequent near the
Euphrates; of the gazelle kind, red, like a deer, and with serrated
horns,' Rosenm. “The yachmur is not mentioned in the parallel
place, Lev. 11. The Sept. Vulg. and Bochart render bubalus, which
r. Shaw supposes to be the bekkarel wash, which is nearly of the
size of the red-deer, and of the same color, (hommar, indeed, means
red.) The flesh is very sweet and nourishing. Herodotus, Oppian,
JElian,and Aristotle describe an animal of the species of gazelle, which
Paiias calls “ antelope bubalis,” and Öedman renders probable, is the
creature here mentioned : [which coincides with Rosenm.’s opinion
above..] Harris. Wild goat.] Akko. ‘Found nowhere else in the
Heb. bible.” “Most ancient interpreters, the three Chal. two Arab.
Syr. and most of the Jews understand the ibex. Sept. and Vulg. omit
it. Rosenmi. “Some think tragelaphus is the translation both in the
Sept. and Vulg. i. e. the goat-stag, probably the rock goat. Dr. 4.
Clärke. Goal-deer.” Harris, &c. ‘Shaw makes it the fishtall or
lerupee, a fleet and timorous animal (resembling both a stag and goat)
of those parts: which plunges itself, whenever pursued, down rocks
and precipices, if in its way.” Rosemm, says, nothing is known of the
signification of this word ‘akko.” Pygarg.] Dishon; occurs no-
where else. Pygarg is the Sept. translation, signifying white hide.
Naturalists at present distinguish by this name a species of gazelle,
with whitish spots on the hunder parts. So Bochart, and Vulg.
It is of the bigness of a roebuck, horns sometimes 2 ft. long.” Shaw.
Wild-oz.] Theo. The oryz, a species of large stag. Bochart. . The
Buffalo. Shaw. Aben-Ezra asserts that no wild-bull is to be ſound
in Judea, or the surrounding countries. Chamois.] Zamer. “Not
the chamois, which “inhabits only regions of snow and ice, and can-
not bear the heat,” says Buffon. Sept. and Vulg. translate camelopard,
[591]
B. C. 1451.
Clean and unclean animals, &c.
DEUTERONOMY, XIV.
15 And the owl, and
the night hawk, and the
cuckow, and the hawk
after his kind,
16 The little owl, and
the great owl, and the
Swan,
17 Apd the pelican,
and the gier-eagle, and
the cormorant,
- 18 And the stork, and
the heron after her kind,
and the lapwing, and the
bat.
19 And every creep-
ing thing that flieth is
unclean unto you: they
shall not be eaten.
20 But of all clean
fowls ye may eat.
21 Ye shall not eat of
* any thing that dieth of
itself: thou shalt give -it
unto "the stranger that is
in thy gates, that he may
eat it; or thou mayest
sell it unto an alien : for
thou art º an holy people
ºnto the Lord thy God.
Thou shalt not seethe a
£id in his mother's milk.
22 || Thou shalt a truly
tithe all the increase of
thy seed, that the field
bringeth forth year by
year.
23 And thou shalt eat
before the Lord thy
God, in the place which
he shall choose to place
his name there, the tithe
of thy corn, of thy wine,
and of thine oil, and the
firstlings of thy herds,
and of thy flocks; that
thou mayest learn to fear
the LoRD thy God al-
Ways.
24 And if the way be
too long for thee, so that
thou art not able to carry
it; or * if the place be too
far from thee," which the
LoRD thy God shall
choose to set his name
there, when the Lord
thy God hath blessed
thee:
25 Then shalt thou
turn it into money, and
bind up the money in
thine hand, and shalt go
unto the place which the
but this found only in the torrid zone.
only from etymological arguments.
of * Bible,” says Dr. A. Clarke,
solid, extensive learning and judgment could go, i.
done by the incomparable Bochart, , has
Rosenm. and Clarke.
(13.)
As the blood was not separated from these animals, this allow
* - an Ce
to give them to ſoreigners proves, that the restriction from ea.
(Lev. 17: 10–16.) ating blood
Verses 22–29. -
The tithe of the 3d year was evidently intended to counteract the
is not of moral obligation,
Glede.] A kind of kite.
vulture, from a root signifying blackness, or darkness of colour.
their own minds with inordinate grief for the loss
of near and dear relations. It is an excellent pas-
sage which Ainsworth here quotes from one of
the Jewish writers, who understands this as a law
against immoderate grief for the death of our re-
lations. If your father (for instance) die, you
shall not sorrow more than is meet, for you
are not fatherless, but have a Father, great,
living, and permanent, even the holy, blessed
God, whose children ye are, v. 1. But an in-
fidel, (says he,) when his father dies, hath no
jather that can help him in time of need; for
he hath said to a stock, Thou art my father,
and to a stone, Thou hast brought me forth;
therefore he weeps, cuts himself, and makes
him bald. We that have a God to hope in, and
a heaven to hope for, must bear up ourselves
with that hope under every burden of this kind.
1 Thess. 4: 13.
2. They must be singular in their meat. Many
sorts of flesh, which were wholesome enough, and
which other people commonly ate, they must re-
ligiously abstain from, as unclean. This law we
had before, (Lev. 11; 2.) where it was largely-
opened. It seems plainly, by the connection here,
to be intended as a national mark of peculiarity.
(1.) Concerning beasts, here is a more partic-
ular enumeration of those allowed to be eaten,
than in Lev. to show that they had no reason to
complain of being restrained from eating swine’s
flesh, and hares, and rabbits, when they were al-
lowed so great a variety, not only of what we call
butcher’s meat, (v. 4.) alone offered in sacrifice,
but of venison, of which they had great plenty in
Canaan, v. 5. See ch. 12:22. When of all these
they might freely eat, those were inexcusable,
who, to gratify a perverse appetite, or (as should
seem) in honor of their idols, and in participation
of their idolatrous sacrifices, ate swine’s flesh,
and made broth of abominable things.
(2.) Concerning fish, there is only one general
rule given, that whatsoever had not fins and scales,
(as shell-fish and eels. beside leeches and other
animals in the water that are not proper food,)
was unclean and forbidden, v. 9, 10.
(3.) No general rule is given concerning fowl,
but those are particularly mentioned that were to
be unclean to them, and there are few or none of
them which are here forbidden, that are now com-
monly eaten; and whatsoever is not expressly for-
bidden, is allowed, v. 11—20.
Now as to all these precepts concerning their
food, 1st. It is plain they belonged only to the
Jews, and were not moral, nor of perpetual use,
because not of universal obligation; for what they
might not eat themselves, they might'give to a
stranger, a proselyte of the gate, that had renounc-
among them, though not circumcised; or, they
might sell to an ālien, a mere Gentile, that came
intº their country for trade, but not to settle in it,
v. 21, 2dly. It is plain in the Gospel, ihat they
are now antiquated and repealed., l'îim. 4; 4.
V. 22–29. We have here a part of the statute
concerning tithes. The productions of the ground
were twice tithed, so that, putting both together,
à fifth part was devoted to God out of their in:
crease, and only four parts of five were for their
Town common use.—The first tithe was for the
maintenance of their Levites, who taught them
the good knowledge of God, and ministered to
them in holy things; this is supposed as anciently
due, and is entailed on the Levites as an inherit. '
ance, by that law, Num, 18: 24, &c. But it is
the second tithe that is here spoken of, which was
to be taken out of the remainder, when the Levites
had had theirs
. I. They are here charged to separate it, and set
it apart for God, v. 22. The Levites took care
of their own, but the separating of this was left to
the owners themselves, the law encouraging them
to be honest, by reposing a confidence in them, and
so trying their fear of God. They are bid to tithe
truly, i.e. to be sure to do it, and to do it faith-
fully, and carefully, We must be sure to give
God his full dues out of our estates; for being but
stewards of them, it is required that we be faith-
ful, as those that must give account.
II. They are here directed how to dispose of
it, when separated. - * -
1. In works of piety, for the first two years after
the year- of release. T hey must bring it up, in
kind, or fullyalue, to the sanctuary, and there
spend it in hóly feasting before the Lord, v.23–
25. The comfortable, cheerful using of what God
has given us, with temperance and sobriety, is
really honoring God with it. Contentment, holy
joy, and thankfulness, make every meal a religious
feast. The end of this law we'llave, (v. 23.) That
thow mayest learn to fear the Lord thy God
always; it was to keep them right and firm to
their religion, (1.) By acquainting them with the
sanctuary, the holy things, and the solemn services
there performed. Note, It will have a good in-
fluence on our constancy in religion, never to
forsake the assembling of ourselves together.
By the comfort of the communion - of saints, we
may be kept to our communion with God. (2.)
By accustoming them to the most pleasant and de-
lightful services of religion. One thing they must
remember in their pious entertainments, that is,
to bid their Levites welcome to them. Thou shalt
mot forsake the Levite; (v. 27.) “Let him never
be a stranger to thy table, especially when thou
eatest before the Lord.”
ed idolatry, and therefore was permitted to live
LoRD thy God shall
choose. 27 And
26 And thou shalt
"bestow that money for thou shalt
thine household: )
that is within thy gates,
2. Every third year this tithe must be disposed
I Lev. 11:20–23. Phil. 3:19.
"; 17:15, 22:8. Ez. 4:14. Acts
5:20
n E. i2:43–45. Lev. 19:33,34.
O iºn 2.—Dan. 8:24. 12.7. 1 Pet.
* : ;6.
y the Levite
not forsake
whatsoever vºthy 'soul him: for - he hath no ####, ºgº Nam.
lusteth after, for oxen, part nor inheritance with , #3, #.";ſiºn.
or for sheep, or for wine, thee. * * * ****
or for strong drink, or 28 At the end of , º, tº ſº *
for whatsoever thy soul three years thou shalt , ºft. Fºſſ toor. 6:12,
* desireth: -and x thou
shalt eat there before the
LoRD thy God, and thou
shalt rejoice, thou and
bring forth
same year,
Bochart says, rock goat, but
: To ascertain the natural history
‘’is a hopeless case, what deep,
already been
in his Hierozoicon.” See Harris,
But Bochart makes it the black
I d. blessing on all
erse 21.
table feasting,
quets 2
(26.)
Scott.
covetousness, distrust, and selfishness of the human heart; to pro-
of thine - increase
it up within thy gates. -
mote friendliness, liberality,
fund for the use of the poor;
never so comfo, tably enjoy their Wor
it with their necessitous brethren:
common blessings of Providence into a sacred ordinance,
ED panying their mo
and this was the Way to
from these laws: and *
is allowable and beneficial. (I
what has this in common with sensual, luxurious, and ungodly ban-
Onkelos translates “new and old wine,”
13, 10:6. N
* Heſh. asketh of thee.
x 12,7,12,18. , 26:11. -
y 29, 13,12,19. Gal. 6:6. 1 Tim. 5:
7
17.
2 29, 18:1;2. Num. 18:20. -
A ste §nº. 26.12–15. Am. 44.
all the tithe
the
and shalt lay
‘and cheerfulness; to raise a perpetual
and to teach the people, that they would
idly portion, as when they shared
They were taught to convert the
§ º:
use of them with the exercises of religion :
st free º to fear God always, and to obtain his
the works of their hands.--Some vindicate feastin
certainly sueh temperate, religious, and chari-
(Luke 14; 12–14.) But
Scott.
Wine and strong drink.] . Note, Lev. 10: 9. The Targum of
P = ,
[592
B. C. 1451. ſº **
29 "And the Levite,
(because he bath no part
nor inheritance, with
thee,) and "the stranger,
and the fatherless, and
the widow, which are:
within thy gates, shall
come, and shall eat and
be satisfied; “that the
LoRD thy God may bless
thee in all the work of
thine hand which thou
doest. - -
CHAP: XV.
On the seventh year the debts of the
poor must be remitted; nevertheless
the people must give-and lend liberal-
ly, i-II., Hebrew servants must be
released in the seventh 7°. unless
unwilling to depart, The
male firstlings of cattle are devoted to
God,
|A* the end of every
* seven years thou
shalt make-a release.
2. And this is the man-
ner of the release: Eve-
ry * creditor that lendeth
pught unto his neighbor
shall release it; he shall
not bexact it of his neigh-
bor, or of his brother;
because it is called the
LoRD's release:
3 Of a foreigner thou
mayest exact it again :
but that which is thine
with thy brother, thine
hand shall release;
4 + Save when, there
shall be no poor among
you; for the Lord shall
"greatly bless thee in the
land which the LoRD thy
God giveth thee for an
inheritance to possess it:
5 * Only if thou care-
fully hearketa unto the
voice of the Lord thy
God, to observe to do
all these commandments
which I command thee
this day.
6 For the Lord thy
*
and the liberal soul will be made fat.
gº e
$.
TEUTERONOMY, XV.
of at-home in works of charity, v. 28, 29. The
poor, knowing the provision of this law, no doubt,
would come to seek it; and that they might make
the poor familiar to them, and not disdain their
company, they are here directed to welcome them
to their houses; ‘Hither let them come, and eat
and be satisfied.” In this charitable distribution
of the second tithe, they must have an eye to the
poor ministers, to poor strangers, and next, to the
fatherless and widow, for whom God has a par-
ticular care, and requires that we should have the
same. It is his honor, and will be ours, to help the
helpless. And if we thus serve God, and do good
with what we have, it is promised here, that the
Dord our God will bless us in all the work of
our hand. . The blessing of God is all in all to
our outward prosperity; and without that bless-
ing, the work of our hands which we do, will
bring nothing to pass. The way to obtain that
blessing is to be diligent and charitable. The
hand of the diligent, with the blessing of God on
it, makes rich. And it descends on the giving
hand; he that thus scatters, certainly increases,
It is an
undoubted truth, though little believed, that to be
charitable to the poor, and to be free and generous
in the support of religion, and any good work, is
the surest and safest way of thriving, Ezek. 44; 30.
CHAP. XV. V. 1–11. Here is, I. A law
for the relief of poor debtors, such (we may sup-
pose) as were insolvent. Every seventh year was
a year of release, when they who had borrowed
money, and had not been able to pay it before,
should be released from it; and though, if able,
they were afterward bound in conscience to repay
it, yet henceforth the creditorshould never recov-
er it by law. Many good expositors think it did
not extinguish the debt, but only stayed the pro-
cess of collection for that year: because in it no
harvest was gathered. But others think it was a
release of the debt for ever; and that seems more
probable; yet under certain limitations expressed
God blesseth thee, as he
promised thee; and ‘thou
shalt lend unto many
nations, but thou shalt
not borrow ; and 5 thou
shalt reign over many
nations, but they shall not
reign over thee.
7 If there be among
you a poor man of one
of thy brethren within
brother;
him, and
Of the seven years' release.
or implied. ... Pt is supposed the debtor was an Is-
raelite, (v. 3.) and poor, (v. 4.) that he did not
borrow for trade or purchase, but to subsist his
family; and now could not pay without reducing
himself to poverty, and a necessity of seeking re.
lief in other countries, tempting him to revolt from
God. Not that the creditor shall not receive the
debt, if the debtor, or his friends, can pay it; but
he shall not exact it by a legal process. The
reasons of this law are, 1. To honor the sabbatical
year, because it is called the Lord’s release,
v. 2. and to teach all to depend on Providence.
This year of release typified the grace of the Gos-
pel, in which is proclaimed the acceptable year
of the Lord, and by which we obtain the release
of our debts, i. e. the pardon of our sins, and we
are taught to forgive injuries, as we are and hope
to be forgiven of God. 2. To prevent the falling
of any Israelite into extreme poverty: so the marg.
v. 4. To the end there shall be no poor among
you, none miserably and scandalously poor, to the
reproach of their nation and religion, the reputa-
tion of which they ought to preserve. 3. God’s
security is here given by a divine promise, that,
doing their duty, whatever they lost by their poor
debtors, should be made up in the blessing of
God on all they had and did, v.4–6. Not only,
the Lord shall bless thee, (v. 4.) but, doth bless
thee, v. 6. It is altogether inexcusable, if, though
God has given us abundance, so that we have not
only enough, but to spare, we are rigorous and
severe in our demands from our poor brethren;
for our abundance should be the supply of their
wants, that at least there may not be such an ine-
quality as is between two extremes, 2 Cor. 8: 14.
They must also consider,that their land was God’s
gift to them, that all their increase was the fruit
of God’s blessing on them, and therefore that they
were bound in duty to Him to use and dispose
of their estates as He should order and direct.
And, Lastly, If they would remit what little sums
they had lent to their poor brethren, it is promis-
shalt not harden thine
heart, nor
hand from
8 But thou shalt open
thine hand wide unto
lend him sufficient for
24 iS-21
Lev. 1934
ed they should be able to lend great sums to their
Luke 4.18, 19.
* Heb. master of the lending of his
S Hand.
hut thine b Neh. 5.7–11. Is. 58.3. Am. 8:4–6.
thy poor Matt. 6:12,14,15 18:25–35. Luke
6:34–38. 7-42 am. 2:13.
c 23.20. Ez 46.16, 17. Matt. 17.25,26.
John 8.35 1 Cor. 6.6,7. , Gal. 6.10.
# Or. To the end that there be.
8 Prov. 11.24,
28 27. Is. 53 10,11.
11 13–15 —28.1—15.
4 Josh. I 7. Ps. 19.11.
Is. 1.19,20. Phil. 1.27.
s º; § 21,26. 112.5. Prov.
shalt surely
b 16 11,14.
22 22
Luke 14 12–14
27,
c 15 10.
Ts 41 l
ake *
g 28-13. 1 Kings 4 21,24. 2 Chr. 9.26.
Ez, a 4 20. Neh. 9.27.
26.12.13. Ex.
job 3i is 3i.
Heb 13 2 Jana 1:
Prov. 39,10 11.
any of th al * > 24. 19 17. Is 58 7–12. Mal. 3:16, 3:15:16, 1 Jºhn 3:16,17;e.
iny hy gates, in thy ii. i. 635. It i. ºr §§ Ps. 37:21. 112.5–3; 14:48, a Prgy.
land which the Lord thy —ll. 11.24,25. 19:17. 22.9. 28.8,27. Ec.
* h a 31:10, Ex 21.2. 23 IO,11. Lev 11 I,2,6. Matt. 5:42. Luke 6:34—
God giveth thee, thou 353 A. is 6i i-3 jº. 33 8-is 35 g Co. 8 7–9 9 5–13.
PRACTICAL OBSERVATIONs.
The Lord prohibits us mothing but in a wise and kind regard
to our welfare; and the language of his prohibitions rightly in-
terpreted, is, ““Do thyself no harm; ” do not wound thºseif ; do
not ruin thy health, thy reputation, thy domestic comfort, thy
peace of mind; especially do not murder thy soul; be not the vile
slave of thy appetites and passions; do not render all around
thee miserable, and thyself the most wretched of all; but aspire
at that which is noble, excellent, permanent, and useful. Con-
sidering these-prohibitions, in connection with the manifold in-
dulgences He allows us, we must acknowledge that we should
all be happy, if we consulted our own and each other's welfare
as much as the law of God does. Making that our rule of en:
joyment, we should use providential blessings in subserviency
to religious edification, to our own inward peace and satisfac-
tion, to the promotion of brotherly love, and to our mutual use-
fulness. That “Wisdom’s ways are ways of pleasantness,’ is a
truth, of which every man will have experimental proof in pro;
portion to his devotedness to God. May we then choose and
pursue this happiness, and compassionate and pray for those
jeluded millions who seek for pleasure in sin, which is the only
cause of all the misery in the universe: and let us learn to value
every earthly advantage, as enabling us to glorify God, by dis-
seminating the knowledge of his truth, and by communicating
to the relief of our distressed brethren and fellow creatures.
SCOTT.
# OTES.
CHAP. XV. V. 2. Exact.] The law was evidently intended
relief of the indigent, not for the security of the #. º:
5: 1–13. Is, 58: 3–7. JMatt. 6: 12.) Sooº..."
of J. Verse 3.
a foreigner thou mayesteract it again.j ‘I.it. A foreigner th
urge: i.e. thou mayest exact thy due even during the #. º!
Rosemºnt, and reason enough, as foreigners came probably but to trade
and if not thus excepted might take Mºntage to defraud. Ep. '
~, Verses 4–6.
Had the Israelites fulfilled the terms of the national covenant
their great prosperity would have entirely banished poverty from
among them. Yet the Lord foresaw that they would not be thus
O. T. VQI. I. 75-
poor should never cease from among
them,” (ſl) but always remain, as a trial of their disposition to do
good for his sake. But the words, ‘ Save when there shall be no poor
among you,” may imply that they ought so liberally to helieve every
poor brother, that, all being comfortably provided for, no poverty
might be visible among them : according to the margin, ‘To the end
that there may be no poor among you.’ (28: 1–14. Lev. 26Š ...?)
4.) save when there shall be no poor among "J. Rather, literally,
º: shall not be a poor person among you,” i. e. on account of
your thus remitting your debt against a poor man: God will see that
you do not suffer. This releasing was not to be taken advantage of
by the rich, nor did it extend to them.’ See Rosemin. ED.
[593]
obedient, and foretold, that ‘the
s^
B. C. 1451.
Of the seven years' release.
DEUTERONOMY, XV.
his need, in that which
he wanteth.
9 Beware j that there
be not a *thought in thy
wicked heart, saying,
The seventh year, the
year of release, is at hand;
and k thine eye be evil
against thy poor bro-
ther, and thougivest him
nought, and he cry unto
the LoRD against thee,
and it be "sin unto thee.
10 Thou shalt surely
give him, and " thine
heart shall not be grieved
when thou givest unto
him : * because that for
this thing the Lord thy
rich neighbors, even to many nations, (v. 6.)
and be enriched by those loans. Thus the nations
should become subject to them, and dependent on
them, as the borrower is servant to the lend-
er. To be able to lend, and not to have need to
borrow, we must look upon as a great mercy, and
a good reason ...} we should do good with what
we have, lest God turn the scales.
II. Here is a law, that poor borrowers might
not suffer damage by the former law. 1. It is ta-
ken for granted, there would be poor among them,
who would have occasion to borrow, (v. 7.) and
that there would never cease to be some such ob-
jects of charity, (v. 11) so that a charitable dis-
position may soon find a charitable occasion. , 2.
In such a case, we are here commanded to lend or
give, according to our ability, or the necessity of
the case. Thou shalt not harden thy heart, nor
shut thy hand, v. 7. If the hand be shut, it is
a sign the heart is hardened; for if the clouds
were full of rain, they would empty themselves:
Bowels of compassion would produce liberal
divertus from our duty, or discourage us in it.
*Those that would keep from the act of sin, must
keep ºut of their minds the very thought of sin.
(4.) When we have an occasion of charitable lend.
ing, if we cannot trust the borrower, we must trust
God, and lend, hoping for nothing again in this
world, but expecting it will be recompensed in
the resurrection of the just. (5.) It is a dread-
ful thing to have the cry of the poor against us,
for God has his ear open to that cry, and, incom.
passion to them, will be sure to reckon with those
that deal hardly with them. (6.) What we think
is our prudence, often proves our sin; he that re-
fused to lend, because the year of release was at
hand, thought he, did wisely, and that men would
praise him as doing well for himself. But he
is here told he did wickedly, and that God would
condemn him as doing ill to his brother; and we
are sure the judgment of God is according to
truth, and what He says is sin to us, will certain-
ly be ruin to us, if not repented of.
III. Here is a command to give cheerfully,what-
God shall bless thee in
all thy works, and in all
that thou puttest thine
hand unto.
11 For P the poor shall
never cease out of the
distributions.
Thou shalt mot only stretch out
thy band to him to reach him something, but thou
shalt open thy hand wide winto him, to lend him
sufficient, v. 8. Sometimes there is as much,
charity in prudent lending as in giving, as it *
obliges the borrower to industry and honesty, and charity; but, on the contrary, let it be a pleasure
ever we give in charity, v. 10. ‘Be not loath to
part with thy money on so good an account, nor
think it lost: grudge not a kindness to thy brother;
and distrust not the providence of God, as if thou
shouldest want that thyself, which thou givest in
and a satisfaction of soul to thee to-think that thou
may put him into a way of helping himself. , We
are sometimes tempted to think, when an object
of charity presents itselſ, we may choose whether
we will give any thing or nothing; little or much;
whereas it is here an express precept, (v. 11.) I
command thee, not only to give, but to open thy
hand wide, to give liberally. [Note, though the
abuse of the feeling, to which this precept is ad-
dressed, has occasioned, instead of relieving, mis-
ery; yet this is no excuse for not taking pains
to give judiciously..] 3. Here is a caveat against
that objection which mightarise against charitable
lending, from the foregoing law for the release of
debts, (v. 9.) Beware that there be not a
thought, a covetous, ill-matured thought, in thy
Belial heart, “ The year of release is at hand,
and therefore I will not lend what I must them be
sure to lose;’ lest thy poor brother, whom thou
refusest to lend to, complain to God, and it will
be a sin, a great sin, to thee.
Note, (1.) The law is spiritual, and lays a re-
straint on the thoughts of the healt. We mistake,
if we think thoughts are free from the divine cog-
nizance and check. (2.) That is a wicked heart
indeed, that raises evil thoughts from the good law
of God; as then's did, who, because God had oblig-
ed them to the charity of forgiving, denied the
charity of giving. (3.) We must carefully watch
against all those secret suggestions which would
land: therefore I com-
mand thee, saying,
4 Thou shalt open thine
hand wide unto thy bro-
ther, to thy poor, and to
thy needy, in the land.
12 T.And if thy broth-
er, an Hebrew man, or an
Hebrew woman, be sold
unto thee, and serve thee
six years; then in the
seventh year thou shalt
let him go free from thee.
13 And when thou
sendest him out free
from thee, " thou shalt
not let him go away
empty.
14 Thou shalt furnish
hirn liberally out of thy
flock, and out of thy floor,
and out of thy wine-
press: of that where-
with the Lord thy
God hath blessed thee,
sent them out of their service, v. I3, 14.
art, honoring God with thy substance, doing good,
making thy brother easy, and laying up for thy.
self a good security for the time to come.
What
thou doest, do freely, for God loves a cheerful
giver,’ 2 Cor. 9: 7. Here is also a promise of a
recompense in this life, For this thing the Lord
thy God shall bless thee. Covetous people
say, ‘Giving undoes us;’ no, giving cheerfully in
charity will enrich us, it will fill the barns with
plenty, and the soul with true comfort, Isa. 58:
10, 11.
V. 12–18. Here is, I. A repetition on the law
concerning Hebrew servants, who either had sold
themselves, or were sold by their parents through
extreme poverty, or were sold by the court of judg-
ment for some crime committed, v. 12. Comp.
Ex. 21: 2.
2. Here is an addition to this law, requiring
them to put some small stock into their servants’
hands to set up with for themselves, when they
It was
to be supposed they had nothing of their own, and
that their friends had little or nothing for them,
else they would have been redeemed before they
were discharged by law; they had no wages for
their service, and all they got by their labor was
their master’s, so that their liberty would do them
little good, having nothing to begin the world with,
thou shalt give unto him. (because he loveth thee ‘18 It shall not seem *eºlº; *
15 And " thou shalt and thine house, because hard unto thee, when p ºf jit 26:11, Mark 14:
remember that thou wast he is well with thee;) J Prov. 4.23. Jér, 17:10. Matt. 15 a secº.u. 542. Like lºss.
e 3 * * * * ºf a e?”, : U. ** * * * : º º tº
a bondman in the land 17. Then, thou shalt ’i. ##" Rºſſ tºº.".
e tu Iſ - 4:5). 3. g &
of Egypt, and the Lord take an awl, and thrust . §ºaºtºcºſ Belgi, "º"jº, gº."
thy God redeemed thee: it through his ear unto *; ; Pºlº, *ś , gº. 3i:. .33." ºr
* att. 20.15. Jam. 5:9. 1 Pet. 4:9 44. Prov, 3:27,28. ir. 22:13. Mal.
therefore . I command the door, and he shall be £i. Ex. 27.3.jä% 3.5. Cºl. 4:1. '
Ps 9:12. P. ov. 21:13. Jam. 5:4 t Neh. 8:10, Prov. 10:22, 1 Cor. 16:2,
thee this thing to-day.
16 And it shall be, * if
he say unto thee, I will
thy servant y for ever:
and also unto thy maid-
servant thou shalt do
not go away from thee; likewise.
mºtº im, ſº iſion ºf
-*. & : & h. 1:7. 2:12. 4:
n Matt. 2540. Acts 20:35. Rom. 12: #”;1. *ś. #. 1 John 3:16,
8. , 2 Co., 9.7. 1 Tim. 6:18, 19. 1 3.3—ii.” --
Pet 4:11. x See on Ex. 21.5,6–Ps. 40.6–8.
o Sec on 4. 14-29.-Ps. 41:1, Prov, y Lev. 25:39–42. 1 Sam. 1:22.
Verses 9, 10.
The caution may be considered as, in this respect, a divinely in-
spired comment on the law of ‘loving our neighbor as ourselves.”
JM. R.—Ez. 23: 10, 11. Lev. 25: 1–7. Matt. 7: 13.) Scott.
Verse 11.
JM. R. p. V. 13-15. This addition to the law before commented
9m, (Ex. 21:2–11.) is likewise a divine interpretation of the law of
love.-Kindness and chauty to poor servants and laborers, and other
Poor persons, Scarcely forms a part of heathen ethics, or is so much
as hinted at by their moralists. } ID.
Of the flock.] Lit. of th Wººd. ...'
fthe flock.J Lit. of the smaller cattle. These might fin
during the *: year, and thus, what with #. #. º º
ter, the milk of the goats, the wool of the sheep, the release for a
while, from debt, the gleanings of the fields, &c., a poor family might
have a chance ofagain looking up in the world. Modern legislative
wisdom has as yet invented nothing better for the shiftiess . unfor-
tunate poor, as a substitute for this and similar institutions of God
by ſº than the detestable system of pauperism, as it exists in En g-
land, and has commenced to exist in these United States, and its
accompaniments, transportation, prisons, street beggary, prostitution,
&c. Giving is not so well understood as getting. Philanthropists
however, begin to perceive the evils in this respect, even in popular
governments. Too many of the institutions indeed of civilized na-
tions at the present day, favor a too unequal distribution of property;
so that the deluded poor, in many places, are beginning to think their
interests are not identical with those of the rich. In fact some laws
in vogue seem a direct premium on covetousness. Let those to whom
God commits, from time to time, the best intérests of this great nation,
look to it.—It is not the province of this work to advise them as to
particular political duties, except in the words of Holy Writ.—Search
the Scriptures, in the fear of God, which is the beginning of wisdom in
all things. - ED.
~y t Verse 17. sº
Hence it appears, that female servants were sometimes purchased
for labor, without any purpose of espousing them ; and that they were
under the same law as the men-servants. (Ex. 21: 3–6.) Scott. '.
e
‘s
B. C. 1451.
W.
thou seridest him away
free from thee; for he
hath been worth *a
double hired servant to
thee, in serving thee six
years; and the Lond thy
God shall bless thee in
all that thou doest.
, 19 iſ All a the firstling
males that come of thy
herd, and of thy flock,
thou shalt sanctify unto
the LoRD thy God: "thou-
shalt do no work with
the firstling of thy bul-
lock, nor shear the first-
ling of thy sheep:
30 Thou “shalt eat it
before the Lord thy God,'
year by year, in the place
which the Lord shall'
choose, thou and thy
household.
21 And d if there be
any blemish therein, as
if it be lame, or blind, or
have any ill blemish, thou
shalt not sacrifice it unto
the Lord thy God:
22 Thou shalt eat it
within thy gates: “ the
unclean and the clean
person shall eat it alike,
as the roe-buck, and as
the hart.
23 Only f thou shalt
not eat the blood there-
DEUTERONOMY, XVI.
therefore they are here commanded to furnish them
liberally with corn and cattle; no certain meas-
ure is prescribed, that is left to the master’s gen-
erosity, who, probably, would have respect to the
servant's merit and necessity; but the Jewish wri-
ters say, ‘He could not give less than the value
of thirty shekels of silver, but as much more as
he pleased.” The maid-servants were to have a
gratuity given them; for to that those words re-
fer, v. 17. i
The reasons for this are taken from the law of
gratitude. They must do it, (1.) In gratitude to
God, v. 15. Let them not send their servants
outempty, for they were not sent empty out of the
houše of bondage. , God’s tender care of us, and
kindness to us, obliges us to be careful of, and
kind to, those that depend on us. Thus we must
render according to the benefit done unto us.
(2.) In gratitude to their servants, v. 18. ‘Grudge
not to give him a little out of thine abundance, for
he has been worth a double hired servant winto
thee. The days of the hireling at most were but
three years, (Isa. 16: 14.) but he has served thee
six years, and, unlike the hired servant, without
any wages.” Masters and landlords ought to con-
sider what need they have of, and what ease and
advantage they have by, their servants and ten-
ants, and should not only be just but kind to them.
To these reasons it is added, as before, (v. 4, 6,
10. The Lord thy God shall bless thee. Then
we may expect family-blessing, the springs of
family-prosperity, when we make conscience of
our duty to our family-relations. f
W. 19–23. Here is, 1. A repetition of the
law concerning the firstlings of their cattle, that
if males, they were to be sanctified to the Lord,
(v. 19.) in remembrance of, and in thankfulness
Of the firstlings of cattle.
for, the sparing of the first-born of Israel; (Ex
13: 1, 15.) on the eighth day it was to be given
to God, (Ex. 22:30.) and to be divided between
the priest and the altar, Num. 18:17, 18.
2. An addition to that law, for the further ex-
plication of it, directing them what to do with the
firstlings, (1.) That were females, (v. 19.) for
of them Bp. Patrick understands it. Though the
female firstlings were not so entirely sanctified to
God as the males, nor so early as at eight days
old, yet they were not to be converted by the own-
ers to their own use as their other cattle, but must
be offered to God as peace-offerings, or used in a
religious feast, at the year’s end, (v. 20.) as di-
rected, ch. 12:18. (2.) But what must they do
with the blemished, ill-blemished'! v. 21. Male
or-female, it would not be fit to honor God with,
nor to typify Christ, who is a Lamb without ble-
mish: yet it must not be reared, but eaten at their
own houses as common food; (v. 22.) only they
must be sure not to eat it with the blood, v. 23.
the frequent repetition of which caution intimates
what need the people had of it, and what stress
God laid upon it. What a mercy it is that we
are not under this yoke! We are not dieted as
they were; we make no difference between a first
calf, or lamb, and the rest that follow: let us there-
fore realize the gospel-meaning of this law, devot-
ing ourselves and the first of our time and strength
to God, as a kind of first-fruits of his creatures;
and using all our comforts and enjoyments to his
praise, and under the direction of his law, as we
have them all by his gift.
CHAP. XVI. V. 1–17. Much of the com-
munion between God and his people Israel was
kept up, and a face of religion preserved in the
CHAP. XVI.
The laws concerning the three great an-
nual feasts lecapitulated, with an in-
junction that every, one should then
offer according to his ability, 1–17,
The appointment and duties of magis
trates, 1 Groves and images
of; thou shakt pour it prolubited, 21, 22.
upon the ground as BS E R V E a the
Water.
month of Abib, and
keep the passover unto . ." §º”sº zºs.
the Lord thy God: "for , ºft. º. º. º.
in the month of Abib .#. - º #: -
the Lord thy God : ; iºs. ; ;
- * e z. 33:25.
lº. º out of , e; º; Leº. Num-sº
gypt by night. ... ºf 10.
b Ex. 12:29–42. 13:4. 23:15. 34:18.
2 Thou shalt therefore & Ex. 13 *::: **ś
“sacrifice the passover iſ...ºgº,” “ia.
PRACTICAL OBSERVATIONS.
It is profitable often to recollect, that we are debtors to divine
justice, have nothing to pay, (Luke 7:40–43.) and are liable
to be sent to the prison of hell on that account; and that we are
slaves, and poor, and perishing: but the Lord Jesus Christ, by
becoming poor, and shedding his blood, hath made an infinite
provision for the payment of our debts, the ransom of our souls,
and the full and everlasting supply of all our wants. This pro-
vision is revealed and proposed to us, and we are invited to par-
take of it ‘freely, without money and without price.” When
therefore the Gospel is clearly preached, ‘the acceptable year of
the LoRD,' the year of release, is proclaimed; and all who u uly
believe become partakers of Christ, of his freedom, and of all his
unsearchable riches. (Is. 61:1–3. Luke 4:16–19.) These
favored pèrsons especially He requires, with the mild accents
of love, to perform the same duties which the law demanded
under awful penalties. Thus, professed Christians are called
upon to prove that their faith is living and works by love; and
to show the sincerity of their love to Christ, by acts of liberal
kindness to their brethren for his sake. To favor this trial,
among other reasons, the poor, always continue among us, and
are appointed as the representatives and receivers of our gracious
Lord; that by remitting their debts, relieving their distresses,
and communicating to their comfort, we may express our grati.
tude to our Divine Benefactor, and honor and adorm his holy
religion., (Matt. 12:46–50.25:31–46.) In proportion as
faith and love prevail, they will triumph over the selfishness of
the heart, and over the ingratitude of the world; exclude those
numerous excuses which result from unbelief, distrust, and covet-
ousness; and lead us to abound in this grace also.-The aim
of every Christian should be daily ‘to do good to all men, espe-
cially to them that are of the household of faith:’ and to open
Bu mi jº, d I]
a *. • Hºly Tºght, e Israelites did not actually Set
‘. º, . journey till %. of morning : ... while º:
the }: . º themselves in readiness during the night,
gypt were destroyed, which made way for their
release ; and afterw
delive ance
CHAP, XVI. V. 1
ards by might they passed the Red Sea, when their
Was completed. Scott.
his hand liberally, in giving or in lending, according to his abili-
ty, and according to the necessity of his brethren, that distres-
sing poverty may have no place among the followers of Christ;
especially searching out such as are most modest, humble, and
backward to complain, or to obtrude on the notice of others.--
Though this is no more than a small acknowledgment of inesti-
mable favors already received; yet it shall be considered as
‘lending to the Lord,” and be abundantly recompensed.-Let
all, then, watch and pray against an envious, grudging, selfish
heart. We need never fear being losers, when the Lord stands
security for the debt; mor carrying matters to excess, whilst we
ſall so far short of his measure of love to us: and what the world
often calls prudence will be found the greatest folly. In the ex-
ercise of this loving-kindness, those ought especially to be pro-
vided for, who have been useful to us and spent their strength in
our service: and, instead of “it seeming hard to us,” when we
thus communicate to their comfort; we should be ambitious of
rendering all who live in our families, or are connected with us,
so well satisfied, that they may love us and our houses, and count
it their privilege to ji. in their situation. Such a Master is
our God'; all who make trial of his service will account it per-
ſect freedom, and consider it their happiness to join themselves
to Him, to serve Him with all they have and are, and to dwell
in his house as his willing servants for ever and ever-Butlet
us not leave this subject, without noticing the benevolent Spirit
which pervades the sacred Scriptures. For where, in all the
admired writings of the Greeks, and Romans, and other pagans,
shall we find so much benevolence and kindness to debtors,
slaves, and indigent persons inculcated, as in this sings *
Verse 2. *
Of the flock, &c.] ‘ Rather, with other sacrifices of the flock, &c.
As ſ § was 㺠for the paschal sacrifice, something mºst
be here supplied to reconcile this passage with others. -(See Ez. 12.)
Delgado supplies besides those from the fiocks and the herds. To the
same purpose Geddes, Dathe, and others. So the Arabic.”
Booth Roy D.
95)
TB. C. 1451.
Of the great feasts.
DEUTERONoMY, XVI.
unto the LoRD thy God,
of the flock and the herd,
* in the place which the
LoRD shall choose to
place his name there.
3 Thou shalt eat “ no
Heavened bread with it:
seven days shalt thou eat
unleavened bread there-
with, even the bread of
affliction; (for 5thou
camest forth out of the
land of Egypt in haste;)
that thou "mayest re-
member the day when
thou camest forth out of
the land of Egypt, all the
days of thy life.
4 And there shall be
no leavened bread seen
with thee in all thy eoasts
seven days; neither shall
there any thing of the
flesh, which thou sacri-
ficedst the first day at
even, remain all night
tuntil the morning.
5 Thou mayest not
*sacrifice the passover
within any of thy gates,
which the LoRD thy
God giveth thee:
6 But at the place
which the LoRD thy God
shall choose to place his
name in, there thou shalt
sacrifice the passover k at
even, at the going down
of the sun, at the season
that thou camest forth
out of Egypt.
7 And thou shalt
| roast and eat it * in the
place which the LoRD
thy God shall choose:
and thou shalt turn in
the morning, and go
unto thy tents.
8 *Six days thou shalt
eat unleavened bread,
and on the seventh day
shall be a # solemn as-
sembly to the LoRD thy
God; thou shalt do no
work therein.
9 || 0 Seven weeks
shalt thou number unto
thee: begin to number
the seven weeks from
such time as thou begin-
nest to put the sickle to
the corn.
mation, by the three yearly feasts, the institution
of which, and the laws concerning them, we have
several times met with already; and here they are
repeated. wº
I. The law of the Passover; so great a solem-
nity, that it made the whole month, in the midst
of which it was placed, considerable, (v. 1.) Ob-
serve the month Abib. One week only was to
be kept as a festival, yet their preparations before
must be solemn, and their reflections and improve-
ments after, so serious, as to amount to an observ-
ance of the whole month. The month of Abib, or
of new fruits, as the Chaldee translates it, an-
swers to our March, or part of March, and part of
April, notes, Ex. 12: 2. *
Brought out of Egypt by might, (v. 1.) the
Chaldee paraphrasts expound, ‘Because they
came out of Egypt by daylight,’ there being an
express order that they should not stir out of their
doors till morning, Ex 12:22. One of them
expounds it thus; He brought thee out of
Egypt, and did wonders by might.” The other,
‘ and thou shalt eat the Passover by might.”
1. Many other sacrifices, besides the passover,
were offered during the scven days of the feast,
(Num. 28:19, &c.) which are included here, for
they are said to be sacrificed of the flock and the
herd, whereas the passover itself was only of the
flock, either a lamb or a kid: no sacrifice being
accepted but from the altar that sanctified it, it
was necessary they should go up to the place of
the altar; for though the paschal lamb was entire-
ly eaten by the owners, yet it must be killed in
the court, the blood sprinkled, and the inwards.
burned on the altar: thus by confining them to the
appointed place, he kept them to the appointed
rule. They were also hereby directed to have
their eye up unto God in the solemnity, and the
desire of their hearts toward the remembrance
of his name. But when the solemnity was over,
they might turn and go writo their tents, v. 7.
Some think they might, if they pleased, return the
very morning after the paschal lamb was killed and .
eaten, the priests and Levites being sufficient to
carry on the rest of the week’s work; but the first
day of the seven is so far from being the day of
their dispersion, that it is expressly appointed for
a holy convocation; (Lev. 23:27. Num, 28:18.)
therefore we must take it as Jonathan’s paraphrase
expounds it, In the morning after the end of
the feast thow shalt go to thy cities. And it
10 And thou shalt
keep the feast of weeks
unto the LoRD thy God
ger, and the fatherless,
and the widow, that are
among you, in the place
was the practice to keep together the whole week,
2 Chrom. 35: 17, - .
2. The bread they were confined to, (v. 3, 4,8.)
is here called bread of affliction, because neither
grateful to the taste, nor easy of digestion, and
therefore proper to signify the heaviness of their
spirits in their bondage, and to keep in remem-
brance the haste in which they came out, the case
being so urgent, they could riot stay to leaven
bread. The Jewish writers tell us, the custon)
at the passover supper was, for the master of the
family to break this unleavened bread, and give
to every one a piece of it, saying, This is (i. e.
signifies, represents, or commemorates; which
explains that saying of our Savior, This is my
body,) the bread of affliction your fathers eas
in Egypt. . The gospel-meaning of this feast of
unleavened bread the apostle gives us, 1 Cor. 5,
7. Christ our Passover being saerificed for
ws, and we having participated of the blessed fruits
of that Sacrifice to our comfort, let us keep the
Jeast in a holy conversation, free from the leaven
of malice toward our brethren, and hypocrisy
toward God, and with the unleavened bread of
sincerity and love. Lastly, Observe it was in-
stituted, That thou mayest remember the day
thou eamest out of Egypt, not only on the day
of the passover, or during the seven days of the
feast, but all the days of thy life, (v. 3.) as a
constant inducement to obedience. Thus we
celebrate the memorial of Christ’s death at cer-
tain times, that we may remember it at all times,
as a reason why we should live to Him that died
for us and rose again. -
II. The feast of Penteeost was to be observed
seven weeks from the passover, (v. 9.) i. e. from
the morrow after the first day of the feast of un-
leavened bread, for on that day (though-probably
the people did not begin harvest till the ſeast was
ended) messengers were sent to reap a sheaf of
barley, which was to be offered to God as the first-
fruits, Lev. 23:10. Some think it implies a par-
ticular care Providence would take of their sea-
son, that their harvest should be always ripe and
yeady for the sickle just at the same time. In keep-
ing this feast, they must, 1. Bring an offering
wnto God, (v. 10.) here called a tribute of a
free-will offering. It was required as a tribute,
and as the law did not determine the quantum, but
left it to every man’s generosity to bring cheer-
fully what he chose, it is called a free-will offer-
Luke 22 19. 1 Cor 11:24–28,
13:7, 34:25.
:10.
. See on 2. 12:5,6.
. 12.6. Num, 9.3,11. Matt. 26:
20. Heb. 1,2,3. 9:26, 1 Pet, 1:19,
P with t a tribute of a
free-will-offering of thine
hand, which thou shalt
give wmto the LORD thy
God, q according as the
LoRD thy God hath
blessed thee:
11 And thou shalt
rejoice before the LoRD
thy God, thou, and thy
son, and thy daughter,
and thy man-servant, and
thy maid-servant, and
the Levite that is within
thy gates, and the stran-
--
which the Lord thy God
hath chosen to place his
name there.
12 And * thou shalt
remember that thou wast
a bondman in Egypt:
and thou shalt observe
and do these statutes.
d See on 12:5, Ll, 14, 18
I
e Ex. 12.15,19,20,39. , 13 3–7, 34.18.
Lev. 23:6. Num). 9 ll. 28.17. 1
Cor. 5:8,
f 1 Kings 22:27. Ps. 1029, 127.2.
#h. 12:10. 2 Con 7.10,11. 1 Thes,
I
g Ex. 12:32,33,39.
h Ex. 12.14,26,27. 19:7–9. Ps. 111:4.
, 20.
1 Ex. 12:8,9. 2 Chr. 35.13. Ps. 22:14,
m 2,6. 2 Kings 23:23, Johm 2,13, 11:
In Fºx. 12:15,16, 13.7,8. Lev. 23:6–8.
Num. 28:17–19.
f Heb. restſ aunt. Lev. 23:36. 2 Chr.
7.9. , Neh. 8:18. Joel 1:14. Margans.
o 10,16. Ex. 23.16. 34:22. Lev. 23:
15, 16. Num. 28 26–30, 2 Chr. 8:13,
Acts 2: E. 1 Cot'. 16:8.
p Num. 31:28,37. Prov. 3:9,10.
1 Or, sufficiency, 16. Lev. 5:7. 12:
8, 25:26 argi
s &v tº Tgans.
q 17. Prov. 10:22. Joel 2:14. #;
2:15–19. , Mal. 3:10,1]. I Cor. 16:2.
2 Cor. 8:10,12. 95-ii.
r 14. See on 12:7,12,18. Is. 64:5, 66:
0–14. , Hab. 3:18. , Rom. 5:11. 2
Col. 1:24, Phil. 4:4.
s See on 5:15., 15:15. Rom. 6:17,18.
Eph. 2:1–3,11.
Verses 3–6.
The use of unleavened bread was required to be general through
the land, by which they who were confined at home, testified their
concurrence with those who ate the passover at the tabernacle : but
that was appoined to be slain and eaten, only in the place where the
tabernacle was situated.
Thither the males were required to come,
both at the passover and the two other great feasts, unless unavoida-
bly prevented: and the women, though not commanded, frequently
attended them.—The people when about to leave Egypt ate the pas-
chal lamb in the posture of travellers ; and therefore their departure
seems to be dated from the time of eating it.
Lev. 23: 5–8. JWum, 9: 1–14, 28
3—7.
: 16–25.) Scott.
Verse 7.
In the morning.] In case of urgent necessity, the Israelites might
return home the next morning after eating the passover.
(Ez. 12: 3—20. 13:
Some,
º º,
however, think this means the morning after the conclusion of the
feasts; and the celebration of them employed the day on which the
passover was eaten, six intervening days, and the last eoncluding
day of a solemn assembly; being eight in the whole, from the 14th
to the 21st day of the month inclusive.
Scott. 2
Verse 9.
To put the sickle.] That is, to 'reap the sheaf of first-fruits, which
was presented on the first day of unleavened bread.
23: 14–18. Lev. 23: 15–21.)
Sickle..] Chermesh. See cut, note, Gen. 41: 57.
.—Ez-
º ID.
Ed.
Verses 11–19.
Lev
††13. Ziºn, iſ: 16 ºig. John 7:37–39.
23: 1–3, 6–9. 2 Chr. 19:5—11.
Shall rejoice, &c.] 12: 5–7. P. O. W. 13–17. JM. R.—31: 10–13.
. 23: . JWum. 29 : 12–38. 1 Kings 8: 63–65. JWeh. 8:
Z. 18, 19. Ez. 18:17–23–
Scott.
B. C. 1451. sº
Judges to be appointed, &c. .
DEUTERONOMY, xvi.
13 T Thou shalt ob-
serve t the feast of taber-
nacles seven days, after
that thou hast gathered
in thy “corn and thy
wine. -
14 And "thou shalt
rejoice in thy feast, thou,
and thy son, and thy
daughter, and thy man-
servant, and thy maid-
servant, and the Levite,
the stranger, and the fa-
therless, and the widow,
that are within thy gates.
15 x Seven days shalt
thou keep a solemn feast
unto the LorºD thy God,
in the place which the
LoRD shall choose; 7 be-
cause the Load thy God
shall bless thee in all thy
increase, and in all the
wórks of thine hands ;
therefore thou shalt sure-
ly rejoice.
I6 * Three times in a
year shall all thy males
appear before the Lord
thy God, in the place
which he shall choose;
in the feast of unleaven-
ed bread, and in the feast
of weeks, and in the
feast of tabernacles: and
* they shall not appear
before the LoRD empty.
17 Every man shall
give + as he * is able, ac-
cording to the blessing
of the LoRD thy God
which he hath given
thee. *
18 "I “Judges and of.
ficers shalt thou make
thee in all thy gates
which the LoRD thy God
giveth thee throughout
thy tribes: and they shall
r
º
ing. Where God sows plentifully, He expects to
reap accordingly. , 2. They must rejoice before
God, v. 11. THoly joy is the heart and soul of
thankful praises, which are as the language and
º of holy joy. Our duty must be our
delight as well as our enjoyments. They must
hº their very servants to rejoice with them, (v.
12.) and, it should seem, those general words,
thou shalt observe and do these statutes, are
added here for a particular reason, because this
feast was kept in remembrance of the giving of
the law on Sinai, 50 days after they came out of
#. now the best way of expressing our thank-
fulfiess, to God, for his favor to us in giving us his
law, is, to observe and do according to the
precepts of it:
III. They must keep the feast of tabernacles,
v. 13–15. Here is no repetition of the Jaw con-
cerning the sacrifices to be offered in great abun-
dance at this feast, (which we had at large, Num.
29: 12, Sºc.) because the care of these belonged
to the priests and Levites, who had not so much
need of a repetition as the people had, and be-
cause the spiritual part of the service, which cofi-
sisted in holy joy, was most pleasing to God, and
was to be the perpetual duty of a gospel-conver-
sation, of which this feast was typical. Observe
what stress is laid on it here, v. 14, 15. Note,
1. God would have his people a cheerful people.
If, under the law, they must rejoice before God,
much more must we under the grace of the gos-
pel, which makes it our duty, not only as here,
to rejoice in our feasts, but to rejoice ever-
more; to rejoice in the Lord always. 2.
When we rejoice in God ourselves, we should do
Him, by comforting the mourners, and supplying
the necessitous, that even the stran er, the fa-
therlegs, and the widow, may rejoice with as
See Job 29:13. 3. We must rejoice in God, nºt
only because of what we have received, and are
receiving from Him daily, but because of what
He has promised, and we expect, because He
shall bless thee, therefore rejoice.
Lastly, The laws concerning the three solemn
feasts are summed up, (v. 16, 17.) as often before,
Ex. 23: 16, 17.—34: 23.
V. 18–22. Here is, 1. Care taken for the due
administration of justice. While encamped in
the wilderness, they had judges and officers ac-
cording to their numbers, rulers of thousands and
hundreds, Ex. 18: 25. When come to Canaan,
they must have them, according to their towns and
cities, in all their gates; for the courts of judg-
ment sat in the gates.
Now, (1.) Here is a commission to these in-
ferior magistrates. However appointed, whether
by the nomination of their sovereign, or by the
election of the people, they were ordained of
God. Pursuant to this law, beside the great
sanhedrim of 70 elders, and a president, that
sat at the sanctuary, the e was in the cities that
had above 120 families, a court of 23 judges; in
the smaller cities, a court of 3 judges. See this
law revived, 2 Chron. 19: 5, 8.
. (2.) Here is a cominand to these magistrates
to do justice. Better not judge at all, than not
judge with just judgment; according to the direc-
tion of the law, and the evidence of the fact. The
judges are here cautioned not to do wrong to any,
(v. 19.) nor to take any gifts, which would tempt
what we can to assist others also to rejoice in
judge the people with
just judgment.
19 Thou shalt not
* wrest judgment; thou
shalt not * respect per-
sons, neither take a gift;
for a gift doth blind the
eyes of the wise, and
pervert the twords of
the righteous.
20 S That which is
make thee.
t 31 10.
7 8–10. 8 13.
any trees near unto the
altar of the LoRD thy
God, which thou shalt
22 Neither shalt thou
set thee up any || im-
age, * which the LoRD
thy God hateth.
Ex. 23-16
34–36. Num. 29.12,&c.
14–18. Zech. 14 16–18,
them to do wrong. This law had been given be-
11 Mark 123,
f Heb. according to the g, ft of his
hand.
b See on 10 –Ley. 27-8 Ezra 2.63,
Mark 12 41–44. 2 Cor. 8 12. 9.6,7.
c 1 16. 17 9,12. 1917, 18. 21.2. Ex.
:25,26. 21.6. 1 Chr 23 4. 26 29.
2 Chr 19 5–7 Ps. 82 2,3. Rota.
13.1–6.
d 24 17. 27 19. Ex. 232,6–8. Lev. ,
1915., 1 Sam,83. , 123. Job 31.21,
22. Prov. 17:23. E-. 7-7. Is 1 17,
23. 33 15. Jer. 5.28 Ez. 22 12
Mic. 7:3. Hab 14. Zeph. 3.3—5.
- Acts 1637. 23.3.
*.*, J.; e s ſojić,17. 10:17, Ex. 237,8.
Éziº 34. Neh 3: Prov. 24-28. Acts 10 34.
p- † Or, matters.
John 7.2. Heb. Justice, just 12°.
• . * Heb. floor and thy wine-press. sº-
altogether just shalt thou ...;ſº";, i. 3. *śs". 10s
follow, that thou mayest # *.*.*.*.*.*.*-* * f : ... .º. º.º.
e - -> • * I U. les, - - º -
5 live, and inherit the x Lev. 2336–42 Num. 29.12–38. tº gº. 2 king it is als. *
- - y See on 10–7.13. 28 8–12. 30.16 • *rº we
land which the LoRD : §–7, 3 & ‘ikºš, ; ; ; º
thy God giveth thee. 25. - § 133i fºr. 443. Zech. 8 17. Rev.
a Ex. 23.15. 34 20. 1 Chr. 29:3–9,14 26, 15
21 || Thou shalt not —17. Ps 96:8 Prov. 39,10. Is. 3 ***
23.18. 60.6–9. Hag. 1.9. Matt. 2.
h plant thee a grove of
* PRACTICAL OBSERVATIONS.
The frequent repetition of the same laws, forms a humiliating
reproach of man’s unteachableness in spiritual things; for God
does nothing in vain.—From the example of Moses; ministers
and parents may learn to renew their instructions and admoni-
tions with their latest breath, that the survivors may have them
associated with every remembrance of them. (2 Pet. 1: 12–
15.)—A believer should not forget, for one day, his original
state of guilt and misery, his gracious deliverance, and the price
it cost the Redeemer; that gratitude and joy in the Lord may,
during the residue of his life, be mingled with godly sorrow,
mortification of sin, and humble patience under the tribulations
in the way to the kingdom of heaven.—Every service must be
performed in communion with the church of Christ, and in de-
pendence on Him, our Temple, Altar, Sacrifice, and Passover ;
‘ being accompanied with the unleavened bread of sincerity and
truth.” Magistrates should consider their accountableness to
God for the use of their authority; and study to know and do
their duty in uprightness, disinterestedness, and impartiality; that
they may both be public blessings, and heirs of everlasting life,
as the true disciples of Him who “ loveth righteousness, and
hateth iniquity.’ And none of us should fear any thing so much,
as doing that ‘ which the Lord our God hateth.’ Scott.
Verse 13.
Feast of tabernacles.] ‘ Or booths. Russel thus describes the manner
in which the Jews of Aleppo keep this feast. “The tabernacles are
variously constructed, and disposed in different situations according
to the size and other conveniences of the house. They are sometimes
placed upon small terraces in the front of the upper rooms; but most
commonly in the court yards: sometimes on the flat tops of houses.
The ordinary method of building them, is, by fastening to the corners
of a wooden divan four slender, erect posts; which serve to support
on all sides a reticulated work of green reeds: a small place only in
the front being left for the entrance. This work on the outside is
covered with fresh myrtle7; and is hung on the inside with chintz or
burdet hangings. The roof is thatched with reeds not stript of their
leaves; and the divam is dressed with the best cushions and carpets.
These divans [a kind of sofa) have the advantage of being easily
Inoved ; and two or more may be joined together. In some of the
principal houses a permanent wooden kiosk, built upon a stone mus-
taby, in the middle of the court, is made to serve the purpose; which,
being already latticed, is easily covered with reeds and myrtle bran-
ches. There is still another method used, to avoid the litter of
withered leaves. This is, by erecting a temporary booth, consisting
of slight posts, papered over, and wreathed from top to bottom with
flakes of cotton : hangings supply the place of walls; and the whole
is roofed with mats.” Boothroyd. So that the institution of Moses
so calculated to give a holiday, fresh air, change of scene, a clean
house, a taste for nature, &c. is at last effectually spoiled by the
tawdry imitations of a corrupted people. Let us be reminded of the
contrast between the simplicity of true religion, and its worship, and
the tinsel finery of Antichrist. D.
Verse 18.
Officers.] ‘Shoterim. Ex. 5; 6. Scribes; to them were committed
the genealogical tables. [And see note, Num. 11: 1, ºl Judges and
scribes were afterwards taken from among the Levites, because these,
being distracted by no business, could give their whole attention to
the study of the laws.” Ros ENM.
[597)
B. C. 1451.
Of judicial processes.
DEUTERONOMY, XVII.
CHAP, XVII.
The sacrifices are required to be unblem-
ished, 1. . Idolaters to be punished
with death, 2–7. Difficult cases must
be referred to the priests and Judges
at the sanctuary, and such as refused
to submit to their decision put to
death, 8–13. Instructions concer n-
ing the appointment and duty of a
king, º “...
HOU a shalt not sa-
crifice unto the
LoRD thy God any bul-
lock or * sheep wherein
is blemish, or * any evil-
favoredness: “ for that is
an abomination unto the
Lord thy God.
2 || If there be found
among you, within any
of thy gates which the
LoRD thy God giveth
thee, * man or woman
that hath wrought wick-
edness in the sight of the
LoRD thy God, ° in trans-
gressing his covenant;
3 And hath gone and
served other gods, and
worshipped them, either
* the sun, or moon, or
any of the host of hea-
ven, & which I have not
commanded;
4 And it be told thee,
and thou hast heard of it,
and * inquired diligently,
and, behold, it be true,
and the thing certain,
that such abomination is
wrought in Israel:
5 Then shalt thou
bring forth that man, or
that woman, which have
committed that wicked
thing, unto thy gates,
even that man or that
woman, and shalt stone
them with stones till
they die.
6 At k the Imouth of
two witnesses, or three
witnesses, shall he that is
worthy of death be put
to death ; but at the
mouth of one witness he
shall not be put to death.
7 The hands of the
witnesses shall be first
upon him to put him to
death, and afterward the
hands of all the people;
"So thou shalt put the
evil away from among
you.
fore; (Ex. 23: 8,) and they are charged to do
justice to all, v. 20. “That which is altogether
just shalt thou follow. ... Lit. Justice, justice;
shalt thou follow.” Adheré to the principles of
justice; act by the rules of justice, countenance
the demands of justice, imitate the patterns of
justice, and pursue with resolution that which ap-
pears to be just; to this all personal regards
must be sacrificed.
2. Care taken to prevent all conformity to idola-
trous customs, v. 21, 22. They must not only
not join idolaters in their worships, nor visit their
groves, nor bow before the images they had set up,
but, (1.) Must not plant a grove, nor so much as
a tree, near God’s altar, (lest they make it look
like the altars of the false gods,) either to make
it secret, (that which is true and good, desires the
light,) or solemn, (it was sufficiently so in itself.)
(2.) They must not set up any image, statue, or
pillar, to the houor of God, for it is a thing theſ
Lord hates; mothing belies or reproaches Him
more, or tends more to corrupt and debauch the
minds of men, than representing and worshipping
by an image that God, who is an infinite and
etermal Spirit.
CII A P. XVII. V. 1–7. Here is, i. A law
for the honor of God’s worship, that no blemished
creature should be offered, v. 1. Amy blemish,
or any evil matter or thing, (as the following
word might better be rendered,) any sickness or
weakness, though not discernible at first view,
would defile it: the O. T. sacrifices in a special
mammer must be the best of their kind, because
types of Christ,a Lamb without blemish or spot.
2. A law for punishing worshippers of false
gods: a capital crime. Thus God would possess
them with a dread of that sin: and yet the law,
which works death, proved ineffectual. How
must not punish, unless there were good proof
against them, by two Witnesses at least. The
place of the execution must be the gate of the city.
that the shame might be he greater, and the warm-
ing the more public. '- he hands of the witnesses;
in this as in other cast 3 must cast the first stone,
thereby avowing their testimony, and solemnly
imprecating the guilt of his blood on themselves
if their evidence was false. This custom might
deter men from false witness-bearing. *,
V. 8–13. Courts of judgment were ordered to
be erected in every city, (ch. 16: 18.) and em-
powered to hear and determine causes according
to law; and we may suppose that ordinarily their
sentence was definitive: but,
1. It is here, (v. º taken for granted, that
sometimes there might be a case too difficult for
them to determine; as that between blood and
blood, the blood of a person which cried, and
the blood of him that was charged with the mur-
der, which was demanded; when it was doubtful,
upon the evidence, whether it was wilful or casual;
or between plea and plea, the plea, i. e. the bill,
or declaration of the plaintiff, and the plea of the
defendant; between stroke and stroke, in ac-
tious of assault and battery; in these and the like
cases, though the evidence were plain, yet doubts
night arise about the sense and meaning of the
law, and the application of it to the particular
CàSé,
2. These difficult cases, hitherto brought to
Moses, according to Jethro’s advice, were, after
his death, to be brought to the supreme power,
whether lodged in a judge, when such an extra-
ordinary person was raised up, as Othniel, Deb-
orah, Gideon, &c. or in the High Priest, when
he was called to preside in public affairs, as Eli;
or, if no singular person were marked by Heaven
for this honor, then in the priests and Levites,
heinous and dangerous soever the crime is, they
8 || If there n arise a all that they
matter too hard for thee
in judgment, ” between sentence
11 Accor
of
(or in the priests, who were Levites of course,)
e º ſº –25. Mal, 1:8,13,14. Heb. 9:14. , 1
inform thee: isi;" “”
ſº Pet. 1: * Or, goat.
t b Gen. 41:3,4,19.
ding to ‘the 23.13. 34:4.
blood and blood, between
plea and plea, and be-
tween stroke and stroke,
being matters of contro-
versy, within thy gates;
then shalt thou arise, and
P get thee up into the
place which the Lord
thy God shall choose:
9 And thou shalt come
unto 9 the priests the
Levites, and unto the
judge that shall be in
those days, and inquire;
and they shall show
thee the sentence of
judgment.
10 And thou shalt do
according to the sen-
tence, which they of that
place which the Lord
shall choose shall show
thee; and thou shalt ob-
serve to do according to
NOTES.
CHAP: XVII. V. 2, 7. The expression, “within any of thy gates,’
denoted all residing in the cities, and all who went in and came out
at the gates of them : so that it included the inhabitants of the whole
which they shall teach
thee, and according to
the judgment which they
shall tell thee, thou shalt
do: thou shalt not decline
from the sentence which
they shall show thee, " to
the right hand nor to the
left.
12 And the man that
V will do presumptuously,
# and will not hearken
unto * the priest that
standeth to minister there
before the Lord thy God,
or unto the judge, even
that man shall die; and
y thou shalt put away the
evil from Israel.
13 And all the people
* shall hear, and fear,
and do no more * pre-
sumptuously.
a 15:21.-See on Ex. 12-5.-Lev. 22:20
C 18. 24:4. 25:16. Prov, 6:16. 11:
the law -1. 15.8. 20:10.
d 5. 13:6 8.
e 4:23. 29:25, 31:20
Hos. 6:7, 8:1. Heb. 8:9,10.
f See on 4:19.—2 Kings 21:3. Job 31:
26,27. Jer. 8:2. Ez. 8:16.
g Jer. 7:22,23,31. 19:5, 32:35.
h #ºf 19:18, Prov, 25:2, John
i 13:10,11. 21:21, 22:21,24, Lev. 24:
14,16. Josh. 7:25.
k 19:15. Num. 35:30. Matt. 18:16.
John 8:17,18. 2 Cor. 13:1. Al Tim.
5; 19. Heb. 10:28.
l 13:9. Acts 7:58.
m 12, 13:5. 19.19. 24:7. Judg. 20:
I3, 1 Cor. 5:13.
1:17. Ex. 18:26. 1 Kings 3:16–28.
2 Chr. 19:8–10.
o 19:4,10,11. Ex. 21:13,14,20,22, 22:
2. Núm. 35:11,&c.
p See on 12:5.-Ps. 122:5.
q Jer. 18:18. Hag. 2:11. Mal. 2:7.
r 19:17–21. Ez. 44:24. *
8 Matt. 23:2,8.
join. 1:7, "Mal. 2:8,9. Rom. 13:1–
6. Tit, 3:1. 1 Pet. 2:13–15, 2 Pet.
l] Josh. 1.7. 23:6.
2 Sam. 14:19. Prov. 4:27.
. Ezra 10:8.
Matt. 10:14.
Heb. 10:26–29.
f Heb. not to hearken.
x 10:8. 18:57. Luke 10:16. John 12:
48. 20:23, 1 Thes. º
y ; on 7. 13:5.-Prov. 21:11, 1 Tim.
5:20
z see on 13:11.
a See on Num. 15:30,31.
superior advantages, it was not likely the magistrates would give a
false sentence, while they conti
and corruption in moral g
some final award, from which there lies no appeal;
religion,
nued free from gross apostasy in
s. In every state there must be
and that must
be submitted to, even though in some gases it should be unjust ; but
land.--This law was the magistrate’s rule in administering justice
to individuals ; as that before considered regulated informations of
idolatry, and the punishment of cities, guilty of that crime. (13:)
COTT.
Two witnesses, &c. (6) (19:15–21. JVum. 35: 24–30. JMatt, 18: 15
-17. 1 Tim. 5; 19, 20.) Great weight is laid on this, throughout the
Scripture; and it is matter of serious inquiry, whether, in any ordi-
nary case, the testimony of one unsupported witness, even of fair
character, should be depended on, especially when the life of man is,
at stake. ID.
* e Verses 8, 13.
This law is addressed to the magistrates before mentioned in the
different parts of the land. (16: 18, 19.)—The law was not only the
f;§ conscience, but likewise the law of the land. With all their
is gives no countenance to the monstrous claim, which some have
tº: being absolute interpreters of doctrings and precepts, in matters
of conscience, to which all ought tº subºniº however evidently their
àecisions contradict the Word of God...In this case it suffice; to say,
. ... must obey” and believe ‘God rather thºn man : ..º Peter re-
plied to the sučcessors of those very Pºrsº, to whom this authority
was originally given, and on whom it had at that time devolved.
§§§ 31) g Scort.
The priests the Levites, (9). The priests: Whºre...? Levites,
seem especially intended. Yet the ordinary Levites acted as magis-
trates in the days of David, (1 Chr. 23: 2–6. 26: 29, but probably in
inferior situations. ID.
e
-
B. C. 1451.
14 | When b thou art
come unto the land
which the Load thy God
giveth thee, and shalt
possess it, and shalt dwell
therein, and shalt say, “I
will set a king over me,
like as all the nations that
are about me : <!
15 Thou shalt in any,
wise set him king over
thee " whom the Lord
thy God shall choose;
one ..." from among thy
brethren shalt thou set
king over thee: thou
māyest not set a stranger
over thee, which is not
thy brother.
16 But he shall not
* multiply horses to him-
self, nor & cause the peo:
ple to return to Egypt, to
the end that he should
multiply horses: foras-
much as the Lord hath
said unto you, * Ye shall
henceforth return no
more that way.
- 17 Neither i shall he
multiply wives to him-
self, that his heart turn
not away; k neither shall
he greatly multiply to
himself silver and gold.
18 And it shall be
when he sitteth upon the
throne of his kingdom,
that he shall write him
a copy of this law in a
book, " out of that which
is before the priests the
Levites: , ,
19 And n it shall be
with him, and he shall
read therein all the days
of his life; that he may
b 7:1. , 12:9,10. 18:9. 26:1,9. Lev.
14:34. Josh. 1:13.
c 1 Sam. 8:5–7,19,20. 12:19.
d l Sam. 9:15,16. 10:24. 16:12,13. 2
Sam. 5:2. | Chr. 12:23. 22:10, 28:
fi Sam. Sil. 3's. . 1 Kings 1:
5. 4:26. 10:26–28, 2 Chr. §:25.
Ps. 20:7. Is. 36:8,9.
g Is. 31:1–3. Jer. 42:14. Ez. 17.15.
h 28:68. Ex. 13:17. 14:13. Num. 14:
3,4. Jer, 42:15,16. Hos. 11:5.
2 Sam, 3:2–5. 1 Kings
ë Neh. 13:28 Mal. 2:15.
"ºl. P. sºlo Po, an
att. 6:19,20. 13:22, 19:23,24
2 i tºº. 6:9,17.
3 Kings 22:8. 2 Chr. 34:
k 1 Kun
8,9.
Izuke 12:15.
| 2 Kings 11:1
Inn #º.
DEUTERONOMY, xvii.
who not only attended the sanctuary, but met in
council, to receive appeals from the inferior courts,
who might j. be supposed, not only to be
best qualified by their learning and experience,
but to have the best assistance of the Divine Spirit
ſor the deciding of doubts, v. 9, 11, 12. They
are not appointed to consult the Urim and Thum-
mim, for it is supposed that that was to be con-
sulted only in cases relating to the public, either
the body of the people, or the prince: but in or-
dinary cases, their wisdom .." integrity must be
relied on, their judgment concerning the meaning
of the law acquiésced in, and the sentence passed
accordingly: and though their judgment had not
the divine authority of an oracle, yet beside the
moral certainty it had, as the judgment of know-
ing, prudent, and experienced men, it had the
advantage of a divine promise, implied, v. 9. it
had also the support of a divine institution, by
which they were made the supreme judicature of
the nation.
3. The definitive sentence given by the judge,
priest, or great council, must be obeyed by the
parties concerned, on pain of death, “Thou shalt
do according to their sentence. v. 10, 11.
ote, It is for the honor of God and the welfare
of a people, that the authority of a higher power
be supported, and the due order of government
observed; that those be obeyed, who are appoint-
ed to rule, and that every soul be subject to them
in all those things that fall within their commis-
sion: not only for wrath, but also for conscience
sake. But if an inſerior judge contradict the sen-
tence of the higher court, and will not execute its
orders, or a private person refused to conform
himself to their sentence, the contumacy must be
punished with death; though the matter were
never so small in which the opposition was made,
v. 12, 13. See here, (I.) The evil of disobedi-
ence: rebellion, and stubbornness, from a spirit
of contradiction and opposition to God, or those
in authority under Him, from a principle of con-
tempt, and self-willedness, are as witchcraft and
idolatry. To differ in opinion, from weakness and
infirmity,may be excused,and must be borne with:
but to do presumptuously, in pride and wicked-
mess, (as the ancient translations explain it,) this
is to take up arms against the government, and
is an affront to Him, by whom the powers that be
are ordained. (2.) The design of punishment;
that others may hear and fear, and not do the
like. From this law the apostle infers the sore-
mess of their punishment who trample on the au-
thority of the Son of God, Heb. 10: 28, 29.
W. 14–20. After the laws concerning subjects,
fitly follow the laws concerning kings; iulers
must themselves remember they are under com-
mand. Here are laws,
I. For the electors of the empire, in their
choice, v. 14, 15. 1. It is supposed the people
would, in process of time, desire a king, whose
royal pomp and power would be thought to make
their nation look great among their neighbors.
It is neither promised as a mercy, nor command-
ed as a duty, but permitted, if desired: would
they but take care to have the ends of government
answered, and God’s laws duly observed, they
should not be tied to any one form of government,
but be welcome to have a king. Something irreg-
ular is supposed to be the principle of the desire,
Choice and conduct of a king.
yet God would indulge them in it, because Heim-
tended to serve his own purposes by it, in making
the regal government typical of the kingdom of the
Messiah. 2. They are directed in their choice. If
they will have a king, (though it does not appear the
motion was ever made till almost 400 years after,)
then they must, (1.) Ask counsel at God’s mouth,
and make him k g whom God shalh choose; and
happy for them f at they had an oracle to consult
in so weighty an affair, and a God to choose for
them who knows infallibly what every man is,
and will be. Kings are God’s vicegerents,
therefore it is fit He should have the choosing of
them: God had Himself been in a particular man-
ner Israel’s King, and if they set another, over
them, under Him, it was necessary He should
nominate the person. Accordingly, when the
people desired a king, they applied themselves to
Samuel, a prophet of the Lord; and afterward,
David, Solomon, Jeroboam, Jehu, and others,
were chosen by the prophets; and the people are
reproved for not observing this law. They have
set up kings, but not by me. In all cases, God’s
choice, iſ we can but know it, should direct, de-
termine, and over-rule, ours. (2.) They must
not choose a foreigner under pretence of strength-
ening their alliances, or of the extraordinary fit-
mess of the person, lest a strange king should in-
troduce strange customs or usages, contrary to
those established by the divine law; but he must
be one from among thy brethren, that he may
be a type of Christ, who is bone of our bone.
II. Laws for the prince that should be elected.
1. He must carefully avoid every thing that
would divert him from God and religion. The
three great hindrances of godliness are, the lusts
of the flesh, the lusts of the eye, and the pride
of life; especially to those in high stations. (1.)
He must not gratify the love of honor by multi-
plying horses, v. 16. He that rode on a horse,
(a stately creature,) in a country where asses and
mules were generally used, looked very great;
therefore though he might have horses for his own
saddle and chariots, he must not set servants on
horseback, nor have many horses for his officers
and guards; when God was their King, his judges
rode on asses; (Judg. 5: 10.—12, 14.) nor must
he multiply horses for war, lest he should trust
too much to them. Ps. 20: 7.—33: 17. Hos. 14:
3. The reason against his multiplying horses,
is, because it would produce a greater correspon-
dence with Egypt (which furnished Canaan with
horses, 1 Kings 10: 28, 29.) than it was fit the
Israel of God should have. Ye shall return no
more that way; for fear of being inſected with
the idolatries of Egypt, (Lev. 18; 3.) to which
they were very prone. Note, We should take
heed of that commerce or conversation, by which
we are in danger of being drawn into sin. If IS-
rael must not return to Egypt, they must not trade
with Egypt; Solomon got no good by it.* (2.)
He must not gratify the love of pleasure by mul-
tiplying wives, (v. 17.) as Solomon did to his
undoing, (1 Kings 11: 1.) that his heart, being
set on them, turn not away from business, and
every thing serious, and especially from the ex-
* Pelhaps, too, one great reason ſor this prohibition of horses
was, lest, becoming a warlike people, and mounted on horses, they
should have a spin it for making distant conquests, (like the nomadic
Tatars,) the most effectual and speedy method of corru .#
their manners, dividing the nation, and destroying their civil an
m 6:6–9, 11:18. Josh. 1:8. Ps. 1:2. & º g e ty d k them a wild, roving, and un-
119:97–100. , John 5:39, 2 Tim. 3:15 that they might be like the nations, (whereas God ...'º §: was directed to: ange and
—17. many ways distinguished them from the nations,) | present-Éi.
Verse 14 of Christ, deduced from this clause the unlawfulness of submitting to
The appointment of a king is not here commanded, nor so much as
counselled; they argue very inconclusively, who infer the lawfulness
of slavery, polygamy, or divorces, from those laws which Suppose
their existence, and establish regulations concerning them : főf all
such questions must be determined by the plain
tenor of Scripture, and not by these judicial regulations. (Ez. 31.3.)
Verse 15.
Though the people sinned in the days of Samuel, by desiring a
king ; yet they obeyed this law in referring the choice of one to
God. (1 Sam. 8: 19–22. 10: 17–22. 11 : 12–
The Israelites were forbidden to set a stranger
referred to a king whom they should appoint for themselvés; not to
a ruler who in providence might be placed over them, without their
own concurrence, or, as a punishment of their sins:
14, 17. Jer, 29: 4–7.) but the interpreters of the law,
precepts or general
CoTT. sin to them.
1—3.
15. 2 Sam. 5: 1, 2.)
over them; but this
it.
(Jer. 27: 12,
in the days
a foreign yoke, and incited the people to continual rebellions, which
at length terminated in their ruin. (Matt.
22: 15–22.) Scott.
Verse 16.
Till the days of Solomon, horses were little used by the Israelites,
and they had not much intercourse with #: º: i. º
kingdom proved a continual Source of temptation an
horses of that §". #. 24–29. Ps. 20: 6–8. Is. 30: 15–17. 31 :
ID.
Verse 17.
JM. R.—2 Sam. 5: 13–16. 1 Kings 11 : 1–8. v. 18–20. Most probably
the whole law was intended : and if Moses, with his immense en-
gagements, found time for compil s b
not be an intolerable task imposed on any future prinº to transcrib?
It is probable, &
by the kings of Judah, and never by those of Israel.
ing and writing the whole, it could
that this law was very seldom observed
however, tha (JM. R.) ID.
[599)
R. C. 145i.
Portion of the priests and Leviles,
DEUTERONOMY; XVIII.
learn to fear the Lord
his God, to keep all the
words of this law, and
these statutes, to do
them :
20 That 9 his heart be
not lifted up above his
brethren, and that P he
turn not aside from the
commandment, to " the
right hand or to the left;
to the end that he may
prolong his days in his
kingdom, he and his
children, in the midst of
Israel.
CHAP. XVIII.
The portion of the pliests and Levites,
l Idolatry and witchcraft plo-
hibited, 9–14. A prophet like unto
Moses tº omised, 15–19. False pro-
phets must be put to death, 20. How
they wet e to be known, 21, 22.
Th; priests the Le-
vites, and all the
tribe of Levi, * shall have
no part nor inheritance
with Israel: * they shall
eat the offerings of the
LoRD made by fire, and
his inheritance.
2 Therefore shall they
have no inheritance
among their brethren ;
• the Lord is their in-
heritance, as he hath said
unto them.
3 And this shall be the
priest's due from the
people, from them that
4 offer a sacrifice, wheth-
er it be ox or sheep: and
they shall give unto the
priest the shoulder, and
the two cheeks and the
IY) a W.
o 82,13,14. 2 Kings 14 10. , 2 Chu 25
is.” #3.16. 33.35.36. 33.13.1933.
. Is. 2 12.
Hab. 2 4. 2 Col. 12.7 1
p see on 4.2, 5.32. 1225,28,32. 1
Kings 15.5.
q See on 11 —l Sam. 13:13,14. 1523.
1 Kings 11 12,13,34,36. 2 Kings 10
30. Bs. 19.ii. 133.12 ploy 37.24.
Ec 8, 13,
a 10.9. 12.19. Num. 1820. 26 62.
Josh. 13.33 18.7. 1 Peu. 5.2–4.
b Num. 18.8,9. Josh, 13 14. 1 Col. 9
13.
c Gen. 15°l Ps. 16 5. 73°24–26 84.
11. 119 57. Is. 61:6. Lam. 3 24, 1
Pet 25,9. Rev. 1:5,6.
d 12.27. Lev. 7.30–34
Pet. 5 5
ercise of piety and devotiºn, to which nothing is
a greater enemy than the indulgence of the flesh.
(3.) He must not gratify the love of riches by
greatly º silver and gold. . A compe-
tent treasure is allowed him, and he is not for-
bid Jen to be a good husband of it; but, he must
not greatly multiply money so as to oppress his
people by raising it, (as Solomon seems to have
done, 1 Kings 12:4.) nor so as to deceive him-
self, by trusting to it and setting his heart upon
it, Ps, 62: 10. He must not multiply it to him-
self. David multiplied silver and gold, but it
was for the service of God, (1 Chron. 29: 4.) mot
for himself; for his people, not for his own family.
2. He must carefully apply himself to the law
of God, and make that his rule. This must be to
him better than all riches, honors, and pleasures,
than many horses or many wives, better than
thousands of gold and silver *
(1.) He must write himself a copy of the law
out of the original, in the custody of the priests
that attended the sanctuary, v. 18. Some think
he was to write only this book of Deuteronomy,
which is an abstract of the law, and the precepts
of which, being mostly moral and judicial, con-
cerned the king, more than the laws in Leviticus
and Numbers, which, being ceremonial, concern-
ed chiefly the priests. Others think he was to
transcribe all the five books of Moses, which are
called the law; and which were preserved to-
gether as the foundation of their religion. He
might be presumed to have very fair copies by him
from his ancestors, yet beside those, he must have
one of his own. He had secretaries about him
whom he might employ to write his copy, and who
perhaps could write a better hand than he, yet he
must do it, with his own hand, for the honor of the
law, and that he might think no act of religion be-
low him, to inuré himself to labor and study, and
especially that he might thereby be obliged to take
particular notice of every part of the law, and by
writing it imprint it in his mind. It is of great.
use to write down what we observe as most af.
ſecting and edifying, out of the Scriptures, good
books, and sermons. A prudent pen may go far
toward making up the deficiencies of the memory,
and furnishing the treasures of the good house-
holder with things new and old. He must do this
even when he sits on the throne; provided he has
not done it before. He must apply himself to this
in the first place. Let not, those who call them-
selves men of business, think this will excuse them
from making religion their business; nor let great
men think it any disparagement, to write for them-
selves those great things of God’s law which
He hath written to them.
(2.) Having a Bible by him of his own writ-
ing, he must not think it enough to keep it in his
cabinet, but must read therein all the days of
his life, v. 19. It is not enough to have Bibles,
but we must use them, use them daily, as the duty
and necessity of every day require: our souls must
have their constant meals of that mamma; and, if
well digested, it will be true mourishment and
*.
strength to them. º: body is receiving ben-
efit by its food continually, and not only when it
is eating, so is the soul, by the Wörd of God, if it
meditate therein dgy and night, Christ's schol-
ars never learn above their Bibles, but will have
constant occasion for them, till they come to that
world where knowledge and Jove will both be
made perfect. *
(3.) His writing and reading were nothing, if
he did not reduce to practice what he wrote and
read, v.19, 20. The Word of God is not design-
ed merely to be an entertaining subject of specu-
lation, but to be a commanding rule of conversa-
tion. His religion must possess him with a very
reverent and awful regard to the divine majesty
and authority. He must learn (and thus the most
learned must be ever learning) to fear the
Lord his God; and high as he is, remember that
God is above him, and whatever fear his sub-
jects owe to him, that, and much more, he owes
to God as his King. It must engage him to a
constant observance of the law of God, and a
conscientious obedience to it, as the effect of that
fear. It must keep him humble; let the fear of
his God prevent the contempt of his brethren:
and let him not conceit himself better than they,
nor let his heart be lifted up above them, so as
to carry himself haughtily or disdainfully toward
them, and to trample on them; but let him re-
member, that he is the minister of God to them
jor good, greater than any one, but less than
the whole, . It must prevent his errors, either on
the right hand, or on the left, and keep him
right, in all instanees, to God and duty. The
greatest monarch in the world may receive more
benefit by religion, than by all the wealth-and
power of his monarchy. He shall prolong his
days in his kingdom. We find in the history
of the kings of Judah, that, generally, the best
reigns were the longest, except when God short-
ened them for the punishment of the people; as
Josiah’s. His children shall also prosper. Entail
religion on posterity, and God will entail a bless-
ing on it. - ~
CHAP. XVIII. V. 1–8. Magistracy and min-
istry are two divine institutions of admirable use
for the support and advancement of the kingdom
of God among men; laws concerning the for-
mer, we had in the close of the foregoing ch. di-
rections are in this given concerning the lattery
Land-marks are here set between the estates of
the priests, and those of the people.
. Care is taken, that the priests entangle not
themselves with the affairs of this life, nor enrich
-themselves with the wealth of this world; (v. 1,
2.) they have better things to mind.
II. Care is likewise taken, that they want not
any of the comforts and conveniences of this life.
1. The people must provide for them, v. 3.
See Lev. 7: 32–34. The clieeks and maw are
here ordered to be given them; so far from dimin-
ishing what was already granted, the law gave
them an augmentation. The first-fruits which
PRACTICAL OBSERVATIONS.
Ministers and magistrates should, in their several places, give
diligence to obtain exact and extensive knowledge, as well as to
act with integrity and impartiality, that they may not mislead
or injure those, who place confidence in their decisions. In
both cases, however, there lies an appeal to the mſallible Teacher
and Judge of the world, who will set all right, and effectually
redress all those that trust in Him.—The Lord sees the hearts
of his own people too much disposed to be like the world around
them; and, for their chastisement, He frequently permits them to
obtain the objects of their foolish desires; still regulating the
whole ultimately for their good.—The higher an person is ex-
alted, the more strongly must he be tempted; princes therefore
especially need to watch, and ought to be cautioned by those
who have access to them; lest the extensive influence of their
example and authority should become ruinous to millions, who
look up to them for protection and prosperity. But alasſ who
hath boldness, disinterestedness, and zeal, sufficient to venture
ºne loss of their favor, and the consequences of their displeasure,
by reminding them of such salutary but offensive, truths" (1
Kings 22:8, 13, 14, 26, 27.) Almost all men rather choose to
occupy the more pleasing and profitable place of flatterers; and the
remaining few either observe a timid silence, or soon are driven
from the verge of courts. (Amos 7:12, 18.) . Kings themselves
have therefore the more need to be employed in the daily study
of the Scriptures, and of whatever can enable them to understand
the scripture. But alas; how much of God’s Word is ºverloºk.
ed by his professed people! One is almost induced to think that
this chapter was omitted in Solomon's copy, of the law; and in
those of the other kings of Israel and Judah. And might not
an impartial and well-informed person suppºse the same respect-
ing some of our Bibles, with reference to thºse chapters which
immediately instruct men in the duties of their several stations,
and improvement of their talents, especially the highest and most
important stations, in the community, and in the * of God?
e COTT.
NO"["ES.
CHAP. XVIII. V. 1, 2. M. R. v. 4, 5. The proportion of each par-
ticular to be offered as first-fruits is nowhere fixed ; and it seems to
have been left to every man’s own conscience, according to his cir-
cumstances, and as a test of his zeal, ſ thankfulness, and ºy.
COTT.
[600
B. C, T451. . * iº
4 The “first-fruit also
of thy corn, of thy wine,
and of thine oil, and the
first off the fleece of thy;
sheep, shalt , thou give
him. *
5 For the LoRD thy
God hath # chosen him
out of all thy tribes, to
stand to minister in the
name of the Lo RD, him
and his sons for ever.
6 And if a Levite
h conne from any of thy
gates out of all Israel,
where he sojourned, and
i corne with all the desire
of his mind junto the
place which the LoRD
shall choose;
7 Then he shall main-
ister in the name of the
Lord his God, * as all
his brethren the Levites
do, which stand there
before the LoRd.
8 They shall have
* like portions to eat, be-
side * that which, cometh
of the sale of his patri-
mony.
9 || When thou art
come into the land which
the Lorn thy God giveth
thee, " thou shalt not
learn to do after the
abominations of those
nations.
10 There shall not be
found among you any
one that * maketh his son
or his daughter to pass
through the fire, or ° that
useth divination, or an
observer of times, or an
15EUTERONOMY, XVIII.”- Caution against idolatrous customs.
arose within such a precinct, were brought in, as
it should seem, to the priests that resided among
them, for their maintenance in the country; the
jirst of their corn and wine for food, and the
first of their fleece for clothing, (v. 4.) for the
priests, who were employed to teach others,ought
themselves to learn, having food and rainent, to
be therewith content. A good reason is given for
this constant charge on their estates, (v. 5.) be- |
cause the Levites were chosen of God, and his
choice must be owned and countenanced; and be-
cause they stood to minister, and ought to be
recompensed for their attendance and labor, es-
ecially since it was in the name of the Lord,
oy his warrant, in his service, and for his praise,
and this charge entailed on their seed for ever;
those who were thus engaged and thus employed,
ought to have all due encouragement given them,
as some of the most needful, useful members of
their commonwealth.
2. The priests must not themselves stand in one
another’s light. If a priest, that by the law was
obliged to serve at the altar, only in his turn, and
was paid for that, should, out of his great affec-
tion to the sanctuary, devote himself to a constant
attendance there, and quit the ease and pleasure
of the city in which he had his lot, for the satis-
faction of serving the altar, the priests, whose
turn it was to attend, must admit him both to join
in the work, and to share in the wages, and not
grudge him either the honor of the one, or the
profit of the other, though it might seem to break
in upon them, v. 6–8. Note, He that appears
to have a hearty affection to the sanctuary, and
loves dearly to be employed in the service of it, in
God’s name let him minister, he shall be as
welcome to God, as the Levites, whose course it
was to minister, and should be so to them. The
settling of the courses was intended rather to se-
cure those to the work that were not willing to
do so much, than to exclude any that were willing
to do more. And he that serves as a volunteer,
shall have as good pay as the pressed men, be-
side that which comes of the sale of his pat-
12 For all that do
these things are an abom-
ination unto the Lord :
and because 3 of these
abominations the Lord
thy God doth drive them do.
out from before thee. c C6.9,10.
sess, hearkened unto ob-
servers of times, and unto
diviners: but as for thee,
the LoRD thy God * hath
not suffered thee so to
Ex. 22.29. 23.19. Lev. 23:
rimon? The church of Rome obliges those who
leave their estates to go into a monastery, to bring
the profits of their estate with them into the com.
mon stock of the inonastery, for gain is their
godliness; but here it is ordered that the pious
devotee should reserve to himself the produce of
his patrimony; for religion and the ministry were
never appointed of God, however they have been
abused by men, to serve a secular interest.
V. 9–14. One would not think there had been
so Inuch need, as it seems there was, to arm the
people of Israel against the infection of the idol-
atrons customs of the Canaanites. [But we must
recollect, that their worship appealed to all the
appetites and passions, and thence had an over-
whelming power over a rude people, led by animal
feelings. Would such worship be no temptation
now?] It seeins, however, they were in danger,
and, therefore, after many like cautions, are here
charged not to do after the abominations of those
nations, v. 9.
I. Some particulars are specified: as, 1. The
consecrating of their children to Moloch, v. 10.
See this law, Lev. 18: 21. 2. Using arts of
divination, to get the unnecessary knowledge of
things to come; enchantments, witchcrafts,
charms, &c., by which the power and knowledge
peculiar to God, were attributed to the devil, to
the great reproach both of God’s counsels and of
his providence, v. 10, 11. One would wonder
that such arts and works of darkness, so sense-
less and absurd, so impious and profane, could be
found in a country where divine revelation shone
so clear. Those that give heed to fortune-tellers,
or go to wizards for the discovery of things secret,
that use spells for the cure of diseases, are in any
league or [pretend to] acquaintance with familiar
spirits, or form a confederacy with those that
are, can have no fellowship with God, while thus
they have ſellowship with devils. It is amazing
to think, that there should be any pretendels of
this kind in such a land, and day of light, as we
live in.
II. Some reasons against conſormity to the Gen-
k 2 Chr. 31 2–4.
| Lev. 7 S,9,14. Neb. 1244,47 Luke
10:7. 1 Cor. 97–14. 1 Tinº. 5.17, 18.
* Heb. his sale by the fathers,
m See on 12.29,3J Lev. 1826,27,30.
a 12.31. Lev. 1821 20 2–5. 2 Kings
16-3 17 17. 21 6. 2 Chr. 28.3. Ps,
106.37,33. Jer. 19 4–6 32 35.
o Ex. 22 18 Lev. 1926,31. 2026,27.
1 Sam. 28:3,7,9. 1 Chi. 10 13 2
chr 33-6. Is. S 19,20. 47.13. Acts
19 19. Gal. 5 20.
e - 10,17. Num. 18:12–24. 2 Chr. 31.4 1 Sam. 28.11–14.
"i";'..., , ...","...º.º. º. T. Hºº...:
3. perfect with the Lo RD f Job 21:20. r gen. Riº. . . .3]) l l .C. tº S. Ji .
- & tº X. to. Num- 3.10. 16: 7. Matt. 548. Phil. 3.12,15. Rev.
consulter with familiar thy God. sº, Biºsº ºw. " ; Mat \ } e Y
3 vs. g ir, a 1- º Num. 35.2.3. On , ght, or, Sznrere.
spirits, or a wizard, P or a 14 For these nations, h #;" Nuº; '63:1,2. 84:10, 1 ! ºr “r. 4
216 CFO Iſlaſ) º - -*. Tim. 3.1. I Pet. 5:2. s See on 10.-Ps. 147:19,20. Acts 14:
Cer which thou shalt t pos sº.5 tº 16. y
Verses 6–8.
The words rendered, “the sale of his patrimony,” are variously in-
terpreted, and are obscure to us; but probably they mean, that the
Levite must not be deprived of any part of what would otherwise ac-
crue to him, whether from the sale of his portion of the tithes, or the
rent of houses in the cities allotted to that tribe, or any private property
which he had acquired.—Some indeed suppose, that the priests ex-
elusively are meant ; because the expression, “tninister in the name
of the Lord,” properly belongs to them ; and because the Levites had
ao portions out of the sacrifices. But in performing their services at
the tabernacle they ministered to the Lord, though as servants to the
priests. . (1 Sam; 2: 18.3: 1.), And as the people were lepeatedly
enjoined to be liberal to them, they would doubtless, at the sanctuary,
frequently share the peace-offerings, and all other oblations; except
the holy things, of which none but the priests and their families might
eat, (12: 12, 18, 19. 14: 29, 16: 11.) Both priests and ordinary Le-
vites indeed seem to be intended. Scott.
Verses 9–12.
The several terms here employed, must include every species of
that superstition or idolatry, which consists in seeking such infor-
mation or help from invisible beings, real or supposed, as cannot be
obtained from God S or in establishing other rules of conduct than his
precepts, explained by the sober use of our rational faculties. And
we can expect no instruction or help from Him, except in the use of
such means as are naturally efficacious, or in attending on his insti-
tuted ordinances. The translation itself, without cliticising the origi-
nal terms, indisputably proves that the venerable translators sup-
posed all catculations of lucky or unlucky days for undertaking
any enterprise, all attempts to charm away diseases by unmeaning ob.
servances, all amulets or spells by way of preservative, as well as
every kind of fortune-telling, to be prohibited. ID,
(10.) That useth divumation.] ‘ Kosem kesamim - divining divinations.
JMick, understands, one who divined by inspecting entrails of animals.
But he is not so called, Ezek 2] : 26. Duthe translates, who draws
0, T, VOI. I. 76
lots. But R. Bechat understands rabdomantua or belomantia, divining
by taking a staff—or by weapons. Pocoche says, that in cases of great
importance, the Arabs put three arrows in a vase, one marked “God
orders me,” another, “ God forbids me,” the other without any mark.
The person draws till he gets one or other of the first two, and is
satisfied to abide by the decision. In Arab. kasam in the 10th conj.
denotes, he wisked, that a partition should be made, and sought his por-
tion by drairing arrows.” Observer of tunes.j Jºſeonen ‘‘in augur, ob-
server of clouds, meteors, &c. See Lev. 19:26.’ An enchanter.]
• *fenachesh s auspex, from machash, to view attentively, a dºner
by serpents, &c. no unusual method among the ancients : after-
wards used for other kinds of divination by omens and accidents.
See Spenter.” Rose Nº.1. ‘ One who drew auguries from . Inspecting
ent:ails, form the flight of birds, &c.” Dr. A. CLARKE. Witch..] : *ggs;
seph ; a mutterer of magical incantations. See Mal 3 : 5. Dan. 2: 2.
Rosen M. Dr. A. Ciarie understands, those who by drugs, herbs,
rººmes, &c. pretended to bring certain celestial Influences togº
all (l. e
(11.) Charmer.] Chober chaber. One who uses spells—a pºpular cº-
junction, as the term implies,of words or things, tying knots for the pur-
poses of divination. So Dr. A. Clarke, who quotes the thrice knotted,
three colored, threads, to excite love, of Virgil. ‘But Patie, after the
Jews, thinks, one whº collects serpents together by sºngs clºther signify:
ing to associate.” Rosenm. compares rather the Arab; caber, hº knew,
and cabir, knowing, skilful, as yidcon (knowers; transl. “wizards”) from
gada to know. For such people pretended tº know more than others,
hence called wise men in most languages. Consººſ. {...".º.
its.] Shocl ob : a pythoness, one who tºrquire; by ...” §.
spirit, to get oracular answers from another 9ſ a º: . Rosº†.
romancer.] One who waguires of the dead. See Clarke an ED 77t.
Verse 13.
Be perfect.] That is, Be singly dependent * the Lord, and devoted to
Him." (Job 1: 1. JMatt. 5: 43–48.) ºil
B. C. 1451.
A great prophet promised.
DEUTERONOMY, XVIII.
15 The Lord thy God
will raise up unto thee
‘ a Prophet from the
midst of thee, of thy
brethren, “like unto me;
x unto him ye shall
hearken :
16 According to all
that thou desiredst of the
Lord thy God in Horeb,
y in the day of the assem-
bly, saying, ' Let me not
hear again the voice of
the Lord my God : nei-
ther let me see this great
fire any more, that I die
Il Of.
17 And the Lord said
unto me, * They have
well spoken that which
they have spoken.
18 I will b raise them
up a Prophet from
among their brethren,
• like unto thee, and * will
put my words in his
mouth; and * he shall
speak unto them all that
I shall command him.
19 And it shall come
to pass, that whosoever
will not hearken unto
my words, which he
shall speak in my name,
I will require it of him.
t 18, 19. John I 45 Acts 3 22,23. 7
** 19. 1 Tim 2
3 2–6.
x Matt 17 5 Luke 9 35 10 16 John
629 Heb. 1 2. 2 1–3. 1 John 3.23.
y 9 10.
z 5 24–28. Ex. 20 19 [Ieb 12 19
n Std on 5 28
b See on 15
c 5 5. 33.5 Ex 40 26–29. Num
12 6–8, 13 Ps. 26. 110 4. Is. 96,
7. Zech 6 13 Luke 24 19 Gul. 3
19,20 1 Tim 25. Heb. 3 5,6. 7.
22 12 24,25
d is. 504. 5, 16. John 178.
e John 4 25 8:28. 1249,50. 15 15.
ſ Mank 16 16 Acts 323. Heb. 37,
10.26. 1225,26.
tiles. It would make them abominable to God.
The things themselves being hateful to Him, those
that do them are an abomination; and misera-
ble is that creature, that is become odious to its
Creator, v. 12. These abominable practices had
been the ruin of the Canaanites, of which ruin
they were not only the witnesses bút the instru-
ments. It would be the most inexcusable folly, as
well as the most umpardonable impiety, for them
to practise themselves those very things, for which
they had been employed so severely to chastise
others. They were better taught, v. 13, 14. It
is an argument like that of the apostle against
Christians walking as the Gentiles walked; , Ye
have not so learned Christ. One of the Chal-
dee paraphrasts here notices God’s furnishing
them with the oracle of Urim and Thummim, as
a preservative from all unlawful arts of divination.
They were fools, who would go to consult the
father of lies, when they had such a ready way of
consulting the God of truth.
W. 15–22. Here is, I. The promise of the
Great Prophet, with a command to receive Him,
and hearken to Him.
I. Some think it a promise of a succession of
prophets for many ages. Beside the priests and
Levites, their ordinary ministers, whose office it
was to teach Jacob God’s law, they should have
prophets, extraordinary ministers, to reprove
them for their faults, remind them of their duty,
and to foretell things to come, judgments for warm-
ing, and deliverances for their comfort. Having
these, they need not use divinations, nor consult
with familiar spirits, for they might inquire of
God’s prophets even concerning their private af.
fairs, as Saul, 1 Sam. 9:6. They could not miss
their duty through ignorance or mistake, nor differ
in their opinions about it, having prophets among
them, whom, in every difficult, doubtful case, they
might advise with, and appeal to. These prophets
were like unto Moses in some respects, though ſar
inſerior, Deut. 34: 10.
2. Whether a succession of prophets be includ-
ed in this promise or not, we are sure it is pri-
mal ily intended as a promise of Christ, the clear-
est in all the law of Moses. It is expressly appºſed
to our Lord Jesus as the Messiah promised, (Acts
3:22, 7:37.) and the people had an eye to this
promise, when they said concerning Him, This
is of a truth that Prophet that should come
into the world; and it was his Spirit that spake
in all the other prophets, 1 Pet. 1: 11. Obscryc,
(1.) Here is promised concerning Christ, what
God promised Moscs at Sinai, which he relates,
(v. 18.) he promised the people, (v. 15.) in God’s
name; [1..] That there 'should come a Prophet,
great above all the prophets, by whom God would
make known IIimself and his will to men, more
fully and clearly than ever before. He is the
Light of the world, as prophecy was of the Jew-
ish church. He is the Word by whom God speaks
to us, John 1: 1. Heb. 1: 2. [2.] That God would
ºraise Him wo from the midst of them. In his
birth He should be one of that nation, live among
them, and be sent to them. In his resurrection
He should be raised wo at Jerusalem, and from
thence his doctrine should go forth to all the world.
[3.]. That He should be like unto Moses, only as
much above him, as the other prophets came short
of him. Moses was such a prophet as was a law-
giver to Israel, and deliverer out of Egypt; and
so was Christ, He not only teaches, but rules and
saves; Moses was the founder of a new dispensa-
tion, by signs, and wonders, and mighty deeds;
and so was Christ, by which He proved #j;
a Teacher come from God. Was Moses faithful?
So was Christ; Moses as a sérvant, but Christ
as a Som. [4.] That God would put his words
in his mouth, v. 18. What messages God had
to send to the children of men, He would send by
Him, and give Him full instructions what to sa
and do as a prophet. Hence our Savior says, jº,
doctrine is not mine originally, but his that sent
IMe. So that this great promise is performed;
this Prophet is come, even Jesus; it is He that
should come, and we are to look for no other.
(2.) The agreeableness of this designed dispen-
sation to the people’s avowed choice, and desire
at Sinai, v. 16, 17. There, God’s every word
made their ears tingle and their hearts tremble,
so that the whole congregation was ready to die
with fear: in this fright, they begged God not to
speak to them in this manner any more, but to
speak to them by men, like themselves, by Moses
now, and afterward by other j unto
him: and to crown the favor beyond what they
asked or -thought, in the fulness of time, the
Word itself was made flesh, and they saw his
glory as of the only begotten of the Father, not,
as at mount Sinai, full of majesty and terror, but
jull of grace and truth. Thus, in answer to
the request of those who were struck with amaze-
ment by the law, God promised the incarnation
of his Son, though we may suppose it far from the
thoughts of them that made the request.
(3.) A charge and command given to all people
to hear and believe, hear and obey, this Great
Prophet here promised, (v. 15.) and a threaten-
Verses 15–19.
superstitious veneration for it.
When He left his disciples, He pro-
In order to counteract the temptation, to which the Israelites
would be exposed, to imitate the Gentiles in the various arts of di-
vination ; the Lord gave them intimations, that IIe intended to affold
t' ºm Supernatural Information, as far as profitable for them.—If this
Lthat a succession of prophets, till the times of the Messiah, is in-
tended in the promise] be well grounded, (as the context may seem
to countenance,) they must be considered as speaking by the Spirit
of Christ, and as prepal ing the way for his coming; without which
all the rest would by no means have been an adequate completion
of it. This however is certain, that it is a prediction which has had
its main accomplishment in our blessed Savior. Bonn in the eign
of a persecuting tyrant, his life was sought in his infancy, and won-
del fully preserved, whilst many other infants were destioyed. (Ea.
2 : JMatt. 2: ). At the entrance of his work, IIe le]ected the proposal
of ‘the kingdoms of the would, and the glory of them ; as Moses did
the prospect of honor and affluence in Egypt; and pieſel led a suffer-
ing, poor, and despised life. JMatt. 4: 8–11. IIcb. II : 24–26. IIc
was opposed by those very persons, for whose sake IIe had thus vol-
untarily impoverished IIimself; yet, in the appointed time and man-
her, He accomplished the ledemption of his people. (Acts 7:30–36.)
His meekness and patience far exceeded those by which Mosss was
distinguished. He united in one person the offices of Prophet, Priest,
and King. His thansfiguration reminds us of Moses; face shining
When he came down from the mount. He feeds his people with the
true manna, and #. them living water to drink. Many of his
miracles resembled those of Moses; but especially his commanding
the winds and waves, and Wälking on the sea, remind us of the Red
Sea divided at the wold of Moses. Ile was opposed by his brethren
as well as by the people; and was especially objected to for espons-
ing the Gentiles as his church. All the prophets and apostles spake
as his delegates ; even as all the former enforced the lºw of Mºses:
the whole Scripture is his Word, and all ministers obtain their au.
thority and receive their instructions from Him. His knowledge of
the Father, and his intimate fellowship with Him, are unexampled
and appropriate, . His life was spent, and laid down, for the bººſt
of his people, and for their sins; and his resurrection preciuded the
exact knowledge of his sepulchre, and should have prevented the
mised them another Teacher and Comforter, as Moses, before he left
Israel, piomised them a Prophet like unto himself. , And it will most
awfully be required of those who reject his salvation, who will not
hearken to his instructions, or who refuse to have Him to reign over
them. (Acts 2: 22, 23. 7: 37–43.)—But the grand point in which
this resemblance calls for our attention, is that marked out in v. 16.
Moses acted as mediator between God and Israel, at Sinai. (5: 22–29.
Er. 20: 18–20.) The Lord put his words into the mouth of Moses,
thlongh whose intervention they were instructed, in a manner more
suited to their character and circumstances; and through whose in-
, tercession they were specially favored, as the people of God. But
CIlrist is the ‘ Onc Mediator between God and man.” He was
“raised up ſrom the midst of his brethren : 2 yea, Ile assumed our na-
ture for that very purpose. “No man knoweth the Father but the Son,
and he to whom the Son will reveal Him.” (JMatt. 11: 27.) To these
• It is given to know the mysteries of the kingdom of heaven ; , but
to such as refuse to hear Him, “all things are spoken in parables.’
* No man cometh to the Fathcr but by Him : " for “ IIe is able to save
to the utte most all that come to God by Him ; seeing He ever liveth
to make intercession for them.” No one of Adam’s fallen race can
know God, or learn his truth and will, or approach Him with.com;
fort and acceptance, except through Christ; any more than Israel
could have endured the revelation of God, and his words from Sinai’s
fiery top, without the typical mediation of Moses. This is unspeak-
ably the most important resemblance ; and, so decided and unam-
biguous a divine declaration on this infinitely important subject, in
this ancient book, is peculiarly worthy of observation;–In other
things a lively fancy might trace some specious similitude between
several prophets and Moses; but in this, none except Jesus Christ
ever bore the most emote resemblance to him. At the same time,
this prediction was a plain intimation, that the dispensation of Moses,
and the law which he gave, (except as coincident With the preceptive
part of all divine revelation,) were to endure only for a time : for not
Önjy would prophets arise to enforce his law; but another Prophet
also, like to him, wh9, as a Lawgiver and Mediator, would introduce
a new and more spiritual and permanent dispensation. (Heb. 7: 11
—17. 8: 7–-13.) Scott.
B. C. 1451. -
Of cities of refuge,
DEUTERONOMY, XIX.
20 But & the prophet
which shall presume to
speak a word in my
name which I have not
commanded him to
speak, or that shall speak
# in the name of other
gods, even that prophet
shall die. - .
21 And if thou say in
thine heart, ‘How shall
we know the word
which the Lord hath
riot spoken 2
22. When a prophet
h speaketh in the name
of the Lord,' if the thing
follow not, nor come to
pass, that - is the thing
which the Lorp hath
not spoken, but the
prophet hath spoken it
* presumptuously; thou
shalt not be afraid of
him.
CHAP. XIX.
from heaven?
ing against those who will not hearken to Him,
v. 19. God Himself applied this to our Lord
Jesus in the voice that came out of the eaccellent
glory, Matt. 17: 5. Hear ye Him, i. e. this is
He concerning whom it was said by Moses of old,
Unto Him ye-shall hearken; and Moses and
Elias then stood by and assented to it. The sen-
tence here is repeated and ratified in the N. T.
IIe that believeth not the Son, the wrath of
God abideth on him. And how shall we es-
cape if we turn away from Him that speaketh
The Chaldee paraphrase here
reads it, My Word shall require it of Him;
which can be no other than a divine person, Christ
the eternal Word, to whom the Father has com-
mitted all judgment, and by whom He will at
the last day judge the world. Whoever turns a
deaf ear to Jesus Christ, shall find it at his peril;
the Prophet is to be the Judge, John 12:48.
II. Here is a caution against false prophets.
1. By way of threatening against the pretend-
ers themselves, (v. 20.) It was high treason;
they were to be put to death by the judgment of
the great Sanhedrim, which, in process of time,
sat at Jerusalem: therefore our Savior says, that
a prophet could not perish but at Jerusalem,
and lays the blood of the prophets at Jerusalem’s
door, ... 13:33, 31. whom therefore God Him-
self would punish: yet there false prophets were
supported. -
2. By way of direction to the people, that they
might not be imposed on by pretenders; of which
did not çome to pass, that would serve to disprove
their nission. “When Moses cast his rod upon
the ground, (it is Patrick’s explication of tº. )
and said it would become a Serpent, if it had not
accordingly been turned into a serpent, Moses had
been a false prophet: if, when Elijah called fºr
fire from heaven, to consume the sacrifice, none
had come, he had been no better than the prophets
of Baal.’ Samuel’s mission was proved by this
That God let none of his words fall fo in:
ground, 1 Sam. 3:19, 20. And by the miracles
Christ wrought, especially by that great sign He
gave of his resurrection the third day, which came
to pass as He foretold, it appeared He was a
Teacher come from God.
Lastly, They are bid not to be afraid of a false
prophet; i. e. not to be afraid of the judgments
such a one might denounce, to amuse people and
strike terror upon them; nor to be afraid of exe-
cuting the law, when, upon a strict and impal tial
scrutiny, it appeared that he was a false prophet.
This command, not to ſeal a false prophet, implies
that a true prophet, who proved his commission
by clear and undeniable proofs, was to be feared,
and it was at their peril, if they offered him any
violence, or put any slight upon him.
CHA P. XIX. V. 1–13. The laws Moses
had hitherto been repeating and urging, mostly
concerned the acts of religion and devotion toward
God; but here he comes more fully to prove the
duties of righteousness between man and man.
The law concerning the cities of refuge
enforced and explained, 1–13. Land-
marks must not be removed, 14. Two
witnesses required ºn acriminal cause,
15. How the false witness must be
punished, 16–21.
W W THEN the LoRD thy
W God a hath cut off
the nations, whose land
the Lord thy God giveth
thee, and thou º succeed-
est them, and dwellest
in their cities, and in
their houses;
13: 6.
g 13:5. Jer. 14:14,15, 23:13–1531.
# E. 13.8. Mattºis, 2 Pet, tatº 22.
h 13:1;2. , 1 Kings 18:19,27,40. Jer. 2:
8. ºech. 133° Rev. ișo.
i ºnes. 5:24, 13ohn 4:1–3. Rev.
k Jer. 28:1–14. the giving of signs on purpose to confirm their 'fuge, Refuge.
l 13:2. 2 Kings 20:1. Jon. S:4. 4:2 mission
Zech. 1:5,6 e
m 20. Jel. 28:15–17.
º 10. 7: 1,2. 12:1, 17:14. *
there were many, as appears, Jer. 23:25, Ezek.
1 Kings 22:6. It is a very proper ques-
tion they are supposed to ask, v. 21.
highly concerns us to have a right touchstone of blood. Here we have the law settled between
wherewith to try the word we hear, that we may blood and blood, the blood of the murdered and
know what that word is, which the Lord has not of the murderer,
spoken. Whatever is directly repugnant to sense,
to the light and law of nature, and to the plain had before, (Ex. 21: 13.) and the law at large,
sense of the written Word, we may be sure is not
what the Lord has spoken; nor is that which
gives countenance and encouragement to sin, or
has a manifest tendency to the destruction of piety this purpose.
or charity; far be it from God that He should | Israel, on one certain day in the year, sent out
contradict Himself. The rule here given in an- messengers to see that the roads leading to those
swer to this inquiry, was adapted chiefly to that cities were in good repair, and they were to re-
It does not refer so much to the move stumbling-blocks, mend bridges, and where
foretelling of mercies and judgments; (as to those, two ways met, they were to set up a guide post,
there is a rule of discerning between truth and with a finger to point the right way, on which was
falsehood laid down, Jer. 28:8,9.) but rather to engraven in great letters, Miklat, Miklat; Re-
It was one of the precepts given to the sons of
Noah, that whoso sheddeth man’s blood, by
man shall his blood be shed, i.e. by the avenger
Note, It
I. The appointment of the cities of refuge we
Nunn. 35: 10, &c. It is here repeated, and direc-
tion is given concerning three things.
1. The appointing of three cities in Canaan for
The Jews say, the magistrates of
And, blessed be God, the way
Though the sign did come to pass, yet of holiness, to all that seek it faithfully, is a high-
that would not serve to prove their mission, if they way so plain, that the wayfaring men, though
called him to serve other gods; that point had fools, shall not err therein.
been already settled, 13:1–3. But if the sign
2. The use to be made of these cities, v. 4–6.
PRACTICAL OBSERVATIONS.
The ministers of the Gospel should, by a decent provision, be
preserved from pressing temptations to entangle themselves with
the affairs of this life; that they may be at leisure for their pro-
per employment; and they are absolutely inexcusable, if covet-
ousness, and other carnal principles, engage them in contentions,
law-suits, or selfish projects. (2 Tim. 2:3—7.)—They who
will do no more in God’s service than man will pay them for,
are not worthy of being called the ministers of Christ at all.
(Mal. 1:9–11:)—Christians are required simply to trust the
Lord, and submit to Him; and cannot want any information,
security, or assistance, which He will not afford them; and the
Lord their God not only doth not suffer them to do such things
as He abhorred in the Canaanites, and will much more abhor in
them; but He calls on them to bear testimony against every evil
work.-We have a Prophet like unto Moses, but infinitely supe-
rior, to show us the truth and will of God, the way of acceptance
and of holiness; nay, to ‘show us the Father;” for ‘he that hath
seem Him hath seen the Father:” “He dwelleth in the Father,
and the Father in Him.” (John 14:7–14.) Yet is He raised
up from among his brethren, and dwells likewise in human na-
ture. That view of God which IIe gives, will not terrify or
overwhelm, but encourage us: He speaks with fraternal affection
and divine authority conjoined. Wo then to those who refuse
to hearken to his voice, to accept of his salvation, or yield obe-
dience to his sway! But happy they who trust and obey Him!
He will lead them into the paths of safety and of peace; He will
teach them to distinguish his ministers from those of Satan,
however disguised; and He will preserve them from every delu-
sion, until He bring them to the land of perfect light, purity,
and felicity. SCOTT.
& Verses 20–22.
These verses contain a clear prediction, that there should also
arise false prophets among the people,’ and at length deceivers pre-
tending to be the promised Messiah; and they constitute a direct
command to the rulers to punish them with death, as presumptuous
transgressors of the divine law. If such impostors Spake in the name
of any other god than Jehovah, the case was clear, and no further
progf of guilt was needful; and accordingly Elijah ordered the im-
mediate execution of all Baal's prophets. (1 Kings 18: 40.)—When
a prophet threatened judgments on the people for their sins, there
was always an implied hope of hercy in case they repented: and,
in some instances, general promises of prosperity might be connect-
ed With the supposition of continued good behavior. (Jer. 18: 7–
10.) But when made absolute, and when the time was fixed, (as in
Hananiah’s prediction, Jer, 28:) the failure was full proof of impos-
ture. The Jews, in demanding of our Lord a sign from heaven,
after all the undeniable and beneficent miracles He had performed,
seem to have had this law in mind. But his doctrine perfectly ac:
corded to the preceding Scriptures rightly understood ; He appealed
to the testimony of Moses and the prophets, as well as that of John
the Baptist, in connection with his own miracles; every thing in the
preceding dispensations was suited to lead the impartial and pious
mind to expect such a Messiah as He was, and such a clºng?..." #:
showed an intention to effect; and finally, it was ſºretold,” i.
should be put to death by the teachers and rulers of Israel; º Yº
therefore give them no other sign than that of Jonah, Wºº .#
answered in his death and resurrection on tº tº day, wº
respects, perfectly satisfactory. (JMatt. 12; 98 42. &
[603;
B. C. 1451.
The sixth commandment.
DEUTERONOMY, XIX.
2 Thou shalt" separate
three cities for thee in
the midst of thy land,
which the Lord thy
God giveth thee to pos-
SeSS it.
3 Thou shalt “prepare
thee a way, and divide
the coasts of thy land,
which the LoRD thy God
giveth thee to inherit,
into three parts, that
every slayer may flee
thither.
4 And this is the case
of d the slayer which
shall flee thither, that he
may live: whoso killeth
his neighbor ignorantly,
whom he hated not * in
time past;
5. As when a man
goeth into the wood with
his neighbor to hew
wood, and his hand
fetcheth a stroke with
the axe to cut down the
tree, and the fibead slip-
peth from the f helve,
and Slighteth upon his
neighbor, that he die;
°he shall flee unto one
of those cities and live :
6 Lest f the avenger
of the blood pursue the
slayer, while his heart is
hot, and overtake him,
because the way is long,
and | slay him ; whereas
he was 5 not worthy of
death, inasmuch as he
hated him not ‘I in time
aSt.
7. Wherefore I com-
mand thee, saying, Thou
shalt separate three cities
for thee.
8 And if the Lo RD thy
God "enlarge thy coast,
as he hath sworn unto
thy fathers, and give thee
all the land which he
promised to give unto
thy fathers;
9 ('If thou shalt keep
all these commandments
to do them, which I
command thee this day,
to love the Lord thy
God, and to walk ever
in his ways ;) then shalt
thou add three cities
more for thee, beside
these three:
10 That innocent
blood be not shed in thy
land, which the LoRo
thy God giveth thee for
an inheritance, and so
This, and the conditions on which the slayer might | for man-slaughter, i.e. the killing a man on small
secure his safety by flight, have been already con- provocation, since this law allowed refuge only
sidered in Ex... and Num. The N. T. represents in case of chance-medley. 2. It may be alluded
the sin of murder, as more heinous and more dan- to, to show that in Jesus Christ there is no refuge
gerous than even this law does. Ye know that
no murderer hath eternal life abiding in him.
3. The appointing of three cities more for this
use, in case God should hereafter enlarge their
territories, v. 8–10. Wherever the border of
Israel went, this privilege must attend it, that
innocent blood be not shed. Though God is
the Savior and Preserver of all men, and has a
tender regard to all lives, yet the blood of Israel-
ites, is in a particular manner precious to Him,
Ps. 72: 14. The learned Ainsworth observes,
that the Jewish writers themselves own, that, the
condition not being performed, the promise of the
enlarging of their coast was never fulfilled; so that
there was no occasion for ever adding these three
cities of refuge; yet the holy blessed God (say
thcy) did not command it in vain, for in the
days of Messiah the Prince, three other cities
shall be added to these six: they expect it to be
fulfilled in the letter, but we know that in Christ
it has its spiritual accomplishment, for the borders
of the gospel-Israel are enlarged, according to the
promise, and in Christ, the Lord our Righ-
teottsness, refuge is provided for those that by
faith fly unto Him.
II. It is provided, that the cities of refuge should
be no sanctuary or shelter to a wilful murderer,
v. 11—13. I. This shows that wilful murder
must never be protected by the civil magistrate.
During the dominion of the papacy in England,
before the Reformation, some churches, and 1 eli-
gious houses, (as they called them,) were made
sanctuaries for the protection of all sorts of crim-
inals that ſled to them, wilful murderers not ex-
cepted, so that, (as Stamford says, in his Pleas)
of the Crown, lib. 2; ch. 38.) the government
follows not Moses but Romulus; and it was not
till about the latter end of Henry VIII’s time,
that this privilege of sanctuary for wilful murder
was taken away; when in that, as in other cases,
the Word of God came to be regarded more than
the dictates of the see of Rome. And some have
thought it would complete that instance of refor-
mation, if the benefit of clergy were taken away
for presumptuous sinners, that go on still in their
trespasses. If we thus sin wilfully, sin and go
on in it, there remains no sacrifice. Those that
flee to Christ from their sins, shall be safe in Him,
but not those that expect to be sheltered by Him
in their sins. Salvation itself cannot save such,
divine justice will fetch them even from the city
of refuge.
W. 14–21. Here is a statute to prevent frauds
and perjuries; for the divine law takes care of
men’s rights and properties. Such a friend is it
to human society, and men’s civil interest.
I. A law against frauds, v. 14. 1. Here is an
implicit direction given to the first planters of
Canaan, to fix landmarks, according to the dis-
tribution of the land to the several tribes and fami-
lies by lot. Note, It is the will of God that every
one should know his own, and all good means be
used to prevent encroachments, and the doing and
suffering of wrong. 2. An express law to pos-
terity not to remove those land-marks. This,
without doubt, is a moral precept, and skill bind-
ing on us. It forbids, (1.) The invading of any
man’s right, and taking to ourselves what is not
our own, by any fraudulent arts or practices, as by
forging, concealing, destroying, or altering, deeds
and writings, which are our land-marks, to which
appeals are made; or by shifting hedges, meer-
stones, and boundaries. Let every man be content
with his own hot, and just to his neighbors, then
we shall have no land-marks removed. (2.) It
forbids the sowing of discord among neighbors,
and doing any thing to occasion strife and law-
suits; which is dome (and very ill done) by con-
founding those things which should determine dis-
putes, and decide controversies. (3.) It forbids
breaking in on the settled order and constitution
of civil government, and the altering of ancient
usages without just cause. This law supports the
honor of prescriptions.
II. A law against perjuries, which enacts two
things. f
1. That, in a criminal case, sentence should not
be passed on the testimony of a single witness, v.
blood be upon thee.
11 But k if any man
hate his neighbor, and
lie in wait for him, and
rise up against him, and
smite him ** mortally
that he die, and fleeth
into one of these cities;
12 Then the elders of
his city shall send and
! fetch him thence, and
deliver him into the
hand of the avenger of
blood, that he may die.
13 m. Thine eye shall
not pity him; but "thou
shalt put away the guilt
% innocent blood from
srael, that it may go well
with thee.
14 || Thou o shalt not
remove thy neighbor's
land-mark, which they
of old time have set in
thine inheritance, which
thou shalt inherit in the
land that the Lord thy
NO gº
CHAP. XIX. W. 2–10. (Notes, and P. O. Num. 35 ; 9–31. Josh,
20:)
z
God giveth thee to pos-
sess it.
15 ſ One witness shall
not rise up against a man
for any iniquity, or for
any sin, in any sin that
he sinneth : P at the
mouth of two witnesses,
or at the mouth of three
witnesses, shall the mat-
ter be established.
16 If q a false witness
rise up against any man,
to testify , against him
it that which is wrong;
17 Then both the men,
between whom the con-
troversy is, shall stand
before the Lord, * before
the priests and the judges
which shall be in those
days.
18 And the judges
shall make “diligent in-
quisition: and, behold, if
the witness be a false
witness, and hath testifi-
b 4:41–43. Ex. 21:13. Num. 35:10–
15. Josh. 20:2–7. Heb. 6:18.
c Is. 35:8, 57.14. 62:10. Heb. 12:13.
d 4:42. Num. 35:15–24.
* Heb, from yester day, the third day.
6. Gen. 312. Josh 3:4. 1 Chr. li:
2. Is. 30:33. Man guns.
f Heb. vron. 2 Kings 6:5–7.
†.Heb. wood.
§ Heb.findeth.
c Num. 35.25. Prov. 27:12. Is. 32:2.
f Num. 35.12. Josh. 20.5. 2 Sam.
14:7.
| Heb. smile him in life.
g 21:22. Jer. 26:15,16.
iſ Heb. fºom yesterday the third day. 4.
h 11:24.25. 12: Gen. 15:18–21.
28;14. Ex. 23:31. 1 Kungs 4:21.
12-32
Ezra 4:20.
i See on 11:22–25. e
} 13, 21-8, 1 Kings 2:31. 2 Kings 2t:
16. 24:4. Ps. 94:21 Pi ov. 6:17.
Is. 59.7. Jer, 7.6,7. Joel 3.19. Jon.
1:14. Matt. 27:4.5.
k 27.34. "Ex. 21:13-14. Num. 35:16
–21. Plov. 28. y ‘x
** Heb. 1n life.
1 1 Kings 2.5,6,28–34.
m 7 16. 13:8. 25:12. Ez. 16:5.
m 21.9. Gen. 9.6. Lev. 24:17,21.
Num, 35-33,34, 2 Sam, 21:1:14,
o gº. jº. Pº. 23.28, 23:10.
Hos. 5:10.
17:6. Num. 35:30. 1 Kings 21:10, 13.
Matt, 18:16. 26:60,61. Johl, 8:17.
* 1 Tim. 5:19. Heb. 10:
7
. 11:3—7.
." 1 Kings 21:10–13, Ps,
Malk 14:55–59. Acts
Or, falling away.
!'}; ***ś2.7. Matt. 23:2,3,
s Sec on 13:14. 17:4.—2 Chr. 19.6,7.
Job 29; 16.
TES
Verse 14.
* Before the extensive use of
out by Stones or posts.
it..] The termini, or landmarks, among the Romans, were held very
sacred, and at last deified.
A. CLARK E.
See Ovid, Tibullus, and Juvenal.”
Herbst, in Rosenm. thinks this verse, and the context, a
Dr.
proof of the deep and affectionate forethought of Moses, for a people
It was easy to remove one of these, [and
Scott.
fences, landed property was marked
therefore severe laws existed amongst most ancient nations to prevent
so dear to his anxious heart, and also an evidence that Deut:, was
written before the division of Canaan, En.
[604]
B. Č. 1451. z - *
Directions concerning war.
DEUTERONOMY, XX.
- falsel ainst - his 15. This law we had, Num. 35:30. and in this
tº: y ag book, ch. 17: § º is º . . *. this law
19 Then t shall ye do put upon º , as . .*.*. e trusted;
** . he had every an is by it suspected: and it is the honor
unto him, as of God’s grace, that the record He has given con-
thought to have done cerning his son, is confirmed both in heaven and
unto his brother : " So in earth by three witnesses, 1 John 5: 7.
shalt thou put away the 2. That a false witness should incur the pun-
evil from among you. ishment to have been inflicted on the person he
20 And those which accused, v. 16–21. The false witness is said
& x h d to rise up, not only because all witnesses stood up
remain shall “hear, and ... they gave evidence, but because a false wit-
fear, and shall hence- messdid indeed rise up, as an enemy and an assail-
forth commit no more ant, against him he accused. If two, or three,
any such evil among or many witnesses, concurred in a false testimºny,
OUl. -- they were all liable to be prosecuted on this law,
21 And y thine eye The person wronged, or brought into peril by the
shall not pity; but “life false testimony, is supposed to be the appellee, v.
º f 17. And yet iſ the person were put to death on
shall go for life, eye for the evidence, and afterward it appeared to be
eye, tooth for tooth, hand false, any other person, or the judges themselves,
for hand, foot for foot. by virtue of their office, might call the false
CHAP. XX. witness to account. Causes of this kind having
The priest required to exhort the sol- more than ordinary difficulty II] them, were to be
diers before they engage in baſtle, 1-
4. What persons the officers must
ormit to retire, 5–9. How the cities,
which accept or reſuse peace, Inust be
treated, 10–15. The devoted nations
to be extirpated, 16–18. Fruit-trees
must be spared in a siege, 19, 20.
HEN thou a goest-
judges, who are said to be before the 'Lord,
because as other judges sat in the gates of their
cities, so these at the gate of the sanctuary, ch.
17: 12. There must be great care in the trial, v.
18. diligent inquisition. Where the truth is thus
- faithfully and impartially inquired into, Provi-
out to battle against dence, it may be j : º advance
thine enemies, and Seest its discovery. If it appeared that a man had
* horses and chariots, and knowingly and maliciously borne false witness,
a people more than thou, though the mischief he designed thereby was not
be not afraid of them: effected, he should undergo the same penalty his
for “ the LoRD thy God evidence would have brought on his neighbor. v.
is with thee, which 19. Nor could any law be more just. Still,
º 2 because to those who considered not the heinous-
brought thee up out of mess of the crime, and the necessity of this provi-
the land of Egypt. sion against it, it might seem hard to punish a
2 And it shall be, man so severely for a few words’ speaking, espe-
'when ye are come nigh cially when no mischief did actually follow, it is
unto the battle, that a the added, (º. 21.) Thine ye shall not pity. No
-: man needs be more merciful than God. The ben-
pr º: º all º efit to the public from this severity, will abundant-
. speak unto the peo- ly recompense it, v. 20. Such exemplary punish-
5
ments will be warnings to others.
3 And shall say unto
them, Hear, O Israel; CHAP. XX. V. 1–9. This chapter settles
Ye approach this day the militia, and establishes the laws and ordi-
unto battle against your mies, to save you.
enemies; “let not your 5 *| And the h officers x i. 11.
hearts * faint; fear not, shall speak unto the peo- , ś, i.”
and do not f tremble, ple, saying, What man
neither ‘be ye terrified is there that hath built
because of them : a new house, and hath
a 3.21.23.
brought before the supreme court, the priests and
u 13.5. 17-7. 19:20. 21:20,21. 22:21,
24, 24:7.
17:7,13.
z F. c. 21.23–25. Lev. 24.17–21. Matt.
5.38,39.
7:1.
b Josh. 10.5–8. 11:4–6,9. Judg. 4:3
nances of war: [so necessary to their present and
future political existence.] And it is observable,
that the discipline of war here prescribed, is so
far from having any thing in it harsh or severe,
as is usual in martial law, that the intent of the
whole is, to encourage the soldiers, and make
their service easy.
I. Those who were disposed to fight must be
encouraged, and animated against their fears.
1. Two things the leaders must encourage
themselves with, provided they kept close to their
God and their religion, otherwise they forfeited
these encouragements, v. 1. (1.) The presence
of God with them. See Isa. 41: 10. (2.) The
experience they and their fathers had had of God’s
power and goodness, was a pledge of what God
would do further for them.
2. This encouragement must be particularly
addressed to the common soldiers by a priest ap-
pointed, and, the Jews say, anointed, for that pur-
pose, whom they call the anointed of the war,
a very proper title for our anointed Redeemer,
the Captain of our salvation. This priest must,
(1.) Charge them not to be afraid, (v. 3.) Let
not your hearts be tender, (so the word is,) to
receive all the impressions of fear, but let a be-
lieving confidence in the power and promise of
God harden them. Fear not, and do not make
haste, (so the word is,) for he that believeth,
doth not make more haste than good speed. Do
not make haste either rashly to anticipate your
advantages, or basely to fly off upon every disad-
vantage. (2.) He must assure them of the pres-
ence of God with them, not only to save them from
their enemies, but to give them victory, v. 4.
Those have no reason to fear, that have God with
them. This encouragement was given by a priest.
Note, It is very fit armies should have chaplains,
not only to pray for theim, but to preach to them,
both to reprove that which would hinder their
success, and to raise their hopes of it. It is the
work of Christ’s ministers to encourage his good
soldiers in their spiritual conflicts with the world
and the flesh, and to assure them of a conquest,
yea, more than a conquest, through Christ that
loved us.
II. They that were indisposed to fight, must
be discharged; whether the indisposition arose,
1. From the circumstances of a man’s outwald
condition, As (1.) He should not be prevented tº.e
enjoyment for a time of a new house, if he had
1 Sam. 14:18. 30 7,8. 2 Chr. 13.12.
e Ps. 27 1–3. Is. 35-3,4. 41:10–14.
Prov. 21:11. Rom. Matt. 10 16,28,31 Eph. 6 11–18. 1
5:20. Thes. 5:14. Heb. 12.12,13 Rev. 2;
0
10.
* Heb, be tender.
, Is. 28:16.
PR. Is. 8:12.13. Matt. 8-26.
Mark 16 6,18. Acts 18.9,10. 27-24.
gº ºn.” 1 Tim. 6 12. Heb. 13 6.
* º e º - 17. Is. 31-1. 37-24.25. 1:30. 3.22. 11:25. 32:30. Ex. 14:
4, For the Lond your not i dedicated it? let , ºz. § 2. 15.9. * * jo.”33%.”rs.iº.
God is he that goeth him go and return to his Judg. 8:12. 2 Chlº,327,8; , Ps. #'ſ. Rom. 837, -
it! 8 to fight for tº ºs 11. 1186. Is. 7:14. 8.9,10. 43.2 b i is 16.18. Num. 31:14,48. 1 Sam.
with you, 5 to fight for house, lest he die m the
you against your ene- t Prov. 1959 Jer. 14:15. Dan 6:4.
Rom. 8:31.
d Num. 10:8,9. 31:6. Judg. 20 27,28.
17.18.
1 Neh. 12:27. Ps. 30: Tzºle.
PRACTICAL OBSERVATIONs.
In conveying instruction, familiar examples and illustrations, ishment.
though taken from the most ordinary occupations or scenes of
life, are of very great use, to give determinate ideas of the thing
to be inculcated; and in laws especially, precision should be
studied, that the distinction between the innocent and the guilty,
and between a man’s crime and his calamity, may be as plainly
specified as it is possible. For whether the criminal escape un-
punished, or the innocent suffer, injustice is committed; and in
case of bloodshed, guilt is brought upon the land where it takes
place. On such occasions, compassion for the offender may be-
come cruelty to mumbers: it must therefore be moderated; or
counteracted by the fear of God, the love of justice, and general
benevolence. But to avoid the horrid crime of murder, we must
watch and pray against the first emotions of hatred and anger:
and to be preserved from injustice, we must beware of covetous-
mºss, which is wonderfully ingenious, in devising such methods
of defrauding as may escape, detection, censure, or human pun-
(Ex. 20:13, 15, 17.)—Alas! what a reproach is it
to the whole human species, that God Himself forbids the testi:
mony of any one man to be taken in things of consequenceſ
Verily He judges all men to be liars, and none absolutely and in
all cases to be trusted; which is not only a caution to judges and
juries, but a reason for watchfulness and humiliation to us all.—
Few crimes are more atrocious in their nature, permicious in
their effects, or affronting to God, than bearing false witness;
and with us especially, since it is always connected with perjury.
It is greatly to be wished; that it was more commonly and severely
punished by mam, - - - º
jaw, but it will assuredly meet with its due, punishment from a
righteous God! Let all Christians, however, be cautious, not only
in bearing public testimony, but also not to propagate private
slanders; and let those whose consciences accuse them of these
or other crimes, without delay flee for refuge to the hope set be-
fore us in Jesus Christ.
according to this most excellent and equitable
SCOTT,
-
NOTES.
CHAP. XX. V. 5. Officers.] ‘ Shoterim, apparitors of the magis-
ºtes, who discharged the duty of criers...} Sée Ex. 5; 6. [Note,
Num. 11 : 16..] Rose NM. Dedicated.] ‘As no pious or sensible man
could imagine he could dwell safely in a house that was not under
the immediate protection of God:
rael to dedicate a néw house to God.
the most barbarous nations, to consecrate a part of a new house
it was evidently a custom in Is-
It has, too, been a custom in
to the
[605]
B. C. 1451.
Directions concerning war.
DEUTERONOMY, XX.
battle, and another man
dedicate it.
6 And what man is he
that hath planted a vine-
yard, and hath not yet
* eaten of it? let him
also go and return unto
his house, klest he die in
the battle, and another
man eat of it: tº
7 And what man is
there that hath betrothed
a wife, and hath not
taken her ? let him go
and return unto his
house, m lest he die in
battle, and another man
take her.
8 And the officers
shall speak further unto
the people, and they shall
say, What man is there
that is a fearful and faint-
hearted 2 let him go and
return unto his house,
0 lest his brethren's heart
# faint as well as his
heart.
9 And it shall be,
when the officers have
made an end of speaking
unto the people, that they
shall make captains of
the armies f to lead the
people.
10 || When thou com-
est nigh unto a city to
fight against it, P then
proclaim peace unto it.
11 And it shall be, if
it make thee answer of
peace, and open unto
thee, then it shall be,
that all the people that is
found therein shall be
4 tributaries unto thee,
and they shall serve
thee.
12 And if it will make
no peace with thee, but
will make war against
thee, then thou shalt be-
siege it.
13 And when the
LoRD thy God hath de-
livered it into thine
hands, " thou shalt smite
every male thereof with
the edge of the sword.
14 But the women,
and the little ones, and
the cattle, and all that is
lately built or purchased one, and had not dedi-
cated it, or welcomed his friends to it, v. 5.
Worldly enjoyments please us best at first; after
awhile we see the vanity of them, and are more
willing to die and leave them. Some think this
dedication of their houses was a religious act, and
that they took possession of them with prayers
and praises, with a solemn devoting of themselves
and all their enjoyments to the service and honor
of God; David penned the 30th Psalm on such
an occasion, as appears by the title. , Note, He
that has a house of his own, should dedicate it
to God, by setting up and keeping up the fear and
worship of God in it, that he may have a church
in his house; and nothing should be suffered to
divert a man from this. Or, (2.) If a man had
been at a great expense to plant a vineyard,
and longed to eat of the fruit of it, which, for the
first three years, he was forbidden to do, by that
law, (Lev. 19:23, &c.) let him go home, v. 6.
See how indulgent God is to his people in inno-
cent things, and how far from being a hard Mas:
ter. Or, (3.) If a man had made up his mind
to be married, and the marriage were not solemn-
ized, he was at liberty to return, (v. 7.) as also
to tarry at home for one year after marriage, (ch.
24: 5.) for the terrors of war would be disagree-
able to a man who had just welcomed the soft
scene of domestic attachment. And God would
not be served in his wars by pressed men, that
were forced into the army against their will, but
they must all be perfectly volunteers. Thy peo-
ple shall be willing. In running the Christian
race, and fighting the good fight of faith, we must
lay aside every weight, and all that which would
clog and divert our minds, and make us unwilling.
The Jewish writers agree, that this liberty to re-
turn was allowed only in those wars which they
made voluntarily, (as Patrick expresses it,) not
those which were made by the divine command
against Amalek and the Canaanites, in which
every man was bound to fight.
2. From the weakness and timidity of his own
spirit, (v. 8.) as in the case of some of Gideon’s
army, Judg. 7: 3. Some make the fearfulness
and faint-heartedness, here supposed, to arise from
the terrors of an evil conscience, which would
make a man afraid to look death and danger in
the face. It was then thought that men of loose
and profligate lives would not be good soldiers,
but must needs be both cowards in the army, and
curses to it, the shame and trouble of the camp.
But it seems rather to be meant of a natural
in the city, even all the
give thee for an inherit-
fearfulness. It was partly in kindness to them,
that they had their discharge; (though shamed,
they were eased;) but much more in kindness to
the rest of the army, who were hereby freed from
the incumbrance of such as were useless and un-
serviceable, while the danger of infection from
their cowardice and flight was prevented; that
is the reason here given, Lest his brethren’s
heart fail as well as his heart. Fear is
catching, and in an army is of most permicious
consequence: Isa. 8: 12. *.
Lastly, When all the cowards were dismissed,
then captains should be nominated; (v. 9.) the
leaders and commanders should in a special man-
ner be men of courage. The soldiers of Christ
have need of courage, that they may acquit them-
selves like men, and endure hardness like good
soldiers, especially the officers of his army.
V. 10–20. They are here directed what
method to take in dealing with those on whom
they made war, v. 10. They must first give them
fair notice, by a public manifesto, or remon-
strance, stating the ground of their quarrel with
them. ar. is an appeal Ito justice] in which
the merits of the cause must be set forth.
I. Even to the proclamation of war must be
subjoined a tender of peace, if they would accept
of it on reasonable terms. That is, (say the Jew-
ish writers,) ‘ on condition they renounce idola-
try, worship the God of Israel, as proselytes of
the gate, not circumcised, pay a yearly tribute,
and submit to their government: * on these terms
the process of war should be stayed, and their
conquerors, on this submission, were to be their
protectors, v. 10, 11. Some think even the seven
nations of Canaan were to have this ofter made
them; and it was no jest or mockery, though it
was of the Lord to harden their hearts, that
they should not accept it, Josh. 11: 20. Others
think they are excluded, (v. 16.) not only from
the benefit of that law, (v. 13.) which confines
military execution to the males only, but from
the benefit of this also, which allows not to make
war till peace was refused. ' And I see not how
they could proclaim peace to those who by the law
were to be utterly rooted out, and to whom they
were to show no mercy, ch. 7: 2. But ſor any
other nation which they made war upon, either for
the enlarging of their coast, [to the extent of the
promise?] the avenging of any wrong done, or the
recovery of any right denied, they must first pro-
claim peace to them. We should never make use
of the law, till we have first tried to accommodate
m 28:30. Luke 14:18—20. 2 Tim. 2:4.
n 1:28. 23:9. Judg. 7.3. Luke 9:62,
Acts 15:37,38. Rev. 3:16, 21:8.
o Num. 13:31–33. 14.1–3, 32:9. 1
Cor. 15:33
spoil thereof, shalt thou ance, thou shalt save
§ take unto thyself; and alive nothing that
thou shalt eat the spoil breatheth:
of thine enemies, which 17 But u thou shalt
the LoRD thy God hath utterly destroy them,
given thee. namely, * the Hittites
15 Thus shalt thou do
unto all the cities which
are very far off from
thee, which are not of
the cities of these na-
tions.
16 But t of the cities
of these people, which
the Lord thy God doth
and the Amorites, the
Canaanites, and the Pe-
rizzites, the Hivites, and
the Jebusites, as the
Lord thy God hath com-
manded thee:
* Heb. made it common. Lev. 19:23–
25. Jers, 31:5.
k Is. 65.22. Zeph. 1:13.
1 22.23–25. 24:5. Matt. 1:18.
f Heb.mit." See on 1:28. Marg. Ex.
15.15. e
f Heb. to be in the head of the people.
p 2 Sam. 20:18—20. Is. 57:19. Zech.
9.10. Luke 10:5,6.
Cor. 5:18—21. 6:1.
q Lev. 25.42—44.
11:19,20. 16:10. Judg. 1:28,3
łiºns, 9.21,22, Ps. 120:7, Luke 19:
r see on Num. 31:7, 17, 18.-l Kinji 11:
:6–12. 21:8,9.
15,16. Ps. 2: :8 10:1.
Luke 19:27. 2 Thes. 1:7–9.
s Num. 31:9,12,18,35,8.c. Josh. 8:2.
iii. 2 ºiášiš-15. 20.25 fs.
68:12. Ronr. 8:37.
§ Iſel). spoil.
t 7:2,3,16. Num. 21:2. Josh. 6:17,21.
93.37. Io:28.40, il:11,12,14.
u is. §45,6, fºr 48.io. "G0.35–40.
Ez. 38:21–23. Rev. 19:18.
x See on 7:1,
deity they worshipped. The houses of Bonny, in Africa,
rally divided into three apartments:
parlor ; another serves for a common
is dedicated to the Juju
a temple !
Dr. A. CLARKE.
Verses 5–9.
Probably these regulations were not intended to take place in the
first wars of Canaan, in which all who were able were required to
enlist ; but in those in which the nation might afterwardse
They however contain a remarkable illustration of the Lor
are gene-
one is a kind of state room, or
tlle s t º º º ; and the third
5 Serpent god, which t in :
even those savages beſieve, that º: ye; house łºś.
d º: Fº oſ º alſ). On
and praise, a feast was made, to which * g
were invited. Something of this tº". relatives and neighbors
of England, in what is called warmung the house;
the feasting only is kept up, the prayer and praise
the dedication appeals to be rather more to Bacchu
the Author of every good and perſect gift.”
g the Jews, besides prayer
§ observed in some parts
but in these cases,
forgotten , so that
S; than to Jehovah,
ngage,
d’s con-
descension to all the allowable affections of human nature, and were
calculated to compose armies constituted of persons whose minds
were free from discomposure and dismay.
Scott.
Verses 10–18. tº
There were doubtless wise reasons why the Israelites were not
only allowed, but, as it seems, commanded, to put to death all the Imales
capable of resistance.
The lives and property of all men are the
iórdºs, forfeited to his justice, to be disposed of at his pleasure and
for his glory. These
regulations, however, are not the rule of our
conduct, which must be directed by the general law of love ; and that
prohibits unnecessary bloodshed and plunder, in war as well as in
peace. One reason of this severity might be, to shadow forth the
fatal consequences of persisting in rebellion, and enmity against God,
and in contempt of the proposal of peace, and reconciliation set be-
fore men in the Gospel.—Some are of opinion, that no terms of peace
might, in any case whatever, be offered or allowed to the devoted
inliabitants of Canaan; because their measure of wickedness was
[606]
.*
B. C. 1451.
Law in cases of murder.
DEUTERONOMY, xxi.
18 That they y teach
you not to do after
all their abominations,
which they have done
unto their gods; so
should ye sin against the
Lord your God.
19 || When thou shalt
besiege a city a long
time, in making War
against it to take it, thou
shalt not destroy the trees
thereof by forcing an
axe against them : for
thou mayest eat of them,
and z thou shalt not cut
thern down (* for the
a tree of the field is man's
life) + to employ them in
the siege. w
20 Only the trees,
which thou knowest that
they be not trees for
meat, thou shalt destroy,
and cut them down ;
band thou shalt, build
bulwarks against the city
that maketh war with
thee, until it i be sub-
dued.
CHAP. XXI.
Expiation to be made for the land from
murder, when the murderer was con:
cealed, 1–9. How the marriage of
an Israelite with a captive maid must
be regulated, I0–14. The first-born
not to be disinherited to please the
beloved wife, 15–17. The rebellious
son to be stoned, 18–21. alefac-
tors not to remain all night on a tree,
F one be a found slain
in the land which
the LoRD thy God giveth
thee to possess it, lying
in the field, and it be not
known who hath slain
him ;
2 Then ºthy elders
and thy judges shall
come forth, and they
shall measure unto the
cities which are round
War is an express appeal to the righteous Governor of the
matters in variance amicably, and without ex-
pense and vexation. We must be for peace, who-
ever are for war. -
II. If the offers for peace were not accepted,
then they must proceed to war. And let those to
whom God offers peace, know, that if they take
not the benefit of the offer within the time limited,
judginent will rejoice against mercy in the execu-
tion, as much as now mercy rejoices against judg-
ment in the reprieve. In this case here, 1. There
is a promise of victory implied. It is taken for
granted, (v. 13.) that the Lord their God would
deliver it into their hands. Note, We may ex-
pect to succeed in enterprises undertaken by a di-
vine warrant, and prosecuted by divine direction.
2. They are ordered, in honor to the public justice,
to put all the soldiers to the sword, for them
understand by every male, (v. 13.) all that bore
arms (as all then did, that were able.) But the
spoil they are allowed to take to themselves, (v.
14.) in which were reckoned the women and chil-
dren. Note, A justifiable property is acquired in
that which is won in lawful war; [if, under the
Gospel, war is ever lawful;] God Himself owns
the title, the Lord thy God gives it thee, and
therefore He Inust be owned in it, Ps. 44; 3.
III. The nations of Canaan are excepted from
the merciful provisions of this law. Remnants
might be left of cities very far off, (v. 15.) because
by them they were not in so much danger of being
inſected with idolatry; nor was their country so
directly and immediately intended in the promise.
But of the cities given to Israel for an inheritance,
mo remnants must be left, (v. 16.) for it put a slight
on the promise, to admit [wicked] Canaanites to
share with them in the peculiar land of promise.
And, v. 17. because, since it could not be expected
they should be cured of their idolatry, if left, they
would be in danger of infecting God’s Israel, who
were too apt to take the infection, v. 18.
Lastly, Care is here taken, that, in besieging
cities, there should not be any destruction of fruit-
trees, either for engines of war or in wantonness,
v. 19, 20. That reason, for the tree of the field
is man’s, (the word life, we supply,) all the an-
cient versions, the Sept. Targums, &c. read, For
about him that is slain.
3 And it shall be, that
the city which is next
unto the slain man, even
4 And the elders of
that city shall bring down
the heifer unto a rough
valley which is neither a .3
28 the tree of the field a man? Or, The tree
of the field is not a man, that it should come
against thee in the siege, or retire from thee
into the bulwark. “Do not brutishly vent thy
rage against the trees that can do thee no harm.”
But our translation seems most agreeable to the
intent of the law; and it teaches us, 1. That God
is a better Friend to man than he is to himself.
The intent of many of the divine precepts is, to
restrain us from destroying that which is our life
and food. 2. That military rage must always be
checked and ruled with reason. , War, though
carried on with ever so much caution, is destruc-
tive enough, and should not be made more so than
is absolutely, necessary. Generous spirits will
show themselves tender, not only of men’s lives,
but of their livelihoods; for though the life is
more than meat, yet it will soon be nothing with-
out meat. , 3. The Jews understand this as a pro-
hibition of all wilful waste on any account what-
soever. No fruit-tree is to be destroyed, unless it
be barren, and cumber the ground. ‘Nay,’ they
maintain, ‘whoso wilfully breaks vessels, tears
clothes, stops wells, pulls down buildings, or de-
stroys meat, transgresses this law, Thou shalt
not destroy.” Christ took care that the broken
meat should be gathered up, that nothing might
be lost. Every creature of God is good, and as
nothing is to be refused, so nothing is to be abused.
We may live to want what we carelessly waste,
CHAP. XXI. V. 1–9. Care had been taken
by some preceding laws for the vigorous and eſ-
fectual prosecution of a wilful murderer, (ch. 19:
11, Sce.) and though the murderer could not be
discovered, and it was not through any neglect of
theirs he was not punished, they must not think
the land in no danger of contracting any pollution;
no, a great solemnity is here provided for the put-
ting away of the guilt, as an expression of their
dread and detestation of that sin.
The providence of God has sometimes wonder-
fully brought to light these hidden works of dark-
ness, and by strange occurrences the sin of the
guilty has found them out: insoniuch that it is be-
come a proverb, Murder will out; but it is not
2 Thes. 3-14. 1 Tim. 6 5. 2 Tim. 2:
17, 18. Rev. 18 3–5
z Matt. 3:10. 7:15–20. 21.19. Luke
13:7–9. John 15 2–3
* Or, for, O man, the tree of the field
is to be employed an the siege.
4
• * Heb. to g bo thee.
the elders of that city eared nor, sown, and # *ś"gºu. I.
shall take º an heifer d shall strike off the t;. jº. 34 B. 17.17.
* *. -> - ). Corne Ciotar.
which hath not been heifer's neck there in the . .'; "sºº"Prov. 28.17. 1s. 26.
wrought with, and which valley: b; ºis–Row issº.
hath not drawn in the y 7:45. 12:30,31. Ex. 23:33. Josh. c. Num. 132, 3.31:18. Matt.”
yoke.
23-13. Judg. 2:3. Ps. 106:34–40. 1
Cor. 15.33. 2 Cor. 6:17. Eph. 5.11.
–30. Phil. 2.8.
d 1 Pet. 2.21–24. 3:18.
PRACTICAL ORSERVATIONS.
world, and should be undertaken and conducted upon such-prin-
ciples, and such only, as He approves. When the cause war-
rants this awful appeal, our confidence should be placed in the
Lord of hosts. No valor is rational, but that which springs
from faith, a good conscience, a sense of duty, reliance on God,
and a hope of heaven: for he who neither “fears those who kill
the body, nor Him who is able to destroy both body and soul in
hell,” is not valiant, but absolutely mad.—In all cases, and with
every possible mitigation, the horrors of war must, when reflected
on; give pain to the feeling heart; and can only be considered as
evidences of the depravity of man, and the power and malice of
Satan; and of the just vengeance of God, who thus scourges a
guilty world. May He hasten the time, when “swords shall be beat-
en into ploughshares, and men shall learn war no more! *—But how
dreadful is the case of those, who are engaged in unequal con-
test with their Maker, who refuse his proposals of peace, and who
will not submit to be his servants, and render Him the easy tribute
of worship and praise, and subjection to his easy yºke, and kind
commandments: Inevitable ruin awaits them. May we follow
peace with God and man; and wage war against 9tſ" lusts and the
powers of darkness, with undaunted courage and unrelenting Se-
verity: for the Lord Himself will fight for us, and save us. Above
all, ministers should be valiant in the cause, and by their ex-
ample, as well as exhortations, animate the people for the COInteSt.
Finally, whilst we show no mercy to any sin. and will have no
friendship with any tempter, let us show a spirit of peace, for-
giveness, and benevolence towards all mankind. SCOTT.
filled up, and they would be a constant temptation to the Israelites:
but we shall meet with events in the course of this history, which
will not easily comport with the absolute interpretation. (JNotes,
Josh. 2: 8–16. 6:22, 23, 9; 11 : 19, 20.) Others, therefore, sup:
pose the meaning to be, that in case the Canaanites rejected peace
and servitude, this entire extirpation was to take place : whereas
only the grown males were to be put to death, in other cities, in simi-
lar circumstances; and the rest of the inhabitants reduced to subjec-
tion, as tributaries under the rulers of Israel, but not to personal
slavery.—The Jewish writers assert, that they might not be spared
unless they renounced idolatry: but this would introduce a law en-
acting persecution, which is nowhere to be found in Scripture, nor
any thing like one. The Canaanites, ºs cº criminals, .
ordered for execution ; and it is doubtful, whether peace . o be
offered them on any terms; and idolatroºs . : º
tally punished : but the nation had nº. i. i.
in propagating religion; though some Christian Wr p
Sco TT.
Selves as if th had.
s it iney na NOTES.
CHAP. XXI. V. I–9. This law WaS enacted º increase º .
ror of murder, and to promote the detection of the º hº
public and solemn transaction, under the mºº. tº ºn.
trates of the nearest city, associated with the 3. hiº. .#
numbers on inquiry; by calling on every one to clea y
[607]
B. C. 145i.
Marriage of a captwe female,
BEUTERONOMY, XXI.
5 And the priests the
Sons of Levi shall come
near : * for thern the
LoRD thy God hath
chosen to minister unto
him, and to bless in the
name of the LoRD, and
‘by their * word shall
every controversy , and
every stroke be tried;
6 And all the elders
of that city, that are next
unto the slain man, shall
g wash their hands over
the heifer that is behead-
ed in the valley.
7 And they shall ans-
wer and say, "Our hands
have not shed this blood,
neither have our eyes
Seen it.
8 Be merciful, O
LoRD, unto thy people
Israel, whom thou hast
redeemed, and lay not
Innocent blood f unto
thy people of Israel's
charge. And the blood
shall be forgiven them.
9 So k shalt thou put
away the guilt of inno-
cent blood from among
you when thou shalt do
that which is right in the
sight of the LorºD.
10 || When m thou
goest forth to war against
thine enemies, and the
LoRD thy God hath de-
livered them into thine
hands, and thou hast
taken them captive,
11 And seest among
the captives a beautiful
woman, and hast n a
desire unto her, 9 that
thou wouldest have her
to thy wife;
12 Then thou shalt
bring her home to thine
house, and P she shall
shave her head and f
pare her nails;
13 And she shall put
the raiment of her cap-
tivity from off her, and
shall remain in thine
house, and 4 bewail her
father and her mother a
full month : and after
that thou shalt go in
unto her, and be her hus-
band, and she shall be
thy wife.
14 And it shall be, if
always so; now and then the devil’s promises of
secrecy and impunity in this world are made
good; yet it is but for awhile: there is a time
coming, when secret murders will be discovered;
the earth shall disclose her blood, and they that
escaped punishment from men, will lie under the
righteous judgment of God, And the impunity
with which so many murders and other wicked-
messes are committed in this world, makes it me-
cessary there should be a day of judgment, to re-
quire that which is past.
Directions are given concerning what is to be
done in this case. It is taken for granted that a
diligent search has been made for the murderer,
but if, after all, they could not trace him out, nor
fasten the charge on any, them,
1. The elders of the meat city (that had a
court of three and twenty in it) were to, concern
themselves about the matter, v. 2,3. Note, Pub-
lic persons must be solicitous about the public
good; and those in power and reputation in cities,
must lay out themselves to redress grievances, and
reform what is amiss in the country and neigh-
borhood.
2. The priests and Levites must assist and pre-
side in this solemnity, (v. 5.) that it might be in
all points according to the law, and particularly
that they might be the people's mouth to God, in
the prayer on this sad occasion, v. 8. God being
Israel’s King, his ministers must be their magis-
trates, and by their word, as the mouth of the
court, and learned in the laws, every controversy
must be tried.
3. They were to bring a heiſer down into a
rough and unoccupied valley, and to kill it there,
(v. 8, 4.) not as a sacrifice, (it was not brought
to the altar,) but as a protestation, that thus, if
they had him, they would put the murderer to
death. The heifer must not have drawn in the
yoke, to signify (say some) that the murderer was
a son of Belial (yokeless); it must be brought into
a rough valley, to signify the horror of the fact, and
that the defilement of blood turns a land into bar-
renness. And the Jews say, that unless the mur-
derer was found, this valley was never to be tilled
OT SOWI).
4. The elders were to wash their hands in
water over the heifer killed, and to profess, not
only that they had not shed this innocent blood
themselves, but that they knew not who had, (b.
6, 7.) nor had knowingly concealed the murderer,
helped him to make his escape, or been any way
aiding or abetting. To this custom David al-
ludes, I will wash my hands in innocency; but
if Pilate had any eye to it, (Matt. 27: 24.) he
wretchedly misapplied it. *
5. The priests were to play to God for the
country ºf
trembles under it. We must empty the measure
by our prayers, which others are filling by their
Sl IMS.
. Now this solemnity was appointed, (1.) To
give occasion to common and public discourse
concerning the murder, which perhaps might some
way or other occasion the discovery of it. (2.)
To possess people with a dread of the guilt of
blood, which defiles not only the conscience of
him that sheds it, but the land in which it is shed,
It cries to the magistrate for justice on the crim.
inal; and if that cry be not heard, it cries to
Heaven for judgment on the land. If there must
be so much care employed to save the land from
guilt, when the murderer was not known, it was
certainly impossible to secure it from guilt, if the
murderer was known and yet protected. All
would be taught, by this solemnity, to use their
utmost care and diligence to prevent, discover,
and punish, murder, Even the heathen mariners
dreaded the guilt of blood, Jon. 1: 14. (3.) To
teach all to take heed of partaking in other men’s
sins, and becoming accessary to them, by coun-
tenancing the sin or sinner, and not witnessing
against them. We have fellowship with the
º works of darkness, if we do not re-
prove them rather, and bear our testimony against
them ; the repentance of the church of Corinth
for the sin of one of their members, produced
such a carefulness, such a clearing of themselves;
such a holy indignation, fear and revenge, (2
Cor. 7: 11.) as were signified by the solemnity
here appointed.
W. 10–14. By this law, a soldier is allowed to
marry his captive, if he pleased. For the hard-
mess of their hearts, Moses gave them this per-
mission, lest, if they had not liberty given them
to marry such, they should have taken liberty to
defile themselves with them, and by such wicked-
ness the camp would have been troubled. The
man is supposed to have a wife already, and to
take this wife for a secondary wife, as the Jews
called them. This indulgence of men’s inord.
nate desires, in which their hearts walked after
their eyes, is by no means agreeable to the law of
Christ, which, therefore, in this respect, among
others, far exceeds in glory the law of Moses.
The Gospel permits not him that has one wiſe, to
take another, for from the beginning it was not
so; the Gospel forbids looking on a woman, though
a beautiful one, to lust after her, and commands
the mortifying and denying of all irregular de-
sires, though it be as uneasy as the cutting off of
a right hand; so much does our holy religion,
more than that of the Jews, advance the honor,
and support the dominion, of the soul over the
|bgdy, the spirit over the flesh, consonant to the
nation, that God would be merciful glorious discovery it, makes of life and immor-
to them, and not bring on them the judgments |tality, and the better hope.
which the connivance at murder would deserve,
v. 8. It might be presumed the murderer was
either one of their city, or now harbored in their
But care is taken that they should not abuse
this liberty.
I. They should not abuse themselves by doing
city; therefore they must pray that they might not it too hastily, though the captive was ever so de-
fare the worse for his being among then,
um. sirable, v. 10, 11. I. ‘Thou shalt have no familiar
16:22. Note, When we hear of the wickedness intercourse, till thou hast married her.” He must
of the wicked, we have need to cry earnestly to
God for mercy for our land, which groans and
thou have no delight in
* Heb. mouth,
ſ See on 17.8–12.— Mal. 2:7.
not deal with her as with a harlot. 2. ‘Thou
shalt not marry her of a sudden, but keep her a
her, then thoushalt let her g # *śis.”.”; “ºu.}#, "Šºš"ºis, 29.18—20. 3.
tº † . 73.13. - 26:2%. t!... 27: il, U.2%, º e : & ;
go whither she will ; but #. Heb. 9; el at! 3. 1) §. Judg. iłºś. 31;
* Num. 5:19–28, 2 Sam. 16:8. Job 10,30. O'JN uln, 5.1; it;.
r thou shalt In Ot sell her at h 2 § 3.7% s. 7:3,4. p l Čor. 11;6. Eph. 4,22.
all for money, thou shalt i Nunn. 35:33. sº iºn. **** §. † Or, suffer to grow. Heb, make, or,
:4. Jer. 28:15. Z. 2:3,24, 7°888,
g *** -e- :22 jºn. 1:14. Matt 23:35." iſ theº.º. q Ps. 45:10,11. Luke 14:26,27.
€ f º **. 18:5.—Num. 6:22–27. #6. f Heb. in the midst. * E. 21.7" ii. y
by warning all men not to conceal the criminal.—The whole shad-
owed forth the atonement and intencession of Christ.
(3.) Yoke.] This cut gives the form of the yokes used in Egypt;
it is after one which appears on their
monumentS.
(4.)
percnnial stream w
the blood, so that none might remain upon
the earth, or its fruits.”
words might be translated rapud stream.”
Scott. but must give
bands.
De
Rough º JVachal itan. “Rather,
nich would carry away
Verses 10–14. s
But in case he humbled her, and afterwards did not choose to con-
tinue her as his wiſe, he must not keep her as a slave, Qr sell her,
her her liberty, and act towards, her according to the
regulations made concerning women when divorced by their hus-
(Notes, 24: 1–4.) All these circumstances would help to
increase the caution of the Israelites, and tend to plevent them from
rashly entering into these improper connections.
(12.) Shave her head.] º t e
tom in the east: when a Christian turns Mohammedan, his head is
shaven, and he is carried through the city, crying
I,a ala hila Allah, we JMohammed resool i Allah.
God, and Mohammed is the prophet of God.”"
k See on 19.12,13.
| 13; 18. 2 ºl.
Rosenm. “ The
creed],
r. A. CLARKE. god but
e Scott.
• In sign of mourning. This is still a cus-
º Mohammedan
** There is no
Dr. A. CLARK c.
*
[608
cº
.ºr
B. c. 1451.
not make merchandise
of her, * because thou -
hast humbled her.
15 T If a man have
t two wives, one beloved,
and another hated, and
dren, both the beloved:
and the hated: and if
the first-born son be
hers that was hated ;
16 Then it shall be,
sons to inherit that which
he hath, that he may not
make the son of the be-
"loved first-born, before
the son of the hated,
which is indeed the first- .
born :
17 But he shall ac-
knowledge the son of the
hated for the first-born,
* by giving him a double
portion of all " that he
hath: for he is y the be-
ginning of his strength;
the right of the first-born
vs his. w
18 || If a man have * a
stubborn and rebellious
son, which will not
* obey the voice of his
father, or the voice of his
mother, and that, " when
they have chastened him,
* will not hearken unto
them ;
19 Then shall his fa-
ther and his mother lay
hold on him, "and bring
him out unto the elders
of his city, and unto the
gate of his place:
20 And they shall say
unto the elders of his
city, This our son
Stubborn and rebellious,
he will not obey our
voice; * he is a glutton
and a drunkard.
21 And fall the men
s 22:19,24,29. Gen. 34:2.
t Gen. 29:30,31,33. 1 Sam. 1:45,
u I Chr. 26:10. 2 Chr. 11:19–22. 21:
3. Rom. 8:29. Phil. 4:8. Heb. 12:
16,17.
x Gen. 25.5,6,32,34. 1 Chr 5:1,2,
* Heb. that is found with him.
Judg. 19.24.
y Gen. 49:3., Ps. 105:36.
z Prov. 28:24. 30:11,17. Is. 1:2.
a 27:16. Ex. 20:12. 21:15,17. Lev.
18.3. 21:9. Frov. 15.5. #030. E.'s
22:7. -
b 8:5. 2 Sam, 7:14. Prov. 13:24. 19:
18. 22:15. 23:13,14. 29:17. Heb.
12:9–11. g
c Is. 1:5. Jer. 5:3. 31:18. Ez. 24:13.
Amos 4:11,12.
d 2, 16:18, 25:7. Zech. 13:3.
e Prov. 19:26. 20:1. :20,21,29–35.
f #ll. 17:5. Lev. 24:16. Num.
- Verses 15–17.
This law does not appear exclusively to apply to the case of poly-
gamy, but to him also who had two wives in succession.
Verses 18–21. *~.
This law has great wisdom and mercy, couched under its appa-
rent severity; and it could not
fects, as far as any regard was
not be admitted, but for stubbornness and rebellion, connected with
gluttony and drunkenness, and persisted in after rebukes and cor-
DEUTERONOMY, XXI.
full month in thy house,” v. 12, 13. This he must
do, either, (i.) That he may try to take his af.
ſection off from her; for he must know, that,
though in marrying her he does not do ill, (so the
law then stood,) yet, in letting her alone, he does
much better. Let her therefore shave her head,
that he might not be enamored with her locks,
they have born him chil- and let her nails grow, (so the marg.) to spoil
the beauty of her hand. We should moderate
our affection for those things we are tempted
to love inordinately. Or rather, (2.) This was
done in token of her renouncing idolatry, and be-
coming a proselyte to the Jewish religion. The
shaving of her head, the paring of her nails, and
w when he maketh his the changing of her apparel, signified her putting
off her former conversation, which was corrupt
in her ignorance, that she might become a new
creature. She must remain in his house to be
taught the good knowledge of the Lord, and wor-
ship of Him: the Jews say, if she refused and con-
tinued obstinate in idolatry, he must not marry
her. Note, Professors of religion must not be
unequally yoked with unbelievers.
II. It is likewise provided that they should not
abuse the poor captive. 1. She must have time
to bewail her father and mother, from whom
she was separated, and without whose consent
and blessing she is now likely to be married, and
perhaps to a common soldier of Israel, though in
her country ever so nobly born and bred. To
force a marriage till these sorrows were digested,
and in some measure got over, and she was better
reconciled to the land of her captivity, by being
better acquainted with it, would be very unkind.
2. If, on second thoughts, he had changed his
mind and would not marry her, he might not make
merchandise of her, as of his other prisoners, but
must give her liberty to return, if she pleased, to
her own country, v. 14. This intimates how
binding the laws of justice and honor are, particu-
arly in the pretensions of love, the coulting of
affections, and the promises of marriage, which
are to be looked upon as solemn things and sacred,
and therefore are not to be jested with.
V. 15–17. This law restrains men from dis-
inheriting their eldest sons, out of mere caprice,
and without just provocation.
1. The case here put, (v. 15.) is very instruc-
tive. (1.) It shows the great mischief of having
more wives than one, which the law of Moses did
not restrain, probably, in hopes that men’s own
experience of the great inconvenience of it in
families, would at last put an end to it, and make
them a law to themselves. Observe the supposi-
tion here, If a man have two wives, it is a thou-
sand to one but one of them is beloved and the
other hated, i. e. manifestly loved less, as Leah
was by Jacob, and the effect of this cannot but
be strifes and jealousies, envy, confusion, and
every evil work, which could not but create a
constant uneasiness and vexation to the husband,
and involve him both in sin and trouble. Those
much better consult their own ease and satisfac-
tion, who adhere to God’s law, than those who
indulge their own lusts. (2.) It shows how
Providence commonly sides with the weakest, and
gives more abundant honor to that part which
lacked; for the first-born son is here supposed
to be hers that was hated; it was so in Jacob's
...}. because the Lord saw that Leah was
hated. The great Householder wisely
- e - b
each his dividend of comfort.
Of a rebellious son.
Reuben of his birth-right, because Reuben had for-
feited it by incest, not because he was the son of
the hated; now lest what Jacob did justly, should
be drawn into a precedent, for others to do the
same unjustly, it is here provided, that when the
father makes his will, or otherwise settles his es-
tate, the child. shall not fare the worse for the
mother’s unhappiness in having less of her hus-
band’s love, for that was not the child’s fault.
Note, Parents ought to make no other difference
in dispensing their affections among their chil-
dren, than what they see plainly God makes in
dispensing his grace among them. Since it is the
providence of God that makes heirs, the disposal
of Providence in that matter must be acquiesced
in, and not opposed. No son should be abandon-
ed by his father, till he manifestly appear to be
abandoned of God, which is hard to say of any
while there is life. º
V. 18–23. Here is, I. A law for punishing
a rebellious son. Having in the former law pro-
vided that parents should not deprive their chil-
dren of their right, it was fit it should next be
provided that children withdraw not the honor
and duty due to their parents, for there is no par-
tiality in the divine law.
Observe, 1. The climinal is described as stub-
born and rebellious, v. 18. No child was to
fare the worse for the weakness of his capacity,
the slowness or dulness of his understanding, but
for his wilfulness and obstinacy. If he carry
himself insolently toward his parents, contemn
their authority, Hig. their reproofs and admoni-
tions, disobey the express commands they give
him for his own good, hate to be reformed by
correction, shame their family, grieve their hearts,
waste their substance, and threaten to ruin their
estate by riotous living; this is a stubborn and
rebellious son. He is particularly supposed
(v. 20.) to be a glutton or a drunkard. This
intimates either, (1.) That his palents did in a
particular manner waru hitn against these sins,
and therefore, in these instances, there was plain
evidence he did not obey their voice. Lemuel
had this charge from his mother, Prov. 31: 4.
Note, In the education of children, great care
should be taken to suppress all inclinations to
drunkenness, [and gluttony, and to keep them
out of the way of temptations to them; in order
hereunto they should be possessed betimes with
a dread and detestation of those beastly sins,
and taught betimes to deny themselves. Or, (2.)
That his being a glutton and a drunkard was
the cause of his insolence and obstimacy to his
parents. Note, Nothing draws men into all
manner of wickedness, and hardens them in it,
more certainly and fatally, than drunkenness does.
[Its direct physical tendency is, to excite unduly
the selfish and animal propensities.] When men
take to drink, they forget the law, (Prov. 31 : 5.)
even that fundamental law of honoring parents.
2. The piocess. His own father and mother
are to be his prosecutors, v. 19, 20. They might
not put him to death themselves, but must com-
plain of him to the elders of the city, and the
complaint must needs be made with a sad heart,
This our son is stubborn and rebellious. Note,
Those that give up themselves to vice and wick-
educss, and will not be reclaimed, ſo ſeit their
interest in the natural affections of their nearest
gives to relations; the instruments of their being justly
become the instruments of their destruction. The
2. The law in this case is still binding to pa- children that forget their duty must thank them-
- - º - g |
rents; they must give their children their light
without partiality, v. 16, 17. Jacob deprived
Scott. resentment.
the progress of
fail of producing most salutary ef-
paid to it. The prosecution could
bad companions,
selves, and not blame their parents, if they are
regarded with less and less affection. And how
authority of palents; give weight to their commands, reproofs, and
corrections; and create an additional fear of provoking their deep
It would fortify young men against the enticements of
and the force of strong temptations, and thus check
wickedness. Moreover, it would be a constant ad-
monition to parents to watch over their children, and not improperly
to indulge them, or withhold correction ; but to establish their au-
thority over them while young, I
buddings of vice, and to set them a good example.
to pray for them, to check the first
This statute
rections; and these vices tend directly to ruin families and commu-
nities. The execution of the law must of course very seldom take
place ; and if ever it did, it could not fail to excite general attention
and alarm, and prove a salutary warning to tens of thousands.-Its
very existence, as far as known, would exceedingly strengthen the
O. T. WOL. I. 77
therefore, so harmless and beneficial in its 9peration, yet so ºtºy
to human policy, rather proves than invalidºtes the divine authority
of the book in Which it stands recorded.—No impostor would ever
have thought of enacting such a law. Scott.
[609)
B. C. 1451.
Injunctions and prohibitions. -
DEUTERONOMY, XXII.
of his city shall stone
him with stones that he
die : éso shalt thou put
evil -away from annong
É. and all Israel shall
ear, and fear.
22 || And if a man
have committed * a sin
worthy of death, and he
be to be put to death,
and thou hang him on a
tree ;
23. His body shall not
remain all night upon the
tree, but thou shalt in
any wise bury him that
day; (for * he that is
hanged is ‘accursed of
God;) that thy land be
uot defiled, which the
LoRD thy God giveth
hee for an inheritance.
CHAP. XXII.
St. ayed cattle and lost pi operty to be
rtstoned, and another 's ass or ox, 1
fullen, to be liſted up, 1–4 The
sexes to be distinguished by apparel,
5 The dam not to be taken with her
young, 6, 7. Battlements to be made
on every house, 8. Improper mix-
tures to be avoided, 9–11, Fringes
to be worn on garments, 12 The
case of a woman accused of unchastity
hafore mai i lage, 13–21. Adultery to
be punished with death, the betrothed
wn gun being adjudged a wife, 22—24:
Rapes to be punished with death, 25
–27. , Ol fornication, 28, 29. Incest
forbidden, 30.
HOU a shalt not see
thy brother's ox or
his sheep go astray, and
* hide thyself from them;
thou shalt in any case
bring them again unto
thy brother.
2 And if thy brother be
not uigh unto thee, or if
g 13 5. 19 19,20. 22 21,24.
h 19 6. 22-26, 1 Sam. 26 16. Matt.
26 66. Acts 23.29. 25 11,25. 26 31.
i Josh. 8:29, 10.26,27. 2 Sam. 4 12
21 6,9. Luke 2333 John 1931–38,
k 2 Cor. 5,21. Gal. 3 13
* Heb. the curse of Goff. 7.26 Num.
254. Josh, 7.12. Rom. 9.3, 1 Cor.
1 Lev. 18.25. Num. 35 34.
a Ex 23 4. Ez. 34 4,16. Matt. 106.
1524. 18 12,13 Luke 15 4–6. Jam.
5.19,20. 1 et. 2.25.
b 3,4. Lev, 20 4, 1 rov. 24.11. 28.27
Is. 8.17. 58.7. Luke 10 31,32.
Those laws are framed most wisely, which have the most eſ.
difficult soever tender parents now find it to re-
concile themselvés to the just punishment of their
rebellious children, in the day of the revelation
of the righteous judgment of God, all matural af.
ſection will be so entirely swallowed up in divine
love, that they wiſ' acquiesce even in the condem-
nation of those children, because God will be
therein for ever glorified. ,
3. The sentence; he must be publicly stoned
to death by the men of his city, v. 21. And
thus, (1.) The paternal authority was supported,
and God, our common Father, showed Himself
jealous for it, it being one of the first and most
ancient streams derived from Him who is the
Fountain of all power. (2.) This law, if duly
executed, would early destroy the wicked of
the land, and prevent the spreading of the gan-
grene, by cutting off the corrupt part betimes;
for those that were bad members of families,
would never make good members of the common-
wealth. (3.) It would strike an awe upon chil-
dren, and frighten them into obedience to their
parents, if they would not otherwise be brought
to their duty, and kept in it. All Israel shall
hear. The Jews say, ‘The elders that con-
demned him, were to send notice of it in writing
all the nation over, In such a court, such a .
day, we stoned such a one, because he was a
stubborn and rebellious son.” And I have
sometimes wished, that as in all our courts there
is an exact record kept of the condemnation of
criminals, that the memorial may never be lost,
so there might be public and authentic notice
given in print, of such condemnations, and the
executicus upon them, by the elders themselves,
that all may hear and fear: [not in the glowing
language of some “police reports,” making a jest
of crimes, but in the severe language of offended
justice. ED.]
II. A law for burying the bodies of malefactors
that were hanged, v. 22. Hanging by the neck,
was not used at all among the Jews, as with us;
but of such as were stoned to death, if it were for
blasphemy, or some other very execrable crime,
it was usual, by order of the judges, to hang up
the dead bodies on a post, for some time, as a
spectacle to the world, to express the ignominy
of the clime, and to strike the greater terror
upon others, that they might not only hear and
fear, but see and fear.” Now it is here provided,
that at sun-set they should be taken down and
buried, and not left to hang out all night.
Now, 1. God would thus preserve the honor of
* The expediency of public executions, in modern civilization,
has been doubted, because many climes have been committed di.
rectly beneath the gallows, and those who murder ale said to be
more easily handened than terrified, “revenge and hatred bein
excited' rathen than fear. Frequent executions, at least, woul
have this effect. Hanging on a tree hel e seems allowed rather
than directed by Moses. ‘If thou,’ &c. v. 22. He limits the
time of ea position, perhaps the sole end of the law. Ed.
human bodies, and tenderness towards the worst
of criminals. The time of exposing dead bodies
thus, is limited, for the same reason that the
number of stripes was limited by another law,
lest thy brother seem vile unto thee." Punishing
beyond death; God reserves to Himself; as for
man, there is no more that he can do. . Whether
therefore the hanging of malefactors in cháins,
and setting up their heads and quarters, be decent
among Christians, who look for the resurrection
of the body, may perhaps be worth considering.
2. Yet it is plain there was something ceremonial
in it; by the law of Moses, the touch of a dead
body was defiling, therefore dead bodies must
not be left hanging up in the country, because,
by the same rule, that would defile the land. But,
8. There is one reason here given which has re-
ference to Christ. He that is hanged, is ac-
cursed of God, i. e. it is the highest degree of
disgrace and reproach that can be done to a man,
and proclaims him under the curse of God as
much as any external punishment can. They
that see him thus hang between heaven and earth,
will conclude him abandoñed of both, and unwor-
thy of either; therefore let him not hang all night,
for that will carry it too far. Now the apostle,
showing how Christ has redeemed us from the
curse of the law, by being Himself made a curse
for us, illustrates it by comparing this brand here
put on him that was hanged on a tree, with the
death of Christ, Gal. 3: 13. Moses, by the Spirit,
uses this phrase, of being accursed of God,when
he means no more than being treated most igno-
miniously, that it might afterward be applied to
the death of Christ, and might show, that in it
He underwent the curse of the law for us; which
is a great enhancement of his love, and a great
encouragement to our faith in Him. And (as
Patrick well observes) this passage is applied to
the death of Christ, not only because He bare our
sins and was exposed to shame, as these male-
factors that were accursed of God, but because
He was in the evening taken down from the ac-
cursed tree and buried, (amd that by the partic-
ular care of the Jews, with an eye to this law,
John 19: 31.) in token that now, the guilt being
removed, the law was satisfied, as it was when
the malefactor had hanged till sun-set; it demand-
ed no more. Then-He ceased to be a curse, and
those that are his. And as the land of Israel was
pure and clean, when the dead body was buried,
so the church is washed and cleansed by the com-
plete satisfaction which thus Christ made.
CHAP, XXII. V. 1–4. The kindness com-
manded to be shown in reference to an enemy,
(Ex. 23: 4, &c.) is here required to be much
more done for a neighbor, though not an Israel-
ite, for the law is consonant to natural equity.
PRACTICAL OBSERVATIONS. z
dered,) more injuries are committed.—The Lord will plead the
fectual tendency to prevent crimes and punishments; and by this
rule let the reader judge of the laws before us, compared with
the municipal laws of other countries. For, whatever can in-
crease our horror of enormous wickedness, or cause the con-
science to recoil at the thought of it, must counteract the violence
of the passions, and the force of temptations, and excite watch-
fulness against the occasions and inlets to disobedience. The
dread of murder should especially be deeply impressed on every
healt; and in detecting and punishing all who in any form are
guilty of it, magistrates, ministers, old and young, ought to con-
cur; and that man should be adjudged a public enemy, not only
who is accessory to the commission of this crime, but who as-
sists the crimina in eluding or escaping justice, by which the
guilt of innocent blood rests upon the land.—But alas! all that
most of us can do, in preventing the increase of this national
guilt, is by our earnest prayers.-Irregular indulgences fre-
quently end in dislike and ill-treatment of the very object that
was inordinately loved! thus, instead of compensation for an in-
jury, (for which indeed no adequate compensation can be ren-
Verses 22, 23.
In honor of human nature, (at first formed after the image of God
afterwards made the Temple in which ‘all the fulness of the God!
head dwells,” and hereafter in innumerable instances to partake of
a glorious resurrection;) the body of an Israelite might not hang all
night in this situation, whatever his crimes had been ; as that would
even defile the land. (Josh, 8: 29, 2 Sam. 21 : 9–14. John 19:31
cause of the oppressed, and will not allow that injustice should
be done to any one, either from partiality, or covetousness.
And let it not be passed over slightly, that great iniquity is fre-
quently committed by men, in disposing of their substance by
will; and sometimes this forms the last action of their lives.—
Disobedience to parental authority must be extremely criminal,
when so severe a punishment of it was denounced by God Him-
self; nor is it less provoking to Him now, though it generally
escapes punishment in this world.—But when young people early
become slaves to their appetites, the heart soon grows hard, and
the conscience callous, and we can expect no other than obstinate
rebellion and utter destruction. They who would escape ruin,
must flee youthful lusts, listen to the instructions of their parents,
and submit to reproof and correction; and if parents wºuld not
have their children their greatest sorrow, they should ‘train
them up in the nurture and admonition of the Lord.”—What
then do we deserve, for our rebellion against ‘the Father of our
spirits?’ SCOTT.
The Holy Spirit doubtless dictated this expres-
to IIim who “was made a curse for wº (Gal.
C OTT,
–37.) Accursed.]
sion with reference
3: 10–14.)
NOT
Char. XXII. V. 1–4. The nature of the case here leads us to
understand by brother, any human being ; as our Lord explains the
word neighbor. -' Id.
[6
B. C. 1451.
Karious injunctions and prohibitions.
DEUTERONOMY, XXII.
**
*
thou know him not, then
thou shalt bring it unto
thine own house, and it
shäll be with thee until
thy brother seek after it,
and “ thou shalt restore it
to him again.
as ,-
Note, Religion teaches us to be neighborly, and
to be ready to do all good offices, as we have
opportunity, to all men, even at the expense of
time, labor and trouble; as here, the strayed ani-
mal belonging to our neighbor must be taken care
of, and notice given that we have found it. If
such care must be taken of a néighbor’s ox or ass
going astray, much more of himself going astray
3 In like manner shalt from God and his duty; we should do our utmost
thou do with his ass, and
so shalt thou do with his
raiment; and with all
lost things of thy bro-
ther's, which he hath
lost, and thou hast found,
shalt thou do likewise :
thou mayest not hide
thyself.
4 Thou shalt not see
thy brother's ass or his
ox fall-down by the way,
and hide thyself from
them; a thou shalt surely
help him to lift them up
again. , - ar
5 T The woman shall
not wear that which per-
taineth unto a man,
neither shall' a man put
on a woman's garment:
for all that do so are
f abomination unto the
LoRD thy God.
6 If a bird's nest
chance to be before thee
in the way, in any tree,
or on the ground, whether
they be syoung ones, or
eggs, and the dam sitting
upon-the young, or upon
the eggs, 3 thou shalt not
take the dam with the
young.
. 7 But thou shalt, in
any wise, let the dam go,
and take the young to
thee: , " that it may be
well with thee, and that
thou mayest prolong thy
days. -
8 When thou buildest
a new house, then thou
shalt make a battlement
for thy roof, that “thou
bring not blood upon
thine house, if any man
fall from thence. .
9 Thou 1 shalt not sow
thy vineyard with divers
seeds; lest the *fruit of
thy seed which thou hast
to convert him (Jam. 5: 19.) and restore him,
considering ourselves, Gal. 6: 1. •º
So, lost goods should be brought to the owner,
19. 3. The Jews say, ‘public notice should be
given of them by the common crier, three or four
times,’ according to the usage with us; if the
owner could not be found, he that found the goods
might convert them to his own use; but (say
some) he would do very well to give the value of
the goods to the poor.
Cattle, also in distress should be helped, v. 4.
both in compassion to the brute-creatures, for a
mereiful man regardeth the life of a beast,
though it be not his own, and in love and friend-
ship to our neighbor, not knowing how soon we
may have occasion for his help. If one member
may say to another, “I have at present no need
of thee,” it cannot say, ‘I never shall.” *
V. 5–12. Here are several laws, which seem
to stoop very low, and to take cognizance of
things mean and minute; men’s laws commonly
do not so; The law takes no cognizance of
little things; but because God’s providence ex-
tends itself to the smallest affairs, his precepts
do so, that even in theim we may be in five fear
of the Lord, as we are under his eye and care.
And yet the significancy and tendency of these
statutes, which seem little, are such, that, not-
withstanding their minuteness, being found among
the things of God’s law, which He has written
to us, they are to be accounted great things.
I. The distinction of sexes by the apparel is to
be kept up, to preserve chastity, v. 5. Nature
ttself teaches that a difference be made between
them in their hair, (1 Cor. 11: 14.) and by the
same rule in their clothes, which therefore ought
not to be confounded, either in ordinary wear, or
occasionally. To befriend a lawful escape or
concealment, it may be done; but whether for
sport, or in the acting of plays, is justly question-
able. Some think it refers to the idolatrous cus-
tom of the Gentiles: in the worship of Venus,
women appeared in armor, and men in women’s
clothes; this, as other such superstitious usages,
is here said to be an abomination to the Lord.
It forbids the confounding of the dispositions and
affairs of the sexes: men must not be effeminate,
nor do the women’s work in the house, nor Inust
women be viragos, pretend to usurp authority,
1.Tim. 2: 11, 12. Probably, this confounding
of garments had been used to gain opportunity of
uncleanness, and is therefore kept forbidden; for
those that would be kept from sin, must keep from
all occasions of and approaches to it.
plough with an ox and
an ass together.
11 Thou shalt not wear
a garment of divers sorts,
four # quarters of thy
vesture, where with thou
coverest thyself.
II. In taking a bird’s nest, the dam must be
let go, v. 6, 7. The Jews say, ‘This is the east
ofall the commandments of the law of Moses, and
yet the same promise is heré made to the obse:
Yance of it, that is made to the keeping of the
fifth commandment, which is one of the greatest
that it may be well with thee, and that tho.
mayest prolong thy days; for as disobedience
in a small matter shows a very great contempt
of the law, so obedience in a small matter shows
a very great regard to it. He that let go a bird
purely because God bid him, in that made it ap-
pear that he esteemed all God’s precepts con-
cerning all things to be right, and that he could
deny himself rather than sin against God. But
doth God take care for birds? 1 Cor. 9:9. Yes,
certainly; and perhaps to this law our Savior
alludes, Luke 12: 6. Are not five sparrows
sold for two farthings; and not one of them
is forgotten before God? This law, 1. Forbids
us to be cruel to the brute creatures, or to take a
pleasure in destroying them. Though God has
Inade us wiser than the fowls of heaven, and
given us dominion over them, yet we must not
abuse them, nor rule them with rigor. Let go
the dam to breed again; destroy it not, for a
ble88ing is in it, [many an improvident or unſor-
tunate poor person might suffer, if game (for this
precept doubtless applied generally) were not thus,
by law, preserved from extermination: such is the
reckless selfishness of some people.] 2. It teaches
us compassion to those of our own kind, and to
abhor the thought of every thing that looks bar-
barous and cruel, and ill-natured, especially to-
ward those of the weaker and tender sex, which
always ought to be treated with the utmost re-
spect, in consideration of the sorrows wherein
they bring forth children. A different conduct is
spoken of as an instance of most inhuman cruelty,
(Hos. 10: 14. Amos 1: 13). 3. It further inti-
mates, that we must not take advantage against
any, from their natural affection, and the tender-
ness of their disposition, to do them an injury.
The dam could not have been taken, if her concern
for her eggs or young had not detained her on the
nest. Now, since it is a thousand pities that she
should fare the worse for that which is her praise,
the law takes care that she shall be let go. The
remembrance of this may, perhaps, some time or
other, keep us from doing a hard or unkind thing
to those whom we have at our mercy.
III. The roofs of their houses were flat, for peo-
ple to walk on, as appears by many scriptures;
now, lest any, through carelessness, should fall
off them, they must compass them with battle-
ments, v. 8. which (the Jews say) must be thiee
feet and a half high. See here, 1. How precious
men’s lives are to God, who protects them, not
only by his providence, but by his law. 2. How
precious, therefore, they ought to be to us, and
what care we should take to prevent hurt to any.
The Jews say, that by the equity of this law they
aie obliged (and so are we too) to fence, or re-
h See on 4-40.
Sown, and the fruit of
thy vineyard, be defiled. 12 Thou shalt make
gºtº. Theº tºº was kºśs,”*-* * *
- * . 23:5. Matt. 5.44. uke cts 20.26,27.
as of woollen and linen dº...º.º.º. 1 #:#;"Mauss, sis. Rem.
together. 6:1,2. 1 Thes, 5.14 Heb. 12 12.13. 11 6. 2 Col. 1.1.2. 6:14–16. 11.3.
| Ex 21.28–36. 226. Rom 14 13 1
Col. 10 32. Phil. 1.10. 1 Thes. 5:
22.
J 2 Sam. 11:2. is. 22:1; Jer. 1913.
Matt. 10 27. Mark 24. Acts 10 9.
f See on 18:12
Jain. I 6–8. 3.10
* Heb. fulnes
S.
* 3.17. 32:11. Lev 2228. Prov, m Num. 1538,39. Matt. 23:5.
10 Thou shalt In Ot thee * fringes upon the * ...”.”. ev f Heb. wings.
*- Verse 5. f the ass an unclean animal : and a similar religious idea about the ox,
The prohibition is of moral tendency, and of general obligation :
it is added, “for all that do so are . ºf: º º.
which is never annexed to a merely ceremonial institution. The prac-
tice has in all ages been made subservient to lewdness; and the gross-
est crimes, Let stage-players and others of similar OCCupations well
$onsider, (among many other and great evils connected with their
line of life,) how they will answer to God, for their continual viola-
tion of this express commandment. And they who encourage and
reward them for this disobedience, should ask themselves hºw far
they are accessaries to their guilt: and let young people remember
that this change of apparel is not to be considered as a frolic. but as
an act of rebellion against God. stoºr.
º Verse 10.
“Some think this law was given, because the ox was a clean and
we have among many ancient people. Others, because the ass, being
unequal in strength to the oxy would be over-worked. Rosenm: ‘It
is likely there was a physical reason for it : two beasts of a different
species cannot associate comfortably together ; and on this ground
never pull pleasantly, either in Cart or plough : and every farmer
knows that it is of considerable consequence to the comfort of the
cattle, to put those together that have an affection for each other.
This may be very frequently remarked in certain cattle, which, on
this account, are termed true wº Dr. A. CLARKE.
erSe IX2.
º • Heb. kanfoth, wings, i. e. extremities: Comp; Is...]].'
12. The Hebrew tunic appears to ilave been slit in front and behind,
whence the four wings.” Rosl:NM. Boothr. translates, ‘strings for
the four corners of thy bed covering.’ ED.
[611]
B. C. 1451.
º Various laws.
DEUTERONOMY, XXII
13 || If any man take
a wife, and "go in unto
her, and hate her,
And give • occa-
Sions of speech against
her, and bring up an evil
name upon her, and say,
I took this woman, and
when I came to her, I
found her not a maid:
15 Then shall the fa-
ther of the damsel and
her mother take and
bring forth the tokens of
the damsel’s virginity,
unto the elders of the
city in the gate:
16 And the damsel’s
father shall say unto the
elders, I gave my daugh-
ther unto this man to
wife, and he hateth her;
17 And lo, he hath
given occasions of
speech against her, say-
ing, I found not thy
daughter a maid; and
yet these are the tokens
of my daughter's virgini-
ty: and they shall spread
the cloth before the
elders of the city.
18 And the elders of
that city shall take that
man, and chastise him;
19 And they shall
amerce him in an hun-
dred shekels of silver, and
give them unto the father
of the damsel, because he
hath brought up an evil
name upon a virgin of
Israel, and she shall be
his wife : P he may not
put her away all his
days.
20 But if this thing be
true, and the tokens of
virginity be not found for
the damsel;
21 Then they shall
bring out the damsel to
the door of her father's
house, and the men of
her city shall 4 stone her
with Stones that she
die; because she hath
wrought folly in Israel,
to play the whore in her
father's house: * so shalt
thou put evil away from
among you.
22 || If “a man be
found lying with a wo-
man married to an hus-
move everything by which life may be endanger:
ed, as to cover wells, keep bridges in repair, and
the like; lest if any perish through our omission,
their blood be required at our hand.
IV. Odd mixtures are forbidden, v. 9, 10.
Much of this we met with before, Lev. 19:19.
There appears nothing of moral evil in these
things, therefore we now make no conscience of
sowing wheat and rye together, ploughing with
horses and oxen together, and of wearing linsey-
woolsey garments; but hereby is forbidden either,
1. A conformity to some idolatrous customs of
the heathen; or, 2. That which is contrary to the
plainness and purity of an Israelite. They must
not gratify their own vanity and curiosity by put-
ting those things together, which the Creator in
infinite wisdom had made asunder; they must not
be unequally yoked with unbelievers; nor mingle
themselves with the unclean, as an ox with an ass.
Nor must their profession and appearance in the
world be motley, or party-colored, but all of a
piece, all of a kind.
V. The law concerning fringes, and memoran-
dums of the commandments, which we had before,
(Num. 15: 38, 39.) is here repeated, v. 12, per-
haps because the fringes would remind not to make
garments of limen and woollen, v. 11. and also of
these other precepts which, being so minute, were
in danger to be forgotten.
W. 13–30. These laws lay a restlaint on those
fleshly lusts which war against the soul.
I. If a man, lusting after another woman, to
get rid of his wife, slander her, and falsely accuse
her, as not having the virginity she pretended to
when he married her, on the disproof of his slam-
der, he must be punished, v. 13–19. What the
meaning of that evidence is, by which the hus-
band’s accusation was to be proved false, the
learned are not agreed, nor is it at all necessary to
inquire—they for whom this law was intended,
no doubt, understood it. Upon this dislike, her
husband might have divorced her, if he had pleas-
ed, by the permission of the law, (ch. 24: 1.) but
then i. must have given her her dowry; if there-
fore, to save that, and to do her the greater mis-
chief, he would thus destroy her good name, it
was fit he should-be severely punished, and for
ever after forfeit the permission to divorce her.
Observe, 1. The nearer any are in relation to us,
the greater sin it is to belie them, and blemish
their reputation. Ps. 50: 20. 2. Chastity is
honor as well as virtue, and that which occasions
suspicion of it, is as great a reproach, and dis-
grace as any other whatsoever: in this matter,
therefore, above any thing, we should be highly
tender, both of our own good name and that of
others. 3. Parents must look upon themselves as
concerned to vindicate the reputation of their chil-
dren, for it is a branch of their own.
II. If she that was married as a virgin, were
not found to be one, she was to be stoned to death
at her father’s door, v. 20, 21. If the unclean-
ness had been committed before she was betrothed,
it, would not have been punished as a capital
crime; but she must die fºr the abuse she put on
him whom she married, being conscious to herself
of being defiled, while she made him-believe her
a chaste and modest woman. But some think her
uncleanness was punished with death, only in case
it was committed after she was betrothed, Suppo-
sing there were few come to maturity but what
were betrothed, though not yet married. Now,
1. This gave a powerful caution [so much the
more necessary from the vike habits of the nations *.
about them] to young women to flee fornication,
since, however concealed before, so as not to mar
their marriage, it would, very likely, be discover-
ed after, to their perpetual infamy and utter ruin.
2. It is...intimated to parents, that they must by
all means possible preserve their children’s chas.
tity, by giving them good advice and admonition,
setting them good examples, keeping them from
bad company, praying for them, and laying them
under needful restraints; because, if the children
committed lewdness, the parents must have the
grief and shame at their own door. [This terrible
penalty, and the fear of never marrying them,
would make parents anxiously preserve the purity
of their daughters, in thought, word and deed; lest
they should sin, either through ignorance or wil-
fulness.] All sih is folly, uncleanness especially,
Gen. 34: 7. but above all, uncleanness in Israel,
by profession a holy people. -
III. If any man, single or married, lay with a
married woman, they were both to be put to
death, v. 22. This law we had before, Lev. 20:
18.
IV. If a damsel were betrothed and not mar-
ried, she was from under the eye of her intended
husband, and therefore she and her chastity were
taken under the special protection of the law. 1.
If her chastity were violated by her own consent,
she was to be put to death, and her adulterer with
her, v. 23, 24. And it shall be presumed that
she consented, if it were done in the city, or in
any place where, had she cried out, help might
speedily have come in. Silence implies consent.
Note, It may be presumed that those willingly
yield to a temptation, (whatever they pretend,)
who will not use the means and helps they might
be furnished with to avoid and overcome it. Nay,
her being found in the city, a place of company
and diversion, when she should have kept under
the protection of her father’s house, was an evi-
dence against her, that she had not that dread of
the sin, and the dangeſ of it, which became a mod-
est woman. Note, They that needlessly expose
themselves to temptation, justly suffer for the same,
band, then they shall
both of them die, both
the man that lay with
the woman, and the
Woman. So shalt thou
put away evil from Is-
rael. }
23 If a damsel that is
a virgin be "betrothed
unto a husband, and a
man find her in the city,
and lie with her :
24 Then ye shall bring
them both out unto the
gate of that city, and ye
shall stone them with
stones that they die; the
damsel, because she cried
not, being in the city;
and the man, because he
hath humbled his neigh-
bor's X wife : y so thou
shalt put away evil from
among you. n
25 But if a man find a
betrothed damsel in the
field, and the man * force
her, and lie with her;
then the -man only that
lay with her shall die:
26 But unto the dam-
sel thou shalt do nothing ;
n Gen. 2923.31. Judg. 15.1.2. Bph.
5.28,29.
o 19. Ex. 20:16, -23:1. Prov. 18:8,21.
29. 24: Matt. 19.8,9.
§ 22,24. 13:10. 17:5. 21:21. Lev.
24:16,23. Num. 15
g -35,36.
r Gen. 34:7. Ley, 21.9. 2 Sam. 13:13.
8 13:5. 17:7. 19:19.
t Lev. 20:10. , Num. 5:22–27. Ez. 23:
45–47. John 8.4,5, Heb. 13:4.
u See on 20.7.—Matt. 1:18,19.
- Matt. 1.20,24.
y 21,24. 13:5. 1 Col. 5:2,13.
* Or, take strong hold of her. 2 Sam.
13:14.
*
JMichaelis S the G Verses 15–17.
1.C/ld. flys, the Germans find reason in thi y +
none 3. We have already seen too much of the wº º,
to doubt which is in the right. It is no Compliment to the sex, to take
up. With the French doctrine on this point. "see ºr..."...”.
(15.), “Sugh “tokens” must infallibly be exhibited ... "...e con-
summation of marriage, in all places where girls were married at 10
12, and 14 years of age ; which is frequent in the east.; 3.
- Dr. A.
“A similar custom is observed among the º:
[See JWhebuhr, D'Aruleur, &c.] Io
Verses 2), 21. s
When they read a law like this, so wisely framed, by the incon-
(17.)
the present day.”
veniences annexed, (as well as other similar laws of. Moses,) to pro-
mote personal purity, and prevent the early-corruption of youth of
both sexes, (so difficult in our advanced state of society, with heated
rooms, excitements from high-seasoned food, &&.) and compare the
remarks of Dr. A. Clarke, (note, Gen. 38; 9.) will parents hesitate,
from motives of false and ruinous delicacy, before it be too late, to
forewarn their children of indulging the impure thoughts which natu-
rally enough enter the mind at a certain age, and urge them by every
motive to preserve themselves THEN when it is easiest, from everything
unduly exciting, that they fall not into the vice whose horrible effects
are described in the mote referred to, or those kindred vices, likewise
forbidden by the seventh commandment : The records of our insane
hospitals show these observations to be necessary, Eu.
“…"
[612
B. C. 1451.
Various laws
DEUTERONOMY, XXIII.
there is in the damsel” no
sin worthy of death; for
as when a man riseth
against his neighbor, and
slayeth him, even $9 is
this matter: * ...,
27 For he found her
in the field, and the be-
'trothed damsel “cried,
and there was none to
save her.
28 If a man find "a
damsel that is a virgin,
which is not betróthed,
and lay hold on her, and
lie with her, and they
be found;
29 Thén the man that
lay with, her, shall give
unto the damsel’s father
fifty shekels of silver, and
she shall be his wife ;
• because he hath hum-
bled her, he may not put
her away all his days.
30 A a man shall not
take his father's wife,
nor’t discover his father's
skirt.
CHAP. XXIII.
What Israelites must not enter into the
congregation, l, 2. An Ammonite, or
Moabite, is excluded to the tenth gen-
eration; an Edomite, or Egyptian tº
the third, 3–8. The camps of Israel
to be kept pure from moral, ceremo-
nial, and natural pollution, 9–14.
Fugitive slaves to be prótected, 15, 16.
Whoredom, sodomy, and usury, to
be strictly guarded against, 17–20.
Vows must be performed, 21—23.
How to act in a neighbor’s vineyard
and corn-field, 24, 25.
[IE that is a wounded
in the stones, or
hath his privy member
cut off, * shall not enter
into the congregation of
the Lord.
&
if, ere they are aware, they be surprised and father’s widow, or having undue familiarity with
caught by it. Dinah lost her honor, to gratify
her curiosity with a sight of the daughters of
the land. By this law, the Virgin Mary was in
danger of being made a public example, i.e. of
being stoned to death, but that God, by an angel,
cleared, the matter to Joseph. 2. If she never
consented, he that committed the rape was to be
‘put to death, but the damsel was to be acquitted,
v. 25–27. Now if in the field, out of hearing
of neighbors, it shall be presumed she cried out,
but there was none to save her; and besides, her
going into the field, a place of solitude, did not
so much expose her. Now by this law it is
intimated, (1.) That we shall suffer only for the
wickedness we do, not for that done to us. That
is no sin, which has not more or less of the will
in it. (2.) That we must presume the best con-
cerning all persons, unless the contrary do appear;
not only charity, but equity, teaches us to do so.
In judging of persons and actions, believe all
things, and hope all things. (3.) That our
chastity should be as dear to us as our life; when
that is assaulted, it is not at all improper to cry,
Murder, Murder! for, as when a man riseth
against his neighbor and slayeth him, even so
is this matter. (4.) By way of allusion to this,
see what we are here to do when Satan sets upon
us with his temptations; wherever we are, let us
cry aloud to Heaven for help, Help me, O Lord,
for I suffer violence, and there we may be sure
to be heard, and answered, as Paul was, My
grace is sufficient for thee.
W. If a damsel not betrothed be thus abused by
violence, he that abused her should be fined, the
father should have the fine, and if he and the dam-
sel did consent, he should be bound to marry her,
and never to divorce her, how much soever she was
below him, and how unpleasing soever she might
afterward be to him, as Tamar was to Amnon,
after he had forced her, v. 28, 29. This was to
deter men from such vicious practices, of which
it is a shame that we are necessitated to read and
Write.
- VI. The law against a man’s marrying his
the congregation of the
2 A * bastard shall not
enter into the congrega-
tion of the LorºD ; even
to his tenth generation
shall he not enter into
LoRD.
z See on 21.22.
a 1 Cor. 13:7.
c 19,24. 21:1
b See on Ex. 22:16,17.
4.
his father’s wife, is here repeated, (v. 30.5 from
Lev. 18; 8. And, probably, it is intended (as
Bp. Patrick notes) for a short memorandum to
them carefully to observe all the laws there inade
against incestuous marriages, the most detestable
of all being specified; which the apostle says, It
is not so much wa named among the Gentiles.
CHAP. XXIII. W. 1–8. Interpreters are
not agreed what is here meant by not entering
into the congregation of the Lord. Some
think it means exclusion from communion with
the people of God in their religious services;
eunuchs and bastards were owned as members of
the church, and the Ammonites and Moabites
might be circumcised and proselyted; yet they,
and their families, must lie for some time under
marks of disgrace, and not come so near the
sanctuary as others, nor liave so free a commu-
mion with Israelites. Others understand, exclu-
sion from bearing office in the congregation,
lest the honor of the magistracy be thereby stain.
ed. Others, with Patrick, understand exclusion
only from marrying with Israelites; yet we find,
that, when this law was put in execution after
the captivity, they separated from Israel, not
only the strange wives, but all the mixed multi-
tude, see Neh. 13: 1–3. It should seem, the
men of Israel might marry with the daughters
of these nations, (though out of the nations of
Canaan,) if they were completely proselyted to
the Jewish religion; but with the men of these
nations the daughters of Israel might not marry,
nor could the men be naturalized, otherwise than
is here excepted. ---
It is plain, in general, that disgrace is here put,
(1.) On bastards and eunuchs, v. 1, 2. By
bastards here, the Jewish writers understand, not
all born of fornication, or out of marriage, but all
that were of those incestuous mixtures, forbidden,
Lev. 18. To deter people from those unlawful
marriages, and unlawful lusts, it was very conve-
nient that their posterity should thus be made in-
famous. By this rule, Jephthah, though the son
d 27:20, Lev. 18.8. 20.11. 1 Cor. 5:1.
e Ruth 3:9. Ez. 168.
a Lev. 21:17–21. 22:22–24. Gal. 3:
b 2.3,8. Neh. 13:1–3. Is 5 c.i.
Lam. 1:10.
C *:::8. Zech. 9:6. John 8:41. Heb.
PRACTICAL OBSERVATIONS.
If we duly regarded the golden rule of ‘doing to others, as we
would they should do unto us,” many particular precepts of God’s
word might be omitted.—If we would approve ourselves to be
the peculiar people of God, we must have respect to his will
and glory, and not to the vain ſashions of the world. Even in
putting on our garments, as well as in eating and drinking, all
must be done with a serious regard to the preservation of our own
and others’ purity in heart and action; that our garb may testify
whose servants we are, and remind us what our conduct ought
to be, (Rom. 12: 1, 2, 1 Cor. 10: 29–33. Col. 3:16, 17.
1 Tim. 2: S-10.) Our obedience should also be universal,
and not only to the weightier, but even to the minuter matters of
the law, that it may be well with us... Yea, our eye should be
single, our heart simple, and our behavior in all things consistent.
—The violation of chastity being so great a wickedness, and, in
females especially,of such fatal consequences; how cautious should
they be what company they keep, what places they frequent,
[what habits of luxury they indulge, 1 to what language they
listen, what books they read, and into what situations they ven-
ture! How carefully should parents keep out of the sight and
way of their children, whatever can pollute their imaginations
or inflame their passions! and how should all join in execrating
those wretches, who wantonly bring ruin on their fellow creatures
for the sake of gratifying a mean, [selfish, sensual inclination!
Nor is the cruelty of those much less to be abhorred, who rob
the innocent of their reputation by infamous slanders, from malice
or any other base passion.—All deception in contracting mar-
riage is both very wicked, and a source of future misery. Final-
ly, our purity should be dearer, to us than our life; and our cry
to God no less earnest, than iſ in danger of murder. He is ever
near and ready to assist us. SCOTT.
NOTES.
CHAP. XXIII. - V. I. It is evident this law was not meant to ex-
clude mutilated Israelites, either from the common henefits of civil
society, or any essential religious advantages; but merely to lay them
under a disgraceful distinction. This would tend to discourage pa-
rents from thus mutilating their children; a practice exceedingly
common, in those ages and countries. To this they might often be
induced by the custom which prevailed, of employing eunuchs in the
houses of the great and the Courts of princes: so that they often rose
to the highest posts of honor and authority. (2 Kings 20: 17, 18.
Dan, l ; 3–7),. Some expositors therefore consider the phrase," shai
not enter into the congregation of the Lord,” as meaning that they
should be incapable of bearing any office in that government which
was placed over the people of God, who must thus enter a protest
against this custom, and deliver selfish parents from this temptation.
But others think, the persons intended might not enter the inner court
of the sanctuary, or join in celebrating the sacred feasts, as in full
communion with the congregation of the Long but must be con-
tented, to worship without, as uncircumcised Genties were allowed
to do. Indeed, it is probable the exclusion related to bºth these par.
ticulars: for, as the blennished priests might not officiate at the altar,
it is reasonable to conclude, the blemished Israelite must neither en-
ter the inner count of the sanctuary, nor fill any public office in the
congregation; in order that the people and ordinances of God might
be preserved in purity and honor; Scott. . . No man, indeed, with
any such personal defect as might render him contemptible in the
sight of others, should bear lule among the people, lest the contempt
feit for his personal defects should extend itself to his important office;
and thus his authority be disregarded.’ Dr. A. CLARKE.
Prounded, &c.) : Mutilus contritione aut abscissione testicult. . So
the Heb. Rosenm. Enter into the congregation.] ‘ A phrase equiva-
lent, perhaps, to obtaining a right of citizenship, or civil privileges.”
Dr. J. Clarke. “Shall not marry a Hebrew woman : comp. Gen. 34:
16.” Boothr. & He shall not be considered an Israelite, his name
shall not be inscribed in the public registers.’ Rosenm. ED.
Verse 2. * . ...".
The word “bastard must be understood according to the judicial
law, which does not regard the children of Q concubine, when owned
by the father, as spurious; but only those which sprang from connec:
tions expressly prohibited with an annexed penalty, and who would
[613]
B. C. 1451.
Various directions.
DEUTERONOMY, XXIII.
3 An "Ammonite or
Moabite shall not enter
into the congregation of
the Lord ; even to their
tenth generation shall
they not enter into the
congregation of the LoRD
for ever :
4 • Because they met
you not with bread and
with water in the Way,
when ye came forth out
of Egypt; and because
they hired against thee
Balaam the son of Beor,
of Pethor of Mesopota-
mia, to curse thee.
5 Nevertheless & the
LoRD thy God would
not hearken unto Ba-
laam ; but the Lord thy
God turned the curse
into a blessing unto thee,
* because the LoRD thy
God loved thee.
6 Thou shalt not seek
their peace nor their
* prosperity all thy days
for ever.
7 Thou shalt notabhor
an Edomite; for) he is thy
brother: thou shalt not
abhor an Egyptian ; * be-
cause thou wast a stran-
ger in his land.
8 The children that
are begotten of them
shall enter into the con-
gregation of the LoftD,
in their "third genera-
tion.
9 || When the host
goeth forth against thine
enemies, then a keep thee
from every wicked thing.
10 If there be among
you any man " that is not
clean, by reason of un-
cleanness that chanceth
him by night, then shall
he go abroad out of the
camp, he shall not come
within the camp :
11 But it shall be,
P when evening # cometh
of a harlot, a strange woman,-(Judg. 11 : 1, 2.)
yet was not a bastard in the sense of this law.
And as for the eunuchs, though by this law they
seemed to be cast out of the vineyard as dry trees,
which they complain of, (Isa: 56: 3.) yet it is
there promised, (v. 5.) that if they took care of
their duty to God, as far as they were admitted,
by, keeping his Sabbaths, and choosing the things
that pleased Him, the want of this privilege
should be made up to them with such spiritual
blessings, as would entitle them to an everlasting
In all 16,
(2.) On Ammonites and Moabites, the poster-
ity of Lot, who, for his outward convenience, had
separated from Abraham, Gen. 13: 11. , And we
do not find that he or his ever joined themselves
again to the children of the covenant. They are
here cut off to the tenth generation, i. e. (as
some think) for ever. Comp. Neh. 13: 1. . The
reason of this quarrel which Israel must have with
them, so as not to seek their peace, (v. 6.) is
because of their late unkindness to the camp of
Israel, notwithstanding the orders God had given
not to distress or vex them, Deut.2:9,19. [1..] The
omission of the Ammonites to meet them with
bread and water in the way, (v. 4.) sliould be
remembered against their nation in future ages.
Note, God will certainly reckon, not only with
those that oppose, but with those that do not help
and further his people, when it is in their power.
The charge at the great day is for an omission,
I was hungry, .# ye gave me no meat. . [2.]
The Moabites had döne worse, they hired Ba-
laam to curse them, v. 4. God will deal with
sinners, not only according to their deeds, but
according to their endeavors, Ps. 28: 4.
(3.) The Edomites and Egyptians have not so
deep a mark of displeasure put on them. If one
turn proselyte, his grandchildren shall be mem-
bers of the congregation of the Lord to all intents
and purposes, v. 7, 8. We should think the
Edomites had been more injurious to the Israel-
ites than the Ammonites, and deserved as little
favor, (Num. 20:20.) and yet “ Thow-shalt not
abhor an Edomite, for he is thy brother.” Note,
Unkindness of near relations, though by many
worse taken, should with us, because of their re-
lation, be first forgiven. A strange reason is given
te \
why the Egyptians must not be abhorred, “ Thou
19qst a strºnger in their land, and therefore,
though hardly used there, be civil to them, for old
acquaintance' sake.” They must not remember
their, bondage, to keep up any ill-will to the
Egyptians, but only for the magnifying of God’s
power and goodness in their deliverance.
• 9–14. Israel was now encamped, and this
Wast, army, just entering on action, which was
likely to keep them together for a long time
therefore it was fit to give particular directions
for the good ordering of their camp. And the
charge is, in one word, to be clean. They must
take care to keep their camp pure from moral,
ceremonial, and natural pollution.
1. From moral pollution, v.2. (1.) Guilt makes
men cowards. Soldiers, in executing their com-
mission, must keep themselves from gratifying,
the lusts of malice, covetousness, or uncleanness,
and from the idols, or accursed things, they found
in the camps they plundered. (2.) Even they
that tarried at home, the body of the people, and
every particular person, must at that time espe-
cially keep from every wicked thing, lest by sin
they provoke God to withdraw his presence from
the host, and give victory to the enemy to correct
his own people. Times of war should be times
of reformation, else how can we expect God should
hear and answer our prayers for success? Ps.
66: 18. See 1 Sam. 7: 3. - *
2. From ceremonial pollution. A soldier,
notwithstanding his constant service and duty in
the camp, must be so far from looking on himself
as discharged from the observance of that cere-
mony, that more was required from him than at
any other time; at his own house, he needed only
to wash, but being in the army, he must go out
of the camp, as one concerned to keep it pure,
and ashamed of his impurity, and not return
till after sun-set, v. 10, 11. By this trouble and
reproach, which even involuntary pollutions ex-
posed men to, they were taught to keep up a very
great dread of all fleshly lusts. It were well if
military men would consider this.
3. From natural pollution, v. 12–14. Strange,
direction of Moses, should extend to this; but
the design of it was to teach them, (1.) Modes--
on, he shall 4 wash him-
self with water: and,
when the sun is down, he
shall come into the camp
again. *
12 Thou shalt have a
place also without the
camp, whither thou shalt
go forth abroad.
13 And thou shalt
have a paddle upon thy
weapon : and it shall be
when thou i wilt ease
thyself abroad, thou shalt
dig therewith, and shalt
turn back, and cover
that which cometh from
-thee:
d Ruth 4.6,13–22. Neh. 4:3,7.
23
e 2:28,29. Gen. 14:17, 18. , 1 Sám. 25:
11. 1 Kings 18:4. Is. 63:9. Zech.
2.8. Matt, 25;45. Acts 9:4.
f See on Num. 22:5,7,17. Neh. 13:2.
g Num. 22.85. 23.5–12,16–26. , 24:9.
tº ºf e :31. 2 Cor. 4:17.
:7,8. 33:3. Ps. 73:1. Jer, 31:3.
Ez. 16:8. Mal. 1:2. Rom, 9:13. 11:
28. E
ph. 2:4,5.
1 2 Sam. 8:2, 1231. Ezra 9:12, Neh.
13°23–25.
13:4,
h 77.3
* Heb, good.
j Gen. 25.24–26,30. Num. 20:14. Ob.
10–12. al. 1:2.
k 10:19. Gen. 45:17, 18. 46-7. 47.6,
12,27. Ex. 22.21. 23:9. Lev. 19:34.
Ps. 105:23r Acts 7:10–18.
1 See on 1.—Rom. 3:29,30. Eph. 2:12,
13 -
m 2,3. Ex. 20:5,6.
- º: 20:26, 2 Chr.
. 31:20,21. 32:1–22.
Luke 3:14. Rev. 19:11–14.
o Hºlº. _Num. 5:2,3.
11– s ...” *
Lev, 11:25. 15:17–23.
Heb. turneth toward.
1 Cor. 5:
f Heb. sittest down.
r Ez. \94.6–8.
therefore be often disowned and always disgraceful; or the offspring
of harlots, whose fathers were not known. The exclusion of such
persons, and their posterity, from the court of the sanctuary, and
from public offices, would not be a hardship on them, worthy to be
put in competition with the advantage arising from the tendency of
this law to restrain men from such practices, as would disgrace their
offspring from age to age.—Some expositors, especially the Jewish,
suppose that by ‘not entering into the congregation of the Lord,”
we should understand, not marrying an Israelitish woman s but, as the
bastards, being Israelites, were forbidden to intermarry with the
Gentiles, this interpretation would leave them scarcely any oppor-
tūnity of marrying; which the mention of their posterity Supposes
them to do. For the allowance to marry Hebrew slaves, or proselyted
Gentile slaves, seems only made to avoid the difficulty; and the dis-
tinction has no foundation in Scripture : for Hebrew slaves, and
Gentiles when fully proselyted, were a part of the congregation of
the Lord, and admissible to all sacred ordinances; with only the
exception made in the next vs. Scott.
Verses 3–5.
It is supposed that the Amimonites were the more criminal, in re-
fusing to assist the Israelites ; though nothing is recorded concerning
it: as the Moabites were in hiring Balaam to curse them. As Ruth
the Moabitess, was married to Boaz, and from her David and the king;
of his race descended ; it has been thought that the law (3) only re-
lated to males, and not to females ; of this, however, no sufficient
proof seems to be given. It does not appear that intermarriages were
particularly intended ; and the conduct of Boaz, being required by
another law, was not faulty: (Ruth 4: 1–8,) perhaps the excellent
character of Ruth might be supposed to except her and her posterity
from the general rule; and in respect to David and the king: of his
line, they were not chosen by Israel, but appointed by God Himself.
Had the law been intended to prohibit intermarriages with the seve-
ral persons mentioned, no doubt that would have been expressly
stated; as it is, when intermarriages with the Canaanites and other
idolaters are forbidden. ~ Scott.
Verse 6. - e gº
This did not prohibit the Israelites from showing kindneſſ to ºn-
dividuals among the Moabites and Ammonites, especially whº,9.
selyted ; much jess did it allow them to make war ºn them without
reason, or to refuse them terms of peace: but it merely forbade them
to enter into any strict alliance with the nations ſº º: long
as they existed, or intimate connections with individuals while they
continued idolāters. This was the more requisite, as that, part of
Israel, which weſt E. of Jordan, bordered on the Ammonites and
Moabites, and they were continually liable to be seduced or injured
ID.
by them. -
y them Verses 7, 8. *
As the Israelites had, at first, in their egº distress, been hos.
pitably entertained in Egypt’; they were required to forgive their sub.
sequent oppression, and to requite the preceding kindness. Id.
A possible reason for this statute is given in note e. Introd. Ep.
/
the divine law, or at least the solemn order and ,
[614
B. C. 1451. . .
Warwus prohibitions
DEUTERONOMY, XXIII,
Y
- 14 For the Lord thy.
God . ." walketh in the
midst of thy camp, to
deliver thee, and to give
up thine enemies before
thee: therefore shall thy
camp be holy, that he
see no * unclean thing in
thee, and turn away from
thee, . . . .
15 T Thou “shalt not
deliver unto his master,
the servant which is es-
caped from his master
unto thee t
16 He u shall dwell
with thee, even among
you, in that place which
he shall schoose, in one
of thy gates where it f
liketh him best: " thou'
shalt not oppress him.
17 || There w shall be
no f whore of the
daughters of Israel, nor
a “sodomite of the sons
of Israel.
18 Thou shalt not
bring the y hire of a
whore, or the price of a
dog, into the house of
the Lord thy God “for
any vow: for even both
these are abomination
unto the Lord thy God.
19 || Thou shalt not
* lend upon usury to thy
brother: usury of money,
usury of victuals, usury
of any thing that is lent
upon usury. w
a Gen. 17:1. , Lev. 26:12. 2 Cor. 6:16.
* Heb, nakedness of any thing.
t 1 Sam. 30:15. Ob. 14. Ém. 10–
19.
Ul § 16:3,4. Luke 15:15–24. Titrä:
- 2
f tieb. is good for him.
v Ex. 22:21. 23:9. Jer. 7:6. Zech. 7:
10. Mal. 3:5, Jam. 216.
w 22:21,29. Lev. 19:29.
† Or, sodomtess. Rom. I:26,
x Gen. 19.6. Judg. 19.22. 1 Kings 14:
24. 15:12, 22:46 Kings 23:7.
Rom. l.27. 1 Cor. 6:9. 1 Tim. 1.10.
y Ez. 16:33,
z Ps 22:16, Plov, 26:11. Is. 56:10,11.
Matt. 7:6. Phil. 3:2. 2 Pet. 2:22.
Rev. 22:15
a. See on 31. 12:6. Lev. 7:16.-Ps. 5:
4–6. Is. 61:8. Hab. 1:13. Mal. 1:
b Ex. 22.25. Lev. 25.35–37. Neh. 5,
1–7. Ps. 15-5. Ez. 18.7,8,13,16–18,
22:12. Luke 6:34,35.
r
These precepts not only
inward purity.
an opportunity of learning it.
In this humane regulation, which is an example to legi D.
l
a pattern for the servants of a God of j love º
as throughout God’s laws by Moses, §.” 25 : 3.) that benevolence
which º: every &reature o
respects the rights and feelings of every individual man
would not suffice to exhibit fairly all the traces of it to be found in
Verses 9, 14. .*
- related to the camp of Israel, previousl
to their conquest of the promised land, and settlement h'. ; but .
all times when they went forth to fight their enemies. They were
first reminded to use vigorous measures for reformation, and to pay
a strict attention to their ceremonial y
then not to forget a due regard to natural cleanliness, finotes. G
€Il.
35; 2. Ex. 29: 4 J not only from decency and for #. sake, but
from respect to thät God of purity, who, as it were, headed their ar-
mies and encamped among them; and also as an "emblem of their
W t th Yºº 15, 16.
e cannot suppose, that this law required the - -
tain slaves, who had robbed their º Or left #º.
Qut cause ; but such only as were cruelly treated, and fled to them
for protection, especially from the neighboring nations.
such they were commanded to afford shelter,
ness; both in order to recommend their religion, and to give them
ty, and decorum; nature itself teaches them thus
to distinguish themselves from beasts that know
no shame. -(2.) Cleanliness, and (though not
miceness, yet) neatness, even in their camp. Im-
purity is offensive to the senses God has endued
us with, prejudicial to the health, [especially un-
der so hot a climate as theirs; perhaps were the
laws of cleanliness observed, we should not hear
of plagues and epidemics, so often as now in those
climates: it was also] a wrong to the comfort of
human life, and an eviderice of a careless, slothful,
[ill-regulated] temper of mind. (3.) Purity from
the pollutions of sin; iſ there must be this care
taken to preserve the body clean and sweet, much
‘more should we be solicitous to keep the mind so.
(4.) A reverence of the Divine Majesty. This
is the reason here given; for the Lord thy God
walketh, by his ark, the special token of his pres-
eñce, in the midst of thy camp; with respect to
that external symbol this external purity is re-
quired, which (though not insisted on in the let-
ter when that reason ceases, yet) teaches us to
preserve inward purity of souh, in consideration
of the eye of God, which is always upon us. (5.)
A regard one to another. This law teaches us not
to do what will be justly offensive to our brethren,
and grieve them. . It is a law against nuisances.
W. 15–25. Orders are here given about five
several things, which have no relation one to
another.
I. Their land is here made a sanctuary, or
city of refuge, for servants that were wronged
and abused by their masters, and fled thither for
shelter from the neighboring countries, v. 15, 16.
We cannot suppose they were hereby obliged to
entertain all the unprincipled men that ran from
service; Israel needed not (as Rome at first did)
to be thus peopled. But, 1. They must not de-
liver up the trembling servant to his enraged
master, till on trial it appeared the servant had
wronged his master, and was justly liable to pun-
isliment. Note, It is honorable to shelter and
protect the weak, provided they be not wicked.
God allows his people to patronise the oppressed.
The angel bid Hagar return to her mistress, and
Paul sent Onesimus back to his master Phile-
mon, because neither had any cause to go away,
nor were exposed to danger in returning. But
the servant here is supposed to escape, i. e. to
run for his life, to the people of Israel, of whom
he had heard (as Benhadad of the kings of Isra-
el, 1 Kings 20:31.) that they were merciful, to
save himself from the fury of a tyrant; and to
deliver him up, is to throw a lamb into the mouth
of a lion. 2. If it appeared that the servant was
abused, they must not only protect him, but, sup-
posing him willing to embräce their religion,
they must give him all encouragement to settle
among them. Care is taken both that he be not
imposed on in the place of his settlement—let it
be that he shall choose, and where it liketh
him bests and that he should not exchange one
hard master for many—thou shalt not oppress
him. Thus would he soon find a comfortable
‘purifications; (Lev. 15:) and any person op
sodomite,
of idolaters,
eSSèS aroS8.
Scott.
sion to Sodom,
TO
(JM. #ki.
and show great
A
- selling one.
God in its love; and especially s
ED.]
A volume quires.
dog be understood literally,
but their greediness, and *
must be considered as the reason of the restrictio
dinary association.
hire of unnatural crimes: yet fi
missible in statutes. [As dogs were proba
east, unappropriated and common, no one W
Rosenm. JMich. Boothr.
Henry, as to the meaning of keleb (dog):
z *
difference between the land of Israel and othe,
lands, and would choose it to be his rest for ever,
Note, Proselytes and converts to the truth should
be treated with particular tenderness, that they
may have no temptation to return. *
#. The land of Israel must be no shelter for
the unclean, v. 17, 18. No houses of unclean-
mess, must be kept either by men or women.
Here is, 1. A good reason intimated why there
should be no such wickedness tolerated among
them: they were Israelites. That seems to have
an emphasis laid on it. For a daughter of Israel
to be a whore, or a son of Israel a whoremaster,
is to reproach the stock they are come of, the
people they belong to, and the God they worship.
It is bad in any, but worse in Israelites, a holy
nation, 2 Sam. 13: 12. 2. A just mark of dis-
pleasure put on this wickedness, that the hire of
a whore, i. e. the money she gets by her whoring,
and the price of a dog, i. e. of the sodomite
pimp, or wheremaster, (so I incline to understand
it, for such are called dogs, Rev. 22: 15.) the
money he gets by these lewd and villainous prac-
tices, no part of it shall be brought into the
house of the Lord (as was commonly done by
the prostitutes among the Gentiles) for any vow.
This intimates, (1.) That God would not accept
of any offering at all from such wicked people;
they had nothing to bring an offering of, but what
they got by their wickedness, thereſore their sac-
rifice could not but be an abomination to the
Lord. (2.) That they should not think, by
making and paying vows, and bringing offerings
to the Lord, to obtain leave to go on in this sin,
as (it should seem) some that followed that trade
suggested to themselves, when their offerings were
admitted, This day have I paid my vows, there.
fore came I forth to meet thee. Nothing should
be accepted in commutation of penance. (3.)
That we cannot honor God with our substance,
unless it be honestly and honorably come by.
III. The matter of usury is here settled, v. 19,
20. 1. They must not lend on usury to an Isra-
elite. They had and held their estates immedi-
ately from and under God, who, while He dis-
tinguished them from all other people, might have
ordered, had He so pleased, that they should have
all things in common among themselves, but in-
stead of that, and in token of their joint interest
in the good land He had given them, He only
appointed them, as there was occasion, to lend
to one another without interest; which, among
them, would be little or no loss to the lender, be-
cause their land was so divided, their estates
were so little, and there was so little of merchan-
dise among them, that it was seldom or never
they had occasion to borrow any great sums, ex-
cept for the subsistence of their families, when
the fruits of their ground had met with any dis-
aster, or the like; and in such a case, for a small
matter to insist on usury, would have been very
barbarous. Where the borrower gets, or hopes
to get, it is just that the lender should share in
the gain; but to him that borrows for his neces-
this ancient code: and as to the special subject of these two vs. the
editor can but refer to his general remarks, on Ex. 21 ; 2.
De
Verses 17, 18.
The magistrate was commanded not to connive at (much less to
License) houses of prostitution, and uncleanness ; and not to allow
enly to carry on the infamous trade of a prostitute or
but to expel and extirpate such nuisances to the uttermost.
The words used, denote persons dedicated, or consecrated, that is, te
the basest kinds of lewdness; according to the 1nfamous licentious-
ness and unnatural vices often openly perpetrated at the temples
from which much of the gains of the priests and priest-
For neither in this, nor any other place, where the word
jømize is used in our translation, is there, in the original, any allu-
or its inhabitants.
(JM. R. x. Heb.)—If the price of a
not only the meanness of the animals,
resemblance of shamelessly lewd persons,
n, and the extraor-
(M. R.) Many, however, understand it of the
gurative language seems hardly ad-
bly then, as now in the
ould think of buying or
&c. coincide in opinion with
which the context re-
Scott.
[615]
B. C. 1451.
Of divorce.
DEUTERONOMY, XXIV.
20 Unto “a stranger
thou mayest lend upon
usury, but unto thy bro-
ther thou shalt not lend
upon usury; a that the
LoRD thy God may bless
thee in all that thou
settest thine hand to, in
the land whither thou
goest to possess it.
21 || e When thou shalt
vow a vow unto the
LoRD thy God, thou
shalt not slack to pay it:
for the LoRD thy God
will surely require it of
thee; and it would be
sin in thee.
22 But if thou shalt
forbear to vow, it shall
be no sin in thee.
23 f That which is
gone out of thy lips thou
shalt keep and perform ;
even a free-will-offering,
according as thou 5 hast
vowed unto the Lord
thy God, which thou
nast promised with thy
mouth.
24 || When thou
comest into thy neigh-
bor's vineyard, then "
thou mayest eat grapes
thy fill, at thine own
pleasure ; but thou shalt
inot put any in thy vessel.
25 When thou comest
into the standing corn of
thy neighbor, then thou
mayest pluck the ears
with thine hand : but
thou shalt not move a
sickle unto thy neighbor's
standing corn.
CHAP. XXIV.
The law of divorces, 1–4. Newly
married men exempted for one year
from war and public sel vices, 5.
Laws for the punishment of men-
stealers, concerning ſº and the
separation of lepers, 6–13. The hire
of servants not to be detained, 14, 15.
Parents and children not punishable
for each other's crimes, 16. Justice
must be done to the friendless, 17, 18.
Liberal gleanings to be left for the
poor,
We ought to value the privileges of the Lord’s people, both
sary food, pity must be showed, and we must
lend, hoping for nothing again, if we have where-
withal to do it, Luke 6: 35. 2. They might lend
on usury to a stranger, who was supposed to live
by trade, and (as we say) by turning the pennys
and therefore got by what he borrowed, and came
among them in hopes to do so. By this it ap-
pears that usury [wsufruct interest, note, Matt.
25: 27.] is not in itself oppressive; for they must
not oppress a stranger, and yet might exact usury
[interest] from him.
IV. The performance of the vows wherewith
we have bound our souls, is here required; and
it is a branch of the law of nature, v. 21—23. 1.
We are here left at liberty to make vows or no.
God had already signified his readiness to accept
a free-will-offering thus vowed, though it were
but a little fine flour, (Lev. 2: 4, &c.) which
was encouragement enough to those who were so
inclined. But lest the priests, who had the larg-
est share of those vows and voluntary offerings,
should sponge upon the people, by pressing it on
them as their duty to make such vows, beyond
their ability and inclination, they are here ex-
pressly told it should not be reckoned a sin in
them, if they did not make any such vows, as it
would be if they omitted any of the sacrifices God
had particularly required. For (as Patrick well
expresses it) God would have men to be easy in
his service, and all their offerings to be free and
cheerful. 2. We are here laid under the highest
obligations, when we have made a vow, to per-
form it, and to perform it speedily; Thou shalt
not slack to pay its lest if it be delayed beyond
the first opportunity, the zeal abate, the vow be
forgotten, or something happen to disable thee
for the performance of it. The rule of the Gos-
pel goes somewhat further; Every one, accor-
ding as he purposeth in his heart, though it
have not gone out of his lips, so let him give.
Here is a good reason why we should pay our
vows, that if we do not, God will require it of
us, will surely and severely reckon with us, not
only for lying, but for going about to mock Him,
who cannot be mocked. See Eccl. 7: 4, 5.
V. Allowance, when they passed through a
corn-field, or a vineyard, to pluck and eat of the
corm or grapes that grew by the road-side, whether
for necessity or delight, only they must carry
noue away, v. 24, 25. Therefore the disciples
HEN a man * hath hand, ° and
taken a wife, and
of his house.
| were not censured for plucking the ears of corn,
but for doing it on the sabbath-day, which the
tradition of the elders had forbidden. Now, 1.
This law intimated, what great plenty of corn and
wine they should have in Canaan. 2. It provided
for the support of poor travellers, to relieve the
fatigue of their }.". and teaches us to be
kind to such. The Jews say, ‘This law, was
chiefly intended in favor of laborers, who were
employed in gathering in their harvest and vin-
tages; their mouths must not be muzzled any more
than that of the ox when he treads out the corn.”
3. It teaches us [like many of these laws, made to
moderate the all-grasping desire of acquiring,l not
to insist on property in a small matter, of which
it is easy to say, What is that between me and
thee? 4. It used them to hospitality, and teaches
us to be ready to distribute, and willing to com-
nunicate, and not to think every thing lost that is
given away. Yét, lastly, It forbids us to abuse
the kindness of our friends, and to take the ad-
vantage of fair concessions, to make unreasonable
encroachments. T *
CHAP. XXIV. V. 1–4. This is that permis-
sion the Pharisees erroneously referred to as a
precept, Matt. 19: 7. Moses commanded to
give a writing of divorcement; it was not so;
our Savior told them he only suffered it because
of the hardness of their hearts, lest, if they had
not had liberty to divorce their wives, they should
have ruled them with rigor, and, it may be, have
been the death of them. Probably divorces were
in use before; they are taken for granted, Lev.
21: 14. and Moses thought some rules needful
concerning them. --
1. It was not sufficient for a man to say he did
not like his wife, or that he liked another better,
but he must show something that made her disa-
'greeable and unpleasant to him. This wrelean-
mess, (v. 1.) must mean something less than adul-
tery; for, for that, she was to die; and less than
the suspicion of it, for in that case, he might give
her the waters of jealousy; but it means either a
light carriage, or a cross, froward disposition, or
some loathsome sore or disease; may, some of the
'Jewish writers suppose that an offensive breath
might be a just ground, for divorce. Doubtless
! something considerable is meant; so that their
| octors erred, who allowed divorce for
modern
4. 9. Nuh. 1:15. **
send her out , Judg. 11:30,31,35. 1 Sam. 1:11.
Frov. 20,25. º
c. 5:4,5.
g 1 Sam. 14:24. Jer, 44:25–27. Mark
married her, and it come 2 And when she is 6.22,23. Acts 23:12,21.
&Y tºº is h Rom. 12:13. 1 Cor. 10.26. Heb. 13.5.
to pass that she find no departed out of his ...º.º.º.
favor in his eyes, be- house, * she may go and º żºł5.;13. E.;2:19.
y º * Heb, matter of nakedness.
cause he hath found be another man's wife. bººs. Mºtt is lº-9.
>{< º º ark 10 4–12.
SO 1110 uncleanness in a 14:21, 153. Lev. 1938,8. ###" iſ is "":
her: then "let him write d See on 15.10.—Prov. 19:17. Is, 1.19. c 22:19,29. al. 2:16. Matt. 1:19.
2 te e Luke 14 14. 1 Col. 15:58. Luke 16:18, 1 Cor. 7:11,12.
her a bill of + divorce- * ...º. *; §º Hº ; *#..."; dº; Nº. i.
e tº a s º ~ 3 -º ºr - i. . 30.2, &c. . 56°12. 66: ~ Jººf, 44:22, &\,\ , O: ºn al" : ll.
ment, and give it in her iš ºff is, *.*.*. | Cor. 7, 15.
*-
~,
~
PRACTICAL OBSERVATIONS. f
while they indulge unlawful inclinations.
Such services are an
for ourselves and for our children, above all other advantages;
and should carefully avoid whatever may throw a hindrance in
the way of their possessing them. No personal blemishes, no
crimes of progenitors, no difference of nations, can exclude us
from these blessings: but an unsound heart will deprive us of
them; and a bad example, an improper education, and even un-
suitable marriages, may occasion the loss of them to our children.
—The conduct of God, as the righteous Governor of the universe,
is not recorded for the imitation of private persons; but all men
ought to follow the example of his patience, lenity, readincss to
forgive, and kindness to his enemies. Nor should we ever for.
get how He turns the curses of opposers into blessings, in be-
half of those whom He loves, and teaches to love Him.—No
matural filthiness is so loathsome to our senses, as the uncleanness
of the heart is offensive to a holy God: in vain therefore do men,
by pompous forms of godliness, costly oblations, or multiplied
acts of showy beneficence, strive to compensate for their iniquity,
attempt to bribe the Judge of the earth to “acquit the wicked;’
but He abhors the blasphemous endeavor. It is the bounden
duty of legislators and magistrates, to do all in their power, to
prevent, to repress, and extirpate, the recesses of licentiousness
here forbidden; and surely immensely more might be done, than
is so much as attempted in Christian countries, or in this land,
and its great cities.—The people of God must keep at a distance
from cruelty and oppression; and ever be ready to patronize the
cause of the oppressed. Fidelity to their engagements, and lib-
erality without grudging to all around them, should mark their
characters; for God is able to make all sufficiency to abound
towards them: and at the same time they should be the last per-
sons to encroach upon others. In fine, temperance, chastity:
purity, equity, mercy, and truth, are the never failing fruits of
that Špirit, which dwells in all the true disciples of J “g. Christ.
C OTT.
NOTES.
Chap. XXIV. V. 1–4. In the days of Christ, the Jewish teachers,
having construed the permission into a commandment, extended it to
the most frivolous matters; so that a licentious mind could not desire
more allowance. Hence divorces prevailed to the disuse of poly-
gamy, and to the still greater hardship of the women, who were sent
away, one after another, under color of this law, on various pretexts,
to make way for a new object of the roving affections. This accounts
[616
B, C, 1451.
Of pledges.
DEUTEKONOMY, xxiv.
*
w
And - if
husband hate her, and
write her a bill of di-
vorcement, and giveth it
in her hand, and sendeth
her out of his house ; or
if the latter husband die,
which took her to be his
wife : -
4 * Her ſormer hus-
band, which sent her
away, may not take her
again to be his wife, after
that she is defiled; for .
that is abomination be-
fore the Lord : and ‘ thou
shalt not cause the land
to sin which, the LoRD
thy God giveth thee for
an inheritance.
5 When & a man
hath taken a new wife,
he shall not go out to
war, * neither shall he be
charged - with any busi-
ness, but he shall be free
at home one year, and
shall "cheer up his wife
which he hath taken.
6 || No man shall
take the nether or the
upper millstone to
pledge.: for he taketh a
man's k life to pledge.
7 If a man be 1 found
stealing any of his breth-
ren of the children of
Israel, and maketh mer-
chandise of him, or sell-
eth him; ..." then that
thief shall die, n and thou
shalt put evil away from
among you.
8 ſ Take heed in o the
plague of leprosy, that
thou observe diligentl
and do according to all
that the priests the Le-
vites-shall teach you : as
I commanded them, so
ye shall observe to do.
9 P Remember what
the latter
r
*
Y
every cause, though ever so-trivial, Matt. 19:23.
2. It must be doney not by word of mouth, for
that might be sppken hastily, but by writing, in
due form, and solemnly declared, before witnesses,
as his own act and deed, which was a work of
time, and left room for consideration, that it might
not be done rashly. 3. He must give it into the
hand of his wiſe, and send her away; which, some
think, obliged him to endow her, according to ber
quality, and so as to help marry her again; for
this there was good reason, since the cause of
uarrel was not her fault, but her infelicity. 4.
Being divorced, it was lawful for her to marry
another husband, v. 2. The divorce had dissolv-
ed the bond of marriage as effectually as death
could. 5. If her second husband (died or) di-
vorced her, then still she might marry a third, but
her first husband should never take her again, (v.
3, 4.) which he might have done, if she had not
married another; for by that act of her own she
had perfectly renounced him for ever, aud, as to
him, was looked upon as defiled, though not as to
another person. The Jewish writers say, that
this was to prevent a most vile and wicked prac-
tice which the Egyptians had, of changing wives;
or perhaps it was intended to prevent inen’s rash-
mess in putting away their wives. Note, It is
best to be &ntent with such things as we have,
since changes made by discontent often prove for
the worse. By the strictness of this law, God il-
lustrates the riches of his grace in his willingness
to be reconciled to his people, Thou hast played
the harlot with many lovers, yet return again
to Me; for his thoughts and ways are above ours.
V. 5–13. Here is, I. Provision made for the
preservation and confirmation of love between
new-married people, v. 5. This fitly follows the
.laws concerning divorce, which would be prevent-
ed if their affection to each other were well set-
tled at first. If the husband were much abroad
from his wife the first year, his love to her would
be in danger of cooling, and of being drawn aside
to others whom he would meet with abroad;
therefore his service to his country in war, em-
bassies, or other public business that would call
him from home, shall be dispensed with, that he
may cheer wo the wife which he has taken.
Note, 1. It is of great consequence that love be
kept up between husband and wife, and that every
thing be very carefully avoided, which might make
them strange one to another, especially at first;
for in that relation, where there is not the love
that should be, there is an inlet ready to abum-
dance of guilt and grief. 2. One of the duties of
that helation, is to cheer win one another, under
the cares and crosses that happen, as helpels of
each other’s joy; for a cheerful heart does good
like a medicine.
into his house to fetch
-
his pledge. -
sleep with his pledge.
13 In any case thou
H: A law against man-stealing, v. 7. It was
not death by the law of Moses to steal cattle or
goods, but to steal a child, or a weak and simple
man, or one that a man had in his power, and to
make merchandise of him, was a capital crime
and could not be expiated, as other theſis, by res:
titution; so Imuch is a man better than a sheep.
It was a very heinous offence, for, 1. It was rob-
bing the public of one of its members. 2. It was
taking away a man’s liberty, the liberty of a free-
born Israelite, which was next in value to his
life. 3. It was driving a man out from the in-
heritance of the land, to the privileges of which
he was entitled, and bidding him go serve other
ods, as David complains against Saul, 1 Sam.
6: 19.
III. A memorandum concerning the leprosy, v.
8.9. 1. The laws concerning it must be cale-
fully observed. See Lev. 13: 14. The people
are here charged, in case of leprosy, to apply
themselves to the priest according to the iaw.
Thus they that feel their consciences under guilt
and wrath, Inust not cover it, or endeavor to shake
off their convictions, but by repentance, and pray-
ér, and hulable confession, take the appointed way
to peace and pardon. 2. The particular case of
Miriam, smitten with leprosy for quarrelling with
Moses, must not be forgotten. It was an expli-
cation of the law concerning the leprosy, and
shows that none were exempt from its exactions
and penalty. Thus David, Hezekiah, Peter, and
other great men, when they had sinned, humbled
themselves, and took to themselves the shame and
glief; let us not expect to be reconciled on easier
term.8.
IV. Some necessary orders given about pledges
or pawns for the security of money lent. They
are not forbidden to take such securities as would
save the lender from loss, and oblige the borrower
to be homest; but, 1. It forbit's the taking of any
thing for a pledge, (v. 6.) by the want of which
a man was in danger of being undone; so the
ancient common law of England; as, the axe of a
carpenter, the books of a scholar, or beasts be-
longing to the plough, as long as there ale other
beasts, of which distress may be made: (Coke,
1 Inst. fol. 47.) This teaches us to consult the
comfort and subsistence of others, as much as our
own advantage. That creditor who cales not
though his debtor and his family starve, nor is at
all concerned what becomes of them, so he may
but get his money, or secule it, goes contrary, not
only to the law of Christ, but even to that of
Moses too. 2. They must not go into the bor-
rower’s house to fetch the pledge, but must stand
without, and he must bring it, v. 10, 11. The
borrower (says Solomon) is servant to the
lender; therefore lest the lender abuse the advan-
the Lord thy God did
unto q Miriam by the
way, aſter that ye were
come forth out of Egypt.
10 || When thou dost
f lend thy brother any
thing, thou shalt not go
f }
shall bring out the pledge
abroad unto thee.
12 And "if the man
be poor, thou shalt not
for the discourses of Christ being more explicitly against divorces;
though the reason of them equally determines against polygamy ,
“for from the beginning it was not so.” COTT.
§. * The following form of a ball of divorcement is from Bartolocci.
“In—day of the week—or—day of the month, A. in the year from
the creation of the world ; or, from the supputation (of Alexander)
after the account that we are accustomed to count by, here, in the
place B. I, C. the son of D. of the place B. (or if there be any other
tname which I have, or my father hath had, or which my place on my
father’s place hatli had,) have voluntarily, and with the willingness
of my soul, without constraint, dismissed, and left. and put away
thee, even E. the daughter of F. of the city G. (or if thou have any
other name, or surname, thou or thy father, or this place, or thy father's
place,) who hast been my wiſe heretofore ; but now I dismiss thee
and leave thee, and put thee away, that thou mayest be ſree, and
have power over thy own life, to go away to be married to any man
Whom thou wilt; and that no man be refused of thune hand for my
name, from this day and for ever. And thus thou art lawful for any
man; and this is unto thee, from me, a writing of divorcement, and
book (instrument) of dismission, and an epistle of putting away, ac-
O, T, VOL. I. 78
- - S 19 19
II Thou, shalt stand shalt deliver him the . . ." Nºs. Alsº, i.
abroad; and the man, to e Jer. 3 1. 44, Lake 5 14, 17 13
| l f : ..ev. 18,24–28. Josh. 22 17, 18. p lººke iſ #2 ºn 1964, pºv
whom thou dost lend, , §.º.º.º.º. º. is , , § 3 ; , ; i3-15. 3 Kings: 3
—5. Markioğl's i Co.7 it 15. 2 Chr 25 20,21 See on 15 S.
Eph. 5:28,29. Tit. 2 4,5. brothe,
* ; n-t any thing sha'l pass upon s iſ job. 226 24 39.
* A 771. * §§ * * 29 11–13.
* lºſs, Egº.9. Cor. 7 29. flºº. §§ ###2.16°'s #.
l E v. 22-26,27. Rev. 18 22 Ainos 2 8. 2 Tim. l 16–18.
k 20.19. Gen. 4430. Late 1215.
cording to the law of Moses and Israel. A son of B. witness. C.
Son of D. witness.” " Dr. A. CLARK E.
Verse 6.
The upper and mether mill-stone.] Note and cut, Matt. 24; 41. “ The
day’s meal was generally ground for each day, [as now in those coun-
tries, they keeping no stock before hand, so that if either stone were
taken, the family must be without bread.” Dr. A. Clarke. ED.
- * * * Verse 7.
Christianity has annihilated that distinction of nations, which,
for typical and political reasons, was during a time established, and
in this respect every man is now our brother, whatever be his nation
Complexion, or creed. How then can the merchandise of men and
Women be carried on, without transgressing this commandment, ºr
abetting those who do? According to the law of God, whoever stole
cattle restored 4 or 5 fold ; whoever stole one human being, thºgº
an infant or an idiot, must die. The author, with tens of thousands
more, has to bless God, that the slave-trade has at length been abol-
ished, by an act of the legislature; but further, now erfully coercive
measures are still needful, fully to accomplish the benev olent lºgº.
Nº C -
| FX. 21, 16. Ez. 27 13. 1 T. in 1 10.
Rev. 18 13.
m Sue on Ex. 21 16. 22 l—4.
i 13 eh 1. It iſ a of a y tº tag to thy
[617]
B. C. 1451,
Various prohibitions.
DEUTERONOMY, XXIV.
pledge again when "the
Sun goeth down, that he
may sleep in his own
raiment, and bless thee;
and it * shall be right-
eousness unto thee be-,
fore the Lord thy God.
14 Thou shalt not
y oppress a hired, servant
that is poor and needy,
whether he be of thy
brethren, or of thy Stran-
gers that are in thy land
within thy gates:
I5 At his day thou
shalt give him his hire,
neither shall the sun go
down upon it; for he is
poor, and t setteth his
heart upon it: *lest he
cry against thee unto the
LoRD, and it be sin unto
thee.
16 The b fathers shall
not be put to death for
the children, neither shall
the children be put to
death for the fathers:
every man shall be put
to death for his own sin.
17 Thou shalt not
• pervert the judgment
of the stranger, nor of the
fatherless, " nor take a
widow's rainment to
pledge :
18 But 9 thou shalt
remember that thou wast
a bondman in Egypt,
and the Lord thy God
redeemed thee thence:
therefore I command
thee to do this thing.
19 When f thou cut-
test down thine harvest
in thy field, and hast for-
got a sheaf in the field,
thou shalt not go again
to fetch it: ś it shall be
for the stranger, for the
fatherless, and for the
tage he has against him, and improve sit for his
own interest, it is provided that he take not what
he pleases, but what the borrower can best spare.
A man's house is his castle, even the poor man’s
house is so, and is here taken under the protection
of the law. 3, A poor man’s bed-clothes should
never be taken for a pledge, v. 12, F3. This
we had before, Ex. 22: 26, 27. If taken in the
morning, they must be brought back again at
night, which is in effect to say that they must not
be taken at all. “Let the poor debtor sleep in his
own raiment, and bless thee,” i.e. ‘pray for thee,
and praise God for thy kindness to him.” Note,
Poor debtors ought to be sensible (more sensible
than commonly they are) of the goodness of those
creditors that do not take all the advantage of the
law against them, and to repay their kindnesses
by their prayers for them, when they are not in a
capacity to repay it in any other way, ‘Though
it may be i. upon by men, as an act of weak-
mess, to deliver up the securities thou hast for thy
debt, yet it shall be looked upon by thy God as
an act of goodness, which shall in mowise lose its
reward.”
W. 14–22. Here, I. Masters are commanded
to be just to their poor servants, v. 14, 15, 1.
They must not oppress them, either by overload-
ing them with work, giving them undue and, un-
reasonable rebukes, or withholding from them
proper maintenance; but must remember how they
were oppressed in Egypt, v. 18. Let not masters
be tyrants to their servants, for their Master is
$n heaven.
faithful and punctual in paying them their wages.
“As soon as he has done his day’s work, if he
desire it, let him have his day’s wages,’ as thése
laborers, (Matt. 20: 8.) when even was come.
He that works by day-wages, is supposed to live
from hand to mouth, and cannot have to-morrow’s
bread for his family, till he is paid for his day’s
See Job 31: 13. 2. They must be:
|
word is, he lifts wo his soul to it, he is earnestl
desirous of it, as the reward of his work, (J .
7; 2) and depends on it as the gift of God's
providence for the maintenance of his family. A
compassionate master, though it should be some.
what inconvenient to himself, would not disap-
point the expectation of a poor servant that is so,
fond to think of receiving his wages. If her do
not complain, the cause will speak for itself, the
hire of the laborers which is kept back by
jraud, will itself cry. It is a greater sin than
most people think it is, and will be found so in
the great day, to put hardships on poor servants,
laborers, and workmen, that we employ. God
will do them right iſ men do not.
II. Magistrates and judges are commanded to
be just in their administrations. 1. If the chil-
dren make themselves obnoxious to the law,
let them suffer for it, but not the parents; it is
grief enough to them to see their children suffer:
if the parents beguilty, let them die for their own
sin; for though God, the Sovereign Lord of life,
sometimes visits the imiquity of the fathers on the
children, especially the sin of idolatry, and when
He deals with nations in their national capacity,
yet. He does not allow men to do so, v. 16. Ama-
ziah spared the children, 2 Kings 14:6. It was
in an extraordinary case, and no doubt with spe-
cial direction from Heaven, that Saul’s sons were
put to death for his offence, and they died rather
as sacrifices than as malefactors, 2 Sam. 21: 9,
14. 2. In common pleas between party and party,
great care was to be taken, that none whose cause
was just should fare the worse for their weakness,
nor for their being destitute of friends. Judges
must be advocates for those that cannot speak
for themselves, and have mo friends to speak for
them. ^
III. The rich are commanded to be kind and
charitable to the
w dow; that the LoRD
* & - poor. Many ways they are
labor. He sets his heart woon it, or, as the l ordered to be so, by the law of Moses. The par-
thy God h may bless thee for the widow. * 1s 5:7. Jam. 5:4.
in all the works of thine 22 And k thou shalt "ºº" * **
fºr * * . c 16:19. 27:19. Ex. 22:21,22, 23.2,6
hands. remember that thou wast 9. Visan. 12,3,4, jobºš,8.”gii
20 When thou beat- a bondman, in the land T. º.º.º.º.
tº * - W i Żódź Vºl: º, • Jºj, . 1:23.
est ºthine olive-tree, thou of Egypt: therefore I §§§ “... §§º “.
shalt not t go over the command thee to do this #”; º;7-; ; ; ;
boughs again : it shall be thing. * ałºś
for the stranger, for the is ºn tº ; i.” ; º;
fatherless, and for the 3: 6:25. 15:9,10. Ps. 106.31. 112:9. ##iºn ; pººl.
widow. ###. Dan, 4:27. Jam. 1:27. 2: h #"s Jo 16–22. §s Ps.
21 When thou ‘gath- y Lev. 25:40–43. Job.24:10, 11. , 31:13 #! łº. jº"; #.
—15. Plov. 14:31. 22.16. M. 22: Luke 6,35,38. 14:13,14. 2 Cor. 9:6.
erest the grapes of thy ºf 4.1. 84. Mai. 35. ... .º.º.
† te : f .
vineyard, thºu shalt not ##, ºr * i jºš.
glean it * afterward: it • Heb. }; }:soft ii. Ps. 24: ; # *śis. 7:8.--Is. 51:1.
shall be for the stranger, {l tºº.º.o. Job 31:38, 34: *ś. 8:8,9. , Eph. 5:1,2. 1 John 5:
for the fatherless, and 28, 35.9, Prov. 22:22,23. 23:10,11. , ” **
PRACTICAL OBSERVATIONS.
The impetuous [propensities] and selfish hardness of men’s
hearts, if not restrained by a constant miracle, or subdued by
divine grace, will inevitably occasion manifold abuses in every
Society, contrary to the moral law of God; nor can the best hu-
man laws, or their most impartial and steady administration,
wholly prevent them. . But these abuses proportionably mar all
our comforts, and neither conscience nor prudence will permit
a true Christian to join in them.—Even where Providence, or
indiscreet choice in marriage, hath allotted a Christian a trial,
instead of a useful and pleasant companion; he will from his
heart prefer this affliction, to such relief as tends ultimately to
licentiousness, confusion, and misery: and divine grace will
*ºtify it, support him under it, and teach him so to behave as
will gradually render it more tolerable. But every method should
be used to Sement the affections of married persons, and to ex-
clude temptations to inconstancy. [One may be allowed to re-
i..."; in this connection, to the married, to preserve always
ose little forms of politeness, (if not of ceremony,) toward each
other, which they found so necessary and pleasant before mar-
riage; that familiarity may not diminish their mutual respect:
carelessness or neglect herein is often the incipient cause of an
alienation of affection.]—While we leave those to the tribunal
of God, who prosper by the most horrible oppression, or most
infamous traffic; it suffices here to observe, that there are readers
who would be disgusted, were we to follow the inspired writer,
in his repeated exhortations to humiliation before God, to purity,
piety, justice, mercy, kindness, impartiality, and beneficent con-
sideration of the poor and destitute, the father less, the widow,
and the stranger, and to enlarged liberality in every, thing-It
is not hard to prove, that these things are calculated to ensure,
from our merciful and gracious God, in answer to the prayers
of those who partake of our kindness, a blessing on every, work
of our hands, instead of the curse which is º: down by. the
cry of the oppressed; the only difficulty is, to bring our minds
habitually and steadily to attend to them in our daily walk and
conversation: t Scot'T.
g Verse 16.
God Himself, who can bring good to individ
Jamities, might justly involve the children in
ment; but He would not allow the magistrate
matters of life and death.
uals out of public ca-
!. parent’s punish-
o do it, especially in
&jºrs"; ºº'ſ
Scott,
* It was an inhuman but most ancient custom, among many nations
of antiquity, that children should be put to death for the crimes of
their parents.” Rosemn. See on Ezek; 18. Ed.
Verses 17, 18.
JM. R.—5: 12–15. 15 : 13–15. Scott.
[618]
B, C, 1451.
Directions to judges.
- DEUTERONOMY, XXV.
CHAP. XXV.
Not more than forty stripes must be in-
flicted on maleſactors, 3. Oxen
treading out the coln not to be muz-
zled, 4. The widow of him who died
childless to be married by his brother,
who, if he refused to take her, must be
disgraced, 5–10. The punishment
of an immodest woman, 11, 12. Just
welghts ºnd measures to be used, 13
º he memory of Amalek to be
blotted out, 17–19,
F there be a a contro-
- versy between men,
and they come unto
judgment, that the judges
may judge them, then
they shall justify the
righteous, and condemn
the wicked.
2 And it shall be, if
the wicked man be
* worthy to be beaten,
that the judge shall cause
him to lie down, and to
be beaten before his face,
according to his fault, by
a certain number.
3 Forty stripes he
may give him, and “not
exceedº: lest, if he should
exceed, and beat him
above these with many
stripes, then thy brother
should seem * vile unto
thee, ,
4 Thou shalt not
• muzzle the ox when he
* treadeth out the corn.
5 ſ[ If f brethren dwell
a 16:18—20. 17:8,9. 19:17–19.
23.6,7. 2 Sam. 23:3.
10. Job 29:7–17.
Luke 12.47.
1 Pet. 2:20,24.
$25.
Luke 15:30. 18:9–12.
Jam. 2:2,3.
e ºilº. I Cor, 9:9,10. 1 Tim,
* #. thresheth. Is. 28.27. Hos. 10.
f ău.º.º. Mark 12:19. Luke 20:
ticular instance of clarity here prescribed, is, that
they should not be greedy in gathering in their
corn, and grapes, and olives, so as to be afraid of
leaving any behind them, but be willing to overlook
some, and let the poor have the gleanings, v. 19–
22. ‘Learn a generous contempt of property in
simall matters. One sheaf or two forgotten, will
make thee never the poorer at the year’s end, and
it will do somebody good, if thou have it not.
Trust God’s providence with the disposal of thy
charity, perhaps that will direct it to the most me-
cessitous. Or, “Thou mayest reasonably think
it will come to the hands of the most industrious,
that are forward to seek and gather that which
this law provides for them. Since the poor have
the same senses the rich have, why should not they
have some little share of the delights of sense?’
Boaz ordered handfuls of corn to be left on purpose
for Ruth, and God blessed him. All that is left,
is not lost.
CHAP. XXV. V. 1–4. Here is, I. A direc-
tion to the judges in scourging malefactors, v. 1
8. Iſ a man be charged with a crime, the ac-
cuser and the accused must be brought face to face
before the judges, that the controversy may be
determined. If the charge cannot be made out
against the accused, then he is to be acquitted.
If the accusation be proved, then the conviction
of the accused is a justification of the accuser, as
righteous in the prosecution. If the accused were
found guilty, judgment must be given against him;
for to justify the wicked is as much an abomi-
nation to the Lord, as it is to condemn the righ-
teous. If the crime were not made capital by the
law, then the criminal must be beaten. A great
many precepts we have met with, having no par-
ticular penalty annexed to them, the violation of
most of which, according to the constant practice
of the Jews, was punished by scourging, -ne per-
son’s rank or quality exempting him, if delin-
quent; yet he was never to be upbraided with
it, nor to be looked upon as being disgraced.
The directions here given are, that the scourging
be done solemnly ; not tumultuously through the
streets, but in open court before the judge, and
with so much deliberation that the stripes may be
numbered. The Jews say, that while execution
was in doing, the chief justice of the court read,
with a loud voice, Deut. 28: 58, 59. and 29: 9.
and concluded with those words, Ps. 78; 38. But
He,being full of compassion, forgave their in-
iquity. Thus it was made a sort of religious act,
and so much the more likely to reform the offen-
der himself, and to be a warning to others. In
proportion to the crime, according to his fault,
that some crimes might appear, as they are, more
heinous than others, the criminal being beaten
with many stripes, to which, perhaps, there is
an allusion, Luke 12:47, 48. Never to exceed
forty stripes, v. 3. Forty save one was the
common usage, as appears, 2 Cor. 11: 24. It
seems, they always gave Paul as many stripes as
ever they gave to any malefactor whatsoever.
They abated one, either for ſear of having mis-
counted, (though one of the Judges was appointed
to number the stripes,) or, because they would
never go to the utmost migor, or, because the ex-
ecution was usually done with a whip of three
lashes, so that 13 stripes (each one being counted
for 3) made up 39, but one more by that reckoning
would have been 42. The reason given for this,
is, lest thy brother should seem vile writo thee.
He must still be looked upon as a brother, (2
Thess. 3:15,) and his reputation as such was pre-
served by this merciful limitation of his punish-
ment. It saves him from seeming vile to his breth-
ren, when God Himself by his law takes this care
of him. Men must not be treated as dogs; mor
must those seem vile in our sight, to whom, for
ought we know, God may yet give grace, to make
thein precious in his sight.
II. A chargé to husbandmen, not to hinder their
cattle from eating when working, if meat were
within their reach, v. 4. This instance of the
beast that trod out the corn, (to which there is an
allusion in that of the prophet, Hos. 10: 11.) is
put for all similar instances. What makes this
law very remarkable above its fellows, (and coun-
tenances the like application of other such laws,)
is, that it is twice quoted in the N. T. to show,
that it is the duty of the people to give their min-
isters a comfortable maintenance, I Cor. 9: 9,
10. and 1 Tim. 5: 17, 18. It teaches us, in the
letter of it, to make much of the brute-creatures
that serve us, and to allow them not only the ne-
cessary supports for their life, but the advantages
of their labor; and thus we must learn not only to
be just, but kind, to all that are employed for our
good, not only to maintain but to encourage them,
especially those that labor among us in the Word
and doctrine, and so are employed for the good of
our better part.
V. 5–12. Here is, I. The law settled concerning
the marrying of a brother’s widow. It appears
from the story of Judah’s family,that this had been
an ancient usage, (Gen. 38; 8.) for the keeping
up of distinct families. 1. The widow was not to
*-
2 NOTES.
QHAP. XXV. V. 2, 3, JM. R. If petty offences were more gene-
rally thus chastised, and capital punishments were less frequent, it
might be immensely more advantageous to the community. But the
excessive severity of inflicting several hundred lashes for one crime,
tends to prejudice the mind against this punishment; though it is
peculiarly salutary, when prudently and moderately inflicted, on
young offenders especially. Scott.
, (2.) ‘So in China the culprit receives, in the presence of the mag-
istrate, the punishment which the law directs to be inflicted.” On
the ancient Egyptian monuments is found a representation of it.
The culprit lies flat on his face, his arms are held by one person, his
feet by another, while a third stands in the middle, and inflicts the
chastisement with a stick about 23 feet long and an inch think.
ED.
(3) Forty.] Probably 40 years was the average length of human life,
or of a generation, in that age? Ed. ‘This number the scripture
uses sundry times,in cases of humiliation, affliction, and punishment.
ºoses twice humbly fasted and prayed 40 days and 40 nights. Elias
40 days. And Christ. Islael was afflicted 40 years in the wilderness
for sin. Egypt was desolate 40 years” for treacherous dealing with
Israel, Ezek. 29: 11. Every woman was 49 ds. in purification after
the birth of a male, and twice 40 for a female. 40 ds. and 40 nights
it rained at the flood. Ezekiel bore Judah’s iniquity 40 ds. Ezek. 4:
6. Jonah preached “yet 40 ds. and Nineveh shall be overthrown.”
The Canaanites had 40 years to repent in. Thrice 40 years the old
World had Noah preaching repentance, Gen. 6: 3. It was 40 is €re
Christ ascended, after his resurrection, Acts i : 3,9. "And 40 yrs
space He gave the Jews from the time they killed Him before He
destroyed their city and temple by the Romans.3 Ainswoºts
. See Dr. 4. Clarke on the inhuman barbarity still allowed in some
Civilized nations, in the infliction of corporal punishment: contrary
to this law here. It may be added,—that excess of severity defeats
the ºld ºf punishment, by exciting revengeful feelings, both in the
punished and spectators, and the crime is forgotten in’ pity for the
sufferer; or:what is worse, transferred to the ºf power which seeks
revenge rather than justice, a gratificatio &
of its sense of right. , a g n of its ferocity, rathe;ºn
Verse 4.
The Israelites, and most of the ancients, were accustomed to beat
out their grain with the feet of oxen, or with instruments drawn by
them. (Hos. 10:9–11. 1 Cor. 9:7–12. 1 Tim. 5:17, 18.) Scott.
‘The inhabitants of those parts [the Turkish empire] arrange the
sheaves of grain in some level, open place, and send in the oxen and
buffaloes to tread out the grain.” Leunclavius. “Most ancient peo-
ple put a basket upon their mouths to prevent their eating; or daubed
their mouths with filth. See JEluan. Even at the present day the
Egyptians put a basket on such cattle. But the Arabs still hold to
this precept of Moses.” Rose NM.
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The cut represents the eastern manner of threshing, upon a floor of
hard soil, with a machine in part, and partly by the feet of oxen, ER:
t
















9]
B. C. 1451.
Various laws.
DEUTERONOMY, XXV. ..]
together, and one of
them die and have no
child, the wife of the
dead shall not marry
without unto a stranger:
her * husband's brother
shall go in unto her, and
take her to him to wife,
and perform the duty of
an husband's brother
unto her.
6 And it shall be, that
& the first-born which she
beareth, shall succeed in
the name of his brother,
which is dead, " that his
name be not put out of
Israel.
7 And if the man like
not to take his f brother's
wife, then let his broth-
er's wife go up, to the
gate unto the elders, and
say, My husband's broth-
er refuseth to raise up
unto his brother a name
in Israel, he will not
perform the duty of my
husband's brother.
8 Then the elders of
the city shall call him,
and speak unto him: and
£f he stand to it, and say,
I like not to take her:
9 Then shall his broth-
er's wife come unto him
in the presence of the
elders, and k loose his
shoe from off his foot,
and ‘spit in his face, and
shall answer and say,
in So shall it be done
unto that man that will
not build up his brother's
house.
10 And his name shall
be called in Israel, The
house of him that hath
his shoe loosed.
11 || When men Strive
together, one with anoth-
er, and the wife of the
one draweth near for " to
deliver her husband out
of the hand of him that
Smiteth him, and putteth
forth her hand, and tak-
eth him by the secrets;
12 Then thou shalt
cut off her hand, othine
eye shall not pity her.
13 || Thou shalt not
have P in thy bag tdivers
Weights, a great and a
Small.
14 Thou shalt not
have in thine house § di-
vers measures, a great
e Verses 5–10.
It is not agreed *908 Commentators, whether married men were
concerned in this law or mot:
reference to a particular case
JMatt. 22: 23–33.)
Scott.
(9.) Rosenm, thinks, from the lightness of the pu
º * lm Isl
it was a traditional usage displeasing to Moses, punishment, that
3 and it is not material to us, as it had
& * which no longer exists duty
is not in the least affected by the die. , and our y
*
marry again into any other family, unless all the
relations of her husband refused her, that the cs-
tate she was endowed with, might not be alien-
ated. 2. The husband’s brother, or next of kin,
must marry her, partly out of respect to her, who,
having forgotten her own people and her father’s
house, should have all possible kindness showed
her by the family into which she was married; and
partly out of respect to the deceased husband, that
though he was dead and gone, he might not be ſor-
gotten, nor lost out of the genealogies of his tribes;
for the first-born child, which the brother or next
kinsman should have by the widow, should be de-
nominated from him that was dead, and entered
in the genealogy as his child, v. 5, 6. The Sad-
ducees put a case to our Savior on this law, with
a design to perplex the doctrine of the resurrec-
tion by it, (Matt. 22: 24, &c.) perhaps insimu-
ating that there was no need of maintaining the
immortality of the soul, and a future state, since
the law had so well provided for the perpetuating
of men’s names and families in the world. But,
3. If the brother, or next of kin, decline this good
office, (1.) He shall not be compelled to do it, v.
7. If he like her not, he is at liberty to refuse
her, which, some think, was not permitted in this
case before this law of Moses. Affection is all
in all to the comfort of that relation; that is a
thing which cannot be forced, and therefore the
relation should not be forced without it. (2.) Yet
he shall be publicly disgraced for not doing it.
The widow, as the person most concerned, was
to complain to the elders of his refusal; if he per-
sist in it, she was to pluck off his shoe, and spit
in his face, in open court, (or, as the Jewish doc-
tors, spit before his face,) thus to fasten a mark
of infamy upon him, which was to remain with
his family after him, v. 8–10. Note, Those
justly suffer in their own reputation, who do not
do what they ought, to preserve the name and
honor of others. In the case of Ruth, we find this
law executed; (Ruth 4: 7.) but because, on the
refusal of the next kinsman, there was another
ready to perform the duty of a husband’s brother,
it was that other that plucked off the shoe, and
not the widow; Boaz, and not Ruth.
II. A law for the punishing of an immodest
woman, v. 11, 12. The woman that by the fore-
going law was to complain against her husband’s
brother for not marrying her, and to spit in his
face before the elders, needed a good measure of
assurance; but lest the confidence which that law
supported should grow to an excess unbecoming
the sex, here is a very severe but just law to pum-
ish impudence and immodesty. 1. The instance
of it is confessedly scandalous to the highest de-
gree. A woman could not do it, unless she were
perſectly lost to all virtue and honor. 2. The
occasion is such as might in part excuse it; it
was to help her husband out of the hands of one
that was too hard for him. Now if the doing of
it in a passion, and with such a good intention,
was to be so severely punished, much more when
it was done wantonly and in lust. . [Perhaps
such brutality had gained ground, and so severe
an injury might result, that the law is not to be
wondered at, ſor a rude people..] 3. The punish-
and a small.
15 But thou shalt have
a perfect and just weight,
a perfect and just mea-
ment was, that her hand should be cut off; and
the magistrates must not pretend to bé more mer-
ciful than God, Thine eye shall not pity her.
Perhaps our Savior alludes to this law, when He
commands us to cut off the right hand that of:
femds w8, or is an occasion of sin to us; better
put the greatest hardships that can be upon the
body, than ruin the soul for ever. Modesty is
the hedge of chastity, and therefore ought to be
very carefully preserved and kept up by both sexes.
W. 13–19. Here is, I. A law against deceitful
weights and measures. This had been taken care
of before, Lev. 19:35, 36. This law is enforced
with two very good reasons. i. That justice and
equity will secure us the blessing of God. The
way to have our days lengthened, and to prosper,
is to be just and fair in all our dealings; honesty
is the best policy. 2. That fraud and injustice
will expose us to the curse of God, v. 16. Not
only is unrighteousness itself, but all that do un-
righteously ale, an abomination to the Lord.
And miserable is that man who is abhorred by his
Maker. How hateful, particularly, all the arts
of deceit are to God, Solomon several times ob-
serves; (Prov. 11: 1.—20:10, 23.) and the apos-
tle tells us, that the Lord is the Avenger of
all such as overreach and defraud in any mat-
te?".
II. A law to root out Amalek. Here is a just
weight, and a just measure; that as Amalek had
measured to Israel, so it should be measured to
Amalek again. º
1. The mischief Amalek did to Israel, must
be here remembered, v. 17, 18. When it was
first done, it was ordered to be recorded, (Ex.
17: 14—16.) and here the remembrance of it to
be preserved, not in personal revenge, (for that
generation which suffered by the Amalekites was
gone,) but in a zeal for the glory of God, which
was insulted by the Amalekites. The carriage
of the Amalekites towards Israel is here repre-
sented, (1.) As very base and disingenuous.
They had no occasion at all to quarrel with Israel,
mor did they give them any notice; by a manifesto,
or declaration of war; but took them at an ad-
vantage when they were just come out of the
house of bondage, and, for aught that appeared
to them, were only going to sacrifice to God in
the wilderness. (2.) As very barbarous and
cruel; for they smote them that were feeble, whom
they should have succored. The greatest cowards
are commonly the most cruel; while those that
have the courage of a man, will have the compas-
sions of a man. (3.) As very impious and pro-
fame; they feared not God. Well, here was the
ground of the quarrel; and it shöws how God takes
what is done against his people, as done against
Himself; and that He will particularly reckon
with those that discourage and hinder young be-
gimmers in religion, that (as Satan’s agents) set
upon the weak and ſeeble, either to divert them,
or to disquiet them, and offend his little ones. '
2. This mischief must in due time be revenged,
v. 19. It was an instance of God’s patience, that
He deferred the vengeance so long, which should
have led the Amalekites to repentance; yet an
such things, and * all that
do unrighteously, are an
abomination unto
LoRD thy God.
instance of fearful retribution, that the posterity
Matt. 28.67. 27:30. Mark 10.33.
m Gen. 38:8–10. Ruth 4:10,11. 1
Sann. 2:30.
n Rom. 3.8. 1 Tim. 2:9,
o See on 19:13.21.
p Lev. 19:35,36, Plov. 16:11. 20.10.
; 45.10, 11, Am. 8:5. Mic. 6:11,
the
sure shalt, thou have: ' ºniº Gen. º. Ruth #::::::: and a stone.
* that thy days may be Gen. 38:9,10. " ******* was
*. e 1 9:14. 29 20. Ruth 4:10. I's. 9:5, q $40,336.8; º; lºº; ºf 20,
lengthened in the land 109:13. ####, P. 31.12. Ephes.
* & § - 3t ºf IU.
which the LoRD thy God º'; "ſº r 1812, 22.5: Prox. 11:1. 2033. Am.
giveth thee. k Ruth 47,8. Is. 20:2. Malk 1:7. 8,5–7, J. Gor; 6.9—11, 1 Thes, 4:6.
John 1
l Num,
16 For all that do
:27.
12:14. Job 30.10. Is. 50:6.
Rev. 21:27.
(Ruth 4: 1–10.
ED.
‘JViebuhr and others assure us, that this spitting before a person up-
on the ground, is the way in which the Asiatics express detestation of
one to the present day.”
Dr. A. CLARKE.
Verses 13–16.
It is observable, that these too common practices are branded as
‘ an abomination to the Lord,' equally with idolatry, adultery, and
other most scandalous crimes.
(.M. R. p. r.) Scott.
[620
B. C. 1451. . '
Of the first-fruits.
DEUTERONOMY, XXVI.
17'ſ Remember "what
Amalek did unto thee by
the way, when ye were,
come forth out of Egypt;
18 How he met thee
by the way, and srnote
the hindmost of thee,
even all that were feeble
behind thee, when thou
wast faint and weary:
and the fêared not God.
19 Therefore it shall
be, " when the Lord thy
God hath given thee rest
from all thine enemies
round. about, in the land
which the Lord thy God
giveth thee for an in-
heritance to possess it,
that x thou shalt blot
out the remembrance of
Amälek from - under
heaven; thou shalt not
forget it.
CHAP, XXVI.
The thankful acknowledgments to be
made at presenting the first-fruits, I
—ll. A profession and prayer for
every third year respecting the second
tithe, 12–15. A summary of the cov-
enant between God and Israel, 16-
19. *
AN: it shall be,” when
thou art come in
unto the land which the
Lord thy God giveth
thee for an inheritance,
and possessest it, and
dwellest therein;
2 That b thou shalt
take of the first of all the
fruit of the earth, which
\thou shalt bring of thy
land that the Lord thy
God giveth thee, and
shalt put it in a basket,
and shalt “go unto the
place which the LoRD
thy God shall choose to
place his name there.
of Amálek, so long after, were destroyed for the
mischief done by their ancestors to the Israel of
God: that all the world might see, and say,
that. he who toucheth them, toucheth the apple
of his eye. It was near 400 years after this,
that Saul was ordered to put this sentence in ex-
ecution, (1 Sam. 15.) and was rejected of God
because he did not do it effectually; but spared
some of that devoted nation, in contempt, not
only of the particular orders he received from
Samuel, but of this general command here by
Moses, of which he could not be ignorant. Da-
vid afterward made some destruction of them;
and the Simeonites, in Hezekiah’s time, smote
the rest that remained, (1 Chron. 4: 43.) for
when God judges, He will overcome.
CHAP. XXVI. V. 1–11. With this ch. Mo-
Bes concludes the particular statutes he thought
fit to give Israel in charge at parting; what fol-
lows, is by way of sanction and ratification.
IIere is, I. A good work on dered to be done,
v. 1, 2. Beside the sheaf of first-fruits, which
was offered for the whole land, on the morrow
after the passover, (Lev. 23: 10.) every man was
to bring for himself a basket of first-fruits at the
feast of pentecost, when the harvest was ended,
which is thereforecalled the feast of first-fruits,
and is said to be kept with a tribute of free-will-
offering. TNow from this law we may learn, 1. To
acknowledge God, as the Giver of all those good
things which are the support and comfort of our
natural life, and therefore to serve and honor Him
with them. 2. To deny ourselves. What is first
ripe we are most fond of; those that are nice and
curious, expect to be served with each fruit at its
first coming in; Micah 7: 1. When therefore God
appointed them to lay those by ſor Him, He taught
them to prefer the glorifying of his name, before
the gratifying of their own appetites and desires.
3. To give to God the first and best we have, as
those that believe Him to be the First and Best
of beings. They that consecrate the days of their
youth, and the prime of their time, to the service
and honor of God, bring Him their first-fruits,
and with such offerings. He is well pleased. I
remember the kindness of thy youth.
II. Good words put into their mouths to be
said in doing of this good work, as an explication
of the meaning of this ceremony, that it might be
a reasonable service. The offerer must begin his
acknowledgment before he delivered his basket
to the priest, and then must go on with it, when
1. He must begin with a receipt in full for the
good land God had given them, v. 3. I profess
that I am come now at last, after forty years’
wandering, unto the country which the Lord
sware to give us. This was most proper to be
said when they came first into Canaan; probably,
when they had been long settled there, they varied
from this form. Note, When God has made
good his promises to us, He expects we should
own it, to the honor of his faithfulness; this is
like giving up the bond, as Solomon does, There
has not failed one word of all his good
promise. ...And our creature-comforts are then
doubly sweet, when we see them flowing from the
fountain of the promise. -
2. He must remember and own the mean ori-
ginal of his nation; that they might not be proud
of their privileges and advantages, but for ever
be thankful to the grace which chose them when
so low, and raised them so high, v. 5. Jacob is
here called an Aramite, or Syrian, because he
lived 20 years in Padan-Aram; his wives were
of that country, and his children all born there,
except Benjamin; and perhaps the confessor means
not Jacob himself, but that son of Jacob who was
the father of his tribe. However it be, both father
and sons were more than once ready to perish,
by Laban’s severity, Esau’s cruelty, and famine;
which last occasioned their going to Egypt. La-
ban the Syrian sought to destroy my father,
so the Chal. had almost destroyed him, so the
Arab. They sojourned in Egypt as strangers, as
slaves.
3. He must thankfully acknowledge God’s
great goodness, not only to himself but to Israel
in general. Bringing them out of Egypt, v. 7,
8, 9.. was an act of pity, an act of power ; a
great salvation, fit to be remembered on all oc-
casions, and particularly on this; they need not
grudge to bring a basket of first-fruits to God,
for to Hiin they owed it, that they were not now
bringing in the tale of bricks to their cruel task-
masters. Note, The comfort we have in our
particular enjoyments, should lead us to be thank-
ful for our share in public peace and plenty; and
with present mercies we should bless God for
former mercies remembered, and further mercies
hoped for.
4. He must offer to God his basket of fin -t-
fruits, c. 10. I have brought the first-fruits
(like a pepper-corn,) as quitrent for the land
Thow hast given me. Note, Whatever we
give to God, it is but of his own that we give
the priest had set down the basket before the al- Him. And it becomes us, who receive so much
tar, as a present to God their great Landlord, v.
firom Him, to study what we shall render to Him.
The basket he set before God; and the priests,
3 And thou shalt go
unto "the priest that shall
be in those days, and say
unto him, I profess this
day unto the Lord thy
God, that I am come
unto the country " which
3 * *
the Ilord sware unto
our fathers for to give
lS.
4 And the priest shall
take the basket out of
s Ex. 17-8 Num. 24:20. 25.17, 18
t Neh. 5.9, 15. H. s. 36.1. 1 row. 16.6.
Rom. 3 18 –37. 1244. 1331. P. ov. 39,10.
u Josh. 23.1. Jew. 23. E7. 20.40. 4430. 48.14.
x 914. Ex. 1714,16. , Judg. 6:3. T. Ronn. 8.23. 11-16. 165. 1 Cor. 15:
12,22–25 1 Sam. 1448. 15. 27:8. 20,23, 16 2. Jam. I 18 Rev. 14 4.
30 l—17. 1 Chr. 4 43. Esth. 3.l. 7: c See on 12:5,6.—Josh. 18.1. 2 Chr.
10. 9.7–10. Ps. 837–17, 6
a 5.31. 6 1,10. 7 l. 12 1,9. 17:14. d 19.17. Heb. 7 26. 10 21. 13 18, 1
18-9. Num. 152,18. Pet 25.
b 16:10. 18:4. Ex. 23 16, 19. 34 26. e Gen. 17 8. 263. Ps. 105 9,10. Luke
i.S. 2 13th. Num, is ig,13
2 1.72,73. Heb. 6.16–18
~ Kings 442. 2 Chr. 31 5 Neh. 10.35
2 PRACTICAL OBSERVATIONS.
In administering justice, impartiality in distinguishing between
the innocent and the guilty, and proportioning punishments to
crimes, is peculiarly requisite; but it is generally advisable to
incline towards the side of lenity rather than that of severity,
aiming at the reformation, and not the destruction of the criminai
as far as public security will admit:-In all our actions we ought
to aim at the good of those around us, especially of the Lord’s
people; and to promote the continuance of true religion in the
next generation, and its diffusion into those places which are at
present destitute of it; and in contracting marriage particularly,
we should “seek a godly seed,” who may preserve the name of
deceased believers, and fill up their places in the church; in every
way showing respect to dead, and kindness to living relatives:
for whatever disgrace we, without cause, put upon others, will
in the event rebound upon ourselves.-A solemn and testified
ratification ought to distinguish the honorable relation of mar-
Verses 17–19. f
(Ez. 17: 8–16.) The Lord commanded Moses to write the sem-
tence against Amalek, “as a memorial in a book: and accordingly
he here again repeats it almost at the close of the whole law, that it
might not be forgotten by posterity. (JM. R.) Scott,
riage from all illicit connections; and married persons should
be known as such, to preserve them and others from temptation:
and though affections cannot be forced, yet they should be sub-
ordinated to reason and religion.—The customs and manners of
different ages may render that consistent with female delicacy at
one time, which would not be deemed so at another: but there
are certain outrages to modesty, which no age can tolerate, no
provocation or extremity palliate; but which must ever be branded
with infamy, and should be punished with uppitying severity.
—Every kind and degree of fraud is abhorled by the righteous
God, and should be dreaded by us; for dishonest gain always
brings a curse on men’s property, families, and souls; and the
day of judgment will bling strange things to light in this respect.
Happy they, who now judge themselves; and thus repent, and
for ake their sims, that they may not be condemned at that awful
SetlSOłl. SCOTT.
NOTES. -
CHAr. xxvi. v. 1–4. It is generally thought, these first-fruits
were presented at the feast of Pentecºsº, but we must suppose, the
best and choicest and such as could be preserved were thus present-
... the rest, as occasion required, were offered to the priests in
B. C. 1451.
Of the third year's tithe.
DEUTERONOMY, XXVI.
thine hand, and set it
down f before the altar
of the Lord thy God,
5 And thou shalt
speak and say before the
LoRD thy God, 5 A
Syrian * ready to perish
was my father, and he
went down into Egypt,
and sojourned there with
* a few, and became
there a nation, great,
mighty, and populous:
6 And "the Egyptians
evil entreated us, and
afflicted us, and laid
upon us hard bondage:
7 And when n we cri-
ed unto the Lord God
of our fathers, the Lord
heard our voice, and
°looked on our affliction,
and our labor, and our
oppression :
8 And P the Lord
brought us forth out of
Egypt with a mighty
hand, and with an out-
stretched arm, and with
great terribleness, and
with signs and with
wonders.
9 And 4 he hath
brought us into this
place, and hath given us
this land, even a land
that floweth with milk
and honey.
10 And now, behold,
* I have brought the first-
fruits of the land which
thou, O LorºD, hast given
me. “And thou shalt
set it before the Lord
thy God, " and worship
before the Lord thy
God.
11 And thou shalt
* rejoice in every good
thing which the Lord
thy God hath given unto
thee, and unto , thine
house, thou, and the Le-
vite, and the stranger
that is among you.
their several cities; or, as others think, carried to the sanctuary at
)
some other time. (Jer, 24: 1
as God’s receivers, had the first-fruits, as per-
quisites of their place, and fees for attending,
um. 18: t
Lastly, The offerer, when he has finished the
service, is, 1. To give glory to God. His first-
fruits were not accepted without fürther acts of
adoration. A humble, reverent, thankful heart,
is what God looks at and requires, and without
that, all we can put in a basket, will not avail.
2. To take the comfort of it to himself and fam-
ily, v. 11. Thou shalt rejoice in every good
thing. It is the will of God that we should be
cheerful, not only in our attendance on his holy
ordinances, but in our enjoyments of the gifts of
his providence. Whatever good thing God gives
us, it is his will that we should make the most
comfortable use we cam of it, yet still tracing the
streams to the Fountain of all comfort and conso-
lation.
W. 12–15. The second tithe, which, the other
two years, was to be spent in extraordinaries at
the feasts, was to be spent, the third year, at
home, in entertaining the poor; and see on 14:
28, 29. Now because this was done from under
the eye of the priests, and great confidence put
in the people’s homesty, that they would dispose
of it according to the law, to the Levite, the
stranger, and the fatherless, (v. 12.) it is
therefore required, that when, at the next feast
after, they appeared before the Lord, they should
there testify (as it were) upon oath, in a religious
manner, 1. That no hallowed things were hoard-
ed up, v. 13. 2. That the poor, and particular-
12 || When thou hast
made an end of tithing
all the tithes of thine in-
I “forgotten them;
14 I have not *eaten
ly poor ministers, strangers, and widows, had
had their part. Though we are not now under
such particular appropriations of our revenue as
they, yet, in general, wé are commanded to give
alms of such as we have; and then, and not oth-
erwise, all things are clean to us. Then we may
take the comfort of the enjoyments, when God
has thus had his dues out of them. This is a
commandment which must not be transgressed,
no not with an excuse of its being forgotten, v.
13. 3. That none had been misapplied. This
seems to refer to the tithe of the other two years,
to be eaten by the owners themselves; they must
profess, (1.) That they had not eaten of it in
their mourning, when, by their mourning for the
dead, they were commonly unclean; or they had
not eaten of it grudgingly, as those that all their
days eat in d.º.º. (2.) That they had not
sacrilegiously alienated it to any common use,
for it was not their own. And, lastly, That they
had not given it for the dead, for the honor of
their dead gods, or in hope of making it benefi-
cial to their dead friends. It is our wisdom to
keep conscience clear at all times, that when we
come to give up our account, we may lift up our
face without spot. The Jews say this protesta-
tion of their integrity was to be made with a low
voice, because it looked-like a self-commendation;
but the foregoing confession of God’s goodness
with a loud voice to his glory. He that durst not
make this protestation, must bring his trespass-
offering, Lev. 5: 15.
To this solemn protestation they must add a
i §n. 46:1–7. Ps. 105:23,24. Acts 7:
l z-
k Gen. 46.27. Ex. 1.5.
l See on 10.22.-Gen. 47:27. Ex. 1:7,
crease, y the third year,
which is the year of tith-
ing, and * hast given it
unto the Levite, the
stranger, the fatherless,
and the widow, that they
may eat within thy gates,
and be filled;
13 Then thou shalt
say before the Lord thy
God, I have brought
away the hallowed
things out of mine house,
and also have given them
unto the * Levite, and
unto the stranger, to the
fatherless, and to the
widow, according to
all thy commandments,
which thou hast com-
manded me; * I have not
transgressed thy com-
mandments, neither have
Scott.
thereof in my mourning,
neither have I taken
away ought thereof for
any unclean use, nor
given ought thereof for
* the dead; but I have
hearkened to the voice
of the LoRD my God,
and have done according
to all that thou hast com-
manded me.
15 f Look down from
thy holy habitation, from
heaven, and 5 bless thy
people Israel, and the
land which thou hast
given us, as thou swarest
unto our fathers, a land
that floweth with milk
and honey.
Mau.33%. 23.19. He laid-
g Gen. 244, 25.20. 28.5, 31:20,24.
Hos. 12:12,
h Gen. 27:41. 31:40. 43:1,2. 45,7,11.
Is. 51:1,2.
the city [of the Levites ?] of their part of the country; for otherwise
they were to be carried to Jerusalem, or the money for them.
*###". J.; 2.
mºo. Ex. 1:11,14,1622. 5:9,19,23.
| Ex. 2:23:35, 3.9." §5. F.'50:15.
103.1,2. 116:1–4. Jer. 33:3, Eph.
- y
o Ex, 4:31. 1 Sam, 9:16. 2 Sam. 16:
12. Ps. 102:19,20. 119.132.
p See on 4:34.—5:15. Ex. 12:37,41,51.
13: 14:1 F's. 78; 12,13. 105;
27–38. 106:7–10. Is. 63:12.
q Josh. 23:14. 1 Sam. 7:12. Ts. 105:
44. 107:7,8. Acts 26:22.
r Éx. 3:#" ºz. 20.6.15
s See on 2.- 16:17. 'i Chr. 29:14. Rom.
12:1. 1 Pet. 4:10,11.
** 18.4. Ex. 22:29. Num. 18:11–
u flio—13. Ps. 22:27,29. 86:9, 95.6.
Is. 66:23. Rev. 229
x See on 12:7,12,18.—16:11. 28:47.
PS. 63: º 100. 1,2. Is, 65.14.
Zech. 3 it. Acts2.46.47. Phil. 4:4.
1 Tim. 6:17.18.
y See on 14:
28.
z 12.17–19. 16.14. -Trov. 14:21. Phil.
4:18, 19.
a 12. 14:29. 24:19–21. Job 31,16—
20.
b Ps. 18:21–24. 26:1–3. Acts 24:16.
2 Cur. 1-12. 11:31. 1 Thes. 2:10. I
John 3:17–22. r
c Ps. 119.93,139,141,153,176. Prov. 3:1.
d 16.11. Lev. 7.20. 21:1,11 Hos. 9:
4. Mal. 2
, 13.
e Ps. 106:28. E7. 24:17.
f See on 7.-1 Kings 8:27,43. Ps. 102:
19,20. Is. 57.15. , 63:15. 66:1,2.
Zech. 2:13. Matt. 6:9. Acts 7:49.
Ps. 27:9. 51:18, 90:17. 115:12–15.
As
—i.
TO
Verses 5–11.
Jacob is called ‘a Syrian,” because he lived many years in Padan-
aram, or JMesopotamia, which was one division of Syria. His mother
also was a Sylian by birth. (JM. R. g. ID.
(5.) Ready to perish...] ‘Heb. Qbed. Rather, wandering, as a no-
made, [a pilgrim.] (The word, Ps. 119: 176, is transl. gorie astray,)
for Abraham, Isaäc, and Jacob were rich and powerful?
* - - Ros ENM.
(9), Flowing with milk and honey.]. By a little and very venial
pºcal, exaggeration, a land, which äbounds with liquids, may be
said to “flow with them.” IIoney might be said literally to flow
from the rock,” as the wild bees are wont (so Russell) to deposit it
in the clefts, and hollows of the porous rocks of Palestine, as now
they do in the hollows of trees in the forests of the western U. S.
* Dr. Prout has clearly proved, that all the chief alimentary matters
employed by man may be reduced to three classes, viz. saccharine
otly, and albuminous substances, the most perfect specimens of which
are respectively, sugar, butter, and white of egg. Lond. Quart.
Rev. How appropriately beautiful, in this light, do Moses; Compre-
hensive descriptions of Canaan’s plenty, here and elsewhere, ap-
ear 2 Ed.
p Verses 12–15. D
(M. R.—12: 5–7, 18: 6–8.) Scott.
(§ The year of tithing.] ‘ Rather, of these tithes, to be paid in
understand which better, recollect, that of the fruits of the earth or
of the flock, were offered, 1. The first-fruits to the priests, Ex. 23:
19. Lev. 23 : 10. Num. 15: 20. and as abundantly as the offerer
pleased. 2. The terumah, oblation, of barley, wine, oil, wool, and
such like, Num. 15: 19, which were also paid to the priests. Then
indeed of what was left, were paid, 3. Decima prima, (first tithes)
to the Levites, ministering at the Tabernacle or Temple, Num. 18
21. who themselves gave a tenth of these tenths to the priests, *: 26.
Of the other nine parts, 4. Second tenths were taken, which (or their
price) were to be brought to the sanctuary and consumed in feasts;
jø 18. j4; 33. But these second tithes were divided every third
ear, within the walls of each town, among the poºr and the Levites.
his Josephus calls the third, of the third yedº, and the Rabbins, the
poor man's tithe. They did not pay a third title in that year, as some
understand Tobit I : 7. but as above. . The sense of the Heb. shemat
hammaeser, (translated “the year of tithing,”) is well “...he
Sept. “ the second tithe.” *
%) JVſor . ought thereof for the dead..] ‘ I.e. Nor have I brought
any thereof"to the banquets, which are instituted for the dead. For
among the Hebrews, funeral feasts were won tº be prepared by the
relatiºns of the dead'person. , Hence (2 Sam, 3:35.) the people came
to David, when Abner was buried, to feast with him. Comp. Jer.
16: 7. Tiszek. 24; 17, 22. Whence Tobias, among other things,
instructs his son thug : “Pour out thy bread on the burial of the
B. C. 1451.”
4 charge to the people,
DEUTERONOMY, xxvii.
16. T. h. This day the
Ioad-thy God hath com-
manded thee to do these
statutes and judgments:
thou shalt therefore
*keep and do them with
all thine heart, and all
thy soul. . . -
17 Thou hastkavouch-
ed the Lord this day
to be thy God; and to
walk in his ways, and
to keep his statutes, and
his commandments, and
solemin prayer, (v. 15.) not particularly for
themselves, but for God’s people Israel. We
must hence learn to be public-spirited in pray-
er, and to wrestle with God for blessings for
the land and nation, and for the church universal,
which we are directed to have an eye to, in our
Pryº as the Israel of God.
. 16–19. . Two things Moses here urges, to
enforce all these precepts. I. They were not the
dictates of his own wisdom, nor enacted by any
authority of his own, but infinite wisdom framed
them, v. 16, and the power of the King of kings
made them binding. f
II. Their covenant with God obliged them to
keep them. The covenant is mutual.
1. That we may perform our part of it, v.
his judgments, and to 17. They did this implicitly by their attendance
m. hearken unto his
voice:
18 And n the LoRD
hath avouched thee this
day to be his peculiar
people, as he hath pro-
mised thee, and that thou
shouldest keep all his
commandments;
19 And to make thee
* high above all nations
which he hath made, in
praise, and in name, and
in honor; and that thou
mayest be an holy peo-
ple unto the LoRD thy
God, as he hath spoken.
CHAP. XXVII.
A command to write the law on plas-
tered stones, set up on mount Ebal;
where än altar of whole stones must
be built, and sacrifices offered, 1-10.
Six tribes are directed to stand to
bless on mount Gerizim; and sly to
curse, on mount Ebal, 11-13. Curses
to be pronounced by the Levites, and
confirmed by the people, 14–26.
ANR Moses, with the
elders -of Israel,
commanded the people,
saying, * Keep all the
commandments which I
command you this day.
2 And it shall be, b on
the day when ye shall
pass over Jordan, "unto
the land which the LoRD
thy God giveth thee, that
thou shalt set thee up
*great stones, and plas-
ter them with plaster:
3 And “ thou shalt
Whatever God at any time has promised, will assuredly in due
season be fulfilled, notwithstanding obstacles, improbabilities,
and delays; and in all our comforts we should observe his faith.
fulness as well as his goodness.-We should honor God with our
first and best in every thing, to the denial of our own appetites
and passions. On some occasions it is honorable to God, and
edifying to the church, when it is done publicly: it is always a
source of rejoicing to ourselves when it is done properly.—At
the day of judgment we must render an account of every thing
on his Word, had done it expressly, Ex. 24. and
were now to do it again before they parted, ch.
24: 1... We really forswear ourselves, and per-
ſidiously violate the most sacred engagements, if
when we have taken the Lord to be our God, we
do not make conscience of obeying his commands.
2. That God’s part of the covenant also may
be made good, and the intentions of that answer.
ed., v. 18, 19. Their obedience was not only the
condition of his favor, and of its continuance, but
also the principal design of it. “He has avouch-
ed thee on purpose that thott shouldest keep his
commandments, that thou mightest have both
the best directions and the best encouragements
in religion.” Thus we are elected to obedience,
and chosen that we should be holy; purified a
peculiar people, that we might not only do good
works, but be zealous in them.
Two things God is here said to design in
avouching them to be his peculiar people, v. 19.
To make them high, and, in order to that, to
make them holy; for holiness is true honor, and
the only way to everlasting honor. (1.) To
make them high above all nations. The greatest
honor we are capable of in this world, is, to be
taken into covenant with God, and to live in his
service. High in praise ;- for God would ac-
cept them, that is true praise, Rom. 2: 29. Their
friends would admire them, Ps, 48: 2. Their
enemies would envy them, Zeph. 3 : 19, 20.
High in name, which, some think, denotes the
write upon them all the
words of this law, when
thou art passed over, that
thou mayest go in unto
the land which the Lord
thy God giveth thee," a
thou shalt
Jordan, that ye shall set
up these stones, which I
command you this day,
s in mount Ebal,
with plaster.
continuance and perpetuity of that praise, a name
that shall not be cut off. And high in honor,
i. e. in all the advantages of wealth and power,
which would make them great above their neigh-
bors. See Jer. 13: 11. (2.) That they might be
a holy people, separated for God, devoted to him,
and employed continually in his service. This
God aimed at in taking them to be his people;
so that if they did not keep his commandments,
they received all this grace in vain.
CHAP. XXVII. V. 1–10. Moses having set
before the people their duty, both to God and one
another, and having in the close of the foregoing
ch. laid them under the obligation both of the
command and the covenant, comes in this ch. to
prescribe outward means, to help their memories,
and to move their affections.
Here is, I. A general charge: in vain did they
know, unless they would do. This is pressed on
them, 1. With all authority. Moses with the
elders of Israel, the rulers of each tribe, v. 1,
Lest they should think that Moses only, an old
and dying man, made such ado about religion, or
the priests and Levites only, (v. 9.) whose trade
it was to attend religion, and who had their main-
tenance out of it; the elders of Israel, whom God
had placed in honor and power over them, and
who were men of business in the world, and like-
ly to be long so when Moses was gone, they coma
manded their people to keep God’s law. Moses
having put some of his honor on them, joins them
in commission with himself, in giving this charge,
as Paul sometimes in his epistles joins with him-
self Silvanus and Timotheus. Note, All that have
any interest in, or power over others, should use
it for the support and furtherance of religion among
them. Though the supreme power of a nation
provide ever so good laws for this purpose, iſ in-
ferior magistrates in their places, and ministers in
theirs, and masters of families in theirs, do not ex-
ecute their offices, it will all be to little effect. 2.
With all importunity. They press it on them with
the utmost earnestness, v. 9, 10. “Now God is
just possessing thee of Canaan, thou art more than
ever his people, therefore obey his voice.’ Privi-
leges should be improved as engagements to duty.
II. A particular direction, with great solemnity
In See on 13:18. 155
n See on 7:6. 14:2.
Jer. 31.32—34.
2-14
–28.9. Ex. 1956.
Ez. 36.25–27. Tit.
o 47.8. 28:1. Ps. 148.14. Is. 62:12.
66.20,21. Jer. 1311. 339. Ez. 16:
#4. Zeph. 3.19. 1 Pet. 2-5. Rev.
1:
11:32. 26.16.-Luke
John 15:14. 1 Thes. 4.1,2.
and
plaster them a see on 4:1–3.
11:
ſº jam. 2:10.
land that floweth with n seen 4.1-6. 6.1-ila. 121,32. ºs... " ": “”
milk and honey, as the Matt. 28:20. - d Ez. 11:19. 36.26.
l 6.5,17 8.2. 13.3,4. John 14:15,21 e Josh. 8:32. Jer. 31:31–33. 2 Cor.
LoRD God of thy fathers –24. 1 John 5:2,3. 3:2,3. Heb. 8 6–10. 10'16.
hath promised thee. *ś'... ( ; ;...º.º.º.º.
4 Therefore it shall be 13. 1 Cor. 6 19,20. lºg us. Josh 5.5 ºr n =
* I See on 10:12,13. 13.45.—30 16. Josh.
when ye be gone over 22°5.
1 Kings 2:3,4.
gii.33.30.
PRACTICAL OBSERVATIONS.
committed to our stewardship; it is therefore our wisdom to be
frequently calling ourselves to a previous account, how we employ
our time, possessions, or endowments.--It may at some times
consist with humility, and tend to edification, openly to protest
our integrity; and the consciousness of it is always matter of re-
joicing, and of confidence at the throne of grace; and in all our
applications we should remember to plead for peculiar blessings
on'our fellow Christians, and for the extending of those blessings
to our fellow sinners even to the ends of the earth.
SCOTT.
just,” &c. Homer describes such a funeral banquet in the Iliad, and in
the Odyssey, where it is called as in Tobit, a burial,—taphos. Jol
sephus relates of Archelaus, that, seven days being spent in mourn-
ing, and a lengthened succession of funeral banquets being
(which custom, among the Jews, of feasting had, reduced many to
want,) he procéeded to the temple clothed in a white garment. Now
all funeral matters were thought unclean, whence nothing sacred to
God was allowed to be used at such feasts.
lar custom (the wake) exists in Ireland to the present day.]’ Rose.N.M.
Verses 17–19.
Peculiar people. (18) See on Ez. 19: 5.
(19.) Oh that the world could see a Christian nation, governed on
Would it ever be obliged to resort to brute
force, diplomatic cunning, and cozening, to m
Christian principles:
given,
Ebal,
[The remnant of a simi-
Scott.
respected How high above the nations’ would it sit—the umpire
of a peaceful world ! ED.
NOTES.
CHAP. XXVII. V. 3, 4. Many are of opinion that the latter part of
this ch. alone was meant. *
whence the curses were denounced, it it probable that these
were added: but we may conclude, that at least the ten command-
ments, and the great outlines of the whole law, were likewise in-
scribed in the º: manner. (8)
4.) Rosenm. thinks -
to ºft the writing and instances the story of ‘the man who built
the pharus at Alexandria, -
- \ name upon the lime; but that falling off, posterity
ake its name or rights own name, indelible, upon the stone.’
Indeed, as the stones were placed on mt.
Scotºr.
the plaster was put over the inscribed stones,
for king Sostratus, who carved the king’s
iscovered his
[The pyramids of Mexico
[623]
B. C. 1451.
Jīn altar to be set up.
DEUTERONOMY, XXVII.
5 And tº there shalt
thou build an altar unto
the loRD thy God, an
altar of stones: Si thou
shalt not lift up any iron
tool upon them.
6 Thou shalt build the
altar of the Lord thy
God of whole stones;
and thou shalt offer k
burnt-offerings thereon
unto the LoRD thy God.
7 And thou shalt of.
fer "peace-offerings, and
shalt eat there, and * re-
joice before the Lord
thy God.
8 And n thou shalt
write upon the stones all
the words of this law
"very plainly.
9 And Moses, and the
priests the Levites, spake
unto all Israel, saying,
Take heed, and hearken,
O Israel; P this day thou
art become the people of
the Lord thy God.
10 Thou q shalt there-
fore obey the voice of
the LoRD thy God, and
do his commandments
and his statutes, which I
command thee this day.
Il T And Moses charg-
ed the people the same
day, Saying, --
12 These sht.ll Stand
upon mount Gerizinn to
bless the people, when
ye are corne over Jor-
dan; * Simeon, and Levi,
and Judah, and Issachar,
and Joseph, and Benja-
min.
13 And these shall
stand upon ‘mount Ebal
h Ex. 24:4. Josh 8.30,31. 1 Kings 18:
31,3?
y
1 Ex. 29.25.
k See on Lev. 1:—Eph. 52.
! See on I ev. 3. 7. 11–17. –Acts 10:36.
Rom.5:1,10. Eph. 2:16, 17. Col. 1:
20 'leb. 1320,21.
m See on 127, 12. 26.11.—2
Chi . 30.23–27. Neh. 8 10. Ps. 100:
1,2... ſs. 123. 61:3,10. Hab. 3.18.
Phil. 3.3. 4:4.
n See on 3
o Hab. 22. Jolin 16 25, 2 Col. 3 12
p See on 26.16, 17.—Rom. 6 17,18,22. 1
§º-li, Eph. 5:8,9. 1 Pet. 2:
3 * * *
q See on 10 12,13. , 11.1,7,8.—Lev. 19
2. Miu. 4 5 - 68. Matt. 548. Eph.
4 17–21. 1 Pet. 1.14–16.
r ll 26–29. Josh. 833,34.
s Gen. 29.33–35. 30.18,24.
t See on 4.
4.1—3.
Judg. 97.
35, 18.
alsº were covered with plaster.] Rose NM.
and 32.
to register the words of this law, as soon as
they were come into Canaan. It was to be done
but once, and at their entrance into the land of
promise, in tolven of their taking possession of it
under the several provisos and conditions contain-
ed in this law. There was a solemn ratification
of the covenant between God and Israel at Sinai,
an altar and 12 pillars erected, and the book of
the covenant was produced, Ex. 24: 4. A so-
lemnity somewhat like that is here appointed.
1. They must set up a monument on which they
must write the words of this law. - The monu-
ment itself was to be very mean; common plaster
upon unhewn stone, v. 2. Orders are given that
it be written, not very finely, to be admired by
the curious, but very plainly, that he who runs,
might read it. The Word of God needs not to be
set off by the art of mam; nor embellished with the
enticing words of man’s wisdom. The inscrip-
tion was to be very great, All the words of this
law, v. 3. and again, v. 8. Some understand it
only of the covenant between God and Israel,
mentiomed ch. 26: 17, 18. Let this heap be set
up for a witness, like the memorial of the cove-
nant between Laban and Jacob, a heap of stones
thrown hastily together, on which they ate to-
gether in token of fiendship, (Gen. 31: 46,47.)
and that stone which Joshua set up, Josh. 24; 27.
Others think the curses of the coveuant in this
'ch. were written on this monument, the rather,
because it was set up in Int. Ebal, v. 4. Others
think the whole book of Deuteronomy was written
upon it; or at least the statutes and judgments
from ch. 12. to the end of ch. 26. And it is
not improbable, that the heap might be so large
as, taking in all the sides of it, to contain so co-
pious an inscription; unless we suppose (as some)
that the ten commandments only were here writ-
ten; as an authentic copy of the close rolls laid up
in the ark. [See the mote, Josh. 8:30, 32.] They
must write this when gone into Canaan, and yet
Moses says, (v. 3.) Write it that thou mayest
go in,’ i.e. ‘as the conditions of thime entry, and
thy assurance of success and settlement. ...Given
by promise, Canaan must be held by obedience.”
2. They must also set up an altar. By the words
of the law written on the plaster, God spake to
them. By the altar, and the sacrifices offered upon
it, they spake to God. The Word and prayer must
go together. Elijah built a temporary altar of
twelve unhewn stones like this here, when he
brought Israel back to this covenant, 1 Kings 18:
31, 32. Now, (1.) This altar must be made of
such stones as they found ready on the field, not
new cut, much less squared artificially, v.
Christ, our Alta , is a Stone cut out of the moun-
tain without hands, and therefore refused by
the builders, as having no form or comeliness,
but accepted of God the Father, and made the
Head of the corner. Where the law was written,
an altar was set up close by it, to signify, that
we could not look with any comfort upon the law,
being conscious to ourselves of the violation of it,
if it were not for the great atonement. (2.) They
must cat there, and rejoice before the Lord their
God, v. 7. This signified their consent to the
covenant, (for the parties to a covenant ratified
it by feasting together,) and their comfort in it;
they had reason to rejoice in the law, when they
had an altar, a remedial law, so near it.
8 : 30
See notes, Josh.
- ED.
W. 11—26. When the law was written, to be
seen and read by all men, its sanctions were to
be published; of which (to complete the solemnity
of covenanting) they were deliberately to declare
their approbation. This they were before direct-
ed to do, (ch. 11:29, 30.) thereſore the appoint-
ment here is abrupt, v. 12. There were, it seems,
in that part of Canaan, which afterward fell to the
lot of Ephraim, (Joshua’s tribe,) two mountains
that lay near together, with a valley between, one
called Gerizim, and the other Ebal. On the
sides of -these two mountains, which faced one
another, all the tribes were to be drawn up, six
‘on one side, and six on the other, so that in the
valley, at the foot of each mountain, they came
pretty near together, so mear as that the priests
standing betwixt them might, be heard by those
that were next them on both sides; then when si-
lence was proclaimed, and attention commanded,
one of the priests, or perhaps more, at some dis-
tance from each other, pronounced with a loud
voice one of the curses here following, and all the
people that stood on the side and foot of Ebal,
(those that stood further off taking the signal from
those that stood nearer and within hearing,) said
Amen; then the contrary blessing was pronoun-
ced, ‘Blessed is he that doeth not so or so,” and
then those that stood on the side, and at the foot,
of Geriziłm, said Amen. This could not but af.
fect them very much with the blessings and curses,
the promises and threatenings, of the law, and
not only acquaint all the people with them, but
teach them to apply them to themselves.
I. Something is to be observed, in general,
concerning this solemnity, which was to be done
but once, but would be talked of to posterity. 1.
God appointed which tribes should stand on Ge-
rizim, and which on Ebal, (v. 12, 13.) to pre-
vent disputes. The six appointed for blessing,
were all the children of the free women, for to
such the promise belongs, Gal. 4: 31. Levi is
here put among the rest, to teach ministers to
apply to themselves the blessing and curse which
they preach to others, and by faith to set their
own Amen to it. 2. The Levites or priests,
such of them as were appointed for that purpose,
were to pronounce the curses as well as the bless-
ings. Note, Ministers must preach the terrors
of the law, as well as the comforts of the gospel;
must not only allure people to duty with promises
of a blessing, but awe them to it with threaten-
ings of a curse. 3. The curses are here express-
ed, but not the blessings; for as many as were
under the law were under the curse; but it was
an honor reserved for Christ to bless us, and so
to do that for us, which the law could not do,
tn that it was weak. In Christ’s sermon on
the mount, which was the true mount Gelizim,
we have blessings only. 4. To each of the curses
the people were to say Amen. But how could
they It was, (1.) A profession of their faith in
their truth; that these, and like curses, were not
bugbears to frighten children and fools, but the
real declaration of the wrath of God against the
ungodliness and unrighteousness of men; not one
iota of which shall fall to the ground. (2.) An
acknowledgment of the equity of them. -(3.) It
was such an imprecation on themselves as stroug-
ly obliged them to have nothing to do with those
cursed practices. ‘Let God’s wrath fall upon
in their natural state, are mole fit to be used in the worship of God,
is very ancient and quite Qbvious.
Perhaps it was a part of the tra-
Verse 5. ...”
Ebºlº), Kennicott would read “Garzim " with the Sam. Porschuur
has solidly lefuted his arguments, and made it appear extremely
probable, that the Samaritan text niust be considered as the Interpo-
lators.’ Rosenm. With regard to the comparaitve authority of the
Sam, and IIeb, Pentateuch, * Gest. Nius has "settled the question, 1t
would seem for ever, or rather he has shown the nature of the va.
rious readings exhibited by the Sam. to be such, that we can place no
critical reliance at all upon them. They are aii, or nearly all, most
evidently the effect of design, or of want of grammatical, exegeſ.
or critical knowledge ; or of studious conformity to the Sãm. dialect:
or of effort to remove supposed obscurities, or to restore harmony té
passages apparently discrepant. On this part of the Subject there
can be little or no doubt left, hereafter, in the mind of any sober
critic.” Pr. Stuart. Bib. Repos. Oct. 1832. ED
Verses 5, 6. J.
§ ldea that stones, as shaped by the hand of God, i. e. as found
)
ditionary rites of the patriarchal religion, confirmed here of the Lord,
as calculated to hunder idolatry, many of whose objects of debasing
worship were (as they are now) stones carved in various shapes, or
sculptured with hieroglyphical emblems. ...” ED.
Verses 8–10.
.M. R. JMatt. 28; 19, 20. 1 Thes. 4: 1–5. -Scott.
(8.) Kennicott supposes the 10 commandments were written, and
rather fancifully makes it out, that the 1st 2d 3d and 4th command-
ments are enforced, v. 15 ; the 5th, v. 16 ; the 6th, vs. 25, 24, 18; the
7th, vs. 20, 21, 22, 23; the 8th, v.17; the 9th, v. 19; the 10th., v. 26.
See Dr. Jº. Clarke. - - Ed.
Verses 12, 13.
No mention is 'made of any special acts of obedience, on account
of which blessings were pronounced ; as the blessings do not belong
to those who obey some and neglect others of God’s commandments;
• for he that keepeth the whole law, and offendeth in one point, is
guilty of all.” (Matt. 19 : 16–22. Jam. 2: 8–13.) No man there-
*:
B. C. 1451.
* to
DEUTERONOMY, XXVII.
Curses denouncew,
curse; * Reuben, us, if ever we do such things.” We read of those ment from men, but cannot escape the curse of
usual form of a solemn oath,) to walk in God’s 2. Against the fifth commandment, v. 16. The
contempt of parents is a sin so heinous, that it is
Gad, and Asher, and that entered into a curse, (and with us that is the God
ebulun -
K. Dan, and law. Nay, the Jews say, (so Patrick,) “All the
14 And * the Levites
shall speak, and say unto
all the men of Israel with
a loud voice,
15 y Cursed be the man
Athat * maketh any graven
or molten image, * an
abomination unto the
LoRD, the work of the
hands of the craftsman,
* and putteth it in a se-
cret place: * and all the
people shall answer, and
say, Amen.
16 Cursed be " he that
setteth light by his father
them.”
lar sins here denounced.
people, by saying this Amen, became bound one
for another, that they would observe God’s laws,
by which every man was obliged, as far as he
could, to prevent his neighbor from breaking
these laws, and to reprove those that had offend-
ed, lest they should bear sin and the curse for
II. Let us now observe what are the particu-
1. Sins against the second commandment, 9.
15. They are here cursed, not only that worship
images, but that make or keep them, graven, or
molten, it comes all to one, it is an abomination
to the Lord; though not set up in public, but in
a secret place; though not actually worshipped,
nor said to be designed for worship, but reserved
there with respect, and a constant temptation;
he that does this, may perhaps escape punish-
put next to the contempt of God Himself. If a
man abused his parents, either in word or deed,
he fell under the sentence of the magistrate, and
must be put to death. But to set light by them
in his heart, was a thing the magistrate could not
take cognizance of, and therefore it is here laid
under the curse of God, who knows the heart.
Those are cursed children, that carry themselves
scornfully and insolently toward their parents.
3. Against the eighth commandment. The
curse of God is here fastened, (1.) Upon an un-
just neighbor that removes the land-marks, v.
17. See ch. 19: 14. (2.) Upon an unjust coun-
sellor, who, when his advice is asked, maliciously
directs his friend to what he knows will be to his
prejudice; which is making the blind to wan-
der out of the way, under pretence of directing
| him, than which nothing can be either more bar-
or his mother; and all
the people shall say,
Amen.
17 Cursed e be he that
removeth his neighbor's
land-mark: and all the
people shall say, Amen.
18 Cursed be the that
maketh the blind to
wander out of the way:
and all the people shall
say, Amen.
19 Cursed be he that
sperverteth the judg-
ment of the stranger,
fatherless, and widow:
and all the people shall
say, Amen.
20 Cursed be h he that
lieth with his father's
wife; because he un-
covereth his father's
skirt: and all the people
shall say, Amen,
21 Cursed be the that
lieth with any manner of
beast; and all the people
shall say, Amen.
22 Cursed be k he that
lieth with his sister, the
daughter of his father,
or the daughter of his
mother: and all the peo-
ple shall say, Amen.
23 Cursed be he that
lieth with his mother-in-
law: and all the people
shall say, Amen.
24 Cursed ºn be he that
smiteth his neighbor se-
cretly: and all the peo-
ple shall say, Amen.
25 Cursed be he that
* taketh reward to slay
an innocent person : and
all the people shall say,
Amen.
26 °Cursed be he that
P confirmeth not all the
words of this law to do
them: and all the people
shall say, Amen.
º §:#3; “ºf 3.20. 49.34.
x 33.9,10. Josh. 8:33. Neh. 8.7,8.
Mal. 2 7–9.
y 28:16–19. Gen. 9:25. 1 Sam. 26.19.
Jer. 11:3
z see on 3:15–23 58. Ex. 20.4,23.—
32:1–4. 34:17. Lev. 19:4. 26:1.
b Gen. 31:19,34. Pa. 44:20,21. Ez. 8:7
lºº. 14.4.
c See on Num. 5:22.—Jer. 11.5.
28 6.
Matt. 6'13. 1 Cor. 14:16.
d 21-18–21. Ex. 20:12. 21:17. Lev.
19.3. Prov. 30.11–17. Ez. 22.7.
Matt. 154—6.
e 19,14. Prov. 22-28. 23:10,11.
f See on Lev. 19 14.—Job 29 15. Prov.
28-10. Is. 56-10. Matt. 15 14. Rev.
2.14.
24 17. Ex. 22:21–
g See on 10:18. º
24. 23-2,8 Ps 82°2–4. Prov. 17:
1 Ex. 22.19. Lev. 1823. 20.15.
k Lev. 18.9. 20.17. 2 Sam. 13:1,8–14.
E7. 22 11.
1 Lev 18 17. 20:14.
m 19.11. Ex. 20 13. 21:12,14.
24.17. Num. 3531. 2 Sam. 3 27.
11.15–17. 12.9–12. 1328. 20.9,
10
m 10.17. 16:19. Ex. 23.7,8. Ps. 15-5.
Ez. 22-12,13. Mic. 3.10,11. 7.2,3.
Matt. 26 15. 27.3,4. Acts 1.18.
o See on y. 15.-Ps. 119.21. Matt.
25.41. 1 Cor. 16 22
Is. 44:9,10,17. . . . º -
, ºr us ;... a king 23, P : ... º. * ****
13. 2 Chr. 33:2. Is. 44-19. Ez. 7: * ºr - - ºr º
20. Dan. 11.31. Matt. 24.15. Rev.
174,5.
PRACTICAL OBSERVATIONS.
As fallen mature is entirely indisposed to retain suitable im-
pressions of heavenly things; we ought to use all the proper means
of assisting our memories, awakening our consciences, and affect-
ing our hearts with them. But, blessed be God, the numerous
copies of the Scriptures among us, if properly studied, and thus
familiarized to our minds, may supersede the necessity of such
methods as were prescribed to Israel: and the end of the gospel
ministry is, and the aim of all preachers ought to be, to make
the Word of God as plain as possible to the meanest capacities.
But without the interposition of the atoning blood of Christ, we
sinners can neither have communion with a holy God, nor per-
form any acceptable obedience to Him: for his righteous law
peremptorily requires an uninterrupted, spiritual, and perse-
vering obedience to every precept; and condemns all without
exception, who at any time, or in any instance, transgress it.
Happy they, who now ‘submit to the righteousness of God,” and,
fore can claim the recompense of his obedience as a debt; but all
must receive it as an unmerited favor: and the silence of the scrip-
tures is to be considered, in such cases, as conveying important in-
Struction. Q- Scott.
Verse 15.
The curses here denounced were specially intended, in every case
as a restraint from secret wickedness. Several of the crimes specif
fied, if proved against any one, exposed him to capital punishment;
as idolatry, incest, murder, and others. Amen.]. See (JM. R. Tand
JWum. 5: 22. 1 Kings l; 36, 37. Jer, 28 : 6, 7.)—The objection often
made to the solemnity prescribed by the church of England on Ash-
Wednesday, that people go to church to curse their neighbors, is very
frivolous: for the Amen, now spoken by Christians, means neither
more mol less, than that which God commanded the Israelites to an-
nex to the same curses: and under every dispensation, they who live
in the practice of gross wickedness are accursed, and should be re-
minded of it. ID.
Verse 16.
JM. R.—Ex. 21: 15–17. W. 17. JM. R.—19: 14. V. 18. JMaketh
the blind to wander.] By parity of reason, it is at least equally crimi-
nal wittingly to give pernicious counsel to the #ºnº, to injure
those who cannot take care of themselves. (JM. R.—Lev. 19 : 14.)
W. 19–25, J.M. R., ID.
Verse 26.
The word all is here in italics; and probably deference to Paul's
O. T. WOL. I. 79
being self-condemned, seek salvation from his mercy through
Jesus Christ, according to that new covenant, of which He is
Surety: for them “there is no condemnation,” their ‘salvation is
for ever, and their righteousness shall not be abolished;’ and every
blessing is ensured to them by promise, by covenant, and by oath.
—Wherever ‘the grace of God bringeth salvation,” it teaches
the believer to ‘demy ungodliness and worldly lusts, and to live
soberly, righteously, and godly in this present world;’ confirming
all the words of the divine law, and delighting in them, after the
inward man, though he cannot render it a perfect and unfailing
obedience. In this evangelical dependence and conscientious
walk, true peace and solid joy are to be ſound. Thus God Inay
be glorified and man benefited; and magistrates, ministers, and
persons of every rank, should unitedly employ all their authority,
influence, and example, to promote this our holy religion.
SCOTT.
quotation of the verse, Gal. 3: 10. Induced the venerable translators
to insert it ; yet it would have been, at least in my view, better to
render the verse literally, if it had been merely to prevent cavils and
objections; such as modern Jews make against both them and the
apostle. (Sec answer to Rabbi Crooll, by the £uthor, pp. 227, 228.)
The cavil is indeed ignolant; for the word all was inserted by the
Sept. long before even Paul’s days; who took it for substance as he
found it.’ The meaning is exactly the same with it, or without it.
(28 : 1.) Hence we learn, that continual obedience is the confirmation
here spoken of; and are likewise taught, that these Curses were in-
tended not only to deter the Israelites from sin, but to show them
their need of mercy, and to establish the distinction between ‘the
righteousness of faith,” and ‘the righteousness of works. This es-
pecially must be the meaning of the last verse, by which all the
israelites were evidently called on to condemn themselves, as de-
serving of the curse denounced: and this truth, properly perceived,
forms the grand preparation of healt for understanding and valuing
the salvatiºn of the Gospel.—All these curses were denounced against
transgressors not of the ritual law, but of the moral; each of the spe-
cial instances being referable to one or other of the commandments.
(Gal. 3: 6–14. Scott.
Confirmeth not..] ‘JVon habuerit rata ; [shall not regard ;] so the
Hebrew Jakim, the Hiphil of hun, always signifieś, whº the contact-
ing of covenants and promises is spoken of; as Num. 30; 13:...] Sam.
15 : II.” Ros ENM.
[625]
B. C. 1451.
Blessings promised
DEUTERONOMY, XXVIII.
CHAP. XXVIII.
Blessings promised to Israel, while obe-
dient, 4; and awful curses, of
every kind imaginable, denounced, if
they were disobedient, 15–68.
ND it shall come to
pass, * if thou shalt
hearken diligently unto
the voice of the LoRD
thy God, to observe and
* to do all his command-
ments which I command
thee this day, that the
LoRD thy God * will set
thee on high above all
nations of the earth:
2 And all these bless-
ings shall 4 come on thee
and overtake thee, if
thou shalt hearken unto
the voice of the Lord
thy God.
3 Blessed “shalt thou
be in the city, and blessed
shalt thou be f in the
field.
4 Blessed shall be the
f fruit of thy body, and
the fruit of thy ground,
and the fruit of thy cattle,
the increase of thy kine,
and the flocks of thy
Sheep.
5 Blessed shall be hthy
basket and thy “store.
6 Blessed shalt thou
be when thou contest in,
and blessed shalt thou be
when thou goest out.
7 The Loſt D J shall
cause thine enemies, that
rise up against thee, to
be smitten before thy
face: they shall come
out against thee one way,
and k flee before theo
seven ways.
8 The Lord shall
' command the blessing
upon thee, * in thy f
Store-houses, and in all
that thou n settest thine
hand unto ; and he shall
bless thee in the land
which the Lo RD thy God
giveth thce.
9 The Lord shall o
establish thee an holy
people unto himself, P as
he hath sworn unto thee,
If thou shalt keep the
commandments of the
LoRD thy God, and walk
in I, is ways.
10 And all people of
the earth shall see, that
thou art 4 called by the
*d
barous or treacherous, v. 18. Those that seduce
others from the way of God’s commandments,
and entice them to sin, bring this curse on them-
selves, which our Savior explains, Matt. 15: 14.
(3.) Upon an unjust judge, that perverted the
judgment of the stranger, fatherless, and
widow, whom he should protect and vindicate,
v. 19. These are supposed to be poor and friend-
less, nothing to be got or lost by them, therefore
judges may be tempted to side with their adver-
saries against right and equity; but cursed are
such judges. f
4. Against the seventh commandment. Incest
is a cursed sin, v. 20, 22, 23. These crimes not
only expose men to the sword of the magistrate,
(Lev. 20: 11.) but, which is more dreadful, to
the wrath of God; bestiality likewise, v. 21.
5. Against the sixth commandment, . Two of
the worst kinds of murder are specified; (1.)
Murder unseen, when a man does not set upon
his neighbor as a fair adversary, giving him an
opportunity to defend himself, but smités him se-
cretly, (v. 24.) as by poison or otherwise. See
Ps. 10: 8, 9. Though such secret murders may
go undiscovered, and unpunished, yet the curse
of God will follow them. (2.) Murder under
cover of law, which, more than other, is a great
affront to God, for it makes an ordinance of his
to patronise the worst of villaims; and the great-
est wrong to our neighbor, for it ruins his 'honor
as well as his life: cursed therefore is he that will
be hired, or bribed, either to accuse, or to con-
vict, or to condemn, and so to slay an innocent
person, v. 25. See Ps. 15: 5.
6. The solemnity concludes with a general
curse on him that eonfirmeth not, or, as it
might be read, that performeth not, all the
words of this law to do them, v. 26. By our
obedience to the law we set our seal to it, and so
confirm it, as by our disobedience we do what
lies in us to disannul it, Ps. 119: 126. The
apostle, following all the ancient versions, reads
it, cursed is every one that continues not, Gal.
3: 10. Lest those who were guilty of other sins
not mentiomed in this commination, should think
themselves safe from the curse, this last reaches
all; not only those who do the evil which the
law forbids, but those also who omit the good
which the law requires: to this we must all say
4 men, owning ourselves under the curse, justly
to have deserved it, and that we must certainly
have perished for ever under it, if Christ had not
name of the Lord ; ; and
of the law, by be-
| redeemed us from the curse
ing made a curse for us.
—
CHAP. XXVIII. V. 1–14. This ch. Is a
very large exposition of two words in the fore-
going, the blessing and the curse. But because
generals are not so affecting, Moses here descends
to particulars, and describes the blessing and the
curse, not in their fountains, but in their streams,
their sensible effects. . He describes the blessings
that should come on them if obedient; personal,
family, and especially national, for in that capac.
ity especially they are here treated with, and he
more largely describes the curses which would
come on them if disobedient; such as would be
their extreme vexation, their utter ruin and de-
struction. This ch. is much the same with Lev.
26. setting before them life and death, good and
evil; and the promise, in the close of that ch.
of their restoration on their repentance, is here
likewise more largely repeated, ch. 30. Thus
as they had precept upon precept in the repetition
of the law, so they had line upon line in the rep-
etition of the promises and threatenings. And
these are both there and here delivered, not only
as sanctions but as predictions, that for awhile
the people of Israel would be happy in obedience,
but that at length they would be undone by diso-
bedience; and therefore, it is said (ch. 30: 1.)
that all those things would come upon them, both
the blessing and the curse.
The blessings are here put before the curses, to
intimate, 1. That God is slow to anger, but swift
to show mercy: He has said it, and sworn, that
He would much rather we would obey and live,
than sin and die. It is his delight to bless. 2.
That though both the promises and the threaten-
wings are designed to bring and hold us to our
duty; yet it is better that we be allured to what
is good by a filial hope of God’s favor, than fright-
ened to it by a servile fear of his wrath. That
obedience pleases best, which comes from a prim-
ciple of delight in God’s goodness. Now,
I. We have here the condition on which the
blessing is promised. It is, 1. That they dili-
gently hearken to the voice of God; (v. 1, 2.)
and use their utmost endeavor to acquaint them-
selves with his will, v. 13. 2. That they ob-
serve and do all his commandments, and walk
in his ways: not only do them for once, but
keep them for ever; not only set out in his ways,
-
not borrow.
but walk in them to the end. 3. That they
Plov. 10:22, 13-22. 20:7.
h 26:2. Ex. 23:25.
* Ot, dough, on kneading troughs.
they shall be afraid of
thee.
11 And the Lord shall
make thee plenteous 1
in goods, in the fruit of
thy $ body, and in the
fruit of thy cattle, and in
the fruit of thy ground, in
the land which the Lord
sware unto thy fathers to
13 And the LoRD shall
make thee * the head, and
not the tail : and thou
shalt be above only, and
thou shalt not be be-
neath ; y if that thou
hearken unto the com-
mandments of the Lord
thy God, which I com-
inand thee this day to
1 31:2. Num. 27:17. 2 Sam. 3.25. 2
Chr. 1:10. Ps, 121:8.
25. 32:30. Lev. 26:7,8. 2 Sam. 22:
s. 89:23.
. 10:10,11,42. 1 Sam. 7:
34, to,ii. 2 Chr. idºg,9–15." 19.
4. 20:22–25, 31:20,21, 32.21,22.
| Lev. 25:21, Ps. 42:8. 44:4. 133:3.
m Lev. 26:4,5,10, Ps. 144:13, Prov.
3:9,10. Hag. 2:19. Maj. 3:10, 11.
j Or, barns. 2 Kings 6:27. Mail. 6;
26. 13:30. Luke 13:18,24,25.
In See on 15:10. *
o See on 7.6. 26:18, 19.—29.18. Gen.
17:7. Ex. 19.5,6. Is. 1:26. 62:12.
Tit. 2:14. 1 Pet. 2:9–11.
give thee. observe and to do them : Pàº. tº-ºw. Jer. 11:
* - e º s
12 The LoRD shall a see on 1.18, 155 ºr 1. E. 15. a Nº. 2 or 74 nº.
‘open unto thee his good #Tºº, ºh!, r sº, Ilº, Egº ;
treasure, the heaven to , ºft; Hºº. ## º Aº,”—".
s º - * ... i. 19: . Lullke I.O. J. Olin io: 14, }*** 2. ' -
give the rain unto thy Gai. 3.10. Jan Žio, ii. tºº tº 31:9.
land in his season, and “ ..."; "...?" ** §: beiiy. Job 19.17. Ps. 182.11.
6. * * -7- º 6trºns.
"to bless all the work of : Hºº. '**'."º is # sºº; *.
thine hand; and thou Is. 65.21–23. Zech. 8:3—5. ºl”.
all I F W f Gen. 26:12. 39:5. Am. 9,13,14. . .” “...ºroºz.
shalt "lend unto many łºś. ºil. . Namºisjºiá,15.
nations, and thou shalt & #,”.º.º.” Hº ; sº-sº"Fää.
NOTES.
- (Lev. 26: 3–12.) In a variety of ex-
pressions, every kind of prosperity,
in their property and enjoyments; in their temporal advancement
and spiritual privileges, are engaged to the Israelites, while they
continued obedient: and their succeeding history furnishes full de-
monstration, that, as long as they adhered to the Worship and service
of God, it was uniformly, thus with them as a nation, and lſl SOIne
degree imdividually. Their remarkable 5
while obedient, convinced the surrounding nations, that t
immediately protected and assisted by # Lord, Wi. *::::::::
fºre". and Whose people they professed to be
CHA P. XXVIII. V. 3–14.
personal, relative, and public,
in travelling.
prosperity in every thing,
mentioned, v.
; insomuch that
why limit the meaning of the words above to travelling apparatus 2
Comp. the cut, note, Gen. 42:57.
they were often afraid to assault them. Consulting the M. R. will
lead to the best exposition of the terms employed, and frequently
point out the fulfilment of the promises and threatenings.
(5.) Basket.]
34 mactras, kneading troughs; so that the phrase means, plenty of
fruit and bread.” • -
thinks tana, (basket,) means travelling-baskets, and misharet, (store,)
means leathern bags : in both which they were wont to carry things
Sco TT.
• Fruit-basket. Store.] Heb. misharoth, Ex. 12:
Rosenm. and Dr. A. Clarke. Harmer, however,
It cannot mean storehouses, because they are expressly
8. But as they did not carry ‘storehouses either,
D.
w
Af
º
B. C. 1451.
14 And * thou . shalt
not go aside from any of
the words which I com-
nd thee this day, to
the right hand or to the
left, to go after other gods
to serve them.
15 | But it shall come
to pass, * if thou wilt not
hearken unto the voice
of the Lord thy God to
observe to do all his
commandments and his
statutes which I com-
mand thee this day; that
* all these curses shall
come upon thee, and
overtake thee.
16 Cursed shalt thou
be “in the city, and curs-
ed shalt thou be "in the
field.
17 Cursed shall be “thy
basket and thy store.
18 Cursed shall be f the
fruit of thy body, and
g the fruit of thy land,
the increase of thy kine,
and the flocks of thy
sheep.
19 Cursed shalt thou
be h when thou comest
in, and cursed shalt thou
be when thou goest out.
20 The flord shall
*send upon thee cursing,
* vexation, and rebuke,
in all that thou settest
thine hand unto * for to
do, until thou be des-
troyed, and until thou
perish quickly; because
of the wickedness of thy
doings whereby thou
hast försaken me.
21 The Lord shall:
z See on 5:32. 11:26–28. Josh. 23:5.
2 Kings 22:2. Prov. 4-26,27.
a Jaev. §§§. Lam. 2.17. Dan. 9:ll
Mal. 2.2. Rom. 2-8,9.
29:20. Js. 3:
Gal. 3:10.
c See on 3.—Prov. 3:33. Is. 24:6–12.
43-28. Jel. 9-11 26.6, 44:22-
ºn. 1:1. 2:11–22. 4:1–13. Mal.
d 55. Gen. 3:17, 18. 4:11,12. 5:29.
#2; ; Kin siz:15,13. Jer, iſ:
2–5,18. lam. 5:10. Joel 1:4,8–18.
2.3. Am. 4:6–9. IIag. 1:9–11. 2:
16,17. Mal: 3.9-12.
e See on 5.-Ps. 69.22 Prov. 1
Hag. 1:6. Zech. 5,3,4. Mai.
Luke 16:25.
Aſ See on 4. 5:9 –Job 18, 16–19. Ps.
T09.9—15. Lam., 2:11,12,20. Hos.
9 11–14. Mal. 2.3. Luke 23:29,30.
g §ºn is.-Lev. 26:19,2026. Hab.
h see on 6–Ja § #7. 2 Chr. 15.5.
Mal.
0: . Is. 30:17. 51-20. 66:
Zech. 14:12,13. John 3:36. I
Thes. 2:16.
* Heb. which thou wouldest do.
Kł §. ; 4:26.-Lev. 26:31–33,38. Josh.
. 16.
e-
•32.
2:2.
*.
§ - Verses 15–68. -
“Moses nowhere threatens future punishments in another world;
and this to some has appeared very strange, considering that other
3egislators have availed themselves of the mighty terrors which these
* One author hence infers, that he cannot himself have be-
lieved in such punishments; and another considers it as a mark of
his divine mission, that he was able to establish his laws without
*alling them to his aid. I do not at all wonder at this omission, on
the part of Moses; but only at the shortsightedness and forgetfulness
..of those who look for a sanction of this natue to a civil law.
was not, like some ancient législators, an impostor from patriotic
zeal; which however that man must be,
inspire,
DEUTERONOMY, XXVIII.
should not go aside, either to superstition on
the one hand, or profaneness on the other; and
particularly that they should not go aſter other
gods, (v. 14.) which was the sin that above all
others they were most prone to, and God would
be most displeased with. Let them take care to
keep up religion, both the form and power of it,
in their families and nation, and God would not
fail to bless them.
‘II. We have the particulars.
1. These blessings are said to overtake them,
v. 2. Good people, sometimes, under the sense
of their own unworthiness, are ready to fly from
the blessing, and to conclude it belongs not to
them; but the blessing shall find them out and
follow them notwithstanding, Matt. 25:37.
2. Blessings in their basket and store, v. 5. and
their barns, v. 8. We depend on God’ and his
blessing, not only ſor our yearly corn out of the
field, but for our daily bread out of our basket and
store, and therefore are taught to pray for it daily.
3. Success in all their employments, v. 8. This
intimated that even when rich, they must not be
idle, but must find some good employment, and
God would own their industry, and bless the
work of their hand; (v. 12.) for what makes
rich, and keeps so, is, the blessing of the Lord
on the hand of the diligent.
4. Honor among tſieir neighbors, v. 1. Two
things should help to make them great among the
nations. (1.) Their wealth, v. 12. This would
give them great influence with all about them:
for the borrower is servant to the lender. (2.)
Their power, v. 13. All the people of the
earth (v. 10.) should reverence their true gran-
deur, [arising from their true religion,] and dread
making them their enemies.
5. They should be victorious, v. 7. The forces
of the enemy, though entirely drawn up to come
against them one way, should be entirely routed,
and flee before them seven ways, each making
the best of his way.
From the whole we learn, (it were well if men
would believe it,) that religion and piety are the
best friends to outward prosperity: [for such a
temper induces a man to acquire a knowledge
of and perform what will place him in harmony
with the universe of God, so that he may act
agreeably to his constitution, in obedience to all
the laws of God, (physical, organic, moral, and
religious,) whose will, as expressed in these laws,
is, that man should be happy in the harmonious
activity of all his faculties. ED.] Temporal
blessings do not take up so much room in the
promises of the New Testament as they do in
those of the Old; yet it is enough that our Lord!
Jesus has given us his word, that if we seek first
the kingdom of God, and the righteousness
thereof, all other things shall be added to us,
as ſar as Infinite Wisdom sees good; and who
can desire it further?
The grace of God should establish them a holy
people, v. 9. Provided they used the means of
Curses denounced.
name of Jehovah is, without doubt, the happiest
people under the sun, even their enemies them-
selves being judges.” *
V ., Having viewed the bright side
of the cloud, which is toward the obedient, we
have new presented to us the black and dark side,
which is toward the disobedient. The curse is
as comprehensive of all misery, as the blessing is
of all happiness. Observe,
I. The equity of this curse. God seeks not oc-
casion against us, nor is He apt to quarrel with
us. What is here mentioned as bringing the curse,
is, 1. Despising God; refusing to hearken to his
voice; (v. 15.) which speaks the highest con-
tempt imaginable, as if what He had said were
not worth the heeding, or we were not under any
obligation to Him. 2. Disobeying Him; not
doing his commandments, or not observing to do
them. None fall under his curse, but those that
rebel against his command. 3. Deserting Him,
v. 29. God never casts us eff, till we first cast
Him off. It intimates, that idolatry would be their
destroying sin, more than any other.
II. The extent and efficacy of this curse, v. 15.
Ht is said of the sinner, when God’s wrath is in
pursuit of him, that he would fain flee out of
his hand. There is no running from God but
by running to Him, no fleeing from his justice
but by fleeing to his mercy. See Ps. 21: 7, 8.
Wherever the sinner goes, the curse of God fol-
lows him; wherever he is, it rests upon him, v.
16. The strength of the city cannot shelter him
from it, the pleasant air of the country is no pre-
servative. Whatever he has, is under a curse, as
Gen. 4: 11. v. 17, 18. All his enjoyments, being
forfeited by him, are in a manner forbidden to
him, as cursed things, which he has no title to.
To those whose mind and conscience are defil-
ed, every thing else is so, Tit. 1: 15. Whatev-
er he does, is under a curse too, v. 20. A con-
stant disappointment which they are subject to,
that set their hearts on the world, and expect
their happiness in it, and which cannot but be a
constant vexation. This curse here is just the
reverse of the blessing in the former part of the
ch. Thus, whateverbliss there-is in heaven, there
is not only the want of it, but the contrary to it,
in hell; My servants shall eat, but ye shall be
hungry.
*
| Many particular judgments are here enumerat-
ed. They are represented as very terrible, and
the descriptions are exceedingly lively and affect-
ing, that men, knowing these terrors of the Lord,
might, if possible, be persuaded. The threaten-
ings of the same judgment are several times re-
peated, that they might make the more deep and
lasting impressions; and to intimate, that, if they
persisted in disobedience, the judgment of which
they said, ‘Surely the bitterness of it is past,’
would return with double force.
1. Bodily diseases should be epidemical in their
land. These God sometimes makes use of for
the chastisement and improvement of his own
steadfastness, He would give them the grace of people, Lord, behold, he whom Thou lovest is
steadfastness.
Note, Those that an e sincere in sick.
But here they are threatened to be brought
holiness, God will establish in holiness, Rom. on his enemies, as tokens of his wrath, and de-
16; 25. This establishment of their religion
would be the establishment of their reputation,
|
signed for their ruin. So that, according to the
temper of our spirits under sickness, accordingly
v. 10. All the people of the earth shall see, it is to us a blessing or a curse. But epidemica;
and own, that thou art called by the name of
the Lord, i. e. ‘ that thou art a most excellent 'judgments, and are so to be
diseases raging among a people, are national
accounted. He here
and glorious people, under the particular care, threatens, (1.) Painful diseases; (v. 35.) a sore
and countenance of the great God. They shall botch, e
be made to know, that a people called by the iing, like Job’s boils,
Moses
who sanctions civil laws by
the terrors of futurity: God certainly does not wish to punish all,
beginning in the legs and knees, but spread:
from head to foot. And,
not even the most heinous crimes, beyond the grave: for even the
reatest criminal, by repentance
#. There is therefore no legislator so silly, now-a-days, as tº
threaten the murderer, adulterer,
suffering death, on the contrary, every such malefactor obtains time
to prepare for it, and to seek reconciliation with God.
wºrpºrton himself, who in his Divine Legation of
roofs of his divine mission, .*
#. one, how ridiculous would an act of Parliament appear, which
should denounce the pains of hell as
refer to my Argumenta Immortalitatis a
more satisfaction on this subject.’
and amendment, may escape eternal
or robber, with hell-fire. Before
And to BP.
Moses gives the
and whose opinions I now combat, as to
l as the punishment of a crime 2 I
nmarum ex JMose collecta, for
J. D. Mich AELIS.
(627)
B. C. 1451.
Calamities threatened.
DEUTERONOMY, XXVIII.
make " the pestilence
cleave unto thee, until he
have consumed thee from
off the land whither thou
goest to possess it.
22 The Lord shall
smite thee with "a con-
sumption, and with a
fever, and with an inflam-
mation, and with an ex-
treme burning, and with
the * sword, and with
oblasting, and with mil-
dew : and they shall
pursue thee until thou
perish.
23 And P thy heaven
that is over thy head
shall be brass, and the
earth that is under thee
shall be iron.
'24. The LORD shall
q make the rain of thy
land powder and dust:
from heaven shall it
come down upon thee,
until thou be destroyed.
25 The LoRD shall
r cause thee to be Smitten
before thine enemies:
thou shalt go out one
way against them, and
flee seven ways before
them ; and "shalt be #
removed into all the
kingdoms of the earth.
26 And ‘thy carcass
shall be meat unto all
fowls of the air, and
unto the beasts of the
earth, and no man shall
fray them away.
27 The LoRD shall
Smite thee * with the
botch of Egypt, and with
the Yemerods, and with
* the scab, and with the
itch, whereof thou canst
not be healed.
28 The LORD shall
Smite thee a with mad-
ness, and blindness, and
(2.) Shameful diseases; (v. 27.) the botch of
Egypt, (such boils and blains as the Egyptians
had been plagued with, when God brought Israel
from Åmong them,) and the emerods and scab,
vile diseases, the just punishment of those who by
sin had made themselves vile. (3.) Mortal dis-
eases; the pestilence, (v. 21.) the consumption,
(put for all chronical diseases,) and the fever, (for
all acute diseases,) v. 22. See Lev. 26: 16. and
all incurable, v. 27. *.
2. Famine and scarcity of provisions; and this,
(1.) For want of rain; (v. 23, 24.) Thy heaven,
that part over thy land, shall be as dry as brass,
while the heavens over other countries shall distil
their dews; and when the heaven is as brass, the
earth of course will be as iron, so hard and un-
fruitful. Instead of rain, the dust shall be blown
out of the highways into the field, and spoil the
little there is of fruits. (2.) By destroying inr
sects. The locust should destroy the corn, so they
should not have so much as their seed again, v.
38, 42. And the fruit of the vine, which should
make glad their hearts, should all be worm-eaten
v. 39. And the olive, some way or other, should
be made to cast its fruit, v. 40. The Heathen
use many superstitious customs in honor of their
idol-gods, for preserving the fruits of the earth:
but Moses tells Israel that the only way they had
to preserve them, was, to keep God’s command-
ments; for He is a God that will not be sported
with, like their idols, but will be served in spirit
and truth. This threatening we find fulfilled in
Israel, I Kings 17: 1. Jer, 14: 1, &c. Joel 1: 4.
3. That they should be smitten before their
enemies in war, who, it is likely, would be the
more cruel to them, when they had them at their
mercy, remembering their severity to the nations
of Canaan, v. 25. The carcasses of those that
were slain in war, or died in captivity among
strangers, should be meat to the fowls, v. 2
And an Israelite, having forfeited the favor of his
29 And thou shalt
*grope at noon-day, as
the blind gropeth in
darkness, and thou shalt
not prosper in thy ways;
and “ thou shalt be only
oppressed and spoiled
evermore : and no man
shall save thee.
30 d Thou shalt betroth
a wife, and another man
shall lie with her: thou
“shalt build an house,
thereof.
m F. x. 53.
15-2.
10. Mutt.
14 12-
* Or, drought.
and thou shalt not dwell P}.º.
therein: thou shalt plant q :: *
- m. 4. | 1
a vineyard, and shalt
31 Thine fox shall be
slain before thine eyes,
and thou shalt not eat x 35. Ex: 9
thereof: thine ass shall ?
be violently taken away
from before
and shall $ not be res-
I, ev. 26-25.
16.46–49. 25:9. 2 Sam. 24:15. Jer.
16:4. , 21.6,7. 24:19.
24-7.
n See on Lev. 26:16.—2 Chr. 6:28. Jer,
o 1 Kings 837. Am. 4.9. Hag. 2.17.
1 Kings 17:1. 18,2,
Am. 4:7.
. Job 18:15. Is. 5:
1. See on 7. 32.30.
2
God, should have so little humanity showed him,
as that no man should fray them away; so
* would God’s curse make them to all man-
| I]Cl,
4. That they should be infatuated in all their
counsels, so as not to discern their own interest,
nor bring any thing to pass for the public good,
v. 28, 29. Note, God’s judgments can reach the
minds of men, to fill them with darkness and
horror, as well as their bodies and estates; and
those are the sorest of all judgments, which make
men a terror to themselves, and their own des-
troyers. That which they contrived to secure
themselves by, should still turn to their prejudice.
Thus we often find the allies they confided in,
distressed them, and strengthened them not.
Those that will not walk in God’s counsels, are
justly leſt to be ruined by their own.
5. That they should be plundered of all their
enjoyments, stripped of all by a proud and impe-
rious conqueror, such as Benhadad, 1 Kings 20:
5, 6. Their dearest comforts should be the en-
tertainment and triumph of their enemies, v. 30,
32. As they had dwelt in houses they bylilded
mot, and eaten of vineyards they planted not, (ch.
6: 10, 11.) so others should do by them: Their
oxen, asses, and sheep, should be taken away be-
fore their eyes, and they not be able to recover
them, v. 31.
6. That they should be carried captives into a
far country; pay, into all the kingdoms of the
earth, v. 25,36,41. This was fully accomplish-
ed, when the ten tribes, first, were carried captive
into Assyria, (2 Kings 17:6.) and not long aſter,
the two tribes into Babylon, and two of their
kings, 2 Kings 24: 14, 15.—25: 7, 21. It is
mentioned as an aggravation of their captivity,
that they should go into an unknown country, the
language and customs of which would be very
uncouth, and their treatment among them bar-
barous, and there they should serve other gods,
E7. 23:46. Luke 21:24.
f Heb. for a removing.
t I Sam. 17:44–46. Ps. 79:1–3.
... Jer- 7:33, 8:1. 16:4.
Is.
19.7.
y 1 Sam. 5,6,9,12, I's.
Lev. 13.2–8. 21:20 e
a 1 Sam. 16.14. Ps. 60.3, Is. 6:9,10.
1911–17. 42:19. Jel. 4:9. Jºz. 4
Luke 21-25,26, Acts 13:41. 2
g-
º
17.
thy face, Thes. 2.9–11
b Job 5.14, 12.25. Ps. 69:23,24. Is.
59,10. Lam. 5 17. Zeph. 1:17.
Num, 14:12. R9m. 11:7–10,25. 2 Cor. 4:3,4.
4:2.3. 6.1–6. 10:8.
c Judg. 3.}4. - - º
13.1. 1 Sam 13,5–7, t2–22. Neh.
3.26–28,37. "P. i06:40-42. Lam.
5.8. Luke 21:24.
(l #7. Job 31.10. Jer. 8:10. Hos.
e job 31:8. Is. 5:9,10. 65.21.22. Jer.
12:13. Lam-52. Am. 5.11. Mic-
6.15 Zeph. 1.13.
# Heb. profane, or, use it as common
77tedtº. * * * (urg.
f Judg. 6:4 Job 1:14,15,
Am. 4:
Lev. 26.17,36;37.
e Is. 30 17. § IIcb, return.
a s! . .ishment of heart. not f gather the grapes a jºiš-9. 24.9. 29.18, 34:17.
•- *-*-* Velse 22. - Verse 28. *
Consumption.] ‘Shachepheth. Phthisis, (comp. Arab. sachaph, took . In the siege of Jerusalem by the Chaldeans this was the case, as
the flesh from the bones,) so both Alabic versions: unless it is to be
Cornp. With Arab. salaph, to become lean and meagre through famine,
[and so Dr. A. Clarke trans!..] Fever.] Kaddachath, a burning fever,
so most, from kadach, to be inflamed, [and so Dr. A. Clarke..] Inflam-
matton.] Dalleketh, from dalak, to pursue eagerly, to burn afler; a
rapidly consuming cancer. Dr. A. Clarke. What disease is meant
is not evident, Sept. and Vulg. rigos, frigor. [Do they mean any
thing like the modern Asiatic cholera J . Syr. burning, Saad. quartam
fever. After the cognate dialects I would understand, burning fever.”
Ros ENM.
Verse 24.
A drought of this kind occurred in the time of Ahab. Jeremiah
also laments one that was very terrible : (Jer. 14:) and it is remark-
able that this formerly featile land is at present noted for its sterility;
and is so thinly inhabited, as scarcely to contain a hundredth part of
its ancient inhabitants, even according to the largest computation
Scott.
* In those regions, in summer,
the finest dust is raised by the
and is not only most troublesome,
Rosert M.
From heaven shall t come down.]
unless it rains, a vast quantity of
wind ; this pervades every thing,
but destroys the crop.”
To be deprived of burial Velse 26.
o be deprived of burial was in general accounted -
a dire addition to Other sº (JM. R.—2 gº;
27, J.M. R.
Verse 27, Scot T.
Botch of Egypt.] ‘The elephantiasis: peculiar, say Lucretius :
# to Egypt.” [See on v. 35.] 2 fºnd
628
º
3.
º
it appears from the history: but in that by Titus and the Romans,
and in the subsequent conduct of the miserable refies of the Jews,
their infatuation was so evident, that every one who reads of their
conduct must be convinced, they were given up to judicial blindness
and madness, or they never could have been so bent upon their own
destruction. While, by their obstinate resistance to the Roman pow-
er, without the least prospect of éscaping, they ensured their own
miseries; by their intestine rage, they became the executioners of.
the whath of God upon themselves, almost saved their enemies the
trouble of destroying them, and absolutely put it out of their power
to preserve them. (34) Scott.
Verse 29.
(M. R.)—Only oppressed, &c.] The unjust and cruel exactions and
oppressions, accompanied by every token of contempt and abhor-
réâce, with which the Jews have been treated, in almost every na-
tion, and during every age, since the times of Christ, can scarcely
be conceived, except by those who are conversant, in their history :
but it is impossible, within the limits of this exposition, fully to elu-
cidate so compendious a prophecy; and it must suffice to say, that
no people on earth have been so long and so generally insulted, op-
pressed, and crushed, as they have been, according to the testimony
both of their own writers and of others. Scott.
Verses 30, 31. -
JM. R. p. 32. No might.] Neither power to resist the violence
dome them, nor money to redeem their enslayed offspring.— In seve:
ral countries, in Spain and Portugal particulally, their children’
[those of the Jews], have been taken, ſom them, by order of thes
government, to be éducated, in the popish religion. . . . The fourth.
B. C. 1451.
Calamities threatened.
DEUTERONOMY, XXVIII.
tored to thee: thy, sheep
shall be given unto thine
enemies, and thou shaft
have none to rescue
them. e'
32 Thy & sons and thy
daughters shall be given
unto another people; and
thine eyes shall look and
h fail with longing for
them all the day long :
and there shall be no
might in thine hand.
33 The fruit of thy
land, and all thy labors,
slall a nation which
thou knowest not eat up ;
and j thou shall be only
oppressed and crushed
alway;
34 So that thou shalt
be k mad for the sight of
thine eyes which thou
shalt see. w *
35 The Lord shall
smite thee in the knees,
and in the legs with "a
sore botch that cannot
be healed, from the sole
of thy foot unto the top
of thy head.
36 The Lord shall
m bring thee, and thy
king which thou shalt
set over thee, unto a na-
tion which neither thou
nor thy fathers have
known; and "there shalt
thou serve other gods,
wood and stone.
37 And thou shalt
° become an astonish-
ment, a proverb, and a
by-word, among all na-
i.e. be compelled to do so by their enemies, as in
Babylon, Dan. 8: 6. Note, God often makes
men’s sin their punishment, and chooses their de-
lusions. Ye shall serve other gods, i. e. “Ye
shall serve those that do serve them;’ a nation is
often in Scripture:called by the name of its god,
as Jer. 48: 7. They had made idolaters their
associates, and now God made idolaters their op-
pressors.
7. That those who remained, should be insult-
ed and tyrannised over by strangers, v. 43, 44.
So the ten tribes were by the colonies the king
of Assyria sent to possess their land, 2 Kings 17:
24. Or, this may be meant of the gradual en-
croachments the strangers within their gates
should nake upon them, so as insensibly to worm
them out of their estates. We read of the fulfil-
ling of this, Hos. 7: 9.
. That their reputation among their neighbors
should be quite sunk, and they that had been a
name, and a praise, should be an astonishment, a
proverb, and a by-word, v. 37. Some have ob-
served the fulfilling of this threatening in their
present state; for when we would express the
most perfidious and barbarous treatment, we say,
[in the narrowness of national prejudice,) None
but a Jew would have done so. Thus is sin a
reproach to any people.
Lastly, To complete their misery, it is threat-
ened that they should be quite out of the posses-
much seed out into the
field, and shalt gather
but little in : 4 for the
locust shall consume it.
42 All ºthy trees and
fruit of thy land shall
the locust f consume.
sion of their minds by all these troubles; (v. 34.)
Thou shalt be mad for the sight of thine eyes,
i. e. 3. bereaved of all comfort and hope, and
abandoned to utter despair. Those that walk
by sight, and not by faith, are in danger of los-
ing reason itself, when every thing about them
looks frightful; and their condition is woful in-
deed, that are mad for the 8ight of their eyes.
W. 45–68. One would have thought enough
had been said to possess them with a dread of
that wrath of God which is revealed from
Heaven against the ungodliness and unrighte-
ousness of men. But to show how deep the
treasures of that wrath are, and that still there is
more and worse behind, Moses, when one would
have thought he had concluded, begins again, and
adds to this roll of curses, many similar words;
as Jeremiah did to his, Jer. 36:32. In the for-
mer part of his commination, it should seem he
foretells their captivity in Babylon, and the ca-
lamities which introduced and attended that, by
which, even aſter their return, they were brought
to that low and poor condition, which is describ-
ed., v. 44. But here, in this latter part, he fore-
tells their last destruction by the Romans, and
their dispersion thereupon. And the present de-
plorable state of the Jewish nation, and of all
that have incorporated themselves with them, by
embracing their religion, does so fully and ex-
actly answer to the prediction in these vs. that it
39 Thou shalt plant
vineyards and dress them;
but shalt neither drink of
the wine, nor gather the
grapes: "for the worms
shall eat them.
40 Thou shalt have
olive-trees throughout all
thy coasts, but thou shalt
not "anoint thyself with
the oil : for thine olive
shall cast his fruit.
41 Thou shalt beget
sons and daughters, but
43 The stranger that
is within thee * shall get
up above thee very high:
and thou shalt come
down very low.
44 He shall y lend to
thee, and thou shalt not
lend to him : he shall be
the head, and thou shalt
be the tail.
45 Moreover all these
curses shall come upon
thee, and shall pursue
g 18,41. Num. 21:29, 2 Chr. 29.9.
Néh. 5.2–5 Jer. 15.7–9. 16.2–4.
tions whither the Lord
shall lead thee. - them: ‘for they shall go
38 Thou Pshalt carry into captivity.
* thou shalt not enjoy
Ez. 24:25. Joel 3.6. Am. 5:27. Mic.
0
4-10.
b 65. Job 11:20. 175. Ps. 69:3. 119:
82,123. Is. 38:14. Lam. 2:11.
7.
1 See on 30.-Is. 1.7. Jer. 5:17. 8:16.
j See on 29 —Jer `4 17.
k See on 28 —Is 33.14. Jun. 25 15,16.
Rev. 16 10,11.
1 See on 27.-Job 26,7. Is. 1.6. 3, 17,
24.
m 2 Klugs 17 4–6 24, 12–15 25 6,7.
2 Chr. 33 l 1 36 6,20 Is. 39 7.
Jer. 22 11, 12 24–27. 24 8–10. 39.5
–7. 52 8–11. Lam. 4.20. Ez. 12:
12, 13
n 64 —See on 4.28.-Jer. 16 13. Ez.
20.32,3339,
o See on 28.—29 22–28 —I Kings 9.7,
8 2 Chr 720. Ps. 44 13,14. Jer.
24 9. 25 9 Joel 2.17. Marg.
Zech. 8 13.
p Is. 5 10. Mic. 615. Hag. I 6.
I s
q Ex. 10.14,15. Joel 23,25. Ano. 4.9,
7 &
x * *
r Joel l'4–7. 22—4. Jon. 4:7.
s Ps. 235. 104 15. Mic. 6.15.
* Heb. they shall not be thune.
t See on 32 —Lam. I 5.
u See on 38,39.—Am. 7. 1,2.
f Or, posses
x Judg. 23, 14,15. , 4.2,3. 10.7–10.
14.4. I5 11,12. 1 Sam. 13.3—7, 19–
23. 2 Kings 17.20,23. 24.14—16.
John 18.31. 19.15.
y See on 12,13.-lam. I 5.
z See on 5.—29.20,21
,21. Lev. 26.28.
Prov. 13.21. Is. 1.20. 65.14, 15. Jer.
24.9,10. Lam. 2.15–17. Ez. 7.15.
4:17. 14:21.
council of Toledo ordered, that all their children should be taken from
them, for fear they should partake of their errors, and that they should
be shut up in monasteries, to be instructed in the Christian truths. . . .
And when they were banished from Portugal, “the king,” says Ma-
riana, “ ordered all their children under ſounteen years of age, to be
taken from them, and baptized.” ” Bp. JNewton. SCOTT.
Verse 34.
(JM. R.—28.) . “After the destruction of Jerusalem by Titus, some
of the worst of the Jews took refuge in the Castle of Masada;
where, being closely besieged by the Romans, they, at the persuasion
of Eleazar their leader, first murdered their wives and children;
them ten men were chosen by lot to slay the rest ; this being done,
one of the ten was chosen in like manner to kill the other mine ;
which hayang executed, he set fire to the place, and then stabbed
inimself. There were 960 who perished in this miserable manner;
and only two women and five boys escaped, by hiding themselves in
the aqueducts under ground.” Bp. JVewton. ID.
‘The elephantiasis is here plainly described. “The phalanges of
the small bones of the feet gradually swell, and the skin and flesh
expand in a surprising manner, the toes grow thick, and at length
melt together as if they were of wax. From the foot thus deformed
blood flows at the slightest cause, which stops quickly and of its own
accord. This corruption steals from the toes, to the whole foot, up
to the thigh, and renders the joints immovable; the smegma which
lubricates them coagulates, and causes the muscles and tendons to
grow together, so that the most dexterous anatomist cannot separate
9r distinguish them. Then the (panniculus adiposus) adipose mem-
brane and the skin, gradually so arrange themselves in folds and wrin-
kles, that the leg has altogether the appearance of an elephant’s, and the
gait becomes wonderfully like that of the elephant. After the disease
has attained this point (the knees) it is wont then to affect other parts
litherto undiseased ; first the fingers swell about the joints, and grad-
Rºy met away; then ulcers eat the face and other fleshy parts of the
body, without pain, but having an intolerable goatlike foetor.” Schil-
{ing. Celsius-says, “and the whole bod y is so affected, that even the
bones may be said to be corrupted.; Ross NM.
Verses 35, 36.
(M. R.—Job 2: 7, 8.) p. 36. (M. R.) The former clause of this
v. was especially accomplished, when Zedekiah and his people were
carried captives to Babylon. Without doubt the Israelites in general,
who were carried captives by the Assyrians, and many of the Jews
in Chaldea, were finally incorporated with the nations among whom
they lived, and were given up to their idolatry. But some think,
that the violence frequently done the Jews in popish countries,
through which they are compelled by severe persecutions to conceal
their religion, and to worship the images of saints and angels, was
also predicted. (64.) Scott.
Verse 37. -
The name of Jew has long been a proverbial mark of detestation
and contempt, annong all the nations whither they have been driven;
and is so to this day: so that Christians, Mohammedans, and Pagans,
join in it. ‘You use me like a Jew. . . . None but a Jew would have
gone this ... I would have not done so to a Jew.’ BP. Patrick-
This is fact ; but doubtless it is wicked, thus to reproach those who
are undér the divine rebuke, and who are living, though Teluctant,
ºtnesses of the truth of our holy religion, and of the Lord’s indig-
nation against those who reject or oppose it; and they, who thus re-
proach them, are generally too closely copying this part of their ex-
âmple. (JM. R. Q.--Is. 65 : 13–15.). ID.
“And you shall become an astonishment to those who see you,
a proverb to those who hear of you, and a fable, by-word, to those
who speak of you.’ Ros ENM.
Verses 38–41.
JM. R.—Is. 5: 8–10. Hag. 1: 5–11. 2: 15–19. JMal. §: 7–12.
^*. COTT.
Verses 43, 44.
These verses had an early accomplishment in the time of the
Judges, as well as in later ages. 13.) The remains of the con-
quered nations were permitted to rise up against the Israelites, to
gain the ascendency over them, and cruelly to oppress them, when
ëver their sins had provoked the Lord. Id.
Verse 45. -
Jſ, R.—15, p. 46. The miseries and persecutions; which the
Jews have endured, and in some measure still endure should serve,
instead of successive miracles, to assure us of the truth of the Serip-
B. C. 1451.
Horrors of the siege.
DEUTERONOMY, XXVIII.
thee, and overtake thee,
till thou be destroyed
* because thou hearken-
edst not unto the voice
of the Lord thy God, to
keep his commandments
and his statutes which
he commanded thee.
46 And they shall be
upon thee for * a sign
and for a wonder, and
upon thy seed for ever.
47 Because thou “
servedst not the LORD
thy God with joyfulness
and with gladness of
heart, for the abundance
of all things;
48 Therefore shalt
thou 8 serve thine ene-
mies, which the LoRD
shall send against thee,
* in hunger, and in thirst,
and in nakedness, and in
want of all things: and
he shall put f a yoke of
iron upon thy neck, until
he have destroyed thee.
49 || The LoRD shall
bring & a nation against
thee from far, from the
end of the earth, as swift
has the eagle flieth ; ; a
nation whose tongue
thou shalt not * under-
Stand ;
50 A nation f of fierce
countenance, which *
shall not regard the
person of the old, nor
show favor to the young:
51 And he shall eat
"the fruit of thy cattle,
and the fruit of thy land,
until thou be destroyed:
* which also shall not
leave thee either corn,
wine, or oil, or the in-
crease of thy kine or
flocks of thy sheep, until
he have destroyed thee.
52 And he shall n be-
siege thee in all thy
gates, until thy high and
fenced walls come down,
wherein thou trustedst,
throughout all thy land:
and he shall besiege thee
in all thy gates, through-
out all thy land which
the Lord thy God hath
given thee.
53 And thou shalt eat
° the fruit of thine own
thody, the flesh of thy
sons and of thy daugh-
ters, which the Lord
;
tures. And when the predictions, likewise, concerning their conver-
sion to Christ, shall be accomplished, the whole taken together will
indeed be a sign and a wonder to all the nations of the earth, and be.
come the forerunner of a general success of true Christianity.
Verses 47, 48.
JM. R.—Jer. 27: 2, 3, 28: 13, 14.
deans are often described under the similitude of an eagle, yet it is
generally agreed, that these verses especially predict the desolations
Rom. 11 : 11–15,)
ºr
serves for an incontestable proof of the truth of
prophecy, and consequently of the divine author-
ity of the Scripture. And this last destruction
being here represented as more dreadful than the
former, it shows that their sin, in rejecting Christ
and his Gospel, was more heinous and more pro-
voking to God than idolatry itself, and left them
more under the power of Satan; for their captivi-
ty in Babylon cured them effectually of their idol-
atry in 70 years’ time; but under this last destruc-
tion, now for above 1600 years, they continue in-
curably averse to the Lord Jesus. Observe,
I. In general, 1. If they would not be ruled
by the commands of God, they should certainly
be ruined by his curse, v. 45, 46. It is amazing
to think, that a people so long the favorites of
Heaven, should be so perfectly abandoned and
cast off; that a people so closely incorporated,
should be so universally dispersed; and yet that a
people so scattered in all nations, should preserve
themselves distinct, and not mix with any; but
like Cain, be fugitives and vagabonds, and yet
marked to be known.
2. If they would not serve God with cheer-
fulness, they should be compelled to serve their
enemies, (v. 47, 48.) that they might know the
difference; (2. Chron. 12:8.) which, some think,
is the meaning of Ezek. 20: 24, 25. Because
they despised my statutes, I gave them statutes
that were not good. , Observe here, (1:) It is
justly expected from those to whom God gives
an abundance of the good things of this hiſe, that
they should serve Him. What does He maintain
us for, but that we may do his work, and be some
way serviceable to his honor? (2.) The more
God gives us, the more cheerfully we should serve
Him; our abundance should be oil to the wheels
of our obedience. God would be served with
gladness. (3.) If when we receive God’s boun-
ty, we either do not serve Him at all, or serve
Him with reluctance, it is righteous with Him to
make us know the hardships of want and servi-
tude. They deserve to have cause to complain,
who complain without a cause. Happy, and
get not easy! Blush at thy own folly and in-
gratitude.
3. That if they would not give glory to God
by an awful obedience, He would get Him honor
on them by wonderful plagues, v. 58, 59. Note,
(1.) God justly expects we should fear his fearful
name; and, which is strange, the name here pro-
posed as the object of our fear, is, THE LORD
THY GoD, which is very fitly here put, in our
Bibles, in capital letters; for nothing can sound
more truly august. As nothing is more comfort-
able, so nothing more awful, than this, that He
with whom we have to do, is Jehovah, a Being
infinitely, perfect and blessed, and the Author of
all being!
II. How the destruction threatened is describ.
ed. Moses is here on the same melancholy sub-
ject as our Savior’s farewell sermon, (Matt. 24.)
namely, The destruction of Jerusalem and the
Jewish nation.
Five things are here foretold, as steps to their
ruin. 1. They should be invaded by a foreign
enemy; (v. 49, 50.) A nation from far, name.
ly, the Romans, as swift as the eagle, hasten-
ing to the prey; our Savior uses this similitude,
in foretelling this destruction, that where the
£arcass is, there will the eagles be gathered
together. And Patrick observes, (to make the
accomplishment the more remarkable,) that the
ensign of the Roman armies was an eagle. This
nation is said to be of a fierce countenance, an
indication of a fierce mature, stern and severe,
not pitying the weakness either of little child.
ren or of old people. *
... 2: The country should be laid waste, and all
its fruits eaten up by this army of foreigners; the
natural consequence of invasion, especially when
it is made, as that by the Romans was, for the
chastisement of rebels, v. 51. The inhabitants
should be starved, while the invaders were fed to
the full.
8. Their cities should be besieged, and such
would be the obstimacy of the besieged, and such
the vigor of the besiegers, that they would be re-
duced to the last extremity, and at length fall, v.
52. Two of the common consequences of a long
siege are here foretold. (1.) A miserable famine,
to such a degree, that they should kill and eat
their own children, v. 53. Men should do so,
notwithstanding their hardiness and ability to
bear hunger; and though obliged by the law of
mature to provide for their own families, yet should
refuse té give, to the starving wife and children,
any of the child barbarously butchered, v. 54, 55.
Nay, women, ladies of quality, notwithstanding
their natural niceness about their food, and natu.
ral affection to their children, should yet so far
forget alk humanity, as to kill and eat them, v.
56, 57. This threatening was fulfilled to the
letter, Baore than once, to the perpetual reproach
of the Jewish nation: never was the like done
either by Greek or barbarian, but in the siege
of Samaria, a woman boiled her own son, 2
Kings 6: 28, 29. And it is spoken of as com-
monly done among them in the siege of Jerusalem
by the Babylonians, Lam. 4: 10. And in the
last siege by the Romans, Josephus tells us of a
noble woman that killed and ate her own child,
through the extremity of the famine, and when
she had eaten one half secretly, (v. 57.) that she
thy God hath given thee,
in the siege, and in
the straitness where with
thine enemies shall dis-
tress thee:
54 So that the man
that is tender among
you, and very delicate,
P his eye shall be evil
toward his brother, and
toward q the wife of his
whom he shall eat; be-
cause he hath nothin
left him in the siege .
in the straitness, where-
with thine enemies shall
distress thee in all thy
gates. --
a See on 11:27,28.—Ps. 119.21. Jer, 7.
22–25.
b 37,59. 29.20,28. Is. 8:18. Jer. 19.8.
25:18. Ez. 14:8. 23.32,33. 36:20.
c See on 12:7–12. 16.11,–32:13–15,
19 . Ez 17:8,12. Hos. 8:1. Matt.
24,28
jer, 3.15. E.8.6. 1 Cor. 1421.
* Heb. hear.
f Heb. strong of face.—Prov. 7.13. Ec.
8:1. Margans.
Dan. 7:7. 8:23.
2 Chr. 36.17, Is. 47:6. Hos 13:16.
I,uke 19.44. 21:23,24.
l See on 33 –Is. 1:7. 12.8.
m Lev. 26:26. Jer. 15.13. 17:3. Ez.
12:19. Hab. 3:16,17.
n Lev. 26:25, 2 Kings 17:5,6, 18:13.
24:10,11. 25.1–4. Jer. 21:4–7. $7:
39:1– 52:4–7. Ez. 4:1–8.
, 8. :1–3.
Dan. 9:26. Zech. 12:2, 14:2. Matt.
22,7. 24:15,16, I,uke 19:43,44, 21:
20–24
eh. 9. 12'ſ Inn. 6:17–19 e
f 35–37. e o 18,55,57. Lev. 26:29. 2 Kungs 6:28
bosom, and towards the d łº 8. Nell. 9.35–37. Jer. 5: ; º §: ** 3.10.
º e - s - £z. 5.10, att. 24. IS.
remnant of his children •; #ºn. Lam. 52–6. 1 #. 9.—Prov. 23:6. 28.22
which he shall leave : f : #jºr. 27.19.18, 28.1314. Pºº-ºº: * *
Matt. 11:29 *** ***, 19. --
1356. 2 Sam. 12:3. Mic, 7:5.
... 4 . Matt. 7:9–
55 So that he will not
give to any of them the
flesh of his children,
—17.
brew,
(JVote, histori
ScorT. many
their OW D C
P. 49–57. Though the Chal-
g Num, 2:2; Is. 5:26–30. Jer. 5:15
Dan. 9:26.
19.43,44. z
h jer. A:13. 48:40. 49.22. Lam., 4: ^.
of which the Chaldee was merely a dialect.
ies of all other nations on earth together, do not contain so
well authenticated instances of this most horrid effect ſeating
hildren] of desperate hunger, as are found in that of the
jews, according to this most extraordinary ancient prediction of their
celebrated lawgiver. (JM. R. on 53–57. Lev. 26; 29. 2 Kings 6:28,
29. Lam. 4: 10.)
- Yº -
Ilab. 1:6,7. Luke 11. Luke 11:11—13.
s Jer. 5:10. 3412. 52:6.
brought on the Jews by the Romans, who spake a language to which
the jews were then entire strangers, being wholly unlike the He-
Perhaps the
Scott.
30].
B. C. 1451.
Sickness and depopulation.
r
DEUTERONOMY, XXVIII.
56. The tender and
‘delicate woman among
you, which would not
adventure to set the sole
of her foot upon the
ground, for delicateness
and tenderness, " her eye
shall be evil towards the
husband of her bosom,
and towards her son, and
towards her daughter.
57 And towards her *
young one that * cometh
out from between her
feet, and towards her
children which she shall
"bear: for she shall eat
them for want of all
things, secretly, in the
siege and , , straitness,
wherewith thine enemy
shall distress thee in thy
ateS.
58 y If thou wilt not
observe to do all the
words of this law that
are written in this book,
that thou mayest *fear
this glorious and fear-
ful name, THE LORD
THY GOD:
59 Then the LoRD
will make a thy plagues
wonderful, and the
plagues of thy seed, even
great plagues and of long
continuance, and Sore
sicknesses, and of long
continuance.
60 Moreover, he will
bring upon thee * all the
diseases of Egypt, which
thou wast afraid of, and
might have it to herself, the mob, smelling meat,
got into the house, to whom she showed the other
half, which she had kept till another time, invit-
ing them to share with her. What is too barba-
rous for them to do, that are abandoned ef God!
(2.) Sickness is another common effect of a strait
and long siege; and that is here threatened, v.
59. These should attend the Jews wherever they
went afterward, the diseases of Egypt, leprosies,
botches, and foul ulcers, v. 60. Nay, as if the
particular miseries here threatened were not
enough, he concludes with an &c. v. 61. Those
that fall under the curse of God, will find that
the one half was not told them of the weight and
terror of that curse.
4. That multitudes should perish; so that they
should become few in number, v. 62. It was
a nation God had wonderfully increased, so that
they were as the stars of heaven for multitude;
but, for their sin, diminished and brought low.
It is computed, that in the destruction of the
Jewish nation by the Romans, as by account of
Josephus, above two millions ſell by the sword,
at several places, beside what perished by famine
and pestilence: so that the whole country was laid
waste and turned into a wilderness. That is a
terrible word, v. 63. Mercy shines bright in the
pleasure God takes in doing good, He rejoices in
it; yet justice here appears no less illustrious in
the pleasure He takes in destroying the impeni-
tent; not as it is the making of his creatures
miserable, but as it is the asserting of his own
honor, and the securing of the ends of his govern-
ment, [in the greatest good of the whole..] See
what a malignant, mischievous thing sin is, which
(as I may say) makes it necessary for the God
of infinite goodness to rejoice in the destruction
of his own creatures, even those that had been
favorites.
5. That the remnant should be scattered
throughout the nations. This completes their
wo, v. 64. This is remarkably fulfilled in their
present dispersion, for there are Jews to be found
almost in all countries that are possessed either
by Christians or Mohammedans; and in such num-
bers, that it has been said, If they could unite
in one common interest, they would be a very
formidable body, [their present number is vari-
ously estimated at from 4 to 5 millions,] and able
to deal with the most powerful states and princes;
but they abide under the power of this curse, and
are so scattered that they are not able to incor-
porate. It is here foretold, that in this disper-
sion, (1.) They should have no religion, or none
to any purpose; neither temple, nor altar, nor
priesthood, for they should serve other gods.
Some think this has been fulfilled in the force I ut
on the Jews in popish countries, to worship the
t Is. 3:16. Lam. 4 3–6.
they shall cleave unto
thee:
61 Also every sickness,
and every plague, which
is-not written in the boo
of this law, them will the
LoRD + bring upon thee,
until thou be destroyed.
62 And ye shall be
left few in number,
whereas ye were "as the
stars of heaven for mul-
titude: because thou
wouldest not obey the
voice of the LoRD thy
God.” -
63 And it shall come
to pass, that as the LoRD
* rejoiced over you to do
you good, and to multi-
ply you ; so the LoRD
will rejoice over you to
destroy you, and to bring
you to nought: and ye
shall be 5 plucked from
off the land whither
thou goest to possess it.
64 And the Lord shall
h scatter thee among all
people, from the one end
of the earth even unto the
other ; and there thou
shalt serve other gods,
which neither thou nor
thy fathers have known,
even wood and stone.
u See on 54.
* Heb after-birth.
x Gen. 49' 10.
y See on 15. Lev. 26.14,15.—Jer. 79,
10, 28.
z 6 13. Ex. 3:14,15. 6-3 34 5–7.
Ps. 83 18. Is 428. Jer. 5-12. Matt.
10.28. Heb. 10:30,31 12-28,29.
. 31-17, 18. 32:22:26.
16.3,4. Lam. 9,
12. 4.12. Dan. 9.12. Hos. 3.4.
Mark 13-19.
b See on 7.15. Ex 15-26.
† Heb. cause to ascend.
c 4:27. Lev. 2622. 2 Kings 137. 24:
14. Neh. 74 Is 1.9. 24 6. Jer.
42:2. 52.28–30. Malk 13.20. Rom.
9 27–29.
d See on 10:22.-Neh. 9.23. Rom. 9:
27.
e 30 9. Is. 62 5. Jer. 32°41. Mic. 7:
18. Zeph. 3 17. Luke 15 6–10,23,
24,32.
f Prov. 1.26. Is. 1.24. Ez. 5 13. 33:
11
7.22. Marg. Jer 1214,15. 18 7.
24.6. 31:28.40 4210. Dan. 78.
h See on 4-27.28. I.ev. 2633.-Neh--
1:8. Jer. 16 13. Luke 21.24.
1 See on 36. Jer. 16 13.
Verse 57. dissemblers in a remote posterity. In vain the great lords of Spain
The phraseology here, according to Rosenn. denotes a child just born, make alliances, change their names, and take ancient scutcheons;
scarce entered into an existence separate from that of his mother. ED. they are still known to be of Jewish race, and Jews themselves.
Verse 58. Thé convents of monks and nuns are full of them. . . . Orobio, Who
(JM. R.)—Written..] Moses here, as a preacher, appeals to the law, relates the fact, knew these dissemblers: he was one of them; and
as at this time written in a book. Scott. bent the knee before the sacrament.—Moreover he brings proofs of
Verse 59. his assertion, in maintaining, that there are in the synagogue of Am-
The plagues of the Jews have been indeed made wonderful; and a sterdam, brothers and sisters, and near relations, to good families in
the Babylonish captivity, the punishment of their complicated idol- Spain and Portugal; and even Franciscan monks, and Dominicans,
atries, was so inconsiderable, either for the misery or continuance of and Jesuits who come to do penance, and make amends for the crime
it, compared with their sufferings since they rejected and crucified they have committed in dissembling.” Basmage's Hist: of the Jews:
their Messiah ; that the superior malignity of that crime, above all —As the latter part of this prophecy evidently relates, to the present
which went before it, is legibly written in the punishment. (JM. R. state of the Jews; (and this even their own writers allow ;) the pre-
—Gen, 49 : 10.) ID. diction, that in their dispersed state “they should serve other-gods;
* - º Verse 63. which neither they nor their fathers had known, even wood and
The miseries of his creatures are not in themselves pleasing to the stone,’ seems so evidently to mark out this bypocritical compliance
Lord : but He is pleased with that display of his justice, truth, wis- with the new idolatry of the anti-christians, in the worship of the
dom, and power, which becomes Him as the Judge of all the éaith. images of saints and angels, as even to add to the credibility of the
(Jer, 32: 39–41;)—‘Adlian, . . . aſter a strange desolation before extraordinary facts here stated by their historian. Scot r.
mentioned, prohibited by a public decree, ratified with the Senate’s Zºe, this states, in part, the numbers and countries in which
consent, any Jew to come within sight of Judea. Ép. Farºk the jews are now (1835) scattered. At Gibraltar, $999. , º,
Thus the Jews were totally expelled from the Land of Promise ; and 5,000. Tunis, 20,000. Cairo, 2,000. , Alexandria, 600. Leghorn,
every attempt to settle them again in it has hitherto been ineffectual : §000. Holland, 31,498. Transylvania, 1,900; Argºyle, Switzer-
so that to this day fewer of them are found in that country, than al- iánd 1,600. Lower Canada, 162. Bokhara, 4,000. Cabul, 3 fami-
most in any other. t | "..." ii.” Cºnstantinople, 50,000. Salonichi, 30synagºgues. Tºrin, lº&#0.
^ - Verse 64. - fºala in its 8 circies, 53,402. Acre, 800. Bºrout, 199:...!erºsa-
A Jewish writer, quoted by Bp. Patrick, has these words: “In the jojo. Prague.730s. Frankfºrt, 3.90% ºnº!", ºr
Roman captivity, the Jews were dispersed and dissipated through ji tºo, öity, 5,000. Berlin, 5,000. Darmstadt, º, Cochin, 1,000.
the regions of the E. and of the W. For every nation ºf Wiś i., §60° ifungary, in various, places,...}}lº, Pºlanº.g.
Roman army consisted, when they returned to their own countries, 384,363. 'Siberia, new, 2,002. E. Prussia, 3,685. W. do. 15,723.
carried some of them along with them, into Greece, Germany Italy, pj. 67,500. Brandenburg, 10,341. Pomerania;4,709. Šlësia, 20,979.
Spain, France, and all other countries, which either Christians * westphalia 11,931. Rhine provinces, 22,422. Cochin, Malabar, 1,000.
Mohammedans now possess.” Indeed it is certain they have been so there are some in England, America, China, and Central Africa,
ever since scattered abroad throughout the earth: so that, as to their the w. Indies, some every where: I even found them on mt. Cauca-
national existence, the judgments of God have pursued then evº, sus, in the towns and villages there, in small bºgies of 39 and 199:
their destruction.—‘The Spanish and Portuguese inquisitions reduced. In łhe hove contries where their numbers are large, they are in
them tº the dilemma ºf being either hypocrites, or intº the mum smail and scattered portions, in diº.º.º.º.º.
ber of these dissemblers is very considerable. : ... They are so much every where they are in a depreciated and suffering state, mostly
the more dangerous, for not only being very numerous, but con- persecuted, barely tolerated, and only well treated in the most civiliz-
founded with the ecclesiastics, and entering into aii ecclesiastical ed kingdoms of Europe; until lately, naturalized nowhere, not
dignities.....: The most surprising thing is, that this religion spreads yet so in-England.”. Turner. Some of the German states grant
from generation to generation, and stilſ subsists in the persons of them civil rights. They acquired all civil rights in Prussia, "é
31]
H. C. 145i.
Consummation of musery.
DEUTERONOMY, XXVIII.
65 And among these
hations j shalt thou find
no ease, neither shall the
sole of thy foot have
rest; but k the LoRD shall
É. thee there a trem-
ling heart, and 'failing
of eyes, and sorrow of
mind.
66 And thy life shall
hang in doubt before
thee: m and thou shalt
fear day and night, and
shalt have none assurance
of thy life.
67 In "the morning
thou shalt say, Would
God it were even and
at even thou shalt say,
Would God it were
morning ! for the fear of
thine heart wherewith
thou shalt fear, and for
the sight of thine eyes
images used in the Roman church, to their great rest of body, The sole of thy foot shall not
vexation. (2.) They should have no rest; no have rest, (v. 65.) but be continually on the re-
which thou shalt see.
shall buy you.
68 And the Lord shall 4&
tº j Gen. 8:9, Is. 57:21. Ez. 5:12–17,
° bring thee into Egypt §§2–35. Amos $4,9,id.
g tº ins, by th k Lev. 26:36, Is. 51:17. Ez. 12:18, 19.
again with ships, by the # usiou Haº sis. Luke 21.
way whereof I. Spake ºv. 28.16. I. asia. Lam, ass.
unto thee, Thou shalt see att. 24:8. Rom, 11:1
Heb. fo:27 • Rev.
t
m See on 34.—Job 7:3,4. Rev. 9:6.
... ifié ºr 43.7. "Aſia."fio. 8:13,
9:3.
p Ex. 20:2. Neh. 5:8. Esth. 7:4. Joel
3:3—7. Luke 21:24.
º tº mº Lam. 1.
it no more again; and 6:15–17.
P there ye shall be sold
unto your enemies for
bond-men and bond-
women, and no man
*====
PRACTICAL OBSERVATIONS.
In vain doth human language exhaust its powers, in attempt-
ing to express the whole meaning of these important terms, THE
B I, Ess ING, and THE cu Rs E, of ALMIGHTY GOD. All events
are at his disposal, all creatures are his servants, and He can
make us as happy, or as miserable, as He pleases. If He de-
termine to bless, He can command a confluence of health, riches,
and reputation; and will give fruitful fields, flourishing families,
and peaceful habitations, in case these be good for us. He cam
advance men above their neighbors, and cause them to triumph
over their enemies: He can communicate every temporal good,
along with the ordinances of his courts, and the graces of his
Spirit. He can even connect great honor with deep humility;
and give success in every undertaking, comfort in every connec-
tion, and abundance of all things, with a thankful, liberal, and
spiritual mind: yet all this is very little, compared with that fu-
ture, everlasting, and complete felicity, in the contemplation of
which our thoughts and our language are absolutely swallowed
up.–On the other hand, iſ the Lord purpose vengeance, what
miseries can his curse inflict even in this present world! An
assemblage of direful diseases, racking pains, pinching poverty,
and dreary ſamine, with armies of victorious enemies, exercising
every cruelty, enhanced by galling insult, are ready to obey his
mandate. At his word too, remorse seizes the conscience, and
anguish and despair possess the heart; yea, maddening rage, envy,
and impotent revenge, join with disappointed ambition, avarice,
and lust, to render the whole soul one wild tumult of conflict-
ing passions, to obliterate every tender feeling, and to infatuate
the devoted wretch, by depriving him of all power to extri-
cate himself, and plunging him still deeper into utter ruin. His
own wretchedness will be also aggravated by witnessing the
distress of friends, relatives, and children, rendered miserable
through his crimes: and all this, and far more than words can
describe, may with accumulating weight press upon him, for
wearisome weeks, months, years, without prospect of relief but
from death, the thought of which appals with still deeper horrors.
But this is only ‘the beginning of sorrows ' to those, who are
under the curse of God: what will then be their unabating and
everlasting misery in that world, where ‘their worm never dieth,
and the fire is not quenched'; ' ' Yet to such wretchedness is every
one exposed, who lives in disobedience to God’s commandments;
and his wrath is revealed from heaven expressly for our warming,
‘that we may fear this glorious and fearful name, THE Lord
oUR GOD.” None will suffer above his deserts: but indeed we
are all exposed to this awful curse for breaking the law of God.
Yet, blessed be his mame, we are under so gracious a dispensa-
tion, that iº obstimate impenitence can expose us to the
more tremendous part of it. ‘Christ hath redeemed us from the
curse of the law, being made a curse for us,” and having borne,
in his own person, the substance of all that agony and anguish,
which our sins had merited, and which we must otherwise have
endured for ever. To those who believe in Him, “there is no
condemnation:’ all temporal calamities are converted into salu-
tary chastisements; whatever be their proportion of temporal
blessings, every thing is given or withheld, as most conduces to
their final and eternal felicity; and even in this present world,
their comfort and happiness is ſar superior to that of the most
prosperous sinner. To this Refuge and Salvation let sinners
flee; in these privileges let believers rejoice, and serve their re-
conciled God with gladness of heart, for the “abundance' of all
spiritual blessings with which He has blessed them; while grati-
tude to the Savior, meditation on his sufferings, and a conscious-
mess of their own deserts, reconcile them to every cross and self-
denial.—As these predictions concerning the iºn. COINT -
pared with their accomplishment, demonstrate the divine inspi-
ration of the Scriptures; how should the example of that people
warn all who see and hear these things, not to provoke the Lord
to anger, by disobeying his commands, and despising his Gospell
—But let all who love the truth and Word of God, remember to
pity and pray for the conversion of the bemighted Jews; and like-
ise to beseech the Lord in behalf of our much favored, but much
WISe
offending land. SCOTT,
.*
In France, since 1830,the Jewish ministers of worship, like the Christ-
ian, are paid from the public chest. In Germany a number of Jews
have lately abandoned the system of the Rabbins, and worshipped
in German, in a manner approaching that of Christians. In general,
the Jews of Europe (in number 1,918,053.) without renouncing their
religion, have, more than formerly, shown a disposition to adopt
Christian refinement, while their brethren among the Mohammedans
and heathens share the barbarism of their masters. Their numbers
(according to the Weimar Geographical Ephemerides) are, in Russia
and Poland, 658,809; Austria, 453,524; European Turkey, 321,000;
States of the German Confed. 138,000; Prussia, 134,000; Nether-
lands, 80,000; France, 60,000; Italy, 36,000; Great Britain, 12,000;
Cracow, 7,300; Ionian Isles, 7,000; Denmark, 6,000; Switzerland,
1,970; Sweden, 450.—Asia ; Asiatic Turkey, has 300,000; Arabia,
200,000; Ilindostan, 100,000; China, 60,000; Turkestan, 40,000;
Province of Iran, 35,000; Russia in Asia, 3,000: Africa; Morocco
and Fez,300,000; Tunis, 130,000; Algiers, 30,000; Abyssinia,20,000;
Tripoli, 12,000; Egypt, 12,000: America; N. America, 5,000; Neth:
erlandish colonies, 500; Demerara and Essequibo, 200; New IHol-
land, 50. Grand Total, 3,218,000.” Encyc. Am. Graberg, Pinkerton,
and JMalte-Brum make the total 5,000,000; Hassel, 3,930,000; Balbi,
in 1833, 4,000,000. ED.
* Verses 65–67.
The dispersed Jews would find no alleviation or respite from
misery. . Accordingly they have hitherto found [scarce any] country,
in Which they are treated as denizens: all suspect them as enemies
and behave to them as aliens; if they do not harass, oppress, and
persecute them. . It may be useful to state a fact or two, out of very
many, In illustration of these vs.-A dreadful massacré was made
of the Jews at Lisbon, in 1506, for three days together; ; where men
were not suffered to die of their deadly wounds, but were dragged
by their mangled limbs into the market place, where the bodies of
the living and the slain, with others half alive and half dead, were
burnt together in heaps. The spectacle was so horrible, that i quite
astonished the rest of this wretched people, 2000 of which perished in
this barbarous manner. Parents durst not mourn for their children
nor children sigh for their parents; ... so that their hearts no doubt
were ready to break with grief.” . . . “A decree was made,' ... (in
Spain 1493,) that all the Jews should either change their religion,
or quit the country in three months. . . . .300,000, old and young, men
and women, went away on foot in one day, not knowing whither to
go: some to Portugal, others to Navarre, where they conflicted with
many calamities: for some became a prey, or perished by famine and
pestilence. And therefore others committed themselves to the sea:
... but there they met with new disasters: for many were sold for
slaves when they came on any coast, many were drowned, many
burnt in the ships that were set on fire.—After this a plague ... .
swept away the rest of the miserable wretches, who were hated by
all mankind : so that all that vast number perished, . . . except a
very few.” Bp. Patrick.—Nothing seems more suited to confirm a
sensible but hesitating inquirer concerning the truth of revelation,
than a careful comparison of this ch. and of the prophecies of the N.
T. respecting the Jews, with their actual history to the plesent day:
this appears to be capable of effecting every thing, which any exter-
nal evidence imaginable can effect; and the demonstration thence
deduced, and which may be continually re-examined at leisure, and
with deliberation, seems more convincing than miracles: for these
are transient acts, and can be reviewed only in the testimony. With
which they are authenticated. “I must acknowledge, they nºt only
convince, but amaze and astonish me beyond expression.” By.
JVewton. & Scott.
(66.) Shall hang in doubt before thee..] ‘AS if suspended by a brittle
thread. "old uses the same metaphor, “All mortal things hang by
a slender thread.” ” Tºos ENM.
Verse 68.
Many Jews rebelliously went into Egypt after the Babylonish cap-
tivity, 'ai there miserably perished. (Jer, 41 :-44:) Multitudes
went thither, and settled under the successors of Alexander. But
this verse seems especially to point out an event, subsequent to the
destruction of Jerusalem by Titus, and the desolation by ,Adrian.
Numbers of the captives were sent by Sea into Egypt, (as well as into
other countries,) and sold for slaves at a Vile price, and for the mean-
est offices; and many thousands were left to perish from want; for
the multitude was so great, that purchasers could not be found for
them all at any price. Scott.
B. º C. 1451, * wº
The words of the covenant.
ºuTERONOMY, XXIX.
*
-
CHAP. XXIX. -
Moses reminds ſºacl of the Lord's won-
derful works, in order to their again
raiſying the covenant, 1-9. He adº
dresses all who were required to do
this, 10–17, , Iſe tremendously de-
nouncés the doom of Joresumptuous
transgressors, 18–28. He distinguish-
ex between things secret, and things
revealed, 29.
HES E are the
words of the cove-
namt, which the LoRD
commanded Moses to
make with the children
of Israel. in the land of
Moab, b beside the cove-
nant which he made
with them in Horeb.
2 And Moses called.
unto all Israel, and said
unto them, * Ye have
seen all that the LoRD.
did before your eyes in
the land of Egypt, unto
Pharaoh, and unto all
his servants, and unto all
his land;
3 The great "tempta-
tions which thine eyes
have seen, the signs, and
those great miracles:
4 Yet the LoRD hath
not “given you an heart
to perceive, and eyes to
see, and ears to hear,
unto this day. -
5 And I have led you
ſorty years in the wilder-
ness: “ your clothes are
not waxen old upon you,
s and thy shoe is not
waxen old
foot.
6 Ye have not heaten
bréad, neither have ye
drunk wine or
drink; that ye might
know that I am the Lord
your God. -
7 And when ye came
unto this place, J Sihon
the king of Heshbon,
and Og the king of Ba-
B. º: Low. 26:44,45. 2 Kings 23:
. Jer. 11:2,6. 34:18. v Acts 3:25.
b 4:10-13,23. 5:2,3, Ex. 19:3–5. 24:
upon thy
move, either in hope of gain, or fear of persecu-
tion; all wańdering Jews:- no rest of the mind,
(which is much worse,) but a trembling heart;
(v. 65.) no assurance of life; (v, 66.) weary
both of light and darkness, both welcome, in turn,
to a quiet mind, but to them both day and night
would be a terror, v. 67. Such was once the
condition of Job, (Job 7: 4.) but to them this
should be constant and perpetuaſ; that blindness
and darkness the apostle speaks of as having hap-
pened to Israel, and that guilt which bowed down
their back alway, must needs occasion a con-
stant restlessness and amazement. Let good peo-
ple not give way to that fear which has torinent;
and let wicked people not be secured in their
wickedness, for their hearts cannot endure, nor
can their hands be strong, when the terrors of
God set themselves in array against them. They
that say in the morning, "O that it were even,
and in the evening, O that it were morning,
show, [1..] A constant ſret and vexation, chiding
the hours for lingering, and complaining of the
length of every minute. Let time be precious when
in prosperity, and then it will not be so tedious to
us in aſſlictions. [2.] A constant fright and terror;
afraid in the morning of the arrow that flieth
by day, and therefore wishing the day over; but
what will this do for them? When evening
comes, the trembling heart is no less apprehen-
sive of the terror by night. Happy they, whose
minds, being staid on God, are quiet from the
fear of evil.
Lastly, In the close, God threatens to leave
them as He found them, in a house of bondage,
v. 68. The Lord shall bring thee into Egypt
again, i. e. into such a miserable state as they
were in when slaves to the Egyptians, and ruled
by them with rigor. Even slaves may be valued
as such, but a Jew should have so ill a name for
all that is base, that when exposed to sale, no
man should buy him, which would make his mas-
ter the more severe with him. 30 Jews (they
say) have been sold for one small piece of money,
as they sold our Savior for 30 pieces.
Now, upon the whole matter, 1st. The accom-
plishment of these predictions on the Jewish ma-
tion, shows that Moses spake by the Spirit of
God, who certainly foresees the ruin of sinners,
and gives them warning of it, that they may pre-
vent it by a true’ and timely repentance, or else
Strong be left-inexcusable. 2dly. Let us all hence learn
to stand in awe, and not to sin. I have heard
of a wicked man, who, on reading the threaten-
ings of this chapter, was so enraged, that he tore
the leaf out of the Bible, as Jehoiakim cut Jere-
miah's roll; but to what purpose is it to deface
2–8. Jer. 31-32. Heb. 8,9. John 8.43.
c See on Ex. 19 4.—Josh. 24:5,6. Ps. Rom. 11:7–10.
78,43–51. 105:27. 18.
—36.
d See on 4:32–35. 7:18, 19.-Neh. 9.9 Jam. 1:1
—ll. '
e See on 2:30.-Prov. 20.12. Is. 6:9,10.
63:17. Ez. 36:26. Matt. 13:11--15.
12.38–40. Acts 2826,27.
2 Thes. 2:10–12. , 2 Tim. 2:25.
3–17. -
f See ou 8:4.—Neh. 9.21. Matt. 6:31,
g josh. 9:5,13. Matt, 10:10.
a copy, while the original remains on record in
the divine, equnseli, by which it is unalterably
determined, that the wages of sin is death
whether men, will hear, or whether they will for:
bear?."
-- CHAP. XXIX. W. 1–9. The whole of the
commands, promises, and threatenings, is here
summed up in a federal transaction. The cove-
nant formerly inade is here renewed, and Moses
is still the mediator not the maker of it. v. 1.
It does not lie in the power of ministers to fix
the terms of the covenant, they are only to dis-
pense the seals of it. This is said to be beside
the covenant made in Horeb; for though the
covenant was the same, yet it was a new promul-
gation and ratification of it. It is probable, some
now living, though not of age to be mustered,
were of age to consent for themselves to the cov-
enant made at Horeb, and yet it is here renewed
Note, Those that have solemnly covenanted with
God, should take all opportunities to do it again,
as those that like-their choice too well to change.
But the far greater part were a new generation,
and therefore the covenant must be made afresh
with them, and it is fit the covenant should be
renewed to the children of the covenant.
Their own senses were incontestable evidence
of the matter of fact, that God had done great
things for them; v. 2, 3, 5, 6, 7, 8, 9. and then
their own reason was a no less competent judge
of the equity of his inference from it, v. 9. Both
former mercies, and fresh mercies, should be im-
proved by us as inducements to obedience.
By way of inference from these memoirs, he
laments their stupidity, v. 4. This does not lay
the blame of our senselessness, and sottishness,
and unbelief, on God, as if they had stood ready
to receive his grace, and had begged for it, but
He had denied them; no, but it fastens the guilt
on themselves. “The Lord, who is the Father
of spirits, a God in covenant with you, and who
had always been so rich in mercy to you, no doubt,
would have crowned all his other gifts with this,
would lave given you a heart to perceive and eyes
to see, had you not by your own frowardness
frustrated his kind intentions, and received his
grace in vain.” Note, The hearing ear, and see-
ing eye, and the understanding heart, are the gift
of God. All that have them, have them from
Him. God gives not only food and raiment, but
wealth and large possessions, to many to whom
He does not give grace. Many enjoy the gifts,
who have not hearts to perceive the Giver, nor
the true intention and use of the gifts. God’s
readiness to do us good in other things, is a plain
h See on 83-E. 16:12,35. Neh. 9:
5. Ps. T8-24,25.
1 Num. 16.14. 20:8. 1 Cor. 10.4. Eph.
2 Cor. 3 15. Eph. 4.
5.18.
j 2 24–37. 3.1—17. Num. 21 21–35.
32.33–42. 1's. 135.10–12. 136.17–
22.
W.
NOTES.
CHAP. XXIX. ...V. 4. Fallen man never makes a proper use of his
senses and faculties, and of religious instruction and outward ad-
Vantages, without the special preventing grace of God. An entire
indisposedness to that which is spiritually good, and a strong propen-
sity to evil, the effects of our fail in Adam, are the sources of all
actual wickedness, and render us the objects of the Lord's holy abi
horrence, and righteous displeasure. No doubt Omnipotence toºlid
overcome these hindrances in every man : but the exercise of the
power of God is directed by infinite wisdom, and regulated as most
conducive, to his glory. No sinner can deserve so valuable a benefit
from his offended Creator; but every man-might righteously have been
left to the effects of his propensities, which are never in the holy
Scriptures admitted as an excuse for sinful actions. Indeed men in
general perceive no occasion for renewing grace; they have no del
sire after it, and will use no means to obtain it. But on the contrary
by their voluntary wickedness, they do violence to natural conscienéé
and the common sense of mankind, and thus often provoke God
judicially to leave them to themselves. (Moto, 2 Thes. 2: 8–12.)
He has, however, appointed certain methods to be employed, to con-
vince sinners that the change is absolutely necessary’; and they are
commanded and encouraged to seek it. ...Thus the path of duty and
safety is made plain ; and they who attend to these instructions,
‘receive the blessing from the God of salvation,” the Giver of . every
good and perfect gift : * (JVotes, Jam. 1: 13—18.) who at last will con-
vince all his enemies that they alone were to blame for their sins.--The
faithful minister will be thankful when any receive ‘hearts to per-
ceive and eyes to see :' (JMatt. 13: 16, 17.) but while so many remain
80
O. T. WOL. I.
*
blinded to their own character, interest, and duty, he must wait, With
earnest expectation and prayer, for a more extensive blessing, and
will seem to think nothing done, as long as so much remains undone.
This appears to have been precisely the feeling of Moses at this time.
There were doubtless many exceptions 5 yet the bulk of the people
still remained insensible to the real design and tendency of all that
the flord had spoken and done among them i, and multitudes ha
provoked Him to give them uptothº heart’s lusts. This grieved
the pious and affectionate spirit of Moses, who used this language,
not only to leprove their hardness of heart, but also to warn, instruct,
... ex:ite them: for if ‘God had not given them a hºto perçeive;
and eyes to see,' it was undeniable that they had wilfully hardened
their hearts, and stupified they consciences against everything which
they had seen and heard.- Maimonides rightly and judiciously ex-
plains these words, when he saith, “ They had not disposed them-
serves to receive this grace from God. Bp. Patrick. It may,
howeyer, be worth the reader's while to compare this statement with
the words of the apostle : ‘Work out, Yºº. 9W" salvation with fear
and trembling; for it is God that worketh in you both to will and to
do, of his good pleasure.” And also with the language of the Church
of England Liturgy, and articles; * Lord bºye mercy Supon us, and
incline our healts to keep this law.'-' We have no power to do
good works, pleasant and acceptable to God, without the grace of
God by Christ preventung us that We may have 3. good will, and work-
ing in us when we have that good will.” Article x. Scott.
* Here again, after the manner of oriental writers, that |s ascribed
to God, which happens without being prevented by "hows.
Y [633]
E. C. 1451.
shan, came out against
us unto battle, and we
Smote them.
8 And we took their
land, and gave it for
an inheritance unto the
Reubenites, and to the
Gadites, and to the half-
tribe of Mamasseh.
9 k Keep therefore the
words of this covenant,
and do them, that ye
may prosper in all that
ye do.
10 || Ye 1 stand this
day all of you before the
LoRD your God; your
captains of your tribes,
your elders, and your
officers, with all the men
of Israel,
11 Your little ones,
your wives, and thy
"stranger that is in thy
camp, from " the hewer
of thy wood unto the
drawer of thy water:
12 That o thou should-
est * enter into covenant
with the Lord thy God,
and P into his oath,
which the LoBD thy God
maketh with thee this
day:
13 That he may qes-
tablish thee to-day for a
people unto himself, and
that "he may be unto
thee a God, as he hath
Said unto thee, and as he
hath sworn unto thy
fathers, to Abraham, to
Isaac, and to Jacob.
14 Neither with you
only * do I make this
covenant and this oath;
15 But with him that
standeth here with us
this day before the Lord
our God, and t also with
him that is not here with
us this day:
16 (For ye know how
we have dwelt in the
land of Egypt, and how
A
~~~~
DEUTERONOMY, XXIX.
evidence, that, if we have not grace, that best of
gifts, it is our own fault and not his; He would
have gathered us, and we would not.
V. 10–29. It appears by the length of the
sentences here, and by the copiousness and pum-
gency of the expressions, that Moses, now he was
drawing near the close of his discourse, was very
warm and zealous, and very desirous to impress
what he said, on the minds of this unthinking
people. To bind them the faster to God and duty,
he here, with great solemnity of expression, (to
make up the want of the external ceremony used,
Ex. 24: 4, &c.) concludes a compact (as it were)
between them and God, an everlasting covenant,'
which God would not forget, and they must not.
He requires not their explicit consent, but lays
the matter plainly before them, and then leaves it
between God and their own consciences. Ob-
serve, f s
I. The parties. 1. To the Lord their God
they must give up and join themselves, v. 12. It
is his oath; He has sworn to you, and to IIim
you must be sworm.” This requires us to be sin-
cere and serious, humble and reverent, in cove-
nant-transactions with God, remembering how
great He is, who has perfect knowledge of, and
absolute dominion over us.
2. All were summoned to attend, (v. 2.) and
did accordingly, and are told, (v. 10.) the design
of their appearing before God now in a body
—they were to enter into covenant with Him.
(1.) Even their great men; the captains of their 4
tribes, their elders and officers, must not think it
any disparagement to their honor, or any dimi-
mution of their power, to submit to this covenant.
They must rather be first to enter into it, to set
a good example to their inſeriors. (2.) Not the
men only, but the wives and children, must come
into it; though not numbered, and mustered, yet
they must be joined to the Lord, v. 11. Ob-
serve, Even little ones are capable of being taken
into covenant with God, and are to be admitted
with their parents. Little children, so little as
to be car, ied in arms, must be brought to Christ,
and shall be blessed by Him, for of such was, and
is, the kingdom of God. (3.) Not the men of
Israel only, but the stranger in their camp, pro-
vided he was so far proselyted to their religion,
as to renounce all false gods, was taken, into this
covenant with the 'God of Israel, Liuke 19: 9.
This was an early indication of favor to the Gen-
tiles, and of the kindness God had in store for
them. (4.) Not the freemen only, but the mean-
est drudge among them. Note, As mone are too
great to come under the bonds of the covenant,
so mone are too little to inherit the blessings of
God makes a covenant with them.
§
between bond and free. Art thow called, be-
ing a servant? Care not for it. (5.) Not
only those now present, but those also that were
not here, with them, were taken into covenant,
v. 15, that is, [1] Those that tanied at home,
(so Patrick) were, included ; every Israelité
shares in the common blessings; they that, tarry
at home, divide the spoil, therefore every Israel-
ite must own himself bound by the consent of the
representative body. They who cannot go up to
the house of the Lord, must keep up a spiritual
communion with those that do, and be present in
spirit when absent in body. [2.] The genera-
tions to come are included. Nay, one of the -
Chaldee paraphrasts reads it, All the genera-
tions that have been from the first days of the
world, and all that shall arise to the end of
the whole world, stand with ws here this day.
And so, taking this covenant as a typical dispen-
sation of the covenant of grace, it is a noble tes-
timony to the Mediator of that covenant, who is
the same yesterday, to-day, and for ever.
II. The summary of this covenant, v. 13. That
they should be appointed, raised up, established .
for a people to Him, to observe and obey Him,
to be devoted to Him, and dependent on Him,
and that He should be to them a God, according
to, the tenor of the covenant with their fathers,’
to make them holy, high, and happy. Their
fathers are here named, as examples of piety,
which those were to set themselves to imitate,
with them. Note, A due consideration of the
relation we stand in to God as our God, and our
obligation as a people to Him, is enough to bring
us to all the duties and comforts of the covenant.
III. The principal design of renewing this
covenant at this time, was, to foſtify them against
idolatry. This sin was likely to be their ruin.
He shows, * - f
1. Their danger of being tempted to it, v. 16,
17. It is to be hoped: there were those among
them, who, the more they saw of these abomina-
tions and idols, the more they hated them; but
there were those that were smitten with the sight
of them, saw and coveted the accursed things.
2. Their danger, if they yielded to the tempta-
tion: . He gives them fair warning. If they
would not be bound and held by the precepts of
the covenant, they would find the curses of the
covenant strong enough to bind and hold them; v.
18, 21. where observe, Y
(1.) The sinner is one whose heart turns
away from his God; there the mischief begins,
in the evil heart of unbelief, which inclines
men to depart from the living God, to dead
the covemant. In Chi ist no difference is made
idols. (Even to this sin men are tempted, when
we came "through the 8 20,21. p 14. 2 Chr. 15:12–15. Neh. 10:28,29.
& g 1 4 10. 3] 12,13. 2 Chr.)23.16. 34:29 Se gº º ºsº e 28:9. g
Iſlatl OllS which ye passed –32. Nch. 82. 91,2,38. , 10:28. º §. . §. ##"...º jer. 31:
by gº Joel 2.16, 17. Rev. 6.15. 20:12, 33. 32:38. Heb. 11:16.
5 In ; oft º, º #: s Jer. 31:31–34. Heb. 8:7–12.
in J. O'Sh. Sº:21-23 W. & 1 & I. • U Ql. 3; 11 . t S :3.—Jer. 32:39. :5. ' Acts
*ś"...sº ºf , ; ; ; ; ;, i. 34%."? Sºniº, sº
• Os B. S. Zºº. I U. , 18. IS. bo. 1, Kungs 11.17. 2 Chr. 15:12–15. u 2:4.9.19.24. 3:1.2,
2,4–7. Jer. 505. Luke 11.28. Heb. • fieś pa.s. •x; v) = ***** **, a y
Verses 7–9.
JWum. 21 : 21–34. 32:
Verses 10–12.
The national covenant, made with Israel, was in some things a
shadow of the covenant of grace ; as it also represented the outward
(Ez. 19: 5.)
2: 32–37. 3: 1–11.
dispensation of the Gospel.
Scott.
This covenant is confirm-
God, it would fend to restrain their passions, awaken their consciences,
and excite them personally to seek the covenant blessings, which
could be forfeited only by their own wilful sins.
It therefore pleased God to order the covenant to be ratified, not only
by the principal persons in Israel, or by the adults; but by the wo-
men and children, nay, by the strangers and meanest slaves; i. e.
(JMark 10: 13–16.)
who expected any benefit from the covenant made s
ed with true believers ‘for the good of them and of their children
aſtel them : * and in their families the profession of Christianity is
principally continued. (Jer. 32: 39–41. Acts 2: 37–40. Rom. 11:
16–21.) Thus, they enjoy permanent religious advantages, which
are seldom withdrawn, unless they renounce the 1eligions of their
forefathers, or evince a total disregard of it. As others likewise
**brace the Gospel, their families also become a part of the visible
church, which thus spreads from nation to nation, and descends from
one generation to another, The Infant-offspring, therefore, of such
persºns as are favored with the Gospel, are greatly interested in the
conduct of their parents: and they who waite the blessings of the
new covenant as their own portion, and desire them as the portion
of their beloved children, and intend to bring them up accordingly
seem equally authorized and required to bring them under the exter'.
nal obligations, and to seek for them the external pledges of it, as
these Israelitish parents were.—This transaction might, in many
ways, at the time and afterwards, benefit both the parents and their
by the whole company. Scott.
(12.) Enter.] * Literally, pass through, alluding to the ancient
method of confirming a covenant by passing, between the separate
parts of the victim.” r * Ros ENM.
Verses -13–15.
The oath, which the Lord sware unto Abraham, Isaac and Jacob,
is here adduced as confirming the covenant made with the nation of
Israel; yet Paul refers to it as the security of all who have fled for
refuge to lay hold on the hope set before them” in the Gospel ; for by-
it temporal blessings, and the means of grace, were ensured to the
posterity of the patriarchs according to the flesh ; and likewise the
special blessings, which Abraham was personally interested in by
the righteousness of faith, to all his spiritual seed of believers, who
are sealed with the true circumcision of the heart. (Gen. 17: 1-12.
Rom. 4: 9–12. Gal. 3: 6–22. Heb. 6: 13—20.)—Even such as
were absent, and the unborn children of the whole company, to the
* latest posterity, were included in the covenant: since nothing but
offspring; as it had a direct tendency to stir up the parents to pray apostasy, idolatry, or rejection of the promised Savior, could cut off
for their children, and to instruct them as they grew up ; and if, when the entaji of the national advantages; and .# but personal un-
they came to years of understanding, they were reminded how belief and disobedience could prevent individuals from sharing in the
solemnly they,as well as their palents, had entered into covenant with spiritual blessings. Scott.
34]
B. C. 1451. A
Consequences of idolatry
DEUTERONOMY, xxix.
17-And ye have seen
their abominations, and
their * idols, wood and
stone, silver and gold,
which were among
them:) \ ,
[Practical Observations.j
18 Lest there should
be among you, man, or
woman, or family, or
tribe, whose heart turn-
eth away this day from
the LoRD our God, to go
and serve the “gods of
these nations, y lest there
should be among you a
root that beareth # gall
and wormwood:
19 And it come to
pass, when he heareth
the words of * this curse,
*that he bless himself in
his heart, saying, I shall
have peace, * though I
walk in the f imagination
, of mine heart 2" to add
§ drunkenness to thirst.
20 The LORD d will
not spare him, but then
the anger of the Lord
and * his jealousy shall
* Smoke against thatman,
and # all the curses that
are written in this book
shall lie upon him, and
the Lord shall h blot out
his name from under
heaven.
- 21 And the Lord shall
'separate him unto evil
out of all the tribes of
Israel, according to all
drawn aside by their own lusts and ſancies.) He
is a root that beafs gall and wormwood; i. e.
a dangerous man, who, being himself poisoned
with-Dad principles and inclinations, endeavors,
by all arts possible, to corrupt and poison others,
and draw them to idolatry: this is a man whose
fruit is hemlock (so the word is translated, Hos.
10: 4.) and wormwood ; it is very displeasing
to God, and will be, to all that are seduced by
him, bitterness in the latter end. This is re-
ferred to by the apostle, Heb. 12, 15. where he
is in like manner cautioning us to take heed of
those that would seduce us from the Christian
faith. t
(2.) The sinner promises himself impunity,
though he persists in his impiety, v. 19. He
hears the words of the curse, and cannot plead
ignorance of the danger, as other idolaters ; yet
even then, he blesses himself in his own heart,
thinks himself safe from the wrath of the God of
Israel, under the protection of his idol-gods, and
therefore says, “I shall have peace, though I
be governed in my religion, not by God’s insti-
tution, but by my own imagination, to add one
act of wickedness to another.” Idolaters were
like drunkards, violently set on their idols them-
selves, and industrious to draw others in with
them. Revellings commonly accompanied their
idolatries, 1 Pet. 4: 3. And those that made
themselves drunk in honor of the idols, were the
worst of drunkards. Note, Many under the curse
of God, yet bless themselves; who it will soon be
found, in blessing themselves, do but deceive
themselves. Those are ripe for ruin, and there
is little hope of their repentance, who have made
themselves believe they shall have peace, though
they go on in a sinful way. Drunkenness is a sin
that hardens the heart, and debauches the con-
science, as much as any other; a sin to which
men are strangely tempted themselves, even when
they have lately felt the mischiefs of it, to which
from a far land, shall
say, when they see the
they are strangely fond of drawing others, Hab
2: 3: And such an insparing siń is idolatº.
(3.) God’s just severity against him for "the
sin, and for the impious affront he put on God
in saying he should have peace, though he went
on, so giving the lie to Eternal Truth, Gen. 3:4.
There is scarcely a threatening in all the book of
God, that sounds more dreadful than this here.
O that presumptuous sinners would read it and
tremble! v. 20, 21. The Lord shall not 8pare
him. The days of his reprieve, which he abuses,
will be shörtened, and no inercy remembered in
the midst of judgment. . The anger of the Lord,
and his jealousy, which is the fiercest anger,
•8hall smoke against him, like the smoke of a
furnace. The curses written shall lie upon him,
not only light on him to terrify him, but abide
on him, to sink him to the lowest hell. His name
shall be blotted out, i.e. he himself shali be cut
off, and his memory shall rot and perish with him.
He shall be separated unto evil, which is the
most proper notion of a curse; he shall be cut off
from all happiness, and all hope of it, and mark-
ed out ſor misery without remedy. And lastly,
all this according to the curses of the cove.
nant, which are the most fearful curses, being
the just revenges of abused grace.
(4.) The ruin idolatry would bring on the na-
tion is described. It begins with plagues and
sicknesses, (v. 22.) to try if they will be reclaim-
ed by less judgments; but if not, it ends in a
total overthrow, like that of Sodom, v. 23. As
that valley which had been like the garden of the
Lord for fruitſulness, was turned into a lake of
salt and sulphur, so should the land of Canaan be
made desolate and barren, as it has been ever
since the last destruction of it by the Romans.
Note, 1. It is no new thing for God to bring
desolating judgments on a people that in profes-
sion are near to Him, Am. 3: 2 2. He never does
rah, Admah, and Ze-
this without a good reason, v. 22, 24. 3. It
§ Heb. the drunken to the thirsty.
plagues of that land, and
the sicknesses T which
the Lord hath laid upon
it; ^
23 And that the whole
- {- d Ps 78 50. Hºrov 6-34. Is. 27 11.
boim, which the Lord Jer: 13 14. Ez. 5:11. , 74,9 8-18.
- º 9° 10. 24:14. Rom. 8.32. 11-21. 2
overthrew in his anger, :::::..
s e te e Ex. 20 5. 34 14. Ps 78 58. 79.5.
and in his wrath: º: ; zºº; #3; ;
* Heb. dungy gods. 3.R. Zeph. 1 18. 1 Cor. 10.22.
11:16,17.’īāi-jā - f Ps. 18-8. 74 I. Heb. e
* 3. jºir 13.1—15. 17:2–7. Heb. 27-15–26. 28 15–68
5 - e
Jer- 9:15. - - s h See on 9 14. 25 19. Ex. 32.32,33.--
y Jer. 9 Hos. 104. Amos 6:12. P.S. 69:28, Rev. 3 y
the curses of the cove-
nant that || are written in
this book of the law :
.22 So that the genera-
tion to come of your
children, that shall rise
up after you, and the
Stranger that shall come .
land thereof is k brim-
stone, and salt, and
burning, that it is not
Sown, nor beareth, nor
any grass groweth there-
in, "like the overthrow
of Sodom and Gomor-
Acts 8.23. Heb. 12:15,
f Or, a poisonſul º; Heb. rosh.
* * * ev. 3.5.
1 Josh. 7: Ez. 139. Mal. 3:18. Matt.
24 51. 25.32,41,46.
3. iºn 3. 2-17. | Heb. 1s writt
:2. e wº • 10: - --> 21 (672.
a 49:18, Sºlº #...; lº *:::::: "I Heh. therwin the LORD hath made
12, 13. 7:3–11. : A t Szck.
# gº.'; sº", k º, is sº. Luke 1739.
N - - e 3. - ev 1 0.
*ść...}} E.}}# ** I jº. P. g.g., Jer, 17.5.
f Qi, stubbornness. Jer. 3:17. 7:24. Fz 47.11. Zeph. 29. Luke 14:34,
c #; 34 7 Is 30:1 56 12 mºn. 14 2. 19 24, 5 Jer. 20:16.
- - - - - *** a - a * --- {}os. l l 8,9. Am. 4 11. a-
Eph. 4, 19.
PRACTICAL OBSERVATIONS.
V. 1–17. The encouragements of the Gospel should be stated,
and the awful consequences of neglecting so great salvation de.
clared with the greatest solemnity, the most urgent expostula-
tions, and the most affectionate warnings. In these things all
are alike concerned; and, blessed be God, the strangers of the
Gentiles, may, the most abandoned sinners, are invited, and should
be even Compelled to come in,’ and to participate the gracious
feast, as far as energetic arguments and earnest persuasions can
Idol - Israeli Yºº 18. d
olatry; in an Israelite, must be preceded by wilful apostasy fr
God, and contemptuous defiance of Him : it º all e. #.
ciation of the covenant, and an act of direct rebellion.—There is
something similar in the case of those who have been baptized, and
brought up under the dispensation of the Góspel, if they become in-
fidels or live wicked lives: they more explicitly renounce God and
refuse the blessings of his covenant, than any other persons can do.
—The enmity of man’s heart against God is a root which bears the
poisoúousand bitter fruits of idolatry, impiety, hypocrisy, and every
kind of wickedness. (Acts 8: 18–24.) The attempts of idolatrous
Israelites to entice others to the same practices, till they became
general, seem to have been especially meant. (2 Tim, 2: 14-13.
5: 17, 18. Heb. 12; 15–17.) Scott.
Verses 19, 20. \
Unbelief and false principles cherish presumptuous hopes of inn-
punity ; and in this way men embolden themselves and one another
in wickedness, and expect to be happy, notwithstanding the awful
threatenings of the sacred Scriptures. (Ec. 8: 11—13.), Thus : they
walk in the imagination of their heart to add drunkenness to thirst.’,
This seems to be a metaphorical expression, denoting the eager grati-
prey ail. Even inſants, though yet unconscious of their wants,
duties, and privileges, are concerned; and they should be devoted
to God, and brought up for Him, as the children of the covenant,
and the seed of the church.-But though means be used by every
man with his neighbor; (Is. 2: 2–5. IHic. 4: 1–4. Zech. 3:
9, 10.) yet God alone can give men ‘a healt to perceive, eyes
to see, and ears to hear,’ for good and saving purposes.
SCOTT.
fication of depraved inclinations; while men greedily drink down
iniquity, as the drunkard does his liquor, without regard to conse-
quences. (Job 15; 14—16.)—The arrangement of the words in the
original has led some to lender them, “to add thust to drunkenness;’
and then they imply the insatiableness of men’s passions, which
hanker for more and more indulgence after the greatest excesses.
But some think that the expression relates to the zeal, with which
sinners try to corrupt others; as if the land which was overflowed,
should pour out its waters to deluge that which still continued ca-
pable of cultivation. Perhaps it may also reſer to the sensual exces-
ses, which were employed as incentlves to the worship of idols, and
which tended greatly to promote idolatly. Scott.
erses 21—25.
The most striking circumstance is this; the Jews themselves (along
with strangers and enemies,) ale introduced, ascribing all these ca-
lamities to the wrath of God against them for their sins, especially
their idolatry. (JM. R. n—p. JVote, Jer, 40: 2, 3.) , In, numberless
instances this has been verified, in the judgment formed of them by
others; and the Jews in general at present concur in the decision.—
Infidels seem not at all aware, that in the pains which they take to
show the present sterility of those regions, they authenticate the
[635]
B. c. 1451.
Secret things are God's.
DEUTERONOMY, XXIX. -
24 Even
shall say, " Wherefore
hath the LoRD done thus
unto this land P what
meaneth the heat of this
great anger? *.
Then men shall
° Because
have forsaken the cove-
nant of the LoRD God
-of their fathers, which he
25
say,
made with
he brought
out of the land of Egypt.
26 For q they went
and served
and worshipped them,
* gods whom they knew
not, and * whom he had
not + given unto them:
all nations concerns us to inquire into the reason, that we
selves. * S g
(5.) The reason is here assigned, in answer to
inquiry, v. 24. The matter would be so plain,
that all men would say, It was because they for-
sook the covenant of the Lord" God of their
fathers, v. 25. Note, God never forsakes any
, till they first forsake Him. But those that desert
the God of their fathers, are justly cast out of the
inheritance of their fathers. They went and ser-
ved other gods, v. 26. It was for this, God was
angry with them, (v. 27.) and rooted them out in
anger, v. 28. righteously too, as is acknowledg-
ed, Dam. 4:11, 12. ‘Thus” (says Ainsworth) ‘the
law of Moses leaves sinners under the curse, and
rooted out of the Lord’s land; but the grace of
Christ toward penitent, believing sinners plants
them again upon their land, and they shall no
more be pulled up, being kept by the power of
God,” Am. 9: 15.
Lastly, He concludes his prophecy, v. 29, just
as Paul concludes his discourse on the same sub-
ject, when it began to be fulfilled, How un-
P they
them when
them forth
other gods
may give glory to God, and take warning to our-
searchable are God’s judgments, and his ways
past finding out! Some make it to be one sen-
tence, The secret things of the Lord our God
are revealed to ws, and to our children, as far
as we are concerned to know them, and He hat
not dealt so with other nations: but we make
it two sentences, by which, , * ,
1. We are forbidden curiously to inquire into
the secret counsels of God, and to determine con.
cerning them. A full answer is given to that ques-
tion, Wherefore has the }.} dome thus to this
'our land? sufficient to justify God, and admonish
at such a vast expense of miracles to form such
a people, whose apostasy and ruin He plainly fore-
saw? Why He did not by his Almighty grace
them? Let such know, that these are questions
which cannot be answered, and therefore are not
fit to be asked. It is presumption in us to pry
into the mysteries of government, and to inquire
into the reasons of state, which it is not for us
to know. See Acts 1: 7. John 21:22. Col. 2: 18.
.2. We are directed and encouraged diligently
us. But if any ask further, why God would be _
prevent it? Or, what He intends yet to do with
27 And the anger of
the LoRD was kindled' dignation, and cast them ever, that we may do all
into another land, "as it the words of this law.
against this land, to bring
upon it * all the curses
that are written in this
book:
28 And the Lord
‘rooted them out of their
land in anger, and in
wrath, and in great in-
is this day. *-
29 The * secret things,
belong unto the Lord
our God; but those
things which are y re-
vealed belong unto us,
* and to our children for
* - PRACTICAL OBSERVATIONS. ,
V. 18–29. That covenant which is ratified by the promise
and oath of God, to all who believe in the name of the divine
Mediator, is established on better promises than the covenant
made with the nation of Israel; and secures to them all things
pertaining to eternal salvation. (2 Sam. 23: 5. Is. 55; 1–3.
Heb. 8:3–6.)—It is the grand design of Satan to embolden
men in sin by the hopes of impunity: and as they are prone to
flatter themselves, they love to be flattered by others; and find
many ready to assure them, that “they shall have peace, though
they walk after the imagination of their hearts,’ and grat-
ify their favorite passions. They persuade themselves, and find
others concur with them, that they need not be so strict, and that
God will not be so severe, as vulgar readers of the Bible imagine:
and so, by some ingenious interpretation, they evaporate the
force of these awful declarations, till they fall fast asleep in the
jaws of destruction! And should some faithful minister, out of
love to their souls, address them in scriptural language, concer-
ning ‘the curse of God' and “ the wrath to come;’ he would be
liberally repaid with reproaches, and branded as a bigot, an un-
charitable wretch, a man of a vulgar and narrow mind, an enthu-
very Book which they intend to oppose ; and illustrate the fulfilment
of the prophecies delivered by Moses, whose credit as an historian,
and as an inspired writer, they aim to undermine. ‘A fruitful land
maketh He barren, for the wickedness of them who dwell therein.”
(Ps. 107: 34.) And, whatever second causes have concurred, un-
doubtedly “thus it was written,” and thus it is ; ; and this God'hath
wrought, and it is marvellous in our eyes.” (JM. R.) Scott.
Verse 28.
•As it is this day.] . Probably the clause was added by Ezia, or some
scribe, who had witnessed the desolations of the Babylonish cap-
tivity. But its emphasis, supposing the words, “as it is this day,”
to be spoken by a modern Jew, is inconceivably enhanced. ID.
Verse 29.
It is here intimated, that many things, in the divine counsels and
conduct, might appeal very dark to the Israelites. They would be
ready to propose questions about those future events, which were
foretold in general terms; and to raise objections against the Lord's
dealings with them. The awful curses might appear needlessly se-
Vere, and they would inquile into the reasons of them, with, irreve-
* Curiosity, and a disposition to justify themselves and the nation.
Of this disposition Satan might avail himself, and tempt them to
unbelieſ; to entertain hard thoughts of God, and his faw and ser.
Vice; to excuse their disobedience; on to indulge vain speculations,
instead of attending to their duty. They were therefore cautioned
against these delusions, by an important àistinction of easy and uni-
Versal applications—Almost all the heresies and controversies, which
have corrupted the purity or disturbed the peace of the church in
every age, have originated from disregard to this distinction ; from
Vain attempts, by human reasonings and authority, to fill up sippos.
ed chasms in revelation, and to make it more apparently consistent
and systematical, than it has pleased God to make it; from deducing
disputable consequences from revelation ; or from tracing back its
sacred, mysteries to some unrevealed antecedent causes.” put the
silence is as instructive as the language of Scripture: its truths must
s 20:21. 27:15,&c. 28:15,&c. Lev.
26:14, &c. Dan. 9:11–14. -
t 28:25,36,64. 1 Kings, 14:15. 2 Kin
17:18,23. , 2 Chr. 7:20. Ps, 52.É.
n 1 Kings 9:8,9. 2 Chri 7:21,22. Jer. Plov. 2.22. Jer. 42:10. Luke 21:23
22:8. Lam. 2:15 tº.' '4: Eziº: 24. " - e ZI:23,
23. Rom. 2:5. u 6 24. 8:18. E7, a 9:7, Dan. 9:7.
o Is. 47:6. Jer. 40:2,3. 50:7. x Job 1 I:6;7. 28:28. Ps. 25:14. Prov.
p 1 Kings 19:10–14. Is. 24.1–6. Jer. S 3:32. Jer. 23:18. , Dan, 2:18,19,27–
22:9, 31:32. Heb. 8:9. 30. 4:9. Am. 3:7. Matt. I3:35.
q Judg. 2:12,13. 5.8. 2 Kings 17:7– John 15:15. 21:22. Acts I:7. Rom.
11:33,34. 16:25,26. 1 Cor. 2:16.
13. 2 Chr. 36:12–17. Jer. 19.3—13. "
- 28-64 y Ps. 78.2–7. Is. 8.20. Matti 11-27–
30. 13:11. John 20.31. Rom. 16:26.
2 Tun. 1:5.
z. See on 6.7. 30:2.
-
- r
* Or, who had not given
Oltion.
f Pieb. du vided. *
to them any
&
*
siast, or a madman.—But these things are not written, nor are
these observations made, God is witness, in order that this mise-
ry should be endured by those, who are thus addressed: but that
all that hear and read, may take ‘warning, and flee from the
wrath to come;’ that they may profit by the divine judgments
on others; that they may flee for refuge to the hope of the Gospel;
that they may fear coming short of the grace of God; that they
may deny their sinful inclinations every indulgence, and watch
against the beginnings of evil, and the inroads of negligence;
and, above all, that, they may shudder at the thought of venturing,
upon sin, by abusing the grace of the Gospel.—Let every one of
us look to his own case: let us avoid sloth and dissipation, and
deeply reflect on these infinitely important subjects; let us be
careful not to repress our convictions, mor'indulge in empty spec-
ulations, bold conjectures, and impious objections to the truths and
ways of God; and let us not curiously pry into unrevealed things.
On the contrary, may we use revelation “as the lanterm of our
paths,” by which to see the safe and happy road through this dan-
gerous world, that we may walk in it ourselves, and point it out
to our children also. - Scott.
*
be apprehended by humble faith; and they disdain to be comple-
hended or modelled by our, proud reason. [This is not to inculcate
blund credulity in regard to every thing which comes to us under the
name of revelation; otherwise we should become the dupes of Ro-
manism, or of impostors, pretended prophets, &c. Nor are reasoning,
and knowledge, in judging of the text or evidences of Scripture Je-
clied.] They are intended to subserve practice ; not to gratify cu-
riosity, or foment angry controversies. Yet there is danger on the
other side : and a disposition to speak of many things, Concerning
which a great deal is revealed in Scripture, as immaterial, or not to
be understood ; and to sunk, (so to speak) as far as men are able, a
large portion of the ‘whoſe counsel of God;’ as if it had belter
never have been written ; not only tends to obscure divine truth, but
to countenance the too prevailing opinion, that the language of the
sacred oracles is obscure, and conveys no clear and distinct or £Yº
safe meaning, withoutºsome noté, or comment, or safeguard-Sugh
writers, if Göd had consulted them, would have advised the 9m.
sion of many parts of revealed truth, especially in the episºlºs of
Paur.—But all the revealed things belong to us. To know thé per-
fections of God, and our obligations to love and serve Him 3.9% º
Y
lations to Him and to the eternal world; our state and character as
sinners, and our duty as under a dispensation of mercy : to know
the way of acceptance, and the source of grage and comfort in Jesus -
Christ to understand'our duty as redeemed sinners, with respect
to or several stations and relations in life; our talents, and the way
of improving them, with the motives, and assistances, and encourage-
ments which revelation proposes: and to be aware of the enemies
and dangers to which we are exposed, and the means of escape, and
the consequences of our conduct:—this is the substance of useful
knowledge, and, when reduced to practice, constitutes heavenly wis-
dom. (ſs. 8:20. JMatt. 6; 22, *] - * * - Scott,
Rosenm, understands, “all these calamities, now hidden and, as it
were, buried with God, will happen to us if we transgress the diving
precepts, and be publicly exhibited.” ED.
^
[636]
B. c. 1451.
Promises upon repentance. .
DEUTERONOMY, XXX.
A.
*
- CHAP. XXX.
Prophecies and promises of mercy to
Israel in aſter ages, 1–10. The near.
ness and plainness of the things en-
joined, 11–14. Life and death sol-
emnly set before he people, 15–20,
ND it shall come to
pass when all these
things are come upon
thee, * the blessing and
the curse which I have
set before thee, and
* thou “shalt call them to
mind among all the na-
tions “whither the LoRD
thy God hath driven
thee: - . -
• 2 Arrd shalt “return
unto the LoRD thy God,
and shalt obey, his voice,
according to all that I
command thee this day,
thou and thy children,
* with all thine heart, and
with all thy soul;
3 That 5 then the Lord
thy God will turn thy
captivity, and have com-
passion upon thee, and
will return and h gather
thee from all the nations
whither the LoRD thy
God hath scattered thee.
4 If any of thine be
driven out i unto the
utmost parts of heaven,
from thence will the
‘LoRD - thy God gather
thee, and from thence
will he ſetch thee: -
5 And the LoRD thy
God will bring thee into
the land which thy
fathers possessed, and
thou shalt possess it;
and he will do thee good,
and multiply thee above
thy fathers. -
to inquire into that which God has made known.
Note, (1.) Though God has kept much of his
counsel secret, there is enough revealed to satisfy
and save us. He has kept back nothing that is
profitable for us, but that only which it is good
for is to be ignorant of (2.) We are not only
allowed to search into the things of God that are
revealed; but are concerned to do so; we and ours
being nearly interested in them. They are the
rules we are to live by, the grañts we are to live
upon; therefore we are to learn them diligently
ourselves, and to teach them rdiligently to our chil-
dreu. (3.) All our knowledge must be in order to
practice, for this is the end of all divine revela-
tion, not to furnish us with curious subjects of
speculation and discourse, with which to entertain
ourselves and our friends, but that we may do
all the words of this law, and be blessed in
our deed. z.
CHAP. XXX. V. 1–10. These verses are
chiefly to be considered, I. As a conditional prom-
ise, and so they belong to all persons and all peo-
ple, and not to Israel only; and the design of
them is to assure us that the greatest sinners, if
they repent and be converted, shall have their sińs
pardoned, and be restored to God’s favor. This
is the purport of the covenant of grace, it leaves
room for repeñtance in case of misdemeanor, and
promises pardon on répentance, which the cove-
nant of innocency did not. Observe,
1. The repentance which is the condition of
these promises. (1.) It begins in serious conside-
ration, v. 1. the first step toward conversion,
Isa. 46: 8. The prodigal son came to himself
first, and then to his father. If sinners would
but seriously consider the happiness they have lost
by sin, and the misery they have brought them-
selves into, and that by repentance they may es-
cape that misery, and recover that happiness, they
would not delay to return to the Lord their God.
Luke 15: 17. (2.) It consists in sincere conver-
sión. The effect of the consideration cannot but
be godly sorrow and shame, Ezek. 6: 9.—7: 16.
But that which is the life and soul of repentance,
and without which the most passionate expres-
sions are but a jest, is, returning to the Lord
our God, v. 2. If thou turn, (v. 10.) with all
thy heart, and with all thy soul. We must
return to our allegiance to God as our Lord and
Ruler, our dependence on Him as our Father and
soul, v. 6. It is the heart and soul that God
looks at, and requires; He will have that or no-
thing, and entire or not at all. . And it must be
universal; according to all that I command
thee, v. 2, 8. For he that allows himself in the
breach of one commandment, involves himself in
the guilt oſcontemming them all, James 2:10. An
upright heart has respect to all God’s com-
mandments.
2. The favor promised on this repentance,
Though brought to God by their trouble and dis-
tress, in the nations whither they were driven,
(v. 1.) yet God will graciously accept of them
notwithstanding; for on this errand afflictions are
sent, to bring us to repentance. Though driven
out to the utmost parts of heaven, yet from
thence their penitent prayers shall reach God’s
gracious ear, and there his favor shall find them
out, v. 4. From every place there is the same
way to heaven. This promise Nehemiah pleads
in his prayer for dispersed Israel, Neh. 1: 9.
It is here promised, (1.) That God would have
compassion on them, v.3. Against sinners that go
on in sin, God has indignation, (ch. 29:20.) but
on those that repent and bemoan themselves, He
has compassion, Jer; 31: 18, 20. (2.) That He
would turn their captivity, and gather them
from the nations whither they were scattered,
(v. 3.) though ever so remote, v. 4. One of the
Chaldee paraphrasts applies this to the Messiah.
And this was the design of his death, to gather
into one the children of God that were scat-
tered abroad. To Him shall the gathering
of the people be. (3.) That He would do them
good. (v. 5.) and rejoice over them for good,
v. 9. For there is joy in heaven, on the repent-
ance and conversion of sinners: the father of the
prodigal rejoiced over him for good. He
would multiply them, v. 5. And that, when
they grew numerous, every Inouth might have
meat, He would make them plenteous in every
work of their hand, v. 9. National repentance
and reformation bring national plenty, peace, and
prosperity. It is promised, The Lord will make
thee plented us in the fruit of thy cattle and land,
for good. Many have plenty for hurt, the pros-
perity of fools destroys them. Then it is for good,
when with it God gives grace to use it ful hºs
glory. (4.) That He would transfer the culses
they had been under, to their enemies, v. 7. (5.)
That He would give them his grace to change
Benefactor, our devotedness to Him as our high- their hearts, and rule there, v. 6. The Lord thy
in covenant.
est end, and our communion with Him as our God God will circumcise thine heart, to love the
We must return to God from all | Lord.
6 And the LoRD thy that which stands in opposition to Him, or com-| Note, [1..] To love God, the filth of the flesh
a See on 4:30, Lev. 26:40–46.
b 15,19, 11:26–28. 27: 28; 29.18—
23. Lev. 26:
c 1 Kings 8:47,48. Is. 46:8. Ez. 18:28,
> Luke 15 17.
d Gen. 4:14. Jer. 8:3.
e 4:28–31. Neh. 1:9. Is. 55:6,7. Lam.
3:32,40. Hos 35. 6:1,2. 14:1–3.
#! 2:12,13. Zech. 12:10. 2 Col. 3:
f 6:5. 133. 1 Chr. 29:9,17. Ps. 41:
12. 119:80. Jer. 3:10. 4.14. 29:13.
Eph. 6 24. - a’
g Ps.-106 45–47. 126:1–3. Is. 56:8.
#3 31:10. I.am, 3:22. Rom. 11:23,
* I v.
. Ts. 147:2. Jer. $2.37.
Z. 2,13. 36:24. Zech. 8:7,8.
356. i. ii.11-ić. E. 35.25-29.
Zeph. 3, 19,20.
petition with Him.
In this return to God, we must be put away; and the foolishness of the heart,
must be upright—with the heart and soul, and as the Chaldee paraphrase expounds it. See Col.
universal—with all the heart and all the soul. (3.) 2: 11, 12. Rom. 2: 29. [2.] It is the work of
It is evidenced by a constant obedience to the holy
will of God. If thou shalt obey his voice, (v.
2.) thow and thy children; for it is not enough
that we do our duty ourselves, but we must train
up and engage our children to do it. This obe-
dience must be with an eye to God, Thou shall
obey his voice, (v. 8) and hearken to it, v. 10.
‘It must be sincere, and cheerful, and entire, with
all thy heart, and with all thy soul, v. 2. It
must be from a principle of love, and that love too
must be with all thy heart, and with all thy
God’s grace to circumcise the heart, and to shed
abroad the love of God there; and this glace is
given to all that repent, and seek it carefully. Nay,
that seems to be rather a promise than a precept,
v. 8. He that requires us to return, promises
grace to enable us to return; and it is our fault,
iſ that grace be not effectual. Herein the cove-
nant of grace is well ordered, that whatsoever is
required in the covenant, is pi omised, Turn ye
at my reproof; behold, I will powr, out my
Spirit, Prov. 1: 23. Lastly, It is observable
Y
- NOTES. x *
CHAP, XXX. V. 1–10. This passage evidently refers to the pro-
‘phetical denunciations of the two preceding chapters, which, as has
been showed, had their main accomplishment in the destruction of
Jerusalem by the Romans, and in the subsequent dispersion of the
—t
*-
~
41. Ez. 36:
14.
insulted and oppressed them.
25–38.
Rom. ll: 16–32.) -
(6.) ‘This promise remains to be fulfilled. Their heart, as a peo-
ple, has never yet been circumcised ; nor have the various promises
Jer. 31 : 31–40. 32: 39—
39 : 23–29. Zech. 12: 9–
Sco TT.
(28: 37.
37: 20–28. 38 :
Jews to the present day: little doubt therefore can remain, that these
prophetical promises are yet unaccomplished ; and that the relics of
the nation shall, in some future and not very distant period, be con-
verted to Christ; and probably be gathered together and reinstated
lº Canaan. (4: 29–31. Lev. 26: 40–46. 1 Kings 8: 46—53.)
The language here used is in a great measure absolute; not containing
ºy a cºnditional encouragement, but predicting an event which
would assuredly take place: for the Lord Himself engaged to “cir-
Cuºmºse the hearts” of the people; and when this has taken place,
and divine love has supplanted the love of sin, they certainly will
99msiders and repent, and return to God and obey him. (ió: 16.
Gen. 173,9-12. Rom, 2: 25–29.) And then He will rejoice over
them to do them good, and prosper them in all things; and at the
same time He will terribly punish theil enemies, who have cruelly
in this chapter been ever yet fulfilled. There remanneth, therefore,
a rest for the people of God. Now, as the Law, properly speaking,
made no provision for “the circumcision of the heart,” which implies
the remission of sums, and purification of the soul from all unrighteous-
mess; and as circumcision itself was only a sign of spiritual good,
consequently the promise here refers to the days of the Messiah ;
and to this all the prophets and all the apostles give witness; for
circumcision is that of the hearſ, by the Spirit, and not in the letter,
Rom. 2: 29. and the genuine followers of God are circumcised with
the circumcision made without hands—by the circumcision of Christ,
Col. 2: II, 12. Iience we see, these cannot be fulfilled to the Jews,
but in their embracing the gospel of Christ. To look, therefore, for
their restoration, is idle and negatory, while their ºl stimacy and un-
belief remain.” Dr. A. CLARKE.
9
[637]
B, C, 1451. T
The plainness of the command.
DEUTERONOMY, XXX.
God j will circumcise
thine heart, and the heart
of thy seed, “to love the
LoRD thy God with all
thine heart, and with all
thy soul, that thou may-
est live.
7 And the Lord thy
God will put all these
curses upon thine ene-
mies, and on them that
hate thee, which perse-
cuted thee.
8 And in thou shalt
return and obey the
voice of the Lord, and
do all his command-
ments, which I com-
mand thee this day.
9 And the LoRD thy
God will n make thee
plenteous in every work
of thine hand, in the
fruit of thy body, and in
the fruit of thy cattle,
and in the fruit of thy
land, for good: for the
LoRD will again "rejoice
over thee for good, as he
rejoiced over thy fathers:
10 If thou shalt P hear-
Ken unto the voice of
the LoRD thy God, to
keep his commandments
and his statutes which are
written in this book of
the law, and if thou q
turn unto the LoRD thy
God with all thine heart,
and with all thy soul.
11 || For this com-
mandment which I com-
mand thee this day, "it is
not hidden from thee,
neither is it far off:
12 It is "not in heaven,
that thou shouldest say,
Who shall go up for us
to heaven, and bring it
unto us, that we may
hear it, and do it?
13 Neither is it beyond
the sea, that thou should-
est say, ‘Who shall "go
over the sea for us, and
bring it unto us, that we
may hear it, and do it?
14 But the word is
* very migh unto thee, y
in thy mouth, and in thy
how Moses here calls God, the Lord thy God,
twelve times in those ten verses; intimating, 1st.
That penitents may take direction and encourage-
ment in their return to God, from their relation
to Him. 2dly. That those who have revolted from
God, if they return to Him, and do their first
works, shall be restored to their former state of
honor and happiness. Bring hither the first
robe. In the threatenings, (ch. 29.) He is all,
along called the Lord, a God of power, and the
Judge of all: but in the promises of this chapter,
the Lord thy God, a God of grace, and in cove-
nant with thee.
II. As a prediction of the repentance and re-
storation of the Jews. Now, 1. It is certain this
was fulfilled in their return from their captivity
in Babylon. That captivity effectually cured
them of idolatry; and then God planted them
again in their own land, and did them good.
But, 2. Some think it is yet further to be accom-
plished in the conversion of the Jews now dis-
persed, their repentance for the sin of their fathers
in crucifying Christ, their return to God through
Him, and their accession to the Christian church.
But, alas! who shall live when God doth this?
W. 11–14. Moses here urges obedience, from
the plainness and easiness of the command. This
is true, I. Of the law of Moses. They could never
plead, in excuse of disobedience, that God had
enjoined what was either wmintelligible or im-
practicable, v. 11, 12, 13. It is written in thy
books, made plain on tables, so that he that runs
may read it; thy priests’ lips keep this knowledge,
and when any difficulty arises, thou mayest ask
the law at their mouth. It is not communicated
in a strange language; but it is in thy mouth, i.
e. In the vulgar tongue commonly used by thee,
in which thou mayest hear it read, and talk of it
familiarly among thy children. It is not wrapped
up in obscure phrases or figures, to puzzle and
amuse thee; or in hieroglyphics; [as the Egyptian
priests veiled their knowledge, beside using a
“sacred character’ which only themselves under-
stood; and which times popish priests (who con-
sider the Bible as mot fit to be trusted to the laity)
seem willing to bring back;] but it is in thy
heart; it is delivered in such a manner, as that
it is level to thy capacity, even to the capacity
of the meanest.” 2. ‘It is not too hard or heavy
for thee; so the Sept. v. 11. It was indeed a
heavy yoke in comparison with that of Christ,
(Acts 15: 10.) but not in comparison with the
idolatrous services of the neighboring nations.
God appeals to themselves, that He had not made
them to serve with an offering, nor wearied
them with incense, Isa. 43:23. Mic. 6: 3. But
he speaks especially of the moral law, and its
precepts; “That is very nigh thee, consonant to
the law of nature, which is found in every man’s
heart, and every man’s mouth, if he would but
attend to it. º. that in thee, which con-
sents to the law that it is good, Rom. 7: 16.”
II. Of the Gospel, to which the apostle applies
it, and makes it the language of the righteous-
ness which is of faith. Ånd many think that
is principally intended by Moses here, for he
wrote of Christ. This is God’s commandment
now under the Gospel, that we believe in the
name of his Son Jesus Christ. We need not
go up to heaven, to fetch Him thence, for He is
come down in his incarnation; nor down to the
deep, for thenee He is come up in his resurrec-
tion. But the Word is nigh us, and Christ in
that Word; so that if we believe with the heart
that the promises of the incarnation and resurrec-
tion of the Messiah are ſulfilled in our Lord Jesus,
and receive Him accordingly, and confess Him
with our mouth, we have then Christ with us,
and we shall be saved. He is near, very near,
that justifies us. The law was plain and easy,
but the gospel much more so.
V; 15–20. Moses here concludes with a very
bright light, and a very strong fire, that, if pos-
sible, what he had been preaching of might find
entrance into the understanding and affections
of this unthinking people. What could be said
more moving, and more likely to make deep and
lasting impressions? The manner of his treating
with them is so rational, so prudent, so affec-
tionate, and every way so apt to gain the point,
that it abundantly shows him to be in earnest,
and leaves them inexcusable in their disobedience.
I. He states the case very fairly. He appeals
to themselves, concerning it, whether he had not
laid the matter as plainly as they could wish before
'them. 1. Every man covets to obtain life and good,
and to escape death and evil; desires happiness,
and dreads misery. ‘Well,” says he, “I have
heart, that thou mayest
do it.
15 I See, * I have set
before thee this day life
and good, and death and
evil;
16 In that I command
thee this day a to love the
LoRd thy God, to walk
in his ways, and to keep
his commandments, and
his statutes, and his
judgments, that thou
mayest live and multiply;
and the Lord thy God
shall bless thee in the
land whither thou goest
\.
Verses 11–14. -
What Moses here spake of the commandment, Paul applied to the
method of a summer’s justification, by faith in Jesus Christ.
5—11.) For the covenant, proposed to Israel in the form of com-
"mandments, did not consist of the moral law alone, obedience to which
especially constitutes ‘the righteousness of works; but of the cere-
monial law also, in which Christ was typified, às the end of the
law for righteousness to every one that believeth;
large proportion of the Israelites mistook the nature
tions, (as multitudes of professed Christians
the sacraments of the N. T.) yet in the le
pensation of the Gospel was principally contained.
since the fall of man, more than one way to heave
ed out in both Testaments, though not with e
Moses therefore assuredly meant t
acceptance, which the apostle more explicitly described, and Paulºs
words implied the same conscientions obedience, of which Moses
(Rom. 10:
’ and though a
of these instruc-
utterly misunderstand r
gal ordinances, their dis-
There never was,
In ; which is mark-
qual clearness and pre-
0 include that way of
to possess it.
17 But b if thine c heart
turn away, so that thou
wilt not hear, but shalt be
drawn away and worship
other 'gods, and serve
them ;
j 10.16. Jer. 4:4. 9.26.
11:19,20. 36:26,27.
Rom. 2:28,29. 11:26.
Col. 2:11.
k 6.5. Ex. 20.6. Matt. 22.37. Rom.
8:28. 1 Cor. 8-3. , Jam. 1:12. 2:5,
1 John 4.7, 16–19. , 5-3,4.
l Num. 24:14. Ps. 137.7–9. Is. 10-12.
14 12. Jer, 25 12–16,29. 50:33,34.
51.24–26,34–37, Lam, :
4.21,22. Ez. 25.3,6,8,12,15.
3,6,9,11,13. , Zech. 12.3.
ni See on 2.—Proy. 16:1. Is. 1:25,26.
Jer. 31:33. 32:39,40. Ez. 11:19,20.
36.27. 3724. Rom 11:26,27. Eph.
2:16. Phlſ. 2, 13. wº
32:39. Ez.
(13.) Beyond the sea.]
John 3.3–7.
2 Cor. 5:17.
j
n ; on 28:4,11–14. Lev. 26:4–6,9,
o 28:63. Is, 62.5. 65:19, Jer. 32:41.
33:9. Zeph. 3:17. Luke 15:6–10,32.
John 15:11. ,’
p See on 2,8.
q Neh. 1:9. F7. 18.2I. 33:11,14, 19.
Acts 3:19. :20.
r Ps. 147:19,20. Is. 45:19. Rom. 16:
25,26. Col. 1:26,27. -
s Prov. 30.4. John 3:13. Rom. 10:6,7.
t Acts 10:22,33. 16:9. -
u Plov. 2: 1–5. 3. 13–18. 8:11, 16:
; Matt. 12:42. John 6.27. Acts
8:27,&c.
x Ez. 2:5. 33-33. Luke 10:11,12.
john's 46. ... i2:26:33 Ai jºš33
–28. Heb 2:1-3.
y Jer. 12.2. Ez. 33:31. Matt. 7:21.
Rom. 10:8–10.
z 1,19. 11:26, 28:1,&c. 32.47. Mark
16:16. ''. 3:16. Gal. 3:13,14. 5:
6. 1 John 3:23. 5 (1,12.
a See on 6.—1 Cor. 7:19, 1 John 5,2,3.
b See on 29:18–28. — 1 Sam. 12:25.
John 3:19–21.
c 17:17, 1 Kings 11:2. Prov. 1:32, 14:
14, 2 Tim. 4:4. Heb. 3:12. 12:25.
• I. e. inaccessible. The ancients, consider:
ing the habitable orb of the world as a kind of greatisland, furnished
with waters, and surrounded on every side by a vast ocean, (comp.
Ps. 124: 2.
or unknown, in places situated beyond this ocean.
136: 6. 2 Pet. 3: 5.) placed whatever was inaccessible
Whence those
who tried to approach hiddenly places, or to penetrate into hidden
things, were said to wish to wander even
b ds of the habitable earth.
go beyond the boun KNApp, in Rosen M. Most commentators think
Baluch. 3 : 29, 30.”
beyond the ocean, or-to-
Comp. Ps. 139: 9.
there is allusion to the ancient habit of philosophers of travelling into
foreign countries to learn their wis
dom. Ed.
Verses 15–20. -
(M. R.—Notes, 11 : 29, 30. 27:
verses, as addressed to the nation; of Israel,
28:) The exhortations of these
are indeed enforced
chiefly by temporal sanctions: but the use which the apostle, makes
of the preceding verses, ſuſly warrants our application of them to
the hearts and consciences of individuals, by the more powerful mo-
cision.
more fully treated, .”
Ǻ
NYC OT T.
tives of eternal recompense.
Scott,
B. C. 1451,
Good and evil set before them.
DEUTERONOMY, xxxi.
*
18 I, a denounce unto
you this day, that ye
s: shall surely perish, and
that ye shall not prolong
your days upon the land
whither thou passest
over Jordan, to go to
ossess it. .
19 • I call heaven and
earth to record this day
against you," that, I have
set before you life and,
death, blessing rand curs-
ing: therefore & choose
life, h that both thou and
thy seed may live ;
20 That thou mayest
i love the LoRD thy God,
and that - thou mayest
obey his voice, and that
thou mayest *cleave unto
him; (for he is thy Life,
and the Length of thy
days;) that "thou mayest
dwell in the land which
the LoRD sware unto thy
fathers, to Abraham, to
Isaac, and to Jacob, to
give them.
S CHAP. XXXI.
Moses encourages the 'people and Josh-
ua, 1–8. He delivers the law to the
priests, and urders it to be publicly
read every seventh year, 9–13. The
Lord informs Moses and Joshua of the
future apostasy and calamities of Is-
rael; and orders a spng to be made to
testify against them, 1 oses
gives Joshua, a charge, finishes the
book of the law, directs the Levites
concerning it, and convenes the elders
to hear the song, 23–30.
y ND Moses went and
spake these words
unto all Israel.
2 And he said unto
them, * I am, an hundred
and twenty years old this
day; "I can no more go
out and come in: also
the LoBD hath said unto
me, “Thou shalt not go
over this Jordan.
3 The Lord "thy God,
he will go over before
thee, and he will destroy
these nations from before
thee, and thou shalt pos-
sess them : * and Joshua,
showed you the way to obtain all the happiness
ou can desire, and to avoid, all misery.” 2.
very man is moved and governed in his actions
by hope and fear, hope of good, and fear of evil,
real or apparent. “Now,’ says Moses, ‘ I have
tried both ways.”
Observe, It is not for every failure in the par-
ticulars of their duty, that ruin is threatened, but
for apostasy and idolatry: though every violation
of the command deserved the curse, yet the nation
would be destroyed by that only, which is the
violation of the marriage-covenant. The purport
of 'the N. T. is much the same; that, in like
manner, sets before us life, and death, good and
eviſ; He that believes shall be saved; he that
believes not shall be damned. And that faith
includes love and obedience. To them who, by,
patient continuance in well-doing, seek for
glory, honor, and immo tality, God will give
etermal life. But to them that are contem-
tious, and do not obey the truth, but obey un-
righteousness, and so, in effect, worship other
gods and serve them, to them will be rendered
the indignation and wrath of an immortal God,
the consequences of which must needs be the trib-
ulation and anguish of an immortal soul.
II. Having thus stated the case, he fairly puts
them to their choice, with a direction to them to
choose well. He appeals to heaven and earth
concerning his fair and faithful dealing with them,
v. 19. Those that come short of life and happi-
ness, must thank themselves.
CHAP. XXXI. V. I–8. Moses, having fin-
ished what he had to say by way of counsel and
exhortation, here calls the people together to
give them a word of encouragement, especially
he shall go over before .
thee, as the Lord hath
7 And Moses called
unto Joshua, and said
with reference to the wars of Canaan, they were
now to engage in. He cannot any longer dis-
charge his office; for, I. He is 120 years old,
and it is time for him to think of resigning his
honor, and returning to his rest. He that had
arrived at so great an age then, when 70 or 80
was the ordinary stint, as appears by the prayer
of Moses, (Ps. 90: 10.) might well think he had
accomplished as a hireling his day. 2. He is
under a divine sentence, and Moses acquiesces:
for I know not why we should any of us desire to
live a day longer than while God has work for
us to do; nor shall we be accountable for more
time than is allotted to us.
T. Never could any general animate his soldiers
on such good grounds, as those on which Moses
here encourages Israel. 1. He assures them of
the constant presence of God with them; (v. 3.)
and they might follow boldly, who were sure they
had God for their Leader. He repeats it, (v. 6.)
with an emphasis, “ The Lord thy God, the
great Jehovah, who is thine in covenant, He it
is, no less, and no other, that goes before thee;
he repeats it too with enlargement. This is ap-
plied by the apostle to call God’s spiritual Islaéi,
for the encouragement of their faith and hope, He
will never fail thee, nor forsake thee, Heb. 13:
5, 2. He commends Joshua to them for a leader,
v. 3. See Numb. 27: 18. It is a great en-
couragement to a people, when, instead of some
useful instruments that are removed, God raises
up others to carry on his work. 3. IIe ensures
their success, v.3. Two things might encourage
their hopes. The victories already obtained, v.
4. Thus must we improve our expel ience. The
command God had given thern to destroy the Ca-
naanites, (ch. 7: 2.-12: 2.) to which he refers
h Jer, 32 39 Acts 239.
tº & © ior ii.33." Rººm. İz à.
said. f unto him in the sight of 1 Ps. 27. I. 36 9. 66 9. John 11 25,26.
4 And the Lord shall all Israel, Be strong, #sº sº.”, ºft.*.
do unto them as he did and of a good courage: m’sº 40... iś in º'ºſio.
to Sihon and to Og, kings "for thou must go with *.*.*.* * *
of the Amorites, and this people unto the land biºm. *-*sam.
: l t . ings S. 4.
unto the land of them
whom he destroyed.
5 And the Lord shall
give them up before your
face, that ye may do unto
them 5 according unto
all the commandments
which I have command-
ed you.
6 * Be strong, and of a
good courage, fear not
nor be afraid of them;
for the Lord thy God, he
it is that doth go with
thee; * he will not fail
thee, nor forsake thee.
which the Lord hath
sworn unto their fathers
to give them ; and thou
shalt cause them to in-
herit it.
8 And the Lord, " he
it is that doth go before
thee : o he will be with
thee, he will not fail thee,
neither forsake thee: fear
not, neither be dismayed.
d 8 19,20. S1:29. Josh. 23.15,16. Is.
63.17,18.
e See on 4:26.—31:28. 32.1. Is. 1:2.
Jer. 22:29,30. 1 Tim. 5:21.
f See on 15. 11:26.
g Josh. 24.15–22. Ps. 119:30,111,173.
i See on 6,16.-10:12. 11 22.
k See on 4 4.—1020. Josh. 238. Acts
c 3.26,27. 421,22. 3248–52. Num.
20.12. 27.13,14. Acus 20.25 2 Pet.
1.13,14.
d See on 9:3.—Gen. 48 21. Ps. 146.3
e 7,8,14.23. 3:28. 34.9. Num. 27 21.
Josh. 1-2. 37. 4.14. Acts 745.
Heb. 4 8. Jesus
f 2.33. 3:3—11,21. 7.2,16. Ex 23 28
—31.—See on Nunn. 21 24–35. -
7 23–25. 20 16,17 Ex. 2332,33.
34.12–16. Num 33 52–56.
h 7,23. Josh. I 6,7,9. 10 25 1 Chr.
22, 13. 28-10,20. 2 Chr 32 7. Ps.
27:44. Hag. 2 4. Zech. 8 13. 1 Cor.
16-13. Eph. 6.10. 2 Tim. 2 1.
1 20-1,3. um, 14 9. Ps. 27 l. Is.
41.10. 51:12. Luke 12.32. Rew.
21:8.
k 4-31. Josh. 15. 1 Chr. 28.20. Is.
41.13–17. Heb. 13 5.
1 See on 6.-Dan 10.19.
m See on e. 3 —l 38. 328. John 1:17.
n 9.3, Ex. 13.21,22 4.
o See on 6 —Josh. 15,9. Is. 8.9,10.
43 1,2. Rom. 831.
“The holy Scriptures are able to make us wise unto salvation,
by faith in Jesus Christ;’ and ‘ thoroughly to furnish us for every
good work.’ And the instruction which they convey, forces it.
self on our attention, judgments, consciences, and affections, by
every argument, warning, and encouragement, which can render
it impressive and efficacious. But in vain does a kind Provi-
dence bring these advantages near; in vain do ministers endeavor
to convey divine truths to the conscience, in the most convin-
cing manner; if men will thrust them away in unbelief and love
of sin: nor will hearing, understanding, or disputing about them,
avail us, if they do not sink into our hearts and influence our
conduct. The ministers of Christ ought therefore plainly to de-
clare, that, except sinners repent, they will surèly perish; as well
*...to set before them, in the most solemn and affecting manner,
‘life and death, blessing and cursing;’ that if they cannot pre-
vent their destruction, they may deliver their own souls. But
are we sensible of the reality and importance of the eternal state?
* NOTES.
CHAP. XXXI. v. 3–8. (M.R.)—He wo.il not fail, &c. (6), ‘This
promise, which here is general, in the next verse but one is particu-
larly made to Joshua... And it is applied by the apostle to all faithful
Prov. 1:29. Is. 564. Luke
10:42
tº PRACTICAL ORSERVATIONS.
Do we choose that good part which shall never be taken from
us?’ Let us beg of God to circumcise our hearts,’ to subdue
our lusts, and to implant his love: then shall we be prepared for
serious reflection, for godly sorrow, and true repentance: then
shall we value his salvation, and hope in his mercy: then shall
we return to Him as our Rest and Portion, worship and obey
Him as the Lord our God, and cleave unto Him as our Father
and our Friend. Then will every ordinance, and every act of
obedience, be pleasant; love, gratitude [and veneration] will en-
large our hearts; and justice, temperance, truth, and kindness
wii mark our paths. Every good gift will be communicated
from a reconciled God; every enemy by degrees be subdued, and
at length destroyed; and a blessing reserved for our postelity,
when we are gone to ſº And should the only wise God see
good to withhold temporal benefits, and command, afflictions as
our lot, He will support and comfort us, and all will have a salu-
tary and a happy event. SCOTT.
Christians, to encourage their hope of being conducted thrºugh all
difficulties and dangers, unto their heavenly inheritance.’ BP. Pat-
rick, (Josh. l : 5. Heb. 13 : 5, 6.) Scott.
[639)
B. C. 1451. --
Moses delivers the law.
DEUTERONOMY, xxxi.
9 || And P Moses wrote
this law, and 1 delivered
it unto the priests the
sons of Levi, which
bare the ark of the cove-
nant of the LoRD, and
unto all the elders of
Israel. **
10 And Moses Com-
manded them, saying,
t At the end of every
seven years, in the so-
lemnity of the year of
release, in the feast of
tabernacles, *
11 When all Israel is
come * to appear before
the Lord thy God, " in
the place which he shall
choose, * thou shalt read
this law before all Israel
in their hearing. ---
12 y Gather the people
together, * men, , , and
women, and children,
and thy stranger that is
within thy gates, *trat
they may hear, and that
they may learn, and fear
the Lord your God, and
observe to do all the
words of this law; _*
13 And that b their
children, which have not
known any thing, may
hear, and learn to fear
the Lord your God, as
long as ye live in the
land whither ye go over
Jordan to possess it.
[Practical Observations.]
here, v. 5. What God has made our duty, we
have reason to expect opportunity and assistance
from Him to do. - , ,
II. Joshua was an experienced general, a man
of approved gallantry and resolution, who had
signalized himself in many brave actions; yet,
1. Moses saw cause to bid him be of good cour-
age, v. 7, 8, now he was entering on a new scene
of action; and Joshua was far from taking it as
an affront, or as a questioning of his courage, to be
thus charged, as sometimes we find proud and
peewish spirits, invidiously taking exhortations
and admonitions for reproaches and reflections.
2. He gives him his charge in the sight of all
Israel, that they might be the more observant of
him whom they saw thus solemnly inaugurated,
and that he might set himself the more to be an
example of courage to the people, who were wit-
messes. Through God let us do valiantly, for
through Him we shall do victoriously; if we re-
sist the devil, he shall flee, and God will ahort-
ly tread him under our feet. &
V. 9–13. I. Moses wrote this law, v. 9.
John 1: 17, Bp. Patrick understands this of all
the five books of Moses, often called the Law;
he supposes Moses had written most of the Pen-
tateuch before; but that, now he finished it.
Many think the law here, (especially since it is
called this law, this grand abridgment of the
law,) is to be understood of this book of Deuter-
onomy; all the discourses, taking up this whole
book, he, being in them divinely inspired, wrote
as the Word of God. The same care that was
taken of the law, thanks be to God, is taken of
the gospel too: soon after it was preached, it was
written, that it might reach to them on whom
the ends of the world shall come.
II. He delivered one authentic copy to the
priests, to be laid up in the ark, (v. 26.) there to
remain as a standard by which all other copies.
must be tried. And it is supposed he gave an-
other to the elders of each tribe, to be transcribed
by all of that tribe, that were so disposed.
|
*.
}
- III. The pious Jews (it is very probable) read
the law daily in their families, and Moses of old
time was read in the synagogue every sabbath-
day; Acts 15:21. ... But once in seven years, that
the law might be the more magnified and made
hºnorable, it must be read in a general assembly.
Though we read the Wond in private, we must
not think it needless to hear it read in public.
1. That the time might add to the solemnity,
it must be read, (1.) In the year of release. In
that year the land rested, so that they could the
better spare time to attend this service. The
year of release was typical of gospel-grace, which
therefore is called the acceptable year of the
Lords for our remission and liberty by Čhrist
engage us to keep his commandments, i. 1 ;
74, 75. (2.) At the feast of tabernacles in
that year. In that feast they were particularly
required to rejoice before. God, Lev. 23: 40.
Therefore then they must read the law, both to
qualify their mirth and keep it in due bounds, and
to sanctify their mirth, that they might make the
law, of God, the matter of their rejoicing, and
might read it with pleasure, and not as a task.
To whom it must be read; to all Israel,
(v. 11.) men, women, and children, and the T
strangers, v. 12. The women and children
were not obliged to go up to the other feasts, but
to this only in which the law was read. Note,
it is the will of God that all people should ac-
quaint tiſemselves with his Word. It is a rule to
all, and therefore should be read to all. [How
will those excuse themselves who deny it as their
charge!] It is supposed, since all Israel could
not possibly meet in one place, or one man’s voice
reach them all, that as many as the courts of the
Lord’s house would hold, met there, and the rest
at the same time in their synagogues. -
3. Thou shalt read it, (v. 11.)” “Thou, O
Israel,” by a proper person appointed for that
purpose; or, “Thou, O Joshua, their chief ruler;”
accordingly, we find that, he did read the law
himself, Josh. 8: 35. So did Josiah, 2 Chron.
‘p 22–24. Num. 33:2. Dan, 9:13. t 15:12.—See on Ley. 23:34–43. - y See on 4:10, * *
Mal. 4:4. Mark 10:4,5, 12:19. Luke u 16:16,17. Ex. 23:16,17. 34:24. Ps. z 6:6,7. Ezra 10:1. Ps. 19:7–11.
20:28. John 1:17,45. 5:46. # 84:7. < - * John 5:39. 2 Tim. 3:15–17. *
q 24–26. 17:18. , v Sèe on 12:5,- - - a 29:29, Ps. 34:11–14.
r Hos. 4:6. Mal. 2:7. - x Josh, 8:34,35. 2 Kings 23:2. Neh. b See on 6:7. 11:2–Ps. 78;6,7. Prov.
s Num. 4:15. Josh. 3:14–17. 6:12, 1 8:1–8,13,18. 9:3. Luke 4:16,17. 22:6. Eph. 6:4.
I , - & *
Kings 8:3. 1 Chr. 15:2,12–15.
Acts 13:15. 15:21.
PRACTICAL observations. -
V. 1—13. It is very profitable for us to consider how life
passes; and how much of our day is spent, in proportion to the
progress made in the work allotted us; that we may be the more
earnest in preparing for our final account, and in rendering our
remaining services to the church and to the world. We have
only to do our work, and, if able, to be doubly active when the
shadows of the evening approach; and, with all our influence
and zeal, endeavor to impress divine truths on our survivors,
confirming our living profession with out dying testimony.—But
the human heart is so, insensible, that every method should be
tried, to keep up a due attention to the truths, precepts, and
worship of God among men: and all opportunities should be ein-
braced, and every avenue to the heart seized, to excite some
useful conviction, and to stir up the remembrance of some for-
gotten doctrine or neglected duty. (2 Pet. 1: 12–15.) . .
- •z * . Scott.
- Verse 9. -
Some understand this of the book of Deuteronomy alone: but it is
far more reasonable to conclude, that the whole law was delivered
to the priests and elders, a copy perhaps to the principal person in
each tribe ; besides one to be deposited by the side of the ark. It
may be supposed, that afterwards many more copies would be taken ;
though they would not be greatly multiplied in that infancy, as it
were, of writing. The ordinary Levites of the family of Kohath
generally carried the ark, when the priests had covered it : but on
great occasions, the priests, who were of the family of Koliath, per-
formed this service. (JM. R. s.) Scott.
This law.] ‘This 5th book only ; for v. 11. he says, “this law”. must
be read the 7th year before the whole people ; and how could they
read the whole 5 books in the space of the 7 days of the feast of tab-
ernacles 22 Ros ENM.
“As the law was properly a covenant or contract between God and
the people, it is natural to suppose that there were two copies of it,
that each of the contracting parties might have one ; therefore one
was laid up beside the ark ; this was the Lord’s copy: anothér was
given to the priests and Levites; this was the people’s copy.”
Dr. A. CLARIKE.
Verses 10, 13. - -
The people had been commanded, by all means in their power, to
acquaint themselves, and their children, with the truths and precepts
delivered to them : (6 : 7-9. 11 : 18–21.) but in these vs. a method
is enjoined, of rendering them known to the nation in general, which
the rulers must superintend and carry into effect.—A few instances
of the observation.9f this cºmmand are recorded; (2 Kinºsº. 2, .
JWeh. 8: 1–9, 14–18, 9; 3.13: 1-3.) but its neglect seems to have
been one main cause why the nation was so soon carried away into
idolatry and iniquity. “The people perished for lack of knowledge,”
through the ignorance or remissness of the rulers and priests. The
plenty and cheapness of Bibles, indeed, place the inhabitants of this
favored land in a very different situation from that of the Israelites;
so that we can hardly form a due conception of their disadvantages
in this respect. Indeed the case was the same to a considerable de-
gree, not only till the coming of Christ, but even till the art of print-
ing was invented: for copies of the Scriptures never became so plen-
tiful and cheap, as to enable poor people in general to procure them,
till this invaluable, though much perverted discovery was made ; and
yet exact investigation, excited by means of Bible. Societies, indis-
putably proves, that hitherto an immense number of families among
nominal Christians, have been destitute of the sacred Scriptures.—
But a hope is, by the same measures, excited, that ere long no family
will remain unsupplied with the sacred volume: no individual left
incapable of reading it.—[And what shall we say of the hundreds of
millions of heathen still without Bibles? Shall it long be so *. Will not
the already increased efforts to supply them be still ºft. new,
prayerful labors and offerings 2 The Lord hasten and accomplish the
work : Whoever has read, in the history of the reformation in Eng-
land, the pains and devices, to get even scraps of the English translº-
tion of the sacred books, when whole copies could neither be procured,
nor safely possessed; and with what avidity they flocked to read the
scriptures, and hear them read, when placed in the parish churches;
and the extensive usefulness of these means, which many now think
of little importance; will be the better able to realize the state of the
Israelites, and to judge of the wisdom and goodness of this divine ap-
pointment, for the instruction of the people at large, in the knowledge
and fear of God.-In after ages, the law and prophets were read every
sabbath-day, at least, in the synagogues all over the land; which had
a vast effect'in preventing idolatry after the Babylonish captivity.—
The public reading of the Scriptures is indeed an honor, which should
in all places be shown them : it is likewise equivalent to the minis-
ter’s producing his commission and instructions, the touchstone and
warrant of his doctrine; and an important mean of bringing men in
general acquainted with other parts of them, besides those short texts,
which it is become customary to select as the subject of our sermons:
and there is every reason to believe, that the reading of the Scriptures,
in churches, proves the means of salvation to many souls, who are in
great measure left destitute of other means of instruction. Scott.
[640]
B. c. 1451.
DEUTERONOMY, XXXI. Moses ordered to write them a song.
14 " And the Lond
said unto Moses, Behold,
thy days approach " that
thou must die: call Jo-
shua, and present your-
selves in the tabernacle
of the congregation, that
* I may give him a
charge. And Moses and
Joshua went, and “pre-
sented themselves in the
tabernacle of the con-
gregation. -
"i3 And the Lond tap-
peared in the tabernacle
in the pillar of a cloud:
and the pillar of the
cloud stood over the
door of the tabernacle. ,
16 And the Lord said
unto Moses, Behold,
s thou shalt “sleep with
thy fathers; and this
people will rise up," and
go a whoring after the
gods of the strangers of
the land whither they go
to be among them, and
will i forsake me, and
k break my
them. . .
17 Then my anger
shall be kindled against
them in that day, and "I
will forsake them, and I
will "hide my face from
them, and they shall be
devoured, and many evils
and troubles shall f befall
them; so that they will
say in that day, "Are not
uttered a prayer (as *.
the present generation might hereby keep up their
acquaintance with the law of God, v. 12.
we must hear, that we may learn, and grow in
things; and must fear God, that we may observe
- covenant,
which I have made with
preparation for death. He must also bring Joshua
covenant he had taken so much pains to make be-
34; 30, and Ezra, Neh. 8: 3. . And the Jews
say, that the king himself (when they had one)
was the person that read in the courts of the tem-
ple; that a pulpit was set up for that purpose in
the midst of the court, in which the king stood,
that the book of the law was delivered him by
the High Priest, that he stood up to receive it,
one did that was to
read the law in public) before he read; and them,
if he pleased, he might sit down and read. But
if he read standing, it was thought the more com-
mendable, as (they say) king Agrippa did; and
here let me offer it as a conjecture, that Solomon
is called the Preacher, in his Ecclesiastes, be-
cause he delivered the substance of that book in a
discourse to the people, aſter his public reading
of the law in the feast of tabernacles, according
to this appointment here. -
4. It must be thus solemnly read; (1.) That
See
here what we are to aim at in hearing the Word;
knowledge; and every time we read the Scrip-
tures, we shall, find still more and more to learn
in them. We must learn, that we may fear God,
i. e. that we may be duly affected with divine
and do the words of his law 3 for in vain do
we pretend to fear Him, if we do not obey Him.
(2.) That the rising generation might betimes be
leavened with religion, (v. 13.) and know how
much it is their interest as well as duty to fear
OCl. • *
W. 14–21. Here, H. Moses is told again he
must shortly die, v. 14. Even those who are most
ready and willing to die, have need to be often re-
j. of its approach. In consideration of this,
he must come himself to meet God; for whatever
improves our communion with God, furthers our
to be presented to God for a successor, and to
receive his commission and charge.
II. God graciously gives them the meeting, v.
15. - -
III. He tells Moses, that, after his death, the
tween Israel and their God, would certai
broken. 1. That Israel would }...; º
16. And we may be sure if the covenant between
God and men be broken, the blame must lie on
man; we have often observed it, That God never
leaves any till they first leave Him. Worship-
ping the gods of the Canaanites, would be a desert-
ing of God, and, like adultery, a violation of the
covenant. Thus still, those are revolters from
Christ, and will be so adjudged, who either make
a god of their money by reigning covetousness,
[a god of themselves by reigning pride, or a god
of their belly by reigning sensuality. They that
turn to other gods, (v. 18.) forsake their own
mercies. This apostasy of theirs is foretold to
be an effect of their prosperity, v. 20. They
will aim in eating, only to fill themselves, to
gratify their own appetites, and then they will
grow secure and sensual; their security will take
off their dread of God, and his judgments; and
their sensuality will incline them to idolatries.
Note, God has a clear and infallible foresight of
all the wickedness of the wicked, and has often
covenanted with those who, He knew, would
deal very treacherously, and conferred many
favors on those who, He knew, would deal very.
ungratefully. -
2. That then God would forsake Israel; and
justly does He cast them off, who had so unjustly
cast Him off, v. 17. Thus many evils and
troubles would befall them, (v. 17, 21.) which
would be such manifest indications of God’s dis-
pleasure against them, that they themselves would
be constrained to own it, v. 17. They that have
sinned away their God, will find that thereby they
pull all mischieſs on their own heads. But what
completed their misery, was, that God would hide
his face from them in that day, that day of
their trouble and distress, v. 18. Whatever out
ward troubles we are in, if we have but the light
of God’s countenance, we may be easy. But if
God hide his face from us and our prayers, we
are undone.
IV. He directs Moses to deliver them a song,
in the composing of which he should be divinely
inspired, and which should remain a standing
testimony for God, as faithful to them in giving
these evils come upon
us, because our God is
not among us?.
18 And PI will surely
hide my face in that day,
for all the evils which
they shall have wrought,
in that they are turned
unto other gods.
d 23.−See on Num. 27:19,20.—Acts 20: .
- l. 2 Tim. 4:1–4. m 1 Chr. 28:9. 2 Chr. 15:2. Jer. 23:33
19 Now therefore . . ; *...*.* 1 sºn ions. 39. Hos. 9:12. y
Write ye * this Song. for Job I:6. 2:1. Rom. 12:1. Jude 24. n 32:20. Job 13:24. Ps. 27:9. 30:7.
you *and teach it the f ; *ś. *gº, 40:38.-Ps. 99:7. ; 104:29. Is. 8:17. 64:7. Ez.
2 g Gen. 25:8. Sann. 7:12. Is. 57:2. :249.
º - º 13:36. f Heb. find. Neh. 9:32. Marg. Job
children of Israel: “put . . ;
• tº eb. lic down. Job 20:11. 34:11.
it in their mouths, that h Ex. 32:6. 34:15. Lev. 20:3–6 o See on 29:24–27.-Num. 14:42. Judg.
- - 2 º Judg. 2:17. Ps. 73:27. 106:39. Is. 6:13. Is. 63:17.
this song may be * a Wit- o ##s *i; ; ;. #. - 2 p #;" §§ 44 45
- T • - 3 * ~ * • 24: - W. 17: - : I, &c.4+,+5.
ness for me against the ºš. is: “” eV. If ! sºn 㺠6:7. 11:19. -
children of Israel - i #1; Judg. 2:12. 10:6,13. Jer. 2: t #", * im. 14:3. Is. 51:16.
º —13. :%l. Jer". A 25.
c 'See on 2.—34:5. Num. 27:13. Josh. k Lev. 26:15. Judg. 2:20. Jer. 31:32. u 21,26. Ez. 2:5. Matt. 10:18. John
23:14. 2 Kings l;4. Ec. 9:5: Is. 38:1. l ;: ‘g ; : *. Judg. 2:14, 12:48.
5. S. Z. 12%. :ll.
º - - Verses 14–15. , w r -
Joshua, not being a priest, never went within the tabernacle: and
the context leads us sto conclude, that Moses and he stood before the
door of it at this time. Scott.
- Verses 16, 17. - -
“M. R.-Judg. 6: 13. P. 18. When God withholds his gracious in-
fluences, man’s inclinations invariably lead him into sin; and when
He withdraws his protection and blessing, (which is implied by the
figurative expression of ‘hiding his face,’) man necessarily sinks into
misery. Our dependence on God is in every respect absolute ; and
it is proper we should know it; that we may fear to provoke Him
and seek to please Him; that we may wholly trust in Him, and give
Him all the praise of our knowledge, holiness, and felicity; but that
we may abhor the blasphemy of charging our sin or folly to his acº
count, from whose unchangeable perfection good and only good can
flow. (29: 4. Jam. 1: 13–18.) • * . In.
(17.) Hide my face.]. “A metaphor taken from the custom of kings
not to admit to their presence those with whom they are offended, and
only to admit their friends.” Rosenº,
* - Verse 19.
Poetry, when well composed, and on an interesting subject, is ex-
ceedingly attractive, as well as easily fixed and retained in the mem.
ory: and in almost every nation, in the earlier stages of civilization
and literature, men delight in poetical compositions, which are learn-
ed, recited, or sung with a sort of enthusiastic eagerness. (Ez. 15: 1.)
To the [sentiment, which, with the endowment of language, a sensé
of harmony, &c. forms the poet] the Lord was pleased to adapt his
instructions. Thus they would have it frequently in their memories
and mouths, when the other parts of the law were generally neglect-
ed; and indeed God Himself engaged that it should not be forgotten.
(21)—This song, (which was also a prophecy,) in after ages, when
the predictions contained in it had received their accomplishment,
O. T. WOL. ..I.
would vouch the divine inspiration of Moses; show the cause of the
people’s miseries; bear witness to the justice of God, and against
their wickedness ; and form a powerful call to them to repent and re-
turn to Him, as the only method in which they could obtain deliver-
ance. (32:) - Scott.
This song.] ‘Things of great importance and of common concern
were, among the ancients, put into verse, as this was found the best
method of keeping them in remembrance—[the rhythm and rhyme
assisting in the recollection]; especially in those times when writing
was little practised, except by the few priests, &c. of the higher or-
ders. Even prose was sometimes sung. The history of Herodotus
was divided into 9 books, and each book was inscribed with the name
of one of the 9 JMuses, because these books were anciently sung.—
Homer is reported to have sung his poems through different Greek
cities. [The Arabs have had their warlike songs, and their prize-
poems, from the earliest accounts we have of them; the earliest
Egyptian books were songs in honor of their gods—and heroic songs
for the education of their kings. At the Olympic games the poet was
crowned.] Aristotle observes, that anciently the people sung their
laws. And Cicero remarks, that it was a custom among the ancient
Romans to sing the praises of their heroes at the public festivals.-
This was the case among the northern inhabitants of Europe, partic-
ularly in Ireland, Scotland º Wales]; hence the Gaelic [and
Bardic] poetry of Ossian, [Taliessin, and others. See Dodd, and fiote,
Ex. 15: 1. [We still fin poetic images, and songs of war and his–
tory, synonymous with them, among the North American Indians.
And so the Tatars, and every rude or polished nation: The capaci-
ty for the intellectual pleasures of music and . Sºng has been given
us to elevate and purify our affections; and this influence should be
known, felt and used, by every one who would teach his kind tº aim
at perféction. we find thus that the primitive Christians, so Pliny,
assembled, and sung a song to Christ as to God’—and thus the prac-
[641]
B, C 1451. , -
Charge to Joshua and the Levites.
DEUTERONOMY, XXXI.
20 For * when I shall
have brought them into
the land which I sware
unto their fathers, y that
floweth with milk and
honey; and they shall
* have eaten and filled
themselves, and * waxen
fat; b then will they turn
unto other gods, and
serve them, and provoke
me, and break Iny cove-
Inant.
21 And it shall come
to pass, when many evils
and troubles are befallen
them, that “this song
shall testify " against
them as a witness; for it
shall not be forgotten out
of the mouths of their
seed : for "I know their
imagination which they
+ go about even now,
before I have brought
them into the land which
I sware.
22 Moses e therefore
wrote this song the same
day, and taught it the
children of Israel.
23 And the gave Jo-
shua the son of Nun a
charge, and said, Be
strong, and of a good
courage : for 3 thou shalt
bring the children of
Israel into the land which
I sware unto them ; and I
will be with thee.
24 || And it came to
pass, when Moses had
made an end of" writing
the words of this law in
a book, until they were
finished, -
25 That Moscs com-
manded the Levites,
which ‘bare the ark of
them warning, and against them, as persons false.
to themselves in not taking warning, v. 19. The
written Word in general, as well as this song in
particular, is a witness for God, against all those
that break covemant with Him. It shall be for
- a testimony. 1. This song, if rightly improved,
might be a mean of preventing their apostasy; for
in the inditing of it God had an eye to their pres-
ent imagination, now, before they were brought
into the land of promise, v. 21. Note, The
Word of God is a discerner of the thoughts and
intents of men’s hearts, and meets with them
strangely by its reproofs and corrections. Comp.
1 Cor. 14:25. 2. When their troubles are come
upon them, this song shall not be forgotten,
that they may humble themselves, and return to
Him from whom they have revolted. Note, Those
whom God has mercy in store for, He may leave
to fall, yet He will provide means for their re-
covery. * I -*
W. 22–30. Here; I. The charge is given (v.
23.) to Joshua, which God had said (v. 14.) He
would give him. The same in effect that Moses
had given him, v. 7. Joshua had now heard from
God so much of the wickedness of the people
whom he was to have the conduct of, as could
not but discourage him; ‘Nay,” says God, “how
bad soever they are, thou shalt go through thy
undertaking, for I will be with thee. Thou shaft.
put them into possession of Canaan; if they af.
terward by their sºn throw themselves out.of it
again, that will be no fault of thine, nor any dis-
honor to thee; therefore, be of good courage.”
II. The solemn delivery of the book of the law
to the Levites to be deposited in the side of the
ark, is here again related, (v. 24–26.) of which
before, v. 9. Only they are here directed where
to treasure up this precious original, not in the
ark, there only the two tables were preserved,
but in another box by the side of the ark.
Probably this was the very box found in the house
of the Lord, (having been somehow or other mis-
placed,) in the days of Josiah; (2 Chron. 34: 14.)
and so perhaps the following words here, that, it
may be a witness against thee, may particularly
point at that event which happened so long after;
for the finding of this very book occasioned the
public reading of it by Josiah, for a witness against
a people then almost ripe for ruin by the É.
lonians. * - - -
III. The song, which follows in the next ch. is
..here delivered to Moses, and by him to the people.
He wrote it, first, (v. 22.) as the Spirit of God
indited it, then he spake it in the ears of all
the congregation, (v. 30.), and taúght it them,
(v. 22.) i. e. gave out copies of it, and ordered
the people to learn it by heart. -
It is delivered with a solemn appeal to heaven
and earth, concerning the fair warning given them
by it; and with a declaration of the little joy and
z *
hope Moses had in and concerning them.
1. It is not in a passion that he says, I know
the covenant of the Lond, call heaven and earth to a gift, .*.*.*.*.*.*, *.
Saying, record against them. #1;"Hºº “ ”
26. Take this book of 29 For I know that . . . .”
the law, and put it k in
the side of the ark of
the covenant of the Lord
your God, that it may
be there for a witness
utterly
selves, and
after my death ye will
* corrupt your-
from the way which I
have commanded
* Heb, before. - -
d Gen. 6:5. 8:21. Ps. 139:2. Is. 46:
10. Ez. 38:10, 11. Hos. 5:3. John
2:24,25. Acts 2:23. 4:28.
f Heb. do. ---
,19. . . . . -
f See on 7,8,14.—Josh. 1:5—9. .
See on 3.—3:28, Acts 7:45. *
. See on 9. 17:18,
ee on 9.
turn aside
you:
against thee.
27 For m I know thy
rebellion, and thy n stiff
neck: behold, while I am
yet alive with you this
day 9 ye have been re-
bellious against the
LoRD ; and how much
more after my death P
28 P Gather unto me
all the elders of your
tribes, and your officers,
that I may speak these
* and evil will befall you i
in ‘the latter days, be-
because ye, will do evil
in the sight of the LORD,
to provoke him to anger
through the work of
your hands.
30 And Moses * spake
in the ears of all the con-
gregation of Israel the
words of this song, until
they were ended.
x See on 6:10–12. 7:1. 8:7.
y See on Ex. 3:8,17.
z 8:10–14. Neb. 9:25,26.
k 1 Kings 8:9, 2 Kings 22:8–11, 2
Chr. 34:14,15. . . . . . .
l. See on 19.—2 Kings 22:18–19. Rom.
3:19,20. Gal. ; -
m 32:20, -
m See on 9:6.—Ex. 32:9, 2 Chr. 30:8.
Ps. 78:8. Is. 48:4. Acts 7:51.
o See on 9:24
p See on 13:29:10. Ex. 1825. Num.
11:16, 17.
q 4:26:-See on 30:19,-32:1. Is. 1:2.
Luke 19:40. --~~ -
r 32:5. Judg. 2:19. Is. 1:4. Hos. 9:9.
Acts 20:30. 2 Tim. 3:1–6. 2 Pet.1:
14,15. 2:1,2, -
s 28:15,&c. 29:18–28. Lev. 26:14,&c.
J_mke 19:42—44. 21:24.
t-4:30. Gen. 49:1. Job 19:25. Ez. 38:
8. 1 Tim. 4:1. 2 Tin). 3:1. Heb. 1:
2, 2 Pet: 3:3. --
u See bu-4:5.—John 12:49. Acts 20:27.
eb. 3:2,5. -
words in their ears, and
PRACTICAL OBSERVATIONS.
v. 14–29. Not only the bulk of mankind, but even the best
of men need repeated encouragements and charges, to engage.
them steadily in the work of God, especially in arduous and
perilous services in this evil world.—But the Lord will never
fail nor forsake such as trust in Him. Every former mercy, to
the church or to themselves, warrants the assurance of future
successes, and they are ‘encompassed with a cloud of witnesses
who unitedly testify the achievements of faith:-Every ordinance,
every copy of the Scriptures, every faithful sermon, every pious
book, ſevery tract, every psalm or hymn, which is printed, read,
or sung, may the very words of men's own mouths, will rise up
in judgment and bear witness for God against those, who, not-
withstanding all, forsake Him and commit iniquity. And to his
holy abhorrence of sin we must ascribe all the miseries which
tice of David, &c. has come down with excellent efféction devotional
feelings to the days of the present church..]” r. A. CLARKE.
Verses 20–21.
JM. R.—32: 15. Prov. 30: 7–9.-I know, &c. (21) The Lord knows
What is in man, and whither his inclinations will lead him if left to
himself: and nothing can be more undeniable, or more incomprehen-
sible, than his foresight of the innumerable volitions of rational agents,
to the remotest futurity, and his method of over-ruling them all to
accomplish his wise and righteous purposes, without in the least in-
terfering with their free agency. Neither his ſore-knowledge, nor
his deep decrees, cause or excuse man’s wickedness, or diminish the .
punishment which sinners will justly suffer: (Ez. 38: 10.) Scott.
Verse 23. - - *
(Num. 27: 19.), “The Loºp, who had hitherto spoken by Moses,
now spake to Joshua Himself, and gave him this charge.” Bp. Pat.
£ia The language must imply this; or else Moses repeated to him
are endured on earth, as well as the tormerits which are reserved
for the wicked in hell.—Alas! that the liberality of the Lord
should occasion increasing ungodliness; and that prosperity
should generate ingratitude! Hence it becomes necessary for
the Lord to correct those most, whom He loves best; and hence
we have all need to fear prosperity more than the severest afflic-
tion, and to be doubly watchful and instant in prayer under pros-
perity. , (P. O. 6: latter part. P. O. 8: ibid.)—The more
accurately wise and holy men have studied, and the longer they
have observed human nature, comparing it with the Word of
God, the more they have perceived and lamented its proneness to:
rebellion: and when the most powerful restraints fail to deter Iſlen
from sin, with what impetuosity will they rush into it if left to
föllow their own inclinations! Scott.
the very words of God, and in his name. (14.—Josh."l: 1-8.) .
- Scott,
g , Verse 26. , * - º
This is an express declaration, that Moses himself was the writer
of the whoſe law, in that very form, in which it was kept by the
priests in the sanctuary (2 Kings 22: 8–14.) - Ip.
. . . . . - Verse 30, ... . . . --- ~ *
• In this divine poem, and the préceding, discourse, ch. 28–31, is
displayed every excellence for which the Heb; language is remark
able, both in prose and verse. The ºratory, though gºat, spirited,
and abounding with ornament, is regular, copious and diffuse ; though
vehement, it preserves a uniformity throughout. The poetry consists
of sentenées pointed, emergetic, concise, and splendid; the senti-
ments truly elevated and sublime, the language brilliant and animat-
ed, the expression and phraseology uncommon, glancing rapidly from
one subject to another.’ See Low TH. HENRy, abr.
B, C, 1451.
The song of Moses
DEUTERONOMY, XXXII.
: CHAP. XXXII. ,
"w.
The song of Moses, contrasting the per-
fections of God, and his special good-
ness to Israel, with Israel's ingrati-
tude and apostasy, 1-18; and pre-
dicting terrible judgments on them for
their sing, which would yet end in:
mercy, 19–43. Mosch exhorts the
people to set their hearts on the words
which he had spoken, 44–47. . The
Lord orders him to go up to mount
Nebo, to view the promised land, and
die, 48—52.
IVE * ear,
* heavens, and I will
speak; and hear, O earth,
the words of my mouth.
2 My doctrine shall
* drop as the rain, my
speech shall distil as the
dew ; as the small rain
upon the tender herb,
and “as the showers upon
the grass: * &
3 Because "I will pub-
lish the name of the
Lord : * ascribe ye great-
ness unto our God.
4 He is fthe Rock,
this work is perfect; for
* all his ways are judg-
ment: ‘a God of truth,
and * without iniquity,
thy rebellion, (as once he said unadvisedly, Hear
now, ye rebels,) but it is the result of a long ac-
quaintance with them. . . .
2. What little hopes lie had of them now he
was leaving them." From what God had now
said, (v. 16.) more than ſtom his own experience,
though that was discouraging enough, he tells
them, (v. 29.) I know that after my death ye
, will utterly corrupt yourselves. Many a sad
thought, no doubt, it occasioned to this good man,
to foresee the apostasy and ruin of a people he
had taken so much pains with, in order to make.
them happy; but this was his comfort, that he had
done his duty, and God would be glorified, iſ not
in their settlement, in their dispersion. Thus
our Lord Jesus, a little before his death, ſoretold
‘the rise of false Christs and false prophets, (Matt.
24; 24.) notwithstanding which, and all the apos--
tasies of later times, we may be confident that
the gates of hell shall not prevail against the
church, for the foundation of God stands
'8127°62. -
..CHAP. XXXII. V. 1–6. Here is, I. A com-
manding preface to this song of Moses, v. 1, 2.
A solemn appeal to heaven, and earth concerning
the truth and importance of what he was about
to say, and the justice of the divine proceedings
against a rebellious and backsliding people. Hea-
ven and earth would sooner hear than this per-
verse and unthinking people; for they revolt not
from their obedience to their Creator, but con-
tinue to this day, according to his ordinances,
as his servants, and therefore, will rise up in
judgment against rebellious Israel. Heaven and
earth will be witnesses against sinners; (Job 20:
27.) Or heaven and earth are here put for the
inhabitants of both, angels and men; both shall
agree to justify God in his proceedings against
Israel, and to declare his righteousness. See
Rev. 19: 1, 2. He begins with a solemn appli-
cation of what he was about to say to the people,
v. 2. My doctrine shall drop as the rain—a
beating, sweeping raim to the rebellious; (so one
of the Chaldee paraphrasts expounds the first
clause,) or—as a sweet and comfortable dew to
those who are rightly prepared to receive it. Ob-
serve, 1. The subject is doctrine; he had given
them a song of praise and thanksgiving, (Ex. 15.)
but this is a song of instruction; for in psalms, and
hymns, and spiritual songs, we are not only to
give glory to God, but to teach and admonish
one another. Hence many of David’s psalms
are entitled Maschil, to give instruction. 2.
It is a mercy to have this rain come often upon
us, and our duty to drink it in. 3. He promises
that his doctrine shall drop and distil as the dew,
and the small rain, which descend silently and
without noise. The word preached is then like-
ly to profit, when it comes gently, and sweetly
insinuates itself into the hearts and affections of
the hearers. Patrick understands it as a prayer,
that his words, which were sent from heaven to
them, Inight sink into their hearts and soften them,
a 4:26. 30:19. 3. Ps. º, 50: " ; ºr *. . **as *::: k §§ º, 14:6.
º ior g º 4. Is. 1:2. Jer. 2:12. 6:19. :29. 2:15. Is. 26:4. arg. : 10, : O : . Ps. 9.2:15. Hab. 1:13.
just and right is he... . b'2 Sam. 23:4. Job 29:22,23. Ps. 72: 2. Matt. 16:16–18. I Cor. 10:4. 1 Rom. 3:5.
- 5% They have” corrupt- - 6. Is. 55:10, 11. Hos. 6:4. 14:5. 1 Pet. 2:6. Heb. He hath corrupted to himself.
- :-- - Cor. 3:6–8, Heb. 5:7. g Gen. 1:31. Ps. 18:30. 19:7. 138:8. 1 See on 4:16. 31:29. Gen. 6:12.-Ex.
ed themselves; † their spot e ºs.” Mºzech. 10:1. Matt. 54:8. Jan. 1:17, - 32:7. Judg. 2:19. Is. 1:4. Hos. 9:9.
w 1TOt the Spot of his d: Ex. 3:13–16. 6:3. 20:24. 34:5–7 h 10:18. Gen. 18:25. I Sano. 2:3. Job Zeph. 3:7. 2 Cor. 11:3.
w8. po Ps. 29:1,2. :16–18. 105:1—5. 8:3, 35:14. Ps. 9:16.. 97:2: 99:4. f Or, that they are not his children,
children: they are "a 145:1–10. Jer. 10:6,7- 23:6. Matt- 101: 1. - 103:6. Is. 30:18. Jer. S:2.4. that is their blot. John 8:41,44. I
- - - . - - 1:23. 6:9. John 17:6,25. Dan. 4:37. John 5:22,23. Rom. 1: John 3:8–10.
perverse and "crooked - e 3:... i chººl. 28:11. Ps. 32. 2:2,5. Jam. 4:12. Rev. 15:3,4. m 9:24. Ps. 78:8. 125:5. Prov. 2:15.
ºn tº - - . 145:3. 150:2. Jer, 10:6. Eph. 1:19. i Ex. 34:6. s. 31:5. 61:7. 85:10. Is... i.4. Matt. 3:7. 16:4. I'7:H7.
generation: f 18,30,31. 1 Sam. 2:2. 2 Sam. 22:2, 98:3. 100:5. 146:6. Is. 25:1. Jer. Luke 9:41. Acts 7:51. Phil. 2:15.
. NOTES. relative perfection is all that belongs to creatures ; and it belongs to
CHAP. XXXII. V. 1. ‘This inimitable ode is allowed by the best
judges to contain a specimen of almost every species of excellence
in composition.” - Br. A. CLARKE.
Verse 2.
Dew.] : “The radiation of caloric constantly taking place in all
bodies, the temperäture of the body can remain the same only by its
receiving from another source as many rays as it emits. In the case
of the earth’s surface, so long as the sun remains above the horizon,
it continues to receive as well as to emit heat; but when the sun
sinks below the horizon, no object is present in the atmosphere to
exchange rays with the earth, which, still emitting heat into free
space, must, consequently, experience a diminution in its tempera-
ture : and becomes not only many degrees cooler than in the day
time, but also cooler than the superincumbent air; and as the atmo-
sphere always contains watery vapor, this vapor becomes condensed
on the cold surface; hence the origin of dew, and if the temperature
Sf the earth is below 32°, of hoar frost, And since the projection of
theat into free space takes place most readily in a clear atmosphere,
it is under the former condition that dew and hoar frost are formed ;
for if the radiant caloric, proceeding from the earth, is intercepted by
the clouds, an interchange is established, and the ground retains
inearly, if hot quite, the same temperature as the adjacent portions of
air.' Whatever circumstances favor radiation, favor also the produc-
tion of dew ; and accordingly under the same exposure, dew is much
more copiously deposited on some surfaces than on others.
walks and pavements project, heat and acquire dew less readily than
a grassy surface,’ &c. Encyclopedia flinericana. Upon pavements,
stones, gravel walks, &c. and in cloudy weather, dew is fiot needed,
and we see it is not produced. Who will not here notice with ad!
miration another instance of the simple and beautiful harmony of
God’s works, and of his “omniscience and foresight, and that regard
to simplicity of means, which betokens a profoundness of thought
inconceivable to us.” How apt the figure, throughout : Ed.
- - Verse 3. • *
To “publish, the náme of the Lorp,” is to delineate the glorious
erfections and character of JEHow AH, even of that God whom the
sraelites forsook for their worthless idols. (Ez. 34: 5–7. Jiaº.
11 : 25–27. 28; 19, 20. John 1 : 18. , 17:25, 26.)—To ascribe great.
ness unto our God, is to acknowledge his self-existence, eternity
omnipresence, omniscience, altnighty power, and universai, absoluté
Authority. (JM. R.—l Chº, 29 : 10–19. Dan. 4: 1–3, 34–37. Jiratº,
f : 13. Ronn. 11 : 33–36.) - - ~ Scott.
• ' Verse 4. 2. '
* He is the Rock.”
This is the first time God is called a-Rock in
Scriptures and the expression seems to denote, that his unchange.
able power, faithfulness, and love, as revealed in the promised Ša-
Yior, form an immovable foundation, on which we may build our
hopes of felicity; and that under his protection we may find refuge
from all our enemies, and in all our troubles: as the rocks in those
countries frequently sheltered the inhabitants from the heat of the
§un, from impetuous tempests, and from hostile invasions, (30, 31.
1 Sam. 2: 1, 2. 2 Sam. 22: 2,3. Ps. 61 : 1, 2. Is. 32: 1, 2, JMatt.
16: 18.)-‘His work is perfect.” Absolute perfectionis in God alone:
Gravel
them all, as He at first made them :: to a worm as much as to an arch-
angel. Every work of God is the result of perſect goodness, the
contrivance of perfect-wisdom, and the effect of perfect power; and
is complete, in its kind and for its use, and to fill its appointed sta-
tion in the grand scale of existence : nor could any alteration be
made in any of his works, without proportionably deducting from
their excellency. Ajl real defect arises from another quarter, from
apostasy and rebellion, and their consequences. Much imagined de-
fect is real excellence; and the objections made to it are the offspring
of pride and ignorance. If that which suits its place, and answers
the intention of its Maker, were advanced to a higher rank of beauty
and dignity, its relative excellence would be destroyed. So long as
the distinction between the infinite and absolute perſection of the
Creator, and the finite capacities of the creature, remains, there
can be no end-of such vain attempts of increasing created perfection
by advancing it to superior dignity: and the idea leads to the sup-
position of a perfect kingdom, where all are rulers and none subjects.
These things should not he overlooked by those on the one hand,
who are continually discovering supposed defects in the works of
God, without knowing the intention of the great Contriver; nor on
the other hand by those, who speak of reason and of the law of God,
when distinguishing them ſrom revelation and from the Gospel, in
such degrading language, as seems to imply, either that God is not the
Giver of them, or that things opposite to each other may proceed from
the same immutable Fountain of light, truth, and holiness. These
were intended, and are calculated, for distinct purposes; and man’s
perversion of them is alone to be found fault with. [The same re.
marks may be extended to all the appetites, desires, and faculties
- with which we are constituted.]—“All his ways are judgment.” All
the dealings of God with his rational creatures are regulated by in-
fallible wisdom and perfect justice : none therefore can have any
cause to revolt against Him, as the world in general, and as Israel in
particular, had done. (JH. R.—Ps. 25: 8, 9. Is. 45: 20–25. JMic.
7: 18–20.) . - Sco TT.
Verse 5.
The marginal reading implies, that it was their blot, or disgrace,
that they were not the children of God; these indeed have their spots
and blemishes, but habitual unrepented sin is not one of them. The
words of John'the Baptist, of Christ, and of his apostles, to the Jews
who rejected the Gospel, form an instrugtive complent on this yerse.
(ºr R. Matt. 3: 7–io. 23: 13–33. John 8: 37–47. Acts 7:51–53.
13 : 38–41. - - ID.
The spot ºf his children.] Some commentators, think this aſludes
to the superstitious marks with which idolaters dedicated themselves
to a particular deity. “According to a ritual, (on a funeral papyrus
of the mummy, Petamenof) of the influence or power which the seve-
ral gods had on the different parts of the human, body, the hair
belonged to Pemoou, the celestial Nile, the god of the primitive wa-
ters, and father of the gods; the head to the god Phré, the sum ; the
eyes to the goddess Hator, i. e. Venus; the ears to the god JMacedo,
generally represented with the head of a jackal, the guardiºn of the
tropics; the right temple to the spirit of Atmow, in the habitation of
Siou, i.e. the stars; the left temple to the living spirit; the mose and
[643)
B. C. I.451.
The song of Moses.
DEUTERONOMY, XXXII.
6 Do ye thus * requite
the Lord, º O foolish
people and unwise 2 is
not he P thy Father that
* hath bought thee? hath
he not * made thee, and
established thee P
7 * Remember the days
of old, consider the years
of *many generations:
‘ask thy father, and he
will show thee ; thy
elders, and they will tell
thee.
8 When the u Most
High x divided to the
nations their inheritance,
when he separated the
sons of Adam, y he set
the bounds of the people
according to the number
of the children of Israel.
9 For 2 the LORD's
portion is his people ;
Jacob is the # lot of his
inheritance. r
10 He a found him in
a desert land, and in the
waste howling wilder-
ness: he fled him about,
* he instructed him, " he
kept him as the apple of
his eye.
11 As * an eagle
n 18. Ps. 116:12, 13. Is. 1:2.- 2 Cor.
5:14,15. "I'it, 2:11–14.
• Pºlis. Jer. 4:22. 5:21. Giul. 3: I
p Ex. 4:22,23. Is. 63:16. Mal. 1:6.
Luke 15:18—20. John 8:41. Ronn.
8:14,15. (Fal. 3:26, 4:6. I John 3:1.
q Ex. 15:16. Ps. 74:2. ls. 43:3,4-
Acts 20:28. 1 Cor. 6:20. 7:23, 2
Pet. 2:1.
r 15. Job 10:8,9. Ps. 95:6. 100:3.
l:19:2. Is. 27:11. 43:7. 44:2.
s Job 20:4. Ps. 44:1. 77:5. I 19:52.
Is. 63:1 l. I, ann. 5.21.
* Heb. generation and generation. Ps.
10:6. 77:8. Marg.
t 4:32. Ex. 13:14. Judg. 6:13. Job
8:8–10. Ps, 44:1. 77:5,6,11,12. 78:
3.4. 1s. 46:9.
u Num. 24; 16. P8, 7:17. 50: 14, 82:6.
91:1,9. 92:8. Is. 14:14. Dan. 4:17,
24,25. 5:18. Acts 7:48.
x Gen. 10:25,32. 1:9. Ps. 115; 16.
Acts 17:26,
y Gen. 10: 15–19. 15:18–21.
as the rain softems the earth, and
fruitful in obedience. * -
II. Moses here sets himself to publish the name
of the Lord, (v. 3.) that Israel, knowing what
so make them
a God He is whom they had avouched for theirs,
might never be such fools as to exchange Him for
a false god. IHe calls on them therefore to as-
cribe greatness to Him. . It will be of great use
to us, to prevept sin, and preserve us in the way
of duty, always to keep up high and honorable
thoughts of God, and to take all occasions to ex-
press, them. Ascribe greatness to our God.
We cannot add to his greatness, for it is infinite;
but we must acknowledge it, and thus give Him
the glory of it.
Moses here sets forth the greatness of God, not
by explaining his etermity and immensity, or des-
cribing the brightness of his glory in the upper
world, but, by showing the faithfulness of his
Word, the perfection of his works, and the wisdom
and equity of all the administrations of his gov-
ernment; for in these, his glory shines most clear
to us, and these are the things revealed concerning
Him, which belong to us and our children, v.
4. (1.) He is the Rock. So called six times
in this ch. and the LXX all along translate it,
God. The learned Hugh Broughton reckons,
that God is called the Rock 18 times (besides in
this ch.) in the O. "F. (though in some places
we translate it, strength,) and charges it there-
fore on the papists, that they make St. Peter a
god, when they make him the rock on which the
church is built. God is the Rock, for He is in
Himself immutable and immovable, and Heis, to
all that seek Him and fly to Him, an impenetrable
shelter, and to all that trust in Him, an everlasting
foundation. (2.) His work is perfect: His work
of creation and his works of providence are so;
and when the mystery of God shall be finished,
the perfection of his works will appear to all the
world; nothing that God does can be mended,
Ec. 3:14. (3.) All his ways are judgment. The
ends of his ways are all righteous, and He is wise
in the choice of the means in order to those ends.
Judgment signifies both prudence and justice.
The ways of the Lord are right. (4.) He is
a God of truth; whose word we may take and
rely on, for He cannot kie, who is faithful to all
his promises, nor shall his threatenings fall to the
ground. (5.) He is without iniquity; one who
mever cheated any that trusted in Him, never
wronged any that appealed to his justice, nor ever -
| reminds them of the obligations God had laid on
was hard upon any that cast themselves on his
a 8:15,16, Neh. 9:19–21.
T • Cant. 8:5. 'Jer. 2:6. Hos
ssed him about.
mercy. (6.) Just and right is . He. As He
will not wrong any by punishing them more than
they deserve, so He will not fail to recompense
all those that serve Him, or suffer for Him. He
is, indeed just and right; for He will effectually
take care that none shall lose by Him. Now what
a bright and amiable idea does this one verse give
us of the God whom we worship; and what rea.
son have we then to kve Him and fear Him, to
live a life of delight in Him, dependence on Him,
and devotedness to Him. Ps. 92: 15.
III. A high charge exhibited against the Israel
of God, whose character was in all respects the
reverse of that of the God of Israel, v. 5. 1.
They have corrupted themselves. Or, "It has
corrupted itself; the body of the people has: the
whole head is sick, and the whole heart faint.
God did not corrupt them; for just and Tight is
He; but they are themselves the sole authors of
their own sin and ruin; and both are included in
this word, They have debauched themselves:
for every man is tempted when drawn away of
his own lust. And they have destroyed them-
selves. If thow scornest, thou’ alone shalf
bear the guilt and grief. 2. Their spot is not
the spot of his children. Even God’s children
have spots, while in this imperfect state; for if we
say, we have no sin , no spot, we deceive ourselves.
But the sin of Israel was none of those; it was
not an infirmity they strove against, but an evil
their hearts were fully set in them to do: For, 3.
A perverse and crooked generation, they were
actuated by a spirit of contradiction, and ºthere-
fore would do what was forbidden, because it was
forbidden; would set up their own humor and
fancy in opposition to the will of God, were int-
patient of reproof, hated to be reformed, and went
on frowardly in the way of their heart. The
Chal. reads: They have scattered, or changed
themselves, and not Him, even the children.
that served idols; a generation that has de-
praved its own works, and alienated itself.
Patrick reads it, Did He, do him any hurt? I.
e. “Is God the Rock to be blamed for the evils
that should befall Israel? No, His children are
their blot,” i. e. “All the evil that comes upon
them, is the fruit of their children’s wickedness.” .
IV. A pathetic expostulation with this provok-
ing people for their ingratitude, v. 6. “ Do ye
thus requite the Lord? Surely you will not
hereafter be so base and disingenuous in your car-
riage toward Him as you have been.” 1. He
1920. Rom. 2:18. 3:2. -
c Ps. 17:8. Prov. 7:2, Zech. 2:8.
Ps. 107:4,5. . .
. 13:5, -
d Ex. 19:4. Is. 31:5. 49:31. Rev. 12:
14. - -
eh. S:20. PS. 32:7–10. 147:
z 26:18, 19. Ex. 15:16.
l{}:1. P3. 135:4.
16, 51:19. Eph. 1:18,
19:5,6. 1 Sam.
Is. 43:21. Jer. 10:
1 Pet. 2:9,10; | Or, com
, - b 4:36.
f Iſeb. cord. Mic. 2:5.
lips to Annubis ; the teeth to Sell: ; the beard to JMacedo ; the neck to Isis :
and JWepthus ; the arms to Osiris ; the knees to the goddess JNeith ; the
elbows to the got! O' l, of the region of Gir; the back to the god Sisho ;
, the thighs to the god Bul J ſur ; the legs to JWelpe ; the feet to Phtah ;
the fingers to the living Ura'i, i. e. to all the goddesses.” Cham-
pollion. This seems ridiculous enough, but says Champoflion,
* Learned men who study the Egyptian mythes (fables) and creeds,
profoundly, will be careful of forming a final judgment upon this pic:
ture, before knowing more perſectly toute l’ ensemble (the whole field)
of the Egyptian theology.” . [Some suppose there is allusion, or was
at first an allusion to the diseases of particular seasons and their
Cure. 2 , SPINETo.
* Mahadajee Scindia (the Mahratta chief) kept a Bramin who at-
tended him daily, to put the 2: sº -
anarks of his caste upon his
nose and forehead. Those
marks are made with a pig-
ment of yellow ochre and oil, §ſ. - §
which is washed off and re- - #/. àºS
newed every morning. The #%
followers of Siva and Vishnoo %
[the ‘ destroyer’ (v. 17.) and
* preserver,” who with Brama,
the ‘creator,” form, the Hin-
doo Triad,) have the linear
marks differently, placed, the
one horizontal, the other ver-
tical. The usural note of caste.
is one circular or cylindrical
spot between two lines.” [A
cut is given of the queen of
Ceylon, who appears to have
a spot upon her forehead.]
Ori ENTAL ANNUAL, 1834.
ED,
[644]
Verse 9. .
That part of the human race which the Lord peculiarly values and
cultivates, as a man does his own estate, and from which He receives:
his whole revenue of spiritual worship and willing obedience, was
typified by Israel, and was under that dispensation chiefly found,
among that people.—JM. R. Jer. 10: 16. 1 Pet. 2: 9, 10. Scott.
. Verse 10. * * t
(JM. R.)—It is remarkable, that, in the original of this sublime spe-
cimen of ancient poetry, the fiture and past tenses are so inter-
changed, that the reader is sometimes led back to the times of the
patriarchs, and views the deliverance of Israel and the transactions
that followed as future —" He shall find, &c.’ At others, he is sud-
denly carried forward to distant ages, and witnesses the predictions
as already accomplished. Thus he is made, as it were, a spectator of
all the events which are spoken of, and a witness of the divine glory,
and of Israel’s perverseness, in every part of them. . IP.
Found him in a desert.] ‘ Poeticalſy said, and meaning that God,
as it were, found Israel in the Arabian desert, -as a man finds a
stray beast, or other property, which belongs to no owner, and is
therefore the property of the finder who first puts it to use.’ See:
Rosenm. With howling.] ‘ Tohee yeleſ, desert of yelling, i. e. of .
beasts for instance, as they come together by might to slake their
thirst at the fountains.” Rosenm. . [See many allusions of the same
kind in the Arabian poems, particularly that called Schayfari.J. The
Arabs still call this desert, “the desert of the children of Israel,” See
a description and map of these frightful solitudes in the Bib. Repos :
for Oct. 1832, and the extract, note, 8: 15. . . . Ed.
.As the apple of his eye.] ‘ Nothing can exceed the force and delicacy
of this expression. As deeply concerned and as carefully attentive
as man can be for the safety of his eyesight, so was the God [of count-
jess millions of worlds] for the protection and welfare of his people.
How amazing this condescension '... . Dr. A. CLARKE.
p g - Verses 11, 12. - -
In both Testaments, young birds, taken care of by the old one, are
emblems of the church’s safety under the Redeemer’s protection.
J



------ *--
•"
--
f
B. c. 1451. • .
stirreth up her nest,
fluttereth over her young,
spreadeth abroad her
wings, taketh them,
beareth them on her
wings ;, -
12 So “the Lord alone
did lead him, and there
was no strange god with
*
him.
13 He made him & ride
on the high places of the
earth, that he might eat
the increase of the fields,
and he made him to suck
J honey out of the rock,
and oil out of the flinty
rock'; . .
14 Butter of kine,
and milk of sheep, with
fat of lambs, and rams
of the breed k of Bashan,
and goats, with the fat
of kidneys of wheat; and
thou didst drink the pure
* blood of the grape.
[Practical Observations.]
e 1:31, Neh. 9:12. Ps. 27:11.
52,53. 80:1. 136:16. Is. 46:4, 63:
9–13 4. ºr
13. -
f Is. 43:11,12. , 4437,8.
Fºz. 36:2.
g 33:26,29. Is. 58:14,
h Ex. 3:8, Job 29:6. Ps. 81:16. Is.
48:21. EZ. 27:17
i Gen. 18.3." Judg. 5.25. 2 Sam. 17:29.
. Job 20:17. Is. 7: 15.22.
k Ps. 22:12. Ez. 39:18. Am. 4:1. Mic.
1 P. i47:14.
m1Cen. 49:11,12. Matt. 26:28:29. John
6:55,56. • -f s
78:14, .
- DEUTERONOMY, XXXII.
them to serve Him, and to cleave to Him. Is
not He thy Father, thy Owner? so some, that,
has an incontestable propriety in thee. And are
notóur obligations, as baptized Christians, equally
great and strong to our Creator that made us,
our Redeemer that bought us, and our Sanctifier
-that has established us. 2. H ºnce he infers
the evil of deserting Him, and rebelling against
Him. “ Do ye thus requite the Lord? The
powers you have from Him, will you employ them
against Him?’ See Mic. 6: 3, 4. John IO: 32.
This is such monstrous villainy, as all the world'
will cry shameon: call a man ungrateful, and you
can call him no worse. It was prodigious mad-
mess; O foolish people and unwise. Fools, and
double fools; who has bewitched you? • Fools,
indeed, to disoblige One on whom you have such
a necessary dependence! . To forsake your own
mercies ſor lying vanities!” Note, All wilful
sinners, especially sinners in Israel, are the most
unwise and the most ungrateful people in the
world. -
V. 7–14. Moses, in these verses, gives par-
ticular instances of God’s kindness to them, and
concern for them. , ,
I. Some instances were ancient; and for proof
of them, he appeals to the records, (v. 7.) Re-
member the days of old, that is, ‘Keep in re-
membrance the history of those days, and of the
wonderful providences of God concerning the old
world, and concerning your ancestors, Abraham,
Isaac, and Jacob; you will find a constant series
of mercies attending them, and how long since
things were working toward that which is now
come to pass.” Note, the authentic histories of
ancient times are of singular use, and especially
the history of the church in its infancy, both the
. O. T. and the N. T. church. -
II. Others were more modern; and for proof
of them, he appeals to their fathers and elders
now alive and with them. Parents must diligent-
ly teach their children, not only the Word of God, his laws, (ch. 6: 7.) and the
meaning of his ordinances,
méthods of his providence.
(Ex. 12: 26, 27.) but his works also, and the
See Ps, 78: 3, 4, 6, 7. And the children should
desire, the knowledge of those things which will be of use to engage them to
their duty, and to direct them
r
Three things are here enlarged upon; as instances of
in it. - - -
God’s kindness to his
people Israel, and strong obligation on them never to forsake Him.
*-
- The song of Moses.
I. The early designation of the land of Canaan
for their inheritance; a type and a figure of our
heavenly inheritance, as of old ordained and pre-
pared in the divine counsels, v. 8. When the
earth was divided in the days of Peleg, then God
had Israel in his eye; for, designing this good
land, into which they were now going, to be in
due time an inheritance for them, He ordered that
the posterity of Canaan, rather than any other of
the ſamilies then in being, should be planted there
in the mean time; because those families were
under the curse Noah [prophecied of, Gen. 9:25.
as the necessary consequence of the disregard of
social relations, the gentle charities of life, so
conspicuous in the conduct of their ancestor, and
which naturally descended to his posterity; for
we find them always spoken of, as a depraved
race. They] would therefore be the more justly,
honorably, easily, and effectually, rooted out, when
the fulness of time was come that Israel should
take possession. Thus He sets the bounds of that
people with an eye to the designed number of the
children of iº, that they might have just as
unuch as would serve their turn. Note, (1.) The
wisdom of God has appointed the bounds of inen’s
habitation, and determined both the place and
time of our living in the world, Acts 17: 26.
When He gave the earth to the children of
ſmen, it was not that every man might catch as
he could; no, He divides to nations their inheri-
tance, and will have every one to know his own,
and not to invade another’s property. (2.) Infi-
nite wisdom has a vast reach, and designs before-
hand what is brought to pass long after; Known
wnto God are all his works from the beginning
to the end, but they are not so to us, Eccl. 3: 11.
(3.) The great God, in governing the world, and
ordering the affairs of states and kingdoms, has
a special regard to his church and people, and
consults their good in all. See 2 Chron. 16:9.
and Isa. 45:4. God serves his own purposes of
kindness to his people, by those that neither know
Him nor love Him, who mean not so, neither
doth their heart think so.
The reason given for the particular care God
took for this people, so long before they were
either born or thought of, (as I may say,) in our
world, does yet more magnify the kindness, and
PRACTICAL OBSERVATIONs.
V. 1–14. Divine truths, if proposed with solemnity and af-
ſection, and accompanied by fervent prayers, resemble the gentle
dews and rains which refresh and fructify the earth: and while
numbers, alas! turn away from instruction with neglect and dis-
like, many in every age welcome the blessing, and show the ben-
eficial tendency of it in their holy and useful lives. (Ps. 72: 4
—7.) In every controversy, between the great Creator and his
rational creatures, the heavens and the earth, and every part of
the world, will be witnesses for Him “to declare his righteous-
mess,” and to convict and 'silence all who have rebelled against
Him: for the benefits which He has already conferred, lay them
under so strong obligations entirely to love and serve Him, that
their ingratitude and disobedience admit of no excuse.
1: 18–20.) Yea every advantage, by which any of them are
distinguished from others, increases their obligation and aggra-
vates the guilt of transgression.—In our own case we should re-
collect that our favored land, and the abundance which many
possess, with a variety of other advantages national and personal;
are as much the special gift and appointment of God to us, as the
land of promise was to Israel, and as really demand our gratitude
and cheerful obedience.--We too, as well as they, are singularly
favored with the light of revelation and the ordinances of true
, tion evidently begins ; being written in the
but in the Qld Testament the eagle is selected as descriptive of his
power; in the New, the hem is substituted, as most expressive of his
condescension and grace. (E.g. 19: 4; JMått. 23: 37–39.) scort
- Verse 13. -
The preceding verses referred to previous events: but here predic-
aSt te - -
ticipation, but expressly for the use of º * by way ºn
Honey out of the rock.] There is no difficulty in taking this literally
as the rocks of Palestine are porous, and it is known that so much
wild honey is deposited in the hollows of trees in the Western U.S
as to form an article of commerce. Oil out of the flinty rocks.] Öive
oil. The olive delights in a stony soil, and strikes its roots into the
fissures ºf the rocks. Some however translate money by the Arab.
dibs, made from raisins. Gen. 43: 11. Rosenm, understands bid
(Rom.
religion, and are professedly the Lord’s people.—And, alas! the
dark and deep stains of every atrocious wickedness, which mark
our national character, are not ‘ the spots of God’s children,”
but demonstrate that in general we are Christians only in name:
and, comparing our mercies with our conduct, it may well be
said to us, “Do ye thus-requite the Lo RD, O foolish people and
unwise? Is not He thy Father that hath bought thee? hath He
not made thee, and established thee?”—Indeed he found us all
dead in sin, and slaves to Satan, and basely in love with our
chains: but his Spirit quickened our souls, and led us in paths
which we had not before known. Thus we became the redeemed
servants of God, ‘ his portion and the lot of his inheritance,” yea,
his beloved children and heirs of eternal glory; and were favored
with holy consolations and earnests of heavenly felicity. Yet,
alas! how often have we all merited the reproach of ingratitude
and folly! How frequently have we “grieved his Holy Spirit,”
even if we have been kept from dishonoring his name!, In short,
how much reason do we find on the retrospect, to humble ourselves
before God, and to plead with Him for his merºy's sake, to par-
don our sins, to renew our souls, and ‘to establish our goings in
his ways that our footsteps slip not!” Scott.
homey, as the Greeks call it, of a sweet juice of certain, trees, palms,
figs, &c. distilling at a certain season, and falling on the ground, as
1 Sám. 26:27. Comp, note, 26: 9. ED.
- Nºt th e f poet
guage of this song, according to the genius of poetry, espe-
sº É. poetry, abounds with bold metaphors which some-
times obscure the meaning: but this verse may serve as a specimen’
according to which others less perspiciº must be interpreted. A
grain of wheat, being shaped somewhº like the kidney, which is
surrounded in cattle with the choicest fat, and the wheat of Canaan
being remarkably, fine, the sacred Writer calls it ‘the fat of kidneys
of wheat; ; and the production of the red, ºr purple grape, resemb-
ling the color of blood, is called ‘the Pure blood of the *g.,
[645]
B. C. 1451.
The song of Moses.
DEUTERONOMY, XXXII.
15 || But n Jeshurun
waxed fat, and 9 kicked :
thou art P waxen fat,
thou art grown thick,
thou art covered with
fatness: q then he forsook
God which made him,
and lightly esteemed the
Rock of his salvation.
16 They provoked
him to jealousy with
strange gods, with 'abom-
inations provoked they
him to anger. -
17 They w sacrificed
unto devils, * not to God;
to "gods whom they
knew not, * to new gods
that came newly up,
whom your fathers fear-
ed not. - . . .
18 Of y the Rock that
begat thee thou art un-
mindful, and hast 2 for-
gotten God that formed
thee. , -
n 33:5,26. Is., 44:2,
o 1 Sam. 2:29,
p See on 31:20.
73;7. 119:
19:70. Is. 6:10. Acts 28:27.
Rom. 2:4,5.
q 6:10–12. 8:10–14, 31:20. Neh, 9:
25,26. Is. 1:4. Jer. 2.7. 5:7,28,29.
Hos. 13:6.
4.—Ps. 18:46, 89:26. 95:1.
1 Kings 14:22. Nah. 1:1,2. 1
Cor. 10:22. º
t ; on 7:25.—Lev. 18.27. 2 Kings 23:
u i.ev. 17.7. Ps. 106:37,38. 1 Cor. 10.
20. 1 Tim. 4:1. Rev. 9:20.
r See on
s 5
* Or, which were not God. 21. Jer.
10: 1 or. 8:4. It): 19.
v 28:64. Is, 44:8.
x Judg. 5:8
y See on 4, 15.
z 6:12, 8:11, 14, 19. Ps. 9:17. 44:20–
22.
106:21, , ſs. 22:10,11. Jer. 2:
32. 3:21. .
Hos. 8:14
so strangely addicted to the idolatries of Egypt, that they might well be said
to be found in a desert land; for one might as reasonably expect a crop of corn
from a barren wilderness, as any good fruit of service to God from a people of
Those that are renewed and
remember what they were by nature. .
(2.) He led him about and instructed him. .
wilderness, He did not bring them directly to Canaan, but made them go a great
compass round, and so He instructed them. Every stage had something in it
instructiye; even when He chastened them, He thereby taught them out of his
law. How God instructed them, is explained long after, (Neh. 9:13.) Thou
&avest them right judgments and true laws, good statutes and command-
ºnents; and especially, (v. 20.) Thou gavest them also thy good Spirit to in-
struct them; and He instructs effectually. We may well imagine, how unfit
such a character.
Job 15:27. Ps. 17:10,-
make it obliging beyond expression, v. 9. All
the world is his, He is the Owner and Possessor
of heaven and earth, but his church is his in a |
peculiar manner; He has a peculiar delight in it,
it is the beloyed of his soul, in it He walks, He
dwells, it is his rest for ever. He has a particu-
lar concern for it, keeps it, as the apple of his eye;
He has particular expectations from it, as a man
has from his portion; has a much greater rent of
honor, glory, and worship, from that distinguish-
ed remnant, than from all the world besides.
That God should be his people’s Portion is easy
to be accounted for, for He is their Joy and Feli-
city; but how they should be his portion, who
neither needs them, nor can be benefited by them,
must be resolved into the wondrous condesden-
sions of free grace.
it seemed good in thine eyes so to call and count
them. . . . .
2. The forming of them into a people, that they
might be fit to enter on this inheritance, like an
heir at age, at the time appointed of the Father.
And herein also Canaan was a figure of the hea-
venly inheritance; for as it was from etermity
proposed and designed for all God’s spiritual Is-
rael, so they are, in time, -(and it is a work of
time,) fitted and made meet for it, Col. I: 12.
A great deal was done to fit them for the great
things, designed them
gantly described. - *
(1.) He found him in a desert land, v. 10.
This refers, no doubt, to the wilderness through
which God brought them to Canaan, and in which
He took so much pains with them; it is called
the church in the wilderness, Acts 7: 38. But
because He is said to find them there, it seems
designed also to represent both the bad state and
character of that people, when God first began to
appear for them. Their condition was forlorn,
Egypt was to them a desert land, there God found
thern, and thence. He ſetched them. Their dispo-
sition also was very unpromising; [so immersed
in sense,] so ignorant were the generality of them
in divine things, so stupid and unapt to receive
the impressions of them, so peevish and humor-
some, so froward and quarrelsóme, and withal.
sanctified by grace, should often
When God had them in the
Even so, Father, because
that people had been for Canaan, had they not
first gone through the discipline of the wilderness.
(3.) He kept him as the apple of his eye,
with all care and tenderness, from the malignant
influences of an open sky and air, and all the
perils of an inhospitable desert. The pillar of
cloud and fire was both their guide and guard.
(4.) He did for them, what the eagle does for
her nest of young, v. 11, 12. The similitude
was touched, Ex. 19:4. I bare you on eagles’
wings; here it is enlarged upon. The eagle is
observed to have a strong affection for her young,
and to show it, not only as other creatures, by
protecting them and making provision for them,
but by educating them and teaching them to fly.
This, by the way, is an example to parents to
train up their children to business, and not to in-
dulge them in idleness and the love of ease. God
did thus by Israel; when they were in love with
slavery, and loath to leave it, God, by Moses,
stirred them up to aspire after liberty, and many
a time kept them from returning to the house of
bondage. The Lord alone did lead him, there
was no strange God with Him to contribute to
Israel’s salvation, therefore there should be none
to share in Israel’s homage and adoration, Ps.
81: 9. . . . . . .
3. He made him ride on the high places of
; and it is here most ele-
the earth; i. e. He brought him on with conquest,
He brought him home with triumph. He rode
over the high places or 'strong holds that were
kept against him; sat in ease and homor of the
fruitful hills of Canaan; in Fgypt, they looked
mean, in poverty and disgrace: in Canaan they
rode in state, as a people whom the King of kings
delighted to honor. Honey out of the rock,
and oil out of the flinty rock, may refer either.
To their miraculous supply of fresh water out of .
the rock, that followed them in the wilderness;
which is called honey and oil, because the me-
cessity they were reduced to, made it as sweet
and acceptable as honey and oil at another time.
Or, To the great abundance of boney and oil
they should find in Canaan, even in parts least
fertile. The rocks of Canaan should yield a bet-
ter increase than the fields and meadows of other
countries. Other productions of Canaan are
mentioned, v. 14. Excellent bread-made of the
best corn, here called the kidneys of the wheat;
(for a grain of wheat is not much unlike a kid-
mey;) butter and milk in abundance; the flesh of
cattle well fed; and for their drink, no worse
than the pure blood of the grape. So indulgent
a Father was God to them, and so kind a Bene-
factor. . . . - : • *
W. 15–18. Here are two great instances
*.
of the wickedness, they, notwithstanding God’s
goodness would shortly indulge in each amount-
ing to an apostasy from God. . .
Butter, &c.] ‘The use of butter was very ancient among the He-
other in ceaseless variety, equally suited his purpose. This explains
brews; though but lately known to the Greeks, Bp. Patrick. (JM.
• I. - - Scott.
Fat of the kidneys of wheat..] , ‘That is, the best of wheat, as the
fat about the kidneys is the choicest. Šo the Arabs call “marrow
of barley,” its best flavored and richest part.” Rosenm. As the
kidney itself is to the abundantly surrounding fat, so is the germ
of the grain to the lobes, or farinaceous parts. This strong and happy
figure points out the finest wheat, containing the healthiest and most
vigorous germ, growing in a very large and nutritive grain.” Dr. A.
Clarke, - ED. .
Verse 17.
The word, rendered devils, means destroyers. Thus Satan is call-
ed by the apostle Abaddom and Apollyon, the one of which in Hebrew,
and the other in Greek, signifies a destroyer; (Rev. 9; 11.) and our
Lord says, “ he was a murderer from the beginning.”, (John 8: 44.)
Apostate spirits therefore are evidently meant: and indeed the whole
system of idolatry, and of every species of false religion, ultimately
centres in the worship and service of Satan; who, as the proud rival
of God, ambitiously aspires to be the god and king of this world.
Not only were the evil genii of the heathens in reality devils; but
their good genii also, and all their demons or gods, as far as they had
any distinct existence. Whether a mere phantom, or some peculiar
demon under the name of Baal or Jupiter, or some deceased hero; or
the virtues and vices, were, worshipped under these images ; the
things which were sacrificed unto them ‘were sacrificed unto dev.
ils : * and it is reasonable to suppose, that the same word should in
an idolater’s vocabulary be used in a good sense, as signifying a deity,
which, in the Word of God, and in the language of his worshippers,
signifies a demon, or devil. [Siva is Worshipped in India as the
destroyer.’] (JM. R.—1 Cor. 10; 18–22.) In this system of Satan,
old gods, or ‘new gods that newly came up,” the deification of liv"
ing as well as of deceased men, the change from one idolatry to an-
the secret of that intercommunity of gods and religions, which the
liberal and candid Heathens (as many now affeet to call them) uni-
versally allowed of, but which the bigoted Jews would not conform
to ; who were therefore hated and despised for their uncharitable sin-
gularity, by which they condemned all their neighbors. The Jews
were indeed faulty in despising and hating the Gentiles, and were
really chargeable with bigotry in some respects: yet the worshippers
of JEHow AH could not possibly have any intercommunity with the
worshippers of the devil; Satan himself would have aimed at no
more, and the whole law of God forbade it. For the same reason,
different modes of irreligion, or false religion, may admit of this can-
did intercommunity; but true Christianity cannot thus be warped :
and therefore many, who pride themselves on their candor and libe-
rality of sentiment, can scarcely find words sufficiently to express .
their contempt of those bigots, who explicitly declare that there is
but one way of a sinner’s acceptance and sanctification ; and that
no man, who is not interested in the merits and atoning sacrifice of
the divine Savior, and a partaker of his regenerating Spirit, ºn pos:
sibly obtain heavén, or escape condemnation, whatever be his mºral
character among men. Yet all, Christians should maintain this
scriptural ground ; and then by showing others all civil respect and
tender kindness; by manifesting continually a disposition to sympa;
thize with them, and a readiness to relieve them, with modesty and
courteousness; they should endeavor to convince, them that, not
proud bigotry and uncharitable severity; but regard to the truth of
God’s word, and a reluctance to do anything to buoy up the ground-
less hopes of those who neglect the great salvation of the Gospel, in-
fluence them in making this profession. (2 Cor. 6: 14–18. 2 John
7–11. - Scott. .
- ) w. Verse 18.
God, the Author of thy being; whº ºme thee '' into
8. king:
dom of priests.” Bp. Patrick. (4, 30, 31. -
*
[646
B. c. 1451.
The song of Moses. .
DEUTERONOMY, xxxii.
19 And * when , the
LoRD saw it, he * ab-
horred them, because of .
the provoking * of his
sons and of his daugh-
&
2:8. Acts 14:15.
‘h Hos. 1:10. i
ters, * . . .
20 And he said, “I
will hide my face, from
them, I will see what
their end shall be : for
they are * a very froward
generation, * children in
whom is no faith. .
21. They have moved
me to jealousy with that
which is not God; they
have provoked me to
anger 5 with their vani-
ties: and "I will move
them to jealousy with
those which are not a peo-
ple, I will provoke them
to anger with a foolish
nation. * .
- 22 For a fire is kin-
dled in mine anger, and
# shall burn unto j the
lowest hell, and f shall
* consume the earth
with her increase, and
set on fire sº the foun-
dations of the moun-
tains. . . .
23 I will in heap mis-
chiefs upon them; I will
* spend mine arrows
upon them. -
24 They shall be "burnt
with hunger, and devour-
ed with $ burning heat,
a Lev. 26:11,30. Judg. 2:14. Ps. 5:4,
5, 10:3. , 78:59. 106:40. Am. 3:2,3.
Zech, 11:8. Rev. 3:16.
* Or, despised. Lam. 2:6.
b Ps. 82:6,7. Is. 1:2. Jer. 11:15.
c See on 31:17,18.—Job 13:24, 34:29.
Ps. 104:29. , Is. 64:7. - Jer: 18:17.
Hos. 9:12. . . . w *
d See on 5.—Is. 65:2–5. Matt. 11:16,
17. Luke 7:31,32.
e 2 Chr. 20:20, Is. 7:9.
Thes. 3:2. Heb. 11:6.
f See on 16.-Ps. 78;5.
8.
g I Sam, 12:21. I Kings 16:13,26. Ps.
31:6." Jer 3:19. i03. i43. Jon.
4. - -
Rom. 9:25. 10:19. 11:11
—lá. 1 Pet. 2:9; 10 -
30.9. Matt.
uke 18:8.. 2
l
2
9:
2
0
. 21:9. :
Jer, 4:4.
- 3. 4
ah. 1:6, Mal. 4
º l. 4:1.2. Mark
2 Thes: 1:8.
t al"
Bieb. 12:29.
Jude 7. - t
t Or, hath burned. -
j Ps. 86:13. Is, 30:33.
Matt. 10:28, 18:9. 23:33
consumed.
Zeph. 38.
. Is. 54:
. 3:10.
Is. 24: .
Matt.
nº. #12,13. Lam, 3:13. Ez. 5:16.
•;—s. Jer, 14:18. Lam. 4:4–9.
site. burning coals. Ps. 18:12–14.
120:4. Hab. 3:5. . . . - -
new god! can there be a more monstrous absurdi-
sacrifice to him. How mad are idolaters, who
:ll. Ez. _
I. Security and sensuality, pride and insolence,
and the other common abuses of plenty and pros-
perity, v. 15. These people were called Jeshu-j
'run, an upright people, so some; a seeing peo-
ple, so others; but they soon lost their reputation
both for kāowledge and righteousness; for they
indulged themselves in all manner of luxury and
gratifications of their [animal] appetites, as if
they had nothing to do but to make provision
for the flesh, to fulfil the lusts of it. Thus
the prosperity of fools destroys them. Yet this
was not the worst. They grew proud and inso-
lent, and lifted up the heel even against God
Himself. Thus he forsook God that made him,
and put an intolerable contempt on the Rock of
his salvation, as if he were not indebted to Him
for any past favors, nor had any dependence on
Him & the future. Those that make a god of
themselves, and a god of their bellies, in pride
and wantonness, and cannot bear to be told of it,
certainly thereby forsake God, and show how
lightly they esteem Him. - -
II. Idolatry was the great instance of their
apostasy, and which the former led them to, as
it made them sick of their religion, self-willed,
and fond of changes. Observe,
1. What sort of gods they chose and offered
sacrifice to, when they forsook the God. that made
them, v.16, 17. Strange gods,-new gods, that
came newly up; for even in religion, the antiqui-
ty of which is one of its honors, vain minds have
strangely affected novelty, and in contempt of the
Ancient of days, have been fond of new gods. A
ty? Would we find the right way to rest, we
must ask for the good old way, Jer. 6: 16. So
far from being gods, fathers, and benefactors
to mankind, they really were destroyers; so the
Word signifies; such as aimed to do mischief: if
there were any spirits or invisible powers that
possessed their idol-temples and images, they were
evil spirits and malignant powers, whom yet they
did not need to worship for fear they should hurt
them, as they say the Indians do; for they that
faithfully-worship God, are out of the devil’s
reach; nay, the devil can destroy those only that
forsake the Rock of salvation to run themselves.
upon the rock of perdition!
2. This great affront to Jehovah was justly in-
terpreted a forgetting of Him; v. 18. Mindful-
mess of God would prevent sin, but when the
world is served and the flesh indulged, God is
forgotten; and can any thing be more base and
unworthy than to forget God, the Author of our
being, by whom we subsist, and in whom we live
and move? . And see what comes of it, Isa. 17:
10, 11. It was justly resented as inexcusable,
(v. 16.) for their idols were abominations to Him.
See here God’s displeasure against idols, whether
set up in the heart, or in the sanctuary. Those
consider not what they do, that provoke God; for
who knows the power of his anger? -
V.19–25. The method of this song follows
the method of the predictions in the foregoing-ch.
base ingratitude, He abhorred them, He despised
them. So some read it. . Sim makes us odious
in the sight of the holy God; and no sinners are
so loathsome to Him, as those that He has called,
and that have called themselves, his sons and his
daughters, and yet have been provoking to Him. .
Note, The nearer any are to God in profession,
the more moisome are they to Him if they are
defiled in a sinful way, Ps. 106:39, 40. . . -
II. He had given them the tokens of his pres-
ence, and his favor; but now He would withdraw,
and hide his face from them, v. 20. His hiding
his face signifies his great displeasure; they had
turned the back on God, and now God would
turn his back on them; (compare Jer. I8: 17.
with Jer. 2: 27.) but here it denotes also the
slowness of God’s proceedings against them in a
way of judgment. They began in their apostasy
with omissions of good, and so proceeded to
commissions of evil. - In like manner, God will
first suspend his favors, and let them see what the
issue of that will be, what a friend they lose when
they provoke God to depart, and will try whether
that will bring them to repentance. Thus we find
God hiding Himself, as it were, in expectation
of the event; Isa. 57: 17.
III. He had done every thing to make them
easy and pleased, but now He would vex them.
The punishment here answers the sin, v. 21.
They had provoked God with despicable deities,
therefore God would plague them with despicable
enemies. This was remarkably fulfilled in the
days of the judges, when they were sometimes op-
pressed by the very Canaanites themselves, whom
they had subdued, as Judges 4:2. But the apos-
tle applies it to the conversion of the Gentiles,
who had been a people not in covenant with God,
and foolish in divine things, yet were brought
into the church sorely to the grief of the Jews,
who, on all occasions, showed a great indignation
at it, which was both their sin and their punish-
ment, as envy always is, Rom. 10; 19.
IV. The judgments threatened are very terrible,
v. 22–25. 1. The fire of God’s anger shall con-
sume them, v. 22. Are they proud of their plenty?
It shall burn up the increase of the earth. Are they
confident of their strength? It shall destroy the
very foundations of their mountains. It shall burn
to the lowest hell, i. e. it shall bring them to the
very depth of misery in this world, which yet,
would be but a ſaint resemblance of the complete
and endless misery of sinners in the other world.
The damnation of hell (as our Savior calls it) is
the fire of God’s anger, fastening on the guilty
conscience of a sinner, Isa. 30: 33. 2. The ar-
rows of God’s judgments shall be spent upon them.
till his quiver is quite exhausted, v.23. These
fly swiftly, (Ps. 64; 7.) reaching those at a dis-
stance who flatter themselves with hopes of escap-
ing them, Ps. 21: 8, 12. They come from an
unseen hand, but wound mortally, 1 Kings 22: 34.
The particular judgments here threatened, are,
famine, with hunger, pestilence and other diseases,
[often the consequence of improper or insufficient
nourishment, here called burning heat, and bit-
therefore, after the revolt of Israel from God,
described in the foregoing vs. here follow imme-
diately the resolves of divine Justice concerning
them; we deceive ourselves, if we think God will
thus be mocked by a foolish; faithless people that
play fast and loose with Him. , - -
I. He had delighted in them, but now would
reject them with detestation and disdain, v. 19.
When the Lord saw their treachery and folly, and
ter destruction; the insults of the inferior crea-
tures; (v. 24.) war, and the fatal consequences of
it, (v.25.) perpetual frights, and universal deaths;
neither the strength of the young man, nor the
beauty of the virgin, nor the innocency, of the
suckling, nor the gravity or infirmity of the man
of gray hairs, will be their security from the
sword. Such devastation does war make, espe-
cially when pushed on by men as ravenous as wild
*
. The Israelites are called
in respect to privilege ; while,
JVot #º
Set on fire the foundations of the
Verses 19, 20. .
‘the sons ànd daughters” of Jehovah
because of their -
##.”: “iº";";..."ººhºrelatiºn
. Verses 21; 22. * *
I. e. a barbarous and inhuman people.” Rosenm.
- Tilountains.] A finé * - -
volcano ; and modern travellers, ins.] lè description of a
canoes on the east edge of the v
ites seem to have been several t
10, &c.) between the Dead sea
w
63; 10. Zech, 11: 7–9.)
Scott,
dieth, and the fi
find the craters of two extinct vol. -
alley of Ghor, (in which the Israel-
Imes in their wanderings, note, v.
and Elanitic Gulf. See the map.
- - - Ep.
lar sense. JMic,
Serpents of the dust.] Or,
dust.”—(The word rendered
poetical language of these prophetical denunciations.
. (22.) The tremendous effects of the wrath of God are here repre-
sented under the metaphor of a fire, which, kindled on the surface
of the earth, should burn even to its centre ; and, according to a
very general notion of the ancients, quitº through to the place of
miserable departed spirits. Thi
• the unseen state,’ seems to intimate,
pursue its objects, after death, to that
The word here used, sheol, signifying
that the wrath of God would
place where their worm never
ré is not quenched.” (Ps. 16 : 8-11.) Scott.
Verse 24. •
serpents which crawl upon and lick the
serpents,” is used by Micah in a simi-
)—The M. R. best explain the hºly
- D.
(647)
7 : 17. Heb.
º
B. C. 1451.
The song of Moses.
DEUTERONOMY, xxxii.
and with bitter destruc-
tion: I will also send
P the teeth of beasts upon
them, with the poison of
* serpents of the dust.
25 The sword with-
out, and terror * within,
shall # destroy both "the
young man and the vir-
gin, the suckling also,
with the man of gray
hairs. . .
26 I said, ‘I would
scatter them into cor-
ners, I would make the
remembrance of them to
cease from among men;
27 Were it not that I
feared the wrath of the
enemy, "lest their ad-
versaries should behave
themselves strangely, and
lest v they should say, i
Our hand is high, and
the Lord hath not done
all this.
28 For they are w a
nation void of counsel,
neither is there any un-
derstanding in them.
29 Oh, ... that they
were wise, that they un-
derstood this, that y they
would consider their
latter end
30 How should one
chase a thousand, and
two put ten thousand to
flight, except their rock
had a sold them, and the
LoRD had "shut them
up 2 -
Lev. 26:22. Jer. 15:3. 16:4. Ez. 5:
17. 14:15,21
a Gen. 3:14, 19:17. 1s. 65.25. Am.
r isv. 26:36,37. Is. 30:16,17. Jer, 9.
#; Larm. 1:20. Ez. 7:15. 2 Cor.
* Heb, from the chambers.
f Heb. bereave.
8 Lam. 2:19–22. 4:4.
t º:37.81. Lev. 26:33,38. Luke
ui Sam. 12:22. Is. 37:28,29,35. 477.
Lam. 1:9. Ez. 20:13, 14,20–22. Zech.
1:14,15. w
v Ex. 32:12. Num. 14:15,16. Josh. 7:
9. Ps. lis;1,2..." is. i03-15. 37:10,
12–23. an. 4:30–37.
f Or, our high hand and not the LORD
hath done all this.
w 6. Job 28:28. Ps, 81:12. Prov. 1:7.
Is. 27:11, 29:14. Jer, 4:22. 8:9.
Hos. 4:6. Matt. 13:14,15, Rom. 11:
25, 1 Cor. 3:19. -
x 5:29. Ps. 81:13. 107:15,43, Is. 48:
18, 19. Hos. 14:9. Luke 19:41,42.
y Is. 10:3, 47.7. Jer. 5:31. 17:11.
Larn. 1:9. I,uke 12:20. 16:19–25.
z Lev. 26:8. Josh. 23:10. , Judg. 7:22,
23. 1 Sam, 14:15–17. 2 Chr. 24:24.
Is. 30:17. -
a Judg. 2:14. 3:8. Ps. 44:12. Is. 50:
1, 52:3. Matt. 18:25.
b Job 11:10. 16:11. Ps. 31:8.
beasts, and as venomous as serpents, v. 24. See
here what mischief sin does; and reckon those
fools that make a mock at it. . . .
V. 26–38. After many terrible threatenings,
we have here surprising intimations of mercy, by
which it appears God has no pleasure in the
death of sinners, but would rather they should
turn and live.
I. In jealousy for his own honor, He will
not make a full end of them, v. 26–28. 1. It
cannot be denied, but that they deserved to be
utterly ruined, and their remembrance made to
cease from among men; so that the hame of an
Israelite should never be known but in history;
jor they were a nation. void of counsel, (v.
28.) that would not believe the glory of God,
though they saw it, nor understand his loving
kindness, though they tasted it, and lived upon it.
2. Justice demanded it. I said I would scatter
them. It is fit they should be cut off from the
earth, that have cut themselves off from their
God; why should they not be dealt with accord-
ing to their deserts? 3. Wisdom considered the
pride and insolence of the enemy. The adver-
saries will say, Our hand is high; not will they
consider that the Lord has done all this, but
will dream that they have done it in despite of
Him, as if the God of Israel were as weak as
the pretended deities of other nations. 4. In
consideration of this, Mercy prevails for the spar-
ing of a remnant, and the saving of that unworthy
people from utter ruin. I feared the wrath of
the enemy. It is an expression after the manner
of men; it is certain God fears no man’s wrath,
but He acted in this matter as if He had feared
it. Those few good people in Israel, that had a
concern for the honor of God’s name, fear the
wrath of the enemy in this instance more than
any other, as Joshua, (ch. 7: 9.) and David
often; and because they feared it, God Himself
is said to fear it. Moses need not plead it with
Him, God reminded Himself of it. Let all those
whose hearts tremble for the ark of God and his
Israel, comfort themselves with this, that God
will work for his own name, and will mot suffer
it to be profaned and polluted: how much soever
we deserve to be disgraced, God will never dis-
grace the throne of his glory. • *
II. In concern for their welfare, He earn-
estly desires their conversion; and in order to
that, their serious consideration of their latter
end, v. 29. It is here meant particularly of what
God by Moses had foretold concerning this people
in the latter days: but it may be applied more
generally. We ought to understand and consider,
(1.) The latter end of life, and the future state
of the soul:—to think of death as our removal
from a world of sense to a world of spirits; the
final period of our state of trial and probation,
and our entrance on an unchangeable state of re-
compense and retribution. (2.) The latter end
of sin, and the future state of those that live and
die in it! -
III. He calls to mind the great things He had
done for them formerly, as a reason why He should
not quite cast them off. This seems to be the
meaning of that, (v. 30, 31.) “How should one
Israelite have been too hard for a thousand Ca-
naanites, as they have been many a time, but
that God, who is greater than all gods, fought
for them!” And so it corresponds with Isa. 63:
10, 11. There was a time when the enemies of
Israel were sold by their own rock, i. e. their
own idol-gods, who could not help them, but be-
. them, because Jehovah, the God of Israel,
had shut them up as sheep for the slaughter. For
the enemies themselves must own that their gods
were a very unequal match for the God of Israel.
For their vine is of the vine of Sodom, J. 32,
33. " This must be meant of the enemies of Israel,
who therefore fell so easily before the sword of
Israel, because they were ripe for ruin, and the .
measure of their imiquity was full.
strange prevalency of the enemies of Israel against
then, when God made use of them as the rod of .
his anger, Isa. 10: 5, 6. ‘How should one Ca-
naanite chase a thousand Israelites,” (as it is
threatened against those that trust to Egypt for
help, Isa. 30: 17,) ‘unless Israel’s Rock had de-
serted them and given them up?” For otherwise,
however they may impute their power to their
gods, as the j imputed their victory to
Dagon; it is, certain, the enemies’ rock could not
have prevailed against the Rock of Israel; God
would soon have subdued their enemies, (Ps. 81:
14,) but that the wickedness of Israel delivered
them into their hands. For their vine, that is,
Israel’s, is of the vine of Sodom, v. 32, 33.
They were planted a choice vine, wholly a right
seed, but by sin were become the degenerate
plant of a strange vine, and not only transcribed
the iniquity of Sodom, but out-did it, Ezek. 16:.
48. God called them his vineyard, his pleasant
plant. , But their fruits were, 1. Very offensive
and displeasing to God, bitter as gall. 2. Very
malignant, and permicious one to another, like
the cruel venom of asps. Some understand this
of their punishment; - their sin would be bitter-
ness in the latter end, it would bite like a ser-
pent and sting like an adder. * ,-
IV. He resolves on the destruction of those, at
last, that had been their persecutors and oppres-
sors. When the cup of trembling goes round, the
king of Babel shall pledge it at last, Jer. 25:26
and see Isa. 51: 22, 23. The day is coming,
when the judgment that began at the house of
God, shall end with the sinner and ungodly.
God will in due time bring down the church’s
enemies. 1. In displeasure at their wicked-
ness, which He keeps an account of, v. 34, 35.
Yet these verses may be understood. of the
• &
Is not this implacable fury of theirs against Is- -
rael, laid up in store with Me, to be reckoned
for hereafter, when it shall appear, that to IMe
belongs vengeance? Some understand it of Is-
rael’s sin; espécially their persecuting the pro-
phets, laid up in store against them from the blood
of righteous Abel. However, it teaches us,
that the wickedness of the wicked is all laid wip
in store with God. He observes it, Ps. 90: 8.
He knows both the temper of the mind, and the
actions of the life. He keeps a record of it, both
in his own omniscience, and in the sinner’s con-
science; and this is sealed up among his trea-
sures, which denotes both safety and secrecy.
See Hos. 13: 12. He often delays the punish-
ment of sin for a great while, it is laid up in store,
till the measure be full, and the day of divine pa-
tience.be expired: See Job 21: 28, 29. A day
of reckoning is coming, Isa. 59: 18. This is
quoted by the apostle, to show the severity of
God’s wrath against those that revolt from the
faith of Christ, Heb. 10: 30. It will be done in
due time; in the best time; nay, in a short time.
Verse 25.
JM. R. V. 26, 27. God still, for similar purposes, (27) continues
the Jews as living witnesses of the truth of the Scriptures. For, no
doubt, the triumphs of modern infidels would have been more inso-
lent, and their blasphemies more abundant, had there been no traces
of such a people as Israel any where discoverable upon earth.-By a
bold figure, the sacred poet ascribes to the Almighty, language taken
from the conduct of men, who are deterred from such things,
have a strong inclination to, through fear of disagreeable Consequen-
As God abhorred idolatry, pride, and blasphemy, and was de-
termined not to give this occasion for them, He is said to fear the
wrath of the enemy;” because He acted as men do when thus afraid.
(Gen. 6: 6, 7, 2 Kings 18: 28–35), .
Verse 29. -
Notwithstanding all the predictions which had been delivered,
CôS.
as they
Scort. righteous,
gation. (5 :
Q
they would certainly have prospered had they been obedient: and
notwithstanding the divine decrees,[of which we can know nothing
till the results are accomplished, and which consequently can be no
motive for or against any given course, We choose,] it is equally cer:
tain that none will come short of eternal life, but the impenitent and
unbelieving.—It is so agreeable to the divine holiness, and love, that
God’s rational creatures should be obedient and happy; and tha; sin-
ners should repent, believe, and be saved, that He is represented as
desiring and even wishing fo t
manner as his fearing the wrath of the enemy;” with reference to :
the conduct which He approves in us, and not with respect, to his
own government of the world, which is in all respects perfectly wise,
faithful, and good, though, often too deep for our investi-
28, 29. Ps. 81 : 13. Ez. 33: 11. JMatt, 23: 37–39.
Iwke 19: 42—44.) " . "
r it. This must be understood in the same
Scott.
[648
B. c. 1451.
The song of Moses.
DEUTERONOMY, XXXII.
•
bei
31 For * their rock is
aot as our Rock, even
our enemies themselves
judges. '
32 For their vine is *
of the vine of Sodom,
and of the fields of Go-
morrah: “their grapes
are grapes of gall, their
clusters are bitter:
33 Their wine is ° the
poison of dragons, and
the cruel venoir of asps.
34 Is not this ‘laid up
in store with me, and
sealed up among my
treasures 2 -
35 & To me belongeth
vengeance and recom:
pense: * their foot shall
slide in due time: for the
day of their calarnity is
at hand, and ‘the things
that shall come upon
them make haste. . .
. [Practical Observations.]
36 For k the Lord
shali judge his people,
and "repent himself for
his servants: when he
seeth that their f power
is gone, and there is "
anone shut up, or left.
37 And he shall say,
V. 15–35. It is a striking proof of human depravity, that
prosperity almost always increases pride and ungodliness, as well
The day of their calamity is at hand.
2. He will dé it in compassion to his own
people, who, though they had greatly provoked
Him, yet stood in relation to Him, and their
misery appealed to his mercy, v. 36. The Lord
shall judge his people, i. e. judge for them
against their enemies, plead their cause, and
break the yoke of oppression, repenting Him-
self for his servants; not changing his mind,
but changing his way, and fighting for them, as
He had ſought against them, when He sees that
their power is gone. This plainly points at
the deliverances God wrought for Israel, by the
Judges, out of the hands of those to whom He had
sold them for their sins. See Judg. 2: 11, 12.
And how his soul was grieved for the misery
of Israel. And this when they could not help
themselves; for there was none shut up or left;
i. e. none that dwelt either in cities or walled
towns, in which they were shut up, nor any that
dwelt in scattered houses in the country, in which
they were left at a distance from neighbors.
. Note, God’s time to appear for the deliverance
of his people, is, when things are at the worst
with them. God tries his people’s faith, and
stirs-up prayer, by ſetting things go to the worst,
and then magnifies his own power, and fills the
faces of his enemies with shaſae, and the hearts
"Where are their gods, 39 See
their rock in whom they c Ex. 14:25.
trusted; # *
38 Which did o eat the
Jer 40:3.
,27.
* Or, worse than the vine of Sodom.
of his people with so much the greater joy, by
rescuing them out of extremity, as brands out
of the burning.
3. He will do it in contempt, and to the re-
proach of the idol-gods, v. 37, 38. Where are
their gods? Two ways it may be understood;
(1.) That God would do that for his people,
which the idols they had served could not do for
them; thereby convincing them of their folly in
forsaking a God that could help them, for those
that could not, and so bring them to repentance,
and qualify them for deliverance. Or, (2.) That
God would do that against his enemies, which
the idols they had served could not save them
from. Sennacherib and Nebuchadnezzar boldly
challenged the God of Israel to deliver his wor-
shippers, (Isa. 37: 10. Dan. 3: 15.) and He did
deliver them, to the confusion of their enemies.
But the God of Israel challenged Bel and Nebo
to deliver their worshippers, to rise up and help
them, and to be their protection, (Isa. 47: 12,
13.) but they were so far from helping them, that
they tº. i. e. their images, which was
all that was of them, went into captivity. . Note,
Those who trust to any rock but God, will find
it fail them then, when they most need it.
V. 39–43. This conclusion of the song speaks
I three things.
b Ps. 73:17–19. Prov. 4:19. Is. 8:15.
now that P I, Hºl. ai. 1 Pet. 2:8.
r - - i Is. 5:19. : 12,13. 60:22. Hab. 2:3.
gº sº; Luke 1873. "& Fet. 23. 33 ſo.
#";. 3:47, 3:29, 3. Ps. 7:8. 50:4. 96:13. 135:14.
an. 2:41, 3:49. 9. ! Judg. 2:18. Ps. 90:13. 106:45. Jer.
31:20. Joel 2:14. Amos 7:3,6.
fat of their sacrifices, #Tijºn, ſº "ºf ºilo alal. 2 kine, as
and drank the wine of Matt. 11:24. tº ºv. 4.4. gº 8:8.
and aran e wine d 29:18. Is. 5:4. Heb. 12:15. a judg: 10:14. 2 Kings 3.13. Jer. 2:
their driak-offerings? let e º 'º, 14%, ’er. 28.
g.T
them rise up and help
s Rom. 2:5.
you, and be f your pro- # *f;
tection.
8:14. Marg. Rom. 3:13.
ſ Job 14:17. Jer. 2:22. Hos. 13:12.
I Cor. 4:5. Rev. 20:12,13.
13:4. Heb. 10:30.
. Ps. 50:13. Ez. 16:18, 19.
Hos. 2:8. Zeph. 2:11.
i Heb-an hidin #"#.
p Is. 41:4, 45:5,22. 46.4. 48:12. Heb.
1:12. Rev. 1:11. 2:8.
Nah. J:2,6. Rom. 12:
PRACTICAL OBSERVATIONS.
mercy
served from desolating judgments and dire extremities.
.” Hence it is, that our guilty land has hitherto been pre-
Hence
'fair and beautifully colored.”
as luxury and sensuality. Indeed it is an observation, which
every reflecting man has had 6ccasion to make, that many who
in adversity or low, circumstances behaved well, and seemed fa-
vorable to religion, when become prosperous and wealthy grow
insolent, and profane, and seem to say unto God, “We are lords:
we will come no more unto Thee.” Of this class of apostates,
most faithful ministers in large cities have to lament over many
affecting instances.—It is awful to think of the unnumbered
multitudes, who thus live and die, and perish in their sins: while
at the same time they add continually to the load of our national
guilt, which more and more loudly calls for divine vengeance on
the land, and to which we should ascribe all our calamities and
pressures. Indeed, sooner or later iniquity must be our ruin,
unless prevented by a general revival and enlarged success of pure
Christianity among us: For, as we have provoked the Lord
to jealousy by our crimes and lying vanities, He may probably
provoke us to jealousy and indignation by the very people whom
we most disdain. . And should He no more regard us than we
have done Him, it may easily be seen what our end must be.
But ‘to the Lord our God’ likewise ‘belong mercies and for-
givenesses:” He ‘ waits to be gracious,” and ‘in wrath remembers
it is that individually we are spared, and are not now in the depths
of hell. “Oh, that men were wise, that they understood this,
that they would consider their latter end!”—Yet how few think
of using any preper means of ensuring his protection! What ea-
gerness is shown in engaging the assistance of an arm of flesh!
In men’s private conduct too, how little earnestness is manifested
in the infinitely important concerns of eternity, compared with
their activity about the perishing trifles of this dying world! . But
surely man’s wisdom consists not in sagacity about things of mo-
mentary duration, but in ‘ considering his latter end,’ and in pre-
paring for his final account; in seeking deliverance from eternal
punishment, and a title to eternal felicity. Nay, even in this
present world, the hope of heaven, and the joys which God.com-
municates to his faithful servants, unspeakably exceed all the
pleasures which the possession of the whole earth could confer:
and neither the sensual, the ambitious, nor the covetous; nor yet
the devotees of superstition, nor the worshippers of Saints and
angels; can so much as imagine that ‘ their rock is as our Rock,”
or their portion comparable to the Christian’s eternal inherit-
all C62. Scott.
- Verses 32, 33. -
Jºsephus describes the Jews before their ruin by the Romans thus:
—“They were a more atheistical generation than the inhabitants of
Sodom.”—“There was no act of wickedness that was not commit-
ted; nºr can ºne imagine any thing so bad that they did not do; en-
deavoring, publicly as well as privately, to excel one another, both in
impiety towards God and injustice to their neighbors.”—“Had not
the Romans destroyed them, the earth would have opened and swal-
lowed them, or fire from heaven would have consumed them.” (J.M.
Re-Ez, 16 : 48–51.) Sco TT.
(32.) Pine of Sodom.] ‘I. e. they have shoots of the worst kind
of vine, such as the territory of Sodom produces. A proverbial man-
ner of expression, to indicate that the Hebrews imitated the inhabit-
ants of Sodom, and the other overturned cities. Some understand
an allusion to what several authors relate of plants near the Dead
Sea, as Jos: “ and ashes-growing in their fruits, which are like eat-
able fruits in appearance, and color, but being plucked, crumble to
'Cinders' and ashes in the hand.” These fruits are, commonly called
apples of Sodom, which Hasselq. states to be the soianum melongenge,
ºne ºd ºppºs of some authors: “These,” says he, ºf found near
Jerigº, in the valleys near Jordan, not far from the jead Sea. They
are full of dust within, but not always. An insect (tenth redo), re-
duces the whole internal º dust, leaving the outside skin
* º -- Y- ee Wisd. of Sol. 10 : 7.” Rosen M.
(33.) Dragóns.] Note, and cut, Is. 13:22. Asp.] “A very veno-
O. T. VOL. I. 82
mous serpent, whose poison kills in a few hours with a universal
gangrene.” HARRIs.
Verse 36.
The Lord pleaded the cause of the pious remnant of Israel in every
age; He rescued the Jews from the Babylonish captivity; the Mes-
siah appeared in the appointed season ; and the nation has from time
to time received many gracious deliverances : but, as this sacred
poem relates to the same events, which have already been consider-
ed in the preceding chapters ; this part also certainly refers to mercies
still reserved for them, even their ſuture conversion and restoration.
when the appointed period shall, arrive, the Lord will plead their
cause, and avenge them on all their oppressors; He will change his
conduct towards them, as a man does When he repents ; but not till
He has brought them into utter distress, so that none shall be any
where shut up, and exempted from hostile depredations; or left, who
shall not be carried captive, and at the mercy of their conquerors :
and He will continue their punishment, till they are brought to re-
nounce all dependence on human help. (IS;63; 15-19. 64: Ez. 36:25
33. Hos. 3: 14—17. 3: 4, 5, 14: 1–8. Zech. 12: 9–14. Rom.
11 : 25–32.)—This evidently predicts the destruction of Jerusalem
by the Romans, the º; º: of their land, and the
* ispersion which has ensued. COTT,
long continued disp Verses 3. t h cast on th
is most obvious to understand this, not as a reproach cast on the
jºi. enemies, but as the rebuke of God in his providence;
B. C. 1451.
Moses delivers to them the 80mg.
DEUTERONOMY, xxxii.
even I, am he, and there is
no god with me: " I kill,
and I make alive ; I
wound, and I heal; "
neither is there any that
can deliver out of my
hand. -
40 For I lift up my
hand to heaven, and Say, ,
I live for ever.
41 If I whet my glity
tering sword, and miné
hand take hold on judg-
ment; "I will render
vengeance to mine ene-
mies, and will reward "
them that hate me.
42 I will “make mine
arrows drunk with blood,
and my sword shall de-
vour flèsh; and that with
the blood of the slain,
and of the captives, from
the beginning of reven-
ges upon the enemy.
43 * Rejoice, y O ye
nations, with his people ;
for he will avenge the
blood of his servants,
and will render ven-
geance to his adversaries,
and * will be merciful
unto his land, and to his
people.
44 T And Moses came
and "spake all the words
of this song in the ears
of the people, he, and
† Hoshea the son of
Nun.
45 And Moses made
an end of speaking all
these words to all Israel.
46 And he said unto
them, “Set your hearts
unto all the words which
I testify among you this
day; which ye shall
command your children
to observe, to do all the
words of this law.
47 For it is d not a
vain thing for you, be-
cause it is your life: and
through this thing ye
shall prolong your days
in the land whither ye
go over Jordan to pos-
SeSS It.
48 And * the Lord
spake unto Moses that
self-same day, saying.
49. Get thee up into
this “mountain Abarim,
wnto mount Nebo, which
exposing Israel's folly in sacrificing to woºd,
feasting them on their abun i. ls, and as it were
tress, apply for help to the objects of
not expect it from Jehovah whom
(Judg. 10: 13
of the Messiah
14. Hos. 2: 8, 9.) But the rejection and crucifixio
- Il
may be considered as a continuation o - -
and the completion of their national ion of these idolatries,
cated wickedness He will make the Jews deeply sensibl
appears to deliver them from their present ºil. ºº::
Verses 40–42,
The words rendered, “from the beginning of revenges on the ene-
I. Glory to God, v. 39. I, even I, am He. The
great God here demands the glory, 1. Of a self.
existence; I, even I, am He. Thus Moses con-
'cludes with that name of God, by which he was
first made to know Him, (Ex. 3: 14.) ‘ I am that
I am. I am He that I have been, that I will be;
that I have promised to be, that I have threaten-
ed to be; all shall find me true to both.” Rev. 1:
8. These words, I, even I, Sam He, we meet
often in those chapters of Isaiah, where God is
encouraging his people to hope for their deliver-
ance out of Babylon, Isa, 41: 4–43: 11, 18, 25.
—46; 4. 2. Of a sole supremacy; “There is
no god with Me. None to help with Me, none
to cope with Me.” See Isa. 43: 10, 11. 8. Of
an absolute sovereignty, and universal agency,
* I kill, and I make alive,’ i. e. All evil and all
good come from his hand of Providence, He forms
both the light of life, and the darkness of death;
Isa. 45: 7. Lam. 3:37, 38. Or, He kills and
wounds his enemies, but heals and makes alive
his own people; kills and wounds with his judg-
ments those that revolt, and rebel; but when they
return and repent, heals and makes them alive
with his mercy and grace. Or, It denotes his
incontestable authority to dispose of all his crea-
tures, and the beings #. has given them, so as to
serve his own pur .."; them; whom He will,
He slays, and whom He will, He keeps alive,
when his judgments are abroad. ... Or, thus,
Though He kill, yet He makes alive again;
though He cause grief, yet will He have com:
passion. Though He have torn, He will heal
t!8.
those that are alive in this world, and make
those alive in the other world that are dead.
And some of the Jewish doctors themselves have
observed, that death, and a life after it, i. e. eter-
mal life, is intimated in these words. 4. Of an
irresistible power. 'No exception can be made
against the sentence of God’s justice, no cacape
from the executions of his power.
II. Terror to his enemies, v. 40–42. In or-
der to alarin such in time to repent and return to
their allegiance, the wrath of God is here reveal-
ed from heaven against them. 1. The divine
sentence is ratified with an oath, v. 40. He lifts
up his hand to heaven the babitation of his ho-
liness; this was an ancient and very significant
sign used in swearing, Gen. 14:22. And since
He could swear by no greater, He swears by
Himself and his own life. Those are miserable
without remedy, that have the word and oath of
God against them.
will not repent, that the sin of sinners shall be
their ruin, if they go on in it. 2. Preparation is
made for the execution; the glittering sword is
whet, a sword bathed in heaven. Now the sin-
ner may repent and make his peace, but if he do
not, the wound will be the deeper. And as the
is in the land of Moab, people:
that is over against Je-
The Jerusalem Targum reads it, I kill
The Lord hath sworn, and,
sword is whet, so the hand, that is to wield it,
takes hold on judgment with a resolution to go
through with it. 3. The execution itself will be
very terrible. When He begins revenge, He will
make an end; for in this also his work is per-
ſect. The critics are much perplexed with the
last clause, From the beginning of revenges
wgon the enemy... Patrick (that great master)
thinks it may admit this reading, #. the king
to the slave of the enemies, Jer. 50: 35–37.
When the sword of God’s wrath is drawn, it will
make bloody work, blood to the horse-bridles.
III. Comfort to his own people, v. 43. Re-
joice, O ye nations, with his péople. He con-
cludes the song with words of joy; for in God’s
Israel there is a remnant whose end will be peace;
'God’s people will rejoice at last, will rejoice ever-
lastingly. Three things are here mentioned as
matter of joy. 1. The enlarging of the church’s
bounds; the apostle applies the first words of this
verse to the conversion of the Gentiles, Rom. 15:
10. Rejoice ye Gentiles, with his people. See
what the grace of God does in the conversion of
souls, it brings them to rejoice with the people of
God; for true religion brings us acquainted with
true joy; so great a mistake are they under, that
think it tends to make men iº. 2. What-
ever judgments are brought upon sinners, it shall
go well with the people of God; in this let Jews
and Gentiles rejoice together. . . -
W. 44–52. Here is, I. The solemn deliver
of this song to the children of Israel, v. 44, 45.
Moses spake it to as many as could hear him,
while Joshua, in another assembly, at the same
time, delivered it to as many as his voice would
reach. Thus they would see they were both in
the same mind, and that Joshua, as well as Mo-
ses, would be a witness against them, if ever they
forsook God.
... II. An earnest charge to them to mind these
and all the rest of the good words Moses had said
to them. How earnestly does he long aſter them
all, how very desirous that the Word of God might
make deep and lasting impressions on them, how
jealous over them with a godly jealousy, lest they
should at any time let slip these great things; 1.
The duty he charges on them is, carefully to attend
to these things themselves; and faithfully to trans-
mit them to those that should come after them:
‘command them, (as your father Abraham did,)
to observe to do all the words of this law.”
They that are good themselves, cannot but desire
that their children may be so likewise; and that
posterity may keep up religion in their day. To
persuade them to make religion their business,
and to persevere in it, he urges the vast impor-
tance of the things themselves which he had charg-
ed upon them, v. 47. Oh that men were but fully
persuaded of this, that religion is their life, even
the life of their souls, and of the vast advantage
Rev. 5:9,10.
z Sce on 35,-Job 18:24. Jer. 13:14.
q 1 Sam. 2:6. 2 Kings 5.7. Job 5:18. Lam. 2:5, Luke 19:27,43,44, 21:22
richo; and * behold the fº.º.º. nºt ºn .# is;"; #ºlo." is:
land of Canaan, which I r #10.7. P.50% is als. Mic. . ; B. 85.1." *
f. unto the children of . , 8.1.2. E. g.g. Num. Mºs- ? §: ####, on Nam is sis.
srael for a possession ; #s6". 4:2. Heb. 6:17, 18. Rev. C ::...”. ºilº,”
50, And, die in the ‘ºzºi," a #. Fº
mount whither thou u See on 35.-1s. 1:24. 59:18. 66:6. 10:5;6. 1 Tim.4:8, 5:6–8. 1 Pet.
goest up, and n be gath. #~#'s. *-* * , ś""", "“”
ered unto thy people ; x ;: ; :-. *s. # * ſ 34:1.—See on Num. 33:47,48.
'as Aaron thy brother
died in mount Hor, and
was gathered unto his Is, 11:10.
32.
Let the idolaters, in their dis-
their abominable worship, and
they had so basely forsåken. ance,
guilt, and of all this compli. “ 4.
Scott.
* Or, Praise his people, ye nations;
or, Sing ye.
y Gen. {#3. 1 Kings 8:43. Ps.
19:23 #. Luk
Acts 13:47,48.
The restoration of the Jews to their own land, and
fertility, seem predicted.
-34:2–5. Is. 33:17, 2 Cor. 5:1.
É Gen. 15:15 49:33,
.—See on 25:8,17.
Dan. 12:13.
22:27. i Num. 20:25,28. 33:38.
e 2:10,11,
Rom. 15:9—13.
my;’ are obscure, and may mean, “from the highest to the lowest
of the enemy ºf
ance of Israel, and the destruction of a -
and of every enemy of God and his people : and future events
may hereafter illustrate this part of the prophecy, as history has ex-
plained the foregoing parts of it.
his conclusion seems to relate to the final deliver-
all who oppose that deliver-
Scott.
Verse 43. . . - -
its *
(Rom. 11:11-15. 15: 8–13.) D
Verses 45–52. --
The expression, “ gathered unto thy people,’ must here relate to
the soul, not to the body; for none of Moses’ people were burled
[650]
B. C. 1451.
The blessing ofMose
DEUTERONOMY, xxxiii.
midst of the children of
51 Because *ye tres-
passed against me among
the children of Israel, at
the waters of *Meribah-
- kadesh, in the wilder-
ness of Zin;" because ye
sanctified me not in the
Israel.
52 Yet - thou shalt see
the land before thee; but
thou shalt mot go thither,
-
- f Heb. a fire of law. 5:22.
unto the land which I
give the children of Is-
rael. -
CHAP. XXXIII.
Moses records the displays of the
Lord's majesty, and his love to Is-
rael, 1–5. He pronounces a Fº -
ical blessing on each of the tribea, 6–
: and shows in general their ſelicity
as the people of God, 26–29.
A ND this is “the bless-
_{\ ing, wherewith Mo-
ses b the man of God
blessed the children of
Israel before his death.
2 And he said, The
LoRD & came from Sinai,
and rose up from Seir
unto them; he shined.
forth from mount Paran,
and he came with "ten
thousands of saints: from
his right hand went # a
fiery law for them. *
k 3:23–27. Nuin. 20:11,12,24. 27:14.
sº 3. strifa’at Kadesh. Num. 20:43,
I sºon Lev. 10.2–1kings is 21–38.
1 Pet, 4:17. -
m 49.34:1–3. Num. 27:12. Heb. 11:
13,39. *-
a Gen. 27.427–29. 49:1,28. * 24:
50,51. John 14:27. 16:33
b Josh. 14:6. Judg. 13:6. , 1 Sam. 2:
27, 9:6,7. , 1 Kings 13:1,6. Ps. 90:
Pet. 1:21. . -
c Ex. 19:18—20. Judg. 5:4,5. Hab.
d Ps. 68.7,8,17. Dan. 7:9,10. Acta 7.
53. Gal. 3:19. 2 Thes, 1:7. Heb.
2:2.. Jude 14. Rev. 5:11, . -
2 Cor. 3: .
7,9. Gal. 3:10. Heb, 12:20.
j
v. 36–52. Not only are all the blessings of a kind Providence
2
it would be to them! Through this thing ye
shall prolong your days in Canaan, which is a
typical promise of that eternal life, which Christ
has assured us they shall enter into, that keep
the commandments of God. .
III. Orders given to Moses concerning his
death. v. 51. N. Those may die with comfort
and ease whenever God calls for them, (notwith-
standing the sins they remember against them-
selves,) who have a believing ". and a
life
well-grounded hope of eternal life beyond death.
CHAP. XXXIII. V. 1–5. In the close of
the foregoing ch. Moses seemed to take his leavo
of the people; but it was a ch. like Ezekiel’s
roll, full of lamentation, and mourning, and wo.
. Now therefore to soften that, and that he might
not seem to part in anger, he here subjoins a
blessing, and leaves his peace, which should de-
ace. Thus
scend and rest on all the sons of
Christ’s last work on earth was to bless his dis-
ciples, like Moses here, in token of parting
friends. It is very desirable to have an interest
in the prayers of those that have an interest in
heaven; it is a prophet’s reward.
He begins with a lofty description of the glo-
rious appearances of God in giving the law, and
their great advantage by it.
I. There was a visible and illustrious discove-
ry of the divine majesty; enough to convince and
for ever silence atheists and infidels, to awaken.
and affect the most stupid and careless, and to put
to shame all secret inclinations to other gods, v.
1. Even Seir and Paran, two Inountains at some
distance, were illuminated by the divine glory
which appeared on Sinai, and reflected some of
the rays of it; so bright was the appearance, and
so much taken notice of by the adjacent countries.
To this the prophet alludes, to set forth the won-
ders of the divine providence, Hab. 3: 3, 4. Ps.
18: 7–9. He came with his ministering myriads
of holy angels, as Enoch had long since foretold
He should come in the last day to judge the world,
Jude 14. Hence the law is said to be given by
the disposition of angels. - -
II. He gave them his law, called a fiery law,
because given out of the midst of the fire, (Deut.
4: 33.) and because it works like fire; if it be
received, is melting, warming, purifying, and
burns up the dross of corruption; if rejected, it
hardens, sears, torments, destroys. The spirit
descended in cloven tongues as of fire; for the
Gospel also is a fiery law. It is said to go from
ãhed abroad there,
which denotes not only the dearest love,
his right hand, either because He wrote it on
tables of stone; or, denoting the power and en-
ergy of the law, and the divine strength that goes
with it, that it may not return void. Or, it came
as a gift to them, and a precious. gift it was, a
right-hand blessing. It was an instance of spe-
cial kindness for them. Yea, He loved the peo-
ple, (p. 3.) therefore, though a fiery law, yet it
is said to go for them, (v. 2.) i. e. in favor to
them. Note, The law of God written in the
heart, is a certain evidence of the love of God
Yea, He loved the people, or
laid them in his bosom; so the word si nifies,
; the
most tender and careful protection. All his saints
10ere in his hand. . Some understand it particu-
larly of his supporting them and preserving them
alive at Sinai, when the terror was so great, that
Moses himself quaked,—ch. 4: 33. Or, it de-
notes his forming them into a people by his law;
He moulded and managed them, as the potter does
the clay. Or, they were in his hand to be cov-
ered and pº, used and disposed of, as the
seven stars in the hand of Christ, Rev. 1: 16.
None can pluck God’s saints out of his hand.
III. He disposed them to receive the law which
He gave them; they sat down at thy feet, as
scholars at the feet ºf their master, in token of
reverence, in attendance, and humble submission
to what is taught; so Israel sat at the foot of
mount Sinai, and promised to hear and do what-
ever God should say: and so again when the law
was publicly read, as Josh. 8: 34.
The people are taught, (v. 4, 5.) in gratitude,
always to keep up an honorable remembrance
both of the law itself, and of Moses by whom it
was given. The Jews say, that as soon as a child
was able to speak, his father was obliged to teach
him these words; Moses commanded us a law,
even the inheritance of the congregation of
Jacob.
1. They are taught with great respect to call
the law, the inheritance of the congregation
of Jacob. (1.) As peculiar to them, distinguish-
ing them from other nations, who neither had the
knowledge of it, (Ps. 147: 20.) nor, if they had,
were under those obligations to observe it that
Israel were: therefore (says Patrick) “when the
Jews conquered any country, they did not force
any to embrace the law of Moses, but only to sub-
mit to the seven precepts of Noah.” (2.) As en-
tailed on them. And, (3.) As their true treasure.
Those that enjoy the Word of God and the means
PRACTICAL OBSERVATIONS. -
alive; I wound and I heal, neither is there any that can deliver
(Hos. 5: 15. 6: 1–3.) Then, ‘coming to
abused in the service of sin by ungodly men, but even the means of
grace,and the doctrines of Christianity; are perverted to the basest
purposes, through the pride and lusts of the human heart. “The
salvation of the righteous is therefore entirely from the Lord;’
and his special grace renders the invitations of his Word effectual
to their gonversion. And whether nations, or churches, or indi-
viduals depart from Hiin, their recovery must originate from the
game source. But when the Lord has purposes of mercy, He
ſrequently leaves transgressors to endure very grievous sufferings,
in consequence of their crimes; and at the same time He lets
them feel that they can procure deliverance from no other hand
than his. Thus He seems to say to them, “See now, that I
even I, am He; and there is no god with Me. I kill and I make
in mt. Abarim : yet the words are not used exclusively of the right-
eous. (Gen. 25: 7, 8.)—‘The Israelites should have learned, that as
Moses left them short of the promised land, and could not bring them
into possession of it, so his law did not contain a perfect revelation
of God’s will, but they were to expect something beyond it.” Bp.
Patrick. -- - . . . Scott.
NOTES:
CHAP. XXXIII. V. 1. . The phrase, the man of God,” here first
used, implies a man that is wholly devoted to God; and it is gene-
º spoken of prophets, or extraordinary teachers of his truth. (JM.
..) - - Id.
- . Verse 2.
The benedictions pronounced on this occasion, were introduced
with a brief retrospect on former mercies; the language of which is
Very poetical; and it likewise refers to scenes, which would be much
better conceived by the Israelites than they can be by us.-Some
thinks the words relate to the continued and glorious presence of Gºi
With Israel, while in the desert, near to those mountains. [Sèir and
Paramºl, (P3.68; 7.8. Hah:3: 3—5.)—At Sinai, however, He was
attended by “ten thousands of saints,” or holy ones, or holy angels who
out of my hand.”
themselves,” they are led to cry for mercy, and to humble them-
selves before Him; and when this takes place, He will judge
them as his people; and all his friends and servants will rejoice;
yea, the broken hearts of the penitents likewise shall be filled
with joy and consolation. Thus. He made the nations to rejoice
with his people in the primitive times; and thus He will at length
-restore the Jews to their long forfeited privileges; and while He
avenges them of their enemies, He will be merciful to his people
and to his land.—There has been a long conflict on earth between
truth and holiness, and error and ungodliness; but this likewise
shall terminate in the final and universal triumph of true religion,
and in the ruin of all its opponents. SCOTT.
* * * > ſimin that grand display of his divine majesty. (Ez.
º istered to º ºº::"; 2: 1–4. Jude 14–
16.) Thence He gave the law, and enforced obedience to it with his
whole power and authority; for it ‘Went from his right hand for
them.” it is called a fiery law, not only as delivered from the midst
of fire, but because of the fiery indignation to which all transgressors
are doomed, except as they find mergy through the Gospel. Its sanc-
tifying effects also, when written in the hearts of believers by the
finger of the Spirit, where, as fire,it cºnsº's the lusts, purifies the
affections, and assimilates the soul to its own holy nature, may per-
haps be intimated. -- tº * gº lar ci iºfan
Šinai.j ‘The upper region of Sinai forms an irregular circle of
or 40 miles diameter; it is a rocky, granitic wilderness, possessing
numerous sources of water, a temperate climate, and a .# .
of supporting animal and vegetable ºrº. ..Here º . j lºs
could best stay a year to receive the law. “Fº § e nig º . º:
of the peninsula, [of magnificent appearance.] . ! s º; º § W-
ed peaks, and steep and shattered sides. ſº . ..", i. • v v *.
abrupt cliffs of granite from 600 to 800 ft. high, blackene % §. ºn,
surround the avenues to the elevated region specially called Sinai.-
–20. S.
51]
B. C. 1451.
The blessing of Moses.
DEUTERONOMY, XXXIII.
3 Yea, “he loved the
people: 'all his saints
are in thy hand: and 5
they sat down at thy
feet; every h one shall re-
ceive of thy words.
4 *Moses commanded
us a law, even k the inhe-
ritance of the congrega-
tion of Jacob.
5 And he was king in
m Jeshurun, when the
heads of the people and
the tribes of Israel were
gathered together.
6 T Let n Reuben live,
and not die; and let not
his men be few.
7 || And this is, the
blessing of Judah : and
he said, Hear, LoRD, the
voice of Judah, * and
bring him unto his peo-
ple: Plet his hands be
sufficient for him; 4 and
be thou an help to him
from his enemies.
Practical Observations.]
‘ſ And of Levi he
e 7,7,8. Ex. 19:56, Ps. 47:4, 147:19,
20. Jer. 31:3. Hos. 11:1. Mal. 1:2.
Rom. 9:11—13. Eph. 2:45
f 7.3." Isam 3.9. f. §§. Jer, 32.
John 10:28,29, Rom. 8:35–39.
Acts 22:3.
4:1.
; John 1:17, 7:19
k gº. 39. Ps. ii.972,111.
! Gen. 36:31. Ex. 18; 19, Nºsis
—15. Judg. 8:22,23. 9:2. 17:
m see on 32:3.
n Gen. 49:3,4. Num. 32:31,32. Josh.
22:1–9.
o, Gen. 49.8–12. Judg. 1:1,&c., Ps.
78.68,70. Mic. 5:2,3. Mal. 3:1.
Heb. 7:14.
p 2 Sam. 3:1. 5:1,19,24. 1 Chr. 12:22.
2 Chr. 17:12–19. Is, 9:7. Rev. 19:
13–16.
q 2 Sam. 7:9–11,12. Ps. 2: 20:2: 21:
1,8. 110:1,2. Luke 19:27. 1: Cor.
15:25, Rev. 20:10–15.
of grace, have reason to say, We have a goodly
heritage. He is indeed a rich man, in whom the
Word of Christ dwells richly. Perhaps the law
is called their inheritance, because it was given
them with their inheritance, and so annexed, that
the forsaking it would forfeit the inheritance.
See Ps. 119: 111. - * -
2. They are taught to speak with great respect
of Moses; and they were the more obliged to keep
up his name, because he had not provided for
keeping it up in his family; his posterity was
never called the sons of Moses, as the priests
were, the sons of Aaron. They must own Mo-
ses a great benefactor to their nation, in that he.
commanded them the law, and was king in Je-
shurum, he took care to see it observed and put
in execution; and they were very happy in having
such a king. Some understand this of God Him-
self; He did then declare Himself their King,
when He gave them the law, and He continued
so, as long as they were Jeshurun, an upright
people, and till they rejected Him, 1 Sam. 12:12,
But it seems rather to be understood of Moses.
A good government is a great blessing for which
any people have reason to thank God.
V. 6,7. E. The blessing of Reuben. Moses be-
gins with him, though he had lost the birth-right;
for we should not insult over them that are "dis-
graced, nor desire to perpetuate marks of infamy |
on any, though ever so justly fastened at first, v.
6. Moses desires and foretells, 1. The preserving
of this tribe, though a frontier tribe on the other
side Jordan: perhaps he refers to those chosen
men of that tribe, who, having had their lot as-
signed them already, left their families in it, and
were now ready to go over armed before their
brethren, Num. 32: 27. 2. The increase of this
tribe, Elet not his men be few ; or, Let his men
be a number, i. e. numerous; if they shall not
excel, yet let them multiply.” Let Reuben live,
and not die, though his men be few; so Pa-
trick. ‘Though he must not expect to flourish,
(Gen. 49: 4.) yet let him not perish.” All the
haldee paraphrasts refer this to the other world.
II. The blessing of Judah; put before Levi,
because our Lord sprang out of Judah, and
(as Eightfoot says) because of the dignity of the
kingdom above the priesthood. The blessing,
(v. 7.) may refer, either, 1. To the whole tribe
in general. Moses prays for, and prophesies, the
PRACTICAL OBSERVATIONs.
V. 1–7. The faithful servants of God dare not flatter men
great prosperity of that triber-that God would
hear his j rs, (see an instance, 2 Chron. 13:
14, 15.) settle him in his lot, prosper him in all
his affairs, and give him victory. It is taken for
granted, it would be both a prayi ng and an active
tribe., The voice of prayer should always be at-
tended with the hand of endeavor, then we may
expect prosperity. Or, 2. It may refer, in par-
tieular to David, as a type of Christ; that God
would hear his prayers; Ps. 26: I., (Christ
was heard always,) that He would give him.
victory over his enemies, and success in his great
undertakings. See Ps. 89: 20, &c. And that
prayer, that God would bring him to his people,
seems to refer to Jacob’s prophecies concerning
Shiloh, That to Him should the gathering of
the people be. -
The tribe of Simeon is omitted in the blessing,
because Jacob left it under a brand, and it had
onever done any thing, as Bevi had, to retrieve its
honor. Ft was lessened in the wilderness more
than any other; and Zimri, so notoriously guilty
in the matter of Peor, but the other day, was of
that tribe. Or, because Simeon’s lot was an ap-
pendage to Judah’s, that tribe is included in the
blessing of Judah. Some copies of the LXX join.
Simeon with Reuben, Let Reuben live and not
die; and let Simeon be many in number.
V. 8–11. Moses is large in blessing the tribe
of Levi, not so much because it was his own:
tribe, (for he takes no notice of his relation to
it,) as because it was God’s tribe. The blessing
refers, - ** <
f. To the high priest, here called God’s holy
one, (v. 8.) because his office was holy, in token
of which, Holiness to the Lord was written on-
his forehead. 1. He seems to acknowledge, that
God might justly have displaced Aaron and his
seed, for his sin at Meribah, Num. 26: 12. So,
many understand it. . It is rather probable to me,
that, on the contrary, he pleads with God the zeak
and faithfulness of Aaron, and his boldness in
stemming the tide of the people’s murmurings at
the other Meribah, (Ex. 17: 7.) which might be
very remarkable, and which God might have an
eye to in conferring the priesthood on him, though
no mention is made of it there. All the Chaldée
paraphrasts agree, that it was a trial in which
he was found perfect and faithful; therefore
not that, Num. 20. 2. He prays that the office
enforced, and when applied by the Holy Spirit, it is still a fiery
in their sins, or shun to declare his whole counsel, as far as they
are able, even when that renders it necessary to denounce the
most tremendous curses against all impenitent sinners: but at the
same time, their hearts are full of the most compassionate and
tender love; and they commonly live and die praying earnestly,
that all the blessings of the new covenant may be communicated to
their enraged persecutors. (Acts 7: 51—60.)—Though the di-
vine law is ‘ holy, just, and good;’ yet when fully explained and
eiousness of his salvation.
law; and sometimes occasions terrors, as great, and at least as
well grounded, as those which appalled Israel, when they heard
it from the midst of the fire on mt. Sinai. (Heb. 12: 18–21.)
How intolerable then is the thought of being compelled to meet
the Judge, at the consummation of all things, to receive the eter-
mal sentence according to it!—Yet this “fiery law” is most useful,
to show us our need of a Savior, and the nature, ºrg and pre-
COTT.
These cliffs enclose the holy mountain on three sides, leaving the E.
and N. E. sides only more open.” Burckhardt. ‘The wonderful val-
ley, up which is the ascent, was terrific of aspect, yet ever varying.
The scenes had an unearthly character.” Carne. Of the approach
from the N. N. E. Rippell says, “The nakedness of the landscape is
frightfully mournful.” He estimates the height of the chain, at 5 to
6000 ft. Ehrenberg at 8400 Berlin ſt. “Sinai has four summits ; and
that of Moses (Djebel Mousa; a part of it, too, is called Djebel Oreb)
stands almost in the middle of the others.” Carne. From its summit,
60 paces in circumference, the view is very grand, the ascent requires
an hour and a quarter from the convent. The E. side of Mt. St. Catha-
rine (W. S.W. of Sinai) is noted for excellent pasturage; herbs sprout
up every where between the rocks; and, as many of them are odorif.
i. the scent early in the morning, when the dew falls, is de-
10 U18. -
“From the summit of Sinai, you see only innumerable ranges of
rocky, mountains. , Save the vaſſey (on the N. W.) by which we ap-
proached. Sinai, about half a mile wide and a few miles in length,
and a small plain on the N. there appear to be few open places around
the mt. On the E. and W. it is shut in by narrow ravines. This
valley of some extent, and small plain, in the midst of which is ax
rocky hill, appear the only places in which the Israelites could have
stood before the mt. for on the S. side, though unvisited, we could
observe from the summit, were only glens or small rocky valleys, as
on the E. and W. Burckhardt says, “I am convinced that the rºle
Horeb is this Djebel JMousa or Mt. St. Catharine.” It takes 2 hours to
ascend this ; it terminates like Djebel.M. in a sharp point. Its high.
est part is a single block of granite, whose surface is so smooth, that
it is very difficult to ascend it, Luxuriant vegetation reaches up to
this rock. It is higher than Mt. Moses, and it commands a view of
#rº of the gulfs of Akaba and Suez. In the valley between,
where the convent El Erbay in stands, tradition fixes Rephidim ; 20.
minutes' walk hence is shown the rock whence water is said to have
issued, but its situation renders the tradition, improbable.” Bib. Repos-
abr. from Prof. Robinson. - - ED,
With ten thousands of saints.] “Rather from the myriads of holiness
—saints, i. e. from his celestial seat, where myriads of angels stand:
around his throne, prepared to execute his commands, see Dan. 7 =
10. Is. 6: 6, 1 Kings 22: 19. Rev. 5: 11.” JRos ENM.
Verse 5. #
He was king.] ‘ God, not Moses, who at 17: 14. gives us to under-
stand that he was by no means such a king. Jarchi, and many after
him, rightly understand God, who alone, from the time of giving the
law, to the Israelites, was acknowledged for a king; “to whom
alone,” says Le Cleré, “the Hebrews paid tribute, and whose law;
alone they held themselves bound to observe ; see Judg. 8: 23. . ]
Sam. 8; 7.” " --- - - Jid.
Verse 6.
The order in which the tribes are here blessed, is different from all
those elsewhere observed.—The Sept. join Simeon with Reubens
but probably, merely because Simeon is not mentioned in the ch. (8.)
*. Sco'TT.
• * Verse. 7. . . fe º “
(Gen. 49: 8–12.) This was evidently a prophecy, which was ful-
filled to Judah till the days of Christ, and in Him shall be accom-
plished to the end.--(JM. R. g tº tº D.
Bring him unto his people..]. “Back from his captivity under Nebu-
chadnézzar, 2 Kings 24; 10. &c., Jer. 27:20,--So Hoffman. But Saa-
dias rightly understands, bring him back safe to his own from battle.”
-- - Ros ENM.
Verse 8.
(Gen. 49: 5–7.) The curse of Levi had been turned into a bless-
B. C. 1451
The blessing of Moses.
.* DEUTERONOMY, XXXIII.
said, ' Let thy Thummim
and thy Urim be "with
thy holy one, whom thou
didst prove at Massah,
and with whom thou
didst strive at the waters
of Meribah ;
’9 Who u said unto his
father and to his mother,
I have not seen him;
neither did he acknow-
ledge his brethren, nor
knew his own children:
for they have observed
thy word, and kept thy
COVenant.
10 * They shall teach
thy judgments,
and Israel thy law; f they
shall put incense f before
thee, and * whole burnt-
sacrifice upon thine altar.
- 11 Bless, Lord, y his
substance, and * accept
the work of his hands:
a smite through the loins
of them that rise against
him, and of them that
hate him, that they rise
Jacob
not again. :
12 || And of Benjamin
he said, "The beloved of
the LoRD shall dwell in
safety by him; and the
LORD shalſe cover him
all the day-long, and he
shall dwell between his
shoulders.
13 || And of "Joseph
r Ex. 28:30,36. Lev. 8:8.
2ſ. 1 Sam. 28:6. Ezra 2:63. Neh.
s Lev. 21:7. Num. 16:5. 2 Chr. 23:6.
Ezra 828. Ps. 16:10.
7:26
. Rev. 3;7.
t ; Ex. 17:7. Num. 20:13,
Ps, 8
of the high priest might ever remain, Let thy
Thummim and thy Urim be with him. It was
given him for some eminent service, as appears,
(Mal: 2: 5.) • Lord, let it never be taken from
him.’. Notwithstanding this blessing, the Urim
and Thummim were lost in the captivity, and
never restored under the second temple; but it
has its full accomplishment in Jesus Christ, God’s
Holy One, and our great High Priest, of whom
Aaron was a type: with Him who had lain in
the Father’s bosom, from etermity, the Urim and
Thummim shall remain; for He is the wonderful
and everlasting Counsellor. ... Some translate the
Thummim and Urim appellatively; the rather
because the usual order is here inverted, and here
only. Thummim signifies integrity, and Urim,
illuminations Let these be with thy holy one,
i. e. Lord, let the high priest ever be both an
upright man and an understanding man.” A
good prayer for gospel ministers, that they may
have clear heads and lionest hearts; light and
sincerity make a complete minister.
II. To the inferior priests and Levites, v. 9—
11. **
1. He commends the zeal of this tribe for God;
the best friends they had in the world, though as
dear to them as their next relations, they did not
spare, if idolaters. Ex. 32: 26, &c. Note,
Regard to God and his glory, ought always to
prevail above our regard to any creature whatso-
ever. And those who not only keep pure from
the common iniquities of their times and place,
but, as they are capable, utter testimony against
them, and stand up for God against the evil-
doers, shall have special marks of honor. Perhaps
Moses may have an eye to the sons of Korah, who
refused to join their father, Num. 26: 11. Also
to Phinehas, who executed judgment, and stay-
- ed the plague. And indeed, the office of the
priests and Levites, which engaged their constant
attendance, at least in their turns, at God’s altar,
necessitated frequent absence from their families,
which they could not take such care of, or make
such provision for, as other Israelites; This con-
stant self-denial they submitted to, that they might
observe God’s Word, and keep the covenant of
priesthood. Note, Persons called to minister in
holy things, must sit loose to the relations and
interests dearest to them in this world, and prefer
their ministry before their best friend, Acts 21:
13.—20: 24. Our Lord knew not his mother
Num. 27:
106:16. Heb.
u Ex. 33:26–29. Lev. 10.8. 21:11. e
*ś, ź, "3"...sº and his brethren, when they would have taken
#d."ºf....” Pºst.* Him off from his work, Matt. 12:48.
* Or, Let them teach, 17:9–11. 24:8 2. He confirms the commission of this tribe to
§:#;"gºº"E"aft minister in holy things, the recompense of their
os.;;. Milºš-8. Matt 333, zeal and fidelity, v. 10. (1.) They were to deal
3. John 21:15,16.
_f §: let them put.
iu
8:3–5.
f º: # whose
x Lev. 1:9,13,17.
43.27. '
Z º: 24:23,
a is 2931. j
T
le
Ex. 30:7,8. Num.
40,46. 1 Sam. 2:28. 2 Chr. 26:18.
ke k0,10. Heb. 7:25, 9:24, R
9:12,13. Ps. 51:19.
7, 43:2; I a
y 18:1–5. Num. 18:8–20. 35:2—8.
Ps. 20:3. :40,
. 1:8–10 *,
er. 15:10.
Matt. lºts. Luke 10:10–12,16.
S. 4:5.
for God with the people, both as preachers in
their religious assemblies, reading and expound-
ing the law, (Neh, 8: 7, 8.) and as judges, de-
termining doubtful and difficult cases, 2 Chron.
17: 8, 9. Even Haggai, a prophet, consulted
the priests in a case of conscience, Hag. 2: 11,
&c., Note, Preaching is necessary not only for
the first planting of churches, but for preserving
and edifying them when planted. See Ezek. 44:
Ez.
Am. 5:10.
b ; º-ºº: *;ſºft. 23, 24. (2.) They were to deal for the people
UlOlg. iºd 1. $21, - - º - - -
i. § lºgº*.*, *. Y. º . º f.” to the praise and
S. ºf ºd, cº, Oſy Of UiOCl, and Offering ve
- c Ps. 51.4.” is. 51:16. Matt. 23:37. glory 3. g sacrifices to make
d § on Gem, 48.5,9,15–20. 49.22–
atonement for sin, and to obtain the Divine favor.
This was the work of the priests, but the Levites
ing, on account of the transactions here referred to.—The Urim and -
Thummim, or illuminations and
attended and assisted in it. Those that would
have benefit by their, incense and offerings, must
diligently and faithfully observe their instructions.
3. He prays for them, v. 11. (1.) That God
would prosper them in their estates, and make
them comfortable. Bless, Lord, his substance.
The provision made for them was very plentiful,
and came to them easily, and yet they could have
no joy of it unless God blessed it to them, and
since God Himself was their portion, a particu-
lar blessing might be expected to attend this por-
tion. Bless, Lord, his virtue; so some read
it. (2.) That He would accept them in their ser-
vices, the most valuable blessing, 2 Cor. 5: 9.
(3.) That He would smite through the loins of
them that rise against him. He supposes God’s
ministers would have many enemies; some would
hate them for their faithfulness; others envy them
their maintenance; others oppose them in the ex-
ecution of their office; and some aim to over-
throw the office itself. Now he prays that God
would blast all such attempts, and return the mis-
chief on the heads of the authors. This is a
prophecy that God would certainly reckon with
enemies to his ministers, and will keep up a min-
istry in his church to the end of time, in spite
of the gates of hell. Saul rose up against the
Lord’s priests, (1 Sam. 22: 18.) and it filled the
measure of his sin.
W. 12–17. Here is, I. The blessing of Benja-
min, v. 11. Benjamin is put next to Levi, be-
cause the temple where the priests’ work lay, was
just upon the edge of the lot of this tribe; and it
is put before Joseph, because of the dignity of
Jerusalem (part of which was in this tribe) above
Samaria, in Ephraim, and because Benjamin ad-
hered to the house of David, and to the temple,
when the rest of the tribes deserted both. 1.
Benjamin is here called the beloved of the Lord,
as the father of this tribe was Jacob’s beloved
son, the son of his right hand. Saul and Paul
were of this tribe. 2. He shall dwell safely.
Those are safe, whom God loves, Ps. 91 : 1. 3.
It is here intimated, that the temple in which
God would dwell, should be built in the borders
of this tribe. Jerusalem, the holy city, was in the
lot of this tribe, (Josh. 18: 28.) and though Zi-
on, the city of David, is supposed to belong to
Judah, yet mount Moriah, on which the temple
was built, was in Benjamin’s lot. God is there-
fore said to dwell between his shoulders, be-
cause the temple stood on that mount, as the head
of a man on his shoulders. Thus it was that
Benjamin was covered all the day long under
the protection of the sanctuary, which is often
spoken of as a place of refuge, Ps. 27: 4, 5.
Neh. 6: 10. Benjamin, dwelling by the temple
of God, dwelt in safety by Him. It is a happy
thing to be in the neighborhood of the temple.
This situation of Benjamin, it is likely, was the
only thing that kept that tribe close with Judah
to the divine institutions, when the other ten
tribes apostatized. -
II. The blessing of Joseph, including both Ma-
masseh and Ephraim. In Jacob’s blessing, (Gen.
49.) that of Joseph is the largest, and so I "e;
and thence Moses here borrows the title separat-
ed from his brethren, or, as it might be read,
a Nazarite among them, both in regard of his
piety, wherein it appears, by many instances, he
effections, (Ez.28; 30.) by which the
, formed one distinguishing token of
Scott.
- Verse 10.
The priests and Levites were the authorized public teachers, in the
several tribes. Too many of them however, in after ages, were more
attentive to their perquisites than to their duty; (as is génerally the
case in similar collective bodies;) and the ignorance and wickedness
of the people were frequently chargeable on their negligence and
scandalous lives; so that the prophets were extraordinary messengers
sent from God, especially to reprove the priests and Levites, and stir
-them up to their duty.—Some learned men indeed think, 'that the
prophets were the only teachers of Israel; and that publicly instruct-
ing the people was no regular part of the office assigned to the priests
or Levites, except as some of them acted as magistrates. But the
preceding statement accords far better with the lan guage of Scripture,
here and elsewhere. (JMarg. reading and JM. R. on it.-2 Chr. tº
7–9, 30: 21, 22. Ezra 7: §–10. "... 8: 5–7. JMal. 2: 4–9.)
Id.
high priest inquired of the Lor
his favor to this tribe.
The Levites had no landed inheritance, but Were maintained out
of the º which God had reserved for Himself; by which their
interests were connected with the support of his Worship. On this
provision Moses predicted a special blessing from Gºd. Some indeed
interpret this clause, of their abilities for their sacred ministry, that the
Lord' would both enable them for their work, and prosper them in it.
Scott.
Verse 12. *
Beloved of the Lord.] A similar expression occurs on the Egyptian
monuments.-Many names are compounded of the name of a god,
with a syllable added to denote devotion, 9. affection. Thus º:
of the Pharaohs (some think it was common to the 18th dynasty) ha
the cognomen of Jiſai-Amon, beloved of 3m0n; (the sun-god, and most
powerful of all;) see note, and cut, Ex. 1 #8. Comp, note, Gen. *...*.
Verses 13–16.
Joseph had been especially beloved by Jacob:
for piety, wisdom, and usefulness; his memory
Verse ll.
he was renowned
was dear to Israel
653]
B C. 1451.
*~
DEUTERONOMY, XXXIII.
The blessing of Moses.
he said, Blessed of the
LoRD be his land, for the
precious things of hea-
ven, for *the dew, and for
the deep that coucheth
beneath, - -
14 And for ‘the pre-
cious fruits brought forth
by the sun, and for the
precious things "put
forth by the # moon, , , ,
15 And 5 for the chief
things of the ancient
mountains, and for the
precious things of the
lasting hills, , , ,
16 And for the pre-
cious things of the earth
and fulness thereof; and
for the good-will of him
that dwelt in the bush ;
let the blessing come
upon the head of Joseph,
k and upon the top of the
head of him that was
separated from his bre-
thren. - -
17 His glory is like
the firstling of his bul-
lock, and his horns are
like the horns of f uni-
corns; with them " he
shall push the people
together to the ends of
the earth; and they are
n the ten thousands of
Ephraim, and they are
the thousands of Manas-
seh.
[Practical Observations.]
18 || And of Zebulum
he said, "Rejoice, Zebu-
Gen. 27:28,29. Job 29:19.
s Prow. §36.
fs. iio:3. 19:12. Is.
§. Hos. 14:5. Mic. 5:7. Zech.
l
f 28:8. Lev. 26:4. 2 Sam. 23:4. Pa.
65:9–13. 74:16. 84:11. Mal. 4:2.
Matt. 5:45. Acta 14:17, 1 Tim. 6:17.
* Heb. thrust forth. -
f Heb. moons. I’8. 8:3. 104:19. Rev.
22:2.
g Gen. 49:26.
Hab. 3:6. Jam. 5:7,
Fi Ps. 24:1. 50:12. 89:ll. Jer. 8:16.
Marg. l Cor. 10:26,28 -
i Ex. 3:2—4. Mark 12:26. Luke 2:14.
Acts 7:30–33. 2 (Xor. 12:7–10.
k Gen. 37:28,36. 39:2,3. 2. 45:9
—11.—See on 49:26. Heb. 7:26. -
1 Num. 23:22. 24:8, Job 39:9, I0. Ps.
22:31. 39.6, 93.10. ig. 34.7.
f Heb. an unicorn.
m 1 Kings 22:11. 2 Chr. 18:10. Ps.
44:5.
in Gen. 48:19. Num. 26:34,37. Hos.
5:3. 6:4. 7:1.
o Gen. 49:13–15. Josh. 19:11, Judg.
5:14.
dwell with the people of Israel.
excelled them all; and of his dignity in Egypt,
where he was both their ruler and benefactor;
his brethren separated him from them by making
him a slave, but God distinguished him from
them by making him a prince.
He enumerates many particulars which he prays
may contribute to the wealth and abundance of
those two tribes; v. 13–16. Seasonable rains,
and dews, the precious things of Heaven.
Plentiful springs, which help to make the earth
fruitful, called here the deep that coucheth be-
neath. The benign influences of the heavenly
bodies; (v. 14.) for the precious fruits (the
word signifies what is most excellent, and the
best in its kind) put forth by the quickening
heat of the sun, and the cooling moisture of the
moon. ‘Let them have the yearly fruits of their
several months, according to the course of nature,
in one month olives, in another dates,’ &c. So
some. The fruitfulness even of their hills and
mountains, which in other countries used to be
barren, (v. 15.) let them have the chief things
of the ancient mountains; and if the mountains
be fruitful, the fruits on them will be first and
best ripened. They are called ancient moun-
tains, not because prior in time to others, but
because, like the first-born, they were superior in
worth and excellency; and lasting hills, not only
because, as other mountains, they were unmov-
able, (Hab. 3: 6.) but because the fruitfulness of
them should continue. For the productions d
the lower grounds, v. 16. The precious things
of the earth. Some make these precious thingsi V. 18–21. Here we have,
to be figures of spiritual blessings in heavenly
things by Christ, the gifts, graces, and com-
forts, of the Spirit. -
He crowns all with the good-will, or favorable
acceptance, of Him that dwelt in the bush, (v.
16.) i. e. of God, who appeared to Moses in the
bush. God’s glory is said to dwell there, because
it continued as long as there was occasion for it:
The good-will of the Shechinah in the bush;
so it might be read, for Shechinah signifies that
which dwelleth: and though it was but a little
while a dweller in the bush, yet it continued to
My Dweller
in the bush; so it should be rendered: that was
an appearance of the Divine Majesty to Moses
only, in token of the particular interest he had in
God, which he desires to improve for the good
of this tribe. He seems to have the most pleas-
ing remembrance of this first vision, . It was at
the bush that God declared Himself the God of
Abraham, Isaac, and Jacob, and so confirmed
the promise to the fathers, that promise which
reached as far as the resurrection of the body and
eternal life, as appears by our Savior’s argument
from it, Luke 20:37. So that, when he prays for
the good-will of Him that dwelt in the bush, he
has an eye to the covenant then and there renew-
ed, on which all our hopes of God's favor must
be bottomed. He concludes this large blessing
with a prayer for the favor and good-will of God;
as the Fountain of all these blessings; the comfort
and sweetness of them all; and better than all,
infinitely better: since, if we have but the favor
PRACTICAL OBSERVATIONS.
V. 8–17. They, who are employed in the sacred ministry,
and good-will of God, we are happy, and may be
easy in the want of all these things. - -
Great power Joseph is here blessed with, v.
17. Three instances of it are here foretold. (1.)
His authºrity among his brethren. His giory
is like the firstling of his bullock. A young
bull is a stately creature, and, therefore formerly
used as an emblem of royal majesty. Joshua
was of the tribe of Ephraim, the son of J oseph
of illustrious glory, and an honor to his tribe.".
Ephraim was the royal city of the ten tribes
afterward. And of . Manasseh were Gideon,
Jephthah, and Jair, who were all ornaments and
blessings to their country. Some think he is com-
pared to the firstling of the bullock, because the
birthright which Reuben lost, devolved on Joseph,
(1 Chron. 5: 1, 2.) and to the firstling of his
bullock, because Bashan, which was in the lot of
Manasseh, was famous for bulls and cows, Ps.
22: 12. Amos 4; 1. (2.) His force against his
enemies, and victory over them; his horns are
like the horn of an unicorn, that is, “His forces
shall be very strong and formidable; and with
them he shall push the people,’ i. e. overcome
all that stand in his way.” It appears from the
Ephraimites’ contests, both with Gideon, (Judg.
8: 1.) and with Jephthah, (Judg. 12: 1.) that
they were a warlike tribe and fierce. Ephraim,
when they had forsaken the covenant, though
armed, turn back in the day of battle. (Ps.
78: 9, 10.) When God was departed from them,
they became weak as other men.
I. The blessings of Zebulum and Issachar put
together; v. 18. for they were both the sons of
Jacob by Leah, and, by their lot in Canaan,
neighbors. 1. Zebulum must rejoice, for he shall
have cause to rejoice; and Moses prays that he
may have cause in his going out, either to war,
(for Zebulun jeoparded their lives in the high
places of the field,) or rather to sea, for Zebulum
was a haven of ships. And Issachar must re-
joice in his tents, i. e. in his business at home, .
his husbandry, to which the men of that tribe
generally confined themselves, because they saw
that rest was good, and when the sea was rough,
the land was pleasant, Gem, 49: 14, 15. Observe
here, (1.) The providence of God, as it variously
appoints the bounds of men’s habitations, some
in the city, and some in the country, some in the
sea-ports, and some in the inland towns, so it
wisely disposes, men’s inclinations to different
employments for the good of the public, as each
member of the body is situated and qualified for
the service of the whole: and it is well it is so;
If the whole body were an eye, where were the
hearing 3 It was for the common good of Israel,
that the men of Zebulum were merchants, and the
men of Issachar husbandmen. (2.) Let Zebulun
rejoice in his going out; let him thank God for
the gains, and make the best of the losses and
inconveniences, of his merchandise, and not de-
spise the meanness, or envy the quietness, of Is-
Sachar’s tents: let Issachar rejoice in his tents,
let him be well pleased with the retirements, and
content with the small profits, of his country seats,
to the study of the Scriptures; and pour out their ſervent prayers
should be tried persons, approved of God, possessed of enligh-
tened understandings, sound judgments, and upright hearts; that,
being filled with zeal for the glory of God, and love to souls,
they may not respect the persons of men, nor fear their frowns.
They should be entirely superior to the allurements of covetous-
ness and ambition, and even to an undue bias of natural affection;
not desiring the advancement or affluence of their brethren or
children. For their most important employment consists in
teaching men the truths, precepts, and ordinances of God, with
all faithfulness and diligence, that they may observe his Word and
keep his covenant. They should therefore give themselves wholly
and to Moses. On these accounts Moses enlarged in blessing his
posterity. - c - Scott.
(14.) : Brought forth by the sun, i.e. which come to perfection once
in a year; so the precious things put forth by the moon, may imply those
vegetables which require but about a month [and the Heb. here, yerd-
him, never is said of the moon,
but always of a month. Rosenm.] to
to the Lord to increase their ability, and to prosper the work of
their hands; and leave it to Him to provide for them, and for their
families aſter them, as well as to defend them, and plead their
cause, against all who rise up against them, It is also the duty
of all to pray for the ministers of the Lord; that. He would both
give his abundant blessing on those who are faithful and able,
and communicate wisdom and grace to all who bear the sacred
office, that they may be rendered blessings to the people; and
also perpetuate a succession of such ministers to future genera-
tions, and send forth skilful, faithful, and successful laborers into
every part of the earth. - -- Scott.
bring them to perfection 3 or vegetables of which several crops may be
had in a year.” Dr. A. Clarke. So Onk. and Saadias. What ‘ the in-
fluence of the moon? is upon vegetation, is an interesting inquiry
which at the present time much occupies philosophers. Ép.’’
Verses 18, 19.
As the Zebulunites were situated at a distance from the Mediter-
[654]
B. C. 1451.
The blessing of Moses.
DEUTERONOMY, XXXIII.
lun, in thy going out;
and Issachar, in thy tents.
19 They shall P call
the people unto the
mountain; there 4 they
shall offer sacrifices of
righteousness; for they
shall 'suck of the abun-
dance of the seas, and 9
treasures hid in the sand.
20. "I And of Gad he
said, "Blessed be he
that enlargeth Gad: “he
dwelleth as a lion, and
"teareth the arm with
the crown of the head.
21 And he provided
" the first part for him-
self, because there, in * a
portion of the lawgiver,
was he * seated; and y he
came with the heads of
the people, he executed
the justice of the LoRD,
and his judgments with
Israel. -
22 || And of Dan he
said, " Dam is a lion's
whelp ; he shall leap
from Bashan. , ... .
23 And of Naphtali
he said, “O Naphtali,
satisfied with favor, and
full with the blessing of
the Lord ; "possess thou
the west and the south.
p Is. 2:3, Jer. 50:4,5. Mic. 4:
q Ps. 4:5. , 50:13–15. , 51:16
2. "Heb. iśīā,16. 1 #et 3:5.
,16. 66:11,12.
3.33. Լis;1836.
12:8–14.
u Mic. 5:
v Num. 32:1–6. -
x Num. 32:33, Josh. 1:14, 22:4.
* Heb. cielad. ,
y §§ 32:16,21. Josh. 4:12,13. Judg.
z Geº.38:16,17. Josh. 19:47.
13:2,24,25. 14:6,19. 15:8,15. 16:30.
18:27. 1 Chr. 12:35,
a.Gen. 49:21. Is. 9:1,2. Matt. 4:13,16.
11:23.
, b Josh. 19:32—39.
:2, -
17. 107:
Judg.
and not #. that he has not Zebulun's pleasure
of travelling, and profit of trading Every busi-
ness has both its conveniences and its inconve-
niences, therefore whatever Providence has made
our business we ought to bring our minds to it;
and it is really a great happiness, whatever our
lot is, to be easy with it. This is the gift of
God. Eccl. 5: 19. Af
2. They should both be serviceable in their
places to the honor of God, and the interests of
religion in the nation, v. 19. They shall call the
people to the mountain, i. e. to the temple which
Moses foresaw should be built on a mountain.
I see not why this should be confined (as it is by
most interpreters) to Zebulun ; if both Zebulun
and Issachar receive the comforts of their respec-
tive employments, why may we not suppose they
both took care to give God the glory of them? (1.)
Zebulum shall improve his acquaintance and com-
inerce with the neighboring nations, to propagate
religion among them, and to invite them into the
service of the God of Israel. Note, Men of great
business, or large conversation, should wisely and
zealousy endeavor to recommend the practice of
serious godliness to those with whom they con-
verse, and among whom their business lies. Such
are blessed, for they are blessings. It were well
if the enlargement of trade with foreign countries
might be made to contribute to the spread of the
Gospel.” This prophecy concerning Zebulum, per-
haps, looks as far as the preaching of Christ and
his apostles, which began in the land of Zebulun,
(Matt. 4: 14, 15.) and they called the people
to the mountain, that is, to the kingdom of the
Messiah, which is called the mountain of the
Lord’s house, Isa. 2: 2. (2.) Issachar, that
tarries at home and dwells in tents, shall call on
his neighbor to go up to the sanctuary, at the
times appointed for their solemn feasts; either,
because they should be more zealous and forward
than their neighbors, (and it has been often ob-
served, that though they who, with Zebulun, dwell
in the haven of ships, which are places of con-
course, have commonly more of the light of re-
ligion, they who with Issachar dwell in tents in
the country, have more of the life and heat of it,)
and may therefore with their zeal provoke those
to a holy emulation that have more knowledge;
(Ps. # : 1.) or, because they were more observ-
ant of the times appointed for their ſeasts than
others. One of the Chaldee paraphrasts reads
the foregoing verse, Rejoice, Issachar, in the
tents of thy schools, supposing they would many
of them be scholars, and would use their learning
according to the revolutions of the year, to give
notice of the times of the feasts; almanacks not being then so common as now.
And Onkelos more particularly, Rejoice, Issachar, when thou goest to compute
the times of the solemnities at Jerusalem; for then the tribes of Israel shall
be gathered to the mountain of the house of the sanctuary. So he reads
the beginning of this v. and many think this the meaning of that character of
the men of Issachar in David’s time, That they had understanding of the
times, to know what Israel ought to do, 1 Chron. 12:32. And the charac-
ter which follows, (v. 33.) of the inen of Zebulum, that they were such as went
Jorth to battle, ea pert in war, perhaps may explain the blessing of that tribe
here. Note, Those that have not opportunity, as Zebulun had, of bringing into
the church those that are without, may yet be very serviceable to its interest, by
helping to quicken, encourage, and build up, those that are within.
And it is
good to call people to God’s ordinances, to put those in remembrance that are
forgetful, and to stir
lead.
up those that are slothful, who will follow, but care not to
3. They shall mot only invite others to the service of God, but abound in it
themselves; there they shall offer sacrifices of righteousness. N ote, The good
we exhort others to, we should ourselves be examples of. And when they come
to the temple, they shall not appear before the Lord empty, but shall bring for
the honor and service of God according as He has prospered them.
It is here
foretold (1.) That both these tribes should grow rich, Zebulun from the abun.
* Yet how often has it spread the vices rather than the blessings of Christian lands ! But the expan-
sive benevolence of the church is bringing about a better state of things, God hastón the time when ever
ship that leaves our crowded and prosperous ports, (spreading our free flag on every sea,)
glad tidings of the Gospel
ranean Sea, and upon the Sea of Tiberias; perhaps their fishery was
intended, and not their foreign trade; and, in this way, the sea yields
may herald #.
- E
- a revenue more valuable than the productions of mines of gold, and
almost equal to the harvest of the plain.
Verses 20, 21.
* * land giver.
which Moses the lawgiver had allotted him: (Num. 33: 29–41.) [and
Seated in a portion of the
Scott.
(21.) That is, in the portion
dance of the seas, which are full breasts to the
merchants, Issachar with treasures hid in the
sand; either the fruits of the earth, or the under-
ground treasures of metals and minerals, or, (be-
cause the word for sand here signifies properly
the sand of the sea,) the rich things thrown up
by the sea, for the lot of Issachar reached to the
sea-side. Perhaps their success in calling the
people to the mount, is intimated: Isa. 60: 5.
The abundance of the sea shall be converted
wnto thee, and (v. 16.) Thou shalt suck the
milk of the Gentiles. (2.) That these tribes,
being thus enriched, should consecrate their
gain unto the Lord, and their substance unto
the Lord of the whole earth. That the mer-
chandise of Zebulun, and the hire of Issachar,
should be holiness to the Lord, for they shall
out of it offer sacrifices of righteousness, i. e.
sacrifices according to the law. Note, We must
serve and honor God with what we have ; and
where He sows plentifully, He expects to reap
accordingly. ' Those that suck of the abundance
of the seas, and of the treasures hid in the
sand, ought to offer sacrifices of righteousness
proportionable. "
II. The blessing of the tribe of Gad comes
next, v. 20, 21.
1. What this tribe would be, v. 20. (1.) En-
larged, as at present it had a spacious allotment;
and he gives God the glory both of its present
and of its future extent. Blessed be He that
enlargeth Gad. We find how this tribe was
enlarged by their success in war, which it seems
they carried on very religiously against the Ha-
garites, 1 Chron. 5: 19, 20, 22. Note, God is
to have the glory of all our enlargements. (2.)
That it would be a valiant and victorious tribe;
would, if let alone, dwell secure and ſearless as
a lion; but, if provoked, would, like a lion, tear
the arm with the crown of the head; i. e.
would pull in pieces all that stood in his way,
both the arm, i. e. the strength, and the crown
of the head, i. e. the policy and authority of his
enemies. In David’s time there were Gadites
whose faces were as the faces of lions, 1 Chron.
12: 8. Some reckon Jehu to be of this tribe,
because the first mention we have of him is at
Ramoth-Gilead, which belonged to Gad, and they
think this may refer to his valiant acts.
2. He provided the first part for himself;
(1.) The other tribes had their portion assigned
them by Joshua the conqueror, Gad and his com-
panions had theirs from Moses the law-giver, and
in it they were seated by law; or, (as the word is,)
covered or protected by a special providence,
which watched over them that were left behind,
while the men of war went forward with their
brethren. Note, God will praise thee when thou
doest well for thy soul, which is indeed thyself, and
providest the first part for that in a portion of the
law-giver. (2.) They were now doing honestly
and bravely for their brethren; for they came
with the heads of the people, before whom they
went armed over Jordan, to eacecute the justice
of the Lord on the Canaanites, under the conduct
of Joshua, to whom we afterward find they sol-
emnly vowed obedience, Josh. 1: 12, 16.
V. 22–25. Here is, I. The blessing of Dan,
v. 22. Jacob’s blessing compared him to a ser-
pent for subtlety; Moses’ to a lion for courage and
resolution: and what could stand before the head
of a serpent with the heart of a lion? He is com-
pared to the lions that leapt from Bashan, a
mountain moted for fierce lions, whence they came
down to leap on their prey in the plains. This
may refer either, 1. To the particular victories of
Samson, (of this tribe,) the Spirit of the Lord
began to move him in the camp of Dan, when
very young, as a lion’s whelp, so that in his
attacks he surprised the Philistines, and over-
so Gesenius and Rosenm.] for most of the tribes had their inheritance
assigned them by Joshua and Eleazar.
COTT.
Verse 23.
The lot of Naphtali lay to the S. of that country on which Dan
seized ; and near to the sea of Tiberias : (‘possess thou the sea and
the S.’ Heb.) for the situation of this tribe in relation to the Danites
Seems intended.
ID.
[655)
B. C. 1451.
Israel’s blessedness.
DEUTERONOMY, XXXIII.
24 || And of Asher he
said, Let ‘Asher be bless-
ed with children; a let
him be acceptable to his
brethren, and “ let him
dip his foot in oil.
25 * Thy shoes shall
be iron and brass; and
as thy days, so shall thy
strength be.
26 ſ There is 5 none
like unto the God of h
Jeshurun, who rideth
upon the heaven in thy
help, and in his excellen-
cy on the sky.
27 The k eternal God
vs thy | Refuge, and "un-
derneath are the ever-
lasting arms: and he
shall n. thrust out , the
enemy from before thee,
and shall say, Destroy
them. -
28 ° Israel then shall
dwell in Saſety, alone:
P the fountain of Jacob
shall be upon a land of
corn and wine; also 4 his
heaven shall drop down
dew.
29 Happy art thou, O
Israel: who is like unto
thee, O people "saved
by the Lord, the Shield
of thy help, and who is
* the Sword of thy ex-
c Gen. 49:20. Ps. 115:15. 128:3,6.
d Prov. 3:3,4, Ec. 12:10, Acts 7:10,
Rom. 14:18, 15:31.
e Job 29:6.
* Or, Under thy shoes shall be iron. 8:
9. Luke 15: Sph. 6:15.
f 2 Chr, 16:9. S. 138:3, 1s. 40:29.
41:10. 1 Cor. 10:13. 2 Cor, 12:9,10.
Eph. 6:10. Phil. 4:13. Col. 1:11.
g Ex. 15:11. Ps. 86:8. Is. 40:18,25.
43:11–13. Jer, 10:6.
h See on 32:15.
i Ps. 18:10. 68:4,33,34. 104:3. Is. 19:
1. Hab. 3:8.
k 1 Sam. 15:29. Ps. 90:2. 102:24. Is.
9:6. 57:15. Jer. 10:10. Mic. 5:2.
1 Tim. 1:17. Heb. 9:14.
1 Ps. 18:2. , 27:5, 36:7. 46:1,7,11,
48:3. 91:1,2,9,15. Prov. 18:10. Is.
32:2. Luke 13:34. Phil. 3:9.
m Gen. 49:24. Prov. 10:25. Cant. 2:6.
Is. 26:4. 1 Pet. 1:5. Jude 24.
n See on 9:3.—John 10:28,29. Rom. 8:
2, 16:20. Rev. 20:2,3,10.
o Ex. 33:16. Num. 23:9. Jer. 23:6.
33:16, Ez. 34:25. Rev. 21:27. 22:
14, 15.
p 8:7,8. Ps. 68:26. Prov. 5:15–18.
Is. 48:1.
q See on 13.-11:11, 32:2. Gen. 27:28,
r 4:7,8. Num. 23:20–24. 24:5. 2
Sam. 7:23. Ps. 33:12. 144:15, 146;5.
1 Tim. 4:10.
1. 34:5,6. Jer. 12:12. 47:6. Rev.
1:16, 19:21,
powered them by main strength, as a lion his prey;
one of his first exploits was rending a lion. Or,
2. To a more general achievement of that tribe,
when a party of them, on information brought of
the security of Laish, (in that part of Canaan
farthest from them,) surprised, and soon mastered
it. See Judg. 18; 27. And the mountains of
Bashan lying not far from that city, probably
thence they made their descent upon it; and there-
fore are here said to leap from Bashan.
II. The blessing of Naphtali, v. 23. He looks
upon this tribe with wonder, and applause.
Three things make up its happiness. 1. Be thou
satisfied with favor. Some understand it of the
favor of men, their good-will and good word; Ja-
cob had described this tribe to be, generally, cour-
teous, obliging people, giving goodly words, as the
loving hind, Gen. 49: 21. Moses here tells them,
therefore, they should have an interest in the af.
ſection of their neighbors, and be satisfied with
favor. The loving, shall be beloved. But others
understand it of the favor of God; and with good
reason: for that favor only is satisfying to the
soul, and puts true gladness into the heart; and
those shall have it, that place their satisfaction
in it, reckoning that having it they have enough,
and desire no more. 2. Be thou full with the
blessing of the Lord, i. e. not only with the
fruits of the blessing, corn and wine and oil, but
with the blessing itself; i. e. the grace of God, ac-
cording to his promise and covenant. ‘The por-
tion of the tribe of Naphtali,” (the Jews say,) was
so fruitful, and the productions so forward, though
it lay N. that they generally first brought their
first-fruits to the temple; and so had first the
blessing of the Lord from the priest.” Capernaum,
in which Christ chiefly resided, lay in this tribe.
3. Be thou in possession of the sea and the
south; so it may be read, i. e. of that sea (of
Galilee) which shall lie S. of thy lot; which we
so often read of in the gospels, directly N. of
which the lot of this tribe lay; and which was of
great advantage to this tribe, witness the wealth
of Capernaum and Bethsaida, in this tribe, on the
shore of that sea. See how Moses was guided
by a spirit of prophecy; for before the lot was
cast, he foresaw and foretold its disposal.
III. The blessing of Asher, v.24, 25. Four
things he prays for, and prophecies concerning
this tribe, which carries blessedness in its name;
for Leah called the father of it Asher, saying,
IHappy am I. 1. The increase of their numbers.
They are now numerous, Num. 26: 47. Let it
be more so. Note, Children, especially children
of the covenant, are blessings, not burdens. 2.
Let him be acceptable to his brethren. Note,
It is very desirable to have the love and good will
of those we live among: it is what we should pray
to God for, who has all hearts in his hand; and
what we should endeavor to gain by meekness and
humility, and a readiness, as we have ability and
opportunity, to do good to all. 3. The richness
of their land. (1.) Above-ground; Let him dip
his foot in oil, i. e. ‘Let him have such plenty
of it in his lot, that he may not only anoint his
head with it, but, if he pleases, wash his feet in
it,” which was not commonly done; yet we find
our blessed Savior so acceptable to his brethren,
into covenant with such a
that his feet were anointed with the Imost precious
ointment. (2.) Under-ground; Thy shoes shall
be iron and brass, i.e. ‘Thou shalt have great
plenty of these metals, as the productions of thine
own country, or imported from abroad:” for the lot
of this tribe lay on the sea coast. The Chaldee
paraphrasts understand it figuratively; “Thou
shalt be strong and bright, as iron and brass.”
4. The continuance of their strength and vigor;
as thy days, so shall thy strength be. . Many
paraphrase it thus, ‘The strength of thine old
age shall be like that of thy youth.” The day is
often in Scripture put for the events of the day;
and taking it so here, it is a promise, that God
would graciously support them under whatever
trials and troubles. And so it is a promise sure
to all the spiritual seed of Abraham, that God
will wisely proportion their graces and comforts
to the services and sufferings He calls them to:
Faithful is He that has thus promised, and
has caused us to hope in this promise.
V. 26–29. These are the last words of all that
either. Moses wrote, or that were written from
him; they are therefore very remarkable, and,
no doubt, we shall find them very improving.
I. No god like the God of Israel... When we
expect God to bless us in doing well for us, we
must bless Him by speaking well of Him; and one
of the most solemn ways of praising God, is, by:
acknowledging that there is none like Him.
Now, 1. This was the honor and boast of Israel.
2. It was their happiness, that they were taken
God. - *r-
II. No people like the Israel of God. .Having
pronounced each tribe happy, in the close he pro-
nounces all together very happy; so happy in all
respects, that no nation under the sum was com-
parable to them; (v. 29.) Happy art thou, O
people whose God is the Lord; on that account
truly happy, and none like writo thee. , What is
here said of the church of Israel, and its honors
and privileges, is certainly to be applied to the
church of the first-born, that are written in
heaven. The Christian church is the Israel of
God, as the apostle calls it, (Gal. 5: 16.) on
which there shall be peace, and which is dignified
above all societies in the world, as Israel was.
1. Never was people so well seated, and shel-
tered, v. 27. The eternal God is thy refuge!
Or, as the word signifies, ‘thy habitation, or
mansion-house, in whom thou art safe and easy,
and at rest, as a man in his own house.” . Every
Israelite, indeed, is at home in God; the soul
returns to Him, and reposes in Him as its resting-
place, (Ps. I16: 7.) its hiding-place, Ps. 32: 7.
–91: 1. Moses had an eye to God as the habi-
tation of Israel, when they were wandering in
the wilderness, Lord thow hast been our dwel-
ling-place in all generations. And settling in
Canaan, they must not change their habitation;
without Him Canaan itself would be a wilder-
mess, and a land of darkness. -
2. Never was people so well supported and
borne up; wrºderneath are the everlasting
arms; i. e., the almighty power of God is en-
gaged for the protection and consolation of all
that trust in Him, in their greatest straits and
distresses, and under their heaviest burdens. The
‘Verses 24, 25.
Some suppose that the promise, “Thy shoes shall be iron and brass,”
referred to the productive mines of iron and brass, which abounded
in Asher's lot, and were thus continually under his feet: [Dr. A.
Clarke thinks allusion is made to defensive armor for the feet and
legs; but it has long been interpreted as a proverbial expression;
which indeed is the most natural and obvious meaning of the words.
If a man were about to travel in rough roads, or to climb craggy pre-
gipices, or to be stationed on a slippery eminence, it would be use-
ful for him to have plates or spikes of iron or brass fixed to his shoes:
and, in like manner, the Lord would prepare Asher for every diffi-
culty which he would have to encounter.
pretation, the words, “And as thy days,
of the .*. and º, that as the day
strength should be communicated ; or, as some expound
“As thy wants, so shall be thy sufficiency.” p ºpºsage,
... Verse 26,
Jeshurun.] ‘Besides its literal meaning (see on 32: 15.) it seems to
be used as an expression of particular affection ; hence Calmet under.
Alone.]
'. According to this inter-
thy strength,’ are explanatory
of trial required,
sense,
8 : 28–39
Liars..]
(Eph. 6: 14–1 .)
Scott. being a
use, to
‘This phrase here, * - 4
which the people might be occupied in the fields, &C, each alone,
about his proper business, and not
together in bodies for fear of an enemy.”
mises, and an incomparably better covenant.
. Heb. 11 : 13–16.) * - g
. This seems to refer to the º ...P. lies
d dissimulations of diplomacy, which surrounding nations, not
3. In ble to meet them #j; in the field, should feel obliged to
keep up friendly relations., Could any expression better indi-
cate a contempti & &
ness and cowardice, and, even in diplomacy, as the language of fea-
stands it as a diminutive of the word Israel. [Note, Num. 23: 10. So
JMercer, Gesenius, &c.]
force, they transi. the beloved one,
[Comp. note v. 12.]
The Sept. seem to have apprehended its ſu!!
the object of God’s special delight.
Dr. A. CLARKE.
Verse 28. - $ 2. &
and Jer. 49: 31. indicates-à Security in
be obliged to assemble and dwell
Rose NM.
Verse 29.
The true Israel of God' possess all these blessings in the noblest
and have them secured to them by still more precious pro-
(Ps. 84: 11, 12. Rom.
Scott.
ble inferiority ? For lying springs mostly from mean-
[656]
**
B. c. 1451.
JMoses views Canaan.
DEUTERONOMY, xxxiv.
cellency! and thine ene-
míes shalſ be s” found
liars unto thee, and “thou
shalt “tread upon their
high places. -
.” CHAP. XXXIV.
Moses ascends mount Nebo, and views
the promised land, 1-4. His death,
burial, and’uge, and Israel’s mouri-
---"
ing for him, Josljua, succeeds-"
him, 9. No prophet aroše like to him,
10–12. *
“A ND Moses went up
from the plains of
Moab unto * the moun-
tain of Nebo, to the top
of #Pisgah, that is over
against Jericho: and the
LoRD showed him all
the land of Gilead “unto
Dan, *
2 And all Naphtali,
and the land of Ephraim,
and Manasseh, and all
the land of Judah, 4 unto-
the utmost'sea,
3 And the south, and
the plain of the valley
of Jéricho, “the city of
palm-trees, unto “Zoar.
4 And the LoRD said:
unto him, & This is the
land which I sware unto
Abraham, unto Isaac,
and unto Jacob, saying, I
will give it unto thy seed:
*1, have caused thee to
sée it with thine eyes, but
thou shalt not go over
.*
thither. * →
* Or, subdued, Pa. 18:44, 66:3, 81:
z
-*
15. Margins.
x 32:13, Josh. HO:24,25. Hab. 3:19, -
a See on 32:49. Num. 27:12. 33-47.
f Orr the hill. See on Num. 21:20.
arg. - | *
b 4.- 3:27. Num. 32:33–40. Ez. 40:2.
Rev. 21:10.
C ºn. 14:14. Josh. 19:47. Judg. 18: -
d 11:24. Ex. 23:31. Num. 34:6. Josh.
15:12. -
e Judg. 1:16, 3:13, 2 Chr. 28:15.
f Gen. 14:2,8. 19.22. Num, 34.3.
g Gen. 12:7. 13:15. 15.18–21. 26:3.
28:13. Ps. 105:9–11.
h #7. 32:52. Num. 20.12. Jobn 1:
fails Every Israeli
*
te indeed'has his eye, the eye of faith, on the better country, the
everlasting arms shall support, (1.) The interests
of the church in general, that they shall not sink,
or be run down. (2.) The spirits of particular
believers, so that though oppressed, they shall not
be overwhelmed by any trouble. The everlasting
covemant, and the everlasting consólations that
-flow from it, are indeed everlasting arms, with
which believers have been wonderſully sustained,
and kept cheerful in the worst times; divine
grâce is sufficient for them. 2 Cor. 123.9 *~
3. Never was people so well commanded and
led on to battle; He shall thrust out the enemy
from before thee by his almighty power, which
will make room for thee, and by a commission
which will bear thee out, He shall say, Destroy
them.” Thus believers are more than conquerors
over their spiritual enemies, through Christ that
loved them. The Captain of our salvation thrust
out the enemy from before us, when He over-
came the world, and spoiled principalities and
powers on the cross; and the word of command
to us is, “ Destroy them; pursue the victory, and
you shall divide the spoiſ.’
4. Never was people so well secured and pro-
tected, v. 28. Those that dwell in God, and
make his name their strong tower, dwell in safe-
ty; the place of their defence is the munitions
of rocks. Though alone; though they contract
mo alliances with their neighbors, nor have any read it,) ‘ thou shalt tread upon their high pla-
reason to expect help or succor from any of them; ces; if they will not be held by the bonds of leagues
yet they shall dwell in safety: they shall really be and treaties, they shall be broken by the force of
safe, and think themselves so. Because aloné; war.” Thus shall the God of peace tread Satan
they shall dwell in safety, as long as they con- under the feet of all believers, and shortly.
tinue pure, and unmixed with the heathen, a singu- Now lay all this together, and then you will
lar and peculiar people. Their distinction (Jer. say, Happy art thou, O Israel! Who is like
12:9.) exposed them to the ill-will of those about unto thee, O people! Thrice happy the people
them, yet was really their preservation from the whose God is the Lord. -
mischief their neighbors wished them, as it kept - --
them under the divine protection. All that keep CHAP. XXXIV. V. 1–4. This chapter could
close to God, shall be kept safe by Him. It is not be written by Moses himself, but was added
promised, that, in the kingdom of Christ, Israel by Joshua or Eleazar, or, as Patrick conjectures,
shall dwell safely. * by Samuel, who was a prophet, and wrote by di-
5. Never was people so well provided for; the vine authority what he found in the records of
fountain of Jacob, i. e. the present generation Joshua, and his successors, the judges.
of that people, shall now presently be fixed upon | 1. Israel lay encamped on the flat grounds in the
a good land. The eye of Jacob (so it might be plains of Moab; thence he went up, to the high-
read, for the saine word signifies a ſountain and est point or ridge of mount Nebo, called Pisgah,
an eye) is woon the land of corn and wine, i. e. v. 1. Pisgah is an appellative name for all such
where they now lay encamped, they had Canaan eminences. It should seem , Moses went up alone
in their eye. This land was blessed both with the —alone without help; (a sign that his natural
fatness of the earth, and the dew of heaven [which force was not abated;) yet he was not alone, for
falls very copiously there]; it was a land of corn the Father was with him. If a man has any
and wine, substantial and useful productions: friends, he will have them about him when dying.
also his heavens (as if the heavens were particu- But if, either through God’s providence, or their
larly designed to be blessings to that land) shall unkindness, it should so happen, that we should
drop down dew, without which, though the soil then be alone, we need fear no evil, if the great
were ever so good, the corn and wine would soofi and good Shepherd be with us.
2. Though his sight was very good, and he had
6. Never was people so well hel ed, so
armed, v. 26, 29. God Himself was . º:
their help, by whom they were armed defensively
and sufficiently guarded againstall assailants: ai
He was the Sword of their eſcoellen cy, by whom
they were armed offensively, and made both ſor-
midable and successful in all their wars. God is
called the Sword of their eaccellency, because,
in fighting for them, He made them to excel other
people: or, because in all He did for them, He
had an eye to his sanctuary among them, which
is called the excellency of Jacob. Ezek. 28:
21. Amos 6: 8. Those in whose hearts is the
excellency of holiness, have God Himself for their
Shield and Sword, are defended by the whole ar-
mor of God; his Word is their sword, and faith
in it, is their shield, Eph. 6: 16, 17.
7. Never was people so well assured of victory
over their enemies; They shall be found liars
wnto thee; that is, “shall be forced to submit to
thee sore against their will, so that it will be but
a counterfeit submission; yet the point shall be
gained, for thou shalt tread upon their necks,”
(so the LXX.) which we find done, Josh. 10; 24.
“Thou shalt tread down their strong holds, be
they never so high; and trample on their palaces
and temples, though esteemed ever so sacred. If
thine enemies be found liars to thee,” (so some
heavenly Canaan, which is richly replénished with better things than corn and wine, all the advantage of high ground he could desire
V. 18–29, - Happy are they, who, through the blessing of
God gn any honest occupation, are enabled to maintain their
~
PRACTICAL OBSERVATIONS. -- * * *
the serpent, and the harmlessness of the dove, in their character
and conduct. Being ‘satisfied, however, with the favor of the
families, and have a heart to consecrate their gain unto the Lord;
who shrink not from labor, and ſreely incur expense, in offering
‘spiritual sacrifices of righteousness, acceptable to God through
Jesus Christ;' and who zealously improve every opportimity and
ãdvantage, to bring others to join with them in so reasonable a
services. Having chosen and secured, through the grace of God,
‘the first part for themselves,” even ‘ that good part which shalſ
never be taken from them,’ (Luke 10:38–41) what can they
do so becoming and profitable, as to assist their neighbors in seek.
ing the same inheritance"—But in thus decidedly joining with
the Lord against his enemies, they must expect opposition, and
they will need to unite the boldness of the lion, the wisdom of
N-- * ---,
and slavery, should meets, which it seldom does, the scorn of the
free. Isolated as we are, the United States have ani opportunity of
setting an example to the nations in this thing, ED
- \ NOTES f º
CHAP. XXXIV. V., 1–4. By whomsoever this ch. was written
the information must have been originally communicated by imme!
diate revelationi. Perhaps the last three verses were added as late as
the days ºf Ezra; but all the subsequent books of scriptime assume
as undqubted facts the things ecorded in it.-Moses appeared reluc-
tº tº leave his work; but, that being finished, he acquiesced in the
will of God, who refused him an entrance into Canaan, (3: 23–28.)
O, T, VOL. I. 83
Lord, and filled with his blessing,” and “being acceptable tº their
brethren,” and useful to their fellow sinners, they may well bear
this trial. For all difficulties are rendered advantageous to true
beſievers; and iſ their way be rough, their feet shall be shod
with the preparation of the Gospel of peace,’ and their strength
in every case proportioned to the emergency. (2 Cor. 12; 7–
19.)—úod help us to seek, and set our affections on things above,
and to detach our souls from earthly, polluted, perishing objects;
that we may not have our lot in the regions of darkness and 3e-
spair, but With the Israel of God,” in the realms of love and bliss
ineffable. SCOTT.
The immediate prospect of glory loosened all º attachments,
and supplied him with strength and spirits tº º º º 5
and it seems probable, he went alone, and die W’ It º: "... º:
or a companion to close his eyes.—Abarum is º: to . %.
of mountains, JNºbo the highest mouniºn º that ridge, an ...t j
the sºmit of that mountain.-The vision of MOSes Was ml ràCtl y
><scº * isºt and deliberate survey of the promised
assisted, in taking a di & ong the tribes of Israel. (J11.
land, as it was afterwards divided anoº *
R.) 'This would gratify his endeared affection for the people : and
it was also a type of those prospetts of the heavenly rest, which re-
concile the beiiever to dissolution.
B. C. J451, .
Death of Moses.
DEUTERONOMY, xxxiv. …
*
5 i So Moses, the ser- for the prospect, yet he could not have scen all
vant of the Lord, k died Canaan frºm end to end, (reckoned about 160
there in the land ºf Mio miles.) and from ideºside; (reckoned about
ab, according to the word 50 or 60 miles,) if his sight had not been miracu-
2. - -
Jf the Lord. ,-
6 And he buried him ant prospects we have of the better country, we
in a valley, in the land are beholden tº the grace of God for; it is He
of Moab, over against that gives the Spirit of Wisdom as well as the
Beth peof: but no man Spirit of Revelation, the eye as well as the ob-
- º - way. " ject. - - - > . . .
knoweth of his sepulchre 3. He saw it at a distance; so the Old Testa-
unto this day. -ment saints saw the kingdom of the Messiah,
7 And Moses was "an afar off; thus Abraham, long before this, saw
hundred and twenty Christ’s day; and being fully persuaded of it, ein-
years old when he died : braced it in the promise, leaving others to embrace
his eye was not dim, º. the performance, Heb. II: 13. Such a
his * natural force sight believers now have, through grace, of the
In Ol' DIS ^ Ilê bliss and glory of their future state. The Word
abated. º and ordinances are to them what mount Pisgah-
8 And the children of was to Moses; from them they have comfortable
Israel 9 wept for Moses prospects of the glory to be revealed, and rejoice
in the plains of Moab in hope of it. . * , s a • -
thirty days; so ſhe days ......'...}.º.º.º.
g ..., SOrnetl meS LakeS 1) IS ſay Ir ,-
of weeping and mourn- come, so at other * }. ū; them. àway from
ing for Moses were end- the good to come, i. e. the good which shall, be:
ed. - . . enjoyed by the church in the present world. Glo-
.9 || And Joshua, the riêus things are spoken of the kingdom of Christ
son of Nun was Pfull of , in the latter days, its advancement, enlargement,
i Josh. 1:1. Mal. 4:4, John 8:33.3%, and flourishing state; we foresee it, but we are
******** *** not likely to live to see it. Those that shall come
k 31:14. 32:50. Josh. 1:1,2. after us, we hope, will enter that promised land,
hº ** 7:23,30,36 which is a comfort to us when we find our own
3.2i. 43."Josh, 14:10,1]. ... carcasses falling in this wilderness. See 2 Kings.
* I leb. moisture fled.
7: 2. [Also 2 Sam. 19: 37.]
o Gen. 50:3,10. Num. 20:29. 1 Sam, • • º -
†s §§ * kiness 5. He saw all this just before his death. Some-
x. 31:3. tl fil. l l ; } f . ings 3: * - - - ** º ---. § or
* : *ść”f. º."ºb. times God reserves the brightest discoveries of
6:3. John 3:34. Col. 2:3. his grace to his people, to be the support of their
dying moments. [Note, Gen. 50: 24, 26.] Canaan was Immanuel's land, so that
in viewing it he had a view of the blessings we enjoy by Christ. It was a type
of heaven, (Heb. 11: 16.) which faith is the substance and evidence of Note,
Those may leave this world with great cheerfulness, that die in the faith of
Christ, in the hope of heaven, and with Canaan in their eye. . . .
V. 5–8. Here is, I. The death of Moses, v. 5. God told him he must not go'
over Jordan, and though at first he prayed earnestly for the reversing of the sen-
tence, yet God’s answer sufficed him, and now he spake no more of it. . Thus:
our blessed Savior prayed that the cup might pass from Him, yet since it might
not, He acquiesced with, Father, thy will be done. . Moses had many reasons
to desire to live a while longer in the world. Israel could ill spare him. It
bore hard on Moses himself, when he had gone through all the fatigues of the wil-
derness, to be prevented from enjoying the pléasures of Canaan; when hé had
borne the burden and heat of the day, to resign the honor of finishing the work
[so near and dear to his heart] to another, and that not his son, but his servant,
who must enter into his labors; we may suppose that this was not pleasant
to flesh and blood. But he was very meek; God will have it so, and he cheer-
fully submits. 1. He is here called the servant of the Lord, not only as a good
man, all the saints are God’s servants; but as a useful man, eminently useful,
who had served God’s counsels in bringing Israel out of Egypt, and leading them
than to be king in Jeshurun. 2. Yet he dies. God’s servants must die, that
they may rest from their labors; receive their recompense, and make room for
others. When God’s servants are removed, and must serve Him no longer on
carth, they go to serve Him better, to serve Him day and night in his temple.
3. He dies according to the word of the Lord. At the mouth of the Lord,
so the word is. The Jews say, “with a kiss from the mouth of God.” No doubt
he died very easily, there were no bands in his death; and he had in it a most
pleasing taste of the love of God to him: but that he died in the mouth of the
Lord, means no more but that he died in compliance with the will of God.
Note, The servants of the Lord must be freely willing to go home, whenever
He sends for them, Acts 21: 13. - w .
II. His burial, v. 6. It is a groundless conceit of some of the Jews, that Moses
was translated to heaven as Elijah was, for it is expressly said he died and was
buried; yet, probably, he was raised to meet Elias, to grace the solemnity of
Christ’s transfiguration. 1. God Himself buried him, namely, by the ministry of
angels, which made this funeral, though very private, yet very magnificent. Note,
God takes care of the dead bodies of his servants; as their death is precious,
lously assisted and enlarged, therefore it is said,
The Lord showed it him. Note, All the pleas-
so is their dust, not a grain of it shall be lost;
but the covenant with it, shall be remembered.
When Moses was dead, God buried him; when
Christ was dead, God raised Him, for the law of
Moses was to have an end, but not the gospel of
Christ; believers are dead to the law imat they
might be married to another, eyen to Him who
is raised from the dead, Rom. 7: 4. It should
seem that Michael, i. e. Christ, as some think; had
the burying of Moses, for by Him, the Mosaical
ordinances were abolished and taken out of the
way, mailed to his cross, and buried in his
grave, Col. 2: 14.2. He was buried in a valley
over against Beth-peor, How easily eould the
angels that buried him, have conveyed him over
Jordan, and buried him with the patriarchs in the
cave of Machpelah! But we must learn' not to be
over-solicitous about the place of our burial; if
“the soul be at rest with God, the matter is not
great where the body rests. 3. The particular
place was not known, lest, the children of Israel,
who were so very prone to idolatry, should have
enshrined [after the Egyptian method] and wor-
shipped the dead body of Moses, that great foun-
der and benefactor of their pation. It is true; we
read not, among all the instances of their idolatry,
that they worshipped relics, the reason of which
perhaps was, because they were thus prevented,
from worshipping Moses, and so could not for
shame worship, any other. Some Jewish writers
say; the body 6f Moses was concealed, that nec-
rºmancers, who inquired of the dead, might not .
disquiet him, as the witch of Endor did Samuel,
to bring him up: God would not have the name
and memory 6f his servant Moses thus abused.
Many think this was the contest between Michael
and the devil about the body of Moses, mention-
ed Jude 9. The devil would make the place
known, that it might be a snare to the people, and
Michael would not let him. Those therefore who
are for giving divine honor to the relics of depart-
ed saints, side with the devil against Michael our
Prince. . . . . . . * -
III. His age, v. 7. His life was prolonged, 1.
To old age. He was 120 years old, which, though
far short of the years of the patriarchs, yet, much
exceeded the years of most of his contempora-
ries, for the ordinary age of man had been lately -
reduced to 70, Ps. 90: 10. The first 40 years
Moses lived a courtier, at ease and in honor in
‘Pharaoh’s court; the second a poor, desolate
shepherd in Midian; the third a king in Jeshu-
run, in honor and power, but encumbered with
great care and toil; so changeable is the world
we live in, and allayed with, such mixture; the
world before us is unmixed, and unchangeable.
2. To a good old age; there was no decay either
of the strength of his body or pf the vigor and ac-,
- - - |tivity of his mind. Many Jewish writers ex-
through the wilderness. It was more his honor to be the servant of the Lord.
pound it of the shining of his face, (Ex. 34; 30.)
that that continued to the last. This was the
general reward of his services; and it was in par-
ticular the effect of his extraordinary meekness,
for that is a grace which is, as much as any
'other, health to the navel and marrow to the
bones. Of the moral law-which was given by
Moses, though the condemning power be vacated
to true believers, yet the commands are still bind-
ing, and will be to the end of the world; the eye
of them is not waxen dim, for they shall discern
| the thoughts and intents of the heart, nor is their
natural force or obligation abated, but still we are
wnder the law to Christ. . . . . . . . ." . .
IV. The solemn mourning for him, v. 8, 1. It
is a debt due to the surviving honor of deceased
worthies, to follow them with our tears, as those
who’loved and valued them, sensible ºf our loss,
Verse 6, --
The Lord Himself, (the immediate antecedent to the pronoun he,)
buried the hady of Moses, aid so concealed it, that, when this account
was written, no man knew of his sepulchre ; and we have reason to
conclude it was never afterwards found. The ministration of angels
was probably employed, but no human assistance; and we may be
sure nothing was placed that could lead to a discovery; (Jude 9, 10.)
The Israelites burnt incense to the brazen serpent ; (2 Kings 18: 4.j
but not being allowed to venerate the relics of their lawgiver, they
seem never to have been guilty of that species of superstition, which
tioned by
by
ticism.
\. -
.Notes, Num, 27:48–21.
has so long disgraced the Christian church-Nothing ºn be con-
ceived more directly opposite to Scripture, than the tradition, Sanc-
several ancient Christian writers, and, apparently favored
some moderns, that Moses did not die, but went to heaven alive,
as Enoch and Elijah did. ...We should be very careful not to give any
countenance to this method of opposing tradition, or vain reasonings,
to the divine testimony; for it opens the door to every kind of skep.
Scott.
ID:
-,
_Verse 9.
Josh. f : 1–9,
*-
[658
B, C, 1451.
The praise of Joshua and Moses.
DEUTERONOMY, xxxiv.
*
the Spirit of wisdom; for
* Moses had laid his
hands upon him: and
* the children of Israel
hearkened unto him, and
did as the Lord com-
manded Moses.
10 || And there "arose
not a prophet since in
Israel like unto Moses,
whom ‘the Lord knew
faee to face;
11 In all " the signs
and the wonders, which
the LøRp sent him to do
in the land of Egypt, to
Pharaoh, and to all his
servants, and to all his
land; *
12 And in all that
mighty hand, and in all
the great terror, which
Moses showed in the
sight of all Israel. .*
q Num. 27:18–23. Acts 6.6. 8:17–19
1 Tim. 4 14. 5.22.
r Josh. 1:16–18. -
‘s 18: Acts 3:22,23, 7:37.
* 5:4,5. Ex. 33:11. Num. [2.6–8.
Aï * 7:19. Ps. 78:43–53, 105:26–
|
and truly humbled for those sins which have pro-
voked God to deprive us of them; for peniten-
tial tears very fitly mix with these. Note, The
loss of good men, especially good governors, is to
be much lamented and laid to heart: those are
stupid, who do not consider it. 2. The formality
lasted 30 days, and we may suppose some mourn-
ed much longer. Yet the ending of these days
intimates, that how great soever our losses, we
must not abandon ourselves to perpetual grief.
If we hope to go to heaven rejoicing, why resolve
to go to the grave mourning? The ceremonial
law of Moses is dead and buried in the grave of
Christ; but the Jews have not yet ended the
days of their mourning ſor it.
V. 9–12. We have here a very honorable
encomium both on Moses and Joshua. It is un-
grateful so to magnify the living, as to forget the
Hmerits of the dead, to whose memories there is a
debt of honor due: on the other hand, it is unjust
so to cry up the merits of the dead, as to despise
the benefit we have in the living. Let God be
glorified in both, as here.
I. Joshua is praised as a man admirably qual-
ified for the work to which he was called, v. 9.
Moses brought Israel to the borders of Canaan,
and then died and left them, to signify that the
law made nothing perfect. It brings men into,
'a wilderness of conviction, but not into the Ca-
naan-of rest and settled peace. It is an honor
reserved for Joshua, (our Lord JESUs, of whom
Joshua was a type,) to do that for us, which the
law could not do, in that it was weak through
the flesh. Through Him we enter into rest; the spiritual rest of conscience, and
eternal rest in heaven.
Three things concurred to clear Joshua’s call to this
great undertaking. 1. God, fitted him for it. He was full of the spirit of
wisdom; and so he had need, who had such a peeyish people to rule, and such
a politic people to conquer.
Conduct is as requisite in a general, as courage.
Herein Joshua was a type of Christ, in whom are hid the treasures of wisdom.
2. Moses, by the divine appointment, had ordained him to it: He had laid his
#ands on him; so substituting him to be his successor, and praying to God to
qualify him for the service to which He called him; and this comes in as a rea-
son, why God gave him a more than ordinary spirit of wisdom, because his
designation to the government was God’s own act; those whom God employs, He
will in some measure make fit for the employment; and because Moses had
asked this of God for him, when he laid his hands on him.
When the bodily
presence of Christ withdrew from his church, He prayed the Father to send
another Comforter, and obtained his prayer.
3. The people cheerfully owned
him and submitted to him. Note, Án interest in the affections of people is a
great advantage and encouragement to those that are called to public trusts.
It was also a great mercy to the people, that when Moses was dead, they were
not as sheep having no shepherd, but had one ready among them, in whom they
did unanimously, and might with the highest satisfaction, acquiesce.
II. Moses was indeed a very great man, especially on two accounts, 1. His inti-
PRACTICAL observations.
macy with God; God knew him face to face, and
so be knew God. See Num. 12:8. He saw more
of God’s glory than any (at least of the O. T.
saints) ever did. He had more free and fiequent
access to God, and was spoken to, not in dreams
and-visions and slumberings on the bed, but when
awake and standing before the cherubim. Other
prophets, when God appeared and spoke to them,
were struck with terror, (Dan. 7: 8.) but Moses,
whenever he received a divine revelation, kept his
temper. 2. His interest and power in the kingdom
of nature; his miracles of judgment in Egypt
before Pharaoh, and of mercy in the wilderness
before Israel, demonstrate that he was a particu-
lar favorite of Heaven, and had an extraordinary
commission to act as he did on earth. Never was
there any man whom Israel had more reason to
Hove, or the enemies of Israel more reason to fear.
He was greater than any other prophet of the
O. T. Though men of great intercst in heaven
and great influence on earth, yet were none of
them to be compared with him; none of them
either evidenced or executed a commission from
heaven so as Moses did. This seems to have
been written long after, yet then there had not
risen any prophet like writo Moses, nor did the e
arise any such between that and the sealing up
of the vision and prophecy. By Moses God
gave the law, and moulded and formed the Jew-
ish church; by the other prophets He only sent
particular reproofs, directions, and predictions.
The last of the prophets concludes with a charge
to remember the law of Moses. Christ Hiin-
self often appealed to the writings of Moses, and
vouched him for a witness, as one that saw his
day at a distance, and spake of Him. But as
far as the other prophets caine shot t of him, our
Lord Jesus went beyond him; his doctrine more
excellent, his miracles more illustrious, and his
communion with his Father more intimate, for
He had lain in his bosom from etermity, and
by Him God does now in these last days speak
to us. The history of Moses leaves him buried
in the plains of Moab, and concludes with the
period of his government; that of our Savior
leaves Him sitting at the right hand of the
Majesty on high, and we are assured that of
the increase of his government and peace
there shall be no end. The apostle, in his epis-
tle to the Hebrews, largely proves the pre-emi-
mence of Christ above Moses, as a reason why
we that are Christians should be obedient, faith-
ful, and constant, to that holy religion we profess.
God, by his grace, make us all so!
}
As we must ere long be called into the etermal world, our wis-
dom and happiness consist in habitual readiness for that solemn
event: and ºwe have experienced the salvation of God, we are
prepared, and should be willing, to depart whenever it pleases
Him.—To stand with our loins girded,” diligently doing our
proper work, and waiting the summons of the Lord, will best en-
sure those views of heavenly rest, and those foretastes of joy,
which gild the prospect, and cheer the heart of believers, in pass-
ing that last gloomy vale. We need not be anarious about the
presence of beloved relatives, or the solace of the Lord’s people
or ministers in our dying moments; for should our departure be
sudden, alone, or even among strangers, the love and presence of
our God and Savior will abundantly suffice. Still less should we
be concerned where our bones are laid; as the burial of Christ
has consecrated every spot where a believer is interred, and his
omnipotent voice will at length raise us incorruptible. But we
should fear leaving any occasion of sin to survivors: for the en-
mity and envy which follow the Lord’s servants while they live,
Verses 10–12.
Whether Joshua, or Samuel, or some later writer, inserted these
words, they contain an acknowledgment, that the promise made to
Moses had not at that time been accomplished. (JVote, 18: 15–19.)
—Several even of the Jewish writers are sensible that this passage
refers to the Messiah; for one of them writes thus:—‘ It cannot be
bût that a prophet shall at last arise hke to Moses, or greater than he
for the King Messiah shall be as great or greater. Therefore these
words are not to be expounded, as if there should never be such a
prophet : but that in all the time of the following prophets, till the
cessation of prophecy, none should arise like to Moses. But after
that there shall be one like him, or rather, greater than he.” Doubt-
Hess this author writes absurdly enotigh, in supposing the cessation
of prophecy to take place before the coming of the principal Prophet.
Yet his testimony serves to show, that the ancient Scriptures natu-
are frequently changed into superstitious regard for them after
their decease; so that sometimes even their mistakes will then be
espoused, and their ſailings imitated; and many eminent saints,
now in glory, could they again revisit this lower world, would
embrace that opportunity of burying, or burning, or expunging
some passages out of, writings that they have left behind, perhaps
without intention of being made public; and which Satan has
afterwards made use of as a handle against divine truth, far be-
side the intention of the writer, yet under the venerable sanction
of his established reputation.—While respect is paid to the me-
mory of the deceased, the living servants of God ought not to be
undervalued: for, though in some respects inferior to their pre-
decessors, God will qualify them for their work. His authority
shöuld therefore be horrored in them; and the measure of wisdom
and holiness, which He has given them, esteemed and regarded.
And as Jesus ever liveth to take care of his own cause, we need
not mourn for the most eminent men, “as those who have no hope”
that the loss will be made up to the church of God. Scott.
rally induced aſ expectation of a subsequent and more illustrious
revelation, and a far more honorable person than any who had then
appeared. Another Jewish winter says, on the words of Isaiah, IIe
shall be exaltcd, and extolled, and be very high ;” (Is. 52 : 13.j that
‘the King Messiah shall be exalted above Abraham, extolled above
Moses, and be very high above the angels of the ministry.” Upon
which Conradus Peilleanus thus glosses, and concludes his commen-
tary, as I shall do mine, ‘What it is to be above the angels, let the
Jews explain ; we can understand nothung by it, but the very “Wold
of God, which was in the beginning with God, and was God, by
whom all things were made, and without Him nothing was made
that was made :” viz. the Lord God of hosts, to whom in perfect
Unity, God the Father, Son, and Holy Spirit, be all honor and glory
for ever, Amen.” By. Patrick. Sco TT.
*
(659)
THE MOSAIC INSTITUTIONS. Y
FUNDAMENTAL PRINCIPLE. the door of the tabernacle, (Num, 10:3, Judg. 20: 1,27, 28. 1 Sata,
The true God, the Creator and Governor of the universe, and none 10: 17.) sometimes some * commonly, of celebrity, Josh,
other, ought to be worshipped. To secure this end the more certainly, 24: 1. 1 Sam. 11 : 14, 15... 1 Kings 12 : 1.
GoD, through the instrumentality of Moses, offered Himself as King Powers, &c. of the comitia. Moses announced to them the com-
of the Hebrews, and was accepted by the united voice of their com- mands of God, which were afterwards lepeated to the péople by the
munity. To keep the true nature of the community fully and con- -Shoterim. In the comitia, the rights of sovereignty were exercised,
stantly in view, all the ceremonial institutions had leference to God, was were declared, peace congluded, treaties ratified, civil rulers
not only as the Sovereign of the universe, but as the King of the -and generals, and, eventually, kings chosemi, The oath of office was
people. The people were taught to feel, that the tabernacle was not administered to its members by the judge, or the king of the state;
only the temple of Jehovah, but the palace of their king ; that the and the latter in turn received their oath from the comitia, acting in
table, supplied with wine and shew-bread, was the royal table; that the name of the people, Tex. 19: 7. 24: 2–8. Josh, 9: 15-21.
the altar was the place where the provisions of the monarch were Judg. 20:_1, 11–14, 21 : 13–20. , 1 Sam. 10; 24. II"; 14, 2 Sam.
prepared, that the priests were the royal servants, and were bound 11 : 14. 2: 4., 3: 17–19. 5: -I — 3, 1 Kings 12: The comitia
to attend not only to sacred but secular affairs, and were to receive, acted without instructions from the people, on their own authority,
as their salary, the first twhes, which the people, as subjects, were led and according to their own views. Nor dées any instance occur, in
to consider a part of that revenue, which was due to God, their im- which the people exhibited any disposition to interfere in their de-
mediate Sovereign. Other things of a less prominent and important liberations, by way of diptating what they ought, or what they ought
nature had reference to the same great end. Idolatry was treason. not to do. Still the conntia were in the habit of proposing to the peo-
[Thus only would a besotted world be saved from unversal idolatry, ple their decisions and resolves for their ratification and consent, 1
and consequently wrºvversal depravity. Notes, lmti od.] Sam. 11 : 14, 15. comp. Josh. 8: 33. 23: 2, &c. 24: 1, &c. When
The IHE BREW Gover NMENT. God was chosen as the special King of the Hebrews, it was not done
Patriarchal. Jacob’s posterity in Egypt maintamed that patriarchal by the comitia, independently of those, whom they commonly repre-
form of government so prevalent among Nomades. Every father of sented, but by the people themselves, all of whom, as well as their
a family exercised a father’s authority over those of his own house- rulers took the oath of obedience, even the women and children, Dx,
hold. Every tribe obeyed its own primce, nashva, who was originally 24: 3–8. Deut. 29 is 9–14. The people commonly approved what
the first-born of the founder of the tube, but, in progress of time, ap- was done by the senate, but sometimes objected, z’
pears to have been elected. As the people increased, various heads Umuon of the Tribes with each other, Each tribe was governed by its
of families united together, and selected some distinguished indi- own ulers, thus constituting, to a certain extent, an independent civil
vidual of their own body for a leader. Perhaps the choice was some- community, Judg. 20: 11–46. 2 Sam. 2: 4. Judg. 1 s 21, 27–33.
times made merely by tacit consent ; and, without giving him the If any affair concerned the whole or many of the tribes, it was de-
title of ruler in form, they were willing, while convinced of his vir- termined by them in conjunction, in the legislative assembly of the
tues, to render submission to his will. Such an union of families manon, Judg. ll: 1–11. 1 Chr. 5: 10, 18, 19. 2 Sam. 3: 17. 1
was called beth aboth [house of the fathers],and benth ab, and also mish- Kings 12: 1–24. Any tribe finding itself unequal to a proposed en-
pachah, Num, 3:24, 30, 35. In other instânces, although the number terprise, might Join one or more of the others, Judg. 1: 1—3, 22. 4:
varied, being sometimes mole and sometimes less than a thousand, 10. 7: 23, 24., 8: 2–3. But all the tribes were bound together as
it was called elaphum, eleph, a thousand, 1 Sam. 10; 19. , 23: 23. Judg. one church and oné &ivil community, not only by common ancestors,
6: 15. Num. 25; 5–50. The heads of these united families were common promises, and need of mutual counsel and assistance, but
called rashev [heads] beul, aboth, rasher elaphum, and rasher alphei yish- also by the circumstance that God was their common King, that they
rael, Nun. 1: 16. 10: 14. They held themselves in subjection to had a common tabernacle for his palace, and a common sacerdotal
the princes of the tribes, who were called by way of distinction from and Levitical order for his ministers. . Accordingly, every tribe ex-
other chiefs, meshiyum [princes] and meshwiet shubtet yishrael [princes ercised a sort of Inspection over the others, as respected the observ-
of the tribes of Israel.] Both the princes and heads of families are ance of the Law. Josh. 22: 9–34. Judg. 20 : ], &c. A community
mentioned under the common names of zeqnim [elders], seniors or thus constituted, may possibly be prosperous and tranquil, but whil
senators, and rashew shebatun, heads of tribes. Following the law probably want promptness in secuting that justice which is its due,
of reason, and the rules established by custom, they govel ned with and will also be exposed to external' and internal wars. See the
a parental authority the tribes and united families ; and while they times of the Judges. The tribes would be jealous of each other. So
left the minor concerns to the heads of individual families, aimed to we find the tribe of Judah, who had the right of primogeniture, in ri-
superintend and promote the best Interests of the coimmunity gene- vally with Joseph, who had its equivalent, the double portion. This
rally. Originally, it fell to the princes themselves to keep genealo- double portion placed Ephraim and Manasseh on nearly the same foot-
gical tables; subsequently, they employed scribes especially for this ing, who consequently regarded each other as competitors. Such
purpose, who, in the progress of time, acquired so great authority, rivaishups finally sundered the nation, 1 Kings 12: *
that, under the name of shoterum, [officers, they were permitted to Form of gov’t. As GoD was expressly chosen King, as He enacted
exercise a share in the govel nment of the nation, Ex. 5; 14, 15, 19. laws and decided litigated points of importance, (Rüm. 17: 1–112
Such governed the Hebrews in Egypt, and the Egyptian kings inade 27: 1–11. 36: 1–10); solved questions, (15: 32–41. Josh. 7: 16
no objection to it, Ex. 3: 16. 5: 1, 14, 15, 19. –22. Judg. 1: 1, 2. 20: 18, 27, 28. 1 Sam. [4; 37. 23: 9–12.
JMosaic. Many things in the administration of the government re- 30.: 8. 2 Sam. 2: I. Deut. chs. 26. 30.); promised prophets, as his
mained the same under the JMosaic economy, as before, under the ambassadors; (Deut. 18:) sent them, accordingly ; and, finálly, to
patriarchal form. The authority they previously possessed, was con- preserve the true religion, governed the people by a striking and pe-
tinued, in Moses’ time, and after, to the princes of the tribes, to the culiar providence,—we are at liberty to say, that God was in fact the
heads of families and combinations of families, and to the genealo- monarch of the people, and the govt. a theocracy. A govt. indeed, in
gists, Num. II: 16. Deut. 16: 18. 20: 5. 31: 28. § Yet Mosés, by some degree theocráticaſ, was well suited to that age. The countries
Jethro’s advice, increased the number of lulels by the appointment around Palestine, had their tutelar deities; and there existed among
of an additional number of judges, shophetum; some to judge over them nearly the same connection between religion and the civil govt.
10, somé over 50, some over 100, and others over 1000 men, Ex. 18: as among the Hebrews; with these differences, however: the pro-
13–26. Difficult cases went up fiom the Judge of 10, to him of 50, tection of these false deities was a deception, that of the true Öo,
and so up to Moses, and, in some cases, from him to the high over Israel was a reality and a truth; among the others, religion was
priest. These Judges were elected by the suffiages of the peopſe supposed to be the prop of the state; with the Hebrews, on the con-
from those, who, by their authority and rank, might be reckoned trary, the state was designed to be the supporter and preserver of
among the rulers of the people. They sustained civil as well as ju- religion. But the theocracy had the usual forms of civil governments.
dicial authority ; and were included with those denominated the God was King, the high priest his minister of state, (so to speak,) but
elders and princes of Israel. I. e. if chosen from the elders and political affairs were still in a great measure under the disposal of
princes; they did not forfeit their seat among them by accepting a the elders, princes, &c. To them Moses gave God’s commands; de-
judicial office, and, on the contraly, the respectability attached to termined expressly their powers; and submitted to God their requests,
their office, (if not chosen from them,) entitled them to be leckoned Num. 14: 5, 16 : 4, &c.2–27: 5. 36: 5, 6. In reference to the
in their number, Deut. 3] : 28. comp. Josh. 8: 33. 23: 2. 24; 1. great power of the legislative assembly, Josephus called the govt.
These judges; heads of fºntlies, genealogists, elders, princes of the tribes, aristocratical. But as the people had so much influence, that the
&c. were, of course, dispersed over the country. . Those of them, laws were-to be ratified by them ; as they sometimes even proposed
accordingly, who dwelt in the same city or neighborhood, formed the laws, or resisted those enacted : as the legislature had no power to
comitta,...senate, or legislature assembly, of their immediate vicinity, lay taxes; and as the civil code was enforced by Gop Himself, inde-
Deut. 19: 12. 25 : 8, 9. Judg. 8 : 14. 9: 3–46. 11 : 5. 1 Sam. pendéntly of the legislature, Lowman and J. D. Michaelis think the
8: 4, 16: 4. When all, thit dwelt in any particular tribe, were Heb. govt "a democracy’. adducing the following passages, Ex. 19: 7,
convened, they formed the legislative assembly of the tribe, and when 8, 24 : 3–8. comp. Deut.-29: 9–14. Josh. 9: 18, 19. 23: 1, &c.
they were convened in one body ſtom, all the tribes, they formed in 24: 2, &c. 1 Sam. 10: 24, 11 : 14, 15. Num. 27: 1–8. 36: 1–9.
like manner the legislative assembly of the nation, and were the 1ep- The truth seems to lie between these two opinions. The Leb. govt.
resentatives of all the people, Judg. I : 1-11. 11 : 5. 20: 12–24. putting out of view its theocratical features, was of a mixed form, in
Josh. 23: 1, 2. 24: 1. The priests, who were the learned class of some 19spects approaching to a democracy, in others assuming more
the community, and besides were hereditary officers in the state, of an aristocratical character. •
being set apart for civil as well as eligious purposes, had, by divine External policy. To prevent Idolatry, the Hebrews "must be kept
command, a right to a sitting in this assembly, Ex. 32. 29. Nuin. from too great intercourse with surrounding nätions. Hence their
36 : 13. 8: 5–26. Thus called to sustam very different, and yet singular rites; accustomed to which from their youth they could not
very important offices, they became the subjects of that envy, which desert them bút with difficulty, practising them they could not readily
would naturally be excited by the honor and advantage of their situa- mingle with other nations. But lest this seclusion engender hatred,
tion. In order to confirm them in the duties which devolved upon , Moses constantly taught that they should love their neighbor (red),
them, and to throw at the greatest distance the mean and Hurking prin- i. e. every one with whom they had to do, including foreigners, Ex.
ciples just mentioned, Gop, after the sedition of Korah, Datham; and 32: 31. 93: 9, Lev. ig. 34. Deut. 10: 18, 19. 34:17, 27% ig.
Abiram, sanctioned the separation of the whole tribé, which had To this end he teaches, that the benefits God conferred on them in
been previously made, to the service of religion and the state, by a preference to other nations were undeserved, Deut. 7: 6–8, 9: 4–
*
most evident and striking in iracle, Num. 16 . 1–17. 24. But though forbidden individual intimacy with idolaters, as a
The tutles given the Cºmitia, or Legislative Assemblies, are found, nation they might form treaties with Gentile states; excepting, (1.
Ex. 19: 7. 24: 3–8. 34: 31. 32. Lev. 4: 13. 8; 3—5. 9 : 5. The Canaanites, including the Philistines, who were not of:
The onethod of convening them, was by the judge or ruler, for the Canaanitish origin. They were neither to bé admitted to treaty nor
time being, and in case ºf his absenge, by the high priest; (Num. 10: servitude, but to be destroyed by war, or driven from the country;
2–4. Judg. 20: 1,27, 28. Josh, 23 : ], 2.) In the wilderness, by not only because they unjustly retained the pasturmg grounds of the
blowing trumpets, Num, 10: 2–43. In Canaan, by messengers, Deut. Patriarchs ; [note, end of Josh.] but because they were esteemed of
29: 9, 10. Judg. 20 : The place of assembling appeals to have been despicable faith, both as servants and companions, and were, more-
_-
[660]
& Aº
THE MOSAIC INSTITUTIONS.
.* *
over, addicted to idolatry, (treason in the kingdom of Goºg) and would
robably lead Israel to the same, Ex. 23: 32, 33. 34 : 12, 16. . Deſit.
* 1-11. 20 : 1–18. The Phoenicians were not included in this
deep hostility, as, shut up in their own limits on the -N. shore, they
occupied, none of the pasturing grounds of the Patriarchs. We learn
from Josh. 11 : 19. that the Canaanites might ilāve avoided the exer-
cise of Heb. hostility, by leaving the country, which in truth many
of them did. Such fled to the Phoenicians, and were by them (Pro-
copius) transported into Africa. (2.) The Amalekites, or Canaanites of
.Arabia Petraa, were also to be universaily destroyed. Because they
had attacked the weak and weary Hebrews, and because their-rob-
beries on the S. borders of Palestine, could be restrained in no other
way, Ex. 17: 8, 14. Deut. 25: 17, comp, Judg. 6; 3–5. 1 Sam.-15:
1, &c. 27: 8, 9. and ch. 30. (3.) The Moabites and Ammonites were to
be excluded for ever from treaty or citizenship, but not to be attacked,
Deut. 2: 9–19. 23: 7. The reason of this middle course was, that,
granting the Hebrews a passage, they refused them provisions, even
if paid, Deut. 2: 29. : 5. Afterwards, joining the Midianites,
they invited Balaam to curse the Hebrews, and finally lured them to
idolatry, i. e. treason, Deut. 23: 3–8. comp. 2: 9–19,37. The He-
brews, however, did not feel at liberty to war against them, except
when provoked by previous hostility, Judg. 3: 12—30. , 1 Sam. 14:
47. 2 Sam. 8:2, &c. 12; 26, &c.—They ultimately crushed the con-
spiring JMidianites in a war of dreadful severity, Num. 25: 16, 17.
31: 1–24.- The Amorites had none of the pasturing ground of the
Patriarchs, but as their kings refused passage, and opposed the Lie-
brews, they were attacked, and beaten, and their land taken, Num--
21: 21–35. Deut. 1: 4. 2: 24–37. 3: 1–18. 4: 46–49, comp.
Judg. 11 : 13–23. * ~~
maintained a friendly national intercourse with the kings of Tyre
and Hamath; and Solomon with the kings of Tyre and Egypt, and
with the queen of Sheba. Even the religious Maccabees made trea-
ties with the Romans. The prophets every where condemn the trea-
- Jies made with the nations, not because they were contrary to the
laws of Moses; but because they were injurious to the common-
wealth, which the event proved, Is., chs. 8. 36. 37.2 Kings chs. 18.
19. Hos. 5: 15. 7: 11. 12: 1, &c. Is. 30: 2–12. 31 : 1–2 2
Kings 17: 4. --- -
Slavery, It existed and prevailed before the deluge, Gen. 9:25.
Probably some of the patriarchs, (as did individuals in later ages, in
Greece and Italy,) possessed many thousand slaves. Moses therefore,
although he saw the evils of slavery, was not in a condition to abol-
ish it, and it would not have been wise in him to have made the at-
tempt. [We do not read, however, that he had slaves himself.] He
accordingly permitted the Hebrews to possess foreigners, both male
-and female;’rn the character of slaves: but the owners of them were
bound by the laws to circumcise them, and to instruct them in the
-worship of the true GoD, Gen. 17: 13–17. But the Canaanites could
not be held as slaves, for intercourse with them was too hazardous.
The Gibeonites, Chephirites, Beerothites, and the inhabitants of Kir-
jath-jearim, having surreptitiously obtained a treaty, were exceptions
also, Josh. 9 : 1–27.
Liberty was lost by captivity in war, debts, theft, man-stealing, as
- children of slaves, and by purchase. [See note, Gen. 17: 27.] Pur-
chase was the most common method of obtaining slaves, hence slaves
are denominated miqneh, keseph, the property, or the purchase of silver,
i.e. those purchased with silver. The price varied with the age, sex,
health, skill, &c. of the individual-sold. See Ex. 21: 32 (whence
we infer that the mediirm price was 30 shekels,) aiid Lev. 27: 1–8.
JMoses, to render the condition of slaves as free from misery and
favorable as possible, enacted, (1.) That they should be treated with
humanity. Lev. 25: 39–53. (2.) The master, who slew a servant
of whatever origin, with a rod, or by blows, should be punished at
the will of the judge. Tf the slave did not due till a day or two after
being smitten, the master went unpunished, because a design to
murder could not, in that case, be presumed, and the loss of the ser-
vant itself was deemed a sufficient punishment, Ex. 21: 20, 21. (3.)
If the master injured the sefvant in the eye or tooth, i. e. according
to the spirit of the law, in any member whatever, the servant should
receive his freedom, Ex. 21: 26, 27. (4.) The servants, on every
sabbath, and on all festival occasions, should enjoy a cessation from
their labors, Ex. 20: 10. Deut. 5: 14. (5.) They should be invited
to the feasts made ſrom the second tithes, Deut. 12: 17, 18. I6:
11. comp. Matt. 25: 21—23, (6.) In accordance with an ancient
law or custom, alluded to, Job 24: 10, 11. they were entitled to
and should receive an adequate subsistence from the master, Deut.
25: 4. comp. 1 Tim. 5: 18. 1 Cor. 9: 9. (7.) The master was bound
to provide for the marriage of maid-servants, unless he took them to
himself as concubines, or gave them to his son, Ex. 21 : S. (8.) A
servant of Heb. origin was not obliged to serve more than 6 years,
after which he was to be dismissed, with presents of considerable
amount, and the wife he had married previous to his slavery, Ex.
21: 2–4. Lev. 25: 1-17. The wife-taken while he was in slavery
could not go free till she had completed her 7 years of servitude, Ex.
21: 4.J Lev. 25: 39–41. Deut. 15: 12–17. Heb. maid-servants had,
it seems, been deprived of this privilege, Ex. 21 : 7. afterwards grant-
ed., Deut. 15: 12–17. If the servant, too much attached to his mas-
ter, wife and children, refused offered freedom ; the master, in the
presence of a judge, had liberty to receive him, and, in sign of per-
petual servitude, was to thrust an awl through his ear into the door
post, Ex. 21 : 5, 6. Deut. 15: 16. The masters could not sell their
slaves to any out of the Heb. territories, Ex. 21 : 7, 8; and slaves of
Heb. origin might be redeemed, or redeem themselves. Lev. 25-47
—55. (9.) On the year of Jubilee, all slaves of Heb, descent were
to be emancipated, Lev. 39:25–41. (10.) Slaves of Heb. birth were
permitted to possess some little property of their own, see Lev, 25:
49. comp. with 2 Sam. 9; 10. Finally, a slave who had fled from
another nation and sought a refuge among the Hebrews, was to be
received and treated with kindness, and not to be forcibly returned,
Deut. 23: 15, 16. JAHN.
, CRIMES AND PUN is HMENTs n Y THE Mosaic LAw.
l. In general, parents are not to die for children, nor children for
parents, Deut. 24: 16. What more just 2 Some think Ex. 20: 5.
contradicts this. But there is great difference between what God
v
J
Treaties were permitted with all other-nations. David accordingly
may do in his all-wise providence, and what a magistrate may be al-
Jowed to do. He may so dispose events, as that the father who de-
Serves punishment may have a wicked son, who may also deserve
it for his own crimes. Idolatry is the sin threatened, Ex. 20: 5. and
the leprosy is supposed to be intended, which might naturally de-
scend to the 4th generation. Shall we accuse Providence for this 2
We may then, with the same reason, accuse GoD for such a course
of nature as we yet see, that the health of children should be affect-
ed by the vices of parents.
~ 2. Burnung alive ; cutting in pieces, limb from limb ; strangling;
crucifixion, inentioned in Scripture, were also usual among other na-
tions: but have no connection with the Mosaic law.
3. The two capital punishments among the Jews were, slaying by
the sword, and stoning. The first did not denote decapitation. This
was an Egyptian punishment, (Gen. 40: 17.) but not prescribed by
Moses. Persons put to death by the sword were despatched as speedily
as possible, and in what way the executioner thought proper. 1 K.
2: 25–46. A criminal city was “ smitten with the edge of the swold.”
Deut. 30: 13–16. Stonung was a common punishment. The wit-
nesses threw the first stone, and the people followed, -
4. After execution by stomang or the sword, the body was sometimes
burned, (as a further mark of infamy, Josh. 7: 15–25. comp. Gen.
38: 14. Lev. 20: 14. 21 : 9.) or sometimes hung on a tree : which
was thought peculiarly infamous, Deut. 21 : 22. comp. Josh. 10: 16.
with Gen. 40: 19. Sometimes a heap of stones was raised over the
body, as a perpetual monument of infamy, Josh. 7: 25, 26. 8:29.
Extirpation is often mentioned, he shall be cut off from his people. In
some passages it certainly means, he shall due, or be put to death, Ex.
31 : 14. Lev. 17:4. Such were to be slain with the sword or stoned.
In some other cases, probably, it means capital punishment.
5. Moses does not mention umprisonment, as a punishment, among
his laws. It was used in Egypt, Gen. 39: 19, 20. and had come into
use among the Israelites in Jeremiah’s time, Jer. 38: 6. Stripes were
a common punishment, (Lev. 19: 20. Deut. 22; 18. 25: 2, 3.) In-
flicted, [with a stuck, on the criminal, while laid down [upon his
face]. Deut. 25: 2. They were not to exceed 40. This punishment
was not considered vnfamous. He who suffered it did not become an
object of reproach. Paul suffered this. 2 Cor. 11: 24.
6. Crimes of lust, and their punishment are specified, Lev. J.8:
22, 23. and 20 : 13–16. The person who submitted to sodomy is
called (klb) a dog ; or if he hired himself for it, (ldsh) devoted, con-
secrated, because the consecrated groves of the heathen deities Con-
tained brothels of this description. The crime of bcstrality is called
(tbl) dusease, or insanity. It was common among the Egyptians and
Canaanites. Lev. 18; 3, 4, 22–28. The punishment was death,
probably by stoning, though that is not specified. [See the horrid
effects, both personal and national, of these vices, in Mitch.]
7. Adultery; punished with death to both the adulterer and the
adulteress, Lev. 20: 10. by stoning, John 8: 5. thus crin,es approach-
ing to it were punished, Deut. 22: 20–24. [See on Num. 5: I 1–3].]
If the guilty female was a slave, the parlies were not punished with
death, Lev. 19: 20–22. The concubine is not li uly a wiſe, but only
a slave taken to her master’s bed; perhaps without her own volun-
tary consent, and merely because she must do what he commands.
The breach of fidelity to him, therefore, forms a sort of intel mediate
crime between adultery and whoredom ; and although, in so far as
It compels him to rear up and provide for another man’s children as
his own, it does him in fact the very same injury [in paſt] as adul-
tery, still there is for her this excuse, that no pactum luberum [free-
will contract] had been, or could be, entered into between them, in
regard to cohabitation and nuptial fidelity, inasmuch as she had no
will of her own, being a slave.
8. Incest was punished, in some cases, capitally, but in others it is
doubtful. Those capitally punished, were—1. With a father’s wife.
-—2. With a daughter-in-law.—3. Marriage with a woman and her
daughter, at the same time or successively, Lev. 20: 11–14. The
punishment is mentioned as burning acath fire; but this followed
stoning, as already stated. Those doubtful, were marriage between
full brothers and sisters, or between half brothers and sisters. Lev 20:
17. – The punishment is cutting off from their people. Some think this
means forfeitun e of their civil rights, or exile; others, more probably,
dcath. Marriage with a paternal uncle's widow, or brother’s widow,
excepting in case of the ſevirate law, is threatened with unfruitful-
ness. This only denotes that the issue of such marriages should not
be ascribed to the natural father, but to this brother, or paternal un-
cle; by which means the second husband lost b is Jn her ſtance.
Many marriages with near kin are not specified, but by analogy
with those mentioned, some punishment must have been inflicted.
The crime of forcing a betrothed woman, was capital, as it respects
the man, Deut. 22: 25, but if the woman was in a city, it was pre-
sumed, that she might have made some one hear, and come to her
assistance, and in this case both were to be stoned. In the case of
a woman not betrothed, the punishment was a fine of 50 shekels,
and compulsion to marry her, with loss of the right of giving her a
bill of dismission. Deut. 22: 28, 29.
The crime of a fathem obliging his daughter to become a prostitute
for his benefit, is prohibited; Lev., 19: 29. but the punishment is
not specified. The crime is called (zmh) the dishonoring, or corrupt-
wng the woman whose chastity we ought to protect ; and in other cases it
is made capital. Among the Canaanites, prostitution in honor of
the gods was common ; and the hue of it was given to the priests,
Num. 25: . Such a crime among the Israelites was capital, as being
a breach of the fundamental law of the state. When the daughter
of a priest profaned herself, she was to be burnt, Lev. 21 : 9. i. e. first
stoned and then burnt. The same punishment was inflicted on the
levirate widow, who committed wholedom with a stranger, Gen.
38: 24. and also in a woman who had deceived her husband, and
was not found a virgin. Deut. 22: 20, 21. The crime of cohahiting
ww.h a removed woman, was punished with cutting off f, om their people,
Lev. 20: 18. The effects of this, even in Italy, and much more in
the southern climates, are such as justiſy this severe punishment.
[Note, Lev. 15: 24.] * º $
9. Crines of blood. Intentional and accidental murder are distin-
guished by Moses. The first he punished with death. The second,
with exile, or confinement to a city of refuge till the death of the
THE MOSAIC INSTITUTIONs.
\
high-priest. Four accessary circumstances are specified, which dis-
tinguish the crine of murder from manslaughter;-(1.) When it pro-
ceeds from previous hatred, Num. 35: 20, 21. Deut. 19 : 11.—(2.)
From revenge, Nunn. 35 ; 20.3–Or, (3.) When cominitted with pre-
meditation, Ex. 21 : 14.—Or, (4.) When a man
Without previous hatred. Deut. 19 : 11. - - *
JManslaughter is, when one kills another, without previous halred,
Num, 35 ; 22., Deut. 19: 4–6.-Or, without thirst for revenge, Ex.
; 13.−Or, from mistake, Num. 35: 11–15.-Or, by casualty, Deut.
: 5. - • -
Moses considers it essential{to constitute murder, that the stroke
be by an instrument likely to cause death, Nun. 35: 16–21. As
an iron tool ; a picce of wood, or a stone ; such as may kill. Striking
a man with the fist, or pushing a mari down, in such circumstances .
as that his death must be the consequence, are also specified as ac-
tual murder. There are two exceptions,—(1.) in case of a man
catching a thief breaking into his house, &c. by night, and killing,
hiin, it was not murder, or blood-guiltiness ; but if the sun was up it
was deemed murder. Ex. 22: 2, 3. From this law it is evident,
that resistance was lawful in other cases.—(2.) The avenger of
blood, killing a manslayer, out of the city of refuge, was riot guilty.
of blood. In all cases of the murder of frce men, Moses prohibits
any pecuniary coin pensation ; the murderer must die. If he fled to
the altar, he must be torn from it and slain. This secured the poor
against the rich. In the case of a slave dying in consequence of
blows from his master, a punishment according to the offence, but
not capital, was inflicted by the magistrate. Ex. 21: 21, 22.
When a murder was committed, and the murderer was unknown,
the elders of the nearest city were to make.inquiry ; and, by certain
rites; declare their ignorance of the murderer, Deut. 21 : 1–9. The
intention of the statute was, to shield the life of nuan, by interesting
all in its preservation. - - -
10. Personal injuries. If a person was injured in a fray, the in-
jurer paid for loss of time and cure. Ex. 21 : 18, 19. If a pregnant
woman was hurt, in a quarrel, so as to produce premature delivery,
without further mischief, the author of the injury was to, give her
husband, a recompense, in money, according to his demand; and if …
this was deemed unreasonable, the case was referred to the judges, .
On the other hand, if either the woman or her child was hurt or
mained, the law of retaliation operated in all its force, 22–25. -
they had recourse to the lot. So Canaan was divided ; and from
Prov. 16: 33. and 18: 18, it is maniſest, that it was then used in the
decision of causes. . It was for judicial purposes, in a particular man-
ner, that the sacred lot, galled. Urim and Thummim, was employed;
lies in wait for another, , and on that, account, the costly, embroidered pouch; in which the
priest carried, this sacred lot on his breast, was called the judicial
ornament. This lot was used to discover the guilty, not to convict
them. Josh. 7: 14–18. , 1 Sain. 14: 37–45. It appears, that this
lot was resorted.to only in the case of an oath being violated, which
the whole people had taken. • * . . . . .
5. When persons were proved guilty; punishment was inflicted
without delay, even in capital cases, Josh. 7: 16–26. 1 Sam.17:
11–19, 2 Sãm.1 : 13–16, 4: 9–12. 1 K. 2: 23–25, &c. . Comp.
Luke 23: 24–26. - ... - * 4
From this statement of the laws of Moses, considered as a system
of civil polity, we perceive, that they are founded on the Spurest
• * *
principles of natural right; maintained, as sacred, personal liberty,
till it were forfeited by crime ; that they modified many of the pre-
viously existing customary laws, which were unfavorable to liberty;
that they secured the faithful administration of justice, and that the
punishments inflicted were more mild and equitable, and’ better
adapted to deter offenders, than those of any ancient or modern les.
gislator. Abr. from Michaelis, in Booth Roy D.
Such was the PENAL cope of the Jewish nation, guarding true re-
ligion, and enforcing virtuous conduct. The more closély it is ex-
amined, the more clearly will the excellency of the law, as given by
Moses, appear. Humility, a virtue little taught or practised by the
heathen philosophers, is-plainly inculcated. Licentiousness and ex-
cesses are forbidden. All the relative duties of life are most plainly
taught. Every duty of justice is strictly required. Benevolence is.
positively enjoined. ' 2 . ~ . . ,"
A system so pious, so pure, so strict, so wise, so equitable, so hu-
mane, so superior to any other, [see also Dr. A. čiariej especially; in-
culcated at such a period, in such a climate, must have a Divi Ne ori-
NAL. Graves, in ‘HENRY and Scotr abr.” by Rei. Tr. Soc. Lond.
. . . 'THEolo G Y of . The Jewish Law. * - -
.N. The first departure from.true religion was; by the adoration of the
heavenly bodies; [man would choose to sink his spiritual nature into .
the world of sense, losing the conceptión of a petty beyond;] thers
natural inclinations of his heart proceeded onward, till idolatry, be-
If one hurt another by assaniting him openly, or by an insidious came a system which [gave ungoverned sway].to every passion and
attack, he suffered retaliation, Lev. 24: 19–23. This applied both
to Israelites and resident foreigners, but not to slaves; yet if a mas-
ter knocked out the eye or tooth (or destroyed any other organ, pro-
bably,) of his slave, the slave, in consequence, obtained his freedom,
Ex. 21:25, 27. Moses alludes to a shameſuſ custom, Deut. 25: 11,
12. punished with the loss of the hand,-- ~ - - -
11. Theft was punished, by compelling double (and in some cases
higher) restitution (see on Ex. 22: 1–4.); if the thief was unable
to pay, he was to be sold as a slave, and payment made with the
purchase-money, Ex. 22: 1–4. In general, people steal from a desire
of gain, or from the love of luxuries, and because they wish for more
of them than they can earn by industry, or from aversion to hard
and unvaried labor. Wisdom herselſ cannot devise a more effectual
check to any of these inotives than restitution, or slavery ; this must
be much more effectual than capital punishment. .* z
JMan-stealing was a capital crime, Ex. 21 : 16. Deut. 24: 7. Its
design was to enslave, and it was a violation both of natural and
civil right; and deserved the highest punishment. v - -
One judicially convicted of denying anything entrusted to, or found
by him, must restore double ; never more, at least nothing of this
kind is ordained in Ex. 22: 8. If the accused had sworm himself’.
guiltless, and afterwards, from conscience, acknowledged the per- .
jury, he refunded only the value and one-fifth. Lev. 6: 5.
12. False accusation and false witness are strictly prohibited, Ex.
‘.0: 15. Even to favor a poor man in his cause, or in any way to evade
the truth, is not allowed ; Ex. 23: 1–3. In case of false testimony,
the in atter was to be particularly investigated, and brought before the .
highest tribunal ; and, after conviction, the false witness was subject
to the law of retaliation, without reprieve; Deut. 19 : 16–21. Noth-
ing can be more just than this as a civil law ; and it must have ope-
rated powerfully to prevent the crime. -
13. Cursing, reviling, or striking parents, is made capital, Ex. 21:
15–17. Lev. 20: 9. At least, the Heb. (gll) denotes mot only curs-
ing, b:1t any reproachful or abusive language. This act of striking,
shows a disposition the most wicked; and severe as the punishment
was, few parents would resort to the magistrate, until all méthods of .
reſormation had been tried in vain. These cases are both included
in what is said in Deut. 21; 18–21. unless we suppose, that the
| 1:ter applies also to the conduct of the son towards others, besides
Ji is parents. - - - s . . .
| 1. The persons of magistrates must be sacred, and in the discharge
of their duty, they must not be insulted. The crime of cursing or
speaking evil of such, the law forbids. Ex. 22: 28, The punish-
ment is not specified, and, for this reason, must have been discre-
tional, and varied according to circumstancés. ,
On their judicial procedure. --" -
1. In most cases, judicial procedure must have been summary, as
it generally is in Asia. Judges are warned against bribery and par-
tiality. Gifts to a judge are absolutely prohibited, Ex. 23:
Deut. 28: 25. Lev. 19 : 15. - - t
2. The place of public judgment was at the city gate. We do not.
find that persons like our advocates were employed ; every man
managed his own cause. As the cause was conducted in the city-
gate, (the usual place of concourse,) where the people assembled to
lear news or to pass away the time; so men of experience, in thatters
of litigation, might sometimes assist those, who seemed embarrassed
in their cause, even when it was a good one. Perhaps this is meant
in Job 29: 7–17. -
3. Witnesses were always upon their oath. A form was read, to
which they said amen. Comp. Lév. 5: 2. Prov. 29: 24. and 1 K.
8 : 31. In reference to this, when our Lord was adjured, or put on
his oath, He answered, Matt. 26: 63. - * - ... "
4. In matters of property, where all other means of decision failed,
of their families.
8, 3. .
propensity. [See on Rom. I : 18, &c,.] - - -
The covenant with Abraham prepared a nation to receive laws .
from the Most High; and Moses was chosen to convey the divine will
to Rsrael. In the midst of this nation the worship.of the one true
God was preserved, until the promised Savior, CHR1st Jesus, appear-
ed upon earth. [And, those who chose, of all the great nationis of the
earth, successively, (by their remarkable political connections, frºm
time to time, see Turner, Sacr. Hist.)-might have learned again this
Jewish knowledge of GoD and his will. • , - . * -
The great truth taught by Moses, ‘is the self-existence, the unity,
pººns; and superintending providence of the Supreme Creator.
Deut. 32: II is name, ‘I AM THAT I AM,” Ex. 3: 14, points out
this self-existence. His unity is frequently inculcated, Ex. 20 : 2, 3..
Deut. 4: 35, 39- 6 : 4. He is described as possessed of every per-
féction, Lev. 19:2. Deut. 32: 3. . . Ex. 15: 11. 34: 6, 7., and is
represented, not only as directing the government of the universe by
general laws, but also as personally superintending every family, and
even each individual. The disbelief or neglect of this great titath
was the principal cause of the progress of idolatry. If it were once.
believed, that the Supreme was too exalted to interfere in human af-
fairs; He would gradually be viewed with indifference, and the fear
and reverence of man transferred to inferior beings, supposed to reau-
late this inferior world. These feelings were deeply imbibed, even
by the Jewish race, and were to be counteracted. Hence JEHow AH is
every where represented in the laws by Moses, as the sole Distributor
of every present good and evil; and it is every where stated, that the
Jewish people were selected that they might exhibit a decisive proof
of God’s overruling providence in ALL human affairs. In conformity
2: 4.
to this principle, so peculiar to the Jewish nation, all their civil in-. “
stitutious were subordinate to their religious observances. Their
ſuture prosperity or adversity was not to depend upon cherishing a
military spirit, or acquiring commercial wealth ; but on their-con-
tinuing to worship the one true God, in the manner prescribed by ,
Him, rigidly abstaining from idolatry and its corruptions, Deut. 30:
15, &c. This is strongly set forth in the institution of the sabbatic
year, and the attendance of all the mén of the nation, thrice a year,
at the place the Iorp should appoint to keep the great festivals, com-
mitting themselves during these periods wholly to Divine Providence,
in the one instance for the support, and in the other for the protection,
Such was the leading principle inculcated at à
time, when the earth was sunk in idolatry, when the most enlighten-
ed nătions were the most degraded in vice. And, this religión was.
taught to a people seemingly the most unfit to receive it, weighed
down by the severest bondage, abject, and degrade
another people, who supported the grossest idolatry. -
Pascal observes, "The doctrine of the law was comprised in the
love, adopation, [and glory] of one God, and was perpetual. It bad,
therefore, all the marks of the true religion. "The Mosaic law, too,
, instituted a frame of government, and estabſished many regulations
peculiarly fitted to receive, and cause steady adherence to, this true
faith, while nothing but the direct interference of GoD could cause
this system, with all its minute and burdensome regulations, to be
received and acted upon. All tended to impress attention and conn-
mand obedience, if the authority of the lawgiver was in reality di-
vine; but thé whole system would be exposed to contempt, if con-
trived by human artifice, and supported by human power. ‘.
The promulgation of such a system of theology; at such a period,
and to such'a people, so confected with the form of its government,
and adopting such extraordinary regulations and precautions, cannot
be satisfactorily accounted for, without alſowing the truth of the Mo-
saic history, the deliverance of Israel by supernatural aid, and the
establishment of their - -
RIT Y. - • r ... * ID.
- - w - - -
reſigion and government by divi NE autho-
ed by servitude to }
- • S ^
[662)
_* P. R. E. F. A. C. E
TO J
THE HIS TO RIC A. L BOOKS.
)
i.
THIS methodized and practical exposition of the Historical Books ventures abroad, with fear and trembling, in the same plain
and homely dress with the former, on the Pentateuch: But I trust, through grâce, it proceeds from the same honest design, that
is, to promote the knowledge of the Scripture, in order to the reforming of men’s hearts and lives. If I may but be instruinental
UC) make my readers wise and good, wiser and better, more watchful against sin, and more careful of their duty both to God and
, man, and, in order to that, more in love with the word and law of God, I have all I desire, all I aim at. May He that minis-
tereth seed,to the sower, multiply the seed sown, by increasing the fruits of righteousness, 2 Cor. 9:10.
It is the history of the Jewish Church and Nation, from their first settlement in the promised land, after 430 years’ bondage, and
40 years’ wandering, to their re-settlement there, after 70 years’ captivity in Babylon—from Joshua to Nehemiah. The five books
of Moses were taken up more with their laws, institutes, and charters; but all these books are purely historical, in which way of
writing, a great deal of very valuable learning and wisdom has been conveyed from one generation to another. ...”
I could willingly have entertained myself and reader, in this preface, with a calculation of the times through which this history
passes, which, as it would very much illustrate it, is a subject well worthy the search of the curious and ingenious: but I consider,
that such a babe in knowledge as I am, could not pretend either to add to, or correct what has been done by so many great writ-
ers, much less to decide the controversies agitated among them. But, Mr. Tallents’ View of Universal History, commonly called
his Chronological Tables, gives great light to this, as indeed to all other parts of históry. Also Lightfoot's Chronology, and
Cradock's History of the Old Testament, methodized, may be of great use to such readers as I write for. I have not been large
upon particular chtomological difficulties, because many times I could not satisfy myself; and how then could I satisfy my reader
concerning them? I have not indeed met with any so great, but that solutions might be given, which are sufficient to silence
atheists and antiscripturists, and roll away from the sacred records all reproach of contradiction and inconsistency, for to do
that, it is enough to show that the difference may be accommodated either this way or that, when at the same time one cannot
satisfy one’s self which way is the right. What is profitable for doctrine, for reproof, for correction, and for instruction in right-
eousness, is what I intend to observe; and I would endeavor to open what is dark and hard to be understood, only in order to
that. Every author must be taken in his way of writing; the sacred penmen, as they have not left us formal systems, so they have
not left us formal annals, but useful narratives of things proper for our direction in the way of duty, which some great judges of
commón writers have thought to be the most pleasant and profitable histories, and most likely to answer the end. The Word of
God, has enough in it that is easy, to mourish the meanest to life eternal, yet enough that is difficult, to try the industry and humility
of the greatest. * > f
There are several things which should recommend this part of sacred writ to our diligent and constant search. I. It is histo-
ry; "and therefore entertaining and very pleasant, edifying, and very serviceable to the conduct of life. It gratifies the inquisitive
with the knowledge of that which the most intense speculation could not discoyer; and we are sure that in this history there is no
matter of fact recorded, but what has its use, and will help either to expound God’s providence or guide man’s prudence. II. It
is true history, and we may rely on it. That which with the heathens was wholly fabulous, is to us authentic history. . The
Greeks were with them the most celebrated historians, yet the Romans put them into no good name for their credibility, witness
that of the poet:-All that lying Greece has dared record, Juv. Sat. 10. But the history before us is of undoubted certainty.
To be well assured of this is a great satisfaction, especially since we meet with so many things in it truly miraculous, and many
more great and marvellous. III. It is ancient history, far more ancient than was ever pretended to come from any other hand.
Homer, the most ancient genuine heathen writer now entirely extant, is reckoned to have lived at the beginning of the Olympiads,
near the time when it is computed the city of Rome was founded by Romulus, which was but about the reign of Hezekiah king
of Judah. And his writings pretend not to be historical, but poetical fiction all over: indeed they are the very Alcoran of Paganism.
The most ancient authentic historians now extant are Herodotus and Thucydides, who were contemporaries with the latest of our
historians, Ezra and Nehemiah, and could not write with any certainty of events much before their own time. The obscurity,
deficiency, and uncertainty of all ancient history, except that which we find in the Scripture, is abundantly made out by the
learned Bp. Stillingfleet, in that most useful book, his Origines Sacrae; Lib. 1. Let the antiquity of this history not only recom-
mend it to the curious, but recommend to us all that way of religion it directs us in, as the good old way, in which if we walk
we shall find rest to our souls. IV. That it is church history, the history of the Jewish Church, that sacred society, incorpo-
rated for religion, and the custody of the oracles and ordinances of God, by a charter under the broad seal of Heaven, a covenant
confirmed by miracles. Many great and mighty nations there were at this time in the world, celebrated, it is likely, for wisdom,
and learning, and valor, illustrious men, and illustrious actions; yet the records of them are all lost, either in silence or fables,
while that little, inconsiderable mation of the Jews, that dwelt alome, and was not reckoned among the nations, makes so great
a figure in the best known, most ancient, and most lasting, of all histories; while no motice is taken in it, of the affairs of other
nations, except only as they fall in with the affairs of the Jews [note, Ex. 19: 6.]; for the Lord's portion is his people, Jacob
is the lot of his inheritance. Such a concern has God for his church in every age, and so dear have its interests been to Him;
let then therefore be so to us, that we may be followers of Him as dear children. V. It is a divine history, given by inspira-
tion of God, and, as belonging to that book, which is our rule of faith and practice, is a part not to be carelessly glanced at, but
religiously perused, for IT is of GREAT USE, 1. For the understanding of some other parts of the O. T. The account of David’s
life and reign, especially his troubles, is a key to many of his Psalms. And much light is given to most of the prophecies, by these
histories. 2. Though we have not altogether so many types of Christ here, as in the history of the law, yet we meet with divers
who were figures of Him that was to come, as Joshua, Samson, Solomon, Cyrus, but especially David, whose kingdom was typi-
cal of the kingdom of the Messiah, and the covenant qf royalty made with him, a shadowy representation of the covenant of re-
demption made with the eternal Word; nor know we how to call Christ the Son of David, unless acquainted with this history;
nor how to receive it that John Baptist was the Elias that was to come. 3. The state of the Jewish Church, here set before us,
was typical of the Gospel Church, and its state in the days of the Messiah; and as the prophecies which related to it, looked fur-
ther to the latter days, so did the histories of it; and still these things happened to them for ensamples. We are thus given
to understand, (1.) That we are not to expect the perfect purity and unity of the Church in this world, and therefore not to be
stumbled, though we are grieved, at its corruptions, distempers, and divisions. What wretched stains of idolatry, impiety, and
immorality, appear on the Jewish Church; what a woful bicach between Judah and Ephraim; yet God took them (as I may say)
with all their faults, and never wholly rejected them, till they rejected the Messiah. Israel hath not been forsaken, nor Judah,
of her God, though their land was filled with sin against the Holy One of Israel. (2.) That we are not to expect the con-
stant tranquillity and prosperity of the Church: It was then often oppressed and aſilicted from its youth, had years of servitude, as
well as days of triumph, was often obscured, diminished, impoverished, and brought low; and yet still God secured to Himself a
remnant, a holy seed, which was the substance thereof (3.) That yet we need not fear its utter; extirpation. The Gospel-
Church is called, the Israel of God, and the Jerusalem which is above, the heavenly Jerusalem: for as Israel after the flesh;
and the Jerusalem that then was, by the wonderful care of divine Pròvidence, outrode all storms, and continued in being; till
made to resign all their honors to the Gospel-Church, of which they were the figures; so shall that also, notwithstanding all its
shocks, be preserved, till the mystery of God be finished, and the kingdom of Grace have its perfection in the kingdom of Glory
4. This history is of great use to us for direction and quickening in duty. Though they whose lives are here written, are generally
judges, kings, and great men, yet in them, even the meanest may see the deformity of sin, and hate it; and the beauty of holiness,
and love it; may, the greater the person, the more evident are both; for if the great be good, it is their goodness makes, ºr
W W (663)
PREFACE.
--
greatness honorable; if bad, their greatness, does but make their badness the more shameful. . The ſailings even of good people
are also recorded here for our admonition, that he who thinks he stands, may take heed lest he fall; and that he who has fallen,
may not despair of forgiveness, if he recover himself by repentance. 5. This history, as it shows what God requires of us, so it
shows what we may expect from his providence, especially concerning states and kingdoms. By the dealings of God with the Jewish
nation, it appears, that as nations are, so they must expect to fare; that while princes and people serve the interests of God’s king-
dom among men, He will secure and advance their interests; but that when they shake off his government, and rebel against Hum,
they can look for no other than an inundation of judgments. That great man, Abp. Tillotson, (Vol. I. Serm. 3. on Prov. 14; 34.)
suggests, That though as to particular persons, the providences of God are [generally speaking] promiscuously administered in this
world, because there is another world of rewards and punishments for them, yet it is not so with nations as such, but national
virtues are ordinarily rewarded with temporal blessings, and national sins punished with temporal judgments; because,
as he says, public bodies and communities of men, as such, can be rewarded and punished only in this world, for in the
meat they will all be dissolved. So plainly are God’s ways of disposing kingdoms laid before us in the glass of this history, that
I could wish Christian statesmen would think themselves as much concerned as preachers, to acquaint themselves with it; they
might fetch as good maxims of state and rules of policy from this, as from the best Greek and Roman historians, Blessed (as the
Jews) with a divine revelation, and making a national profession of religion and relation to God, we are to look on ourselves as
in a peculiar manner under a divine regimen, so that the things which happened to them, were designed for ensamples to us.
I cannot pretend to write for great ones... But if what I have here déné, may be delightful to any in the reading, and helpful
in understanding and improving, this sacred history, and governing themselves by the dictates of it, let God have all the glory, and
let all the rivers eturn to the ocean whence they came. When I look back on what is dome, I see nothing to boast, but a great
deal to be ashamed of; and when I look forward on what is to be done, I see nothing in myself to trust to for doing it; I have no
suſliciency of my own, but by the grace of God, I am what I am, and that grace shall, I trust, be sufficient for me. Surely in
the Lord have I righteousness and strength. That continual supply or communication of the Spirit of Jesus Christ, which
the apostle speaks of, Phil. 1: 19, we may in faith pray for, and depend on, to furnish us for every good word and work. , The
pleasantness of the study has drawn me on to the writing of this, and the candor with which my firiends have been pleased to re-
ceive my poor endeavors on the Pentateuch, encourages me to publish it; it is done according to the best of my skill, not without
some care and application of mind, in the same method with that; I wish H could have done it in less compass, that it might have
been inore within the reach of the poor of the flock. But then it would not have been so plain and ful) as I desire it may be for
the benefit of the lambs of the flock;-Laboring to be, concise, I become obscure. Though many have taken in hand to set
forth in order a declaration of the parts of Scripture yet before us, whose works praise them in the gates, and are likely to
outlive mine; yet, while the subject is really so copious, and the manner of handling it may be so various, and while one book comes
into the hands of some, and another into the hands of others, and all concur in the same design, to advance the common interests of .
Christ’s kingdom, the common faith, once delivered to the saints, and the common salvation of precious souls; (Tit. 1: 4. Jude-
3.) I hope abundance of such helps will be thought no grievance. ~ & * ~ * HENRY.
Though the books of Moses contain much history, and are, indeed, the only authentic record of the primeval ages; and though
several of the prophetical books are in part historical; yet they having been denominated the law and the prophets, from the
grand peculiarities of each, the books before us may properly be called historical, by way of distinction.—From the death. of
Moses to that of Nehemiah, at least 1050 years intervened (indeed some genealogies in Neh. extend beyond); and of this period
these books contain a commected and regular narrative.—If we except some Phemician fragments, filled with inconsistencies, and
of doubtful authority; and a few traditions concerning the Egyptians and Assyrians, distorted by the most extravagant relations,
and evidently replete with ſables; there is scarcely anything extant, which gives us the least information of what was transacted
in any of the nations of the world, during by far the greater part of this period. For it does not yet appear, that any dependence
can be placed on those narratives from the eastern world, lately brought to Europe, which, it is notorious, are so disfigured by fable
or allegory, as to be scarcely intelligible; and relate events of most extravagant and incredible antiquity. We leave them then till
fuller investigation has shown what credit they deserve. The history on which we are entering, though modern, compared with
that in the books of Moses, commences at least 1000 years before Herodotus, called the father of history! And (except as skeptics
choose to confound well attested public miracles, wrought by the almighty God for the most important of all purposes, with the
absurd and pernicious fables of pagan writers), the whole narrative is exceedingly probable and rational, and accords with the
known character and general conduct of imankind, in the various circumstances in which they are placed. It also agrees with
the most sober traditions and detached fragments of antiquity; and serves to elucidate many obscuré parts of profane history, and
to decide many questions in respect of ancient chromology. - It also coincides with the manners and customs of those eastern regions,
in the remotest ages, as far as we have accounts. Many learned men have endeavored to elucidate Scripture by passages from
pagan writers; and their labors have not been useless: yet, almost uniformly, a hesitation occurs whether the pagan customs were
as ancient as the scriptural marration, they were adduced to illustrate; or whether the scriptural history and institutions were not
the real source of the pagan motions and customs. It would be very interesting to inquire how far, on the other hand, ancient
history, chronology, and even geography, &c. are indebted to the sacred volume. For though these records Pºiº refer to a
people in many respects far from considerable, and also unjustly despised in the world; yet they continually call the reader’s atten-
tion to the most ancient transactions of all the surrounding nations: so that more satisfactory information is derived from the Scrip-
tures concerning the Egyptians, the Phenicians or Tyrians, the Syrians, the Assyrians, the Chaldeans, and even the Medes and
Persians, than from the professed histories of those nations. These considerations are suited to impress us with a high veneration
for this part of the Bible, which beyond comparison is in all respects the most wonderful book in the world; but the nature and
tendency of the history should still more endear it to every Christian. Not to anticipate the instructions which will be deduced
from every chapter, it may in general be observed, that the whole is suited to make known the perfections and providence of God,
in the most interesting and affecting manner; to show the real character of man; and to evince both the immense importance and
excellency, and the genuine nature, of true religion.—Even amidst the events of history, types and prophecies are interspersed,
especially of the Redeemer, who is never wholly kept out of sight in any part of the sacred oracles. Public miracles, of the most
extraordinary nature, challenging the investigation of the most virulent enemies, and wrought on purpose to confirm those messa-
ges from God, which were most offensive, either to idolatrous rulers, or a rebellious mation, are likewise here recorded.
We are not expressly informed who were the writers of these books; but have several intimations, that the prophets, or seers,
of whom continual mention is made, were thus employed. (I Chr. 29:29. 2 Chr. 12:15. 20:34, 26; 22.) It is indeed not im-
probable, that the contemporary prophets wrote the principal transactions of their own times, under the superintendence of the
Holy Spirit, by whom they were preserved ſlom error and partiality, guided in selecting facts 'most proper to be recorded, and
instructed immediately where ordinary sources of information failed; and that subsequent prophets, under the same superintendence,
gave the history its present form. Perhaps some parts were compiled from ancient records, as late as the times of Ezra, himself
an inspired writer; and the rest revised by him and his assistants, with some short notes, elucidating the several parts of the har-
rative: and this may account for a few capressions, which seem to belong to later times than those of the events related, as well as
for the references to some books then known, but not now extant.—Very little history, subsequent to the days of Ezra, is trans-
mitted to us in Scripture, previous to that contained in the N. T.; and a few incidents or genealogies, which seem to pertain to a
rather later period, might be added by Malachi. But the canon of the O. T. for substance the same as we now have it, was evi-
dently settled in the time of Ezra, and has never since received materiaſ alteration. These books, however, were undoubtedly a part
of the sacred Scriptures, to which our Lord and his apostles continually appealed, and which the Jews in general received as the
oracles of God, and as given by inspiration from Him.—And it is exceedingly worthy of notice, that the several parts of the Bible
thus reciprocally attest each other, and pre-suppose the undoubted truth of the history they record, and the divine authority of the
doctrines and commandments delivered in them: so that, like the stones in a well constructed arch, each supports and is supported
by all the rest In particular, the Psalms, the prophetical books, and every part of the N. T. assume as acknowledged truth, that
these historical records contain undoubted facts; and these several divisions of the sacred volume often constitute an important
comment on each other. * SCOTT. ..
In the book of Joshua, and those that follow it, to the end of Esther, we have the history of the Jewish nation. These books,
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Li



aw- º PREFACE.
to the end of Kings, the Jewish writers call, the first book of the prophets, to bring them within their distribution of the o. T.
into the law, the prophets, and the Chetubim, or Hagiographa, Luke 24:44. The rest they make part of the Hagiographa. For
though history is their subject, it is justly supposed that prophets were their penmen: to the books purely and properly prophetical,
the name of the prophet is prefixed, because the credibility of the prophecies depended much on the character of the prophets; but
these historical books were probably collections of the authentic records of the nation, which some of the prophets (with which
the Jewish Church was for many ages, more or less continually blessed) were divinely directed and helped to put together for the
service of the Church to the end of the world; as their other officers, so their historiographers, had their authority from Heaven.
—It should seem that though the substance of the several histories was written when the events were fresh in memory, and
written under a divine direction, yet that under the same direction, they were put into the form in which we now have them, by
some other hand, long afterward; probably, all by the same hand, or about the same time. The grounds of the conjecture are, I.
Because former writings are so often referred to, as the Book of Jasher, Josh. 10: 13. and 2 Sam. 1: 18. and the Chronicles of
the kings of Israel and Judah often; and the books of Gad, Nathan, and Iddo. 2. Because the days when the things were done,
are spoken of sometimes as days long since passed; as 1 Sam. 9: 9. And 3. Because we so often read of things remaining unto
this day, as stones, Josh. 4: 9.—7: 26.—8:29.—10: 27. 1 Sam. 6: 18. Names of places, Josh. 5: 9.—7: 26. Judg. 1: 26.--
15:19–18; 12. 2 Kings 14: 7. Rights and possessions, Judg. 1: 21. 1 Sam. 27. 6. Customs and usages, 1 Sam. 5: 5.
2 Kings 17:41.-clauses since added by inspired collectors, to confirm and illustrate the º to those of their own age. And it
is not an unlikely conjecture, that the historical books to the end of Kings were put together by Jeremiah a little before the captivity,
for it is said of Ziklag, 1 Sam, 27; 6. it pertains to the kings of Judah (which style began after Solomon, and ended in the cap-
tivity) unto this day: And it is still more probable that those which follow, were put together by Ezra the scribe, some time after
the captivity. However, though we are in the dark concerning their authors, we are in no doubt concerning their authority; they were
a part of the oracles of God, which were committed to the Jews, and were so received and referred to by our Savior and the apos-
tles. In the five books of Moses we had a very full account of the rise, advance, and constitution, of the O. T. Church, the
family out of which it was raised, the promise, that great charter % which it was incorporated, the miracles by which it was built
up, and the laws and ordinances by which it was to be governéd. From which one would conceive an expectation of its character
and state very different from what we find in this history; which, alas! is a melancholy representation of their sins and miseries,
for the law made nothing perfect; that was to be done by the bringing in of a better hope. And yet if we compare the history
of the Christian Church with its constitution, we shall find the same cause for wonder, so many have been its errors and corrup-
tions; for neither does the Gospel make any thing perfect in this world, but leaves us still in the expectation of a better hope
in the future state. HENRY.
*. AN EXPOS IT IO N,
W IT H
PR A CT I C A L O B S E R W A TI O N S, AND NOT E S,
UPON THE BOOK OF
J O S H U A.
THE book of Joshua, is so called, perhaps, not because written by him, for that is uncertain: Lightfoot thinks Phinehas wrote
it; [Calvin, that Eleazar, probably, wrote the heads of it, and Masius, after Lyra, Ezra; but the penman lived long before Ezra.
Assemb. Ann.] It is written concerning Joshua; and if any other wrote it, it was collected out of his journals, or memoirs.
*. ^- HENRY.
“From the absence of Chaldee words, and others of a later date, some are of opinion not only that the book is of very great
antiquity, but also that it was composed by Joshua. Of this opinion were several of the fathers, and the talmudical writers, and
among the moderns, Gerhard, Diodati, Huet, Bps. Patrick and Tomline, and Dr. Gray; because, 1. So the text, 24; 26. but
this refers solely to the removal of the covenant. 2. In 24; 29, &c. where Joshua’s death is related, the style differs from the rest
of the book. 3. The author intimates 1: 1. that he was of those who passed into Canaan. 4. The whole book savors of the law
of Moses: a strong argument that it was written by his particular servant.—But in 15: 63. it is said “ the Jebusites dwell with
the children of Judah at Jerusalem to this day,” which did not take place till after Joshua’s death, J udg. 1: 8. though the Jebu-
sites were not expelled till David’s reign; 2 Sam, 5: 6–8. In Josh, 4:9, the words to this day were evidently added by a later
hand. So of 15: 13–19. comp., with Judg. 1: 10–15. Josh. 16: 10, with Judg. 1: 29, and Josh. 19:47. Judg. 18; 29. Thus
the internal evidence is against the generally received opinion, that Joshua wrote the book.” HoRN E.
“At 8:28, 4t is said to be made a “ desolation to the present day:” a proof that the book was not written after the time of
the Kings, as Ai subsisted after the captivity, Ezra 2: 28. What is said 16; 10. “They drave not out the Canaanites that dwelt
in Gezer; but they dwell among the Ephraimites to this day”—must have been written before the time of Solomon, for then Pha-
raoh had taken Gezer, burnt it with fire, slain the Canaanites in it, and presented it to his daughter, the wife of Solomon. 1 K.
19:16, . The country of Cabul, 19; 27. had not this name till the time of Solomon. I K. 9; i3. and the city called Joktheel,
15:38, had not this mane till Joash's reign, 2 K, 14: 7. having been previously called Selah. The like may be said of Tyre,
19:29, and of Galilee, 26: 7 and 21: 32.’ Dr. A. CLARKE ; who however adds, “ some of these difficulties might be so removed
as to render it probable Joshua wrote the book, and after all, I cannot help considering the book, in the main, as his composition,
and he probably imitated Moses in keeping an accurate register of the events of his administration. It contains a multitude of par’
ticulars, that only himself, or an eye-witness, could possibly relate; and was evidently designed to be a continuation of Deut. and is so
connected with it in narrative as to prove that it must have been commenced immediately on the termination of the other.” ED.
‘That the compiler of this book had some contemporary documents, is proved from Josh. 18: and 24; 25. and, from the statements
there, it is justly inferred that the other transactions of this period were preserved in contemporary documents. Without such, the
author could not have specified (a very important purpose of this book) the limits of each tribe so minutely—the discourses of Cal.
leb, 14: 6–12—of Phinehas, &c. 22: 18–30—of Joshua, 23 and 24 ch. nor so arranged the whole in harmony with Moses’ law.
Lastly, without such authentic document, the author could not have expressed himself as in 5: 1. and 6:26. and this document he
has expressly cited in 10: 13. Equally clear is it that the author quotes these documents with religious fidelity.—From 5: 1.6:
25. From the tribes being mentioned not in geographical order according to their territories, but according to the order pursued
in the original document—viz. as they received their land by lot, chs. 15. 16. 18. 19. So the author makes no honorable mention
of Joshua till after his death: which makes it highly probable that the commentary whence this book was compiled was written by
him. This book also was received by the Jews when the original was extant and the author’s fidelity could be tested by comparison
with it. Several things too of this §. are recorded by other sacred writers. As in Ps. 78; 53–65. comp. Ps. 44; 2—4.—Ps.
68: 13–15, 114: 1–5. 116: 5, 6. Heb. 3: 8. Heb. 3: 11—13. Judg. 18; 31. 1 Sam. 1: 3, 9, 24, and 3: 21. Lastly, every thing
related in the book, corresponds with Joshua’s age, and with undoubted heathen traditions. See Justin, Tacitus. Thus, an-
cient monuments exist, proving that the Carthaginians were a colony of Tyrians who escaped from Joshua; as also that the inhab-
itants of Leptis in Africa came originally from the Sidonians, who abandoned their country on account of the calamities with which
O. T., WOI. I. 84 [665]
B. C. 1451. JOSHUA, I. Joshua directed and encouraged.
it was overwhelmed. See Allia. The fable of the Phemician Hercules originated in the history of Joshua. See Procopius and
Swidas. Og’s overthrow seems to have originated the fable of the overthrow of the giants; Polybius. "Sallust. The tempest of
hailstones was transformed by the poets into a tempest of stones, with which (they pretend) Jupiter overwhelmed the enemies of Her-
cules in Arim, which is exactly the country where Joshua fought with the children of Amak. See Allia, and Huet.” HoRNE,
In all the versions, as well as in the original, this book is named from Jos HUA, either as the author, or as the principal sub-
ject: and it is probable he wrote the substance of it. (24; 26.) /The writer speaks of himself as a person concerned in the
transactions which he relates: (5:1.) and the mention of Rahab, as still living in Israel, implies that he was a contemporary. .
(6: 25.) But some passages doubtless were added afterwards, perhaps by Phinehas, or rather by a subsequent prophet: (19:47.
24; 29–33.) yet several things adduced as proofs that the book was written at a later period, . no means establish that conclu-
sion.—Among the various passages in which the history contained in this book, is attested by other sacred writers, the following
may be selected: I Kings 16:34. 1 Chr. 2: 7. Ps. 114: 3–5. Acts 7:45. 13:19. Heb. 4: 8, 11:30, 31. 18; 5. Jam. 2:
25. and at the same time it may be observed, that this book appeals to the books of Moses, as then, eactant; and marks repeatedly
the ſulfilment of the promises and predictions contained in them, or confirms them as undoubtedly to be accomplished. (l:,8.
8:30–35. 11:15, 20, 23. 14:2—9. 20: 2. 21:43–45. 22: 1–9. 23:6–16. 24; 2—10, 19, 20.) The Pagan writers were
in some measure acquainted with this history; and several of their fables are supposed to have been derived from it; especially
the story of Phaeton driving the chariot of the sum for the space of one day, seems to have originated from the sun’s staying his
course for one day, at the word of Joshua: [but Horne is of a different opinion:] and it clearly shows, that a tradition prevailed
of one day, in ancient times, having been wholly unlike all others, either before or after it.—Probably the Carthaginians were
originally Phemicians, or Canaanites, who fled from the victorious sword of Joshua, first to Tyre, whence they colonized to Africa.
This book does not contain any explicit prophecies: except as the warnings given to the people, to expect the completion of those
delivered by Moses, may be considered as prophetical; or as the curse denounced on him that should rebuild Jericho was of
that nature. (6: 26.) Expositors have generally computed, that about 17 years passed between the death of Moses and that of
Joshua; seven of which were spent in the conquest of Canaan, and ten in the peaceable possession of the land: but some learned men
think that Joshua survived his victories 20 years, or nearly.—Every part of the book conveys useful instruction; but the exhorta-
tions, with which Joshua took his leave of the people just before his death, are peculiarly interesting and affecting. Scott.
This book contains the history of Israel under the command and government of Joshua, how he presided as general of their
armies, 1. In their entrance into Canaan, ch. 1 .. 5. 2. In their conquest of it, ch. 6 . . 12. 3. In the distribution of the land,
ch, 13 . . 21. 4. In the settlement and establishment of religion among them, ch. 22. . 24. . In all which he was a great example
of wisdom, courage, fidelity, and piety, to all in places of public trust. But that is not all the use to be made of this history; we
may see in it, (1.) Much of God and his providence; his power in the kingdom of nature; his justice in punishing the Canaan-
ites when the measure of their iniquity was full; his faithfulness to his covenant with the patriarchs; and his kindness to his
people Israel, notwithstanding their provocations. We may see Him as the Lord of Hosts determining the issues of war, and
as the Director of the lot, determining the bounds of men’s habitations. (2.) Much of Christ and his grace. Though Joshua
is not expressly mentioned in the N. T. as a type of Christ, yet all agree that he was a very eminent one. He bore our Savior’s
maine, as did also another type of him, Joshua the High Priest, Zech. 6: 11, 12. The LXX. giving the name of Joshua a Greek
termination, call him all along, Jesus, and so he is called, Acts 7:45. and Heb. 4:8. Justin Martyr makes that promise, Ex.
23:20. Mine angel shall bring thee into the place I have prepared, to point at Joshua; and these words, My name is in him,
to refer to this, that his name should be the same with that of the Messiah; it signifies, He shall save. Joshua saves God’s people
from the Canaanites; our Lord Jesus saves them from their sins. Christ, as Joshua, is the Captain of our Salvation, a Leader
and Commander of the people, to tread Satan under their feet, and to put them in possession of the heavenly Canaan, and to
give them rest, which (it is said, Heb. 4:8.) Joshua did not. - * HENRY.
CHAP. I.
The Lord confirms Joshua as the suc-
cessor of Moses, 1, 2. He shows the
extent of the promised land, and in-
structs and encourages Joshua, 3–9;
who gives orders about passing over
Jordan, 10, 11; and reminds the two
tribes and a half of their engagement,
12–15. The people promise obedi-
ence, 16–18.
OW after a the death
of Moses, the servant
of the Lord, it came to
pass, that the LoRD spake
unto "Joshua the son of
Nun, “ Moses’ minister,
Saying,
2 * Moses my servant
is dead; now therefore
* arise, go over this Jor-
dan, thou, and all this
people, unto the land
which I do give to them,
even to the children of Is-
rael.
3 Every place, that ‘ the
sole of your foot shall
a 12:6.-Sec on Dent. 33:1. 34:5. Acts
13:36,37.—Rom. 1:1. Tit. 1:1. Jam.
1:1. Rev. 1:18.
b Ex; 17:9–13.—See on Nuyº. 13:8,16.
—Deut. 1:38. 31:3,23, :9. Acts
7:45. Jesus.
c Ex. 24:13. Num. 11:28. 1 Kings 19:
16. 2 kings 3:11. 4:27–29. #
27. Matt. 20:26,27. Luke 16:10.
d Sce on a. 1.-Is. 42:1. Heb. 3:5,6.
e Nº. 37:16–21. Deut. 3.28. 31.7.
f 14:9. Deut. 11:24. Tit. 1:2.
CHAP. I. V. 1–9. The book begins with the
history of Joshua’s reign and government.
reign which thus began with God, could not but
be honorable to the prince, and comfortable to
the subject. The last words of Moses are still
verified, Happy art thou, O Israel! who is
like wrºto thee, O people? Deut. 33:29.
God here greatly honors and encourages Joshua.
He had before spoken to Moses concerning him,
Num. 27: 18. But now He speaks to him, v. 1.
probably, as He spake to Moses, Lev. 1: 1. out
of the tabernacle of the congregation, where
Joshua had with Moses presented himself, Deut.
31: 14. to learn the way of attending there.
Though Eleazar had the breastplate of judgment,
which Joshua was directed to consult as there
was occasion, Num, 27: 21, yet, for his great
encouragement, God here speaks to him imme-
diately, some think, in a dream or vision, as Job
33: 15. .
Concerning Joshua’s call to the government,
observe, • -
I. The time of it, After the death of Moses.
As soon as Moses was dead, Joshua took the ad-
ministration; an interregnum, though but for a
few days, might have been of ill consequence:
but probably God did not speak to him to go
forward toward Canaan, till after the thirty days
of mourning for Moses were ended; not, as the
Jews say, because the sadness of his spirit un-
fitted him for communion with God; (he sor-
rowed not as one that had no hope;) but by this
solemn pause, and a month’s adjournment of the
public councils, even now when time was so very
Pešious to them, God would honor the memory
of Moses, and give the people time not only to
lament their loss of him, but to repent of their
miscarriages toward him during the forty years
of his government. -
II. The place. Joshua was preferred from. He
was Moses’ minister, i. e. an immediate attendant
on his person, and assistant in business. The
LXX. translate it a workman under Moses,
under his direction and command. Those are
fittest to rule, that have learned to obey. He
that was to succeed Moses was intimately ac-
quainted with him, that he might fully know his
doctrine and manner of life, his purpose and
long-suffering, and might walk; in the same
spirit, having to carry on the same work. Joshua
was a type of Christ, who might therefore be
called Moses’ minister, because he took the form
of a servant, was made under the law, and fulfilled
all the righteousness of it. . - -
III. The call itself: God gave it, and it is very
full. -
1. The reason of it; Moses my servant is
dead, v. 2. All good men are God’s ser-
wants; what an honor! Angels themselves are
his ministers. Comp. Heb. 3: 5. where what
Moses did, is said to be for a testimony of the
things that should be spoken after; God will
own his servants, will confess them in the great
day. Moses, having done his work as a servant,
rests from his labors, and enters into the joy
of his Lord. Observe, the death of God’s ser-
vants is precious in his sight. * -
2. The call itself; Now therefore arise. Let
not weeping hinder sowing, nor the, withering
of the most useful hands be the weakening of .
ours; when God has work to do, He will either
find or make instruments fit to carry it on. Up,
NOTES.
CHAP. I. V. 1, 2. The beginning of this book is connected with
the conclusion of Deuteronomy, as the continuation of the
history; and in the title given to Moses, ‘the servant of the Loºp.5
reference is made to it. ſº 34: 5.) The Mosaic dispensation
the Gospel, and the former must expiro
ingly useful to the church of God, and to every believer: but the gos-
º à. can conduct us to the heavenly inheritance; (John 1: 17.)
and being ‘dead e
necessary to our salvation by Jesus Christ. (Gal. 2: 17–21 ). These
things were typically taught by the death of Moses, and the succes-
was introductory to that o
preceding
sion of Joshua.
before the latter could appear in its glory. The moral law is exceed-
to the law as the ground of our confidence, is
Scott.
[666]
*.
B. C. 1451. &
tread upon, that have. I
given unto you, as I said
unto Moses. -
4 From 8 the wilderness
and this Lebanon even
unto the great river, the
river Euphrates, all the
land of the Hittites, and
unto the great sea towards
the going down of the
sun, shall be your coast.
5 There h shall not any
man be able to stand be-
fore thee all the days of
thy life: ; as I was with
Moses, so I will be with
thee: ; I will not fail thee,
nor forsake thee. , *
6 * Be strong and of a
good courage; for * unto
this people shalt thou
"divide for an inheritance
the land m.which I sware
unto their fathers to give
them. s -
7 Only be thou strong,
and very courageous, that
thou mayest observe to
do according to all the law
* which Moses my servant
Joshua, I.
and be doing. Note, The removal of useful men
should quicken survivors to be so much the more
diligent in doing good.
3. The particular service. “Arise, go over
this Jordan.” This was a trial to the faith of
Joshua, whether he would give orders to make
preparation for passing the river, when there was
no visible way, at least, not at this place and at
this time, when all the banks were overflown,
ch. 3:15. Going over Jordán was going into
Canaan; thither Moses might not, could not,
bring them, Deut. 31: 2. hus the honor of
bringing the many sons to glory is reserved for
Christ, the Captain of our salvation. Heb. 2.
10. comp. Rom. 8:3. 7: 4. •
4. The grant of Canaan to Israel is here re-
peated, v.2–4. To the patriarchs it was prom-
ised, I will give it; but now the fourth genera-
tion was expired, the iniquity of the Amorites
was full, and the time come for the performance
of the promise, it is actually conveyed, and they
are put in possession; ‘I do give it, enter upon
it, nay, v. 3. I have given it; though yet un-
conquered, it is assure to you as if in your hands.”
Observe, (1.) . To whom, to them, even to the
children of Israel, v. 2. because they are the
seed of Jacob, called Israel then when this pro-
mise was made to bim, Gen. 35: 10, 12. Israel,
, though very provoking in the wilderness, yet for
their father’s sakes should have the entail pre-
served; it was the children of the murmurers
that God said should enter Canaan, Num. 14: 31.
(2.) The land itself, conveyed, from the Euphra-
tes eastward to the Mediterranean westward, v.
4. Their sin cut them short of this large posses-
**
commanded thee : *turn sidm; but had they been obedient, God would have
not from it to the right given them all this and much more; and out of
hand or to the left, P that all these countries, and many others, there were
thou mayest # prosper
withersoever thou goest.
8 This q book of the
law shall not depart out
of thy mouth; but ‘ thou
shalt meditate therein day
and aight, that thou may-
est "observe to do accord-
ing to all that is written
therein: for then thou
shalt make thy way pros-
perous, and then thou
shalt í have good success.
9 ‘Have not I com-
manded thee? Be strong
and of a good courage;
g Gen. 15:18–21. Ex. 23:31. Num.
34:12–18. Deut. 1:7. 3:25. 11:24
1 Chr. 5 9. 18:3.
*ś7:24, 2014. Ps. 46:11. Rom.
i § iſ: 37. 627. Ex. 3:12. Dent.
31:23. , Matt. 28:20. Acts 18:9,10.
2 Tim. 4:17. -
3 See on Deut. 31:6–8.-Is. 41:10–16.
43:2–5. Heb. 13:5. . .
tº 739. 1 Sam, 4:9. 1 Kings 2:2. 1
Qhr. 23:13. , 28:10. , 2 Chr. 32:7,8.
Jºs. 27:14. Is. 35:3,4 Dan. 10:19
Hag. 2:4: Zech. 8:9. 1 Cor. 16:13.
Eph. 6:10. 2 Tim, 2:1. -
* 9, thou shall cause this perple to
inherit. -
* Num. 34:17–29,
rm Gen. 26:3.
Il § on 1.-11:15. Num. 27:23, Deut.
o fieut. 5:32. 12:32, 28:14. Prov. 4:
27, 8:20.
p Bºat. 29:9. 1 Kings 2:3. 1 Chr. 22:
f Qr, do wisely. 8. Marg. -
q Deut. 6:6–9, 11:18,19, 17:18,19.
30:14, 31:11. Ps. 37:30.31. 40:10.
IIS:42,43, is. 59:21, fiatt, iž:35,
Eph. 4:29
r Rs. 1:2,3. 19:14. 119:11,15,97,99.
Prov. 2:1–5, 3:1. Col. 3:16. 1 Tim.
4:14–16. -
s See on Deut. 5:29,32,33. 6:1–3.—
Matt. 7:21,24. 28:20. Luke 11:28.
John 13:17, 14:21. Jam. 1:22–25.
ev. 22:14. -
f Or, do wisel
ely. &
t Judg. 6:14, 2 Sam. 13:28. Acts 4:19,
in process of time proselytes to the Jewish reli-
gion, as appears, Acts 2: 5, &c. If their church
was enlarged, though their nation was not mul-
tiplied, it cannot be said that the promise was of
mone effect; and if this promise had not its full
accomplishment in the letter, believers might
thence infer, that it had a further meaning, and
was to be fulfilled in the kingdom of the Messiah,
both that of grace and that of glory. (3.) The
condition of this grant is here implied, in those
words, as I said wnto Moses, i. e. ‘ on the
terms Moses told you of, many a time; if ye will
keep my statutes. The precept and promise
must not be separated,” (4.) It is intimated
with what ease they should gain possession, if it
were not their own fault, v. 3. in these words,
* Do but set your foot upon it, and you shall have
it.” - S X
5. The promises God here makes to Joshua
for his encouragement. (1.) He should be sure
of the presence of God with him in this great
work to which he was called, v. 5. Joshua was
sensible how far he came short of Moses, in wis-
dom and graee, but what Moses did, was done
by virtue of the presence of God with him; and
though Joshua had not always the same presence
of mind that Moses had, yet if he had always the
same presence of God, he would do well enough.
Note. It is a great comfort to the rising genera-
tion of ministers and Christians, that the same
grace which was sufficient for those that went be-
fore them, shall not be wanting to them, if they
be not wanting to themselves in the improvement
of it. Those that go where God sends them,
shall have Him with them wherever they go, and
need desire no more to make them easy and pros-
perous. (2.) The presence of God should never
be withdrawn from him, I will not fail thee, nor
Jorsake thee, v. 5. Moses had assured him of
this, Deut. 31:8. that though he must now leave
him, God never would; and here God Himself con-
Jirms it. We need the presence of God, not only
when beginning our work, but continually in the
progress of it. If that at any time fail us, we
are gone; but this we may be sure of, that the
Joshua directed and encouraged.
Lord is with us while we are with Him. This
[. here made to Joshua is applied to all
elievers, and improved as an argument against
covetousness, Be content with such things as
ge have, for He liath said, I will never leave
thee... (3.) He should have victory over all the
enemies of Israel, v. 5. God promises him clear
and constant success, all his life. (4.) He should
himself have the dividing of this land among the
people of Israel, v. 6. It was a great encourage-
ment to him, in beginning this work, that he was
sure to see it finished, and his labor not be vain.
Some make it a reason why he should arm him-
self with resolution, because of the bad character
of the people whom he must cause to inherit that
land; he knew well what a froward, discontented
people they were, and how unmanageable, they
had been in his predecessor’s time; let him there-
fore expect vexation from them, and be of good
courage. ,"
6. The charge and command to Joshua,
(1.) That he conſorin himself in every thing
to the law of God, v. 7, 8. And concerning this
book, he is charged, [1..] To meditate therein
day and night, that he might understand it, and
have it ready to him on all occasions. If ever
any man’s business might have excused him from
meditation, and other acts of devotion, one would
think Joshua’s might at this time; the trust
lodged in his lands was great, and the care of it
enough to fill him, if he had ten souls, yet he must
find time and thoughts for meditation. What-
ever affairs of this world we have to mind, we
must not neglect the one thing needful. [2.] Not
to let it depart out of his mouth, that is, all his
orders to the people, and his judgments upon
appeals made to him, must be consonant to the
law of God; on all occasions he must speak ac-
cording to this rule. Joshua was to maintain
and carry on the work Moses had begun. [3.]
He must observe to do according to all this
law. To this end he must meditate therein, not
for contemplation sake only, (or to fill his head
with notions, or that he might find something to
puzzle the priests with,) but that he might, both as
a man and as a magistrate, observe to do accord-
ing to what was written therein; and several
things written there had particular reſerence to
the business now before him, as the laws concern-
ing their wars, the destroying of the Canaanites,
and the dividing of Canaan, &c. Joshua was a
man of great power and authority, yet must him-
self be under command, and do as bidden. No
dignity or dominion sets inan above the law of
God. Joshua must not only govern by law, and
take care that the people observe the law, but by
his own example maintain its honor and power.
He must do what was written; do according to
what was written exactly; do according to all
that was written: he must observe to do so; ob-
serve the checks of conscience, the hints of provi-
dence, and all the advantages of opportunity;
careful observance is necessary to universal obe-
dience. He must not turn from it, either in his
own practice, or in any act of government, to the
right hand or to the left; for virtue is in the mean.
He must be strong and courageous, that he
may do according to the law; so many discour-
agements there are in the way of duty, that those
who will proceed and presevere in it, must put
on iron resolution. And (lastly) to encourage
him in his obedience, God assures him, that then
he shall do wisely, (so the margin,) and make
his way prosperous, v. 7, 8. They that make
the Word of God their rule, and conscientiously
walk by that rule, shall both do well and speed
well; it will furnish them with the best maxims
to order their conversation, Ps. 111: 10. and
entitle them to the best blessings; God shall give
them the desire of their heart. *
(2.) That he encourage himselfherein with the
promise and presence of God, and make those
his stay, v. 6, 9. Joshua had long since signal-
It is undeniable from the
Verse.8. -
language here used, that J
l
sessed a written eopy of the law for if Moses had not himself writ-
- - ten the books containing it, what meaning would there have been
oshua pos- in this exhortation ?
Scorr.
[667]
B. C. 1451.
The people prepare to pass Jordan.
Joshua, I.
"be not afraid, neither be
thou dismayed: for the
LoRD thy God is with
thee whithersoever thou
goest.
10%. Then Joshua com-
manded the officers of
the people, saying,
11 Pass through the
host, and command the
people, saying, Prepare
you victuals; for within
# three days Wye shall pass
over this Jordan, to go in
to possess the land which
the LoRD your God giv-
eth you to possess it.
12 And to the Reuben-
ites, and to the Gadites,
and to half the tribe of
Manasseh, spake Joshua,
Saying. -
13 Remember 2 the
word which Moses the
servant of the LoRD com-
manded you, saying, The
LoRD your God hath
given you rest, and hath
given you this land.
14 Your wives, your
little ones, and your cattle,
shall remain in the land
which Moses gave you
on this side Jordan; but
ye shall pass before your
brethren “armed, all a the
mighty men of valor, and
help them ;
15 Until b the LoRD
have given your brethren
rest, as he hath given you,
and they also have pos-
sessed the land which the
LoRD your God giveth
them ; * then ye shall re-
turn unto the land of your
possession, and enjoy it,
which Moses the Lord’s
Servant gave you on this
side Jordan, toward the
Sun-rising.
16 And they answered
Joshua, saying, "All that
thou commandest us we
will do, and withersoever
thou sendest us we will
go :
u See on Deut. 20:1.—Ps. 27:1,2. Jer.
1:7,8.
*; Ex. 19:11. 2 Kings 20:5. Hos.
y See on Deut. 9:1. 11:31.
z 22:2—4. Num, 32:20–28. Deut. 3:
• Héb. marshalled by five. Ex. 13:18.
a Deut. 20:8. Rev. 17:14.
6:2.
r. 2:26. 13:5
ized his valor in the war with Amalek, and in
his dissent from the report of the evil spies, and
et God sees fit thus to inculcate this precept on
#. Those that have grace, have need to be
called on again and again to exercise and im-
prove it. Joshua was humble and low in his
own eyes, not distrustful of God, and his power,
and promise, but diffident of himself, and of his
own wisdom, and strength, and sufficiency for the
work, especially coming after so great a man as
Moses; and therefore God repeats this so often,
* Be strong and of a good courage; let not the
sense of thine own infirmities dishearten thee,
God is all sufficient. Have not I commanded
thee? [1..] Note, When in the way of our
duty, we have reason to be strong and very
courageous; and it will help very much to ami-
mate and embolden us, if we keep our eye on
the divine warrant, and hear God saying, “ Have
not I commanded thee ? I will therefore help
thee, succeed thee, accept thee, reward thee.”
Our Lord Jesus, as Joshua here, was borne up
under his sufferings, by a regard to the will of
God, and the commandment He had received
from his Father.
V. 10–15. Joshua, being settled in the govern-
ment, immediately applies himself to business, not
to pleasure; as he that desires the office of a min-
ister, (1 Tim. 3: 1.) so he that desires the office
of a magistrate, desires a work, a good work;
neither is preferred to-be idle.
I. He issues orders, through the officers to the.
people, to provide for a march. By these officers,
1. Joshua gives public motice, that they were to
pass over Jordan within three days. These
orders, I suppose, were not given till after the re-
turn of the spies, ch. 2. And perhaps that was
such an instance of his jealousy, and excessive
caution, as made it necessary he should be so
often bidden to be strong and of a good courage.
Observe with what assurance Joshua says it to
the people, because God had said to him, Ye
shall pass over Jordan, and shall possess the
land. We dishonor the truth of God, if we stag-
ger at the promise of God. 2. He gives them
directions to prepare victuals; those that were
minded to have other victuals beside the manna,
which had not yet ceased, must prepare it, and
have it ready against the time appointed. Per-
haps, though the Inanna did not quite cease till
they were come into Canaan, ch. 5: 12. yet since
they were come into a land inhabited, (Ex. 16:
35.) where they might be furnished in part with
other provisions, it did not fall so plentifully, and
therefore they are ordered to provide other vict-
uals, which perhaps included all other things
necessary to their march.
II. He reminds the two tribes aid a half of the
obligation they were under to go over Jordan with
their brethren. Interest would make the other
tribes glad to go over, but in these it was an act
of self-denial: therefore it was needful to produce
and hold them to the agreement Moses made with
them, v. 13. He reminds them, of the advantages
they had received in being first settled: “The
Lord your God hath given you rest, given your
minds rest, you know what you have to trust to,
and are not, as the rest of the tribes, waiting the
issue of the war first and then of the lot. He has
also given your families rest, your wives and chil-
dren, whose settlement is your satisfaction.” Note,
When God by his providence has given us rest,
we ought to consider how we may honor Him with
the advantages of it, and what service we may do
times.
restless he was till he had found out a habita-
tion for the arkſ. When God has given us rest,
we must take heed of slothfulness, and of settlin
on our lees. As these tribes here, so do we ai
lie under manifold obligations to strengthen the
hands one of another, and not to seek our own.
welfare only, but one another’s. .
V, 16–18. This answer, was not given by
the two tribes and a half only, (though they are
spoken of immediately before,) but by the officers
of all the people, (v. 10.) as their representa-
tives, concurring with the divine appointment, b
which Joshua was set over them, and they did it
heartily, with great cheerfulness and resolution.
1. They promise him obedience, v. 16. not only
as subjects to their prince, but as soldiers to their
general; Matt. 8: 9. We must thus swear alle-
giance to our Lord Jesus, as the Captain of our
salvation, and bind ourselves to do what He com-
mands us by his word, and to go whither He sends
us by his providence. - -
And:since Joshua, being humbly conscious to
himself how far short he came of Moses, feared
he should not have such inflüence on the people,
and such an interest in them, as Moses had, they
here promise that they would be as obedient to
him, as ever they had been to Moses, v. 17. To
speak truth, they had no reason to boast of their
obedience to Moses; he had found them a stiff-
necked people, Deut. 9: 24. But they mean they
would be as observant of Joshua, as they should
have been, and as some of them were (the gene-
rality at least sométimes) of Moses. -Note, We
must nót so magnify them that are gone, how emi-
inent soever, as to be wanting in honor and duty
to those that survive and succeed them, though in
gifts they may come short of them. Obedience
for conscience sake will continue, though Provi-
dence change the hands by which it rules and acts.
2. They pray for the presence of God with him,
v. 17. ‘Only the Lord thy God be with thee,
to bless and prosper thee, and give thee success,
as he was with Moses.” Prayers and suppli-
cations are to be made for all in authority.
And the best thing we can ask of God for our
magistrates, is, that they may have the presence
of God with them; that will make them bléssings
to us, so that in seeking this for them, we consult
our own interest, Those that we have reason to
think have favor from God, should have honor and
respect from us. Some understand it as a limit-
ation of their obedience; “We will obey only as
far as we perceive the Lord is with thee, but no
further. While thou keepest close to God, He
will keep close to thee; hitherto-shall our obe-
dience come, but no further.” But they had more
confidence in Joshua.
3. They pass an act, to make it death to any
Israelite to disobey. Joshua’s orders, or rebel
against his commandment, v. 18. Most men
fear the sword of the magistrate more than the
justice of God. Yet there was a special reason for
making this law, now they were entering on the
wars of Canaan; in time of war the severity of
military discipline is more necessary'than at other
Some think that in this statute they have
an eye to that law concerning the Prophet God
would raise up like unto Moses, which they think,
though it refer chiefly to Christ, yet takes in Josh-
ua by the way, as a type of Him, that whosoever
would not hearken to Him, should be cut off from
his people. I will require it of him. -
4. They animate him to go on with cheerful-
mess in the work to which God had called him;
22:4 & º - • - * - * * y - e º •: y r -
§§º.º.º., ºr sa, to our brethren who are unsettled, or not so well and, in desiring that he wº. be stróñg i. i
1 Pet. 2:13–15. settled. When God had given David rest, how good courage, they do. in effect promise ni a
º Verse 10. - they were absent more than three days: (2; ??) Scorr.
Qfficers.] ‘Shoterim. Supposed to be subordinate officers whose. Wictuals.] ‘Tsedah, prey; such provisions as they had conquered, as
duty was to see the decisions of the Shophitim (civil judges) carried
Calin. conjectures that the shoterim here, may have been
the heralds of the army, like those so often met with in Homer, called
#". and men i, who bore sceptres, and whose persons
[Note, Num. 11 : 16.]
Verse 11.
In general they were thus directed to prepare all things necessary
for the expedition.—This command seems to have been given after
the return of the spies, as recorded in the subsequent chapter; for
into effect.
messengers of
were ever held sacred.”
ing.”
Dr. A. CLARKE. -
authority, may
(14.). Armed.
equipped, &c.
corn, oxen, sheep,
Dr. JA. Clarke. - - "...-- TN
in the Western U. states, ºf &c. is vulg. called plunder. ED.
The gentlene
succeeded Solomon.
£é for the word signifies what is takén by hint-
It is a curious etymological coincidence, that
erses 12–15. - -
ss with which Joshua entered on the exercise of his
be contrasted with the conduct of Rehoboam, when he
(1 Kings 12° 1–15.) . - . ... Scott.
* Chamushim, by fives.... it seems to signify arrayed, .
ote, Ex. 13: 18.” Dr. A. CLARKE.
B. c. 1451.
Joshua sends out spies.
JOSHUA, II.
17 According as we
hearkened unto Moses in
all things, so will we hear-
ken unto thee: “only the
LoRD thy God be with
thee, ashewaswith Moses.
18 Whosoever he be
! that doth rebel against
thy commandment, and
will not hearken unto thy
words in all that thou
commandest him, he shall
be put to death: 5 only be
strong, and of a good
courage. -
-CHAP. II. .
Two spies, sent by Jusbua, enter Jeri-
, cho, and are concealed by Rahab, l-
7. She informs them of the terror
which had seized the Canaanites, 8-
11; and covenants with them, 12–21.
They return and make their report,
A ND Joshua the son
J of Nun *sent out of
* Shittim two men, "to
spy secretly, saying, Go
view the land, ° even Jeri-
cho. And they went,
and came into an "har-
lot's house named Rahab,
and f lodged there. .
courage him.
believer, Heb. 11: 31. and as one whose faith
they would do all they could, by an exact, bold
. cheerful observance of all his orders, to en-
It very much heartens those that
lead in a good work, to see those that follow, fol-
low with a good will; Joshua, though of approv-
ed valor, did not take it as an affront, but as a
great kindness, for the people to bid him be strong
and of a good courage.
CHAP. II. -V. 1–5. In this we have an
account of the scouts employed to bring report to
Joshua of the posture of the city of Jericho: and
what makes the story most remarkable, is, that
Rahab, the person principally concerned in it, is
twice celebrated in the New Testament as a great
proved itself by good works, James 2: 25.
In these verses we have,
I. The prudence of Joshua, in sending spies
to observe this important pass, which was likely
to be disputed at the entrance of Israel into Ca-
maan, v. 1. Go view the land, even Jericho.
Joshua now sent spies, not as Moses had form-
erly sent them, (Num. 13.) to survey the whole
land, but Jericho only; not to report to the whole
congregation, but to Joshua only. It was not
fit he should himself venture over Jordan, to
make his remarks in disguise, but he sends two.
men, two young inen say the LXX. comp. 6;
22. Observe, 1. There is no remedy, but great
men must see with other people’s eyes, which
makes it very necessary that they be-cautious in
the choice of those they employ, since so much
often depends on their fidelity. 2. Faith in God’s
our diligenee, in the use of proper means. We
do not trust God, but tempt Him, if our expec-
tations slacken our endeavors. See how ready
these men were to go on this hazardous enter.
prise, in dependence on God, and in obedience
to Joshua their general.
II. The providence of God, directing the spies
to the house of Rahab. How they got over Jor-
dan we are not told, but into Jericho they came,
which was about seven or eight miles from the
river, and there seeking for a convenient inn,
were directed to the house of Rahab, here called
-a harlot; a woman formerly of ill fame, the re-
proach of which stuck to her name, though of
late she had repented and reformed. Simon the
leper, (Matt. 26: 6.) though cleansed from his
leprosy, wore the reproach of it in his name as
long as he lived; so Rahab the harlot, and she
is so called in the N. T. where both her faith
and her good works are praised; to teach us, 1.
That the greatness of sin is no bar to pardoning
mercy, if truly repented of in time, "We read
of publicans and harlots entering into the king-
dom of the Messiah, and being welcomed to all
the privileges of that kingdom, Matt. 21: 31.
2. That there are many, who before their conver-
sion are very wicked and vile, and yet afterward
come to great eminence in faith and holiness.
Even those that through grace have repented of
the sins of their youth, must expect to bear the
reproach of them, and when they hear of their
old faults, must renew their repentance; and as
an evidence of that, hear of them patiently.
God’s Israel, for aught that appears, had but
promise ought not to supersede, but encourage
one friend, in all Jericho, and that was Rahab, a
2 And it was e told the
- -118:25,26. Matt. 21:9. 1 Tim. 2:1,2.
w king of Jericho, Saying, - f Deut. 17:12. 1 Sam. 11:12. Ps. 2:1–
e See on 5.-1 Sam. 20:13. I Kiugs 1: 6. Luke 19:27. Heb. 10:28,29. 12:25.
ar. 1 Chr. 28:20,21. Ps. 20:1–4,9. g See on 6.-Ezra 10:4. Eph.6:10.
• *
The removal of those, who have been faithful and useful, should
quicken their survivors to redoubled earnestness and activity;
both to make up, as much as they-are able, the public loss, and
to prepare for their own dissolution. (Ec. 9; 10.)—No con-
sciousness of inferiority, insufficiency, or even unworthiness,
should induce us to decline the services allotted to us: for the same
julness, whence prophets and apostles received all their suffi-
ciency, is open for us also ; (John 1: 16.) and for the duties in-
cumbent on us, we have a warrant to expect that ‘ the Lord will
be with us,” even as He was with Moses or Paul; though He will
not ‘speak to us face to face,” or give us a vision of the third hea-
ven, and of the unutterable things there displayed. (2 Cor. 12: I
−6.)—That man needs strong faith and great fortitude, who in
this evil world would order his whole conduct according to the
rule of the holy Scriptures; and ‘not turn aside to the right hand
or to the left,’ on account of any temptation, or through fear of
consequences: but as God Himself commands us to ‘be strong and
courageous,” we should consider this precept as an exhortation
to cry earnestly to Him, that He may give us strength and courage;
and in this dependence we may go forth, assured that nothing can
stand before us or impede our course; for ‘He will not fail us,
nor forsake us.”—Butlet it be especially noted, that well ground-
-ed confidence is always connected with proportionable fiumility
and conscientiousness; and genuine courage chiefly appears in
daring to do our duty, though censured by misjudging friends,
or slandered and threatened by malicious enemies.- That we
* Or, had sent. a Num. 25: I. 33:49. 21:31. Heb. 11:31. Jam, 2:25.
b Num.13:17–21. Judg.18:2, 14,17. Mat. f Heb. lay.
10:16, Eph. 5:15. c_5:10. 6:1–24. e i s. 127:1. Prov. 21:30. Is. 43:13.
d 6:17,25. Matt. 1:5. Rachab. 20:16, Dan. 4:35.
PRACTICAL observations.
may be secured from deception, and be assured that we are re-
proached or persecuted, not for following our own fancies, but
for the sake of truth and righteousness; we should endeavor, by
daily meditation and prayer, to obtain an intinate acquaintance
with the precepts as well as the promises of Scripture: for thus the
path of duty will be evident to our own minds, and we shall be
able to explain our reasons and motives satisfactorily to the
candid and pious, when occasion requires; as well as to use our
influence, in bringing others to obey our God.—If we proceed
according to his instructions, He will afford us all needful assist-
ance, and perhaps “make our very eneinies to be at peace with
us!” And when persons of different ranks, in due subordination,
harmoniously concur in promoting the welfare of the church, and
seeking the presence and blessing of the Lord, the prospect of
success is very pleasing; and they who oppose such efforts merit
the severest punishment.—May we then learn to trust in the
Lord; to submit to those whom He hath placed over us; and to
assist them with our prayers, and in every way that we are able:
and may we endeavor to aid one another in the most disinterested
manner, and with the most exact punctuality to every engagement.
Especially may we be enabled to submit to the authority, and enlist
under the banner, of the Captain of our salvation; to be obedient
to his commands, and to fight the good fight of faith, in concur-
rence with all who love his name, and in opposition to all, with-
in and without, that opposes his authority: for whoever refuses to
obey Him must inevitably perish. SCOTT.
w - NOTES. . -
CHAP: II. V. l. The beginning of this verse may be read, ‘Now
Joshua had sent;’ (marg.) that is, before the orders recorded in the pre-
ceding Chapter. (JVote, 1: 11.)—It might be very useful to him to learn
many things respecting the avenues of Canaan, the situation of Jeri-
cho, which was first to be assaulted, and the disposition of its inhabi-
tants , and these might be known by ordinary means, as well as by
immediate revelation.—The word ‘secretly? seems to refer to his,
sending them [the spies] ; not to their concealing themselves from
the Canaanites:—‘He secretly sent two men, &c.? Most likely, this
measure was adopted, according to some intimation of the will of God;
for the spies were evidently guided and protected in a peculiar man?
ner, and many important good consequences resulted from their en-
terprise. (JMum. 13:) Scott. Harlot J Zonah. ‘Many learned
– men derive the term from zoon, to furnish or provide 'food. So the
Targs, understood it; and render, a woman—a tabern-keepers and so
Chrysostoni. The Greek of the Sept. [and N. T.) Porne, is from per-
*go, to sell, and is also supposed to denote a tavern-keeper. Among
the ancients women generally kept houses of entertainment. Hero:
dotus, says, aniong the E 'ptians, the women carry on all commercial
$ºnººns, and keep taverns, &c. So among the Greeks. [See Apu-
leius.]’ GREEN Field. ‘Perhaps Rahab kept some kind of a house
of entertainment for travellers; especially as she stated that “two
men had come to her,” of whom she knew nothing : yet ſrom the tes-
timony of two apostles, (M. R. d.) there can be no reasonable doubt
but she had been a harlot, though now, it is probable, she was con-
verted by the faith which was wrought in her; which was so emi-
nent, that she was not only admitted into the society of God’s people,
but imarried into a noble family of the tribe of Judah from whom
Christ sprang. Bp. Patrick. It may be supposed from these circum-
stances, that she was not far advanced in life at this time.--It is
however evident from the whole narrative, that the Spies were led
thither by a special providence; and that Rahab entertained them out
of regard to Israel and Israel's God, and neither for lucre, nor for any
evil purpose. Scott, JMusius thinks, from the custom of closing the
doors of brothels, and putting a sign out, when company was in them,
(Catullus) the spies evidently chose such, a house for secrecy. But
Rahab was perhaps both an innkeeper and a harlot; for “among the
Greeks, as now in some places of Italy, an inn was not a much more
respectable place than a brothel.” See Simpson’s Theophrastus. “If
Railab kept åhouse of entertainment, the persºns under her roºf were
sacred, according to the universal custom of the Asiatics; and could
not be molested on any trifling grounds; and from v. 3, where, instead
of “and the king sent and took,” &c. We have a message sent with a
reason annexed, as to a person whose rights were respected ; [ whence
some think she was one of those harlots, so commºn among idola-
trous nations, who consecrated herself to some deity, perhaps the
moon; note, 6: 26.] thus it would seem the spies could not be seized
[669)
B. C. 1451,
- Rahab conceals the spies.
JOSHUA, II.
Behold, there came men
in hither to-night of the
children of Israel, to
Search out the country.
3 And the king of Jeri-
cho sent unto Rahab,
saying, f Bring forth the
men that are come to
thee, which are entered
into thine house : for they
be come 5 to search out
all the country. |
4 And the woman h took
the two men, and hid
them, and said thus,
There came men unto
me, but I wist not whence
they were.
5 And it came to pass
about the time of shutting
of the gate, when it was
dark, that k the men went
out; whither the men
went I wot not: pursue
after them quickly; for ye
shall overtake them.
6 But she had brought
them up to the roof of
the house, and m hid them
with the stalks of flax
which she had laid in or-
der upon the roof.
7 And the men pursued
after them the way to
Jordan, unto "the fords:
and as soon as they which
pursued after them were
gone out, ” they shut the
gate.
f 1023. Gen. 38 24. Lev. 24. 14. Job
21 30. Iohn 19 4. Acts 124,6
g Gen. 429–12,31, 2 Sam. 10 3. 1
Chr. 19 3.
h Ex 1 19, 2 Sam, 16,18,19, 17. 20. 2
Klugs 6 19
1 7. Nch 13 19. Is. 60.11. Ez. 46.1,2,
12 Rev. 21 25
k Jer, 5020 Rom. 37,8.
l 8. Deut. 22.8. 2 Sam. 11:2. Matt.
24, 17.
m Ex. 2.2.2 Sam. 17:19. 1 Kings 18
4,13. 2 Kings 11:2. Jea. 36.26. Col.
33. Heb. Ii. 23.
n Judg. 328 125.
o 5. Acts 5:22.
harlot. God has often served his own purposes
and his church’s interests by men of indifferent
morals. Had these scouts gone to any other
house, they had certainly been betrayed and put,
to death. Thus what seems to us most contin-
gent and accidental, is often over-ruled by the
Divine Providence to serve its i. ends. And
those that faithfully acknowledge God in their
ways, He will guide them with his eye. See
Jer. 36: 19, 26. [Gen. 24; 12–48.]
III. The piety of Rahab in receiving and pro-
tecting these Israelites. She showed her guests
more than common civility, and went on an un-
common principle; it was by faith, Heb. 11: 31.
she received them. 1. She bid them welcome
to her house, they lodged there, though it appears
by what she said to them, v. 9... she knew both
whence they came, and what their business was.
2. Perceiving they were observed coming into
the city, and that umbrage was taken at it, she
hid them, v. 6. By the stalks of flax, which she
had laid on the flat roof to dry in the sun, in order
to beat, and make ready for the wheel, it appears
she had one of the good characters of the virtuous
woman, however in others of them she might be
deficient, that she sought wool and flaw, and
wrought willingly with her hands. From
which instance of her homest industry, one would
hope, that whatever she had been formerly, she
was not now a harlot.
Now, (I.) Her work is canonized by the
apostle, James 2: 25. where she is said to be
justified by works, in that she received the
messengers, and sent them out another way;
her faith set her above the fear of man, even of
the wrath of the king. She believed, on the re-
port she had heard of the wonders wrought for
Israel, that their God was the only true God,
and that the efore their declared design on Ca-
maan would undoubtedly take effect, and in this
faith she sided with them, protected them, and
courted their favor. Had she said, “I believe
God is yours and Canaan yours, but I dare not
show you any kindness,’ her faith had been dead
and inactive, and would not have justified her.
But by this it appeared to be both alive and live-
ly, that she exposed herself to the utmost peril,
even of life, in obedience to her faith. Note,
Those only are true believers, that can find in
their hearts to venture for God; and those that
by faith take the Lord for their God, take his
people for their people, and cast in their lot
among them. They that have God for their re-
fuge and hiding-place, must testify their gratitude
by their readiness to shelter his people when there
is occasion: let mine outcasts dwell with thee.
And we must be glad of an opportunity of testi-
fying the sincerity and zeal of our love to God,
by hazardous services to his church and kingdom
among men.
But, (1.) There is that in it which it is not
easy to justify, and yet it must be justified, or
else it could not be so good a work as to justify
her. [1] It is plain she betrayed her country
by harboring the enemies of it, and aiding those
that were designing its destruction, which could
not consist with her allegiance to her prince, and
her affection and duty to the community she was
a member of But what justifies her in this, is,
that she knew that the Lord had given them
this land, v. 9. knew it by the incontestable
miracles God had wrought for them, which con-
firmed that grant; and her obligations to God
were higher than her obligations to any other.
If she knew God had given them this land, it
would have been a sim to join with those that
hindered them from possessing it. But since no
such grant of any land to any people can now be
proved, this will by no means justify any such
treacherous practices against the public welfare.
[2.] It is plain she deceived the officers that ex-
amined her, with am untruth, That she knew not
whence the men were, that they were gone out,
that she knew not whither they were gone. What
shall we say to this? If she had either told the
truth, or been silent, she had betrayed the spies,
and that had certainly been a great sim: and it
does not appear that she had another way of
concealing them, than by this ironical direction
to the officers to pursue them another way, which
if they would suffer themselves to be deceived
by, let them be deceived. . None are bound to
accuse themselves, or their friends, of that which,
though inquired after as a crime, they know to
be a virtue. This case was altogether extraor-
dinary, and therefore cannot be drawn into a
precedent: and that may be justified here, which
would be by no means lawful in a common case.
Rahab knew, by what was already done on the
other side Jordan, that no mercy was to be show-
ed to the Canaanites, and thence inferred, that,
if mercy were not owing them, truth was not;
they that might be destroyed, might be deceived.
Yet divines generally conceive that it was a sin,
which however admitted of this extenuation, that,
being a Canaanite, she was not better taught the
evil of lying; but God accepted' her fań and
pardoned her infirmity: however it was in this
case, we are sure it is our duty to speak every
man the truth to his neighbor, to dread and de-
test lying, and [whether this was evil or not]
never to do evil, that evil, that good may come
of it. But God accepts what is sincerely and
honestly intended, though there be a mixture of
Without some forms, as vagabonds in a house of ill fame might have
ED.
been.” See Dr. A. Clarke.
if possible, to protect the spies, [and thus save the lives of her family,
Verses 4–6.
The words translated, “The woman took the two men, and hid them,”
Inight be rendered, “she had taken,... and hidden them.”—It is evident
Rahab was acquainted with the business of the spies, before she ie.
ceived the message from the king; and being sensible of the danger to
which they would be exposed, when every one was upon the watch, as
aware of the situation and purposes of Israel, and perhaps healing the
r "nors about them, she had previously concealed thein :-her answers
! the messengers, not only led them to suppose the men were gone,
but also that she was very desiious they should be applehended,
Whº'll exceedingly tended to prevent suspicion.—Various opinions
have been formed concerning Rahab’s conduct on this trying occasion.
Some object, that her treachery to her king and country cannot be
Yindicated : but it may be answered, that as she firmly believed the
God of heaven had devoted the Canańnites to be utterly destroyed by
the Israelites, (9–11.) she must either side with Israél and Israel's
God against her country, or perish ſº and family] with it in a
hopeless contest against the Almighty : so that, in her circumstances,
§he gould not have acted otherwise, if influenced by a true and liv-
ing faith. (JVote, James 2 :25, 26.) In fact, every true convert equally
renounces the alliance of the Lord’s enemies, however nearly con-
nected, and refuses to join with them in rebellion and persecution of
his servants. (JNotes, Luke 14: 25–27. 2 Co. 5. ‘10.) But as no
people can possibly produce such an authenticated commission from
God to destroy another nation, as Israel had to destroy the Canaan-
ites : Rahab’s conduct, in uniting interests with the ellern les and In-
vaders of her country, though her absolute duty, cannot now be drawn
into precedent.-In respect of the falsehoods she uttered, were not al
general question of some importance and of gleat difficulty Involved
It would be most obvious to resolve it into her ignorance of the diviné
law ; and to say, that the principle and substance of her Conduct be:
ing good were accepted, and that the sin which Incidentally mixed
with it was pardoned. But indeed, iſ it were her indispensable duty,
and there were no other conceivable way of doing this, it seems not
necessary to condemn her conduct altogether. Stratagems of war,
and similar impositions on determined enemies and persecutors, are
not absolutely condemned in Scripture, though inconsistent with
exact velacity [but will of course be sins in unjust war]; (JM. R. h;)
and if deception could in any case be justifiable, we can scarcely
imagine one in which it would be more so. It is however certain,
that in no case, except one equally extraordinary, ought the example
to be imitated. (Ec. 1 : 19, I Sam. 19: 12–17. 21 : 1, 2, 27: 8–12.)
[But see on Rom. 3: 8.] Scot I.
(4, 5.) : There is a lax, [jesuitical] morality in the world, that re-
commends a he rather than the truth, when the purposes of religiºn
and humanity can be served by it ! . But when can this be . The
religion of Christ is one eternal system of truth, and can neither be
served by a lie, nor admit of one. On this vilé subject fine words
have been spoken. Tasso makes Sophronia accuse herself to Sala-
din, of theft, though innocent; and calling her act a “magnanimºus
lie,” adds “what truth with such a falsehood can compare * (see
Hoole's transl.) And for this, the religion of the time, which dealt in
holy frauds, would no doubt applaud him... A purer molality was
taught by one of the most ancient heathen writers, than is here preach-
ed by these demi-christians. Homer says, “ my soul dotests him, as the
gates of hell, who knows the tºwth, and dares a falsehood tell.” Iliad.
The following is the advice of a genuine Christian poet, and one of
the holiest men of his time. “Cowards tell lies “... Dare to be true !
nothing can need a lie. The fault that needs it most grows too the eby.”
#eºt. But was not Rahab rewarded, &c. * Yes; for her hospi-
tality and faith ; not for her lie. so the Assemb, Ann.] But could
she have saved the spies without 2 Yes, she certainly might. But
what motion could a woman of her occupation, though nothing worse
than an inn-keeper, have of the nicer distinctions between truth and
falsehood, living among a most profligate and depraved people, where
truth could scarcely be known º' Dr. A. CLARKE
[670]
}
B. C. 1451.
8 || And before they
were laid down, she came
up-unto them upon the
roof;
9 And she said unto
the men, P I know 4 that
the LoRD bath given you
the land, and that "your
terror is fallen upon us,
and that all the inhabi-
tants of the land * faint-
because of you. . *
10 For *we have heard
how the Lord dried up
the water of the Red Sea
for you, when ye came
out of Egypt: and ‘what
ye did unto the two kings
of the Amorités that were
on the other side Jordan,
Sihon and Og, whom ye
utterly destroyed.
[Practical Observations.] *
11 And as soon as we
had heard these things,
" our hearts did melt, nei-
there t did there remain
any more courage in any
man, because of you: *for
the Lord your God, he
is God in heaven above,
and in earth beneath.
12 Now -therefore I
pray you, y swear unto
me by the LoRD, since I
have showed you kind-
ness, that ye will also
show kindness unto *my
father's house; and * give
me a true token:
13 And that ye will
save alive my father, and .
my mother, and my breth-
ren, and my sisters, and
§.
JOSHUA, II.
frailty and folly in it, and is not extreme to mark
what we do amiss. Some suggest that what she
said might possibly be true of some other men.”
V. 8–21. The matter is here settled between
Rahab and the spies. She secures them on con-
dition that they should secure her.
I. She gives them, and by them sends to Joshua
and Israel, all the encouragement that could be
desired. 1. She tells them, that the report of the
reat things God had done for them, was come to
ericho, v. 10. not only their late victories over
the Amorites, on the other side the river, but their
miraculous deliverance out of Egypt, and passage
through the Red Sea, a great way off, and forty
years ago, now remembered and talked of afresh
in Jericho to the amazement of everybody. Thus
this Joshua and his fellows were men wondered
at. Zech. 3: 8. See how God makes his won-
derful works -to be remembered, so that men
‘shall speak of the might of his terrible acts.
* However the guilt of Rahab's falsehood may be extenuated,
it seems best to admit nothing which tends to explain it away.
We are sure that God discriminated between what was good in
her conduct, and what was bad, rewarding the former, and par-
doming the iatºr. Her views of the divine law must have been
:::::iii, dim and contracted; a simular falsehood, told by those
who enjoy the light of revelation, however laudable the motº,
would of course ãº: much heavier censure.” Eng. Ed. To
which add that neither James, nor Paul, Judge or give an opin-
ion on Rahab's acts, either as apologists or approvers; they speak
simply of her faith, as that was the subject, (and that alone.) of
their discourses. The circumstances they àdd, simply to indicate
clearly the story they allude to. Ed.
all that they have, and de-
liver our lives from death.
14 And the meri an-
swered her, Our life f for
mountain,
...'
yourselves
them, f Get ye to the
suers meet you; and hide
Rahab's agreement with the spies.
2. She tells them what impressions the tidings of
these things had madé on the Canaanites, our
terror has fallen on us, v. 9.. our hearts dia
melt, v. 11. If she kept a public house, that
would give her an opportunity of uñderstanding
the sense of various companies, and of travellers
from other parts of the country; so that they could
not know this any way better than by her infor-
mation; and to know it would put courage into
the most cowardly Israelite; for it was easy to
conclude, that they who now ſainted before them,
would infallibly fall before them: especially be-
cause it was the accomplishment of a promise
God had made them, that He would lay the fear
and dread of them upon all this land, and so
it would be an earnest of the accomplishment of
all the other promises God had made them. She
hereupon makes the profession of her faith in God
and his promise; and perhaps there was not
found so great faith (all things considered,)
mo, not in Israel, as in this woman of Canaan.
(1.) She believes God’s power and dominion over
all the world, v. 11. An inconceivable distance
there is between heaven and earth, yet both are
equally under the inspection and government of
the great Jehovah. Heaven is not above his pow-
er, nor earth below his cognizance. (2.) She
believes his promise to his people Israel, v. 9.
The king of Jericho had heard as much as she, of
* Heb. melt. II. 1 Sama 14-16. 2 Sam.
#". Ps. 112:10. Is. 19 1. Nah.
s 4:24. Ex. 14-21–31. 15 14–16.
t Num. 21.24–35. Deut. 2:30–37. 3:
1—8.
u See on 5:1. 7:5. I4 8 Deut. 1:28.
20-8. Is. 13:7. Nah. 2:10.
lest the pur-
there three
yours, if ye utter not
this. our business. And
it shall be, * when the
LoRD hath given us the
land, that we will deal
kindly and truly with
thee. ~,
15 Then "she let them
down by a cord through
the window: * for, her
house was upon the town-
wall, and she dwelt upon
the wall.
16 And she said unto
f
days, until the pursuers
be returned : and after-
ward may ye go your
way.
17 And the men said
unto her, & We will be
blameless of this thine
oath which thou hast
made us swear.
p Ex. 18:11. 2 Kings 5:15. Job 19:25.
Ec. 8:12. Heb. 11:1,2.
q Gen. 13:14—17. 15:18—21. Ex. 3:
6–8. Deut. 32.8. Ps. 115:16. Jer.
27:5. Matt. 20:15.
r Ex. 23:27. Deut. 2:25. II:25. 28:10.
Judg. 7:14. 1 Sam. 14:15. 2 Kings 7:6.
f Heb. rose up. Rev. 6:16.
x Deut. 4.39. 1 Kings 869. Ps. S3 18.
102:15. Jer. 16 19–21. Dan. 4.34,
35. 6 25–27. Zech. 820–23
1 Sam. 30:15. 2 Chr.
36 13. Jer. 12. I6.
z 1 Sam. 2014–17. 24.21,22. Esth. 8:
6. 2 Tirn. 1.16–18 Jam. 2.13.
a 13. Rom. 1:31. 1 Tim. 58.
b 18. Ex. 12.13. Mark 14:44.
t #instead of you to die. 1 Kings
c 6:17,25. Num. 1029–32. Judg. 1:
24,25. 2 Sam. 9.1. Prov. 18.24.
Matt. 5.7.
d 1 Sam. 19:12–17. Acts 9:25. 2 Cor.
11.33.
e 6:20.
f 22. 1 Sam. 23:14,29. Ps. 11:1.
g 20. Gen. 24:3—8. Ex. 20:7. Num.
30:2. 2 Sam. 21:1,2,7.
*g
* PRACTICAL OBSERVATIONS.
V.- 1–10. The Lord has “a remnant according to the election
of grace,” in many unlikely situations, and even of such as have
previously-borne very bad characters: for He will glorify his
mercy and grace in saving some of every kind.—The feeblest
mean, when accompanied by the divine blessing, produces most
glorious effects: while the carnal heart, if left to itself, grows
hardened in infidelity under the most conclusive evidence, and the
most convincing ministry of the Word! (Notes, Matt. 11: 20–
24. 12:41, 42.)—When the worst of sinners truly believe the
word of God, a blessed change infallibly takes place: for the divine
Spirit, through the exercise of faith, excites in them fear of wrath,
hatred of sin, hope of mercy, reverence of the name and authority
of the Lord, and love to him and his people; which are manifested
by such actions, as they have opportunity and ability to perform.
They may at first have very little explicit knowledge of divine
truth; and much infirmity, and many mistakes may mix with their
endeavors to obey God, and to do good to his people: but their
conduct will be conscientious, and their disposition teachable, and
their light will increase continually. (Ps. 25: 8, 9. Prov. 4:18,
19. Hos. 6: 1–3.) And no faith, which is not manifested by
these good fruits, will justify the sinner before God, or even his
profession before his fellow creatures. SCOTT.
* Verses 8–11. \
We have here an account of Rahab’s faith and its fruits, which are
spoken of with decided approbation by the apostles Paul and James.
(JVotes, Heb. 11: 31. Jam. 2: 25, 26.) She had heard of the mira–
cles God had wrought for Israel, and the promises He had made to
them : and whilst the same report exasperated or intimidated the
other inhabitants of the land, she firmly believed Jehovah to be the
only true God in heaven and earth, and the Israelites his only accept-
ed worshippers; that his promises would certainly be fulfilled, and
his threatenings take effect; amid that there was no way of escaping
his vengeance, but by uniting interests with his people. Indeed
Balaam himself seems to have been convinced in his judgment of
these grand truths, as well as to have professed them with his lips;
but then his ambitious and covetous heart abhorred them, and he
persisted in enmity to God and Israel: while the conduct of Rahab
proved, that she had the genuine principle of divine faith, which in-
duced her to renounce all her interests among the devoted Canaan-
ites; and to venture her life, and expose herself to the imminent dan-
ger of the most cruel tortures, in expressing her love for the people of
God. (Heb. 11 : 1, 2, 5, 6.) Scott.
f Verses 12–16. ~
Rahab’s regard manifested to her relatives, who were not sensible
of their own danger, was a genuine effect of true'grace. Her whole
conduct indicated a reverential fear of the Lord, an entire belief of
his word, a desire and hope of his favor, an affection for his people,
and a disposition to forsake, venture, and suffer any thing in his
cause. Multitudes, who had seen alſº the miracles wrought in Egypt
and in the wilderness, and who had every advantage of instruction
in the camp of Israel, continued unbelievers; very few indeed mani;
fested such strong faith, such holy fear, such confidence in God, and
such a disposition to labor and suffer for his sake, as this stigmatized
inhabitant of accursed Jericho, who had only heard a general and in-
distinct report of his wonderful works for Israel!. It cannot there-
fore be reasonably doubted, that her faith had, before this, been accom-
panied with deep repentance of those sinful practices, from which
she derived the name of ‘the harlot;’ which however is given her
where her faith and works are most celebrated, as illustrating the
great evangelical truth, that ‘where sin hath abounded, grace much
more aboundeth. The same principles would also prepare her mind
to receive further instruction concerning the promised Messiah, and
the true meaning of those sacrifices which typified his atonement,
when that further advantage was affolded her. (JVotes, Acts 10 : 1,
2. latter half. 3–8. 27–33.) Scott.
(15.) Upon the wall.] ‘ Or, “above the wall,” and having a win-
dow (or kiosk, Cant. 8 : 10.) that looked over the surrounding coun-
try, she was hence enabled to afford the spies mºs of escape.
Probably her house was close against the wall [being also a place high
and eminent, whence they could spy the Country. Jassemb. Ann.] for
had it been on it, it must have fallen with it.’ WILLIAMs.
[671]
B. C. 1451.
Report of the spies.
JOSHUA, II.
18 Behold, when we
come into the land, thou
shalt bind this line of
*Scarlet thread in the
window which thou didst
let us down by ; and thou
shalt “bring ithy father,
and thy mother, and thy
brethren, and all thy fa-
ther's household, home
unto thee.
19 And it shall-be,
that k whosoever shall
go out of the doors of
thy house into the street,
| his blood shall be upon
his head, and we will be
guiltless: and whosoever
shall be with thee in the
house, in his blood shall
be on our head, if any
hand be upon him.
20 And if thou utter
this our business, then
n we will be quit of thine
oath which thou hast
made us to swear.
21 And she said, Ac-
cording unto your words,
so be it. And she sent
them away, and they de-
parted: "and she bound
the scarlet line in the
window.
22 And they went, and
came unto the mountain,
and abode there three
days, until the pursuers
were returned. And the
pursuers sought them
throughout all the way,
but P found them not.
23 So the two men
returned, and descended
from the mountain, and
passed over, and came to
Joshua the son of Nun,
and told him all things
that befell them.
24 And they said unto
Joshua, 4 Truly the Lord
hath delivered into our
hands all the land: for
even all the inhabitants
of the country do f faint
because of us.
V. 12–24. When we really discover the danger to which our
the great things God had dome for Israel, yet he
cannot infer thence that the Lord had given them
this land, but resolves to hold it out against them
to the last extremity: for the most powerful means
of conviction will not of themselves attain the end
without divine grace.
II. She engaged them to take her and her re-
lations under their protection, v. 12, 13. ' Now,
1. It evinced the sincerity and strength of her
faith concerning the approaching revolution in her
country, that she was so solicitous to make interest
with the Israelites. Thus Noah, Heb. 11:7. They
who truly believe the divine revelation, concerning
the ruin of sinners, and the grant of heaven to God’s
Israel, will give diligence to flee from the wrath to
come, and to lay hold on eternal life, by joining
themselves to God and to his people. 2. The
provision she made for the safety of her relations,
as well as for her own,is a laudable instance of mat-
ural affection, and an intimation to us in like man-
ner to do all we can for the salvation of the souls of
those who are dear to us, and, with ourselves, to
bring them, if possible, into the bond of the cov-
enant. No mention is made of husband and chil-
dren, but only parents, brothers and sisters, whom,
though herself a housekeeper, she retained a due
concern for. 3. Her request that they would
swear unto her by Jehovah, is an instance of her
acquaintance with the only true God, and her faith
in Him, and devotion to Him, one act of which
is religiously to swear by his name. 4. Observe,
She demands no preferment by way of reward for
her kindness to them, though she might have made
her own terms, but only indents for her life, which
in a general destruction would be a singular favor.
Yet this Rahab was afterward advanced, Matt.
l: 5. Those that faithfully serve Christ, and suf-
fer for Him, He will not only protect, but prefer,
and will do for them more than they ask or
think.
III. They solemnly engaged for her preserva-
tion in the common destruction, v. 14. Nay, they
imprecate God’s judgments on themselves, if they
should violate their promise to her. She had
pawned her life for theirs, and now they in re-
quital pawn their lives for her’s, and (as public
persons) with them they pawn the public faith and
the credit of their nation, for they plainly interest
all Israel in the engagement of those words, When
the Lord has given us the land, meaning not
themselves only, but the people whose agents they
were. No doubt, they knew themselves sufficiently
authorized to treat with Rahab concerning this
matter, and were confident that Joshua would ra-
tify what they did, else they had not dealt homest-
ly; the general law, that they should make no cov-
enant with the Canaanites, (Deut. 7: 2.) did not
forbid them to protect a particular persom, that
was heartily come into their interests, and had
h 21. Lev. 14:4. Num. 4:8. 19.6.
Heb. 9 19.
* Heb. gather.
1 13. 6:23. Gen. 7:1. 122 19:12–17.
Esth. 8 6. Luke 19:9. Acts 10,27,33.
11:14. 2 Tim. 1:16.
k Ex. 12:13,23. Num. 35:26–28
Kings 2:36–42. Matt, 24. 7. Acts n Sea on 17.
27:31, Phil. 3:9. Heb. 10:29. 1 John
2:27,28
1 fev. 20.9,11. 2 Sam. 1:16, 3.28,29.
Ez. 33:4,5. Matt. 27:24,25. Acts 18:
6. 20:26
mia. Żsam. 4.11. 1 Kings 2:32, Matt.
27:25
done them real kindnesses. The law of gratitude
is one of the laws of mature. º
Their promise is here accompanied with three
provisos, v. 18, 19, 14, 20, and they were neces-
sary ones, for they that will be conscientious in
keeping their promises, will be cautious in mak
ing them. (1.) The scarlet cord with which she
was now about to let them down, in the window
of her house, was to be a mark on the house, which
the spies would take care to give notice of to the
camp of Israel, that no soldier, how hot and eager
soever in military executions, might offer any vio-
lence to it. This was like the blood sprinkled on
the door-post which secured the first-born from
the destroying angel, and being of the same color,
some allude to this also, to represent the ...} of
believers, under the protection of the blood of
Christ sprinkled on the conscience. The same
cord slie made use of for the preservation of these
Israelites, was to be made use of for her preserva-
tion. What we serve and honor God with, we
may expect He will bless and make comfortable
to us. (2.) It was a necessary proviso, for Ra-
hab’s kindred to be in her house, for in no other
way could they be distinguished: intimatingsto us
that those who are added to the church that they
may be saved, must keep close to the society of
the faithful, and having escaped the corruption
that is in the world through lust, must take heed
of being again entangled therein. (3.) She should
keep counsel, v. 14, 20. They are unworthy of
the secret of the Lord, that know not how to
keep it to themselves when there is occasion.
IV. She them took effectual care to secure her
new friends, and sent them out another way,
James 2:25. (v. 15.) so Paul escaped out of Da-
mascus, 2 Cor. 11:33. Being better acquainted
with the country than they were, she directs them
to leave the high road, v. 16. and abscond in the
mountains till the pursuers were returned, for till
then they could not safely venture over Jordan.
°Calvin thinks their charge to Rahab, to keep this
matter secret, and not to utter it, was intended
for her safety, lest she, boasting of her security
from the sword of Israel, should, before they came
to protect her, fall into the hands of the king of
Jericho, and be put to death for treason.
W. 22–24. Here the spies return safe, and,
unlike those sent by Moses, greatly encourage Is-
rael to proceed in their descent on Canaan, instead
of telling of the height and strength of Jericho's
walls, the extraordinary vigilance of its king,
and how marrowly they escaped out of his hands.
1. Their return in safety was itself an encour-
agement to Joshua, and a token for good. . That
God provided them so good a friend as Rahab, in
an enemy’s country, and that, notwithstanding the
rage of the king, and the eagerness of the pursuers,
they were come back in peace, was such an in-
o See on 18. Matt. 7:24. John 2:5.
p §: 19:10–12. 2 Sam. 17:20. Ps.
q is 21:44,45. Num. 13:32,38. Prov.
r see on 9—11—Ps. 485.6. Rev. 6;
16,17.
f Héb. melt. 11. 5:1. Ex. 15:15.
*.
PRACTICAL OBSERVATIONS.
endeavor to recompense them.
But even in exercising gratitude,
souls are exposed, from the wrath of an offended God, and are
earnestly seeking salvation, we shall begin to feel for those who
are not sensible of their own lost condition. This will induce us
to attempt doing what we can to forward the salvation of our
beloved friends and relations: and thus they who have been the
grief and disgrace of their families, may, by the mercy of God, be-
come their protection as well as ornament.—While serving God,
and employed for the good of his people, we may securely confide
in his protection, and need not fear what man can do unto us; as
the dangers, to which we may be exposed, will eventually excite
the greater admiration of the truth, love, and power of God in
our preservation: yet we should use every prudent and lawful
mean of safety; and be thankful to the instruments of it, and
we must not oblige our benefactors in any thing contrary to the
will of God, or to the interests of his people; nor flatter them
with the hope of deliverance from future punishment, except in
the method of the Gospel: and if any of our engagements are
ratified with an oath, the utmost reverence and caution should be
used in taking, and the greatest exactness in ſulfilling that solemn
obligation.—While the accomplishment of some ºf God’s prº-
mises, is a pledge for the performance of the whole to the true
believer; those terrors of conscience, and that sense of divine
wrath, which dismay the ungodly, but do not bring them tº re-
pentance, are fearful presages of approaching destruction. (Prov
10: 24. 11:23.) SCOTT.
Verses 23, 24.
The spies reported the dismay of their enemies, not Only as an en-
couraging circumstance, but as a token that the łord had delivered
them into their hands, having thus begun to perform his promises in
their behalf. They seem, however, to have made their report pri-
vately to Joshua, and not to the people or elders. [The minute par-
- of their report—the capabilities and situation of the ground, in
º: . ºw. &c. . doubtless formed part of it, are, of
course, not set down, but are amply alluded to in v. 23. in the words
*alithings that befell them;’ the 24th v. gives simply the reflection they
added on the whole business they were sent upon.] (Num. 13 ; 26
—33. 14: 1—10.) Scott.
[672]
2.
B. C. 1451.
CHAP III,
Y
Israel arrives at Jordan, 1. The oſficers
give orders concerning the passage:
and Joshua also directs both priests
and people, 2–6. The Lord encoura-
ges and instructs Joshua, 7–9; and
in, Joshua the people; assurin
them that the waters would be divid
before the ark, 10–13. The waters
are divided, and Israel passes the riv-
er, while the pliests bearing the ark
stand in the midst of it, 14–17.
ND Joshua a rose
early in the morn-
ing; and they removed
from "Shittim, and came
to Jordan, He and all the
children of Israel, and
lodged there before they
passed over.
2 And it came to pass
aſter • three days, that the
officers went through the
host;
3.And they commanded
the people, saying,"When
ye see the ark of the cov-
enant of the LoRD your
God, and * the priests the
Levites bearing it, then
*ye shall remove from
your place, and go after
it.
4 Yet there shall be
5 a space between you
and it, about two thous-
and cubits by measure;
come not near unto it,
that ye may know the
way by which ye must
go; for ye have not pass-
ed this way * heretofore.
5 And Joshua said un-
to the people, "Sanctify
yourselves: for to-morrow
*the LoRD will do won-
ders among you.
6 And Joahua spake
a Gen. 22:3. Ps. 119.60, Je) . 7:13.
25:3. 26:5. Mark 1:35.
b 2:1. Num. 25:1. Mic. 6:5.
c. See on 1:10,11.
d ll.—See on Num, 10:33.
c 6,8,14—17. 4:10, 6:6. Num. 4.15.
fºg,25."ºsam. 6.3.3." &.
15:11,12.
f Ex. #º Matt. 8.19. 16:24.
Rev. 14:4.
g Ex. 3:5. 19:12. Ps. 89:7. Heb. 12:
28,29
* Heb. since gººr; and the third
1:2. Ex. 4:10. 1 C
day. Gen, hr.
11:2. Is. 30:33, ina, guns.
h 7:13. Ex. 19.10–15. Lev. 10.3. 20:
7. Num. 11.18. 1 Sam. 16:5, Job
1:5. Joel 2. 16.
\ 13, 15. Ps. 1.14:1–7.
joSHUA, III.
stance of God’s great care concerning them for
Israel’s sake, as might assure the people of the
divine conduct and care they were under, which
would undoubtedly make the progress of their
arms glorious. -
2: The report they brought was much more en-
couraging, v.24, , § inners’ frights are sometimes
sure presages of their ſall. If we resist our spi-
ritual enemies, they will flee before us, which will
encourage us to hope that in due time we shall be
more than conquerors. *
---
CHAP. III. V. 1–6. This and the following
chapter, give us the history of Israel’s passing
through Jordan into Canaan,—a very memorable
history. Long after, they are bid remember, what
God #. for them between Shittim (whence they
decamped, v. 1.) and Gilgal, where they next
pitched, ch. 4: 19. IMic. 6: 5. That they might
know the righteousness of the Lord. By Josh-
ua’s order they marched up to the river’s side, v.
1. and then almighty power led them through it.
They passed through the Red Sea unexpectedly,
and in their flight by night, but they have notice
some time before of their passing through Jordan,
and their expectations raised.
Rahab, in mentioning to the spies the drying
wp of the Red Sea, ch. 2:10. the report of which,
more than any thing else, terrified the Canaamites,
intimates that they expected the Jordan, that great
defence of their country, would in like manner
give way; whether the Israelites had any expec-
tation of it, does not appear. God often did things
for them which they looked not for.
I. Though not yet told how they should pass the
river, and unprovided for the passing of it in any
ordinary way, yet they went forward in faith, v. 1.
having been told, ch. 1: 11. that they should pass
it. We must go on in the way of our duty, though
we foresee difficulties, trusting God to help us
through them, when we come to them. Let us
proceed as far as we can, and depend on divine
sufficiency for that which we find ourselves not
sufficient for. In this march Joshua led them,
and particular notice is taken of his early rising;
as there is afterward on other occasions, ch. 6: 12.
—7: 16.-8: 10. which intimates how little he
loved his ease, how much he loved his business,
and what care and pains he was willing to take
in it. Those that would bring great things to
pass, must rise early. Love not sleep, lest thow
come to poverty. Joshua herein set a good ex-
ample to the officers under him, and to all in
public stations, especially, to attend continually
to the duty of their place.
II. The people were directed to follow the ark;
officers were appointed to go through the host to
give these directions, v. 2. that every Israelite
might know both what to do, and what to depend
on. 1. They might depend on the alk to lead
them; i.e. on God Himself, of whose presence the
ark was an instituted sign and token. It is called
here the ark of the covenant of the Lord their
God. It seems; the pillar of cloud and fire was
lemoved, else that had led them, unless we suppose
Preparation for passing over Jordan.
that that now hovered over the ark, and so they
had a double guide. Formerly, the ark was car.
ried in the midst of the camp, but now it went be-
fore them to search out a resting-place for them,
and, as it were, to give them possession of the
promised land. In the ark, were the tables of the
law, and over it the mercy-seat; the divine law
and grace reigning in the heart are the surest
pledges of God’s presence and favor; and those
that would be led to the heavenly Canaan, must
take the law of God for their guide, (if thou wilt
enter into life, keep the commandments,) and
have the great Propitiation in their eye, looking
for the mercy of our Lord Jesus Christ unto
eternal life. 2. They might depend on the priests
and Levites, who were appointed for that purpose
to carry the ark before them. The work of min-
isters is to hold forth the Word of life, and to take
care of the administration of those ordinances
which are the tokens of God’s presence, and the
instruments of his power and grace; and herein
they must go before the people of God in their way
to heaven. 3. The people must follow the ark,
(v. 3.) as those that are resolved never to forsake
it; and as those that are entirely satisfied in its
guidance. Thus must we walk after the rule of the
Word, and the direction of the Spirit in every
thing, so shall peace be upon wa, as it now was
on the Israel of God. They must ſollow the priests
as far as they carried the ark, but no further; so
we must follow our ministers only as they follow
Christ. 4. In following the ark, they must keep
their distance, v. 4. None must come within
a thousand yards of it. This change was agree-
able to that dispensation: but we now, through
Christ, have access with boldness. They must
keep their distance, out of reverence, to show that
the ark needed no guard, and had they been al-
lowed to come near it, none would have had the
sight of it but those close to it; but at such a dis-
tance before them, all would have the satisfaction
of seeing it, and would be animated by the sight.
This provision was made with good reason for
their encouragement, for ye have not passed this
way heretofore. The wilderness had been an
untrodden way, but such would this especially be
through Jordan. While here, we must expect and
prepare for unusual events, to pass ways we have
not passed before; and much more when we go
hence; our way through the valley of the shadow
of death is a way we have not gone before, which
makes it the more forinidable. But if we have the
assurance of God’s presence, we need not fear;
that will furnish us with such strength as we never
had, when we come to do a work we never did.
III. They were commanded to sanctify them-
selves, that they might be prepared to attend the
ark; and for a good reason, v. 5. See what pre-
paration we must make to receive the discoveries
of God’s glory, and the communications of his
grace; we must sanctify ourselves, separate our-
selves fom all other cares, devote ourselves to
God’s honor, aud cleanse ourselves from all
filthiness of flesh and spirit. The people of
Israel were now entering into the holy land, and
NOTEs.
From Shittin to the banks of Jordan, is sup-
posed to have heen about seven miles.
course of the day; and lodged that night, that they might be ready to
CHAP. III. V. I.
pass over the next mornin
3.
Verse 2.
Three days from the orders before mentioned had now passed,
(! : 11.) and perhaps from the return of the spies,
the people had made all requisite preparations.
passage of such a multitude of men,
herds, with all their substance,
There they arrived in the
Scot 1.
pleasing.
during which time
At any time, the
; women, children, flocks and
by fords or Čther ordinary means,
fend this barrier of then country, or to obstruct the passage of Israel.
COTT.
Josephus’s account of this passage of the Jordan, (probably in the
hands of many who will peruse this,) is cunningly adapted to the phi-
losophical prejudices of the heathen readers, he was so ambitious of
De
Verses 3, 4.
On this signal occasion, as well as some othels, the priests carried
the ark. (JN'um. 4: 15. 10: 21. JVotes, 6: 3–5
were cominanded to march about three qual ters of a mile before the
people, till they arrived at their destined station : by which it appear-
1 Rings 8: 3.) They
must have been attended with much difficulty and delay, and with
great, danger if their enemies had opposed them ; but when Jordan
9Yºrflowed all its banks, it would probably have been impracticable :
(15) for whatever appearance this river may make to modern travel-
lers, the whole history represents it, as having been at that time a
§ºlº and rapid stream. ſº describes to us hundreds
. º: (See Malte Brun) where streams have, in the course of
º º the influence of cultivation, &c.) altered, as to depth, vol-
C O Yº, &c. And when we reflect on the stupidity, and m-
. of the great mass of mankind, we shall see no reason to sup-
}. that a stream, even so small as some writers are pleased either
Tom fact or fancy, to represent the Jordan, would not be an impassa-
ble barrier to such an encumbered army as that of the Hebrews.]—It
can only be attributed to a supernaturai power, intinuidating or infat-
uating the minds of the Canaanites, that they never attempted to de-
O. T. W.O.L. I. 85
ed that the ark, as a pledge of JEHow AH's protcction while they were
obedient, secured the people, not they it. A noble defiance of the
enemies of Israel was thus given ; who were challenged to attack the
unarmed priests, or to seize the unattended ark. . The faith and
courage of the priests were also tried, and displayed for an example
to the people ; and reverence for this symbol of J.E.HowAH's presence
was expressed in a manner, sulted to the nature of that dispensation
[which from the gloss, uneducated, unintellectual character of the
people, necessarily appealed mostly to the senses]. The whole con-
gregation, as they witnessed the obedience of the manimate creation
to their covenant-God, would thus be instructed to obey likewise.
Scott.
Verse 5.
Sanctify yourselves.] Note, Ez. 19: 10–15.- Beside the legal puri-
fications, one cannot but think that he intended they should dispose
673]
ºº::
*:::::::::, .
**.
; :
* *
3.
B. C. 1451. JOSHUA, III. Joshua directs the people.
unto the priests, Saying, therefore must sanctify themselves. God was 2. He now tells them at length, how they
k Take up the ark of the about to give them uncommon instances of his should pass, over Jordan, by the stopping of its
covenant, and pass over favor, which, by meditation and prayer, they must stream; *. 18, God could miraculously have
before the peopl And ºn Pºe their minds to a very careful observation congealed the surface, so that they might all have
people. * of, that they might give God the glory, and take gone over on the ice; but that being a thing
they took up the ark of tº themselves the comfort, of these appearances. sometimes done even in thät country, by the ordi:
the covenant, and went IV. The priests were ordered to take up the nary power of nature, (Job 38: 36.) it would
before the people. ark and carry it before the people, v. 6. It was not have been such an honor to Israel’s God, nor
7 || And the Lord said the Levites’ work ordinarily to carry the ark, such a terror to Israel’s enemies; it must there-
unto Joshua, This day Num. 4: 15. But on this great occasion the fore be done in such a way as had no precedent
ill I begi 't l if, priests were ordered to do it. And they did as but the dividing of the Red Sea: and that mira-
W begin to magnity they were commanded, took up the ark, and did cle is here repeated, to show that God has the
thee in the sight of all not think themselves disparaged, went before the same power to finish the salvation of his people,
Israel, that they may people, and did not think themselves exposed; the that He had to begin it, for He is the Alpha and
know m that as I was with , ark was both their honor and #: º . the §§ and º the Word of the Lord,
OS6S I will be with we may suppose that prayer of Moses used, when | (as the Chaldee reads it, v. 7.) the essential eter-
º , S0 the º, º jº *:::::::: and let º: mal Wº: º wº Joshua as with *::
67,077.46 S 06 SCCLUL 67°6 (1. agistrates are here ses. nd by dividun e waters from the
8 And thou shal * COnºn- [under a theocracy] instructed to stir up ministers waters, and making .# dry land *::: which
mand the priests that bear to their work , and to make use of their authority had been covered, God would remind them of
the ark of the covenant, for the furthérance of religion; ministers must what Moses by revelation had told them, Gen. 1:
saying, When ye are likewise learn to go before in the way of God, and 6, 9.. that, by what they now saw, their belief of
come to the brink of the not to shrink or draw back when dangers are be- what they there read might be assisted, and they
water of Jordan, 9 ye shall fore them. They must expect to be most struck might know that the God whom they worshipped,
stand still in Jordan at, but they know whom they have trusted. was He who made the world, and that the same
9 And Joshua e said l V. º I. º grº. to J º to º pººr* º and º for #:
º m, v. 7, 8. It was a great honor. I. . The loeople having been -dir
unto the children of Isra- }. ë. to him, as to Moses from off the follow the º all"e here . tº...
el, Come hither, , and mercy-seat, before the priests removed it with the before them into Jordan, v. II. Observe, (1.)
P hear the words of the ark. This would make Joshua easy in himself The ark of the covenant must be their guide.
LoRD your God. and great among the people, that God was Divine grace under the Mosaic dispensation was
10 And Joshua said pleased to speak so familiarly to him. 2. That wrapt up as in a cloud, and covered with a vail,.
q Here! hall k He designed to magnify him in the sight of while, by Christ, it is revealed in the ark of the
...”. #." g.". tºº.º.º.º.º.º.º.º.º.º.º.
be with him, ch. 1 : 5. that comforted him, but the covenant of the Lord of all the earth, to
"among you, and that he now all Israel shall see it, and that magnified him. indicate that #. has both #: and power to
will without fail drive Pious magistrates are to be highly honored and command, control, use, and dispose of all mations
out from before you the esteelmed as public blessings, and the more we) and of all creatures. When we are praising
Canaanites, and the Hit- see of God with them, the more we should honor and worshipping God as Israel’s, God, and ours
tites, and th e Hivites, and them. By the dividing of the Red Sea, Israel through Christ, we must remember that He is
the 2 Perizzites, an d' the ºf convinced that God was with Moses in bring- || the Lord of the whole earth, and reverence
e gº 3. ing them out of Egypt; therefore they are said | Him and trust in Him accordingly. Some ob-
Girgashites, and the Am- to be baptized º; "Mojº in the ... And serve an accent in the original, º they think
orites, and the Jebusites. on that occasion they believed him. And now directs us to translate it somewhat more emphati-
11 Behold, the ark of by the dividing of Jordan, they shall be convinc-|cally, Behold the ark of the covenant, even the
the covenant of a the Lord ed, that God is in like manner with Joshua in ark of the Lºrd, or even ºf the govenant ºf
of all the earth V passeth bringing them into Canaan. God had magnified the Lord of all the earth.(3.) While we make
bef e Jor Joshua before on several occasions, but now He God’s precepts our rule, his promises our stay,
. * Y99 into "9" began to magnify him as the successor of Moses and his . OUll." sº we need not dread
tº in the government. Some have observed, it was the greatest difficulties. That promise is sure
12 Now therefore take at the banks of jordan that God began to mag- to aii the seed, When thou passest through the
ye twelve men out of nify Joshua, and at the same place He began to waters, I will be with thee, and through the
the tribes of Israel, out º OUI” º Mº. ". John riºr; they º overflow *:: - do f
•- r + 1-º was baptizing at Bethabara, the house of pas- . From what God was now about to do for
of every tribe a man. Sage, . º it was, that, when our §§.". them, he infers an assurance of what He would
k See, on 3–Nun, 4:15, 1933. Mic. baptized, it was proclaimed concerning Him, yet further do. This he mentions first, so much
1. "..."; ; ; *... sº. This is my beloved Son. 3. That by him. He was his heart upon it, and so great a satisfaçtion
717. joiniºi. Inii.1%. 2:9-ii gave orders to the priests themselves, though they did it give him, v. 10. ‘Hereby ye shall know
m See on 1:5, 17 were his immediate attendants, v. 8. i. e. ‘Thou that the living God (the true God, and God of
n iſ Chr. 15:11.1%. 2 Chr. 17:8,9. 29.4 e e tº ºf e
-ji; *:::, ; ** shalt make known the divine command in this power, not one of the dead gods of the heathen)
, ſº gº...º.º. matter, and take care that they observe it, to is among you; among you to give you law, se-
p See on Deut. 4:1. 12:8. stand still at the brink of Jordan while the waters cure your welfare, and receive your homage;
* : *... ..."; *ś part, that it may appear to be at the presence among you in this great undertaking now before
13:2,3. . . . . of the Lord, of the mighty God of Jacob, that | you, and therefore will, without fail, drive out
" ; ; ; "ºo" ºf Jordan is driven back.’ from before you the Canaanites.’ So that, by
išić. john 3:63, fines.iº, fº. II. Joshua speaks to the people, and therein the dividing of Jordan, they could not but know
.# e. 177. Deut. 31.17. Jud. honors Gºd. that God was among them, unless their unbelief
jºia.’” ” g 3. 1. He demands attention, v. 9. He had com- was as obstinate as their fathers’ was, who, pres-
‘; ; *ś manded them to sanctify themselves, and there-|ently after God had divided the Red Sea before
u Fºl. i. 5; ſº. 10.7. M. ſore calls them to hear the word of God, for them, impudently asked, Is the Lord among w8,
; *p, *t, *h, *14. Sº, that is the ordinary means of sanctification, John or is He not? The song of Moses, dictated fºrty
v See on 3–6.-Is. 3:12. x 4:9. 17: 17. - years before, plainly foretold the dividing of Jor-
their minds, by holy meditations and prayer to God, to receive his all the gods of the nations [their deified heroes, & 9:}, were idols des-
benefits, and to be more sensible of them when bestowed.” Bp. Pa- titute of life and power: and that idolatry (to which they were ex-
trick. (2 Chr. 29: 5. Joel 2: 15–17.) Scot'T. cessively prone,) was as senseless, as it was impious and abominable.
e Verse 7. (Deut. 4: 35–46. 2 Kings 19: 14–19. Is..54 * 4, §) - Scott.
The people desired to see that God was with Joshua, as he had (10.) : The Canaanites chiefly inhabited what is called Phenicia, the
been with Moses; (1 : 17:) and the Lord promised him, (probably by enviróns of Tyre and Sidon : the Hittites occupied the nºtaiº.
immediate revelation,) that, by dividing the waters of jordan. He of the promised land; the Hivites dwelt by Ebal and ºn, Sigh-
would put honor on liim, as He had honored Moses at the Red sea em and Gibeon, towards the mountains of Hernon; The Perizzites
In this manner the Lord was pleased to mark out the persons, whom were probably not a distinct nation or tribe, but rather village's scat-
He appointed to govern Israel, till in the days of Samuel they 'desired tered through the country. The Girgashites possessed the country .
to have a king; and then He selected Saúl, and afterwards David beyond the Jordan, toward the lake Genesareth. The Jebusites pos-
and his posterity, to that office. ſp. sessed Jerusalem. ‘The Amorites occupied the mountainous country
Verses 10–13. -- in the vicinity of the W. part of the Dead Sea ; also that part of the
Joshua, in calling JEHow AH ‘the living God,” and the Lord,” or land 6f Moab, which the Israelites conquered from Sihon and Og.
Proprietor and Governor, “of all the earth,’ as well as : the Goã of Calmet, and Clarke.” - WILLIAMs. .
Israel,” seems especially to have ailmed to render the stupendous mira– (12.) Most critics consider this verse as inserted here ſperhaps from
cle about to be wrought, (and which he ſpretold, that it might be the 4:2.] by mistake. I have omitted it.” Booth Royo.
more impressive,) a convincing proof in the minds of the people, that • -
*
&
[674]
*.
B. C. 1451. !
13 And it shall come to
pass as soon as y the soles
of the feet of the priests
that bear the ark of the
LoRD, the Lord of all the
earth, shall rest in the
waters of Jordan, that
the waters of Jordan shall
be cut off from the waters
that come down from
above; and they shall
*stand upon an heap.
14 || And it came to
pass, when the people re-
moved from their tents to
pass over Jordan, and the
priests “bearing the ark
of the covenant before the
people;
15 And as they that
bare the ark were come
unto Jordan, and "the feet
of the priests that bare
the ark were dipped in
the brim of the water;
(for “Jordan over-floweth
all his banks d all the time
of harvest;)
16 That the waters
which came down from
above stood, and * rose up
upon an heap, very far
from the city Adam, that
is beside ‘Zaretan ; and
those that came down
toward the sea of the
plain, even & the salt sea,
failed, and were cut off:
and the people passed
over right against Jericho.
JOSHUA, III.
dam and the influence it would have on the driving
out of the Canaanites; Ex. 15: 15–17. Note,
God’s glorious appearances for his church and
people, ought to be improved by us for the en-
couragement of our faith and hope for the future.
5. He directs them to get twelve men ready,
one of each tribe, who must be within call, to re-
ceive such orders as he should afterward give
them, v. 12. and they were to be at hand for the
service they were jºi to, ch. 4: 4. &c.
V. 13–17. Here we have the dividing of the
Jordan, and the passage of the children of Israel
through it. The story is not garnished with the
flowers of rhetoric; gold meeds not to be painted;
but it tells us, in short, plain matter of fact.
1. This river was now broader and deeper
than usual at other times of the year, v. 15. The
melting of the snow on the mountains of Lebanon,
(near which this river has its rise,) was the occa-
sion, that, at the time of harvest, barley-harvest,
which was the spring of the year, Jordan over-
flowed all his banks. This great flood, just at
that time, very much magnified the power of God
and his kindness to Israel.
2. As soon as ever the feet of the priests dip-
ped in the brim of the water, the stream stopped
immediately, as if a sluice had been made to
dam it up, v. 15, 16. So that the waters above
swelled, stood on a heap, and ran back, and yet,
as it should seem, did not spread, but congealed;
which unaccountable rising of the river was ob-
served with amazement by those that lived up-
ward upon it many miles off, and the remem-
brance of it remained among them long after;
the waters on the other side this invisible darn
ran down of course, and left the bottom of the
through Jordan, for Jericho was a goodly city,
When they passed through the and the country about it extremely pleasant; and
river dry as far downward, it is likely, as they
swelled upward.
The people pass over Jordan.
Red Sea, the waters were a wall on either hand,
here only on the right hand. Note, The God of
nature, can, when He pleases, change the course
of nature, and alter its properties, turn fluids into
solids, waters into standing rocks, as on the
contrary, rocks into standing waters. See Ps.
114: 5,8. Sometimes He cleaves the earth with
rivers, Hab. 3: 9. and sometimes, as here, the
rivers without earth. It is easy to imagine how,
when the course of this strong and rapid stream
was arrested on a sudden, the waters, roared
and were troubled, so that the mountains seem-
ed to shake with the 8welling thereof; how
the floods lifted their voice, the floods lifted
wp their waves, while the Lord on high showed
himself mightier than the noise of these many
waters. With reference to this, the prophet
asks, Was the Lord displeased against the
arivers, was thine anger against the rivers?
No, Thou wentest forth for the salvation of
thy people, v. 13. When the time is come for
Israel’s entrance into the land of promise, all the
difficulties shall be conquered, mountains shall
become plains, Zech. 4: 7. and rivers become
dry, for the ransomed of the Lord to pass over.
When we have finished our pilgrimage, death will
be like this Jordan between us and heaven, but
the ark of the covenant has prepared us a way
through it; it is the last enemy that shall be de-
stroyed.
3. The pcople passed over right against
Jericho, which was, (I.) An instance of their
boldness, and a noble defiance of their enemies;
Jericho was one of the strongest cities, and yet
they dared to face it at their first entrance. (2.)
It was an encouragement to them to venture
17 And h the priests
that bare the ark of the
covenant of the LoRD
‘stood firm on dry ground
in the midst of Jordan,
and # all the Israelites
OVer
on dry
ground, until all the peo-
ple were passed clean
over Jordan.
y 15,16. Ex. 14.19–22.
z 16 Ex. 15:8. Ps 33 7. T8:13. 114:
3–5. Hab. 3:15.
a See on 3,6.—6.6.
or. 1:24,
b 13.
Is. 26 6.
c 4:18. 1 Chr. 12:15. Jer. 12:5. 49:19.
Acts 7:44,45. 1
d 5 10–12. J.,ev. 23 10–16 Dr ut. 16.
1–9.
e See on 13 –Ps. 29 10. 77 19. Matt.
8 26 27. 14-24–33.
f 1 Kings 4:12. Zartanah. 746. Zar-
than
g 15.2. Gen. 143. Num. 34.3. Deut.
3-17.
h 3,6.
1 4 3.
k Ex. 14 22,29
Heb. 11 29.
2 Kings 28.
Ps. 66.6. Is. 25.8.
passed
PRACTICAL OBSERVATIONS.
They who are attentive to the duties of their station, and ene-
mies to sloth and self-indulgence, are likely to be eminent and
useful; and they alone.—The Lord’s interpositions are intended to
excite, not to supersede, our activity. (Prov. 4:26, 27.)—The
precepts of the word of God, his providential dispensations, and
the counsel and example of his ministers and people, when pro-
perly attended to ; together with the inward teaching of his IIoly
Spirit, humbly sought by earnest prayer, will make our way
plain to us, though perplexed in itself; (Prov. 3:5,6. P. O. Is.
30:18—33.) and we cannot in general go wrong in keeping close
to the ordinances of God, and thus, as it were, following the alk
in all its removals. In so doing, we need not fear rivers of trou-
ble, mountains of difficulty, or hosts of opposing foes; but con-
fiding in the faithful promise, the almighty power, and covenant-
love of our God, ‘ the living God, the Lord of the whole earth,”
we may proceed with boldness and alacrity. Ministers, especially,
are required to set the people an example of obedience, patience,
and unshaken confidence in Him; if they hesitate to take the lead
in facing danger and enduring hardship; and show an undue atten-
tion to their own ease, security, and indulgence, their exhorta-
tions will be very lightly regarded.—The more ſprudently, wisely,
and knowingly] adventurous weare in the path of duty, the great-
er evidence we shall have of the Lord’s love and care of us [provid-
ed we obey his will, in the best use of that judgment and capacity
for knowing, which we have received from Him, not ignorantly
or wickedly exposing ourselves to unnecessary dangersj; for He
will not disappoint the expectation of faith, but in due season
exceed our most enlarged hopes. But would we experience the
more signal effects of his love and power, we must study to put
away from us the pollutions of sin, and be peculiarly careful not
* to grieve the Holy Spirit; we must diligently follow his direc-
tions, and give Him . the glory.—Thus the Christian’s course
originates from ‘the working of the mighty power of God,” in his
& te Verse 15.
, ‘After having descended the outer bank, [of the Jordan, at the cross-
ing, near Jericho, you go about a furlong upon a level strand, before
you come to the immediate bank of the river. This second bank is
beset with bushes and trees, as the tamarisk, willow, oleander, &c.
This was and is a covert for wild beasts. Jer. 49 : 19. 50: 44. The
deliverance from the yoke of sin and Satan; and that same power
daily carries on the work of ‘renewing him in the spirit of his
mind,” amidst innumerable snares, temptations, and counteract-
ing obstacles: but in the last conflict, especially, he will find that
the Lord ‘is able to do exceeding abundantly above all that he
asks or thinks, according to that power which now worketh in
him;’ (Eph. 3: 20, 21.) so that even the feeble Christian shall
conquer in this conflict, and pass safely through this path beset
with terrors. This shall continue invariably to be the case, till
all the company of the redeemed ‘are clean passed over,’ and
‘ landed safe on Canaan’s shore.” But to those who neglect this
great salvation, death may well be ‘ the king of terrors: for its
consequences will be to them tremendous beyond expression. Yet
to believers even this ‘king of terrors' is become a friend. “To
them to live is Christ, and to die is gain.” (Phil. 1: 19–26.)
This world is [often] a dreary wilderness, and they are often
weasy of their toilsome pilgrimage, though fed with the Bread
of heaven, and drinking the wateis of life from the Rock of sal-
vation: and though guided and guarded by their gracious Re-
deemer through all the dangers of the way; in their deliberate
judgment they count it “far better to depart hence to be with
Christ:” and they may meet death in the most horrid form (like
Jordan overflowing all his banks,) without terror, if they are but
able to keep the eye of faith fixed on the Savior, and on the inheri.
tance provided for them in heaven.—Let us then treasure up our
experiences of his faithful and tender care, during the whole course
of our lives, that they may come in aid to our faith and hope in
this last conflict: let us carefully consider the examples of others,
whose happy death we witness, or of which we read and hear,
to allay our fears and encourage our bearts: let us prepare daily
for this important season, by faith and repentance, and a conscien-
tious attention to the duties of our station; and let us watch and
pray against anxious or distressing fears. SCOTT.
water was very turbid, and too rapid to be swam against., ºft"
be about twenty yards over, and its depth far exceeded my height.
* MAU ND RELL.
Jºld Verse 16. Of Zaretan see l Kings 4
dºm, 6 tº º a º Il know It. 0.7°E e
12. 7 : | 3. This city is wholly un Dr. A. ClaRKE.
[675]
* *. 3. !
B. C. 1451.
CHAP. IV.
Twelve men are appointed to take
twelve stones out of Jol dan for a me-
morial; and twelve stones an e set up
in the midst of Jordan, 1–9. The
people pass over; God magnifies Josh-
ua; and the priests are ordered to bring
the ark out of Jordan, which then over.
flows as before, 10–18. The date of
this event, 19. The twelve stones an e
set up in Gilgal, where Israel encamp-
ed, 24.
AN. it came to pass,
when all the people
* were clean passed over
Jordan, that the LORD
spakeunto Joshua, saying,
2 Take you º twelve
men out of the people, out
of every tribe a man;
3 And command you
them, saying, Take you
hence out of the midst
of Jordan, out of the place
where “the priests’ feet
stood firm, "twelve stones;
and ye shall carry them
over with you, and “leave
them in the lodging-place
where ye shall lodge this
night.
4 Then Joshua called
the twelve men whom
he had ' prepared of the
children of Israel, out of
every tribe a man;
5 And Joshua said un-
to them, Pass over before
the ark of the LoRD your
God into the midst of
Jordan, and take ye up
every man of you a stone
upon his shoulder, ac-
cording unto the number
of the tribes of the chil-
dren of Israel;
6 That this may be 8 a
sign among you, that
* when your children
ask their fathers * in time
to come, saying, What
mean ye by these stones?
7. Then ye shall an-
swer them, That the
waters of Jordan were
cut off before the ark
of the covenant of the
LoRD ; when it passed
over Jordan, the waters
of Jordan were cut off:
and these stones shall
be for a J memorial unto
the children of Israel for
€Ver.
8 And the children of
Israel K did so as Joshua
commanded, and took up
twelve stones out of the
midst of Jordan, as the
LoRD spake unto Joshua,
according to the number
of the tribes of the chil-
dren of Israel, and carried
JOSHUA, IV.
having that in view as their own, what difficul-
ties could discourage them from taking posses-
sion? (3.) It would increase the confusion and
terror of their enemies, who, no doubt, strictly
observed their motions, and were the amazed
spectators of this work of wonders.
4. The priests stood still in the midst of Jor-
dan while the people passed over, v. 17. There
the ark was appointed to be, to show that the
same power that parted the waters, kept them
parted as long as there was occasion; and had not
the divine presence, of which the ark was a token,
been their security, the water had returned upon
them and buried them. This was (1.) to try
their faith, whether they could venture to take
their post when God assigned it them, with moun-
tains of water over their heads: Note, Ministers
in times of peril should be examples of courage
and confidence in the divine goodness. (2.) It was
to encourage the faith of the people, in this valley
of the shadow of death, for so the divided river
was. Thus, in the greatest dangers, the saints
are comforted with his rod and his staff.
CHAP. IV. V. 1–9. We may well imagine
how busy Joshua and all the men of war were,
while passing over Jordan, when, beside their own
marching into an enemy’s country, and in the face
of the enemy, which could not but occasion them
many thoughts of heart, they had their wives, and
children, and families, their cattle, and tents, and
all their effects, bag and baggage, to convey by
this strange and untrodden path, which we must
suppose either very muddy, or very stony, trouble-
some to the weak, and frightful to the timorous,
the descent to the bottom of the river, and the
ascent out of it steep, so that every man must
meeds have his head full of care and his hands full
of business, and Joshua more than any of them.
And yet, in the midst of all his hurry, care must
be taken to perpetuate the memorial of this won-
drous work of God, and this care might not be
adjourned to a time of greater leisure. Note,
How much soever we have to do of business for
ourselves, and our families, we must not neglect
or omit what we have to do for the glory of God
and the serving of his honor, for that is our best
business. Now,
I. Had Joshua dome this without divine direc-
tion, it might have looked like a design to per-
petuate his own name and honor, nor would it
have commanded so sacred and venerable a regard
from posterity, as now, when God Himself appoint-
ed it. Note, God’s works of wonder ought to be
kept in everlasting remembrance, and means de-
vised to preserve the memorial of them. Some
perhaps were so stupid, and so little affected with
this great favor of God to them, that they felt no
concern to have it remembered; while others, it
may be, had such deep impressions made on them
by it, that they thought there needed no memorial
of it to be erected; the heart and tongue of every
Israelite in every age would be a living, lasting
monument of it. But God, knowing their frame,
and how apt they had been soon to forget his
works, ordered an expedientºo keep this in re-
membrance to all generations, that those who
could not, or would not, read the record of it in
sacred history, might come to the knowledge of
it by this monument, which the common ji.
them over with them unto
the place where they
lodged, and laid them
this day.
down there.
ark of the covenant stood:
and "they are there unto
The twelve stones set up.
of the country would explain; it would likewise
serve to corroborate the proof of the matter of
fact, and remain a standing evidence of it to those
who in after-ages might question it.
Bp. Patrick conjectures, that Joshua was gone
into some place of retirement, to return thanks
immediately for this wonderful mercy, and them
God met him, and spake to him, v. I. Or, pêr-
haps, God gave these and other instructions to
Joshua, by Eleazar the priest, ſor though he is
mot mentioned here, yet when Joshua was ordain-
ed by the imposition of hands to this great trust,
God appointed that Eleazar should ask counsel
jor him after the judgment of Urim, and at
his word, Joshua, and all the children of Is-
rael must go out and come in, Num, 27:21.
One chosen man, out of each tribe, must be em-
ployed to prepare materials for this monument,
that each tribe might have the story told them by
one of themselves, and each contribute something
to the glory of God thereby, v. 2, 4. Not the Le:
Vites only, but every Israelite must, in his place,
help to make known to the sons of men God’s
nighty acts. The stones are ordered to be
taken out of the midst of the channel, and, as near
as might be, from the very place where the priests
stood with the ark, v. 3, 5. and were the most
matural and apt indications of the miracle. In the
institution of signs, God always chose what was
most proper and significant, rather than pompous
or curious. 1 Cor. 1: 27. These twelve men,
after they had got over Jordan, must be sent back
to the place where the aík stood, being permitted
to come near it, (which others might not,) for
this service; pass over before the ark, v. 5.
i.e. ‘ into the presence of the ark, now in the
midst of Jordan.” The use of these stones is here
appointed for a sign, v. 6. for a memorial, v. 7.
They would give occasion to the children to ask
their parents in time to come, How came these
stones thither? Probably the land about, [as is
usual, near overflowing rivers, was not stony;
but the parents would inform them, as they them-
selves had been informed, that in this place Jor-
dam was divided by the almighty power of God,
to give Israel passage into Canaan, as Joshua en-
larges on this head, v. 22, &c.
II. This was done, according to these orders,
1. Twelve stones, probably as big as they could
carry, were taken up out of the midst of Jordan,
and carried in the sight of the people to the place
where they had their head-quarters that night,
v. 8. By these stones, God did, as it were, give
them livery and seisin of this good land; there-
fore, what these twelve did, the children of Israel
are said to do, v. 8. because they were the rep-
resentatives of their respective tribes. In allu-
sion to this, we may observe, that when the Lord
Jesus, having overcome the sharpness of death,
and dried up that Jordan, had opened the king-
dom of heaven to all believers, He appointed his
twelve apostles, according to the number of the
tribes of Israel, by the memorial of the Gospel to
transmit the knowledge of this to remote places
and future ages.
2. Other twelve stones (probably, much larger,
for we read not that they were each one man’s
load) were set up in the midst of Jordan, v. 9.
piled up, [or set upon masonry, so high in a heap
or pillar, as that the top of it might be seen above
g 22:27. Ex. 12.14. ..., 13:9. 31:13.
Num. 16,38. Is 55.13. Ez. 20:12,20.
h Ex. 12:26,27. 13:14. Deut: 620,21.
li:i9. Tº. 44:1. 71:18. 78:3–6. Is.
38, 19. Acts 2:39.
* Heb. to-morrow.
a 3.17. Deut. 27.2. i 3.13–16.
9 And Joshua set up b 3•12. fi. 1:4–15. 13.2. 34:18, j See **:::s *.*.
twelve stones in the midst flºº. 1 kma is al. Mu. Nºmiº. ".
of º c See on 3:13. R 2–5. 1:16–18.
Jordan, II]. the place d 24:27. Gen. 28.22. 1 Sam. 7.12. Ps. l Ps. 111:2–4. 34:6. Judg. 1:26
where the feet of the º, ina. Luke 1940. mººsººg. "a";
priests which bare the #3;2–Mark 3.14—19. 9. Matt. 27:8. 28.15.
NOTES.
CHAP. IV. V. 3–9. , The twelve stones were taken from the very
spot where the priests had kept their station ; and the twelve other
stones were set up in the same place.—The concluding words might
be written by Joshua at the close of his life, or perhaps added by some
later prophet. (JM. R. m.
..) Scott.
(9.) Kennicott would render, “Thus Joshua took out of the midst
of the Jordan, from the place where the feet,” &c.
ports this correction; but g &
thing said in the command, v. 2, 3. of setting up stones in the Jor-
dam; hence, I suspect the verse originated from a part of the preced.
ing verse having been rereated. I have included it in brackets as of
doubtful authority.”
The Syr. Sup-
the other versions, the text. There is no-
Boot HROYD,
[67
Bºº ^-
God bestows honor on Joshua.
JOSHUA, IV.
:
y
ióº the priests
which . ark n stood
in the midst of Jordan, un-
til everything was finish-
ed, that the Lord com-
manded Joshua to speak
unto the people, accord-
ing to all that * Moses
commanded Joshua : and
the people Phasted and
passed over.
11 And it came to pass,
when all the people were
clean passed over, 4 that
the ark of the LoRD pas-
sed over, and the priests,
in the presence of the
people. -
12. And the children
of Reuben, and the chil-
dren of Gad, and half the
tribe of Manasseh, passed
over armed before the
children of Israel, as Mo-
ses spake unto them.
13 About forty thous-
and, * prepared for war,
passed over before the
LoRD unto battle, " to the
plains of Jericho.
14 T On that day the
LoRD ‘magnified Joshua
in the sight of all Israel;
and " they feared him, as
they feared Moses, all
the days of his life.
15 And the LoRD spake
unto Joshua, saying,
16 Command v the
priests that bear the ark
of the testimony, that
they come up out of Jor-
dan.
Joshua therefore
commanded the priests,
saying, * Come ye up out
of Jordan.
18 And it came to pass,
when the priests that bare
the ark of the covenant
of the LoRD, were come.
up out of the midst of
Jordan, and y the soles of
the priests’ feet were
# lifted up unto the dry
... land, * that the waters of
Jordan returned unto
their place, * and f flowed
over all his banks, as they
did before.
19, And the people
came up out of Jordan
on the tenth day of the
* first month,and encamp-
ed in * Gilgal, in the east
border of Jericho. -
20 And a those twelve
went forward again.
water, when the river was low, or in the water,
when it was clear, or at least the noise or com-
motion of the water passing over it would be ob-
servable, and the bargemen would avoid it, as
they do a rock; some way or other, it is likely,
it was discernible, so as to notify the very place
where the ark stood, and to serve for a duplicate
to the other monument, in Gilgal, to confirm its
testimony, and preserve its tradition.
V. 10–19. The inspired historian is here
very particular in his narrative, especially in ob-
serving how closely Joshua pursued the orders
God gave him, (v. 10.) which is also said to be
what Moses commanded. We read not of any
particular commands Moses gave Joshua about
this matter; it must therefore be understood of the
eneral instructions Moses had given him to fol-
ow the divine conduct, to deliver that to the peo-
ple, which he had received of the Lord, and to
take all occasions to remind them of their duty
to God, as the best return for his favors to them:
This which Moses, who was now dead and gone,
had said to him, he had in mind at this time, and
did accordingly. It is well to have the good
instructions that have been given us, ready, when
we have occasion for them. -
1. The two tribes and a half led the van, v.
12, 13. So they had promised, Num. 32: 27.
comp. ch. 1: 12, &c. It was fit that they who had
the first settlement, should be the first in the en-
counter of difficulties, the rather, because they
had not the encumbrance of families as the other
tribes, and were all chosen men, and fit for ser-
vice, ready armed. It was a good providence
that they had so strong a body to lead them on,
and would encourage the rest. . And the two
tribes had no reason to complain, the post of
danger is the post of honor. -
2. When all the people were got clear to the
other side, the priests with the ark came up out
of Jordan. This, one would think, sliould have
been dome of course; their own reason would tell
them, that now there was no more occasion for
them, and yet they did not stir a step till Joshua
ordered them to move, and Joshua did not order
them out of Jordan till God directed him to do
so, v. 15–17. So observant were they of Josh-
ua, and he of God, which was their praise, as it
was their happiness to be under such good direc-
tion. How low a condition soever God may at
any time bring his priests or people to, let them
patiently wait, till by his providence He shall call
them up out of it, as the priests here were called to
come up out of Jordan, and let them not be weary
of waiting, while they have the tokens of God’s
presence with them, even the ark of the covenant,
in the depth of their adversity.
3. As soon as ever the priests and the ark
were come up, the waters gradually flowed ac-
cording to their mature, and soon filled the chan-
mel again, v. 18. This makes it yet more evi-
dent, that their stop was not from any secret
natural cause; but purely from the power of
God’s presence, and for the sake of his Israel;
for when Israel’s turn was served, and the token
of his presence removed, immediately the water
Some observe here, by
way of allusion, that when ark and priest are re-
moved, the flood-gates are drawn up, the defence
to be expected shortly. Those that are unchurch-
ed, will soon be undone. The glory is departed,
if the ark be taken.
4. Notice is taken of the honor put on Joshua
by all this, v. 14. On that day the Łord mag-
nified Joshua, both by fellowship with Himself,
(speaking to him on all occasions, and being
ready to be consulted by him,) and by the au-
thority He confirmed in him, over both priests
and people. Those that honor God He will
honor. Yet it was not for Joshua’s sake only
that he was thus magnified, but to put him in a
capacity of doing so much the more service to
Israel, for hereupon they feared him as they ſeared
Moses. See here what is the best and surest
way to command the respect of inferiors, and to
gain their reverence and observance, not by blus-
tering and threatening, and carrying it with a
high hand, but by holiness and love, and all pos-
sible indications of a constant regard to their
welfare, and to God’s will and honor. Those
are feared in the best manner, and to the best
purpose, who make it appear that God is with
them, and that they set Him before them.
5. This great event was on the tenth day of
the first month, v. 19. just forty years since
they came out of Egypt, wanting five days. God
had said in his wrath that they should wander
forty years in the wilderness, but to make up that
forty we must take in the first year, which was
then past, and had been a year of triumph in their
deliverance out of Egypt, and this last, which
had been a year of triumph likewise on the other
side Jordan, so that all the forty were not years
of sorrow; and at last He brought them into Ca-
maan, five days before the forty years were ended,
to show how little pleasure God takes in punish-
ing, how swift He is to show mercy, and that
for the elect’s sake the days of trouble are
shortened. God ordered it so that they should
enter Canaan four days before the annual solem-
nity of the passover, and on the very day when
the preparation for it was to begin, Ex. 12: 3.
because He would have their entrance into Ca-
naan graced and sanctified with that religious
feast, and would have them to be reminded of
their deliverance out of Egypt, that, comparing
them together, God might be glorified as the Al-
pha and Omega of their bliss.
W. 20–24. The twelve stones laid down in
Gilgal, v. 8. are here set up either one upon
another, yet so as that they might be distinctly
counted, or one by another in rows; for after
they were fixed, they are not called a heap of
stones, but these stones.
I. Your children shall ask their fathers,
(for whom else should they ask?) What mean
these stones? Note, Those that will be wise
when old, must be inquisitive when young. Our
Lord Jesus, though He had in Himself the fulness
of knowledge, has by his example taught children
and young people to hear and ask questions,
Luke 2: 46. Perhaps John when baptizing in
Jordan pointed at these very stones, while say-
ing, God is able of these stones (first set up by
the twelve tribes) to raise up children wºnto
Abraham. The stones being the memorial of
the miracle, the children’s question gave occa-
sion for the improvement of it; but our Savior
is departed, and an inundation of judgments is says, If the children show.ld hold their peace,
stones, which they took 3 ...*
out of Jordan, did Josh- e
ua pitch in Gilgal.
n See on 3:16,17.—Is. 28:16, 28.
O Sºº-ºº: Deut. 31:9.
p Ex. 12:39. Ps. 119:60. Prov. 27:1.
Ec. 9:10, 2 Cor. 6:2. Heb. 3,7,8.
Verse 10.
It is said, ‘the people hasted,” as none of them wasted any time:
but there was no undue haste or confusion.
Verses 12, 13.
clusion.) . . .
(JVote, Is. 28: 16. con-
Scot T.
Probably the inhabitants of Jerichó witnessed from the walls of
the city this astonishing scene; and saw their invaders encamp in
where it might have been expected the inhabitants
have mustered their forces to oppose them. (Note,
those very plains
of the land'would
ID.
:8,17.
Num. 32:20–32.
* Or, ready armed.
u Ex. 14:31. 1 Sam. 12:18.
2 Chr. 30:12.
11:19.
x Gen. 8:16–18. Dan. 3:20.
:
23, 9.
y See on 3:13, 15.
Fph. 6:11. t Heb. plucked up.
s 5:10. 2 Kings 25:5. Jer. 39.5., 52.8. 2. Ex. 14:26–28.
t 1:16–18–Sec on 3:7.—1 Cor. 10:2. a 3:15. 1 Chr. 12:15.
1 Kings 3: f Heb. went. Is. 8:8.
Prov. 24:21. Rom. b Ex. 12:2,3.
13:4. c 5:9... 10:6,43. , 15:7. 1 Sam. 11:14,15.
v. See on 3:3–6.-Ex. 25:16–22. Tew. 15:33. Am. 4:4. 5:5. Mic. 6:5.
& d See on 3,8.
Acts 16:
Verses 15–18.
This shows that the power of Him, who enacted the laws of nature,
had on this occasion suspended them, for the display of his glory in
performing his promises to the people.
Dan. 3: 26, 27.)
(11.
Scott.
Verses 20–24.
It is most natural to conclude, that these stones were placed sepaº
rately on some eminence, where they would be conspicuous ; and
being exactly twelve, according to the number of the tribes in Israel,
and probably no other stones near, at all like them in size and kind;



[677)
B. C. 1451.
21 And he spake unto
the children of Israel,
saying, “When your chil-
dren shall ask their fa-
thers * in time to come,
saying, What mean these
Stones?
22 Then ye shall let
our children know,
saying, Israel came over
this Jordan on dry land.
23 For the Lord your
God dried up the waters
of Jordan from before
you, until ye were passed
JOSHUA, IV.
the stones would immediately cry out; for one
way or other the Lord will be glorified in his
works of wonder. -
answer, v. 22. ‘Let your children know what
you have yourselves learned from the written
Word, and from your fathers.” Note, It is the
duty of parents to acquaint their children betimes
with the word and works of God, that they may
be trained up in the way they show.ld go.
1. They must tell them that here the divine power
stopped the stream, even them when it overflowed
all its banks—" and this for you, that live so long
aſter.” Note, God’s mercies to our ancestors
were mercies to us: and we should take all oc-
casions to revive the remembrance of the great
things God did for our fathers in the days of
old. Not only the inhabitants of that country,
II. The parents are here directed what to
i.
:*.
Children to be told of God's
*
works.
but strangers and travellers, would look on these
stones and receive instruction. Many, from the
sight of them, would go to their Bibles, to read
the history of this wondrous work; and some,
perhaps, on reading the history, though living at
a distance, would have the curiosity to go and see
the stones. -
2. They must take that occasion to tell their
children of the drying up of the Red Sea forty
years before, v. 28. Note, It greatly magnifies
later mercies, to compare them thankfully with
former mercies; for, by making the comparison,
it appears that God is the same yesterday, to-day,
and for ever.
3. They must put them in the way of making
a good use of this knowledge, v. 24, (1.) The
power of God was hereby magnified. The de-
liverances of God’s people are instructions to all
over, as the LoRD your
God did to the Red Sea,
& which he dried up from
before us, until we were
gone over:
24 That hall the peo-
ple of the earth might
know the hand of the
LoRD, that it is mighty;
that kye might fear the
LoRD your God f for ever.
e, Sea on 6–Ps. 105:2–5. 145:4–7. 46, 1 Kings 843. 2 Kings 5:15. 19.
* Heb. to-morrow, 19. Ps. 106:8. Dan. 3:26–29. 6:
f See on 3:17.-Ex. 14:29, 15:19, Ps.
26,27. -
-66:5,6. Is. 11:15,16. 44:27. 51:10. i £º is;16. 1 Chr. 29:12. Ps. 89:13.
Rev. 16:12. k Ex. 14:31. 20:20. Deut. 6:2, Ps.
g Neh, 9:11. Ps. 77:16–19. 78:13. Is. 6:6–8, 89.7. Jer. 10:6,7. 32:40.
43:16. 63:12–14. f Heb, all days.
h Ex. 9:16. Deut. 28:10. 1 Sam. 17: *
PRACTICAL OBSERVATIONs.
The works of the Lord are so worthy of remembrance, and the
heart of man is so prome to forget them, that various methods must
be adopted to keep them in remembrance.—Our own ease should
be disregarded, and our ordinary employments or refreshments
postponed, that we may lose no time in rendering to the Lord the
tribute of praise for mercies received, while the sense of grati-
tude glows in the heart, and before the lively impression has time
to wear off-There is a peculiar style in the works and in the
Word of God: majestic in simplicity, expressive and emphatic;
but with genuine dignity, disdaining the encumbrance of useless
ornament and affected splendor. Never did triumphal column or
arch, with all the magnificence of architecture, form so proper a
monument of some celebrated victory, as did the twelve rude stones
from Jordan’s channel, of the miráculous passage of Israel into
Canaan, under the conduct of the ark of the Lord. Such is the
instituted memorial of the Redeemer’s dying love: simple, im-
pressive, and entirely calculated to show forth his death and pas-
sion in the most affecting manner; to be a suitable profession of
our repentance, faith, and grateful love; and to express our de-
votedness to Him, our fellowship with Him and his people, and
our expectation of future, harmonious felicity in the realms above.
Yet all this is veiled under so plain an exterior, that the carnal
eye can see no comeliness or excellency in it, any more than in
Him whose love is commemorated.—But we should take every
proper occasion of attending on that sacred ordinance, learning
from the Word of God its simple meaning and intention; and,
should gladly speak of them, when opportunity is afforded, to our
children, our neighbors, and to every inquirer. In this, and in
every thing else, the curiosity of children should be improved as
they would naturally excite inquiries, how they came there, and what
was meant by them. Thus the miraculous division of Jordan, (as
completing that kindness to Israel, which was begun at the division
of the Red Sea,) would frequently become the subject of conversa-
tion, both among the Israelites, and those who came thither from dis-
tant nations ; the tradition of this event would be perpetuated and
circulated very widely; and even the gentiles might be induced to
examine the sacred oracles, and to inquire further concerning the
glorious perfections and wonderful works of Israel’s God.—In these
respects this memorial would tend to promote true religion ; ‘ that all
the people of the earth might know the hand of the Lord, that it is
mighty.” But it would especially give parents an opportunity of di-
verting the inquisitiveness of their children into a profitable channel,
by encouraging them to ask questions on the subject; and by giving
them such answers, as would tend to bring them acquainted with the
works of God, and to impress them with the fear of his name; that
so one generation after another might be confirmed in worshipping
Him alone, and be restrained from idolatry.—These stones are sup-
posed to have remained, till the days of Christ, or even longer. (Ec.
12: 11–14. 13: 8–10. Ps. 78: 3–8. 111: 4.) Scott.
(20.), Gil-gal.]. So called afterwards. Comp. Ex. 24: 4. Deut.
27; 2. &c. with the notes Gen. 21 : 33. , 31:44–49. The setting up
of these stones appears to be the foundation of one of those circular
structures of unhewn stone, so often spoken of by Moses. Epipha-
mius speaks of a circular temple built by the Samaritans at Shechem :
This temple is, perhaps, again and again alluded to by the sacred wri’
ters. At Shechem Jeroboam was made king, and Rehoboam reject-
ed; and here too was a high priest; Josh. 24: 26, says it was the
especial sanctuary of the Lord. The circular temple of stones on
Gerizim (for so Kennicott reads) Deut. 27: 2. was famous among the
Greeks. This one at Gilgal had a mound, Josh. 5: 3. (cut, Gen. 3i.
44–49.) and additions were probably made to Joshua’s structure, for
it ‘appears to have been the grand metropolitan see of the Hebrews.”
lt was a plain temple of twelve stones, arranged in a circle [Gil-gal
means circle-circle.] having an altar in the centre. ‘At it the grand-
est and most magnificent occurrences of the Jewish empire, trans-
pired : here Samuel changed the theocracy of the Hebrews into a
an opening to their instruction; and they who take pleasure in
searching out the works of the Lord, and in diffusing their know-
ledge among strangers, or perpetuating it to posterity, shall more
and more understand his loving kindness and mercy. (Ps. 107:
43.)—Gladly should we all render every service we can to the
church of God, and consider ourselves as having one common in-
terest with all the families of the redeemed, however separated
by rivers, seas, or mountains, or by the morewmnatural partition-
walls of sects and parties: and in so doing, we may safely com-
mit our families and interests to the protection of Israel’s God.
—When, with careful attention to the commands and providence
of God, we have taken the place, and engaged in the service, as-
signed us; we ought patiently to abide in it, and not attempt
to remove, till He evidently commands us thence. Nothing can
hurt us in doing this, and nothing should intimidate us from it. In
like manner also, we ought patiently to wait our dismission from
this sinful world, ready to depart, but willing to bear the cross and
maintain the conflict, till the Lord’s purposes for his own glory
be accomplished in us.-But the removal of the righteous is fre-
quently like the opening of the flood-gates of divine judgments on
guilty nations, which have been restrained by their presence, ex-
ample, and prayers; and much more when the ministers and or-
dinances of God are removed, may national calamities be expect-
ed. But let us bless God that this is not the case with our favored
land: let us unite in prayer that it may not be: and let us also
remember, that we may derive benefit from all the mercies shown
to his church in all ages and nations, and should bless God for
them; and every recent favor should excite us to repeat his praises
for former blessings. SCOTT.
monarchy, 1 Sam. 11: 14, it was here the new-made monarch, in:
people assembled
º 'mºm N
|: * | ! º W.
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º º -- |
Dº Yº 7/. 6. º
N i. S intº º º-
§ ſº § :º Fº - . -->
Jºjišnjºš. º
Tºš §### #
to celebrate all their great festivals. Stonehenge (see cut), in Eng-
land, is now universally admitted to be one of this description of
temples.’ See Identity of Druid. and Heb. relig. and Calmet. Frag.)
No. 734–736. A. Ed.
(22–24.) “Ye shall let your children know....that the whole earth (or
land) may know.] 1. God intends that his religion should be main-
tained and propägated in the earth : therefore He hās given a revela-
tion of Himself to men, that it may be taught in the world ; and He
particularly requires, that parents should be diligent and fervent in
teaching their children the knowledge of his name. 2. This is one
great use of the ordinances of the Gospel, and the rites of religion:
They are all significators of sacred things, and point out matters of
infinite importance beyond themselves. 3. A spirit of inquiry is
common to every child': the human mind is ever panting after km2W.
ledge; and if not rightly directed when young; will, as in our first
mother, go astray after forbidden science. 4. If we wish our chil-
'dren to be happy, we should show them where happiness is to be
found. [Note fºx. 20:17, end..] If we wish them, to be wise, wº
should lead them unto God, by means of his word and ordinances. It
is natural for a child to inquire, “What do you mean by this bap;
tism —By this sacrament : By praying? By singing psalms; and
hymns 227 &c. And what fine opportunities do such questions give
pious and intelligent parents, to instruct their children in every article
of the Christian"faith, and in every fact on, which these articles are
established oh why is this neglected, while, the command of God
is before our eyes, and the importance of the measure so strikingly
obvious !” - Dr. A. CLARKE.























[678]
B. C. 1451.
The people curcumcised.
JOSHUA, V.
-
s . CHAP. W.
The Gâmnanites are aſſrighted, 1. Josh-
uâ, til
Israel: the need there was of this, 2–
8. The place is called Gilgal, 9. The
passover is kept at Gilgal, 10, 11. The
manna ceases, 12. One appears to
Joshua, calling himself 'The Captain
of the Lord's host,' 13–15.
AN. it came to pass,
g when *all the kings
of the Amorites, which
were on the side of Jor-
dan westward, and all
the kings of the “Canaan-
ites, d which were by the
sea, “heard that the LoRD
had dried up the waters
of Jordan from before the
children, of Israel, until
we were passed over,
that their heart melted;
f neither was there spirit
in thern any more because
of the children of Israel.
| 2 || At that time the
LoRD said unto Joshua,
Make thee * sharp knives,
and & circumcise again
the children of Israel the
second time. -
3 And Joshua "made
him sharp knives, and
circumcised the children
of Israel at # the hill of
the foreskins.
4 And this is the cause
why Joshua did circum-
cise: ; All the people that
came out of Egypt that
were males, even all the
men of war, died in the
wilderness by the way
after they came out of
Egypt.
5 Now all the people
that came out were cir-
cumcised; but all the
people that were born in
the wilderness by the
way, as they came forth
out of Egypt, them j they
had not circumcised.
a 12:9–24, 24:15. Gen. 10:15–19,
15:18–21. 48:22. . Judg. 11:23. 2
Sam. 21:2. Ez. 16:3. Am. 2:9.
c 17:12, 18. Gen. 12:6. Ex. 23:28.
Judg. 1:1. 4:2. Ezra 9:1. Ps. 135:
| 1. -
d Num. 13:29. Judg. 3:3. Zeph. 2:4
e See on 2:9–11.-Ex. 15:14,15. Ps.
48:4–6. Rev. 18:10. -
f 1 Sam. 25:37. , 1 Kings 10:5. Is. 13:
6–8. Ez. 21:7. Dan. 5:6.
* Or, knives of flint. Ex. 4:25.
g Gen. 17:10–14. Deut. 10:16.
Roun. 2:29. 4:11. Col. 2:11.
h Gen. 17:23–27. Matt. 16:24.
f Or, Gibeah haaraloth.
i Num. 14:29. 26:64,65. Deut. 2:16.
I Cor. 10:5. Heb. 3:17–19.
J Deut. 12:8,9. Hos. 6:6,7. , Matt. 12:
30:6.
God's command, circumcises,
head against the invaders; but when they heard,
people, and fair warnings not to contend with
Omnipotence: the hand of the Lord is mighty.
(2.) The people of God were engaged and en-
couraged to persevere in his service; “That ye
might fear the Lord your God, and conse-
quently do your duty to Him, your own God, and
this for ever;” or all days, (Marg.) “Every
day, all the days of your lives, and your seed
throughout your generations.” Note, In all the
instructions and informations parents give their
children, they should have chiefly in their eye to
teach and engage them to fear God for ever.
Serious godliness is the best learning.
CHAP. W. W. 1–9. A vast show, no doubt,
the numerous camp of Israel made in the plains
of Jericho, where now they had pitched their
tents; Who can count the dust of Jacob? That
which had long been the church in the wilder-
mess, is now come up from the wilderness,
leaning on her Beloved; and looks forth as
the morning, fair as the moon, clear as the
sun, and terrible as an army with banners:
how terrible she was in the eyes of her enemies,
we are here told, v. 1. how fair and clear she
was made in the eyes of her friends, by the roll-
ing away of the reproach of Egypt, we are told
in the following verses.
I. The fright of the Canaanites, v. 1. The
heart of the people generally had fainted before,
ch. 2: 9. yet the kings had till now kept up their
spirits pretty well, had promised themselves that,
being in possession, their country populous, and
their cities fortified, they should be able to make
not only that they were come over Jordan, their
defence, but that they were come over by a mira-
cle, the God of nature manifestly fighting for them,
their hearts failed them too. God had promised,
I will send my fear before thee. He can make
the wicked to fear where no fear is, much more
where there is such cause ſor fear as here. He
that made the soul can, when He pleases, make
his sword thus to approach to it, and kill it with
his terrors.
II. The opportunity this gave the Israelites to
circumcise those among them that were uncir-
cumcised, At that time, (v. 2.) when the coun-
try about them was in that great consternation, it
might be done with safety; the enemy being melt-
ed, their hearts could not, as Simeon and Levi
against the Shechemites, take advantage against
them. Yet Joshua could not be sure of this,
therefore if he had ordered it just at this time, of
his own head, he might justly have been censur-
ed as imprudent, for how good soever circumci-
sion was in itself, in the eye of reason it was not
seasonable at this time, and might have been dan-
gerous; but when God commanded, he must not
consult with flesh and blood: He that bid it, no
doubt, would protect them and bear them out in
t.
1. While they had peace in Egypt, doubtless,
they circumcised their children, v. 5, the eighth
day, according to the law. But after they began
to be oppressed, especially when the edict was
made for the destruction of their male infants, the
administration of this ordinance was interrupted;
many were uncircumcised, of whom there was a
general circumcision, either during the time of
the three days’ darkness, as Lightfoot conjectures,
t
as many think, And it is with reſerence to that
general circumcision, that this here is called a
seconds v. 2. But the learned Masius thinks
it refers to the general circumcision of Abraham’s
family, when that ordinance was first instituted,
Gen. 17: 23. That first confirmed the promise
of the land of Canaan, this second was a thank-
ful celebration of the performance of that promise.
All that were born in the wilderness, namely,
after walking in the wilderness became, by the
divine sentence, a judgment on them for disobe-
dience, (intimated by that repetition of the sen-
tence, v, 6.)—all born since that ſatal day, (on
which God swore in his wrath that none of that
generation should enter into his rest,) were un-
circumcised.
But had not God enjoined it to Abraham under
a very severe penalty, that every man-child of
his seed should be circumcised, on the eighth day?
Gen. 17: 9–14, Was it not the seal of the ever-
lasting covenant? Was not so great a stress laid
on it, that no uncircumcised person should eat of
the passover, but be deeined as a stranger? And
yet under Moses himself, to have all the children
born for 38 years together left uncircumcised, is
unaccountable. So great an omission could not
be generally, but by divine direction.
Now, [1..] Some think circumcision was omit-
ted, bocause it was lieedless: it was appointed to
be a mark of distinction between the Israelites
and other nations, and therefore, in the wilder-
ness, where they were 80 perfectly separated from
all, and mingled with none, there was no occa-
sion for it. [2.] Others think, they did not look
upon the precept of circumcision as obligatory, till
they came to settle in Canaan; for, in the covenant
made with them at Sinai, nothing was said about
circumcision, neither was it of Moses, but of the
fathers, and with particular reference to the
grant of Canaan, Gen. 17: 8. [3.] Others think,
God favorably dispensed with the omission of this
ordinance, in consideration of its inconvenience
in the unsettledness of their state, and their fre-
quent removes while in the wilderness. This
reason is generally acquiesced in, but to me it
is not satisfactory, for sometimes they stayed a
year in a place, Num. 9; 22. if not much longer;
and, in their removes, the little children might
certainly be much better accommodated than the
mothers, in bearing them. Therefore, [4.] To me
it seems a continued token of God’s displeasure
for unbelief and murmuring. Circumcision was
originally a seal of the promise of Canaan, but
when God had sworn in his wrath, concerning
the men of war which came out of Egypt, that
they should never enter Canaan, nor come in
sight of it, (as that sentence is repeated, v. 6. in
reference to it,) as a further ratification and con-
stant memorandum of that sentence, all that fell
under it, and were to fall by it, were forbidden
to circumcise their children; by which they were
plainly told, that they should never have the bene-
fit of that promise of which circumcision was the
seal. It is true, there is no express mention of
this judicial prohibition, in the account of that
sentence; but an intimation of it, Num. 14: 33.
Your children shall bear your whoredoms.
Probably, the children of Caleb and Joshua were
circumcised, for they were excepted out of that
sentence, and of Caleb it is particularly said,
To him will I give the land, and to his chil-
or a year after, just before the second passover at I dren, Deut. I : 36. the very promise cil cumcision
7. Rom. 2:26. 1 Cur. 7:19. Gal. 5:
6. 6:15.
Sinai, and in order to that solemnity, Num, 9:2. was the scal of: and Joshua is here bid to cir-
• NOTES.
CHAP. V. V. 1. (M. R.)—The words “We were passed over,’
intimates that the writer was one of the company. C.O.T.T.
Verses 2–10.
This prompt and universal obedience, in such critical circumstances,
manifested a confidence in the Lord’s protection, and a submission to
his will, which confirm the sentiment, that this was the best of all the
generations of Israel. Scott. Commentators are unable to solve a
difficulty here, viz. That the circumcision took place on the 11th Ni-
Śān, and the people could join in the rejoicings of the feast on the
15th; whereas the circumcised are “at the worst on the 3d day.” [Note,
Gen. 34; 25.] Some would suppose a miracle, others that the passover
Was put off a month, others are content with supposing that in an occur-
rençë S9 remote, some circumstances unay be now unknown to us. Eo.
(3.) Sharp knives.]. Marg. knives of flint. In the cut at the note on
Ex. 17: 10, is seen, beneath the right arm of the leſt hand figure, a
representation of an instrument, from the Egyptian monuments of
that age ; the blade being painted of three colors, as indicated by the
lines, was probably of agate, obsidian, or some other hard and flinty
stone, many kinds of which, it is well known, appear variegated with
wavy stripes. Many relics of indisputable antiquity show, that the
art of cutting the ‘hardest stones, as porphyry, cornelian, &c. was
carried to high perfection in Egypt, before the exodus ; and the Eng-
lish or American antiquary is reminded of the stone kniveš, arrow,
heads, &c. of the ancient Britons, and American aborigines, turned
up by the plough. ED. . The Heb. is, knives of rocks, fºnts, or ººlies,
and so JMaimon. Sept. Pulg. Pisc. JMunst. . Such an instruº' Zippo-
rah used, Ex. 4: 95. Like them were the Saulia testa (Plin.), with
which the priests of “ the mother of the gods” were emasculated ; and
the saxwn acutumn of Ovid, and such the Americiºs [Mexicans?] use
in slaying beasts, and the Égyptians in dissectin; dead bodies (Herød.);
and which the Talmudists allow as lawful; and the Jews in the East,
[679]
B. C. 1451.
The Passover kept.
JOSHUA, V.
6 For the children of
Israel , k walked forty
years in the wilderness,
till all the people that
were men of war, which
came out of Egypt, were
consumed, because they
obeyed not the voice of
the LoftD: unto whom
the LoRD 'sware, that he
would not show them the
land, which the Lo RD
sware unto their fathers
that he would give us,
m a land that floweth with
milk and honey.
7 And n their children
whom he raised up in
their stead, them Joshua
circumcised: for they
were uncircumcised, be-
cause they had not cir-
cumcised them by the
way.
8 And it came to pass
* when they had done
circumcising all the peo-
ple, that they abode in
their places in the camp
° till they were whole.
9 And the LoRD said
unto Joshua, This day
have I Prolled away the
reproach of Egypt from
off you : wherefore the
name of the place is call-
ed # Gilgal unto this day.
10 And the children
of Israel encamped in
Gilgal, and 4 kept the
passover on the four-
teenth day of the month
at even, in the plains of
Jericho.
11 And they did eat
of the old corn of the
land on the morrow after
the passover, unleaven-
ed cakes, and parched
corn in the self-same day.
12 And * the manna
ceased on the morrow
after they had eaten of
the old corn of the land;
neither had the children
k Num, 14:32—34. Deut. 1:3. 2:7,14.
Ps. 95:10, 11. Jer. 2:2.
! Num. 14:23. IIeb. 3:11.
Iſl See on Ex. 3:8,17.—Ez. 20:6,15. Joel
3:18.
1, Ntum. 14:31. Deut. 1:39.
* Heb. when the people had made an
cnd to be circumcised.
o Gen. 34:25.
1 Sam. 17:26,36. Ps
p Gen. 34:14. -
119:39. Jer. 9:25. E1.20:7. 23:3,8.
Eph. 2:11, 12.
f That is, rolling, 4:19,
q Ex. 12:3,&c. urn. 9:1–5.
r Ex. 12:18—20. 13:6,7. Lev. 23:6,14.
g Ex. 16:35. Neh. 3:30,3i. ev. 7:
17.
16,
cumcise the peoplc, not his own family. What-
ever the reason was, it seems that this great or-
dinance was omitted in Israel for almost 40 years
together, a plain indication it was not of absolute
necessity, nor perpetual obligation, but should in
fulness of time be abolished.
2. The order, v. 2. Circumcise again, not the
same persons, but the body of the people. Why
now? (1.) Because mow the promise was per-
formed. The seed of Israel was brought safe into
the land of Canaan; ‘Let them therefore hereby
own the truth of the promise their fathers dis-
believed.” (2.) Because now the threatening,
which the suspending of circumcision for 38 years
was the ratification of, was fully executed by the
expiring of the 40 years. But why was it not
done, sooner—why not while they were, some
months in the plains of Moab–why not during
the thirty days of their mourning for Moses—
why was it not deferred longer, till they had made
some progress in the conquest of Canaan, and
had gained a settlement there, at least till they
had intrenched themselves, and ſortified their
camp—why must it be dome the very next day
after they were come over Jordan? Because
divine wisdom saw that to be the fittest time, just
when the 40 years were ended, and they had en-
tered Canaan. [1..] God would hereby show, that
the camp of Israel was not govermed by the ordi-
mary rules and measures of war, but by immediate
direction from God, who, by thus exposing them,
in the most dangerous moments, magnified his own
power in protecting them, even then. And this
great instance of security, in disabling themselves
for action just when entering upon action, pro-
claimed such confidence in the divine care for
their safety,as would increase their enemies’ fears:
much more when their scouts informed them, not
only of the thing itself, but of its meaning; that it
was a seal of the grant of this land to Israel. [2.]
God would hereby animate his people Israel
against the difficulties they were now to encoun-
ter, by confirming that covenant, which gave
them unquestionable assurance of victory and
success, and the full possession of the land of
promise. [3.] God would hereby teach them,
and us, in all great undertakings to begin with
God, to make sure of his favor, by offering our-
selves to Him a living sacrifice, (signified by
circumcision,) and then we may expect to pros-
per in all we do. [4.] The reviving of circum-
cision, after it had been so long disused, [besides
separating and distinguishing them during the
war most effectually from the Canaanites around,)
was designed to revive the observance of other
institutions, the omission of which had been con-
mived at in the wilderness. It reminded them of
what Moses had told them, Deut. 12: 8. that
when come over Jordan they must not do as in
the wilderness, but must come under a stricter
discipline. It was said concerning many of God’s
laws, that they must observe them in the land to
which they were going, Deut. 6: 1. 12: 1. [5.]
This second circumcision was typical of the
spiritual circumcision, with which the Israel of
God, when they enter into the gospel-rest, are
circumciscq. The learmed Bp. Pierson observes,
That being performed under Joshua, Moses’ suc-
cessor, it points to Jesus as the true Circum-
ciser, the Author of another circumcision than
that of the flesh, commanded by the law; even
the circumcision of the heart, called the cir.
cumcision of Christ.
3. The people’s obedience, v. 3. Joshua com-
manded it, and took care it was done. All those
under twenty, when the people were numbered at
Sinai, who, not being mumbered with them, fell
not by the fatal sentence, were circumcised, and
by them all the rest might be circumcised in a
little time. The people had promised to hearken
to Joshua, as to Moses, ch. 1: 17, and here, in this
painful rite, they gave an instance of their duti-
fulness.
Lastly, The names given, to perpetuate the
memory of it, v. 3. Probably, the foreskins cut
off, were laid on a heap, and covered with earth,
so that they made a little hillock. It was called
Gilgal, from a word, which signifies to take
away, from what God said to Joshua, v. 9. God
is jealous for the honor of his people, his own
honor being so much interested in it; and what-
ever reproach they may lie under for a time, first
or last it will certainly be rolled away, and every
tongue that riseth up against them. He will con-
demn. (1.) Their circumcision rolled away the
reproach of Egypt. They were hereby own-
ed to be the free-born children of God, having
the seal of the covenant in their flesh, and so the
reproach of their bondage in Egypt was remov-
ed.* They were tainted with the idolatry of
Egypt, and that was their reproach; but now
that they were circumcised, it was to be hoped
they would be so entirely devoted to God, that
the reproach of their affection to Egypt would be
rolled away. [2.] Their coming safe to Canaan
rolled away the reproach of Egypt, for it
silenced that spiteful suggestion of the Egyptians,
that for mischief they were brought out, the
wilderness had shut them in. Their wander-
ings so long in the wilderness confirmed it; but
now they had entered Canaan in triumph, thät
reproach was dome away. When God glorifies
Himself in perfecting the salvation of his people,
He not only silences the reproach of their enemies,
but rolls it on themselves.
V. 10–12. We may well imagine, that the
people of Canaan were astonished at the strange
motions of the enemy. When soldiers take the
field, they are apt to think themselves excused
from religious exercises, (they have not time or
thought to attend them,) yet Joshua opens the
campaign with one act of devotion after another:
he took the right method. That is likely to end
well, which begins with God.
I. A solemn passover is kept, at the time ap-
pointed by the law, the fourteenth day of the
jirst month, and in the same place where they
were circumcised, v. 10. While wandering in
the wilderness, they were denied this ordinance,
as a further token of God’s displeasure; but now,
in answer to the prayer of Moses, on the passing
of that sentence, Ps. 90: 15. God comforted them
again, and therefore now that joyful ordinance is
revived. Now they had entered into Canaan, it
was very reasonable to remember those wondrous
works which brought them out of Egypt. When
it is perfect day, we must not forget how welcome
was the morning light, we had long waited for.
The solemn 'passover followed immediately after
the solemn circumcision; thus, when they that re-
ceived the Word were baptized, immediately we
find them breaking of bread. They kept this
passover in the plains of Jericho, as it were in
defiance of the enraged Canaanites round about
them. Thus God early instanced the perform-
ance of that promise, that when they went up to
the feasts, their land should be under special pro-
tection. Neither shall any man desire th9
*An objection occurs, in the fact that circumcision appears ºn
ptian monuments, evidently (see Chainpollion) anterior tº
the exodus; but that the Egyptians adopted it from Abraham 18
not yet disproved. Comp. notes, Gen. 17 : 9–12. Jºd.
[and also an Ethiopian tribe, Ludolf.] use stone knives in circumci-
sion, to the present day.”
(9) Le Clerc understands the reproach of Egypt, to mean the reproach laws.”
of the Egyptians, who were a circumcised people,
priests, and some of their other professions, Rob. Calini made tº other
people, calling them ‘uncircumcised,” by way of contempt ; as the Jews
9. So Spencer, and Rosenm.
(10.) The general circumcision of the people was preparatory to the
and Mohammedans do.
GILL.
(Ps.
º least, their
ED. -
fit for action.
day of the month, they wº
evening of the fourteenth 3. -
cised might prepare for their brethren : and by the time that the days
of unleavened bread were ended, they would be perfectly healed and
In the mean time, the Canaanites were intinidated,
they were both brought out of Egypt, and into the land of their in-
heritance, that they might keep the LoRD’s statutes, and observe his
- i05: 43–45.) Having been circumcised on the eleventh
would be enabled to eat the passover on the
while those who had before been circum-
golemn observance of the passover in its season; for nouncircumcised
person might eat of it. (Ep. 12: 43–45, 48, 49.) This was a proper
entrance on the promised land, as a holy land. The celebration of
the passover immediately preceded Israel’s departure out of Egypt;
and formed nearly their first employment on entering Canaan; for
and restrained from assaulting them. Nay, their very confidence in
thus setting their enemies at defiance, while they attended to the or-
dinances of their religion, and engaged Jr. How AH to fight their bat-
tles, if it were known among the inhabitants of the land, would tend
to increase their consternation. (Ec. 34: 24.) Scott.
[680)
*
".
B. c. 1451.
of Israel manna -any
more; ‘but they did eat
of the fruit of the land of
Canaan that year.
13 || And it came to
pass, when Joshua was
by Jericho, that “he lift-
ed up his eyes and look-
ed, and behold there
stood * a Man over
against him, with 7 his
sword drawn in his
hand : and Joshua went
unto him, and said unto
him, *.Art thou for us, or
for our adversaries?
214 And he said, Nay;
* but as * Captain of the
host of the Lord am I
now come. And Joshua
b fell on his face to the
earth, and did worship,
and said . . unto him,
• What saith "my lord
unto his servant?
15 And the Captain of
the Lord's host said unto
Joshua, *Loose thy shoe
from off thy foot; for
the place whereon thou
standest is holy. And
Joshua did so. -
t Deut. 6:10, 11. Prov. 13:22. Is. 65.
13,14. John 4:38,
u Gen. 33:1,5. Dan. 8:3. 10:5.
x 6:2. Gen. 18:2. 32:24–30. Judg.
18:8,9,11,22. Dam. 10:5. Hos. 12:3
~5. Zech. 1:8. Rev. 1:13. -
y Num. 22:23. 1 Chr. 21:16,17.
z 1 Chr. 12:17, 18.
a Ex. 23:20–22. Is. 55:4. Dan. 10:
13,31, 12:1. Heb. 2:10. Rev. 12:7.
19:11,14.
* Or, Prince.
b Gen. 17:3,17. Lev, 9:24. ... Num. 16:
22,45. Matt. 8:2. Luke 5:12. Acts
10:25,26. Rev. 19:10, 22:8;9.
c 1 Sam. 3:9,10. Is. 6:8. Acts 9:6
a £ºid,13.” Psiloš. Witt 3:44.
º 1:43. 20:42, John 20:28. Phil.
e Ex. 3:5. Acts 7:32,83. 2 Petrºi:18.
dinary supplies, when they may be had in an ordinary way.
JOSHUA, V.
land. He now prepared a table before them
in the presence of their enemies. Ps. 23: 5,
II. Provision is made for their camp of the
corn of the land, and the manna ceases there-
upon, v. 11, 12. The country people, being re-
tired for safety into Jericho, left their barns and
fields, and ... . was in them, which served
for the subsistence of this great army. And the
supply came very seasonably,for, 1. After the pass-
over, they were to keep the feast of unleavened
bread, which they could not do according to the
appointment, when they had nothing but manna
to live upon; perhaps this was one reason why it
was intermitted in the wilderness. But now they
found old corn enough, in the granary of the Ca-
naanites, to supply them plentiſully for that occa-
sion; thus the wealth of the sinner is laid up
for the just, and little did they who laid it up
think, whose all these things should be, which
they had provided. 2. On the morrow after
the passover-sabbath, they were to wave the
sheaf of first-fruits before the Lord. And
this they were particularly ordered to do, when
come into the land; and they were furnished for
this with the fruit of the land that year, v. 12.
which was then growing and beginning to be ripe.
And as soon as ever the fruits of this good land
came to their hands, they had an opportunity of
honoring God with them, in his appointed ser-
vice. And thus, behold all things are clean
and comfortable to them. Calvin thinks they had
kept the passover every year during their wander-
ing, though it is not mentioned, and that God dis-
pensed with their being uncircumcised, as He did,
notwithstanding that, admit them to offer other
sacrifices. But some gather from Am. 5:25. that,
after the sentence passed on them, there were no
sacrifices offered till they came to Canaan, and
consequently no passover kept. And it is ob-
servable, that after that sentence, Num. 14. the
law which follows, ch. 15. concerning sacrifices,
begins, v. 2. When ye shall be come into the
land of your habitations, you shall do so and so.
Notice is taken of the ceasing of the manna as
soon as they had eaten the old corn. (1.) To
show that it did not come by chance or common
providence, as snow or hail, but by the special
designation of divine wisdom and goodness; for
as it came just when they needed it, so it contin-
ued as long as they had occasion for it, and no
longer. (2.) To teach us not to expect extraor-
God continued the
mamma even after they had called it light bread. He is a wise Father, who
knows the necessities of his children, and accommodates his gifts to them, not
The manna ceases.
to their humors. The Word and ordinances of
God are spiritual manna, with which God mour-
ishes his people in this wilderness, and though
often forfeited, yet they are continued while we
are here; but when we come to the heavenly Ca-
maan, this manna will cease, for we no longer
have need of it. a"
W. I2–15. We have hitherto found God often
speak to Joshua, but we read not till now of any
appearance of God’s glory to him; now that his
difficulties increased, his encouragements were
increased in proportion. Observe,
I. The time when he was thus favored; viz.
immediately after he had performed the great
solemnities of circumcision, and the passover.
Note, We may then expect the discoveries of the
divine grace, when we are in the way of duty, and
diligent and sincere in attendance on holy ordi-
Ilan Ce3.
II. The place, in Jericho, so the word is'.
in it by ſaith and hope; in it in thought and
expectation; or in the fields of Jericho, hard by
the city; alone, it should seem, yet fearless of dan-
ger, because sure of the divine protection; medi-
tating and praying, as some think: for to persons
so employed God often graciously manifests Him-
Self: or, perhaps, to take a view of the city, ob-
serve its fortifications, and contrive the attack, at
a loss perhaps how to make his approaches, when
God came and directed him. Note, God will
help those that help themselves.
III. The appearance itself, v. 13. It was as
of a man, but a considerable man, and noticeable.
Now, I. We have reason to think that this rºan
was the Son of God, the eternal Word, who before
He assumed the human nature for a perpetuity,
frequently appeared in a human shape. So Bp.
Patrick, also the fathers. Joshua gave Him di-
vine honors, and He received them, which a cre-
ated angel would not have done, and He is called
Jehovah, ch. 6: 2. 2. He here appeared as a
soldier, with his sword drawn in his hand. To
Abraham, in his tent, He appeared as a traveller;
to Joshua, in the field, as a man of war: Christ
will be to his people what their faith expects and
desires. Christ had his sword drawn, which serv-
ed., (1.) To justify the war Joshua was engaging
in, and to show him that it was of God, who gave
him commission to kill and slay. If the sove-
reign draw the sword, that proclaims war, and
authorizes the subject to do so too. The sword
is them well drawn when Christ draws it, and
gives the banner to them that fear Him, to be
displayed because of the truth. (2.) To encour-
PRACTICAL OBSERVATIONS.
Dreadful is the case of those, who are irreversibly devoted to de-
struction, for whom no mercy is reserved, and who see the deserv-
ed vengeance of God advancing toward them with steady pace,
without a possibility of averting or escaping it! Such will be
the horrible situation of the wicked, when summoned to appear
before the tribunal of an offended God. Nor can words express
the anguish of their feelings, or the greatness of their terror, when
they shall call in vain upon the rocks and mountains to fall upon
them,” and hide them from the intolerable frown of their angry
Judge, and from the dire sentence He is prepared to execute upon
them. As “men’s hearts cannot endure, or their handsbe strong,”
in such circumstances; oh, that they would now take warning, even
before it be too late, that they would flee for refsge to the salva-
tion of the Gospell—The maxims and conduct of the church of
God are widely different from those of the world. What other
general ever opened a campaign in an enemy’s country, in the
manner that Joshua did?. On such occasions, all attention paid to
the exercises of religion is too generally considered as a needless
waste of time. Yet, if the help of God be indeed the best se-
curity for success, and if his anger is more to be feared than the
sword of any enemy, it will be found true policy to begin every
expedition with repentance of sin, and attendance on the solemn
-- . - Verses. 13–15.
Not ºnly was Joshua’s worship received, but he was further com-
mänded to show the same token of respect to the heavenly vision,
Which hºl been required when the Loºp appeared to Moses in the
Pºsh.; (Wołęs, Ez. 3: 2–6.) and this being done, he received from
him the ºrders contained in the ensuing chapter, which is a continu-
ation of the subject, and is very improperly separated from the close
of this.--All these circumstances prove beyond a doubt, that this
armed Man was no other than the Son of God, Jehovah, the second
O. T. VOL. I. -
worship of the Lord, and with using every method of securing his
protection; though to a carnal eye that method may appear unfa-
vorable to success. (Note, Matt. 6:33, 34.)—But especially must
the Christian soldier thus begin his spiritual warfare: nor can he
face any of his enemies without ‘the circumcision of the heart,’
as the internal ‘seal of the righteousness of faith,’ and the ratifica-
tion of the new covenant between a reconciled God and his soul.
(Rom. 2:25–29. 4:9–12.) Then, feeding on Christ, the Pas-
chal Lanib who was sacrificed for sinners, and keeping the ‘feast
with the unleavened bread of sincerity and truth,” he will be pre-
pared for the conflict. (1 Cor. 5: 6–8.) ... Yet he will not pros-
per, so long as he neglects any of the ordinances or command-
iments of God; or lies under the reproach of acting in any respect
inconsistently with his holy profession. But duly attending to the
worship of God and the means of grace, and daily girding on his
divine armor, he may boldly defy all his enemies, and rest assured
of the presence and protection of the great ‘ Captain of salvation;
whose Person he will reverently worship, whose orders he will
diligently observe, on whose assistance he will entirely depend,
and by whom he will at length be made more than º
C.O.T.T.
\
Person in the sacred Trinity, the Captain of our salvation, anticipat-
ing his incarnation, and assuring Joshua of success in this war. (Gen.
32: 30. Hos. 12: 3–6. Phil. 2: 5–8.) “Jesus, our Lord, the
Prince of his Father's host, appearing to him who was a type of Him,
at Jericho, with a drawn sword, promised to be the Defender of his
people. Abp. Usher. ‘The Angel, who suffered Himself to be wor-
shipped, and by whose presence the place was sanctified, so that
Joshua was to put off his shoes, no doubt was He whom all the an-
gels in heaven worshipped.” BP. Patrick. Scott.
[681)
• * : -
jº.,
B. C. 1450.
CHAP. VI.
Jericho is shut up ; and the Lord in-
structs Joshua how to conduct the
siege, 1–5, Joshyna directs the priests
to carry the ark round the city, pre-
ceded by other priests, sounding with
tryinpets, and attended by the peo-
ple, They thus march round
the city daily for six days, and seven
times on the seventh day, 8–16, The
city and all in it, (except Rahab and
those with her,) are devoted to de-
struction, 17–19. The people shout,
the walls fall down, and the city is
taken and destroyed; but Rahab is
preserved, 20–25. A. curse is de;
nounced on him who should rebuild
Jericho, 26. Joshua becomes renown-
ed, 27.
TOW Jericho * was
straitly shut up, * be-
cause of the children of
Israel: none went out,
and none came in.
2 And " the Lord said
unto Joshua," See, I have
given into thine hand
Jericho, and the king
thereof, and the mighty
men of valor.
3 And dye shall com-
pass the city, all ye men
of war, and go round
~
about the city once.
Thus shalt thou do six
days. .
4 And seven priests
shall bear before the ark
seven “trumpets of rams'
horns: and the seventh
day ye shall compass the
city ‘seven times, and
the priests shall blow
with the trumpets.
5 And it shall come to
pass, that when they
& make a long blast with
the ram's horn, and when
ye hear the sound of the
trumpet, all "the people
shall shout with a great
shout: and the wall of
the city shall fall down
f flat, and the people shall
ascend up every man
straight before him. .
6 || And Joshua the
son of Nun called the
* Heb. did shut ºup, and was shut up.
2:7. 2 Kings 17:4.
a 2:9–14. Ps. 127:1.
b See on 5:13–15.
c 9–24. 8:1. 11:6–8. Judg. 11:21. 2
Sam.5:19. Neh. 9:24. Dan. 2:21,44.
4:17,35. 5:18.
d 7,14. un. 14:9. 1 Col. 1:21–25.
2 Cor. 4:7.
e Lev. 25:9. Num. 10:1–10. Juda. 7.
7,8,15–22. ... 2 Chr. 13:12. 20:17, 19,
21. Is. 27:13. - Zech. 4:6.
f Gen. 2:3. 7:2,3. Lev. 4:6. 14:16.
23:8. Num. 23:1. I Kings 18:43. 2
g5 5:10. Job 42:8. Zech. 4:2.
#: ". 5:1,6. 8:2,6. 10:3, 15:
,7. 16:1.
16,20. Ex. 19:19.
1 Sam. 4:5, 17:20,
, 52. 2 Chr. 13:15. Jer. 50:15.
. 2 Cor. 10:4,5. Heb.
f Heb. under it.
car. vi. v. 1. The kiº
H.A. P. W 1. tº a tº e king and people of Jericho
pected to defend themselves under *
succors should arrive from other quarte
they made any advances toward an accommodation.
13–15.) I - dº 2. -
(JVote, 5: 13-15.) It is indisputable that the very person, who i
the preceding chapter called himself ‘the Captain of *..., of th.
LoRD,' is here called JE Hoya H, ‘which shows He was not a created
angel, but God Himselſ, who alone could promise and perform what
Verse 4.
Rams' horms.] Lit. trumpets of the jubilees, that is, such as were to
: for the entrance of Israel into the
follows.” Bp. Patrick.
be blown in the year of jubilee
joSHUA, VI.
age him to carry it on with vigor; for Christ's.
sword drawn in his hand denotes how ready. He
is for the defence and salvation of his people, who'
through Him shall dovaliantly. His sword turns
every way. , -l. *.
IV. The bold question with which Joshua stept
up to him, Art thou for us, or for our adver-
saries? intimating his readiness to entertain him
if for them, and to fight him if against them.
This speaks, 1. His great courage and resolution.
He was not ruſſled by the suddenness of the ap-
pearance, nor daunted with the majesty and brave-
ry, which mo doubt appeared in the countenance
of this person; but, with a presence of mind that
became so great a general, put this fair question.
God had bid Joshua be courageous, and by this
it appears he was so; for what God by his word'
requires of his people, He dogs by his grace work
in them. 2. His great concern for the people and
their cause.
an enemy, come to give him a challenge. Thus
apt are we to look upon that as against us, which
is most for us. The question plainly implies, that
the cause between the Israelites and Canaamites,
between Christ and Beelzebub, will not admit of
a neutrality. He that is not with us, is against
21 S.
V. The account He gave of Himself, v. 14.
Here were now, as of old, Mahanaim, two hosts,
a host of Israelites ready to engage the Canaan-
ites, and a host of angels to protect them therein,
and He, as Captain of both, conducts the host of
Israel, and commands the host of angels to their
assistance. Perhaps in allusion to this, Christ is
called the Captain of our salvation, and a
Leader and Commander to the people. They
cannot but be victorious, that have such a Cap-
tain. He now came as Captain, to review the
troops, to animate them, and to give the necessa-
ry orders for besieging Jericho. -
VI. Joshua perceiving probably not only by
what He said, but by some other sensible indi-
cations, that He was a divine person, and not a
man, 1. Fell on his face to the earth and did
worship. It well becomes the greatest men to
be humble and reverent in their addresses to God.
2. He begged to receive commands and directions
from Him, What saith my Lord wnto his ser-
vant? His former question was not more bold
and soldier-like, than this was pious and saint-
like; even crowned heads cannot bow too low
before the throne of the Lord Jesus, who is King
of kings, Ps. 2: 10, 11.-72: 10, 11. Rev. 19:
16. Observe, (1.) The relation he owns; that
Christ was his Lord, and himself his servant and
under his command, Christ his Captain, and him-
self a soldier under Him, to do as bidden, Matt.
8; 9. Note, The foundation of all acceptable
obedience is laid in a sincere dedication of our-,
selves, as servants, to Jesus Christ as our Lord,
Ps. 16: 2. (2.) His inquiry pursuant to this re-
-lation, What saith my Lord? Which implies
an earnest desire to know the will of Christ, and
a cheerful readiness and resolution to do it. This
temper of mind shows Joshua fit for the post he
was in, for those know best how to command,
that know how to obey.
VII. The further expressions of reverence
which this divine Captain required from Joshua,
v. 15. Loose thy shoe from off thy foot, in token
of reverence and respect, which with us are sig-
nified by uncovering the head; and as an acknow-
ledgment of a divine presence, which, while it
continued there, did in a manner sanctify the place
* [probably] ex-
protection of the walls, till
rs. It does not appear, that
Scott. preted literally,
ID
It should seem, he suspected him for ||
31.
ºr . ~.
* > pigections for taking Jericho.
on
*** **, &
and dignify it. We often say of a person whom
we have a jºi. for, that we love the
very ground he goes upon; thus Joshua, from
reverence, must not tread the ground on which this
| divine person stood, with shoes on; comp. Eccl.
6: 1. Outward expressions of inward reverence,
and a religious awe of God, well become us, and -
are required of us, whenever, we approach Him."
in solemn ordinances. Bp. Patrick well observes
here; that the very same orders God gave Moses
at the bush, when sending him to bring Israel, out
of Egypt, Ex. 8: 5. He here gives Joshua, to con-
firm his faith in the promise ſately made him, ch.
1 : 5. Had Moses'such a presence of God with
him, as, when it became sensible, sanctified thes
ground? So had Joshua. And, (lastly) Hereby
He prepares him to receive the instructions Hé
was about to give concerning Jericho.
CHAP. VI, V, 1–5. Jericho, v. 1. so shut
tºp (marg.) itself, being strongly fortified both
by art and nature, and it was shut up, by the
obstimacy and resolution of the inhabitants, who
agreed never to surrendér, or so much as sound
a parley ; none Went Out as deserters, Or to treat
of peace, nor were any admitted in to offer peace.
| Thus were they infatuated, and their hearts hard-
ened to their own destruction—the miserable
case and character of all those that strengthen
themselves against the Almighty, Job 15; 25.
The Captain of the Lord’s host gives directions
how the city should be besieged; (not by trenches,
nor batteries, nor battering rams, nor any miliº
tary preparations; but by the ark of God carried
round the city, once a day for six days together,
and seven times the seventh day;) v. 3, 4. This
was all they were to do, and on the seventh day
before might, they should, without fail, be masters
of the town, v. 5. God appointed this way, 1.
To magnify his own power, that He might be ex-
alted in his own strength, not in the strength
of instruments. God would hereby yet ſurther
make bare his own almighty arm for the encour-
agement of Israel, and the terror and cofifusion
of the Canaanites. 2. To honor his ark, the in-
stituted token of his presence, and to give a rea-
son for the laws, by which the people were obliged
to look upon it with the most profound veneration
and respect. But when, long after this, the ark
was brought into the camp without orders from
God, it was looked upon as a profanation of it,
and the people paid dear for their presumption, 1
Sam. 4: 3, &c. 3. It was likewise to honor the
priests, appointed on this occasion to carry the
ark, and sound the trumpets. Ordinarily, the
priests were excused from war; that that privi-
lege, with other, honors and powers given them
by the law, might not be grudged them, in this
service they are principally employed, and so the
people are made sensible what blessings they
were to the public, and how well worthy of all
the advantages conferred on them. 4. It was to.
try the faith, obedience, and patience, of the peo-
ple, whether they would observe a º which
to human policy seemed foolish to obey, and
believe a promise, which in human probability
seemed impossible to be performed. They were
also proved, whether they could patiently bear
the reproaches of their enemies, and patiently
wait for the salvation of the Lord. Thus, by
faith, not by force, the walls of Jericho fell down.
V. 6—16. We have here an account of the
cavalcade Israel made about Jericho, the orders
promised land was indeed a jubilee to them. -
stead of the dreadful trumpet of war, they were ordered to sound the
trumpet of joy, as already conquerors,
faith. The word, signifying horn,
ing the meaning to rams’ horns:
figuratively for trumpet.
any other subject, is adduceſ -
has this meaning, is principally infel
phrase. Probably the trumpets before
kind, were used on this occasion ; for, - -
increased, more trumpets were doubtless formed, either of silver, or
of some other materials. (JVote, JWum. 10: 2–10.)
Joshua gave concerning it, as he had received
(Lev. 25: 8–22.) , In-
in the anticipation of assured
occurs in v. 5, but, even if inter-
it’onſy proves that horns were used, without restrict;
w and perháps horn may be understood
(1 Chr. 25 : 5.). No scriptural instance, on
duced, in which jobal signifies a ram ; that it
‘red from the Chaldee para-
made, and others of the same
as the number of the priests
Scott.
[682
B. C. 1450.
priests, and said unto
them, *Take up the ark
of the covenant, and let
seven priests bear seven
trumpets of rams' horns
before the ark of the
LoRD.
7 And he said unto the
people, Passon, and com-
pass the city, and let him
"that is armed pass on
before the ark of the
LoRD. . . .
8 And it came to pass,
when Joshua had spoken
unto the people, that the
seven priests bearing the
seven trumpets of rams’
horns passed on " before
the Lord, and blew with
the trumpets: and the
ark of the covenant of
the LoRD followed them.
9 And the armed men
went before the priests
that blew with the trum-
pets,” and the * rear-ward
came after the ark, the
priests going on, and
blowing with the trum-
pets.
10. And Joshua had
commanded the people,
** * *
* *
- , - n
: *.
* º
- . ." *
…?"
them from the Lord, and their punctual observ-
ance of these offlºrs. We do not find that he
gave the people the express assurances God had
given him, that He would deliver the city into
their hands; he tried whether they would obey
orders, with a general confidence that it would
end well; and we find them very observant both
of God and Joshua,
I. The armed men went before the ark, v. 9.
as pioneers to clear the way of obstructions; it
is an honor to the greatest of men to do any good
office to serve the interests of religion. The
rearward, either another body of armed men,
or Dan’s squadron, which marched last through
the wilderness, or, as some think, the multitude
of the people who were not armed or disciplined
for war, (as many of them as would,) ſollowed
the ark, to testify their respects to it, to grace the
solemnity, and to be witnesses of what was done.
II. Seven priests went immediately before the
ark, continually sounding with trumpets, v. 4,
5, 9, , 13. The priests were God’s ministers,
and thus, in his name, 1. They proclaimed war.
with the Canaanites, and so struck a terror upon
them; for by terrors upon their spirits they were
to be conquered and subdued. Thus God’s min-
isters, by the solemn declarations of his wrath
against all ungodliness, and unrighteousness of
men, must blow the trumpet in Sion, and sound
an alarm in the holy mountain, that the sinners
in Sion may be afraid. 2. They proclaimed
God’s gracious presence with Israel, and so put
life and courage into them. This was as ap-
pointed, Deut. 20: 2–4. And particularly, their
blowing with trumpets was to be a sign to the
people, that they should be remembered before
the Lord their God in the day of battle, Nuin.
10: 9. It encouraged Abijah, 2 Chron. 13: 12.
Thus God’s ministers, by sounding the Jubilee
Jericho compassed by the people. '
trumpet of the everlasting Gospel, which pro-
claims liberty and victory, must encourage the
#. soldiers of Christ in their spiritual warfare.
hus, by the foolishness of preaching, fitly com-
pared to the sounding of these rams’ horns, the
devil’s kingdom is thrown down, and the weap-
ons of our warfare, though not carnal, nor to
a carnal eye likely to bring any thing to pass,
are yet mighty, through God, to the pulling
down of strong-holds. The word here is
trumpets of Jobel, that is, such trumpets as
they used to blow withal in the year of jubilee;
many interpreters understand it so, as signifying
the complete liberty to which Israel was now
brought, and the bringing of the land of Canaan
into the hands of its just and rightful owners.
III. All the people were commanded to be
silent, v. 10. that they might the more carefull
attend to the sound of the sacred trumpets, which
they were now to look upon as the voice of God
among them; and it does not become us to speak
when God is speaking. It likewise intimates
their reverent expectation of the event, Be silent,
O all flesh, before the Lord. Comp. Ex. 14:
14. They must go round the walls thirteen times
before they fall, that they might be kept waiting
patiently for the Lord. Though lately come into
Canaan, and their time very precious, yet they
must linger so many days about Jericho, seeming
not to make any progress. As promised deliv-
erances must be expected in God’s way, so they
must be expected in his time. He that believes,
does not make haste, not more haste than God
would have him make. 1 Kings 18: 43.
IV. One of these days must needs be a sabbath-
day, and the Jews say it was the last, but that is
not certain; however, iſ He that appointed them
to rest on the other sabbath-days, appointed them
to walk on this, that was sufficient to justify them
saying, Yeshall not shout,
nor make f any noise
with your voice, neither
shall any word proceed
out of your mouth * until
the day I bid you shout;
then shall ye shout.
11 So the ark of the
LoRD compassed the city,
going about it once: and
they came into the camp,
and lodged in the camp.
12 And P Joshua rose
early in the morning, and
* the priests took up the
ark of the LoRD.
13 And seven priests,
bearing seven trumpets
of rams’ horns before the
ark of the Lord, " went
on continually, and blew
with the trumpets: and
the armed men went be-
fore them; but the rear- k 8,13–See on 3:3–Ex. 25:14. Deut.
ward came after the ark ºlii. º.
of the LoRD, the priests . . . . ."jºla. ss.s.
* Heb. gathering host.
† Heb. Your roice to be heard. Is. 42:
,24. Is. 28:16. Luke 24:
49. Acts 1:7.
p See on 3:1.—Gen. 22:3.
q See on 6–8.—John 2.5–8. 6:10,11.
9:6,7. Heb. 11:7,8.
r 1 Chr. 15:26. Matt. 24:13. Gal. 6:9.
s 3,11,15.
going on and blowing
with the trumpets.
14 And * the second
day they compassed the
eity once, and Teturned
into the camp : so they
"did six days.
[Practical Observations.]
PRA CTICAL OBSERVATIONS.
\ -
W. 1–14. When sinners are repeatedly warned, and yet har-
den their hearts in impenitence, they may be considered as “de-
voted to utter destruction:’ nor can any counsel, courage, strength,
or numbers, afford them the least security, in their infatuated
contest with the Almighty.—When the Lord effects his purposes
by such means and instruments as we deem adequate; our views
are apt to terminate of them, and to overlook Him. To obviate
this propensity, He sometimes works by methods or instruments,
which in themselves appear not at all suited to produce the in-
tended effect; nay, indeed have no direct connection with it.
(Num. 21:6–9. Ez. 37:1–10. John 9:4–7.) In promoting
true religion especially, He works by means and instruments,
which the proud, the learned, the wise, and the wealthy, of this
world, generally despise. The doctrine of a crucified Savior,
GoD MANIFESTED IN THE FLESH, as the only foundation of
a sinner’s hope of acceptance, and the only source of sanctifying
grace; preached by ministers, frequently of obscure birth and
moderate abilities, learning or eloquence; sometimes even home-
ly in their appearance and address; and who are themselves con-
scious of fmuch unworthiness, and insufficiency, has been, from
generation to generation, in every country of the world, the Lord’s
ordinary method of accomplishing those purposes, which philos-
ophers, moralists, and lawgivers, have attempted in vain; name-
ly, of teaching numbers to do good who have been accustomed
to do evil.” The disregarded Trumpet blown by the despised
minister, “the preaching of the cross, which is foolishmess to them
that perish,”—is only, the token: the operation is from God.
(Rom. 1:13–16. 1 Cor. I:20–31. 2:3—5. 2 Cor. 4:7. 10:1
—6.) Thus, at different periods, have heathen idolatry and Po-
pish superstition sunk before this trumpet’s feeble blast, attended
with the shout, the fervent united prayers, of the true Israel.—
At some future period, (perhaps commencing early in the seventh
thousand years,) this gospel shall be preached far more earnestly,
more generally, and more successfully than ever; all Satan’s re-
maining bulwarks shall fall down to the ground; ‘ and the king-
doms of the earth shall become the kingdoms of the Lord and of
his Christ.” (Is. 30:23–25. Rev. 11: 15—IS.)—In the inean
time the Gospel is never preached in vain, in any nation, city, or
village, by ministers of any name, who simply seek the glory of
God and the salvation of souls. Let experience decide, whether
in our age and nation, this same ‘foolishness of preaching’ has
not dome more towards checking the enormous progress of pro-
fligacy and open ungodliness, and producing a regard to the
ordinances and commandments of God in every part of the land,
than all other means coinbined: and whether a greater number
of undeniable instances of atrocious sinners being transformed into
new creatures, leading new lives, and becoming excellent rela-
tions and members of society, cannot be produced, among those
who profess and preach ‘Christ Jesus and Him crucified,” than
among those who patromise a system, deemed more rational, wise,
and liberal.—The latter is man’s contrivance, and is left to its
own efficacy; the former is the ordinance of God, and like the
trumpets sounding round the walls of Jericho, is rendered effec-
tual by his almighty power. SCOTT.
Verse 10.
JYor make any noise.] The almost magical effect of such a busy and
ominous silence, (only to be obtained by the strictest discipline,) in
gradually overcoming the mind of the enemy with imaginary terrors,
is well understood by military men; and that seven days’ suspense,
during these strange and terrible processions, must have utterly
Shaken the courage and constancy of the besieged, (even had they
been less superstitious and more enlightened than they were,) and
With the miracle of the Jordan, must, in the emphatic language of
Scripture, have caused their hearts to melt within them for fear. The
shout and the falling of the wall then left them panic-struck, and
passive victims to God’s justice by the hands of Israel. ED.
[683]
B. C. 1450.
Jericho taken and destroyed.
JOSHUA, VI.
15 And it came to pass
on the seventh day, that
they rose early, “about
the dawning of the day,
and compassed the city
after the same "manner
seven times: " only on
that day they compassed
the city seven times.
16And it came to pass
at the seventh time, when
the priests blew with the
trumpets, Joshua Said
unto the people, "Shout,
for the LoRD hath given
you the city.
17 And the city shall
be * accursed, even it, and
all that are therein, to the
LoRD : * only Rahab the
harlot shall live, she and
all that are with her in
the house, y because she
hid the messengers that
We Sent.
18 And ye, * in any
wise keep yourselves from
the accursed thing, “lest
ye make yourselves ac-
cursed when ye take of
the accursed thing, and
* make the camp of Israel
a curse, * and trouble it.
19 But "all the silver,
and gold, and vessels of
brass and iron, are f con-
secrated unto the Lord :
they shall come into “the
treasury of the LoRD.
20 So the people shout-
ed when the priests blew
with the trumpets: and
it came to pass, when the
people heard the sound
of the trumpet, and the
people shouted with a
great shout, that "the wall
fell down iflat, so that
the people went up into
the city, every man
straight before him, and
they took the city.
21 And they gutterly
destroyed all that was in
in it; He never intended to bind Himself by his
own laws, but that when He pleased He might dis-
pense with them. So the impotent man argued,
He that made me whole, (and therefore has a di-
vine power,) He said wnto me, Take up thy bed.
And here, it was an honor to the sabbath-day,
seven being, on this occasion, as well as many
others, made remarkable. And, besides, the law
of the Sabbath forbids our own work, which is
servile and secular, but this which they did, was
a religious act. It is certainly no breach of the
sabbath-rest to do the sabbath-work, for the sake
of which the rest was instituted; and what is the
sabbath-work but to attend the ark in all its mo-
tions? -
They continued to do this, (marching, of course,
out of the reach of missiles from the walls,)
during the time appointed, and seven times-the
seventh day, though they saw not any effect of it,
believing that at the end the vision would speak
and not lie.
we shall lose nothing by it in the long run. At
last they were to give a shout, and did so, and
immediately the walls fell, v. 16. This was a
shout for mastery, a triumphant shout, the showt
of a king is among them. This was a shout of
faith; they believed that the walls of Jericho would
fall, and by that faith they were thrown down. He
was a shout of prayer; with one accord, as one
man, they cry to heaven for help, and help comes
in. Some allude to this to show, that we must
never expect a complete victory over our own cor-
ruptions till the very evening of our last day, and
then we shall shout in triumph over them, when
we come to the number and measure of our
perfections, as Bp. Hall cypresses it. A good
heart (says he) groans under the sense of his
infirmities, fain would be rid of them, and
strives and prays, but when all is done, writil
the end of the seventh day it cannot be; then
judgment shall be brought forth unto victory. And
at the end of time, when our Lord shall descend
from heaven with a shout, and the sound of a trum-
pet, Satan’s kingdom shall be completely ruined,
and not till them, when all opposing rule, princi-
pality, and power, shall be effectually and eter-
mally put down. " -
V. 17–$27. I. The people had religiously ob-
served their orders concerning the siege of Jeri-
cho, and now at length Joshua had told then, v.
16. “The Lord hath given you the city,” there-
fore may direct it to what uses and intents, and
clog it with what provisos and limitations He
If we persevere in the way of duty, and her family are excepted.
thinks fit. It is given to them to be devoted to
God, as the first, and perhaps the worst, of all the
cities of Canaan. -
1. The city must be burnt, and all the lives in
it sacrificed without mercy to the justice of God.
All this they knew was included in the word, v.
17. cherem, a devoted thing, the city and all
therein, to the Lord; no life in it might be ran-
somed on any terms, Lev. 27. 29. So He ap-
points; from whom as creatures they had received
their lives, and to whom as sinners they had for-
feited them; and who may dispute his sentence? Is
God wnrighteous, who thus taketh vengeance?
God forbid we should entertain such a thought!
There was more of God seen in the taking of Je-
richo, than of any other of the cities of Canaan,
and therefore that must be more than any other
devoted to Him. And the severe usage of this
city would strike a terror on all the rest, and melt
their hearts yet more before Israel. Only Rahab
2. All the money, plate and valuable goods,
must be consecrated to the service of the taber-
nacle, and brought into the stock of dedicated
things: The Jews say, because the city was taken
on the sabbath-day. Thus God would be honored
by the beautifying and enriching of his tabernacle; .
thus preparation was made for the extraordinary
expenses of his service: and the Israelites taught
not to set their hearts on worldly wealth, nor to
aim at heaping up abundance of it for themselves.
God had promised them a land flowing with milk
and homey, not a land abounding with silver and
gold, for He would have them live comfortably in
it, that they might serve Him cheerfully, but not
covet either to trade with distant countries, or to
hoard for after-times. He would likewise liave
them reckon themselves enriched in the enriching
of the tabernacle; and to think that which was
laid up in God’s house as truly their honor and
wealth, as if laid up in their own.
A particular caution is given them to take heed
of meddling with the forbidden spoil; for what
was devoted to God, if they offered to appropriate
it to their own use, would prove a curse to them,
v. 18. He speaks as iſ He foresaw the sin of
Acham, (in the next chapter,) when He gives that.
reason for the caution, lest ye make the camp
of Israel a curse, and trouble it.
II. The entrance opened to them into the city
by the sudden fall of the walls, or at least that part
of the wall over-against which they then were
‘when they gave the shout, v. 20. The wall fell
º t Num. 21:2.3. 1 Chr. 2:7. Ezra 10:8. d 2 Sam. 8:11. 1 Chr. 18:11. 26:20,26,
the city, both man and jº" i. 34:6. ...1510."#. “33”; “2 &. iś. 8ſ. i2. 'is.
woman, young and old, ſºils. Cor. 12. Gal. f #ºº-ºº: wa. M
‘s: 1U, 13. * - e'). holiness. W. 13:Zł. fºrge
and OX, and sheep, and X §." # s 22. Gen. 12:3. 1 S Zech. º: 4. . 2 K 24 t
xvi. y 3. 2:4–6,22. Gen. 12:3. 1 Sam. e’l Kings 7:51. 14:26. ins's 24:13.
aSS, * the edge of the ; # tºº.” Hºt 2, ºº, jº. ;
* - :10. l l ;31. Jan). 2:25. - - er. 38:ll. tutt. 24.7:5. ar ;4 || -
SWOrCl. z Ron). 12:9. 2 Cor. 6:17. Eph. 5:11. f See on 5. 2 Cor. 10:4,5. Heb. 11:30.
t Ps. 119:147. Matt. 28:1. 2 Pet. 1:19. Jam. 1:27. 1 John 5:21. f Heb. under it.
u See on 4. a 7:1,11,12,15. Deut. 7:26. 13:17. g 9:24,25. 10:28,39. , 11:14. - Deut. 2:
v See on 5.-Judg. 7:20–22. 2 Chr. b 7:11, 12. 22:18—20. - I Sam. 14:28– %2,3,16. 20:16,17. 1 Sam; 15:
13:15. 20:22,23
* Or, devoted. 7:1. Lev. 27:28,29.
42. Ec. 9:18. Jon. 1:12.
c 7:25. 2 Sanj. 21:1.
34.
3,3,13,13.
1 Kings 18:17,18. Rev. 18:
l,
1 Kings 20:42. Jer, 48:18.
Verse 16.
Given you the city.] It is not before said, that Joshua had given the
people this assurance : and some think that he was directed to con-
ceal from them the event of the procession, in order to make the full-
er proof of their faith and obedience. (3: 2–4.)—He could not give
this notice to the whole body, except by messengers, sent to make
proclamation in different places; and these might sufficiently notify
what follows also, though not before explicitly mentioned. Scott.
Verses 17–19. \ , s
(Lev. 27: 28, 29.) This city was, as it were, the first-fruits of Ca-
naan, and as such wholly devoted to the Lord. The only advanta-
ges, which the people derived from this miraculous victory, were the
destruction of their enemies, the dominion of the land, and the en-
riching of the sanctuary. For every living creature must be slain,
except Rahab, and those who had taken refuge in her house; and if
any Israelite dared to appropriate the smallest part to himself, the
curse of Jericho would rest on him, and on the camp of Israel, until
he also and all that appertained to him were utterly destroyed. (7:
Peut. 7: 25, 26. , 1 Sam. 15: 1-3, 8, 9, 22, 23. , 1 Kings 20:41, 42.)
The whole was to be made a solemn and awful sacrifice to the jus-
tice of God upon a people, which had filled up the measure of their
iniquities. - ID.
Verse 21.
The Canaanites were ripe for destruction ; and the Lord was
pleased, instead of destroying them by a pestilence, a famine, an
earthquake, a deluge, or fire from heaven, to employ the Israelites as
the executioners of his vengeance, both for their warning and instruc-
tion, and for that of all who read these records. Had an angel been
commissioned to slay them, (as Sennacherib's army,) who would
have charged him with imiquity or cruelty 2 (2 Kings 19:. 35.)—in all
public calamities infants are involved ; and tens of thousands of in-
fants die in great agony every year. Now, either God is not the
Agent in these calamities, (which opinion, though often implied in
men’s reasonings on these subjects, is not far from at heism 3) or they
must consist with the most perſect justice and goodness. What in-
justice then could there be, in his ordering the destruction of a guilty
race by the sword of his people Or what injustice can be charged
on them, while executing his express commission, as ratified by un-
deniable miracles; if the history be authentic, this was the case ;
and that must be judged of by other rules.—It is evident that the hand
of God would be far more noticed in these uncommon events, than if
He had destroyed his enemies by the ordinary course of second causºs;
as the very objections and clamors of infidèls demonstrate; and the
malignity of sin, with the indignation of God against sinners, and his
power and determination to inflict condign punishment ºn them,
would be far more conspicuous and impressive. Thus, in all govern-
ments, solemn public executions, in which the punishment ºf the
criminal is avowedly inflicted for a specified offence, have always
been deemed far more suited to produce salutary effects on the minds
of all concerned ; than secretly and without notice putting criminals
to death in a dungeon, or elsewhere. In short, every man, who by
reading the account of these awful judgments, in any age or place,
has been led to a deeper sense of the evil of sin, and warned to re-
pent and seek mercy from the Lord, will to eternal ages glorify the
divine wisdom and goodness, in the very dispensations, which em-
bolden the blasphemies of the impenitent and unbelieving. (2 JWum.
31 : 2,) - Scott.
[684]
B, c. 1450.
Rahab preserved.
JOSHUA, V1.
22 But h Joshua had
said unto the two men
that had spied out the
country, Go into the har-
lot's house, and bring out
thence the woman, and
all that she hath, as ye
sware unto her.
23 And the young men
that were spies went in,
and brought j out Rahab,
and her father, and her
mother, and her breth-
ren, and all that she had:
and they brought out all
her * kindred, and k left
them without the camp
of Israel. '
w -
24 And they "burnt the
city with fire, and all that
was therein: * only the
silver, and the gold, and
the vessels of brass, and
of iron, they put into the
treasury of the house of
the LorºD.
25 And Joshua "saved
Rahab the harlot alive,
and her father's house-
hold, and all that she had ;
and 9 she dwelleth in Is-
rael even Punto this day:
because she hid the mes-
séngers which Joshua
sent to spy out Jericho.
26 And Joshua q ad-
jured them at that time,
saying, " Cursed be the
man before the Lord,
that riseth up and build-
eth this city Jericho: he
shall lay the foundation
thereof in his first-born,
and in his youngest son
shall he set up the gates
of it.
V. 15–27. Would we witness the blessed
bring me into the strong city?
down flat, and, probably, killed abundance of house; and faithin Christ brings salvation to the
people; the guards that stood sentinel upon it, or
others that crowded upon it, to look at the Isra-
elites walking around. We read of thousands
killed by the Él of a wall, 1 Kings 20: 30. The
sudden fall of the wall, no doubt, put the inhab-
itants into such a consternation, that they had no
strength nor spirit to make any resistance, but
became an easy prey to the sword. Note, The
God of heaven easily can, and certainly will, break
down all the opposing power of his and his
church’s enemies. Isa. 45: 1, 2. Who will
Wilt not
thou, O God? Thus shall.Satan’s kingdom fall,
nor shall any prosper, that harden themselves
against God.
... III. The execution of the orders concerning
this devoted city. All that breathed were put to
the sword; there was no room for compassion,
pity must be forgotten; they utterly destroyed
all, v. 21. If they had not had a divine warrant,
under the seal of miracles for this execution, it
could not have been justified, nor can it justify
the like now, when we are sure no such warrant
can be produced. But being appointed by the
righteous Judge of heaven and earth to do it, who
is not unrighteous in taking vengeance, they are
to be applauded in doing it, as the faithful min-
isters of his justice. Work for God was then
bloody work; and cursed was he that did it de-
ceitfully, keeping back his sword from blood.
But the spirit of the Gospel is very different, for
Christ came not to destroy men’s lives but to
save them. Christ’s victories were of another
nature. The cattle were put to death with the
owners, as additional sacrifices to the divine jus-
tice. All the silver and gold, and all the vessels
capable of being purified by fire, were brought
into the treasury of the God that gave the victory,
and therefore might demand the spoil; either the
whole, as here, or, as sometimes, a tenth, Heb.
IV. The preservation of Rahab the harlot, or
inn-keeper, who perished not with them that
believed not. All her kindred were saved with
house, Acts 16:31. Some ask, how her house, said
to have been upon the wall, ch. 2: 15. escaped
falling with the wall; we are sure it did escape,
for she and her relations were safe in it: either
though it joined so near to the wall as to be said
to be upon it, yet it was so far off as not to fall
either with the wall or under it; or rather that
part of the wall on which her house stood, fell not.
[Scott and Gill would have this part of the wall
to have stood, by miracle: but see note, 2: 15.]
Now, being preserved alive, 1. She was left for
some time without the camp, to be purified from
the Gentile superstition, which she was to re-
nounce, and to be prepared for her admission as
a proselyte. 2. She was in due time incorporated
with the church of Israel, and she and her pos-
terity dwelt in Israel, and her family was remark-
able long after. We find her the wiſe of Salmon,
prince of Judah, mother of Boaz, and named
among the ancestors of our Savior, Matt. 1: 5,
Having received Israelites in the name of Israel-
ites, she had an Israelite’s reward. Bp. Pierson
observes, that Joshua’s saving Rahab the barlot,
and admitting her into Israel, was a figure of
Christ’s receiving into his kingdom, and enter-
taining there, the publicans and the harlots. Or
it may be applied to the conversion of the Gen-
tiles.
V. Jericho is condemned to a perpetual desola-
tion, and a curse pronounced on the man that
should offer to rebuild it, v. 26. Joshua adjured
them, that is, the elders and people of Israel, not
only,by their own consent, obliging themselves and
their posterity never to rebuild this city, but by the
divine appointment; God Himself having forbid-
den it under the severe penalty here annexed. 1.
God would hereby show the weight of a divine
curse; where it rests there is no contending with
it, nor getting from under it; it brings ruin with-
out remedy or repair. 2. He would have it to re-
main in its ruins,a standing monument of his wrath
against the Canaanites, when the measure of their
iniquity was full; and of his mercy to his people,
when the time was come for their settlement in
her; like Noah, she believed to the saving of her l Canaan. The desolations of enemies were wit-
i 2:18. Gen. 12:2. 18:24. 19:29. Acts p See on 4:9.
. ; º: º ". * 3:33. ...?. **.*.*.* Mºº".
W OS] Ula : * Heb. families. 1 Kings 22:16. att. 26:63. Acts
It SI) la; an IS k Num. 5:2,3. 31:19. Acts 10:28. 1 :13.
fame was noised through- §º a kins, ºss. Hé"º" but sis
S - :Zö. eut. 13:16. in $5. 8 . .VX.S. en. 39:2,3,21. eut. 31:6.
out all the country. Rev. 17:16. 18:8. gs Mºtt. 1830. 3.25. Acts isºgio.
m See on 1 2 Cor. 13:14. 2 Tim. 4:17.22.
h 17. 2:1,&c.
i #44. 9:15, 18–20. 2 Sam.
§7"E.I."...º.º. 9. Matt tº
effects of the Gos-
9.
m 11:19,20. Judg. 1:24,25. Acts 2:21.
5
t 9:9. 1 Sann. 2:30. 2 sain.”g. Matt.
4:24. 14:1.
PRACTICAL OBSERVATIONS.
pel, the ministers of Christ must strictly adhere to the directions
of their Lord, and simply expect, pray, and wait for his bless-
ing; not yielding to weariness, though they long seem to labor in
vain: [but] be ‘instant in season, and out of season;’ preaching the
word to few or to many, every day, but abounding on the Lord’s
day; and being careful to give no occasion to those, who seek
occasion of speaking reproachfully. The people, also, must
show their concurrence by a diligent attendance on the word
preached; endeavoring to strengthen the hands and encourage
the hearts of the ministers, and uniting in earnest and con-
stant prayers for the blessing of God on their labors.-But
it should be peculiarly noticed, that the same gospel, which
proclaims salvation to the chief of sinners who believe, be-
comes the occasion of increasing and accelerating condemma-
tion to the obstinate and impenitent; who are never more in dan-
ger of immediate destruction, than when most careless and secure.
(1 Thes. 5:3.)—Where the Lord hath given faith, He will in due
time complete salvation: and when his grace is bestowed on one
in a family, that one is often made the honored instrument of
bringing others to share the same blessings.-The severest judg-
ments of God, however they are at present objected to, will, at
the day when the secrets of all hearts shall be disclosed, appear
most perfectly righteous.-But how deep are the counsels of God!
Grace abounds to some of the chief of sinners, while vengeance
is poured out upon others! His salvation and his curse are both
for ever; and woe to the man who attempts to obliterate the me-
morials, or disannul the attestations, which the Lord has made,
of his abhorrence of sin, and his vengeance against impenitent
simmers!' - SCOTT.
- Verse 25.
She hid, ; • ‘Which proceeded not merely from her humanity,
but was a noble act of courageous faith.” Bp. Patrick. Scott.
* - - Verse 26.
Probably Joshua bound the nation, by means of their princes and
elders, by an oath, as connected with this curse, that they would
leave it in ruins. . . . / w - - ID.
(36.) Jericho..]. “So called from jerah, the moon.” Assemb. Ann.
Përhaps devoted to the worship of the moon, or Ashtaroth. But
fightſ in Castell thinks it called from its fragrant odors; balsan,
&c. growing there abundantly : and there was a city hereabout, call-
ed the city Qſ palm-trees, Judg. 3; 13, Hiel, about 537 years after the
. (Calm; by Rob.) “builton the site of Öiº Jericho; but there was
a ºšam. 104.4, 5, probably near that site. Josephus dis-
tinguishes between them.” After Hiei rebuilt old Jericho, it became
a very flourishing city; ‘we soon hear of the school of the prophets
in it, 2 Kings 2: 5. Strabo says [here] was a royal palace, where, (so
Jos.) Herod died, and he speaks of an amphitheatre and hippodrome
in it; in this city sometimes the sanhedrim Sat, and a great number
of the stationary priests dwelt, even half a station, or 12000. So the
Jer, Talm. Lightfoot, in Gill. . Note, Luke 10: 30, ‘D’Arvieux-de-
scribes Jericho in 1659; but it is likely the village he visited, which
later travellers describe, was at some distance from the ancient town ;
not a vestige of which now remains, unless some tumuli, discovered
by Mr. Buckingham, 3, or 4 miles nearer Jerusalem, may be supposed
to mark the course of its walls. D’Arviewz speaks of 50 poor, ill-con-
ditioned houses, wherein the laborers who cultivate the gardens shel-
ter themselves. The plain around is extremely fertile, but unculti-
wated, JMaundrell calls Jericho, “a poor, nasty village of the Arabs.””
Rob. Calin. Instances of execration of bad or troublesome cities, occur
in profane history, and Strabo calls it an ancient custom. See Dr. d.
Clarke. This curse is in metrical form ; note, 10 : 13. ED.
Verse 27.
No wonder that the fame of that commander was celebrated, even
by enemies, before whom the river was divided, and the strong walls
of the city fell down, without any visible cause.—Joshua might very
well write this of himself, as the whole honor was referred to the
Lord God of Israel. Scott.
- [685] .
B. C. 1450.
CHAP. VII.
Achan takes of the accursed thing; and
Israel is defeated before Ai, 1–5.
Joshua, with the elders, humbles him-
self, and complains before God, 6–9;
who shows the cause, and directs him
how to proceed, 10–15, Achan, ta-
ken by lot, confesses his crime, 16-
23. He and all belonging to him are
ºntº, burned, and destroyed, 24-
UT the children of
Israel a committed a
trespass in the accursed
thing: * for “Achan, the
son of Carmi, the son of
Zabdi, the son of Zerah,
of the tribe of Judah,
d took of the accursed
thing: and “the anger
of the Lord was kindled
against the children of
Israel.
2 And Joshua sent
men from Jericho to Ai,
which is beside & Beth-
his reputation, v. 27. it made him not only ac-
aven, on the east side of
Beth-el, and spake unto
them, saying, * Go up
and view, the country.
And the men went up
and viewed Ai. -
3 And they returned to
Joshua, and said unto
him, Let not all the peo-
ple go up: but let” about
two or three thousand
men go up and Smite Ai,
and make not all the peo-
ple to i labor thither: for
they are but ſew.
4 So there went up
thither of the people
about three thousand
men; and k they fled be-
fore the men of Ai.
5 And the men of Ai
smote of them about
thirty and six men: for
they chased them from
before the gate, even un-
to Shebarim, and smote
them in f the going down:
! wherefore the hearts of
the people melted, and
became as water.
NOTES. ſ’
At the opening of the worship at the taberna-
cle, we meet with one striking instance of the severity of divine jus-
Here, upon the commencement of the
wars of Canaan, we read of another ; and the infancy of the Chris-
tian church presents a similar example.
these were doubtless intended to increase reverence and godly fear,
and to promote circumspection ;
general, and hypocrisy in particular, from disgracing the camp of Is-
Verse 2.
CHAP, VII. V. 1.
tice. (JVotes, Lev. 10: 1–3.)
rael, or the church of God.
(Notes, Gen. 12; 8. 2S: 19.)
God, seems to have been aſterwards called Beth-aven, or the house of
vanity, when the golden calf was placed there to be worshipped : yet
it is probable the name Beth-aven was far more ancient than that
event ; and that either some town, or some tract of land, in that.
neighborhood, was so called in the days of Joshua. 7
taken for granted by some learned men, that terms of peace were of.
ſered to each of these cities, before it was assaulted, according to the
Jaw given by Moses. (Deut. 20; 10–18.) But sevéral things in that
Iaw could be applicable only to cities belon -
not to ſhe devoted Canaanites; no mention is made of this in the
history; and some things seem irreconcileable with the supposition
that peace was offered to these cities. 2
peace to the Canaanites, and spare their lives, on condition of their
emigrating for ever from their country; or renouncing idolatry,
ing the principles of the patriarchal religion contained in the precepts
of Noah, resigning their territory, dissolving their nationai
messes of favor to them, and would upbraid them
JOSHUA, VII.
with ingratitude. The situation of the city was
very pleasant, and, probably, its nearness to Jordan
[and its commanding so important a pass] was
an advantage to it, which would tempt men to
build on the same spot; but they are here told it
is at their peril. Men build for their posterity,
but he that builds Jericho, shall have no posterity
to enjoy what he builds; his eldest son shall die
when he begins the work, and if he take not warm-
ing by that stroke to desist, but will go on pre-
sumptuously, the finishing of his wor ºil |be
attended with the funeral of his youngest, and we
must suppose all the rest cut off between. This
curse, not being a curse causeless, did come upon
that man who long after rebuilded Jericho, 1 Kings
16:34, but we are mot to think it made the place
ever the worse when built, or brought any hurt to
them that inhabited it. We find Jericho after-
ward graced with the presence, not only of those
two great prophets Elijah and Elisha, but of our
blessed Savior Himself, Luke 18:35. 19:1. Matt.
20: 29. Note, It is a dangerous thing to attempt
the building up of that which God will have to be
destroyed. See Mal. 1: 4. -
Lastly, All this magnified Joshua and raised
ceptable to Israel, but formidable to the Canaan-
ites, because it appeared that God was with him
of a truth: the Word of the Lord was with him,
so the Chaldee, even Christ Himself, the same that
was with Moses. Nothing can more raise a man’s |
reputation, nor make him appear more truly great,
than to have the evidences of God’s presence with
him. *
CHAP. VII. V. 1–5. More than, once we
have found the affairs of Israel, then when in the
happiest posture, and the most hopeful prospects,
perplexed and embarrassed by sin, and a stop
thereby put to the most promising proceedings;
The golden calf, the murmuring at Kadesh, and
the iniquity of Peor, had broken their measures
and given them great disturbance; and in this
chapter we have such another instance of the in-
terruption given to the progress of their arms by
sin. But it being only the sin of one person or
family, and soon expiated, the consequences were
not so mischievous as of those other sius; however
it served to let them know that they were still won
their good behavior. •
This chapter begins with a but. But the chil-
dren of Israel committed a trespass, and so set
God against them; and then even Joshua’s name
and ſame, his wisdom and courage, could do them.
3.
3.
Israelites defeated at 4.
no service. If we lose our God, we lose our
friends, who cannot help us unless God be for us.
I. Aclan's sin; said, v. 1. to be taking of the
accursed thing, in disobedience to the command,
and in defiance of the threatening, ch. 6; 18.
Compassion was put off, and yielded to the law,
but covetousness was indulged. The love of the
world is that root of bitterness, which of all others
is most hardly rooted up. Yet Achan, of all the
thousands of Israel, was the only delinquent. Had
there been more in like manner guilty, no doubt
we should have heard of it; and it is strange there
were no more... The temptation was strong; what
a pity, one might say, so many things of value
should be burnt, to what purpose is this waste?
In plundering cities, every man reckons himself
entitled to what he can lay his hands on. Besides,
we can do it secretly and with impunity; yet by
the grace of God such impressions were made on
the minds of the Israelites by the ordinances of
God, lately attended to, and by the providences
of God concerning them, that they stood in awe
of the divine precept and judgment, and generous-
ly denied themselves, in obedience to their God.
Though a single person only sinned, the children
of Israel are said to commit the trespass, because
one of their body did it, and he was not as yet se-
parated from them, nor disowned by them. They
did it, that is, guilt was derived upon the whole
society. This should be a warning to us to take
heed of sin ourselves, lest by it many be defiled or
disquieted, Heb. 12: 15. and to take heed of
having fellowship with sinners, and of being in
with them, lest we share in their guilt. Many a
careful tradesman has been broken by a careless
partner. And it concerns us to watch over one
another to prevent sim, because others’ sins may
redound to our damage. -
II. The camp of Israel suffering for the same.
The anger of the Lord was kindled āgainst
Israel; He saw the offence, though they did not;
one way or other, sooner or later, séfet sins will
be brought to light; and if men inquire not after
them, God will, and with his inquiries will awaken
theirs. Many a community is under guilt and
wrath, and is not aware of it, till the fire breaks
out: here it broke out quickly.
1. Joshua sends a detachment to seize on the
next city in their way, which was Ai. Only 3000
men were sent, by advice of his spies, v. 2, 3. Per-
haps it was a culpable assurance, or security
rather, that they sent so small a party; it might
also indulge the people in the love of ease, for they
will not have all the people to labor thither; per-
haps the people were the less forward to go, be-
Hai. Neh. 11:31: 4:11. , 6:11,12. 2 Pet. 1:5,10. ...”
32:30. Is.
a 22:16. 2 Chr. 24:18. Ezra 9:6. Dan. f 12:9. Gen. 12:8.
9:7. - Aija. z - - Lev. 26:17. Dcut. 28:25.
b 22:20. - g 18:12. Gen. 28:19. Hos. 4:15. º 30:17. 59:2.
c 1 Chr. 2:6,7. A char. Zimri. in 2:1. Prov. 20:18. 24:6. Matt, 10: t Or, Morad. **
d Sec on 6:17,18. 16. Eph. 5:15, ..] Sec on 2:9,11. 5:1.-Lev. 26:36. Ps.
e 22:18, 2 Sam. 24:1. 1 Chr. 2117. Ec, * Heb. about 2000, men, or about 3000 22:14; Is, 13:7./ 1 -
9:18. Jon. 1:7. 1 Cor. 5:1–6. Heb.
12:15,16. /"
(JVote, Acts 5: 1–11.) All
as Well as to prevent wickedness in
COTT,
Beth-el, which signifies the house of
to them, has no
(18: 12.)—It is -
without asking
ging to other nations, and
“The Israelites were to offer
place, so
ºn 6 n. -
i Píov. 13:4. 21;25. Luke 13:24. Heb.
Even Joshua seems to have formed
left all parties to follow th
and punish Achan’s sin.
ty of any atrocious crime
this dispensation:
(5.) Shebarim.]
ks were broken. -
ran called because of broken pieces of rock thereabout.
descent they were smitten.’
•
/*
A
and submitting to become slaves. For it is evident, that they could
not tolerate idolatry, nor enter into any equal leagues, which the
idols (worshipped as the guardian gods of the adverse party), must
be supposed to witness and sanction ; nor leave in possession
cities and ſands, those nations, whose country the great JEHow AH lººd
assigned to thern as their peculiar inheritance.’...' Josh. 11 :
strongly confirms this.”
appears evident, that
their own accord, sued for peace,
lives, on the terms herº mentionéd, they might have been spared.
For the Israelites ha
those, who, fleeing from the sword of Joshua,
of the rulers or kings of Israel, *.
jected remnant of the ancient inhabitants. d
}. the supposition, that these terms were tº be previously proposed
of their
18–20.
Graves on Penta. v. ii. note, pp. 38-45.-It
had the Canaanites, or any part of them ºf
or rather for the sparing of their
no commission to pursue into other lands
emigrated; nor did any
attempt to destroy the Sub-
(i Kings 9: 20–22.)—
scriptural foundation. (9: 3–6, 14, 15.) Scott.
Verses 3–5. - . s
his measures, on this occasion,
ºnsei of the Lord; (9: 14, 15. Wum-27; 21.) Who
eir own devices, in order to bring to light
Whether those who fell were secretly guil-
s or not, the Lord was no doubt righteº Ill
-- - De
• So called afterwards because there the Israelites’
So Kimchi. Gussetius thinks it the name of a
Going
Rimchi says it was a declivity before Air anº
- l ILL,
adopt-
p down.] JMorad.
union,
at this
[686
B.C. 1450.
Joshua's humiliation.
JOSHUA, VII.
6 And Joshua m rent
his clothes, and "fell to
the earth upon his face
before the ark of the
LoRD " until the even-
tide, he and the elders of
Israel, and F put dust upon
their heads.
7 And Joshua said,
Alas! O Lord God,
* wherefore hast thou at
all brought this people
over Jordan, " to deliver
us into the hand of the
Amorites, to destroy us?
* Would to God we had
been content, t and dwelt
on the other side Jordan
8 O Lord, w what shall
I say, when Israel turn-
eth their * backs before
their enemies!
9 For the Canaanites,
and all the inhabitants of
the land" shall hear of it,
and , shall " environ us
round, and cut off our
name from the earth:
and * what wilt thou do
unto thy great name 2
[Practical Observations.]
10 And the LoRD said
unto Joshua, Get thee
up; y wherefore f liest
thou thus upon thy face P.
I1 *Israel hath sinned,
and they have also “trans-
gressed my covenant
which I commanded
them ; for they have even
m Gen. 37:29,34. Num. 14:6. 2 Sam.
13:31. Ezra 9:3—5. Esth. 4:1. Job
1:20. Acts 14:14.
m Num. 16:22,45. 2 Sam. 12:16.
o Judg. 20:23,26. 21:2. 2 Sam. 1:12.
p 1 Sam. 4:12. 2 Sam. 13:19. Neh. 9:
1. Esth. 4:1. Job 2:12. Ez. 27:30.
Jonº.3:6. Mic. 1:10. , -
q Ex. 5:22,23. Num. 14:3. 2 Kings 3:
10. Ps, 116:11. Jer. 12:1,2. #.
12:5.
r Ex. 14:11:12, 17:3. , Nuſh. 20:45.
Matt, 17:17,20. Mark 8:17,18.
B Ex. 16:3. ... 's .
t See on 1:2—4. r -
u. Ezra 9:10. Hab. 2:1. Rom. 3:5,6.
* Heb. necks.
v Ex. 32:12. Num. 14:13.
w Ps, 83:4. 124:2.3.
x Deut. §2:27, Ps. 106.6–8. Ez. 20:
9. Joel 2:17. John 12:28. -
- 1 Sam. 15:22, 16:1. 1
Chr. 22:16. w
f Heb. fallest, 6.
z See on 1520,21. * /
a 23:16, feat. It:2. Judg. 2:20. 2
Kings 18:12. S. Is. 24:5. 50:1,2. Jer,
-31:32. os. 6:7.
**
W. 1–9. Human nature is prome to extremes: like children,
e'
cause denied the plunder of Jericho; and these
spies were willing they should be gratified.
hereas when that town was to be taken, though
God by his own power would throw down the
walls, yet they must all labor thither, and labor
there too, in walking round it. It did not bode
well at all, that God’s Israel began to think much
of their labor, and contrived how to spare their
pains. It is required that we work out our sal-
vation, though it is God who works in us. It has
likewise often proved of bad consequence to make
too light of an enemy. They are but few, (say
the spies,) but few as they were, they were too
many for them. It will awaken our care and dili-
gence in our Christian warfare, to consider that
we wrestle with principalities and powers.
2. The party he sent, in their first attack were
repulsed with some loss, (v. 4, 5.) about 36 men
were cut off: no great loss indeed out of such a
number, but a dreadful surprise to those who had
no reason to expect any other in any attack than
clear, cheap, and certain victory. And now, as it
proves, it is well there were but 3000 that fell
under this disgrace. Had the body of the army
been there, they had been no more able to keep
their ground, now they were under guilt and
wrath, and to them the defeat would have been
much more grievous and dishonorable. However,
it was bad enough as it was, and served, (1.) To
humble God’s Israel, and to teach them always to
rejoice with trembling. Let not him that
girdeth on the harness, boast as he that putteth
it off. (2.) To harden the Canaanites, and make
them the more secure, notwithstanding the terrors
they had been struck with, that their ruin, when
it came, might be the more dreadful. (3.) To be
an evidence of God’s displeasure against Israel,
and a call to them to purge out the old leaven.
And this was principally intended. This retreat
put the whole camp into a fright; the hearts of
the people melted; no marvel; if God turn and
jight against them, what will become of them?
True Israelites tremble when God is angry.
V. 6–9. We have here an account of the deep
concern Joshua was in, on this sad occasion.
Observe,
I. How he grieved; he rent his clothes, v. 6.
Had it been but the common chance of war, (as
we are too apt to express it,) it had not become
a general to droop thus under it: but when God
was angry, it was his duty and honor to feel thus.
One of the bravest soldiers that ever was, owned
that his flesh trembled for fear of God, Ps.
119: 129. As one humbling himself under the
mighty hand of God, he fell to the earth on
his face, in token of reverence, his eye toward
the ark of the Lord. The elders of Israel,
being interested in the cause; and influenced by
his example, prostrated themselves with him, and,
in token of deep humiliation, put dust on their
heads, not only as mourners, but as penitents;
not doubting but it was for some sin God thus con-
tended with them, (though they knew not what,)
they humbled themselves before God, and thus
deprecated the progress of his wrath. This they
continued until even-tide, not as the result of a
sudden ſeeling, but from a deep conviction of their
misery and danger, if God were any way provok-
ed to depart from them.
II. How he prayed, or pleaded rather, humbly
expostulating with God; not sullen, as David
when the Lord had made a breach upon Uzzah,
but much affected; somewhat ruffled and discom-
posed, yet not so as to be put out of frame for
prayer; but by giving vent to his trouble, in an
humble address to God, he keeps his temper, and
it ends well.
1. Now he wishes they had all taken up with
the lot of the two tribes on the other side Jordan,
v. 7. This savors too much of discontent and
distrust of God, and cannot be justified; though
the surprise and disappointment to one deeply con-
cerned for the public interest may in part excuse
it. Those words, Wherefore hast thou brought
us over Jordan to destroy us? are too like what
the murmurers often said; but He that searches the
heart, knew they came from another spirit, and
therefore was not extreme to mark what he said
amiss.
2. He speaks as one quite at a loss for the mean-
ing of this event, v. 8. ‘ PWhat shall I say, what
construction can I put upon it, when Israel, thy
own people, for whom Thou hast lately done such
great things, and to whom Thou hast promised the
full possession of this land, turn their backs be-
jore their enemies,” (their necks, so the Heb.)
‘when they not only flee, but fall before them, and
become a prey to them? Is the Lord’s arm short-
ened? Is his word yea and may? Shall what God
has done for us be all undone again, and prove in
vain?” Note, The methods of Providence are
often intricate and perplexing, and such as the
wisest and best of men know not what to say to;
but they shall know hereafter.
3. He pleads their danger of ruin; he gives up
all for gone, v. 9. Thus even good men, when
things go against them a little, are too apt to fear
the worst, and make harder conclusions than there
is reason for. But this comes in here as a plea;
‘Lord, let not Israel’s name, which has been so dear
to Thee, and so great in the world, be cut off.”
4. They will cut off our name, says he, yet as
if he had corrected himself for insisting on that,
he adds, but what wilt thou do for thy great
name? This he looks upon and laments as the
great aggravation to the calamity; he feared it
would reflect on God, his wisdom and power, his
goodness and faithfulness; what would the Egyp-
tians say? Note, Nothing is more grievous to a
gracious soul, than dishonor done to God’s name.
This also he insists on as a plea to prevent his
fears, and a return of God’s favor; it is the only
word in all his address, that has any encourage-
ment in it, and he concludes with it, leaving it
to this issue, Father, glorify thy name. This
should be our concern more than anything else, the
end of all our desires, and from this we must fetch
our encouragement, as the foundation of all our
hopes: we cannot urge a better plea than, Lord,
what wilt Thou do for thy great name? Let God
in all be glorified, and then welcome his whole will.
V. 10–15. We have here God’s answer to
PRACTICAL OBSERVATIONS.
and to plead his promises and the glory of his great name, as en-
we are easily elated by a little success, and presume that we shall
carry all º: us: and when, in order to humble us and check
our self-confidence, the Lord is pleased to throw some discour-
agement in our way; we are easily cast down into despondency,
and induced to forebode the most fatal consequences!—Every fail-
ure in such undertakings, as evidently accord to the will of God,
and the duty of our place and station, should cause us to humble
ourselves before Him, to flee to his mercy-seat, to pour out our
hearts in prayer, and inquire ‘wherefore He contendeth with us:”
gaged to support that cause which we are endeavoring to promote,
whatever becomes of us and our worthless names-Yet in the
very prayers of the best of men there is often much evil, which the
Lord might justly condemn, and for which He frequently rebukes
and chastens them; especially when they appear ungrateful for
former mercies, and murmur or despond on account of present tri-
als, distrust his faithfulness, or suspect his future intentions, as
declared by his express promises. SCOTT.
- - Verses 6–9. &
Joshua, and the elders of Israel, very justly considered this ill suc-
cess as a divine rebuke, and properly expressed their sorrow and hu-
miliation beforé the ark, in the most self-abasing posture, and with
the customary tokens of deep distress. (JM. R. m., n.) Joshua’s pleas
in prayer also were excellent ; and his concern for the honor of God,
far more than even for the fate of Israel, if their enemies should pre-
Vºil and destroy them, was the genuine language of ‘the spirit of
adoption.” (JVotes, E. 32: 11–14. JYum. 14: 13–19.) Yet this
To consider this trivial
check as the forerunner of total ruin ; to inquire wherefore the Lord
had brought them over Jordan; and to admit the thought, that it was
in order to deliver them into the hands of the Amorites; Were proofs
of unbelief, which may be accounted for, but, were wholly inexcus-
able, especially after the express promises and miraculous successes
just before received.—To attempt, by a qualifying interpretation,
fully to vindicate so high a character as Joshua, would form a per-
fect contrast to the impartiality of the Sacred historian. Scott.
was evidently mixed with much infirmity.
[687]
B. C. 1450.
Directions for his proceeding.
JOSHUA, VII.

taken of * the accursed
thing, and have also “sto-
len, and “dissembled also,
and they have put it even
° among their own stuff.
12 Therefore f the chil-
dren of Israel could not
stand before their ene-
mies, but turned their
backs before their ene-
mies, because they were
accursed : 8 neither will
I be with you any more,
except ye destroy the ac-
cursed from among you.
13 Up, * sanctify the
people, and say, Sanctify
yourselves against to-
morrow ; for thus saith
the Lord God of Israel,
There is i an accursed
thing in the midst of thee,
O Israel: thou canst not
stand before thine ene-
mies, until ye * take away
the accursed thing from
among you.
14 In the morning
therefore ye shall be
brought according to
your tribes: and it shall
be, that the tribe which
the LoRD taketh shall
come according to the
families thereof; and the
family which the LoRD
shall take shall come
by households; and the
household which the
LoRD shall take shall
come man by man.
15 And it shall be, that
* he that is taken with
the accursed thing shall
be burnt with fire, he and
all that he hath ; because
"he hath transgressed the
covenant of the Lord,
and because he hath
" wrought *folly in Israel.
16 So Joshua Prose up
early in the morning,
4 and brought Israel by
b See on 6:18, 19.
c Mal. 3:8,9. Matt, 22:21.
d 2 Kings 5:25,26, John 12:5,6. Acts
5:1,2,9. Heb. 4:13,
Hab. 2:6. Zech. 5:4.
f 22:18—20. Num, 14:45. Ps. 5:4,5.
Prov. 28:1. Is. 59:2. Hab. 1: 13.
f 6:18, Deut. 7:26.
Jer. 6:8. 23:33. Hus. 9:12.
* 3:5, Jºx. 19:10–15. Lam. 3:40,41.
Joel 2:16,17. Zeph. 2:1,2.
i See on 11.-2 Chr. 28:10. Matt. 7:5.
k 1 Cor. 5:1–6,11–13.
l 17, 18. , 1 Said. 10:19–21. 14:41,42.
;”. 16:33. Jon. 1:7. Acts 1:24–
mºś26. Deut. 18:15,16. 1 Sam. 14.
38.39
e Lev. 5:15.
n See on 11.
o Gen. 34:7. Judg. 20:6. 2 Sam. 13:13.
* Or, wickedness.
p See on 3:1.—Gen. 22:3. Ps. 119:60,
Ec. 9:10,
q See on 14.
Joshua’s address, which, we may suppose, came
from the oracle over the ark, before which Joshua
had prostrated himself, v. 6. Those that desire to
know the will of God, must attend with their de-
sires on the lively oracles, and wait at wisdom’s
gates for wisdom’s dictates, Prov. 8:34. And let
those that find themselves under the tokens of
God’s displeasure, never complain of Him, but
to Him, and they shall receive an answer of
peace. The answer came immediately, while he
was yet speaking, Isa. 65: 24, as that of Daniel,
ch. 9: 20. &c. ~ *
I. God encourages Joshua against his present
despondencies, v. 10. No doubt, Joshua did well
to humble himself before God, and mourn as he
did, under the tokens of his displeasure; but God
delights not in the grief of penitents, when they
afflict their souls, further than as it qualifies them
for pardon and peace; the days even of that
mourning Inust be ended. Arise, shake thyself
jrom the dust. Joshua continued his mourning
till even-tide, v. 6. too late for the discovery of
the criminal, that might. Daniel (ch. 9: 21.) and
Ezra (ch, 9: 5, 6.) continued their mourning only
till the time of the evening sacrifice; that re-
vived them both, but Joshua went past that time,
and therefore is thus roused; “Get thee wp,” the
accursed thing must be discovered and cast out,
and the sooner the better; Joshua must do it,
therefore it is time for him to lay aside his mourn-
ing weeds, and put on his judge’s robes. Every
thing is beautiful in its season. See Ezra 10:
| - II. He informs him of the true and only cause
of this disaster, v. 11. Israel hath sinned. The
simmer is not named, but the sin is spoken of as
the act of Israel in general, till they have fasten-
ed it on the particular person, and their godly
sorrow have so wrought a clearing of them-
selves, as theirs did, 2 Cor. 7: 11. Observe
how the sin is here made to appear exceeding sin-
ful. 1. They have transgressed my covenant,
an express precept, with a penalty annexed. It
was agreed, God should have all the spoil of Je-
richo, and they the spoil of the rest of the cities
of Canaan, but, in robbing God of his part, they
transgressed this covenant. 2. They have even
taken of the devoted thing, in contempt of the
curse so solemnly denounced, as if it had nothing
in it formidable. 3. They have also stolen;
they did it clandestinely, as if they could conceal
it from the divine omniscience, and were ready
to say, The Lord shall not see, or will not miss
so small a matter out of so great a spoil. Thus
thou thoughtest I was altogether such a one as
thyself. 4. They have dissembled also. Pro-
bably, Achan joined with the rest in a general pro-
testation of innocency. Nay, 5. They have put
the accursed thing among their own goods, as
if they had as good a title to that, as to any thing
they have. God could at this time have told
Joshua who the person was, but does not, (1.) To
exercise the zeal of Joshua and Israel, in search-
ing out the criminal. (2.) To give the sinner him-
self space to repent and confess. Joshua, no doubt,
proclaimed immediately,throughout the camp,that
there was such a transgression committed; upon
which, if Acham had surrendered himself, and
penitently owned his guilt, who knows but he
might have had the benefit of that law which ac-
cepted of a trespass-offering; with restitution,
from those that had sinned through ignorance in
the holy things of the law? Lev. 5:15, 16. But
Achan never discovering himself till the lot dis-
covered him, evinced the hardness of his heart,
and therefore he ſound no mercy.
III. He awakens him to inquire further into it,
by telling him, That this was the only ground for
the controversy God had with them; so that, when this accursed thing was put
away, the stream of their successes would run as strong as ever. They whom
God has intrusted to bear the sword, bear it in vain, if they make it not a terror to
that wickedness, which brings these judgments of God on a land. By personal
repentance and reformation, we destroy the accursed thing in our own hearts, and
unless we do that, we must never expect the favor of the blessed God. Letalſmen
know, that it is nothing but sin that separates between them and God, and if
not sincerely repented of and forsaken, it will separate etermally.
IV. He directs the method of this inquiry and
prosecution. 1. He must sanctify the people,
now over-night, i.e. as it is explained, must com-
mand them to sanctify themselves, v. 13. And
what can either magistrates or ministers do more
toward sanctification? They must put themselves
into a suitable frame to appear before God, and
submit to the divine scrutiny; must examine them-
selves, mow that God was coming to examine
them; must prepare to meet their God. So
when they were to receive the divine law, Exod.
19. and mow also when they were to come whder
the divine judgment; in both, God is to be at-
tended with the utmost reverence. Let all sanc-
tify themselves: thus the sins of others may be
improved by us, as furtherances of our sanctifica-
tion, as the scandal of the incestuous Corinthian
occasioned a blessed reformation in that church,
2 Cor. 7: 11. 2. He must bring them all under
the scrutiny of the lot, v. 14, first the tribe which
the guilty person was of, then the family, then the
household, and last of all the person. The con-
viction came upon him thus gradually, that he
might have some space given him to come in and
surrender himself; for God is not willing that
any should perish, but that all should come to
repentance. Observe, The Lord is said to take
the tribe, &c. on which the lot fell; because the
disposal of the lot, however casual it seems, is
of the Lord, in his infinite wisdom and justicé;
and to show, that when the sin of sinners finda
them out, God is to be acknowledged in it; it is
He that seizes them, and the arrests are in his
name. Gen. 44; 16. It is also intimated, with
what a certain and unerring judgment the righte-
ous God does and will distinguish between the in-
notent and the guilty, though for a time they seem
involved in the same condemnation, as the whole
tribe did, when first taken by the lot. 3. When
the criminal was found out, he must be put to
death without mercy, and with all the expres-
sions of a holy detestation, v., 15. He and all
that he has, must be burnt with fire, that there
might be no remainders of the accursed thing
among them; and the reason given for this severe
sentence, is, because the criminal has, (1.) Given
a great affront to God, in transgressing the
covenant of the Lord, who is jealous particu-
larly for the honor of the holy covenant; (2.) He
has dome a great injury to the Church, he has
wrought folly in Israel, has shamed this nation;
looked upon by all its neighbors to be a wise and
an understanding peoples has inſected that ma-
tion which is sanctified to God, and troubled that
nation of which He is the Protector. These being
crimes so heinous in their nature, and of such per-
micious consequence and example, the execution,
which otherwise would have come under the im-
putation of cruelty, is to be applauded as a piece
of necessary justice. It was SACRILE GE, in:
vading God’s fights, alienating his property, and
converting to a private use that which was devot-
ed to his glory, and appropriated to the service
of his sanctuary—this was the crime to be thus
severely punished, for warming to all people in all
ages to take heed how they rob God. . .
W. 16–26. We have in these verses,
I. The gradual discovery of Acham by the lot.
Though we may suppose Joshua slept the better,
when he knew the worst of the disease, and was
put into a certain method of cure, yet he, rose
wp early in the morning, v., 16. So much was
his heart upon it, to put away the accursed thing.
We have found Joshua on other occasions an
early riser, here, v. 16. it shows his zeal and
vehement desire to see Israel restored to the di-
vine favor. In the scrutiny, observe, 1. The
guilty tribe was that of Judah, which was, and
was to be, of all the tribes the most honorable
and illustrious. Let not the best families think
it strange, if there be those found in them, and
descending from them, that prove their grief and
shame. #udah was to have the first and largest
lot in Canaan, the more inexcusable is one of
that tribe, if, not content to wait for his own
share, he break in upon God’s property. 2. The
B. C. 1450.
Jłchan is taken.
Joshua, vii.
their tribes ; and the tribe
of Judah was taken: ”
17 And he brought
the family of Judah;
and he took the family
of the Zarhites: and he
brought the family of the
Zarhites man by man ;
and Zabdi was taken:
18 And he brought his
household man by man;
and Achan, the son of
Carmi, the son of Zabdi,
the son of Zerah, of the
tribe of Judah, * was ta-
ken. -
ſ Practical Observations.]
19 || And Joshua said
unto Achan, “My son,
"give, I pray thee, glory
to the Lord God of Isrā-
el, and V make confession
unto him, and *tell me
mow what thou hast.
done; hide it nót from
- Iſle.
20 And, Achan ans-
wered Joshua, and said,
* Indeed I have sinned
against the LoRD God of
Israel, and thus and thu
have I done. -
r See on Gen. 38:30. Zarah, Nam.
26:20. 1 Chr. 2:4–7.
§ Num. 32:23 1 Sann., 14:42. Prov.
, 13:21. Jer. 2:26. Acts 5:1–10.
t 2 Tim, 2:25. Tit. 2:2, Jam. 1:20.
1 Pet. 3:8,9. -
u 1 Sam. 6:5. Is. 42:12. Jer. 13:16.
Luke 17:18. Jolin 9:24. v. 16:9.
v Num, 5:6,7. Chr. 30:22. 33:12.
Ps. 32:5, 51:3. Prov. 28:13. Jer.
3:12,13. Dan. 9:4. n 1:8—10.
1 Joh
x 1 Sam, 14:43, Jon, 1:8–10
y Gen. 42&i. Exidis. Nam. 22:34.
I Sam. 15:24, 30. Job 7:20, .
33:27.
Ps, 38:18. Matt. 27:4. -
uilty person was at length fastencil upon, v. 18.
trange, that Achan, being conscious of guilt,
when he saw the lot come nearer and nearer to
him, had not either the wit to escape, or the
grace to confess; but his heart was hardened
through the deceitfulness of sin, and it proved
to be to his own destruction. We may well
imagine how his countenance changed, when
every one was ready to say, Have we found
thee, O our enemy? See here, (1.) The folly
of those that promise themselves secrecy in sin;
the righteous God has many ways of bringing to
light the hidden works of darkness, and so bring-
ing to shame and ruin those that continue their
fellowship with those unfruitful works. A bird
of the air, when God pleases, shall carry the
voice. See Ps. 94: 7, &c. (2.) How much it
is our concern, when God is contending with us,
to find out what the cause of action is, what the
particular sin is, that, like Achan, troubles our
camp. We must thus examine ourselves, and
carefully review the records of conscience, that
we may find out the accursed thing, and pray
earnestly, with holy Job, Lord, show me where-
fore Thou contendest with me. Discover the
traitor, and he shall no longer be harbored.
II. His arraignment and examination, v. 19.
Joshua sits judge, and though abundantly satis-
fied of his guilt by the determination of the lot,
yet urges him to make a penitent confession, that
his soul might be saved, though he could not give
him any encouragement to hope that his life
would be. Observe, 1. How he accosts. him,
with the greatest imildness and tenderness, like
a true disciple of Moses. He might justly bave
called him “thief,” “rebel,’ ‘ Raca,” “thou ſool,’
but he calls him ‘son;' he might have adjured
him to confess, as the high priest did our bles-
sed Savior, or threatened him with the torture
to extort a confession, but for love’s sake he
rather beseeches him, I pray thee, make confes-
Sion. This is an example to all, not to insult
over persons in misery, though brought into it by
their own wickedness; but to treat even offenders
with the spirit of meekness, not knowing what.
we ourselves should have been and done, if God
had put us into the hand of our own counsels.
It is likewise an example to magistrates, in ex-
ccuting justice, to govern their own passions,
towards those even that have given the greatest
provocations. The wrath of man worketh
not the righteousness of God. Let them re-
member the judgment is God’s, who is Lord
of his anger. This is the likeliest method of
bringing offenders to repentance. 2. He wishes
him to confess the fact, to confess it to God, the
party offended; Joshua was to him in God’s
stead, so that in confessing to him, he confessed
to God. Hereby he would satisfy Joshua and
the congregation; his confession would also be
an evidence of his repentance, and a warning to
others to take heed of thus sinning: but Joshua
aims herein, that God might be honored by it
as the Lord, the God of infinite knowledge and
power, from whom no secrets are hid; and as
the God of Israel, who, as He particularly resents
affronts to bis. Israel, so He does the affronts
given Him by Israel. Note, In confessing sin,
as we take shame to ourselves, so we give glory
to God, as a righteous God, owning Him justly
displeased with us, and as a good God who will
not improve our confessions as evidences against
us, but is faithful and just to forgive, when we
are brought to own, that He would be faithful and
just if He should punish. By sin we have injured
God in his honor; Christ by his death has made
satisfaction for the injury: but it is required,
that we, by repentance, show our good-will to his
houor, and, as far as in us lies, give glory to
Him. Bp. Patrick quotes the Sain. chronicle,
making Joshua to say here to Achan, Lift up
thine eyes to the King of heaven and earth,
and acknowledge that nothing can be hid
from Him who knoweth the greatest secrets.
III. His confession, which, now at last, when he
saw it was to no purpose to conceal his crime, was
free and ingenuous enough, v. 20, 21. Here is,
1. A penitent acknowledgment of the fault.
This is the language of a penitent, sick of his sin,
and whose conscience is loaded with it. And
that wherewith he aggravates the sin, is, that it
was committed against the Lord God of Is-
rael. He was himself an Israelite, a sharer
with the rest of that exalted nation in their privi-
leges, so that, in offending the God of Israel,
he offended his own God, which laid him under
PRACTICAL OBSERVATIONS.
V. 10–18. Times of public danger and calamity, with nations
professing the Christian religion, peculiarly require zeal for refor-
nation: motorious criminals ought then to be searched out, and
brought to condign punishment; especially such as have enriched
themselves by sacrilege, perjury, murder, oppression, and iniqui-
tous traffic; and, till something effectual has been done towards
expiating national guilt, by the execution of public justice, on
those whose daring crimes have brought the wrath of God on a
guilty land; there is little cause to wonder, if the inhabitants turn
their backs on their enemies, and little hope that God will be with
then any more, notwithstanding their fastings and prayers.-And
may it not also be seriously questioned, whether the case be not
the same with respect to the success of the Gospel, and the state
of religion among us? It is to be feared, that there has often been
more zeal shown, in supporting the interests of one party against
another, than for the interests of vital godliness against the cause
of infidelity, profligacy, and formal profession. There is reason
to fear that there are Achans in many of our congregations, whose
lives prejudice men against the truth, and bring a secret blight
on our ministry: nor ‘will the Lord be with us any more,’ unless
we use our best endeavors, without any partial or personal regards,
to separate them from among us. And it is proposed as a mat-
ter of serious inquiry, whether the present lamentable divisions
among the professors of evangelical truth; the confessedly small
houses, and forsaken in our lives.
success of the Gospel, compared with that of former times; and
the most alarming progress of open infidelity; be not, in great
measure, owing to the same cause as Israel’s defeat before Ai-
But first of all we should look into our own hearts, and make
diligent search, whether there be not some accursed thing there,
which God sees and abhors; some unmortified lust, some iniqui-
tous gain “put among our own stuff;’ some withholding from God
and the poor, in order to gratify avarice, or support luxury and
the pride of life. If this is the case, no wonder we do not pros-
per in our souls, or in our ministry; no wonder if we get little
benefit from our attendance on ordinances, or see no considerable
eſſects from our unremitted and most earnest preaching from year
to year. Nor can we expect to prosper any better, until the ac-
cursed thing be destroyed out of our hearts, removed out of our
Let us, however, not only be
careful, that we ourselves do not dissemble any secret iniquity;
but remember that we are accountable for our families also, if we
do not use all our circumspection, and exert our utmost authori-
ty, to preserve them free from every accursed thing. In this way
will Israel prosper, our souls be “like a watered garden,” and ‘the
word of God have frce course and be glorified.” He will be with
us and fight for us, and Israel shall mo more turn their backs on
their enemies. Scott.
t Verse 17.
* Instead of family, we should read families.” Boothroyd. So Gill.
Leclerc, &c., after Jerome : a change of a masoretic point gives this
reading. ‘Instead of legaberim, man by man, the true word lebeithin,
by households, is preserved in 6 Heb. copies, and the Syr. version.”
& - * Dr. A. CLARKE.
Verse IS. -
Achan’s feelings must have been very poignant, when he was
thus, by one lot following another, singled out as the accursed per-
son, for whose sake wrath was come upon Israel. (I Sam. 14 :-39–
44. Jon. 1: 7–10.)—It may be inquired why Achan, being conscious
of guilt, did not abscond; but it may be answered, that bis flight
would have been a confession of the crime, which perhaps he still
hoped to conceal ; he could only have retired among the devoted
O. T. VOL. I. 87 - -
Canaanites; and he would have been in great danger of being inter-
cepted, had he attempted it. Indeed it is not probable, that Joshua
and the elders publicly disclosed the business, till the morning of the
decision.—Some think that Achan, being deeply penitent, waited his
doom in submission to the divine justice : yet in that case, it is most
probable that he would have made an immediate confession.—The
tribe, family, and parentage of the offender are specified with great
exactness, that the infamy might not rest on the reputation of any
other of the same name. (J.M. R. r.) Scott.
Verse 20.
Had not Achan’s confession been extorted by the preceding pro-
cess, and delayed till he could no longer conceal his-guilt, he might
justly have been deemed a true penitent. Scott.
[689)
B. C. 1450.
The punishment of Achan .
JOSHUA, VII.
*.
21When? I saw among
the spoils a goodly “Baby-
lonish garinent, and two
hundred shekels of sil-
ver, and a * wedge of
gold of fifty shekels
weight, then " I coveted
them, and * took them;
and, behold, "they are
hid in the earth in the
midst of my tent, and the
silver under it.
22 So Joshua Sent
messengers, and they ran
unto the tent: and, be-
hold, it was hid in his
tent, and the silver under
lt.
23 And they took
them out of the midst of
the tent, and brought
them unto Joshua, and
unto all the children of
Israel, and f laid them
out before the LoBD.
24 And Joshua, and
all Israel with him, “took
Achan the son of Zerah,
and the silver, and the
garment, and the wedge
of gold, and ' his sons, and
his daughters, and his
oxen, and his asses, and
his sheep, and his tent,
and all that he had ; and
they brought them unto
Ethe valley of Achor.
z Gen. 3:6. 6:2. 2 Sam. 11:2. Job 31:
28:22.
1. Ps. 119:37. Prov. 23:31.
Matt. 5:28,29. 1 John 2:15,16.
a Gen. 10; 10. Marg.
* Heb. tongue. -
b Ex. 20:17. Deut. 7:25. 1 Kings 21:
1,2. 2 Kings 5:20–27. Hab. 2:9.
Luke 12:15. Roun. 7:7,8. Eph. 5:3.
Cºl. 3:5. 1 Tin. 6:9,10. Heb. 13:5.
2 Pet. 2: 15.
c Prov. 4:23. Mic. 2:1,2. Jam. 1:15.
d 2 Sam. 11:6–17. 2 kings 5:24,25. Is.
28:15. 29:15. Luke 12:2.
f Heb. poured.
e See on 1.-Job 20:15. Prov. 15:27.
Ec. 5:13, Ez. 22:13, 14. 1 Tim. 6:9,
10.
f 6:18,21. Gen. 18:25. Ex. 20:5. Num,
16:27–31. Job 20:23–28.
g 15:7. Is, 65:10. Hos. 2:15.
particularly call covetousness.
the root of ! [3.] When he
the guilt of the basest treachery and ingratitude that rob God. ... He hath swallowed down
imaginable. , -
2. God had told Joshua in general, that a
'riches, and he shall vomit them up again.
IV. His conviction. , God had convicted him
part of the devoted things was alienated, but by the lot, he had convicted himself by his own
leaves it to him to draw from Acham an account confession; but that no room might be left for the
of the particulars; for, one way or other, God
will make simmers’ own tongues to fall on them-
selves; if ever He bring them to repentance,
they will be their own accusers, and their awak-
ened consciences will be instead of a thousand
witnesses. Note, It becomes penitents, in con-
fessing their sin to God, to be very particular;
not only, “I have sinned,” but, “In this and that
instance I have simmed;’ reflecting with regret
on all the steps that led to the sin, and all the
circumstances that aggravated it, and made it
exceeding sinful; thus and thus have I done.
He confesses, (1.) To the things taken: a goddly
Babylonish garment; the word signifies a robe,
such as princes wore when they appeared in statc,
[so Jon. 3: 6, where the same word is used]
probably it belonged to the king of Jericho; it
was far-fetched, if fetched, as we translate it,
from Babylon. . A garment of divers colors, so
some render it; whatever it was, in his eyes it
made a glorious show; ‘A, thousand pities’.
(thinks Achan) “that it should be burnt, then it
will do nobody any good; if I take it for myself,
it will serve me many a year for my best gar-
ment.” Under these pretences, he makes bold
with this first; but his hand being thus in, he
proceeds to take a bag of money, a hundred
ounces of silver, and a wedge of gold which
weighed twenty-five ounces. . They that make
a slight excuse to serve, in daring to commit one
sin, will have their hearts so hardened by that,
that they will venture on the next without such
an excuse, for the way of sin is down-hill. See
what a poor prize it was for which Achan ran
this desperate hazard, and what an unspeakable
loser he was by the bargain. See Matt. 16:26.
(2.) He confesses the manner of taking them.
[1..] The sin began, as Eve’s, in the eye. See
what comes of suffering the heart to walk after.
the eyes, and what need we have to make this
covenant with our eyes, that if they wander,
they shall be sure to weep for it. Look not
thou wipon the wine that is red, upon the wo-
man that is fair; close the right eye that thus
offends thee, to prevent the necessity of pluck-
ing it out, and casting it from thee, Matt. 5:
28, 29. [2.] It proceeded out of the heart.
He owns, I coveted them. Thus lust conceived
and brought forth this sin. They that would
be kept from sinſul actions, must mortify and.
check in themselves sinful desires, particularly
the desire of worldly wealth, which we more
O what a world of evil is the love of money
had committed it, he was very industrious to
conceal it, as one resolved to keep what he had gotten, and never to make res-
titution. Thus does Achan confess the whole matter, that God might be justifi-
ed in the sentence passed on him. See the deceitfulness of sim; pleasing in
|
most discontented Israelite to object against the
process, Joshua has him further convicted, by the
searching of his tent, in which these goods were
found. Particular notice is taken of the haste
of the messengers sent to search, they ran to the
tent, v. 22. showing not only their readiness to
obey Joshua’s orders, but their uneasiness till the
camp was cleared of the accursed thing, that they
might regain the divine favor. They that feel
themselves under wrath, find themselves concern-
ed not to defer the putting away of sin. Delays
are dangerous, and it is no time to trifle. The
stolen goods are laid out before the Lord, v. 23.
that .# Israel might see how plain the evidence-
was,and adore the strictness of God’s judgments,
in punishing so severely the stealing of such small
things, and yet their justice, in maintaining his
right to devoted things; and might be afraid of
ever offending in the like kind. . . .
W. His condemnation. Joshua passes sentence
on him, v. 25. Why hast thow troubled ws?
There is the ground of the sentence, O, how much
hast thou troubled us! So some read it. He
refers to what was said, ch. 6: 18. Note, Sim is a
very troublesome thing,not only to a sinner himself,
but to all about him. He that is greedy of gain,
as Achan was, troubles his own house; Prov.
15:27, and all the communities he belongs to.
Now (says Joshua) God shall trouble thee.
Note, The righteous God will certainly recom-
spense tribulation to them that trouble his people,
2 Thess. 1: 6. Some Jewish doctors, from that
word, which determines the troubling of him to
this day, infer, that therefore he should not be
troubled in the world to come; the flesh was de-
stroyed, that the spirit might be saved, and if so,
the dispensation was really less severe than it
seemed. --
VI. His execution.
tained, a gangrened member must be cut off im-
mediately. When he is proved to be an anathema,
and the troubler of the camp, we may suppose all
the people cry out against him, Away with him,
away with him! Stone him, stone him! Here is,
1. The place of execution; at a distance, -that
the camp disturbed by Achan’s sin, might not be .
defiled by his death. 2. The persons employed;
all Israel, v. 24, 25. that they might all see and
fear. Public executions are public examples.
All consented to his death, and as many as could,
were active in it, in token of the universal detesta-
tion in which they held his sacrilegious attempt,
and their dread of God’s displeasure against them.
3. The partakers with him in the punishment;
for he perished not alone" in his iniquity, ch. .
22: 20. (1.) The stolen goods; the garment was
burnt, and the silver and gold defaced, melted,
No reprieve could be ob-
the commission, but bitter in the reflection; at the last it bites like a serpent.
Particularly, see what comes of ill-gotten goods, and how they will be cheated
lost, and buried, in the ashes of the rest of his
goods, under the heap of stones, so as never to
Verse 21.
No sooner had he got possession of his plunder, than it became his
burden. How differently do the objects of temptation appear at a dis-
tance, from what they do when apprehended, and when the infatua-
tion ceases (JVotes, 2 Kings 5: 20–27. JMatt. 27 : 3–5.) ID.
(21.) “Bochart and Calmet have shown at large, that Babylonish robes
were very splendid and in high reputation, Calmet says, they are gen-
erally allowed to have been of various colors. Silius Italicus seems
to think they were woven thus ; JMartial supposes them to have been
embroidered with the needle ; and Pliny and Apuleius speak of them
as painted. Wedge..] Lit. tongue: what we commonly call an ingot,
a corruption of lingot, signifying a little tongue. It weighed 29 oz.
15 # gr. and at 21.5s. 2% # per sh. would be worth 113t. Os. 103: 200
shekels of silver at 3s. per sh, amounts to 30l. about. [For this pairy
sum did Achan bring all this evil upon Israel and himself.] Hére we
may see the great danger of not withstanding the first approaches of
sin. Who fears the love of money, provided he can get riches? Through
the intensity of this desire, every part of the surface of the earth, and
as far as possible its bowels, are ransacked in order to get wealth. [of-
ten with no ideas, or no just ideas of the use it is to be put to ; fellow-
beings reduced to slavery ;] and God alone can tell how many private
crimes, frauds and dissimulations, engendered ; by which the 'wrath ,
of God is brought down upon the community at large.
º An o
may be resisted and repelled, because he is known ; but pen foe
the covetous
man, who, as far as his personal safety will admit, is outraging all
the requisitions of justice, is an unseen pºstilence, sowing the seeds
of desolation and ruin in society. [Are there no such Achans in
God’s church 2 Notes, Ex. 20; 15..]”. Dr. A. CLARKE.
-> Verse 22. º
The silver, and probably the gold also, lay under ‘the garment of
Shinar,’ as it is called in the original. -- Scott.
e Verse 23. * -
The accursed thing being thus separated from Israel’s substance,
and laid before the "Loºp, both evidenced Achan's guilt, and the
innocence of others; that the wrath of the Lord might rest on him,
and be turned away from them. - Ds
... * Verse 24. -
. No intimation is given that Achan’s sons, or ºy
of his family, were accessory to his crime: nothing but their punish-
ment can excite a suspicion of it. . Magistrates indeed were forbidden
to put the children to death for the parents’ crimes, unless expressly
authorized to do so by God Himself; but all lives are the Lord’s, and
forfeited by sin; the ungodly deserve worse punishment than tempo-
ral death, and the righteous are the soº. taken to heaven, . The
.r.º. 25) implies, that Acham's children were involved in his
j. This would be a vehement expression of the exceeding enor,
mity of the offence, and would render the example-more affecting and
alarming, (Ex. 20; 5.) ID.
His sons, &c.]
!.
" . B. c. 1450.
Joshua encouraged.
- JOSHUA, VIII.
25 And Joshua said,
h Why hast thou troubled.
us? the Lord shall trou-
ble thee, this day. And
* all Israel stoned him
with stones, and * burned
them with fire, after they
had stoned them with
StolleS. -
26 And they "raised
over him a great heap
of stones unto this day.
m So the Lord turned
from the fierceness of
his anger: wherefore the
name of that place was
called, The valley of
*Achor unto this day.
CHAP. VIII.
Joshua, encouraged and instructed by
God, to form an ambushment against
Ai, i-8. The city is taken and de-
stroyed, with the inhabitants, its king
hanged up, and its spoil divided, 9-
29. An altar is built on Ebal, sacri-
, fices are offered, the law is written on
stones, and the blessings and curses
pronounced, as Moses had command-
, 30–35,
ND the Lord said
- unto Joshua; * Fear
not, neither be thou dis-
mayed; take all the peo-
h 11–13. 6:18. Gen. 34:30. 1 Kings
18:17, 18. I Chr. 2:7. Hab. 2:6–9.
Gal. 5:12. 2 Thes. 1:6. .
24: Deut. 13:10. 17:
. 22:21–2
4.
- Lev. 20:14. 21:9.
10:27. 2 Sam. 18:17. Lam.
mişeat. 13:17. 2 Sam. 21:44.
- is Joel 2:13,18. Jon. 3:9,10.
º £hat is, Trouble. See on 25. -
c Beut. 1:21,-7:18.
Is. 40:
Zech.
a See on 7:6,7,
31:8. Ps. 27:1. 46:11. Is. 12:2, 41:
3.0—1. att. 8:
6. 43:2, Jer. 45:27. M
.*
•
A.
be put to any other use. (2.) All his other goods; -
not only his tent, and its furniture, but his owen,
asses, and sheep; to show, that goods gotten
unjustly, especially if gotten by sacrilege, will not
only turn to no account, but will blast and waste
the rest of the possessions to which they are added.
The eagle in the fable, that stole flesh from the
altar, brought a coal of fire, with it, which burnt
her nest, Hab. 2: 9, 10. Zech. 5: 3, 4. They lose
their own, that grasp at more than their own.
(3.) His sons and daughters. Some indeed think
they were brought out, (v. 24.) only to be the
spectators of their father’s punishment, but most
conclude they died with him, and must be meant,
v. 25. where it is said, they burned them with
fire, after they had stoned them. with stones.
God had expressly provided, that magistrates
should not put the children to death for the father’s
sins; but in this case He had expressly ordered,
v. 15. that the criminal and all that he had, should
be burnt. Perhaps his sons and daughters were
aiders and abettors in the villany, had helped to
carry off the accursed things. It is very probable
they assisted in the concealment, and he could not
hide them in the midst of his tent, but they must
know and keep his counsel, and so became acces-
sories; and if ever so little partakers in the crime,
it was so heinous, that they were justly sharers
in the punishment. However, God was hereby
glorified, and the judgment executed thus made the
more tremendous. 4. The punishment itself;
he was stoned, some think, as a sabbath-breaker,
supposing the sacrilege committed on the sabbath-
day; and then his dead body was burnt as an
accursed thing, of which there should be ao re-
mainder left. The concurrence of all the people
in this execution, teaches us how much it is the
interest of a nation, that all in it should contrib-
ute what they can, in their places, to the suppres-
sion of vice and profaneness, and the reſormation
of manners; sin is a reproach to any people,
therefore every Israelite indeed will have a stone
to throw at it. , 5. The pacifying of God’s wrath
hereby, p. 26. The Lord turned from the fierce-
ness of his anger. The putting away of sin by
true repentance and reformation, as it is the only
way, so it is a sure and most effectual way, to
recover the divine favor. Take away the cause
and the effect will cease. 5
VII. The record of his conviction and execu-
tion; care was taken to preserve the remembrance
of it, for warning and instruction to posterity:
1. A heap of stones was raised on the place, every
one perhaps of the congregation throwing a stone
at the heap, in token of his detestation of the crime.
2. A new name given; it was called, the Valley of
Achor, or Trouble: a perpetual brand of infamy
on Achan’s name, and a perpetual warning to all
people not to invade God’s property. By this sc-
verity, the honor of Joshua’s government, now in
its infancy, was maintained; and Israel, at their
entrance on the promised Canaan, were minded to
observe, at their peril, the provisos and limitations
of the grant by which they held it. The Valley
of Achor is said to be given for a door of hope,
because, when we put away the accursed thing,
then there begins to be hope in Israel, Hos. 2
15. Ezra 10: 2.
CHAP. VIII. V. 1, 2. It should seem, Joshua
was now at a stand, and could not think, without
fear and trembling, of pushing forward, lest there
should be in the camp another Achan; then God
spake to him, either by vision, as before, ch. 5.
or by the breast-plate of judgment. Note, When
we have faithfully put away sin, that accursed
thing, which separates between us and God,
then, and not till then, we may expect to hear
from God to our comfort; and God’s directing
us how to go on in our Christian work and war-
fare, is a good evidence of his being reconciled
to us. Observe here,
I. The encouragement to proceed; Fear not,
neither be thow dismayed. v. 1. This intimates
that Joshua had been very greatly discouraged,
and almost ready to ſail. Corruptions and treach-
ery within the church, weaken the hands, and damp
the spirits of her guides and helpers, more than
oppositions from without. But God bids Joshua
not to be dismayed; the same Power that keeps
Israel from being ruined by their enemies, shall
keep them from ruining themselves. To animate
PRACTICAL OBSERVATIONS.
.V. 19–26. Would we avoid the commission of gross iniqui-
ty, we must “make a covenant with our eyes” and all our senses;
we must learn to behold every object by faith through the medium
of God’s Word, not by sense through the medium of a worldly
judgment and a carnal mind; we must repress the first movings
of concupiscence, and pray earnestly not to be led into tempta-
tion; we must habituate ourselves to meditate on the future con-
sequences of sinful gratifications to our characters, families, con-
neptions, and temporal interests, to our conscience, peace, and
eternal concerns,—to the church of God, and the world around
us; and to place ourselves, by an effort of the imagination, in
those very circumstances in which we should be, were the sin
committed, and the infatuation vanished; and to consider what
our judgment and feelings in that case would be. We should also
treat all expectations of secrecy and impunity, as the delusions
of Satan. (Num. 32:23.) We should also accustom ourselves
to self-denial and patient waiting; for the blessings that God re-
serves for his people are like fruit, which will be wholesome when
it has had time to ripen, but will certainly be noxious if greedily.
and prematurely gathered.—When conscious that we have sinned,
we should ingenuously confess our guilt; and if the matter requires
- ; : Verses 25, 26. w
Him....them....them.] ‘ There is certainly something peculiar in the
use of these pronouns. Thus much is certain, that Achan was stoned
and afterwards burned, with all his ill-gotten property. But were his
goods stoned : Certainly ; they raised over both him and them tº a
great heap 3’” but nothing is said of his children being either stoned
or burnt. Sosthe Sept. Pulg, Syr, &c. Williams. So Grotius, Dr.
J3. Clarke, who doubts, &c. But see Henry above. Ep. It seems
that Achan and his family were first stoned, and then burned ; which
might denote the anger of God, that beyond death will pursue and
punish the impenitent.—The heap of stones would perpetuate the
memory of his sin and punishment, for the instruction of future gene-
rations: as would also the name given to the place, which signifies
Trouble. Scott: Achan.] -
Valley is called Achor. He is also called Achar in the text, and in all
the Versions, in I Chron. 2: 7. He is called Achar in the five places
of Joshua, in the Syr, also; in all five, in the Greek of the Vatican Ms.
ºd twige in the Alexandrian MS. and so in Josephus. Keinicott’s
Obš'. Dr. A. CuARKB, . A slight elongation of the Heb, n at the top
and shortening it at the bottom would make it r. That n was writ-
“So called here five times, though the
it, glorify God and take shame to ourselves, by an open acknow-
ledgment of our crimes, and justify Him in all the punishments
we now endure: for, blessed be his name, through Him who was
made a curse for us, all manner of sins and blasphemies shall be
forgiven to the true penitent. But even when final condemnation
is escaped, what terrible effects does sin produce! What fatal
consequences often ensue in this world, to the sinner himself, and
to all connected with him! How ‘one sinner destroyeth much
good!” What will then be the wrath to come! Let us take warm-
ing, and without delay flee from it to Jesus, the sinner’s Friend.
—Finally, though atrocious criminals should be punished with
unrelenting firmness, and all should unite in protesting against
their crimes; yet their misery should not be insulted, nor their
immortal souls forgotten: but calm expostulations, serious instruc-
tions, and compassionate exhortations, should be used to bring
them to repentance, that they may obtain mercy from God in a
future world; and every method should be adopted, which can
render the example of public justice productive of as deep and
durable an impression as possible, on the minds of the survivors.
SCOTT.
ten by mistake, says Boothroyd, is admitted by the best critics. So
JHow.bigant. - ED.
(26.) Raised over him a great heap of stones.J. So they did to the king
of Ai. 8:29, Absalom, 2 Sam. 18; 17. Balista, in Virgil, &c. Such
monuments were raised ſover great heroes, as well as great culprits,
classes too often distinguished from each other,) and whether over the
good or bad, would be useful to posterity, either to excite to their vir-
tues, or deter from their vices.’ Poole. Similar tumuli are traced from
the north of China, across Europe, and America : ºn indication of the
great antiquity of the custom here noticed. And it is a singular cir-
cumstance, that there exists in the western part of Massachusetts,
upon a conspicuous mountain, a heap of stones; and fºrmerly no In-
dian of the southern New England tribes passed it without throwing
a stone upon the heap; for here, tradition said, was buried an enemy
Who had greatly troubled their nation. ED.
- NOTES. * *
Char. VIII. v. 1, 2. Jericho had been taken by miracle, without
danger or fatigue; in order to teach the people tº depend on God, and
to give Him the glory of all their success. , But they seem to have in-
ferred that they might despise their enemies and indulge themselves.
[691]
R.
B. C. 1450.
, Instructionis for taking 4.
JOSHUA, VIII.
ple of war with thee, and
arise, go up to Ai: *see,
I have given into thy
hand the king of Ai, and
his people, and his city,
and his land.
2 And thou shalt “ do
to Ai and her king, as
thou didst unto Jericho
and her king: "only the
spoil thereof, and the cat-
tle thereof, shall ye take
for a prey unto your-
selves. “Lay thee an am-
bush for the city behind
1t.
3 So Joshua arose, and
all the people of war, to
go up against Ai: and
Joshua chose out thirty
thousand mighty men of
valor, and sent them
away “by night.
4 And he commanded
them, saying, Behold, ye
shall 5 lie in wait against
the city, even behind, the
city; "go not very far
from the city, but be ye
all ready: -
5 And I, and all the
people that are with me,
will approach unto the
city: and it shall come
to pass, when they come
out against us, as at the
first, that we will flee
before them,
6 (For they will come
out after us,) till we have
* drawn them from the
city; for they will say,
* They flee before us, as
at the first: therefore we
will flee before them.
7. Then ye shall rise
up from the ambush, and
seize upon the city: K for
the Lord your God will
deliver it into your hand.
8 And it shall be, when
ye have taken the city,
that ye shall set the city
on fire: according to the
commandment of the
LoRD shall ye do. m. See,
I have commanded you.
9 || Joshua therefore
sent them forth ; and
b Sec º-P. 44:3. Dan. 2:21,37,
38. 4:25,35.
c 24,28,29. — See on 6:21. – 10:1,28.
Deut. 3:2.
d 27. Deut. 20:14, Job 27:16,17. Ps.
39:6. Prov. 13:22, 28:20. Jer. 17:
ll. Luke 12:20,21.
e º: Judg. 20:29–33. 2 Chr.
20:22. Jer. 51:12.
. 25:6. 1 Theº. 5:2.
2 Pot. 3:10
g 18. Judg. 9:25. 20:29,33,36. 1 Sam.
15:2,5. Acts 23:21.
h Ec. 7:19. 9:16.
i Judg. 20:31,33. Matt. 10:16.
eb. pulled. 16.
j Ex. º; 15:9. Judg. 20:32. Eg. 8:
11 s -
2 Kings 5:1.
k See on b. 1. Prov,
21:30,31.
28. 8:24.
m 1:9,16. Judg. 4:6. 2 Sam. 13:28.
him, 1. He assures him of success against Ai, tells
him it is God’s gift, I have given it, which se-
cured him both title and possession, and obliged
him to give God the glory of both, Ps. 44; 3. 2.
He allows the people to take the spoil to them-
selves. The spoil was not consecrated. Achan,
who catched at forbidden spoil, lost that, and life,
and all; but the rest of the people, who had con-
scientiously refrained from the accursed thing,
were quickly recompensed for their obedience
with the spoil of Ai;, the way to have the comfort
of what God allows us, is, to forbear what He
forbids us. No man shall lose by his self-denial;
let God have his dues first, them all will be clean
to us and sure, 1 Kings 17: 13. - God did not
bring them to these goodly cities, and houses
jilled with all good things, to tantalize them
with the sight of what they might not touch; but,
having received the first-fruits from Jericho, the
spoil of Ai, and of all the other cities, they might
take to themselves.
II. Directions in attacking Ai: having seen:
God work for them, they must now bestir them-
selves. God directs him, I. To take all the
people, that they might all be spectators of the
action, and sharers in the spoil. Hereby God
gave him a tacit rebuke for sending so small a
detachment before, ch. 7:4. 2. To lay an ambush
behind the city; this method Joshua would not
have now thought of, had not God directed him
to it; and though now we are not to expect direc-
tion, as here, by visions, voices, or oracles, yet
whenever those who are intrusted with public
councils, take prudent measures for the public
good, it must be acknowledged that God puts
it into their hearts; He that teaches the hus-
bandman discretion, no doubt, teaches the states-
man and general, [for all good comes from Him.]
V, 3–22. We have here the taking of Ai by
stratagem. The stratagem used, we are sure,
was lawful and good: God Himself appointed it,
and we have no reason to think, but that the like
is lawful and good in other wars. Here was no
league broken, no oath or promise violated, nor
any thing like it; the advantage was not gained
by the pretence of a parley, or treaty of peace,
mo, these are sacred things, not to be jested with,
mor, used to serve a turn; truth, when once
plighted, becomes a debt even to the enemy. But
in this stratagem no untruth was told; nothing
was concealed but their own counsels, which no
enemy ever pretended a right to be entrusted
with ; nothing was dissembled, nothing counter-
ſeited but a retreat, which was no natural or
necessary indication at all of their inability to
Imaintain their onset, or of any design not to re-
new it; the enemy ought to have been on their
guard, and to have kept within the defence of
their own walls; common prudence, had they
been governed by it, would have directed them
not to venture on the pursuit of an army which
they saw was so far superior to them in numbers,
and leave their city unguarded; but if the Canaan-
ites were so easily imposed on, and, in pursuit
of God’s Israel, will break through all the laws.
of policy and good nanagement, the Israelites
are not at all to be blamed for taking advantage
of their fury and thoughtlessness: nor is it any
way inconsistent with the character God is pleased
to give of them, that they are children that will
not lie.
I. There is some difficulty in adjusting the
numbers employed. Mention is made, v. 3. of
30,000 to whom the charge was given to surprise
the city as soon as evacuated, v. 4. 7, 8. And yet
afterward, v. 12. it is said, Joshua took 5,000
men, and set them to lie in ambush behind the
city, and that ambush entered the city, and set it
0m fire, v. 19. Now, I. Some think two parties
were sent out to lie in ambush, 30,000 first, and
afterward 5,000 more; to guard the roads, and
intercept those of the city that might, think to
save themselves by flight, or to aid those who were
first sent out; and that Joshua made his open
(Note, 7: 3–5.) They were therefore in the next instance ins
that diligence, self-denial, and the exertion of all their powers b
body and mind, were required in order to secure success: and the equally sliare the spoil.
attack on the city, with all the thousands of Israel
So Bp. Patrick, insisting on God’s command, v
1. to take all the people of war with him.
But, 2. Others think, that all the people were
taken only to encamp before the city; and that
out of them Joshua chose 30,000 men to be em-
ployed in the action, out of which he sent 5,000
to lie in ambush, which were as many as could.
be supposed to march without being discovered: .
and that them with the other 25,000 he made the
open attack, as Masius thinks, or with the 30,000,
which, as Calvin thinks, he kept entire for that
purpose, having, beside them, sent out 5,000 for
an ambuscade. And those 5,000 (they think)
must be meant by them, v. 3. which he sent.
away by might, with orders to lie in wait behind
the city, though the particular number is not
specified till v. 12. If we may admit such a
seeming disturbance in the order of the narrative,
it seems most probable there was but one ambush.
| ment, which consisted only of 5,000, enough for
such a purpose, [and indeed it would have been
very diſficult to put 30,000 men in ambush; and
the movements of such a mass could not so easily
be concealed. ED.]
II. Yet the principal parts of the story are
plain enough, that a detachment being secretly
marched behind the city, on the other side to that
on which the main body of the army lay, (the
situation of the country, probably, favoring their
concealment,) Joshua, and the forces with him,
faced the city; the garrison made a vigorous
sally upon them, whereupon they gave ground
and retreated in seeming disorder toward the
wilderness; which being perceived by the men
of Ai, they drew out all their force to pursue
them. This gave a fair opportunity for the am-
bush to master the city, whereof when they had
given notice, by a smoke, to Joshua, he, with all
his force, turned on the pursuers, who now, too
late, were aware of the snare, for their retreat
being, intercepted, they were cut off to a man.
The like artifice we find used, Judg. 20:29, &c.
In this story observe, - ~, .
1. What a brave commander Joshua was. See,
(1.) His conduct and prudence. God gave him
the hint, v. 2. to lay in ambush behind the city,
but left him to himself to order the particulars,
which he did admirably well. Doubtless, Wis-
dom strengthens the wise more than ten mighty
men. (2.) His care and industry. v. 10. He rose
up early in the morning, to lose no time, and
to show how intent his mind was on his business.
Those that would maintain their spiritual com-
flicts, must not love their ease. (3.) His cour-
age and resolution; though an army had been
repulsed before Ai, yet he resolves to lead them
on in person the second time. v. 5. Being him-
self also an elder, he took the elders of Israel
with him, v. 10. as if about rather to sit in judg-
ment on them as criminals, than to fight them as
enemies. (4.) His caution and consideration.
v. 13. He went that night into the midst of the
valley, to make the necessary dispositions for an
attack, and to see that every thing was in good
order. Bp. Patrick piously conjectures, he went
alone to pray to God for a blessing on his enter-
prise, and he did not seek in vain. (5.) His con-
stancy and perseverance; when he had stretched
out his spear toward the city, v. 18. (a spear
almost as fatal aud formidable to the enemies of
Israel, as the rod of Moses was,) he never drew
back his hand till the work was done. His hands
in fighting, like Moses’ in interceding, were
steady to the going down of the sun. Those that
have stretched out their bands against their
spiritual enemies, must never draw them back-
Lastly, What Joshua did in the stratagem is
applicable to our Lord Jesus, of whom he was a
type, Joshua conquered by yielding, as if con-
quered; so our Lord, when He bowed his head,
and gave up the ghost, seemed as if death had
triumphed over Him, and as if He and all his
interests had been routed and ruined: but in his
tructed, whole force of Israel was commanded to march against this small
oth of city. Some think, however, that this was ordered, that all might
COTT.
\
B, C, 1450.
The taking of .3.
Joshua, VIII.
they went to lie in am-
bush, and abode "be-
tween Beth-el and Ai,
on the west side of Ai:
but Joshua • lodged that
night among the people.
10 And joshua P rose
up early in the morning,
and numbered the peo-
ple, and went up, he and
the elders of lsrael, be-
fore the péople to Ai.
11 And 9 all the peo-
A glorious stratagem!
Joshua, they did it.
ple, even the people of
war that were with him,
went up, and drew migh,
and came before the city,
and pitched on the north
side of Ai: now there was
a valley between them
and Ai. . . . .
12 And he took about
*five thousand men, and
set them to lie in ambush
between Beth-el and Ai,
on the west side * of the
city. -
13 And when they had
set the people, even all-
the host that was on the
north of the city, and
their fliers in wait * on
the west of the city;
Joshua went that night.
into the midst of the val-
lev. • . +.
at a time appointed, be-
fore the plain; but "he
wist not that there were
liers in ambush against
him behind the city. . . . .
15 And Joshua and all
Israel made as if they'
were beaten before them,
and fled * by the way of
the wilderness. . .
16 And all the people
that were in Ai were
y called together to pur-
sue after them : and they
pursued after Joshua,
and were * drawn away
from the city. . . .
17 And there was not
* a man left in Ai or Beth-
el, that went not out after
Israel: and they left the
city open, and pursued
after Israel.
18 And the LoBD said
unto Joshua, * Stretch
out the spear that is
in thy hand toward Ai;
for I will give it into
14 And it came to pass,
when the king of ‘Ai,
saw it, that they hasted
and rose up early, and
the men of the city went
out against Israel to bat-
z
W. 1–22. When we truly believe, and rightly understand,
that “without the Lord we can do nothing,” that our sufficien-
cy and success must come from Him, and that all the glory must
be rendered to Him; we shall be far from lying down in supine-
mess and self-indulgent sloth: on the contrary, we shall be excit-
ed to use, with all diligence and perseverance, every commanded
and allowable method; and seek the help and blessing of God
to render each effectual. Indeed inactivity, because we can do
nothing of ourselves, when the Lord has promised effectual help
to those who call upon Him, must be the effect of man's perverse-
ness and Satan’s suggestions, thus wresting the Scriptures from
their most obvious meaning: for, in all other inportant concerns,
common sense teaches us, that the less we can do of ourselves, the
more need we have to seek the help, and to observe the directions,
of those who are able and disposed to assist us. And thus to be
resurrection He rallied again, and gave the pow-
ers of darkness a total defeat; He brake the ser-
pent’s head, by suffering him to bruise his heel.
, 2. What an obedient people Israel was, v. 8.
Those who were sent to lie in ambush between
. Beth-el and Ai, (cities confederate against them,)
were in a post of danger, and if discovered, might
all have been cut off, and yet they ventured it
without murmuring or disputing; and when the
body of the army retreated and fled, it was both
disgraceful and perilous; and yet, in obedience to
3. What an infatuated enemy the king of Ai
was. (1.) That he did not by his scouts discover
tle, he and all his people,
the ambush. v. 14. They are most in danger,
who are least aware that they are so. (2.) That
when Israel seemed to fly, he left none to guard
his city, and secure his retreat, v. 17. Thus the
church’s enemies often run themselves into des-
truction by their own fury, and the violence of
their rage against the Israel of God. Thus
Pharaoh plunged himself into the Red Sea, , (3.)
That from the killing of 36 men out of 3,000, in
the former attack, he should infer the total rout-
ing of so great an army as now he had to deal
with, v. 6. They flee before us as at the first.
See how the prosperity of fools destroys them, and
hardens them to their ruin. God had made use
of the men of Ai only to rebuke Israel, with a
thine hand. And Joshua
stretched out the spear
that he had in his hand
toward the city. -
19 And “the ambush
arose quickly out of their
place, -and they ran as
soon as he had stretched
-out his hand : and they
entered into the city, and
took it, and hasted, and
set the city on fire.
20 And when the men
of Ai looked behind them,
they saw, and behold,
4 the smoke of the city
ascended up to heaven;
* and they had no t pow-
er to flee this way or that
way: and the people
that fled to the wilder-
again, and slew the men
of Ai.
22 And the other is
sued out of the city
against them; so they
were in the midst of Is-
rael, some on this side,
and some on that side:
and they snote them, so
that they let none of
them remain or escape.
[Practical Observations.]
n 12, 7.2. Gen. 12:8. Hai, Ezra'2.
28. Nell. 7:32,
o Gen. 32:21.
p See on 3:1.—6:12. 7:16. Ps. 119:60.
q Sec on 1–5.
* Or, of Ai.
f Heb. lying in wait.
s 8,12.
t 5, 16.
u Judg. 20:34. Ec. 9:12. Dan. 4.31.
Mº; #sº. 1 Thes. 5:1–3. 2
tº t. 2:3.
x 18:12.
y Judg. 20:36–39.
5,6. Judg. 20:31. Ps. 9:16. Ez. 38:
ness turned back upon ** 2: "...ii.º. 2:
the pursuers. - &l ## 1;"| Deut. 2:30. Job 5:
- - S. : - -
21 And when Joshua b 736. Ex. 8.5, iz:11. Job 15:25.
and all Israel saw that
the ambush had taken
c 6–8.
d §: 19:28. Is. 34:10. Rev. 18:9.
º e jºb ii.20. Ps, 48:5;6, 76.5. Am. 2.
the city, and that the tºº-º.
e º et). -
smoke of the city as- " ;ºn.”";.
cended, then they turned **ś. I.uke 17:26–30. 1 Thes,
emºm-
PRACTICAL OBSERVATIONs. . . .
diligent and earnest with all our heart and soul in seeking sal-
vation, resisting temptation and striving against sin, is true Chris-
tian wisdom, and the due medium between the extremes to which
human nature is propense: for in such an arduous conflict, we need
both earertion and much assistance; and they who speak as if a
little eacertion and a little help might suffice, know nothing ex-
perimentally of the warfare.-In every undertaking, prudent
counsel is as conducive to success, as vigorous exertion; and on
some occasions well-timed yielding secures the advantage better
than pertinacious opposition.—They who “ honor the Lord with
their substance,” and are not in haste to be rich, will eventually
be no losers; yet Christians must wait till they arrive at the heav-
enly Canaan to receive their full reward: and there they will en-
joy their everlasting portion, when that of worldlings will be spent,
and their souls fixed in utter misery. SCOTT.
-
JNumbered.]
Verse 10, -
‘Heb. visited, i. e. inspected, reviewed.”
- - r. A. CLARKE.
Verses 12, 13. t
Various have been the opinions in this difficult narrative; anong
them Henry’s, above, seems the best. Scott thinks the supposition
of two ambushes agrees best With the text; Boothroyd, with Geddes
&c., would read 3,000 for 3i),000 in v. 3. and with Houbigant would
transpose and render v. 12, 13, thus: “ Thus an ambush having been
placed between Bethel and Ai, on the W. side of the city, and, the
people, the whole host, they placed on the N. of the city, so that its
extremity reached to the W. of the city ; Joshua then took about 5,000
men, and went that night into the midst of the valley.” “ These har.
ratives, as elsewhere, in the Bible, especially Judg. 20 ; are confused-
ly and obscurely expressed : which I, think is accounted for on the
supposition that they were made up froth the diaries and annals of
memorable things kept by various holy men, in different styles; and
the inspired compiler, careful lest he shouldºomit any thing found in
these venerated records, inserted the same story in tić different
words and order of the several narrators.” Masius; who thinks with
Rosenm: and * Commentators, that the 5,000 were taken from the
30,000, and that ‘this verse only relates the number of men taken for
the aqºsh,3 the ambush being mentioned generally above.3
-: Th
Sept. MSS. have here many 1e
various readings. See Parsons. Ed.
- Verses 13, 14.
After the first party was sent to lie in ambush, a whole day seems
to have been spent in making preparations; and, every thing being
ready, Joshua during the next night drew up his army in the valley,
and so was seen in the morning % the * º Scott.
13.Y. Liers in zodit.] ‘ Rather, the farth €” part.
(13.) Liers in wait.] , the f PU R v ER, after DE DIEU.
- Verse 17.
The Canaanites were left to be blinded by pride, obstinacy, and
rage against Israel, in order to their more speedy destruction. (3 : 2
9 : ], 2. 11 : 19, 20.) © Scott.
JNºt a man left in... Bethel.] ‘ Some think, the Bethelites. see-
ing the Israelites fly, sallied out of their city, is against a cou-ſmon
enemy; but, finding the men of Ai discomfited, and the city taken,
they returned to Bethel, which Joshua did not think proper to attack
at this time. From Judg. 1: 24. we find it was then a walled city, in
the hands of the Canaanites, and was taken by the house of Joseph.”
[The Sept. omit the words and Bethel.] Dr. A. CLARKE.
. Verse 18. e
Probably, the stretching out of the spear Was a preconcerted signal
to those wilo were in ambush, and it was an especial token of the
divine assistance. Joshua seems to have remained on some emi-
mence, in the sight of the Israelites, during the battle. Scott.
[603]
B. C. 1450.
Joshua erects an altar.
X-
JOSHUA, VIII.
23 And 5 the king of
Ai they took alive, and
brought him to Joshua.
24 And it came to
pass, when Israel had
made an end of slaying
all the inhabitants of Ai
in the field, in the wil-
derness wherein they
chased them, and when
they were all ſallen on
the edge of the sword
until they were consum-
ed, that all the Israelites
* returned unto Ai, and
smote it with the edge
of the sword.
25 And so it was that
all that fell that day, both
of men and women, were
twelve thousand, even all
the men of Ai.
26 For Joshua i drew
not his hand back, where-
with he stretched out the
spear, until he had utterly
destroyed all the inhabi-
tants of Aj.
27 Only k the cattle
and the spoil of that city,
Israel took for a prey
unto themselves, accord-
ing unto the word of
the Lord, which he com-
manded Joshua.
28 And Joshua burnt
Ai, and made it an heap
for ever, even a desolation
* unto this day.
29 And n the king of
Ai he hanged on a tree
until even-tide: and * as
soon as the sun was down,
Joshua commanded that
they should take his car--
cass down from the tree,
and cast it at the entering
purpose, when the correction was over, to throw
the rod itself into the fire; howbeit, they meant
not so, but it was in their heart to destroy
and cut off. -
4. What a complete victory Israel obtained by
the favor and blessing of God.' Every thing suc-
ceeded; so that the men of Ai, then when most
confident of victory, found themselves surrounded,
and had neither spirit to resist nor room to fly,
but were under a fatal necessity of yielding their
lives to the destroyers. Note, The triumphing of
the wicked is short.
little while, that their fall and ruin may be the
sorer. See how easily, how quickly, the scale
turns against them that have not God on their side.
W. 23–29. We have here an account of the
improvement the Israelites made of their victory.
1. They put all to the sword; in the field and
in the city, man, woman, and child, v. 24. God,
the righteous Judge, had passed this sentence on
them for their wickedness; the Israelites were
- only the ministers of his justice, and the execu-
tioners of his doom. Once in this story, and but
once, mention is made of Beth-el, as confederate
with Ai, v. 17. Though not subject to Ai, (for
the king of Beth-el is reckoned among the 31 kings
Joshua destroyed, ch. 12: 16.) yet Ai being a
stronger place, the men of Bethel threw themselves
into that, for their own safety, and the strength-
ening of their neighbors’ hands, and so (we may
presume) were all cut off with them; thus, that
by which they hoped to prevent their own ruin
hastened it. The whole number of the slain, it
seems, was but 12,000, an inconsiderable body to
make head against all the thousands of Israel;
but, whom God will destroy, He infatuates. Here
it is said, v. 26. that Joshua drew not his hand
back where with he stretched out the spear, v.
18. till the slaughter was completed. Some think
the spear he stretched out, was not to slay the
enemies, but to animate and encourage his own
soldiers, some flag or ensign being hung out at the
end of it; and, they observe it as an instance of
self-denial, that though the fire of courage, where-
with his breast was filled, would have pushed him
forward, sword in hand, into the hottest of the ac-
tion, yet, in obedience to God, he kept the infe-
rior post of a standard-bearer, and did not quit it
till the work was done. - By the spear stretched
out, he directed the people to expect their help
from God, and to Him to give the praise,
2. They plundered the city, and took all the spoil
to themselves, v. 27. Thus, the wealth of the sin-
30 ºf Then Joshua
They are eacalted for a
ner is laid up for the just; the spoil they brought
out of Egypt, was much of it expended on the
tabernacle, for which they are now reimbursed
with interest. The spoil here taken, was probably
all brought together, and distributed by Joshua
in due proportions, as that of the Midianites,
Num, 31: 26, &c. It was not seized with irregu-
larity or violence, for God is the God of order
and equity, and not of confusion. *
3. They laid the city in ashes, and left it to re-
main so, v. 28. Israel must yet dwelſ in tents,
therefore this city, as well as Jericho, must be
burnt. And though no curse was entailed on
him that should rebuild it, yet, it seems, it was
not rebuilt, unless it be the same with Aija, Nell.
11: 31. Some think it was not rebuilt, because
'Israel had received a defeat before it, the remem-
brance of which should be buried in the ruins of
the city. ,
4. The king of Ai was cut off, not by the
sword of war, as a soldier, but by the sword of
justice, as a malefactor, v. 23, 29. Some par-
ticular reason, mo doubt, there was for this se-
verity against the king of Ai; it is likely, he
liad been motoriously wicked and vile, and a blas-
phemer of the God of Israel, perhaps, on occa-
sion of the repulse he had given to the forces of
Israel in their first onset. Some observe, that
his dead body was thrown at the gate where he
had been wont to sit in judgment, that so much
the greater contempt might thereby be poured on
the dignity he had been proud of, and he might
\be punished for the unrighteous decrees he had
made, in the very place where he had made them.
Thus the Lord is known by the judgments which
He executes. -
V. 30–35. This religious solemnity comes in
somewhat surprisingly, in the midst of the history
of the wars of Canaan. After taking Jericho
and Ai, we should have expected the next thing
would have been to take possession of the coun-
try, push on their victories in other cities, and
carry the war into the bowels of the nation, now
that they had made themselves masters of these
frontier towns. But no, the camp of Israel is
drawn out into the field, not to engage the enemy,
but to offer sacrifice, to hear the law read, and to
say Amen to the blessings and the curses. Some
think this was not till after some of the following
victories, (ch. 10. and 11.) but it should seem by
the maps, that Shechem, (near which Gerizim
and Ebal were) was not so far from Ai, but that
h 10:30–41. 11:10–14. Num. 21:24.
when they had taken that, they might penetrate
m 10:26,28,30,33. Deut. 21:23. Esth.
7:10. Ps. 107:40. 110:5. Acts 12:23.
* : 12. 18. . 17:11, 12. g
of the gate of the city, "built an altar unto the . * if:{i, "ºlºs. p. 30. Bºy; 19:17,18.
•r, ** * * * * * * * 10. Matt. 20:15 & o 10:27.
and raise thereon P a Lord God of Israel, * in ... "fºgºu; ºr, s ſº p 7:26. 2. Sam. 18:17.
2 1 Deut. 13:16. 2 Kings 19:25, Is. 17: Gen. 8:20. 12:7,8
great heap of stones, that mount Ebal; tº Jer, ºil. 49%. 50%. . ." §. 1;"27.4_6,13.
tº & | C. j. g i -
remaineth unto this day e g 29. 10:17. 1 Sam. 15:8. Rev. 19:20. m Sac on 4:9.
- Verse 25. fortune not to have their bodies buried after death. And Greppo,
The men of Beth-el, who aided those of Ai, seem not to be in-
cluded in this number. Scott.
Verse. 27.
Thus the people began to receive a gracious recompense for their
selſ denial, in reſraining from the devoted spoil of Jericho; Achan
having already received the just punishment of his sacrilege. Id.
Verse 29.
The kings of Canaan lay under the same curse as their subjects,
and probably were more deeply criminal. The reserving of the king
of Ai for a solemn execution, would tend to strike terror into the other
kings, contribute to the success of Israel, and give their proceedings
the stamp of a judicial process, and of executing the vengeance of God
on his enemies. (10: 24. 1 Sam. 15: 32, 33. Is. 24; 21, 22;), ID. .
(29.) IIanged.]. The custom was to hang after death, and thus it
was done to the king of Ai. In reading of this treatment, we must
reflect what were the cruel laws and usages of war of those times:
Besides, it is very probable these petty chieftains were like the feudal
chiefs of the middle ages, who made war, rapine, and oppression the
bn less of their lives. But among the Israelites every man was
eq... before the law, (as is proved by many parts of the Mosaic law,
as the ſaw of retaliation, &c., &c., See JMich.) while among these little
tyrants in their fastnesses, might made right. Iſ this view be cor-
rect, Joshua appears in a new character—as a vindicator of the liber-
ties of mankind. Take his carcass down.] According to the law,
Deut. 21: 22, 23. JMasius here remarks, that the Talmudists say, in
no case, except this suspension, was the corpse of a criminal long ex-
posed to sight; and suggests, in view of this and th9 law, Deut. 21:
22, 23. that the reason bodies were to be buried immediately, Wils,
Ješt the view of the carcass should lead the common people into the
idea, that the soul was also dead; and thus weaken the opinion, which
needed a revelation from God to make it believed, that the soul was
in mortal. All nations, as well as the Jews, believed it a dreadful mis-
peatedly spoken of as extant at the time of this transaction.
(from the newly read writings of Egypt,) gives a fuller account than
we had before, of the trial every Egyptian underwent, before his
dead body could be conveyed across the ‘Stygian lake’ and buried ;
if he had lived a bad life he was denied the necessary certificate, and
consequently could not enter the other world. This trial, if homestly
made, might have had excellent effects on the living.: but was pro-
bably as effectually abused to the profit of the priest, as purgatory by
the Papists. But Moses, though he had the power, was no encoura-
ger of this or any other priestcraft ; as his laws, the more attentively
they are examined, the , more triumphantly show. Note, ljeut. 21 :
23. IIcap of stongs.] Note 7: 26. ED.
- y - Verses 30—35. ~
It is evident, that the books of Moses, as written by him, are here re-
Scott.
Nothing is said of Joshua’s march to Ebal : and it would have been
difficult without fighting, of which nothing is said, to have taken all
Israel with him safely through neighboring enemies. ‘Hence JMeyer
and De Wette have, with sufficient probability, judged that these verses
are here interpolated. They seem to be inserted by a later writer, in
honor of Joshua’s obedience. In the Vatican Alexandrian Greek, and
the Aldine, they are placed after 9: 2.’ Rosenīn. ' En.
(30.) Ebal.] ‘The Samaritan Pentateuch has Garizim, which I
think is the true and correct reading. See Kemnicott. Sichem in
this district, and between these mountains, [note, Gen. 33: 18.] had
been a sacred spot as early as the time of Abraham. At JMoreh, (but
another name for Sichem,) God first appeared to Abraham, after his
entry into Palestine, and there he built an altar, Gen. 12: 6,7. There
too Jacob purchased a field, and also built an altar, 33 : 18, 19; and
at last acquired the city itself by the arms of his sons, 34: 25–29.
He bequeathed it to Joseph, 48: 22, whose posterity continued in
possession of it during all the time that the Israelites abode in Egypt.
Hence the Israelites accounted it sacred, and the chief seat, as it
[694]
B. c. 1450.
The Law read to the people.
JOSHUA, VIII.
31. As Moses the ser-
vant of the Lord com-
manded the children of
Israel, "as it is written
in the book of the law
of Moses, an ‘altar of
whole stones, over which
no man hath lifted up
any iron: " and they of
fered thereon burnt-offer-
ings unto the LorºD, and
sacrificed peace-offerings.
32 And he wrote
there upon the stones a
copy of the law of Moses,
which he wrote in the
presence of the children
of Israel. - *-
33 And y all Israel, and
their elders, and officers,
and their judges, stood
on this side the ark, and
on that side, before * the
K Fiests the Levites, which
bare the ark of the cov-
enant of the LoRD, as
well a the stranger as he
that was born among
them; half of them over
against mount Gerizim,
and half of them over
against mount Ebal, "as
Moses the servant of the
Lord had commanded
before, that they should
pless the people of Israel.
34 And afterward * he
read all the words of
the law, " the blessings
and cursings, according
to all that is written, in
the book of the law.
35 There * was not a
word of all that Moses
commanded, which Josh-
ua read not before all the
. .
W. 23.−35. The Judge of all the earth will involve all the
into that country as far as those two mountains;
therefore I would not willingly admit a transpo-
sition of the story; and the rather, because, as it
comes in here, it is a remarkable instance, I. Of
the zeal of Israel for the service and honor of God.'
Though never was war inore honorable, pleasant,
or gainfuſ, nor more sure of victory, or more
necessary to a settlement, (for they had neither
houses nor lands of their own, till they had won
them by the sword, no, not Joshua himself,) yet
all the business of the war shall stand still, while
they make a long march to the place appointed,
and there attend this solemnity. God appointed
them to do this when they were got over Jordan,
and they did it as soon as possibly they could,
though they might have had a colorable pretence
to have put it off. Note, We must not think to
deſer our covenanting with God till we are settled
in the world, nor must any business put us by
from minding and pursuing the one thing needful.
The way to prosper, is to begin with God, Matt.
6: 33. 2. It is an instance of God’s care of
his faithful servants and worshippers. Though
in an enemy’s country, as yet unconquered, yet in
the service of God they were safe; as Jacob, when
in this very country he was going to Beth-el to
pay his vows, the terror of God was upon the
cities round about. Note, When in the way of
duty, God takes us under his special protection.
Twice Moses had given express orders for this
solemnity; once, Deut. 11: 29, 30. where he
seems to have pointed to the very place where it
was to be performed; and again, Deut. 27: 2,
&c. It was a federal transaction: the covenant
was now renewed between God and Israel, on
their taking possession of the land of promise,
that they might be encouraged in the conquest of
ºit, and might know on what terms they held it,
and come under fresh obligations to obedience.
In token of the covenant,
I. They built an altar, and offered sacrifice to
God, v. 30, 31. in token of their dedication of
themselves to God, as living sacrifices to his hon-
or, in and by a Mediator, who is the altar that
-sanctifies this gift. This altar was erected on
Ebal, the mount on which the curse was put,
congregation of Israel, §º:
* with the women, and s A &
the little ones, and the
strangers that * were con-
versant among them.
s 34,35. 1:8. 2 Kings 14:6. 22:8. 2
x Deut. 27:2,
a Ex. 12:43.
35:12. Ezra 6:18.
Mark 12:26.
t Ex. 20:24,25. Deut. 27:5. 1 Kings
:31,32
u Ex. iśī2. 24.5. Deut. 27.6,7.
3.8. •
y 23:2. 24:1. 5eut. 27:12,13. 29:10,11.
z 3:3,6,14. 4:10, 18. 6:6.
25. 1 Chr. 15:11–13.
Deut. II: 29, to signify that there, where by the
law we had reason to expect a curse, by Christ’s
sacrifice of Himself for us, and his mediation, we
have peace with God; He has redeemed us from
the curse of the law, by being made a curse for
us. Even there where it was said, by the curse,
Ye are not my people; there it is said, through
Christ the Altar, Ye are the children of the
living God. Hos. 1: 10. The curses pronounc-
ed on Ebal would immediately have been execut-
ed, had not atonement been made by sacrifice.
By this sacrifice they likewise gave God the
glory of the victories already obtained, as Ex.
17: 15. Now they had had the comfort of them
in the spoils of Ai, it was fit God should have
the praise of them; and they also implored his
favor for future success; for supplications as well
as thanksgivings were intended in their peace-
offerings. The way to prosper in all we put our
hand to, is, to take God along with us, and in all
our ways acknowledge Him by prayer, praise, and
dependence.
The altar was of rough, unhewn stone, accord-
ing to the law, Ex. 20: 25. for God is best pleas-
ed with what is most plain and matural, and least
artful and affected, in his worship. Man’s device
can add no beauty to God’s institutions. -
II. They received the law from God; and this
they must do, that would find favor with Him,
and expect to have their offerings accepted; for
if we turn away our ear from hearing the law, our
prayers will be an abomination. When God took
Israel into covenant, He gave them his law, and
they, in token of consent to the covenant, subject-
ed themselves to the law. Now here,
1. The law of the ten commandments was
written upon stones in the presence of all Israel,
as an abridgment of the whole, v. 32. This copy
was not graven in the stone, as was that reser -
ed in the ark, which was to be done only by the
finger of God; it is his prerogative to write the
law in the heart, but the stones were plastered,
and it was written upon the plaster, Deut. 27: 4,
8. It was written, that all might see what they
consented to, and to be a standing, remaining
testimony to posterity, of God’s goodness in giv-
Neh. 16,29. .
b See on 30–32.
C º: 31:10–12. Neh. 8:2,3. 9:3.
diev. 26: Deut. 27:14–26. 28. 29.
20,21. 30:19.
e Deut. 4:2. Jer. 26:2. Acts 20:27
Deut. 31:9, f deut. 23:11. Ezra io;i. Nen. 8:2.
Joel 2:16. Mark 10:14. Acts 21:5.
Lev. 24:22. Num. 15: * Heb. walked.
PRACTICAL observations:
us from sin in an hour of temptation.
But we must embrace and
impenitent in one common condemnation, without any other dis-
tinction, than that of their different degrees of guilt; so that they,
who have abused the greatestabilities, riches, or authority, will
be distinguished by the largest measure of divine vengeance.—
In giving, as we ought, our first attention to religion, we must rest
our hope on the atonement of the great Redeemer; and keep the
holy law of God continually before us, as the rule of our grateful
obedience. We must remember the awful curses of the old cove-
nant, to quicken our pace in fleeing to the refuge appointed us,
to keep alive the salutary fears of coming short, and to restrain
plead the precious promises of the mew covenant, for our encour-
agement, in denying ourselves and bearing the cross. We ought
also to instruct our families, and train up our children in the
knowledge of these most important subjects; and speak of them
freely even to strangers, who are conversant among us. , Happy
are they, who begin early in life to attend to them: for in their
declining age they may look back with comfort to their early en-
gagements, and the unnumbered benefits they have derived from
them. Scott.
were, of their new government in Palestine; more especially, as the
tabernacle of testimony continued for a long time stationed in that
quarter; and a city, thus distinguished, and its neighboring moun-
tain, on which, perhaps, Abraham’s altar may have still remained
standing, was certainly a very suitable situation for the rearing of
what was meant to form the everlasting monument or memorial of
the law. The expression, all the words of this law, implies, at least,
that all the statutory part of the Mosaic books was to be engraved.
Ancient nations engraved their laws on stone ; and the Egyptians
had recourse to stone pillars for perpetuating their discoveries in sci-
ence, and their history. All these circumstances considered, togeth-
er with this, above all, that the Israelites had just come out of Egypt,
where writing in stone was employed for so many farther purposes
(although, indeed, hieroglyphics were used, which Moses prohibited,
because, when not understood, they might give a handle to idolatry,)
do not see why the phrase, all the words of this law, should not be
left in its full force, nor what should oblige us to limit it, with Kemni-
cott, merely to the decalogue.” MICHAELIs.
- - Verse 32. - ~
“Moses commanded that his laws should be cut in the stones them-
selves, and, with the same view to future ages as Sostratus, had (note
Deut. 27: 1–8.) these coated with a thick crust of lime, that the en-
graving might continue for many ages secure from the injuries of the
weather and atmosphere; and them, when by the decay of its covering it
should, after hundreds or thousands of years, first come to light, serve to
show to the latest posterity whether, they had suffered any change.
And was not this a conception exceedingly sublime 2 It is by no means
impossible that these stones, if again discovered, might be found still
to contain the whole engraving perfectly legible. Neglected and for-
gotten amid successive devastations of the country about them, they
would gradually become irregularly covered with moss and éarth ;
and now perhaps, the stones (which the expression as to the stone;
of the altar “ thou shalt, not lift up any iron tool upon them 22 proves
to have been erections distinct from the altar,) by the soil increasing
around and over them, may resemble a little mount. What Moses
commanded, merely out of legislative prudence, and for the sake of
his laws, as laws, God, who sent him, may have destined to answer
likewise another purpose ; and may choose to bring these stones to
light in some future age.”... [As we have seen ºft of scripture dis-
closed from time to time, as the skepticism of the age seemed to de-
mand.] ‘ They are not mentioned in Scripture after their erection.
Moses’ whole procedure, in this matter, is precisely in the style of an-
cient nations, who generally took the precaution, (now rendered un-
-necessary by printing,) to engrave their laws in stones; only that he
studied, by a new contrivance, to give to his stony archives a higher
degree of durability, than was ever thought of by any other legislator.3
Michaelis.
[695]
B. C. 1450,
The kings combine against Israel.
t JOSHUA, IX.
CHAP. IX.
The kings of Canaan confederate
against Israel, 1, 2. The Gibeonites
by Traud obtain a covenant of peace, 3
-15. The fraud is detected: yet their
lives are spared on account of the oath
sworr to them, 16–21. They are
made bond-servants, and willingly
submit, 22–27,
ANº it came to pass,
when “all the kings
which were b on this side
Jordan, in the hills and
in the valleys, and in all
the coasts * of the great
sea over against " Leba-
non, “the Hittite, and the
Amorite, the Canaanite,
the Perizzite, the Hivite,
and the Jebusite, heard
thereof,
2 That they f gathered
themselves together to
fight with Joshua, and
with Israel, with one
* accord.
3 And when the inhab-
itants of 8 Gibeon heard
what Joshua had done
unto h Jericho and to Ai,
4 They didi work wili-
ly, and went, and made
as if they had been ann-
bassadors; and took old
sacks upon their asses,
and * wine bottles, old,
and rent, and bound up;
5 And old shoes and
clouted upon their feet,
and old garments upon
them; and all the bread
of their provision was
dry and mouldy.
6 And they went to
Joshua unto "the camp
at Gilgal, and said unto
him, and to the men of
Israel,” We be come from
a far country; now there-
fore make ye a league
with us.
a pºs-39. Ila-5,10,11. 12
b #. 3:17. 5:1. 22:4,7. Deut. 4:
i. 15:12. 234. Num. 34:6.
12:7, 13:5. Ileut. 3:25.
Gen. 15:18—21. Ex.
. 34:11. Detit. 7:1.
20:1. PS. 2: 1,2 2–8
. 83: e
. Is. 8:9,10,13, jºgi 3:3
ts 4:26–28. RC v. 16:14,
3:17.
Ac
20:8,9.
* Heb. 7nowth.
g 17. 10:2. 2 Sam. 21:1,2.
h 6: 8:
i Gen. 34:18. 1 Kings 20:31–33. Matt.
10:16. Luke 16:8.
k Ps. 119:83. Matt. 9:17. Mark 2:22.
Luke 5:37,38.
l 13. Deut. 29:5. 33:25. Luke 15:22.
m 5:10. 10:43.
* 9. ... Deut. 20:11—15. 1 Kings 8:41.
2 Kings 20:14.
NOTES.
SHAP. IX. V. 1, 2. They confederated together at this time; but
Subsequent events seem to have deranged their first plans, and de-
s - The varied expressions here used, include
the inhabitants of the land to the utmost western and northern bor-
As the Girgashites are not mentioned in
layed their proceedings.
ders.
sequent wars, (3 : 10. 24:
erally emigrated after the
11.) it has been concluded that they gen-
- - - fall of Jericho.--This might indeed be the
case: but the tradition of one of their Rabbies, quoted by Selden, that
.nree letters were written by Joshua, before y
by Israel, purporting, ‘Let those who choose to flee, flee; let those
that choose peace, enter into treaty ; let those that choosé War take
up arms;’ that in consequence of this, the Girgashites believing the
power of God, fled away, retreating into Africa :-this, I say, has no
foundation in Scripture, and is by no means consistent with the In 811 -
rative there given. . See Graves on Pent. V. I1. pp. 43,44. Scott.
(1.) See geographical note, 12: 8. Ed.
ing them such good laws, and a testimony against
them; if disobedient. It is a great mercy to any
people, to have the law of God in writing; and
the written law should be exposed to common
view in a known tongue, that it may be seen and
read of all.
2. The blessings and the curses, the sanctions
of the law, were publicly read, and the people,
(we may suppose,) according to Moses’ appoint-
ment, said Amen 'to them, v. 33, 34. "The au-
ditory was very large; (1.) The greatest prince
was not excused, elders, officers, and judges, are
not above the cognizance of the law, but will
come under the blessing or the curse, according
as they are or are not obedient to it; therefore
they must be present, to consent to the covenant,
and to go before the people therein., (2.) The
poorest stranger was not exchuded; here was a
general maturalization of them, as well the stran-
ger as he that was born among them, was taken
into covenant: this was an encouragement to
proselytes, and a happy presage of the kindnesses
intended for the poor Gentiles in the latter days.
The tribes were posted, as Moses directed, six
toward Gerizim, and six toward Ebal; and the
ark in the midst of the valley between them; for
it was the ark of the covenant, and in it were
shut up the close rolls of that law, which were
copied out, and shown openly on the stones. The
priests that attended the ark, or some of the Le:
vites that attended them, after the people had all
taken their places, and silence was proclaimed,
pronounced distinctly the blessings and the curses,
as Moses had drawn them up, to which the tribes
said Amen; and yet it is here only said, that they
should bless the people, for the blessing was what
was first and chiefly intended, and what God de-
signed in giving the law. If they fell under the
curse, that was their own fault. And it was really
a blessing to the people that they had this matter
laid so plainly before them, Life and death, good
and evil; He had not dealt so with other nations.
3. The law itself also, containing the precepts
and prohibitions, was read, (v.35.) it should seem
by Joshua himself, who did not think it below
him to be a reader in the congregation of the
Lord. In conformity to this example, the solemn
reading of the law, appointed once in seven years,
(Deut. 21: 10, 11.) was performed by their king
or chief magistrate, (1.) Every word of the law
was read; even the minutest precepts were not
omitted, nor the most copious abridged; not one
iota or tittle of the law shall pass away, therefore
none was, in reading, skipped over, underpretence
of want of time, or that any part was needless, or
not proper to be read. It was not many weeks
since Moses had preached the whole book of
Deuteronomy to them, yet Joshua must now read
it all over again; it is good to hear twice what
God has spoken once, Ps, 62: 11. and to review
what has been delivered to us, or to have it re-
peated, that we may not let it slip. (2.) Every
Israelite was present, even the women and the
little ones, that all might know and do their duty.
Note, Masters of families should bring their wives
and children with them to the solemn assemblies
for religious worship. All that are capable of
learning, must come to be taught out of the law.
The strangers also attended with them; for
wherever we are, though but as strangers, we
should improve every opportunity of acquainting
ourselves with God and his holy will.
same sun softems wax and hardens clay.
some excuse, from tº iti f
of the divine law.—The supposition o
Gibeonites, had, before this, refused terms of peace, when offered
them, is not only unsupported by facts, but contrary to the general
tenor of the narration.—No *
fully devised, and appeared very plausible to Joshua and Israel;
though we cannot so well
mnetuilaoth, from tala, to * * * *
Clouted, Anglo Saxon, geclutod, signifies seamed up, patched, ſrom clitt,
a clout, rag, or small piece of cloth, -
some suppose the word is from clow or clouet, a small nail, and
their sandals were thus fortified for their journey. This is unlikely,
and our old English term, clouted, seamed, patched, expresses the
spirit of the Heb. word.”
CHAP. IX. V. 1, 2. Hitherto the Canaanites
had acted defensively, but here their kings consult
to attack Israel, and, with united forces, to check
the progress of their victorious arms. Now, ſ.
It was strange they did not do this sooner. Is-
rael’s design on Canaan was no secret; and one
would have expected, that a prudent, concern for
the common safety should have put them on taking
some measures to oppose their coming over Jor.
dan, or to have given them a warm reception
as soon as they were over.'. It was strange they
did not attempt to raise the siege of Jericho, or
at least fall in with the men of Ai, when they had
given them a defeat. But they were either, through
presumption or despair, wonderfully infatuated,
and at their wit’s end; many know not the things
that belong to their peace, till they are hid from
their eyes. 2. It was more strange they did it now.
Now that the conquest of Jericio had given such
a pregnant proof of God’s power; and that of Af
of Israel’s policy, one would have thought the end
of their consultation should have been, not to fight
with Israel, but to make peace with them, and to
gain the best terms they could... This had been
their wisdom, Luke 14:32. but their minds were
blinded, and their hearts hardened to their de-
struction. --
Observe, (1.) What induced them now at last
to enter on this consultation. When they heard
thereof, v. 1. not only of the conquest of Jericho,
and Ai, but of the convention of the states of
mount Ebal, which we have an account of imme-
diately before; they perceived the Israelites were
in good earnest, and thought it high time to bestir
themselves. The pious devotions of God’s people
sometimes provoke and exasperate their enemies
more than anything else. (2.) How.wnanimous
they were in their resolves, though many and of
different nations, and interests, and that had often
been at variance one with another. O that Israel
would learn this of Canaanites, to sacrifice private
interests to the public welfare, and to lay aside
all animosities among themselves, that they may
cordially unite against the common enemies of
God’s kingdom among men!. -
V. 3–14. Here, I. Other people heard those
tidings, and were irritated thereby to make war;
the Gibeonites heard them with alarm, and were
induced to make peace with Israel. Thus the
discovery of the glory and the grace of God in the
Gospel, is to some a savor of life unto life; but
to others, a savor of death unto death. The
- I do not
remember that we read any where of a king of
Gibeon. Had their government been at this time
in a single person, perhaps his heart would have
been too high to yield to Israel, and he would have
joined with the rest of the kings against Israel.
But these four united cities, v.17. seem to have
been governed by elders or senators, v. 11. who
consulted the common safety more than their own
personal dignity. The inhabitants of Gibeon did
well for themselves. We have, .
II. The method they took to compass it. They
knew that Israel were to show no mercy to the
Canaanites, which made them afraid of fighting
them, and that they should make no covenant
with them, which made them despair of gaining
any advantage by treating with them: therefore
there was no way of saving their lives, unless they
could, by disguising themselves, make Joshua be:
lieve they came from some very far country, which
Verses 3–5.
Their stratagem cannot be vindicated; though it may admit of
ir imminent danger, and from their ignorance
some expositors, that these
doubt the several circumstances Were art”
judge of them by modern manners and
- Scott.
old.....clouted.] ‘ Baloth, worn out, from -balah to wear away,
'spot or patch, i. e. spotted with patches.
the history of the sub-
CuSt0111S.
(5.)
the invasion of the land
used for piecing or patching. But
that
r. A. CLARKE
[696)
f
Israel said unto
B, C, 1450.
Joshua, IX,
Stratagem of the Gibeonites.
7. And the men of the Israelites were not commanded to make warſ. 5. They fetch their inducements from what
Hivites, Peradventure ye
dwell among us: and
*how shall ºwe, make a
league with you? .
8 And they said unto
Joshua, "We are thy
Servants. And Joshua
said unto them, Who are
ye 2 and from whence
come ye? . . . . . .
9 And they said unto
him, From a very far
country thy servants are
come, * because of the
-
-*
name, of the Lond ºthy
God: for we have heard
the fame of him, and all.
that he did in Egypt,
10:And all that he did
to the “two kings of the
Amorites that were be-
yond Jordan, to Sihon
king of Heshbón, and to
Ogking of Bashan, which
was at "Ashtaroth.
II. Wherefore our el-
ders, and all the inhabi-
tants of . our country,
Spake to us, saying,
* Take victuals “with
you for the journey, and
go to meet them, and say
unto them, y We are
your servants; therefore
now, make ye a league
with us.
Af
.*
$
12 This “our bread we
took hot for our provision
out of our houses on the
day we game forth to go.
unto you ; but now, be-
hold, it is dry, and it is
mouldy:
particularly appointed to offer peace to, Deut.
20:10, 15. Though all the men thereof were
mighty, (10: 2.) yet they’durst not contend with
Israel, who had an Almighty God on their side.
This therefore is their only gaine; and never was
any such thing more craſº, and successfully man-
aged . -
I., They came as ambassadors from a foreign
state, which they thought would please the princes
of Israel, and make them proud of the unaccustom-
ed honor of being courted by distant countries:
we find Hezekiah fond of those that came to him
from a far country, Isa. 39: 3. .
2. They pretended a very long journey, and
produced what passed for occular demonstration
of it. It seems that those who then undertook
long journeys, took with them all manner of pro-
vision, the country not being furnished as ours is
now with-houses of entertainment, for the conve-
nience of which we have reason to be very thank-
brought from home, was fresh and new, but now
it appeared old and dry, while it might well be
presumed they had mót loitered, but made the best
of their way; so that it must be inferred they
came, as they said, from a very far country, their
sacks or portmanteaus were old, the wine all
drank, and the skin bottles, in which it had been,
} - º &. - - - - -
spoiled, their slioes and clothes worse than those of
the Israelites in 40 years, their bread mouldy, v.
4, 5. and again, v. 12, 13. Thus God’s Israel have
often been deceived and imposed on with a show
of antiquity. But (as Bp. Hall, expresses it)
"errors are never the older for being patched,
and so seeming old; but they that will be caught
with this Gibeonitish stratagem, prove they have
not consulted with God. And thus there are those
who make themselves poor, with the badges of
want and distress, and yet have no need of relief; |
by which fraud, charity is misplaced, and denied to
those that are real objects of it, [and vice and idle-
iness encouraged by pretended philanthropists, at
the expense of bonesty and industry.]. . . .
- 3. When suspected, and more strictly examined,
they industriously declined telling the name of
their country, till the agreement was settled; (1.)
The men of Israel suspected a fraud; (v. 7.) this
might have discouraged the Gibeonites, conclud-
ing that, if the peace were made, Israel would not
think themselves obliged to keep it, having thus
13 And these bottles-solemnly protested against it, in case they dwelt
of wine, which we filled,
were new, and behold
they be rent; and these
our garments, and our
shoes are become old, by
reason of the very long
journey. . . -
14 And # the men took
of their victuals, and
* asked not counsel at the
mouth of the LoRD.
15 And Joshua " made
peace with them, and
o ll:19. Gen. 10:17. 34:2. Ex. 3:8.
Num. 33:52. .
*
iſ 23.25%. Gen. 9.25% ºut.
* {{. º 3 *-* * * * *
3:8
p Ex. 23:31–33, 34:12.
Deut. 7:2,3. 20:16. Judg. 2:2. 2
0:
! Kings 9:20,21. 2 Kings 10:5.
r 1 Kings à:ii. 2 öhr. 6:32.3% Neh.
§5, Ps. 72:19. 83:18. 148:13. Is.
• 3.29.10. Ex. 9:16, 15:14. Num.
14:15. Is. 66:19. • ,-
“Nºtº-s. Deut. 2:30–37. 3:
u i24. Deut. 14. 1 Chr, 6.71.
x. 1:11. Matt. 10:9,10. Luke 9:3.
among them; but knowing there was no hope at
all if they stood it out, they bravely ventured a
submission; ‘Who knows but the people of Israel
may save us alive, though thus inveigled into a
promise, and if we tell them at last, we shall but
die.” (2.) Joshua put the questions to them,
Who are ye? and whence come ye? So we, in
our spiritual warfare, must stand against the
wiles of the devil, remembering he is a subtle
serpent, as well as a roaring lion. In all leagües.
of relation and friendship, we must first try, then
trust; lest we repent at leisure agreements made
in haste. (3.) They would not tell whence they
came; but still repeat, We are from a very far
country, v. 9. They will have it thought, that
it is a country Israel knows nothing of, nor ever
heard of, and therefore would be no wiser should
they tell its name. . . . . . . . . -
4. They profess a respect for the God of Israel,
the more to ingratiate themselves with Joshua,
and we charitably believe they were sincere in
this profession, v. 9. . -
o the upon, nor forbidden to make peace with, but were had been done before, in Moses’ reign, the ti-
dings whereof might easily be supposed ere this
to have reached distant regions, the plagues of
Egypt and the destruction of Sihon and Og, v.
9, 10. but prudently say nothing of the destruction
of Jericho and Ai, (though that was the true in-
ducement, v. 3.) because they will have it sup-
posed they came from home long before those
conquests were made. We need not seek rea-
sons why we should submit to the God of Israel;
we may be furnished either with new or old,
which we will.
6. They make a good submission, Wey are
gour 8ervants, and humbly sue for a general
agreement; make a league with us, v. 11.
They insist not on terms, but will be glad of
peace on any terms; nor will the case admit de-
lay, lest the fraud be discovered; fain would they
have the bargain struck immediately; if Joshua
will but make a league with them, they have
all they come for, and they hope their ragged
ful. So they pretended that their provision, when clothes and clouted shoes will be no exception
i. them; God and Israel reject none for
their poverty. - - -
Now, (1.) Their falsehood cannot be justified,
nor ought it to be drawn into precedent. We
must not do evil, that good may come. Had
they owned their country, but renounced the
idolatries of it, resigning it to Israel, and them-
selves to the God of Israel, we have reason to
think Joshua would have been directed by the
oracle of God to spare their lives. It is observ-
able, when they had once said, We are come
from a far country, v. 6. they found themselves
necessitated to say it again, v. 9. and to say
what was utterly false concerning their bread,
their bottles, their clothes, v. 12, 13. for one lie
is an inlet to another. The way of that sin is
down-hill. -
But, (2.) Their faith and prudence are to be
greatly commended; our Lord commended even
the unjust steward, because he had done wisely
and well for himself, Luke 16:8. In submitting
to Israel, they submitted to the God of Israel,
which implied a renunciation of the god they
had served, a resignation to the laws of the true
religion. Their submission was the more lauda-
ble, because it was, [1..] Singular; their neigh-
bors took another course, and expected they
would join them... [2.] Speedy; they did not
stay till Israel had besieged their cities; then it
had been too late; but, when at distance, they
desired conditions of peace. The way to avoid
a judgment is to meet it by repentance. Let us
imitate these Gibeonites, and make our peace
with God in the rags of humiliation, and godly
sorrow, so our, iniquity shall not be our ruin.
Let us be servants to Jesus, our blessed Joshua,
and make a league with Him and the Israel of
God, and we shall live. -
V. 15–21. The treaty was soon concluded,
v. 14, 15. It was not with much formality, but
in short. I. Israel agreed to let them live, and
more the Gibeonites did not ask. In a common
war [now-a-days] this had been but a small mat-
ter; but [in those days, andl in the wars of Ca-
naan, it was a great favor. 2. Joshua would not
act in an affair of this nature, without the counsel
and concurrence of the princes, v. 15. who were
| neither kept in the dark, nor under foot, but
treated, by him as sharers in the government.
3. It was ratified by an oath, r. 19. They that
mean honestly, do not startle at assurances, but
satisfy those with whom they treat, and glorify
* Heb. º hand. Gen. 43:12. of their victºrals. I Chr. 10:14. Ezra 8:21. Prov. 3:5,
y See on 8.—Esth. 8:17. - a Ex:38:30. Num. 27:21, Judg. 1:1. 6. Is. SU:2, Jam: 1:5.
4 See on 4,5. . 20:18,28. 1 Sam. 14:18, 19. 22:10. b 3:12–19. 6:22–25. 11:19. Dent.
f Or, they received the men by reason 8, 2 Sam. 2. l. 5:19. 20:10,11. 2 Sam. 21:2. Jer. 18:1,8.
23:9–12. 30:7,
ment to spare the lives of such
leave the country; or, renouncing idolatry, resigning all their posses-
sións, and submitting to be slaves, to continue among the Israelites;
is the only league, which it is supposed might be madé with them.
But even this does not appear to
hand. T . . .
O. T. VOL. I.
*
- . . . . . . . Verse 7. . . . . -
Gód had forbidden Israel, to enter into a league with any of the
devoted nations... (JM. R. p.) . An equal league, say many learned
men : but the Scripture makes no such distinction. Indeed an agree-
persons, or tribes, as chose either to Took of their
* together being s
have been proposed to them before-
- . . Sco TT.
88
This precipitate treaty, e -
had little inducement éxcept flattering words and fai
showed great credulity and impolicy.
that this might have been done in proof of friendship, the
expression here, and at v. G. is,
with us.” Dr. J. Clarke. See note,
Verses 14, 15.
ntered intô with strangers, to which they
r speeches,
Sco'ſ T.
&c. suggest,
act of eating
* , - * The
o considered by the Asiatics. Made 4 league.] *
. y cut or divide the covenant sacrifice
Gen. 15: 9, 10. ED.
[607]
victuals.] Some, as Boothroyd, Claºº,
B. C 1450.
Treaty with the Gibeonites.
JOSHUA, IX.
made a league with them
to let them live: and the
princes of the congrega-
tion sware unto them.
[Practical Observations.]
16 || And it came to
pass at the end of three,
days, after they had made
a league with them, “that
they heard , that they
were their neighbors, and
that they dwelt among
them.
17 And the children
of Israel journeyed, and
came unto their cities
on the third day. Now
their cities were 4 Gibeon,
and Chephirah, and Bee-
roth, “and Kirjath-jearin.
God, by calling Him to witness to the sincerity
of their intentions. . 4. Nothing appears to have
been culpable in all this, but that, it was done
rashly ; they took of their victuals, but did not
consider, that its being old and dry was no proof
of their bringing it fresh from home; so that,
making use of their senses only; but not their
reason, they received the men (marg.) because
of their victuals. *
sel at the mowth of the Lord. They had the
Urim and Thummim, but relied so much on their
own politics, that they thought it needless to bring
the matter to the oracle. Joshua himself was
then make more haste than good speed in any
business, when we stay not to take God along.
with us, and by the Word and prayer to consult
Him, thus acknowledging Him in all our ways;
and many a time we see cause to regret it.
Their fraud is soon discovered, 10: 9. They
that suffer themselves to be deceived by the wiles
of Satan, will soon be undeceived to their con-
fusion, and find that near, even at the door,
13 And the children which they imagined was very far off. -
of Israel Smote them not,
because the princes of
the congregation had
sworn unto them by the
Lord God of Israel.
And all the congregation
murmured against the
princes. 2
19 But all the princes
said unto all the congre-
gation, & We have sworn
unto them by the Lord
God of Israel: now
therefore, we may not
touch them. -
20 This we will do to
them ; we will even let
them live, h lest wrath be
upon us, because of the
oath which we sware un-
to them. - -
21 And the princes
said unto them, Let them
live; but let them be
hewers of wood and
drawers of water unto
c Prov. 12:19. -
d 10:2. 18:25–28. 1 Chr, 21:29.
Chr. 1:3. Ezra 2:25. Neh. 7:29.
e 15:9,60. 18:14. 1 Sam. 7:1, 1 Chr.
13:5,6. 2 Chr, 1:4.
f 2 Sam. 21:7. Ps. 15:4. Ec. 9:2.
20. Ec. 8:2. . Jer. 4:2
§ 2 Sam. 21:17–6, 3 ch.36:13. Prov.
20:25. Ez. 17:13–16, 18, 19. Zech. 5:
#. Mal. 3:5. Rom. 1:31. 1 Tim.
a more merciful God than to order it'sø. And
- - - - ->''
PRACTICAL OBSERVATIONS. * . . . . . . .
‘spirit of bondage:" (Rom. 8:14–17.) and being greatly igno-
: 10. -
i 23,27. Deut. 29:ll. 2 Chr.2:18.
V. 1–15. The conduct of
The congregation did indeed submit to the re-
straints which this league laid on them, and smote
not the cities of the Gibeonites, neither slew the
persons, nor seized the prey; but it vexed them
to have their hands thus #. and they murmured
against the princes, (v. 18.) it is to be feared,
more from a jealousy for their own profit, than
from a zeal to fulfil God’s command, though some
of them perhaps had a regard to that. Many
are forward to arraign, and censure the actions
of princes, while ignorant of the springs of those
actions, and incompetent judges of the reasons
of state that govern them. While therefore we
are satisfied, in general, that those who are over
us aim at nothing but the public good, and sin-
cerely seek the welfare of the people, we ought
to make the best of what they }. and not exer-
cise ourselves in things above us. * > .
The princes prudently endeavor to pacify the
discontented; herein all concurred, and were
unanimous, which doubtless disposed the people
to acquiesce. .
1. They resolved to spare the lives of the Gib-
eonites, as they had expressly sworn, v. 15.
1.) The oath was lawful, else it had not bound
them any more, than. Herod’s oath bound him to
cut off John Baptist’s head; true, God had ap-
pointed them to destroy all the Canaanites, but
that law must be construed to mean those only
that would not surrender their country; and not
to bind them so far to put off the sense of honor
and humanity, as to slay those who had nevér
lifted a hand against them, nor ever would; but
before they were reduced to any extremity, or
ever attempted any act of hostility, with one
consent humbled themselves: the kings of Israel
were certainly more merciful kings than to
do so, 1 Kings 20:31, and the God of Israel
the enemies of true religion is in-
But they asked not coun-
not altogether without blame herein. Note, We
besides, the reason of the law is the law; tho
mischief, designed to be prevented by that law,
was the infecting of the Israelites with their
idolatry; Deut. 7; 4. But if the Gibeonites re-
nounce, their idolatry, and become friends and
servants to the house of God, the danger is ef-
fectually prevented, the reason of the law ceases,
and consequently, the obligation of it, especially
to a thing of this nature. The conversion of
sinners shall prevent their ruin. ... (2.) The oath
being lawful, both the princes, and the people
for whom they transacted, were bound by it,
bound in conscience, bound in honor to the God
of Israel, by whom they had sworn, and whose
name would have been blasphemed by the Ca-
naanites, if they had violated this oath. They
Speak as those that feared an oath, v. 20.
He that ratifies a promise, with an oath; impre-
|cates the divine vengeance if he wilfully break
his promise, and has reason to expect that divine
justice will take him at his word. God is not
mocked, therefore oaths are mot to be jested
with.
selves to their prejudice, did not apply themselves.
to Eleazar for a dispensation, much less pretend
that no faith, is to be kept with heretics, with
Canaanites; no, they were strangers to the mod-
ern artifices of the Roman Church, to elude the
most sacred bonds, and even to sanctify perjuries.
[2.] Though the people were uneasy at it, and
their discontent might have ended in a mutiny,
yet the princes would not violate their engage-
ment; we must mever be over-awed, either by ma-
jesty or multitude, to go against our consciences.-,
[3.] Though they were dràwn into this, league
by a wile, and might have had a very plausible
pretence to declare it null and void, yet they ad-
hered to it. They might have pleaded that these
were not the cities intended in the league; they
had promised to spare certain cities, without
names, that were very far off, and on the express
consideration of their being so, but these were
very mear, and therefore not the cities they
| covenanted with. And many learned men have
thought, that they were so grossly imposed upon
by the Gibeonites, that it would have been lawful
for them, to have recalled their promise; but to
preserve their reputation, and to keep up in Is-
rael a veneration for an oath, they would stand
to it; it is plain they thought themselves "indis-
pensably obliged by it, and were apprehensive
the wrath of God would fall on them if they
. And -however their adherence to it
might be displeasing to the congregation, it is.
plain it was acceptable to God; for when, in
pursuance of this league, they undertook the pro-
tection of the Gibeonites, God gave them the
most glorious victory they ever had in all their
wars, ch, 10. and long after severely avenged
the wrong Saul did to the Gibeonites in violation
of this league, 2 Sam. 21: 1. . Let this convince
[1..] A citizen of Sion swears to his
own hurt, and changes not. Joshua and the
princes, when they found they had bound them-
deed both hateful and infatuated: yet their unanimity might often
suggest a profitable hint to Christians; to shame them out of their
intestine contentions, and instruct them to unite in opposing the
incursions of the common enemy.—It is an unspeakable blessing
to be under the government of those who fear God, and are anx-
ious to avert his impending wrath from a guilty land, and to
adopt decisive measures for that purpose; since these will gener-
ally escape, when others are hurried on into destruction by har-
dened, obstimate, and atheistical rulers.--When the consciences
of sinners are first alarmed with the dread of wrath, and filled
with the anguish of remorse, they are generally actuated by a
Verse 16. - t
‘For Gibeon is computed to be about 8
_ " -- . Dr. A. CLARKE.
Verses 19, 20. -
Even in the war, which by special commission Israel waged against
the accursed Canaanites, the infraction of solemn treaties, and the
violation of solemn oaths, were by no means tolerated.—This de-
serves the serious consideration of those, who are concerned in the
government of states and kingdoms; where politicians are seldom
found so scrupulous as these princes of Israel, when interest, and
{:}; prejudice or clanor, unite to tempt them to break through
*-
At the end of three days.]
leagues from Gilgal.”
J.
rant of God, of his law, and his gospel of rich grace, abounding
even to the chief of sinners; they frequently seek relief by such,
methods, as only serve to increase their guilt; and their carmal
contrivances, and false dependences, are seldom free from assum-
ed appearances and hypocritical pretences, by which they attempt
to impose on others, and do actually impose on themselves, ‘Yet
when there is an evident earnestness to escape the wrath of God,
we may confidently, expect a happy event; that which began with
a large mixture of evil, may yet end well; and sinners, who were
under an awful curse, may become blessed and a blºg; -
- . . . . . . - . . . Scott.
w
their obligations. And, if there were any heretics, more certainly de-
voted to destruction than the accursed Canaanites; none but anti-
Christ would conclude, that no faith was to be observed with them;
or that the most solemn oaths sworn to them might be dispensed
with. . . . . • . . / , 4 Scott.
.* * - Verse 21. . . . . • .
Harmer suggests, that the bitterness of this curse lay in those warri:
ors being deprived of their ºrms, and reduced to the employments of
ºdomen collecting fuel and drawing water, being in the east the per
culiar employment of females. “ Extending this degradation to their
posteritſ), was bitterest of all.’ ~ : . Ed.
B. c. 1450. "
Treaty with the Glenniles.
Joshua, Ix.
all the congregation; * as
... the princes had promised
them. - * ,-
22 And Joshua called
for them, and he spake
unto them Saying,
‘Wherefore have ye be:
guiled, us, saying, "We
are very far from you;
when ye dwell amon
U18 f . . . . . ' ' /
23 Now therefore ye
are n cursed; and ºthere
shall ” none, of you be
freed from being bond-
men, and " hewers of
wood and drawers of
water for the house of
-my God. . -
2.24 And they answered
Joshua, and said, "Be-
cause it was certainly
told thy servants, how
that P the Lord thy God
commanded his servant
Moses to give you all the
land, and to destroy all
the inhabitants of the
land from before you,
therefore q we were sore
afraid of our lives be-
cause of you, and have
done this thing. . . . . . .
25 And now, behold,
* we are in thine hand:
* as it seemeth good and
right unto thee to do unto
us, do. . .
26 And so did he unto
them, and delivered them
out of the hand of the
children of Israel, that
they slew them not.
, , 27 And, Joshua ‘made
them that day hewers
of wood and drawers of
water for the congrega-
tion, and for the altar of
the LorºD, even unto this
day, "in the place which
he should choose. -
k See on 15-, - -
i Gen. 3:13,14. 27:35,36,41–45. 29:
25. 2 Cor. 11:3. . . - w
m 6,9,10. . . . -
in See on Gen. 9:25,26.—Lev. 27:28,29.
* Heb. not be cut off from you.
us all how religiously we ought to perform our
promises, and make good our bargains; and
what conscience we ought to make of our words,
when once given. If a covenant obtained by so
many lies and deceits º not be broken, shall
wethink to evade the obligation of those that
have been made with all possible honesty and
fairness? ... If the fraud of others will not justify
or excuse our falsehood, certainly the honesty of
others in dealing with us, will aggravate and
condemn our dishonesty in dealing with them.
2. Though they spared their lives, yet they
seized their liberties, and sentenced them to be
hewers of wood, and drawers of water, to
the congregation, v. 21. By this proposal the
discontented congregation was pacified; for (1.)
They who were angry that the Gibeonites lived,
might be content when they saw them condemned.
to that which, in the general apprehension, is
worse than death, perpetual servitude. (2.).
They who were angry that they were not spoiled,
might be content when their service of the con-
gregation would be more to the public advantage,
than their best-effects could be; and, in short,
the Israelites would be no losers either in honor
or profit by this peace with the Gibeonites; con-
vince them of this, and they will be satisfied.
W. 22–27. The matter is here settled between
Joshua and the Gibeonites. - -
I. Joshua reproves them for their fraud, v. 22.
- but very mildly; he does not load them with any
ill names, give them any harsh provoking lan-
: $.” or call them, as they deserved to be called,
base liars, but only asks, Why have ye be-
guiled us? Under the greatest provocations, it
is wisdom and duty to keep our temper, and
bridle our passion; a just cause needs not anger
to defend it, and a bad one is made never the
better by it. They make the best excuse for
themselves the thing would bear, v. 24. They
found by the Word of God, that sentence of death
ºr
w
was passed on them, and by the works of God
already wrought, that there was no opposing the
execution of this sentence; they considered that
God’s sovereignty is incontestable, his justice
inflexible, his power irresistible; therefore they
resolved to try what his mercy was, and found it
not in vain to cast themselves upon it. They do.
not justify their lie, but in effect beg pardon for
it, pleading it was purely to save their lives that
they did it, which every man that finds in him.
self the force of the law of self-preservation, will
therefore make great allowances for; especially
in such a case as this, where the fear was not
merely of the power of man, (which one might
flee from to the divine protection,) but of the
power of God Himself, which they saw engaged
against them. - - -
II. Joshua condemns them to servitude, in the
meanest and most toilsome employments, v. 23.
them to whom they owe their lives.
Their servitude is made a curse.
besides the washing, sweeping, &c.
- . Is. 47:6. Jer. 26:14. :5.
8 §ls. 10:15. 1 Sam. 3:18. Matt. 11:
1. Thus their lie was punished; bad they dealt
ſairly and plainly with Israel, perhaps they had
had inore honorable conditions granted them; but
now, since they gain their lives with the badges
of servitude, they are condemned for ever to wear
such. Thus the ransom of their lives is paid;
doininion is acquired, by the preservation of a
life that lies at mercy; they owe their service to
Observe,
* Ye are
cursed; with the ancient curse of Canaan,” from
whom these Hivites descended. What shall be
done to the false tongue but this? Cursed shall
it be. Yet this curse is turned into a blessing.
The princes would have them slaves to all the
congregation, v. 21. at least, they chose to
express themselves so, to pacify the pcople; but
Joshua mitigates the sentence, both in honor to
God and in favor to the Gibeonites: it would be
too hard to make them every man’s drudge; if
they must be hewers of wood and drawers of
water, thān which there cannot be a greater dis-
paragement, especially to citizens of a royal city,
mighty men, 10: 2. yet they shall be so to the
house of my God, than which there cannot be
a greater preſerment: David himself could have
wished to be a door-keeper there. …
(1.) They were hereby excluded from the liber-
ties and privileges of true-born Israelites, and a
lasting mark of distinction put on their posterity
throughout all generations. (2.) They were
liereby employed in such services as required their
personal attendance on the altar of God, in the
place which He should choose, v. 27. which
would bring them to the knowledge of the law
of God, keep them close to that holy religion to
which they were proselyted, and prevent their
revolt to the idolatries of their fathers. (3.)
This would be a great advantage to the priests
and Levites, to have so many, and those mighty
men, constant attendants on them, and engaged
by office to do all the drudgery of the tabernacle.
And much wood and water would be needed, there:
(4.) They
were herein servants to the congregation too;
for whatever promotes and helps forward the
worship of God, is a real service to the common-
wealth. It is the interest of every Israelite, that
the altar of God be well attended. God had
made a law, that the Israelites should never make
any of their brethren bondmen, Lev. 25: 44.
Now, in honor of this law, and of Israel that
was honored by it, God would not have the
-drudgery, no, not of the tabernacle itself, to be
done by Israelites, but by Gibeonites, who were
afterward called Nethinim, men given to the Le-
vites as they were to the priests, (Num. 3: 9.)
to minister to them in the service of God.
2. They submit to this condition, v. 25. con-
scious of a fault in framing a lie, sensible also
Judg. 8:15. 2 Sam. 24t t 21,23. 1 Chr. 9:2. Ezra 2:43. S:20.
º Neh. 7:60- 11:3. Nºthinim.
u 18:1. Deut. 12:5. 16:2,6,16. 2 Chr.
6:6. Ps. 78.68. 132:13, 14. Hs. 14:32.
PRACTICAL OBSERVATIONS.
W. 16–27. The Lord Jesus, (the true Joshua,) sees through
every disguise, and abhors all imiquity; yet He will not reject
sinners, either on account of former crimes, or of the manifest
evil which pollutes, their endeavors for salvation. He over-rules
many things for his own glory, and the advantage of his church,
which are not done according to his commandments, and conse.
quently are not examples for us to imitate.—If men, in order to
save their lives, are considered as acting reasonably, when they
renounce all their interests, stoop to any concessions, accept of
any terms, and become willing to endure any hardships: how
reasonable is it, that we should be influenced by the fear of eter-
mal punishment, and the hope of everlasting life, to renounce ‘the
world,” mortify our lusts, denyourselves, and submit to the cross;
to humble and abase ourselves in the very dust before God; and
to ‘count all but dung, that we may win Christ and be found in
covenant of peace ratified to our souls; to cut off the offending
limb, and to pluck out the offending eye; and in short, to yield
up ourselves to the Lord without reserve, craying only that our
souls may be saved, and that He would make us his servants,
though in the lowest place, and amidst the greatest hardships!
In coming thus to the Savior, we do not proceed upon a per-
adventure: we are invited to draw nigh, and are assured that
whosoever cometh unto Him, He will in nowise cast out. , But
let us take heed, that we come and cleave to the Lord with an
upright heart. We hope indeed that many of the Gibeonites were
true believers, though not native Israelites: but we are sure that
many, who preach, and write, and labor vely diligently, and even
usefully to others, are only ‘ hewers of wood and drawers of water
to the congregation of the Lof D, and have no inheritance in
Israel, but are themselves cast-aways. Sc OTT.
tº o 21,27. r Gen. 16:6.
p Ex. 23:31-33. Num. 33:51,52,55,56. I
Deut. 7:1,2,23,24. 20:15–17.
q Job 2:4. Matt. 10:28.
f
Him!” (Phil. 8:8–II.) that we should be in haste to have the
- . . . . . . Verse 24. - ... " -
Whatever the sentiments of the Canaanites were concerning JEHo-
VAH and his people, they considered Israel as acting according to the
command of their God, and not merely of their own mind, in making
war against-them and seeking to exterminate them. Scott.
I - - - *- \ -
- Verse 27. . . . . . . º
The transaction [the reception of the Gibeonitès into the congrega-
tion offsraelj had a very favorable aspect upºn he Gentile nations,
and pre-intimated their admission into the church. Scott.
[699]
B. C. 1450. -
- Confederacy of the five kings.
JOSHUA, X.
CHAP. X. -
Five kings war against Gibeon, 1–5.
At the request of the Gibeonites, Josh-
ua goes to assist them; and, being en-
couraged by God, he routes the enemy
with great slaughter; while still great-
er numbers are destroyed by hail-
stones, 6–11. At Joshua's word the
sun and moon stand still, 12–15. The
five kings are discovered in a cave,
and shut up there, till at length they
are ignominiously -
27. Makkedah, Libnah, Lachish, Eg:
lon, Hebron, and Debir, are taken and
destroyed, with the king of Gezer, and
many others, 28–42. The army re-
turns to Gilgal, 43.
TNTOW it came to pass,
when a Adonizedek
king of Jerusalem had
heard how Joshua had
taken Ai, and had utterly
destroyed it; (" as he
had done to Jericho and
her king, so he had done
to Ai and her king;) and
* how the inhabitants of
Gibeon had made peace
with Israel, and were
among them ;
2 That a they feared
greatly, because Gibeon
was a great city, as one
of the * royal cities, and
because it was greater
than Ai, and all the men
thereof were mighty.
3 Wherefore Adoni-
zedek, ‘king of Jerusa-
lem, sent unto Hoham
king of Hebron, and un-
to Piram king of Jarmuth
and unto Japhia king of
h Lachish, and unto Debir
king of Eglon, saying,
4 Come up unto me,
i and help me, that “we
may smite Gibeon: for
it hath made peace with
Joshua, and with the
children of Israel.
5 Therefore the five
kings of the Athorites,
the king of Jerusalem,
the king of Hebron, the
king of Jarmuth, the
king of Lachish, the king
of Eglon, gathered them-
selves together, and went
up, they and all their
hosts, and encamped be-
fore Gibeon, and made
war against it.
6 And the men of Gib-
eon sent unto Joshua" to
bargain.
ut to death,' 16- .
successes of the wars of Canaan.
in a day.
how narrowly they escaped with their lives, and
what a kindness it was to have them spared."
. Those of the very meanest and most despicable
condition, are described to be hewers of wood,
and drawers of water, Deut. 29: 11. But
skin for skin; liberty, and labor, and all that a
man has, will he give for his life, and no ill
in. It seems, v. 26. there were those who
would have fallen upon them with the sword, had
not Joshua interposed; wise generals know when ||
to lock up the sword, as well as when to draw it,
They were not to keep their cities, for we find
afterward that three of them fell to Benjamin, and
one to Judah; nor were they themselves to be at
their own disposal, but, as BP. Patrick thinks,
were dispersed into the cities of the priests and
Levites, and came up with them in their courses
to serve at the altar, out of the profits of which,
it is probable, they were maintained. . And thus
Israel’s bondmen became the Lord’s freemen, for
his service in the meanest office is liberty, and
his work is its own wages.
by their early submission, Let us, in like man-
ner, submit to Jesus, saying, ‘We are in thy
hand, do writo ws as seemeth good and right
wnto Thee; only save our souls, and we shall not
repent it:’ if lie appoints us to bear his cross,
and draw in his yoke, and serve at his altar;
that shall be afterward neither shame nor grief
to us, while the meanest office in God’s service
will entitle us to a dwelling in the house of the
Lord all the days of our life. -- " .
CHAP. X. We have in this chapter an ac-
count of the conquest of the kings and kingdoms
of the southern part of the land of Canaan, as, in
the next chapter, of the reduction of the northern
parts, which together -completed the glorious
V. 1–6. Israel had now been a good while in
Canaan, and no great matters were effected; they
were made masters of Jericho by miracle, of Ai
by stratagem, and of Gibeom by surrender, and
that was all; hitherto the progress of their vic-
tories has not seemed proportionable to the mag-
nificence of their entry and the glory of their
beginnings. Perhaps Joshua’s prudence was
censured as slothfulness, cowardice, and want of
spirit. But, 1. Canaan was not to be conquered
- - God had said, that by little and little
He would drive out the Canaanites, Ex. 23:30.
He that believeth, will not make haste, or com-
clude that the promise will never be performed,
because it is not performed so soon as we expect-
ed. 2. Joshua waited for the Canaanites to be
the aggressors; then their destruction would ap-
pear to be the more just, and the more justifiable;
and they would be the more inexcusable in their
And this they got
resistance, now that they had seen what favor the
Gibeonites found wº. '3. It was for the
advantage of Israel to sit still awhile, that the
forces of these little kings might unite in one.body,
rand so might the easier be cut off at one blow:
they designed thereby to strengthen one another ;
but what God intended, was, to gather them as
sheaves into the floor, to fall together under the
flail, Mic. 4: 12. . . . . . . . . . . . .
After Israel had waited awhile, a fair occasion
9ffers. Five kings combine against the Gibeon-
ites. Adoni-zedek, king of Jerusalem, first moved
the confederacy. His maine signifies lord of
righteousness; a descendant perhaps from Mel-
chizedek, -king of righteousness; but it seems
he was a bad man, and an implacable enemy to the
... of that Abraham, to whom his predeces-
sor, Melchizedek, was such a faithful friend. He
called on his neighbors to, join against Israel,
either because he was the most honorable prince,
and had the precedency among these kings, or,
because he was first, or most apprehensive of the
danger his country was im, not only by the con-
Squest of Jericho and Ai, but the surrender of
Gibeon, which, it seems, was the chief thing that
alarmed him; it being one of the most considera-
ble frontier-towns. Against Gibeon therefore all
the force lie could raise, must be levelled; either,
1. In policy; that he might retake the city, because
it was strong, and of great consequence to his
country, in whose hands it was; or, 2. In passion,
to chastise the citizens for making peace with Jo-
shua, pretending that they had perfidiously betray-
ed their country, and strengthened the common
enemy; whereas they had really done the greatest
kindness imaginable to their country, by setting
them a good example, if they would have follow-
ed it. Thus Satan and his instruments make war
on those that make peace with God: marvel not
if the world hate you, and treat those as desert-
ers, who are converts' to Christ.
The Gibeomites motify Joshua of their distress
and danger, v. 6. They think Joshua obliged to
help them, 1. In conscience, because they were
his servants, servants to the congregation; and it
is the duty of masters to take care of the poorest
and meanest of their servants, and not to see them
wronged. They that pay allegiance may reason-
ably expect protection. Thus David pleads with
God, I am, thine; save me; and so may we; if
indeed we be his. 2. In honor, Joshua cannot
refuse to help them, when it is for their affection
to him, and to the name of his God, that they are
attacked. David thinks it a good plea with God,
For thy sake I have borne reproach. When
our spiritual enemies set themselves in array
against us, and threaten to swallow us up, letus,
by faith and prayer, apply to Christ, our Joshua,
-- ~~ a n s ſhºr * º - 22. 2 Sam. 2:11, . .
the º .." º º º Agust UHS. h; ºr sºn, 2 car. Its. 'Mic.
O' m n - a Gen. , 14:18. IHeby 7; 1,2. ; : G. - -
Ing, "Slack not thy han b 6:21. 8:2,22– 3. -i Is. 8-9,10. 41.5–7. Acts 19:24–27.
° from thy servants;-come à º, nºis 14–16. D k #. Mº #. 3. §is 16.
- * *...— . : 3,24. x, 19: j41- elit. 9:15. Matt. 16:24. John 15:19. º
up to us quickly, and º; ; ), º&#.3, Prºl: 2,3. Acts 9:23. 2 Tim. 3:42. Jam.
save us, and help us: #ººl. Heb. 1927.31. Rev. *sºft-gen. is 16. ,
for all the kings of the : Hººft ſº º; *%.” -- -
- , a º Cl). Cºllt (28 () le kingdom. l] 1I] ſº S 4:24, . -
Amorites that dwell in f # 1410–13. 1535,384% is ; ; "itºr. 1952. L.
* is r. - - - - 1:ll. eut. I: 15... PS. :X.” LullKę
the P mountains are gath- g 14:15. Gen. 232. 37:14. Num. 13: *:::::: ***.
- NOTEs. -
CHAP. X. V. 1–5. Adoni-zedek was probably a (lescendant, as
well as successor, of Melchizedek. It cannot reasonably be doubted,
that Jerusalem was the same place as Salem : (Gen. 14: 18–20. Ps.
76: 2.) and some think it obtained the name Jerusalem, about the
time when Israel invaded Canaan.-The kings, whose dominions lay
further N., as well as those in the S., had confederated against Israel,
and probably were collecting their forces for a general assault: (JVote,
9 : 1, 2.) but Gibeon’s alliance induced these five kings, whose terri.
tories lay in the S., and near Israel, (dreading such an example, and
desirous of revenge,) to attack the Gibeonites, separately and in haste,
that they might crush them, and intimidate others from. imitating
them 3 Jericho ºn! Ai seem to have been the key of the land; [see
the maps;] but Gibeon was a larger city, and its inhabitants far more
numerous and powerful. - Scott.
(1.) Zedek.]. Justice, &c., Some [as Rosenm.] think lords orkings of
justice was an hereditary title of honor to the kings of Jerusalem, as the
Roman emperors were called ‘August,’ the Egyptian kings : Pharaoh,
* * Ptolemy,” the º “Most Christian,'
‘,Catholic,” Jerusalem.]. “Here first so called [by anticipation." Gill.i.
formerly Salem (Gen. h 18.) as Ps. 76 : 3. proves. Salem, means #:
teger, galvus, and, he who cultivates peace with others, pacatus: Gen. 34:
and the Spanish,
21. Jerush salem then is possessio pacata. Schultens rightly renders
Jerusalem (as a contracted composite from jerush salgyim), flossº
tranquillorum.” Rosenm. ‘Robinson renders, vision of peace, or perfect
or consummate vision; otherwise perfect or consummate fear.’ *:::::::
TIR - - . * - - , - • 9 D.
%)- These 4 cities were in that tract S.W. of Jerusalem, alled
hahar (the mountains,) v. 6. and “the hill-country”. Luke 1: 39, 65.
Rosen. For the particular location, &c. of all these and other tºns,
see Geogr. & Hist. Indea. - . . . • Ed.
(5.) Amorites.] ‘These seem to have sent Quº colonies, from the
kingáom of Ogi and Bashan, to the vicinºy of Anti-Libanus, Deut.
3:30, of Kadesh Barnea and Hazazon Tamář, Gen.-14: 7. (i. e.
Engedi, or near it, 2 Chron. 20. 2-) and here in the mountains of .
Judah, Num. 13: 29.’ -
- " ... . Rose NM.
Verse 6. '
The Amorites were the most powerful ºf the distinct tribes inhabit-
ing Canaan ; and therefore all the inhabitants are sºmeº called
by that genéral name. For, Hebron, was occupied by Hittites, and .
jérusalem by Jebusites; and evén the people of Gibeon, generally
called Hivites, are also said to be “of the remnant of the Amorites.”
(a sm. 21: 2). Scott. The Amorites becoming numerous in the
Moabitish territory, colonized these several places.” . Rosenw.
[700)
*
B. c. 1450.
The five kings defeated.
Joshua, x.
all the people of war
with him, and all the
there shall, not a man of
~mi
ghty men of valor. ,
And the LoftD said
unto Joshua, º fear them.
not; for I have delivered
them into thine hand:
them stand before thee.
9 Joshua therefore
came unto them sudden-
ly, and went up from
Gilgal" all night.
10 Andº the Lord dis-
comfited them before Is-
raël, and slew them with
a great slaughter" at Gib-
eon, and chased them
-
sition of J enovah. ~~~
along the way that goeth
up to * Beth-horon, and
smote them to 7 Azekah,
and unto *Makkedah.
11 And it came to pass
as they fled from before
Israel, and were in the
going down to Beth-ho-
ron, that “the LoRD cast
down great stones from
heaven upon them unto
Azekah, and they died:
they were more which
died with hail-stones,
than they whom the child-
ren of Israel slew with
the sword, . . . -
12 Then spake Joshua
to the LoRD, in the day
when the Lord delivered
q. Is. 8:12,14. . . . . • .
r 1:5—9, 8:1. 11:6. Deut: 3:2. 20:
1–4. Judg. 4:14. ... Ps. 27:1,2. Is.
31:10–15. - Rom. 8:31. . . . -
s 1 Sam. 11:9–11. Prov. 22:29. 24:11,
12. Ec, 9:10, 2 Tim, 2:3. 4:2.
t 11:8... Judg. 4:15. 1 Sam. T:10–12.
2 Chr, 14:12, Ps. 18:14, 44:3. 78:55.
u Is. 28:21. -
ié:35, 21:22. 1 Sam. 13:18.
H. 15:35. , Jer. sº -
:^+... " - º Ps. 11:6.
18:12,13. 77:17, 18. Is. 28:2. 30:30.
- E. iśii. Rev. ii.19, 16.2i.
Verse 8. -
shall receive the same answer of
is sufficient for thee. . , - -
V. 7–14, Here, I. Joshua resolves to assist
the Gibeonités, and God encourages him in it. 1.
peace, My grace
He ascended from Gilgal, v. 7. that is, he design-
ed, determined, and prepared for, this expedition
to relieve Gibeon, for probably God spake to him.
2to encourage him before he-stirred himself. It
was generous and just in Joshua, though perhaps
the king of Jerusalem little thought he would
be so ready to help them, but expected he would
abandon them as Canaanites, the rather because
they had obtained their league with him by fraud;
therefore he speaks with assurance, v.4 of smit- |
ing Gibeon: 2. God animated him ſor his under-
taking, v. 8. “Doubt not of the clearness of thy
call;’ God is with thee. Dread not the power of
the enemy; those can make neither resistance,
nor escape, whom God has marked for destruction.
II. Joshua applies himself to execute this
resolve, and God assists him in it. 1. He showed
his good will in the haste he made for the relief
of Gibeon, v. 9.
had been in danger, he could not have showed
more care or zeal for its relief; the stranger was
to him as one born in the land. Scarcely had the
confederate princes got their forces together, and
sat down before Gibeon, when Joshua was upon
them: now that things were ripe for execution, no
man more expeditious than Joshua, who before had
seemed slow. . When he found he could not reach
Gibeon in a day, he marched all night. It was
well his forces were mighty men of valor, not only
able-bodied, but men of spirit and resolution, and
hearty in the cause, else they neither-could nor
would have borne this fatigue, but would have
murmured at their leader. ‘Is this the rest we
were promised? But they well considered the
present toil was in order to a happy settlement,
and thereforé were reconciled to it. Let the good
soldiers of Jesus Christ learn hence to endure
hardness,in following the Lamb whithersoever
He goes, and not think themselves undone, if
their religion lose them now and then a night’s
sleep; it will be enough to rest, when we come to
heaven. - . . . ~ . . -
... But why needed Joshua put himself and his men
so much to the stretch? Had not God promised
him, that without fail He would deliver the ene-
-mies into his hand? True; but God’s promises
are intended, not to slacken and supersede, but to
quicken and encourage our endeavors. He that
believeth, doth not make haste to anticipate Pro-
vidence, but doth make haste to attend it, with a
diligent, not a distrustful speed. -
2. Joshua had enough with him to scatter the
If one of the tribes of Israel.
7 So Joshua ascend-, for strength and succor; as Paul did, and we enemy by the ordinary ſate of war; but God Him-
ed from Gilgal, he, and
self would appear, to demonstrate to his people,
that they got not this land in possession by
their own sword, neither did their own arm
save them, but God’s right hand and his arm.
The Lord discomfited them before Israel;
Israel did what they could, and yet God did all.
It must needs be a very great terror and confusion
to the enemy, to perceive that Heaven itself fought
against them. They had affronted the true God,
and robbed Him of his honor, by worshipping the
host of heaven; and now even that part of the
creation which they had idolized, is at war with
them, and triumphs in their ruin, Jer. 8: 2. There
is no way of making any creature propitious to
us, but by Inaking our peace with God, and keep-
ing ourselves in his love. Job 38: 22, 23. See
here how miserable they are, that have God ſor
their enemy, and how sure to perish; it is a fear-
ful thing to fall into his hands, for there is no
fleeing out of thein. Some observe, that Beth-
horon lay N. of Gibeon, Azekah and Makkedah
lay S., so that they fled each way; by which way
soever they fled; the hail-stones pursued them, and
met them at every turn. -
3. Observe Joshua’s great ſaith, and the power
of God crowning that with the miraculous arrest
of the sun, that the day of Israel’s victories might
be prolonged, and so the enemy totally defeated;
the sun and moon stood still in their habita-
tion, at the light of thine arrows which gave
the signal. Hab. S. 11. (1.) Here is Joshua’s
prayer that the sum might stand still. I call it his
prayer, because it is said, v. 12. he spake to the
Lord; as Elijah, though we read, I Kings 17:
1. only by his prophesying of the drought, yet is
said, James 5: 17. to pray for it. No doubt,
Joshua had an extraordinary impulse or impres-
sion on his spirit, which he knew to be of divine
original, prompting him to desire that this iniracle
might be wrought on this occasion, else it had
been presumption in him to desire or expect it;
the prayer had not been granted by the divine
power, if it had not been dictated by the divine
-grace; God wrought this faith in him, and then
said, “According to thy faith, and thy prayer
of faith, be it winto thee.” It cannot be imagined
that such a thing as this should have entered into
his mind, if God had not put it there; a man
would have had a thousand projects in his head
to complete the victory, before he would have
thought of desiring the sum to stand still; but even
in the Old Testament saints, the Spirit made in-
tercession according to the will of God; what
God will give, He inclines the hearts of his pray-
ing people to ask; and for what He will do, He
will be inquired oſ.
-The enemies hitherto encountered were of small force, compared
with the troops of these combined kings ; therefore the Lord encour-
aged Joshua by the assurance of a complete victory. Scott.
s - - - Verse 11. . . .
Hail-stones of an enormous size were showered down from above,
and directed in so extraordinary a manner by the Lord Himself, that
they smote and slew the fugitive Canaanites in great multitudes, but
did not fall upon any of their pursuers ; (JM. R.—Ez. 9: 33. Rev.
16: 17–21.) - Ip.
Great stones.]... Many suppose, that, besides very large hail, (and
-near this spot, Alb. Aquensis, in the Gesta Dei per Francos, relates
that the army of Baldwin I. lost 30 men by ‘horrible hail, terrible frost,
and indescribable rain and snow,’) meteoric stones may have fallen upon
the enemies of Israel. See Dr. 4. Clarke, who gives a table by M.
Izarn of 6 showers of stones, recorded to have fallén since B. c. 452,
besides 20 instances of one or more stones composed of silica, oxides
of iron and nickel, magnesia, sulphur and lime, weighing from 7 to
300lbs, and 2 masses of iron, one of 70 cubic feet and the other weigh-
ing 14 quintals. Whether the destruction was caused by hail or these
aerolites, or both; the sacred text mentions it as done by the interpo-
. . . *- ED.
- - Verses 12–14. - -
It would have been improper either that Joshua should speak, or
that the miracle should be recorded, according to the terms of modern
astronomy. The sun appeared to the Israelites over Gibeon, and the
moon over the yalley of Ajalon, which is supposed to have been sit-
uated in a different diréction: and there they appeared to be stayed
in their course for ‘a whole day; either for the space of about 13 or
- i. hours, or for the time of one diurnal revolution.—Many inquiries
-- nave -
wrought, and many difficulties and objections have been urged against
understanding it literally, But the fact, as far as we are concerned
about it, is authenticated by the divine testimony; and the manner,
been made concerning the way in which this miracle was
in which it was accomplished, lies entirely-out of our province, be:
21 : 11—15.
cause beyond our discovery and comprehension. ‘Is any thing too
hard for the Lord?’ This question forms a sufficient answer to ten
thousand difficulties, which puny objectors, under the assumed title
of philosophers, have in every age been starting against the truth of
God in his written Word. (JVote, Gen. 7: 10–12.)—As there are no re-
cords of profane history [or few) so ancient as this event; it cannot be
any cause for wonder, that Pagán authors have not mentioned it. Yet
some intimation of it seems given, in the fable of Phaeton driving the
chariot of the Sun, and throwing all things into disorder, so that there
was one day wholly unlike all before or after it. [Some traces of this
miracle are discovered in the Chinese records, as well as in the dis-
figured accounts of Statius and Ovid. Gray, Rey to O. T.]—The
book of Jasher seems to have been a collection of records or...poems,
concerning the chief events of the wars of Israel. In this collection,
it is probable, there were further particulars concerning this miracle ;
or a poem on the occasion, well known among the Israelites. (JVum.
2 Sam. 1: 18.) - - Scott.
(12.) Sun, stand thou still upon Gibeon , and thou moon, in the valley
of Ajalem.] Shemesh, be. Gibeºn dom: P^\ſareach, beemek Aiyalom. Dr.
J. Clarke. (But Le Clerc, and Rosenīn. &c. find the rhyme in the last
clause of p. 13.) This is said in popular language, and therefore is
no contradiction to the true philosophy of the heavens: the most sci-
entific of the present-day speak of the sun's rising and setting, &c.
when, in truth, it is the turning of the cººth that occasions the appear-
ance. herodotus says there was a tradition of such an event among
the Egyptian priests.” “...Maimonides, and some others, fancy, that
this narrative is but poetical, and that the sun is said to stand still
that day, because so much work was done on it 3 but this history, as
well as that of Hezekiah, is related as matter of fact, and with such
* - - - c. 33
circumstances as show them to have been miraculous works.” Der-
ham’s Physico Theol. It is supposed by some, that the time was morn-
ing, the sun then rising over Gibeon to the F. of the Israelites, and
the moon setting over Ajalom on the W. [“Ajºlon Was near Gibeon;
and the intermediate valley, in which the battle, Was, s. sometimes
called the valley of Ajalon, and sometimes the valley of Gibeom.” Ro-
[701)
B. C. 1450.
. Joshua commands the SQLſ??, to stand still.
Joshua, x.

up the Amorites, before
the children of Israel,
and he said in the sight
of Israel, * Sun, “stand
thou still upon Gibeon ;
and thou, Moon, in the
valley of “ Ajalon.
13. And the sun stood
still, and the moon stay-
ed, a until the people had
avenged themselves upon
their enemies. Is Hot
this written in the book
off Jasher ? So “the sun
stood still in the midst of.
heaven, and hasted not to
go down about a whole
day. . . .
14 And f there was no
day like that, before it or
after it, that & the Lord
hearkened unto the voice
of a man : h for the Lord
fought for Israel.
15 And i Joshua re-
turned, and all Israel
b Sae on 13.-Deut. 4:19. 17:3, Job
97, 31:26,27. Ps. 19:4. 74:16. 148:
3. Js. 28:21. 38:8. 60:20. Am. 8:
9. IHab. 3:ll.
* Heb. be silent. Iſab. 2:20. Marg.
Zech. 2:13. *_
c 19:42. Judg. 12:12. Aijalon.
d Num. 81:2. Judg. 5:2. 16:28. Esth.
Luke 18:7, Rev. 6:10
8: 13. &
Nunn. 21:14. 2
† Or, the upright.
Sam. 1: 18. -
e 11,14. I's. 19:4, 74:16,17. 130:7–9.
148:3. Is. 24:23. Joel 2:10,31. 3:15.
Matt, 5:45. 24:29. Acts 2:20. Rev.
6:12. 8:12. 16:8,9. 21:23,
f 2 Kings 20:10, 11. Is, 33:8, , .
g Zech. 4:6,7. Mlatt. 21:21,22, Mark
11:22–24. I,uke 17:6. -
h 42. 23:3. Deut. 1:30.
i 6,43,
so great a part of the terrestr
[1.1 it looked great for J oshua to say, Sun,
stand thou still, But the prayer is thus express-
ed with authority, because it was not an ordinary
prayer, 'directed and supported only by God’s’
common providence or promise, but the prayer of
a prophet at this time divinely inspired for this pur-
pose; and yet it intimates the prevalency of prayer
in general, so far as it is regulated by the Word
of God, and may remind us of that honor put upon.
prayer, Isa. 45: 11. Concerning the work of
my hands, command ye me. . He bids the sun
stand still upon Gibeon, the place of action and
the seat of the war, intimating, that what he de-
signed in this request, was, the advantage of Is-
rael against their enemies; probably the sum was
now declining, and he did not call for the length-
ening out of the day, until he observed it hasten-
ing toward its period. He does likewise, in the
name of the King of kings, arrest the moon, per-
haps to preserve the harmony and good order of
the spheres; otherwise, while the sun shone, he
needed not the moon; and here he mentions the
valley of Ajaloh, which was near to Gibeon, be-,
cause there he was at that time.
[2.] It was bold indeed to say so before Israel,
and argues a very strong assurance of faith. . . If
the event had not answered the démand, nothing
could have been a greater slur on him; the Isra-
elites would have concluded he was certainly going
mad, or he had never talked so extravagantly.
But he knew very well God would own and an-
swer a petition which He-himself directed.
believed the almighty power of God; else he could
not have expected that the sun, in its strength,
should be stopped in an instant. He believed the
sovereignty of God in the kingdom of nature; else
he could not have expected that the established
law and course of nature should be changed and
interrupted, the ordinances of heaven, and the
constant usage according to these ordinances,
broken in upon. And he believed God’s partic-
ular favor to Israel above all people under the sun;
clse he could not have expected, that, to favor
them on an emergency with a double day, he should
(which must follow of course) amuse and terriſy
ial globe with a double night at the same time;
it is true, He causeth the sun to shine upon the just, and the wrijust, but
this once the unjust shall wait for it beyond the usual time, while, in favor to:
righteous Israel, it stands still.
(2.) The wonderful answer
#he heavems shall hear the earth.
said, [1..] That it continued
to this prayer, v. 13. When God pleases, even.
Concerning this great miracle, it is here
a whole day, that is, the sun continued as long
again above the horizon, as otherwise it would have done. It is commonly
supposed to have been about the middle of summer that this happened, when,
in that country, it was about 14 hours between sun and sun, so that this day.
was about 28 hours long; yet if we suppose it to have been at that time of
the year when the days are a
Joshua should desire and pray
t the shortest, it will be the more probable that ||
for the prolonging of the day. [2.]-That hereby
the people had full time to avenge themselves of their enemies, and to give
them a total defeat. We often
end to, its shadows favoring the retreat of 1
read in hº
he conquered; to prevent this the
day was doubled. Note, Sometimes God completes a great salvation in a little
time, and makes but one day
’s work of it. Perhaps this miracle is alluded.
to, Zech. 14: 6, 7, where the day of God’s fighting against the nations is said
to be one day, and that at evening-time it shall be light, as here. And, [3.]
That there was never any day like it, before or since, in which Göd put such
an honor upon faith and prayer, and Israel's cause; never did He so wonderfully
comply with the request of a man, or fight for his people. [4.] This is said to
be written in the book of Jasher, a collection of state-poems, in which
of battles which the might put an
the poem made on this occasion was preserved
among the rest; probably, the same with that book
of the wars of the Lord, Nuth. 21: 14, which
afterward was continued and carried on by one
Jasher. Those words, Sun, stand thow still
wpon Gibeon, and thow moon, in the valley of
Ajalon, sounding metrical, are supposed to be
taken from the narrative of this event, as it was
found in the book of Jasher. Not that the divine.
testimony of the book of Joshua needed any con-
firmation from the book of Jasher, a human con-
Fº: but to those who had that book in their
hands, it would be of use to compare this history
with it; which warrants the appeals the learned
make to profane history, to corroborate the proofs
of the truth of sacred history. . . . . . . « . . .
But surely this stupendous miracle was intend-
ed for something more than merely to give Israel
so much the more time to find out and kill their
enemies, which, without this, might have been
done the next day, 1st. God would hereby magni.
jºy Joshua, ch. 3: 7. as a particular favorite, and
one whom He delighted to honor; being a type
of Him who has all power both in heaven and in
earth, and whom the winds and the seas obey.
2ndly. He would hereby notify to all the world
what He was doing for #. people Israel here in
Canaan; the sum, the eye of the world, must be
fixed for some hours upon Gibeon, and the valley
of Ajalon, as if to contemplate the great works of
* *
| God there for Israel, and so to engage the children
He || -
of men to look that way, and to inquire of this
wonder dome in the land. Proclamation was
hereby máde to all the neighboring nations, Come,
behold the works of the Lord, and say, ‘ Pºhat
nation is there so great as Israel is, who has
God so nigh unto them?” One would have sup-.
posed, this would have brought such real ambas-
sadors as the Gibeonites pretended to be, from a
very far country, to cogrt the friendship of Israel
because of the name of the Lord their God. 3dly.
He would hereby convince and confound those
idolaters that worshipped the sum and moon, by
demonstrating that they were subject to the com-
mand of the God of Israel; and thus fortify his peo-
ple against the temptations to this idolatry, which
He foresaw they would be addicted to, (Deut.
4: 19.) and which, notwithstanding this, they
afterward corrupted themselves with. 4thly. This,
miracle signified (it is Bp. Pierson’s motion) that
in the latter days, when the light of the world
was tending towards a night of darkness, the
Sun of righteousness, even our Joshua, should
arise, (Mal. 4: 2.) give check to the approaching
night, and be the true light. To which let me
add, that when Christ conquered our spiritual
enemies on the cross, the miracle wrought on the
..sun was the reverse of this, it was then darkened
as if gone down at noon, for Christ needed not
the light of the sun to earry on his victories; He
then made darkness his pavilion: and lastly, the
arresting of the sum and moon in this day of bat- .
tle, figured the turning of the sun into darkness,
and the moon into blood, in the last great and
terrible day of the Lord. - -
V. 15–27. A brave appearance, no doubt, the
five kings made when they took the field, to re-
duce Gibeon, and a brave army they had ſollow-
ing them; but they were all routed, put into dis-
scrum.] ... Taylor endeavors ingeniously to account for this miracle,
and as the stoppage of the sun must have made a double day to a whole
hemisphere, and a dºuble night to the other hemisphere, with all
their attendant effects; and as the moon must in this case have made
an unusually long lunar month or revolution,-have kept the tides
stationary, or have increased them so as to occasion gréat inunda-
tions on the one hand, and have decreased them, so that the want of
Water intist have been severely felt where it was low water:—ſ&c.
&c.]—lie therefore conjectures [as Peircr and Dathe, that the §:
issuing from the sun, not the body of the sun itself is spoken of:
ſand the atmosphere rendered denser so as to refract it ;] and in like
manner the light reflected from the moon and not thé -
T he Argºnºt may be seen * length in Taylor’s Calmet. [see also
1)r. ..?..Clarke..] . After all, while ingenuity is not to be blamed [but
rather commended highly] for endeavoring to search out the extraor.
dinary operations of the Almighty in the works of nature, yet it must,
be conceded that this was a miracle, and the best explanation of a
miracle must be conjecture ; it is not subject to the laws of nature
but may surely be performed by the Maker of those laws. • *- : * 3
4 : 11.]
tial experience of 6000 years] may start
objections, respecting the ef-
moon itself. .
their enemies... (1
- - & * [Note, Ex.:
And though philosophers ſoccupied with the short and par.
fects of this miracle in otl:er parts, He, who wrought the miracle,
conid as easily, if. He pleased, prevent those effects by an extraordi-
nary over-ruling and counteracting power.” Evang. Syn. ED.
- . - Verse 13, , , w - . . . " ,
Jasher.] ‘ Recti or rectorum. A book of songs in praise of good
men, as is evident from 2 Sam. J. : 18. where a song is spoken of,
(called “ the bow ’ (geseth) because the bow(of Jonathan) is mentioned in
it, (v. 22.) as taken from this ‘book of the upright.'. In it was a song
in praise of Joshua : [and some think the curse v. 6: 26. which is in
rhyme, is taken from it.) The-Syr. calls it liber. hymnorum, or carmin-
um, the book of hymns or songs.” [Comp. note Ex. 7: 11, where such
songs are spoken of as existingtº;º Egyptians.] Rosenin. Ed.
- - erSe 10. . . …
e supposed that Joshua would march his army 20 or 30
midst of victory, just aſter the above-mentioned miracle
to give them time to complete the destruction of
) This verse therefore forms an evident interrup-
tion of the narrative; it is not found in some versions [as the Sept.
and Ang. Sax.]; it is verbatin the same as the last verse of the chapter; ,
and probably was inserted here by the error of some ancient transcrib-
es. [Dr. A. Clarke proposes to read Makkedal for Gilgal.1 Scott.
It cannot b
miles, in the
had tºº,
[702]
B. c. 1450
The five kings taken.
Joshua, x.
with him, untó the camp
to Gilgal, , . . . . .
[Prattical Observations.]
16'ſ. But these five
kings fled,” and hid them-
selves in a cave at Makr
kedah: ' '.
17 And it was told
Joshua, saying, The five,
kings are found hid in a
cave at Makkedah. . .
18 And Joshua said,
*Roll gréat stones upon
->
the mouth of the cave,
and set men by it for to
keep them; ' ' '
i5 Andº stay ye not,
order, and brought to destruction, by the hail-
stones. And now Joshua thought, his work being
done, he might go with his army into quarters of
refreshment: accordingly it was resolved, perhaps
in a-council of war, to return presently to the
camp at Gilgal, v.15. till they should receive
orders from God to take possession of the country
now conquered; but he soon finds he has more
work, the victory must be pursued, that the spoils
might be divided. Accordingly he applies him-
self to it with renewed vigor. * * .*
I. The ſorce that had dispersed themselves, -
must be ſollowed and smitten. When tidings are
brought where the kings were, Joshua orders a
guard to be set on them for the present, v. 18.
veserving them for another day of destruction,
and to be brought forth to a day of wrath.
He directs.his men to pursue the common soldiers,
as much as might be, to prevent their escaping to
the garrisons, which would strengthen them, and
but pursue after your-make the reduction of them the more difficult; v.
enemies, and *smite the
hindmost of them; "suf-
fer them not to enter in-
to their cities: for the
hand. -
LoRD your God hath
delivered them into your
20 And it came to pass,
when Joshua, and the
children of Israel Phad
made an end of slaying
them with a very great
slaughter, till they were
consumed, that the rest
which remained of them
entered into fenced cities.
21 And all the people
returned 4 to the camp to
Joshua at Makkedah in
peace; ' none moved his
tongue against any of the
children of Israel. -
22 Then said Joshua,
* Open the mouth of the
k Ps. 48:4–6: - 139:7–10. Is. 2:10–
12. Am. 9:2,3. Rev. 6:15–17.
l Judg. 6:2. 1 Sam. 13:6. Is. 2:19–
. . 24:21.22. Mic. 7:17. . . .
m 22. Judg. 9:45–49. Job 21:30. Ann.
5:19. 9:1. AMatt. 27:66:- *
n Ps. 18:37–41. Jer. 48:10.”
* Heb. cut off &be tail. Is. 9:14,15. . "
o 29. 2 Sam. 17:3. s. 20:6. ... Jer. 8:14.
p. 10. 8:24. 2 Chr. 13:17. . . .
q 15–17.
r Ex. 11:7. Is.
s Sée on 16–18
.#
54.7. 57.4.
19. He was not in such haste to insult over the
captive kings, but that he would first prevent the
rallying again of their scattered forces. The suc-
cess of this vigorous pursuit, was, a very great
slaughter of the enemies of God and Israel, so that
mone remained but such as got into fenced cities;
(nor would they long be safe,) and None moved
his tongue against any of the children of Is-
rael, v. 21. which intimates, (1.) Their perfect
safety and tranquillity: some think it should be
read, from Ex. 11: 7. Against any of the chil-
dren of Israel did not a dog move his tongue;
mo, not against one of them. Not one single Is-
raelite (for the original makes it so particular)
was brought into any distress, either in the battle,
or in the pursuit. (2.) Their honor and reputa-
tion; no man had any reproach to cast on them,
or an ill word to give them. God not only tied
the hands, but stopped the mouths of their enraged
enemies, and put lying lips to silence. (3.) The
Chaldee paraphrase makes it an expression of
their unallayed joy for this victory, reading it,
There was no hurt or loss to Israel, for which
any man should afflict his soul. So cheap, so
easy, so glorious, was this victory.
II. The kings that had hidden themselves, must
now be called to an account, as rebels against the
Israel of God, to whom, by the divine promise
and grant, this land did of right belong, and should
thave been surrendered on demand. -
See here, 1. How they were secured, v. 18. It
seems, they all escaped-both-the hail-stones and
the sword, God so-ordering it, that they might be
reserved for a more solemn and terrible execution;
as, for this cause, Pharaoh survived the plagues
of Egypt, and was made to stand, that God
might in him show his power. They all fled,
and, Providence directing them to the same place,
agreed to take shelter in the same cave. The in.
forination brought to Joshua of this, is evidence
there were those of the country, who knew its
holes and fastnesses, that were in his interests.
And the care he took to keep them there, as it is
an instance of his policy and presence of mind,
even in the heat of action; so, in the success of
their project, it shows how they not only deceive
themselves, but destroy themselves, who think to
hide themselves from God. Their refuge of lies
will but bind them over to God’s judgment.
2. How they were triumphed over, v. 22, 23.
When they either were bound and cast upon the
ground, unable to help themselves, or threw them-
selves on the ground, humbly to beg for their
lives, he called for the general officers and great
men, and commanded them to trample on these
kings, and set their feet on their necks; not in
sport, to make themselves and the company mer-
ry, but with the gravity and decorum that became
the ministers of the divine justice, who were not
herein to gratify any pride or passion of their own,
but to give glory to the God of Israel as higher
than the highest, who treads upon princes as
mortar, and is terrible to the kings of the
earth. The thing does indeed look barbarous,
thus to insult over men in misery; certainly it
ought not to be drawn into a precedent, for the
case was extraordinary, and we have reason to
think, it was by divine direction and impulse that
Joshua did this. (1.) God would hereby punish
the abominable wickedness of these kings, the
measure of whose iniquity was now full. And by
this public act of justice done upon these ringlead-
ers of the Canaanites in sin, He would possess
his people with the greater dread and detestation
of those sins of the nations that God cast out
from before them, which they would be tempt-
ed to imitate. (2.) He would hereby have the
promise by Moses made good, Thou shalt tread
upon their high places, that is, their great men,
which should the rather be speedily fulfilled in the
letter, because they are the very last words of
Moses that we find on record. (3.) He would
hereby encourage the faith and hope of his peo-
ple Israel, in reference to the wars yet before
them. Therefore Joshua said, v. 25. Fear not,
nor be dismayed. - “Fear not these kings, or
any of theirs.’ “Fear not any other kings, who
may at any time be in confederacy against you,
for you see these brought down, whom you thought
formidable.” Thus shall the Lord do to all
your enemies. (4.) He would hereby give a
type and figure of Christ’s victories over the pow-
ers of darkness, and believers’ victories through
Him. All the enemies of the Redeemer shall be
made his footstool, (and, see Ps. 18:40.) The
-- - -- , * * - PRACTICAL OBSERVATIONs.
, V. 1–15. When sinners renounce the service of Satan, that
they may make peace with God, they must not ‘marvel’ if their
former friends become their most rancorous foes, and if they meet
and deliverance. -
have just begun to serve the Lord, notwithstanding former crimes
and present infirmities, are equally entitled to his defence, with
still shown on a hill near Makkedah
with unexpected opposition and temptations. Yet these trials
should excite new converts to greater diligence, in seeking the
comfortable assurance that the covenant of peace is ratified with
them by a merciful God; in surrendering themselves the more
unreservedly to his service; and in applying to Him for protection
For the º most ſeeble of those who
those who have long and faithfully been his servants.-They, who
are enemies to the Lord’s people because they belong to Him,
are adjudged his enemies: nor do any simmers more hasten and
augment their own condemnation, than such as combine to impede
the progress of true religion, by persecuting and intimidating
those who seem disposed to serve God.—No difficulties or dan:
gers need dismay, the believer, when in the path of duty and con-
fiding in the Lord; and it is peculiarly incumbent on us to defend
Verse 16. * , . . .
Visited this region say, that this cave is
; its mouth is closed by a wall,
Masius.
K. . . ~< -
Cave..] “Those who have
to preserve it as a monument.”
* - . . . * . . . Verse 20. , 8 - t
Sººnight, lee tº fºnged cities faither to the N. of the land, and
at length to Tyre or Zidon ; and so finally escape the slaughter.
Probably numbers, in the more northern regions, thus fled from the
sword of Israel; and produced a Superabundance of inhabitants in
and rescue the oppressed and afflicted, who have exposed them-
selves to trouble for our sake or the Gospel’s, and who look to us
for help. In such a case we ought not to be backward to endure
hardship and ſatigue, and expose ourselves to loss or inconve-
nience, rather than grieve, by needless delays, those who depend
on our aid.—The assurance of divine assistance should animate
us to action, and to devise and execute every proper plan to en-
sure success: and when we trust in the Lord, and give Him the
praise, we shall experience assistance in some measure propor-
tioned to our boldness and diligence.—The sun, moon, and stars
in their courses, (Judg., 5:20.) yea, the whole creation, will
fight for the Lord’s people against his enemies, though not so
miraculously, yet as effectually, as in the days of J oshua; for all
things combine to promote the salvation of the righteous, and
the destruction of the wicked. How infatuated then are they
who harden their hearts against that God, whose mandate can
arm all the universe to execute vengeance on his enemies!
- Scott.
those ancient cities, which made way for the colonies being sent into
Africa, which ancient history records; and from which Carthage es-
ºpecially arose, the powerful but unsuccessful rival of Rome. (Gen.
9: 24, 25.) . Scott.
- & Verse 21. - e
Probably, a camp was prepared at Makkedah, for the reception and
accommodation of the army after the victory, in consequence of the
kings being imprisoned in the cave near to it. ID.
[703]
B. C. 1449.
Death of the five kings.
Joshua, x.
cave, and bring out those
five kings unto me out
of the cave.
23 And they did so,
and brought forth those
five kings unto him out
of the cave, ‘the king of
Jerusalem, the king of
Hebron, the king of Jar-
muth, the king of La-
chish, and the king of .
Eglon.
24 And it came to
pass, when they brought
out those kings unto
Joshua, that Joshua call-
ed for all the men of
Israel, and said unto the
captains of the men of
W311”
him, Come near, "put
your feet upon the necks
of these kings. And they
came near, and put their
feet upon the necks of
them.
25 And Joshua said
unto them, *Fear not,
nor be dismayed, be
strong and of good cour-
age: for y thus shall the
LoRD do to all your ene-
mies against whom ye
fight. -
26 And afterward
* Joshua smote them, and
slew them, and * hanged
tnem on five trees: and
they were hanging upon
the trees until the eve-
ning.
27 And it came to pass,
at the time of the going
oown of the sun, that
Joshua commanded, and
* they took them down
off the trees, and cast
them into the cave where-
in they had been hid, and
laid great stones in the
cave's mouth, which re-
main * until this very
day.
28
Joshua took Makkedah,
and smote it with the
edge of the sword, and
the king thereof he utter-
ly destroyed, "them, and
all the souls that were
therein ; he let none re-
main : * and he did to the
perhaps, they sought it carefully with tears.
which went with .
kings of the earth set themselves against Him,
but sooner or later we shall see all things put un-
der Him, and principalities and powers made
a show of And in these triumphs we are more
than conquerors, may tread on the lion and ad-
der, may ride on the high places of the earth,
and may be confident that the God of peace
shall tread Satan under'our feet, shall do it
shortly, and do it effectually. See Ps. 149: 8, 9.
3. How they were put to death, v. 26, 27.
What they thought would have been, their shel-
ter, was made their prison first, and then their
grave; so shall we be disappointed in what we
flee to from God, yet to good people the grave is
still a hiding-place. If these five kings had hum-
bled themselves in time, and begged peace instead,
of waging war, they might have saved their lives;
but now the decree was gone forth, and they found
no place for repentance, or the reversal of the
judgment; it was too late to expect it, though,
V. 28–43. I. Here is a particular account of
the several cities Joshua immediately made him- ||
self master of. 1. The cities of three of the kings
whom he had conquered in the field, he went and
took possession of, Lăchish, v. 31, 32. Eglon, v.
34, 35. and Hebron, v. 36, 37. The other two,
Jerusalem and Jarmuth, were not taken at this
time; perhaps his forces were either so much fa-
tigued, or so well content, that they had no mind
to attack those places, and so they slipped the
fairest opportunity of reducing them, which after- |
ward was not done without difficulty, Judg. I: 1.
2 Sam. 5: 6. 2. Three other cities, royal cities
too, he took; Makkedah, into the neighborhood |
ua and his ſorces thither in pursuit of them, and
so hastened its ruin, v. 28. Libnah, v. 29, 30.
and Debir, v. 38, 39. 3. One king that brought
• . . * * - ** **, * -----a o --.
in his forces for the relief of Lachish, proved to
meddle to his own hurt; it was Horam king of
Gezer; who, either in friendship to his neigh-
bors, or for his own security, offered to stop the
progress of Joshua’s arms, and was cut off with
all his forces, v. 33. Thus wicked men are often
snared in their counsels, and, by opposing God in
the way of his judgments, bring them the sooner
on their own heads. . . . . . . .
II. A general account of the country hereby
reduced and brought into Israel’s hands, v. 40–
42. The part of Canaan first got possession of,
lay south of Jerusalem, and afterward fell, for
the most part, to the lot of the tribe of Judah.
Observe, l. The great speed Joshua made in
taking these cities, intimated, some think, in the
manner of relating it, which is quick and concise.
He flew like lightning from place to place; and,
though they all stood it out to the last extremity,
and mone opened their gates to him, yet in a little
time he got them all into his hands, summoned
them, and seized them, the same day, v. 28. or
in two days, v. 32. Now that they were struck
with fear by the defeat of their armies, and the
death of their kings, Joshua prudently followed
his blow. See how much work may be dope in
a little time, if we will but improve our oppor-
tunities. 2. The great severity Joshua used to-
ward those he conquered. He gave no quarter
to man, woman, or child; v. 28, .30, 32, 35.
which nothing could justify, but that herein they
did as the Lord God of Israel commanded,
of which the five kings fled, which brought Josh-' v. 40, which was sufficient not only to save
And that day
king of Makkedah as he
did unto the king of Jeri-
cho. • . .
29 Then Joshua pass-
ed from Makkedah, and
all Israel with him, un-
to Libnah, and fought
against Libnah : .
30 And the Lord de-
livered it also, and the
king thereof, into the
hand of Israel; and he
smote it with the edge
of the sword, and all the
souls that were therein:
he let none remain in it;
but did unto the king
thereof £ as he did unto
the king of Jericho.
31 And Joshua passed
from Libnah, and all IS-
rael with him, unto " La-
chish, and
against it,
against it: , *-
32 And the Lord de-
livered Lachish into the
hand of Israel, which
took it on the second day,
and smote it with the
encamped
and fought
edge of the sword, and
all the souls that were
therein, according to all
that he had done to Lib-.
nah. . ,-
33 Then Horam king
of Gezer came up to
help Lachish: and Josh-
ua smote him and his
- people, until he had left
him none remaining.
34 And from Lachish
Joshua passed unto *Eg- ||
lon, and all Israel with
him, and they encamped
against it, and fought
against it : -
35 And
according to all that he
had done to Lachish. .
36 And Joshua went
up from Eglon, and all
Israel with him, unto
* Hebron, and they fought
against it: , , -
they took it
! on that day, and smote
it with the edge of the
sword; and all the souls .
that were therein he ºut-
terly destroyed that day,
h
- e.V.
n 3.5., 14:13,14.
87 And they took it,
and smote it with the
edge of the sword, and
the king thereof, and all
the cities thereof, and all
the souls that were there-
in : he left none remain--
ing, (according to all
that he had done to Eg-
lon,) but destroyed it
t See on 1,3,5.
u Deut. 33:29.
12. 91:13, 107:40,
. . . 60:11,12. Mal. 4:3.
Rom. 16:20. Rev. 2:26,27.
Deut. 31:6–8.—l Sam.
63:9. 77:11. 2 Coir. 1:10.
y See on Deut. .* $19.
feut. 21:22,23.
7:9,10.
Estb. 2:23.
Matt. 27:5. Gal. 3:13
. 18:17. -
Judg. 8:20. Ps. 2:8–
110:1,5. , 149:8,
b 2 Sam ^ -- - - -
c See on 4:9. 7:26, -
d 32,35,37,39. 6:21. Deut. 7:2,16. 20:
16.7. #'s. 21:8,9. Itoi. "Aſkeið.
37." ico. 1535. - ~.
e 30, 8:2. -
f 12:15. 15:42. 21:13. , 2 Kings 8:22.
19:8. Jer. 52:1. -
g 28. •
3
:2I. 8:2,29. -
,5. 12:11. 15:39. 2 Kings 19:8. 2
Chr, 11:9. Mic. 1:13, -
i 12:12, 16:3,10. 21:21. Judg. 1:29.
1 Kings 9:16,17. . . 1 Chr. 6:67. 20:4.
k 3. iºiº. 5:39. . .
] 32. - -
Lev. 26:44. Job 19:10. .
15:54. 21:13. -
13:18, - Num. 13:22. Judg: 1:10, 2
Sam. 5:1–5. 15:9,10. 1 Chr. 12:23.
- Verses 24, 25. - -
This action of the captains was not intended as a personal insult to
the kings; but they subscribed, as it were, their condemnation as the
hardened enemies of God, and doomed by Him to ignominy and de-
struction; as rejoicing in his victory and triumph over them, and as
taking encouragement respecting the remaining kings of Canaan.
(M. R. u, x.)—The transaction was evidently typical of the con-
quests of the Redeemer, as rejoiced in by his people: who, in over-
coming their spiritual enemies by his help, anticipate that glorious
season, when all his and their foes shall be put under his feet. (Gen.
3: 14, 15. Ps. 1.10: 5, 6. Ron. 16: 17–20 - Scott.
w - Verse 28. - ,”
Makkedah seems to have been taken by a sudden onset, the very
day on which the other victory was obtained, and which had been
lengthened out by the sun standing still ; and while the five kings
were ignominiously suspended before the city.—Some learned men
however think, that nothing more is meant by the Words that day,
than that Makkédah was taken on the same day on which it was as-
saulted.—We are not expressly told, how the king of Jericho was
slain : but probably he was hanged up, as the king of Ai was, and as
these five kings were. (JVote, 8: 29.) - Scott.
- - Verses 31–33.
The king of Lachish had been before put to death. (23, 26.)—Pro-
bably a detachment vanquished the king of Gezer, and destroyed his
people, while Joshua and the main body took Lachish. - ID.
- Verses 36, 37. -
The king of Hebron was one of the five before hanged : (23, 26.)
but, as some time had now elapsed, probably his successor had been
appointed. This might be deemed the more necessary, as it was a
considerable place, having other cities dependent on it.—It is not
agreed, whether Caleb at this time conquered the Anakims, or
whether some of them now escaped to Gaza; (11: 21—23.) and after-
wards returning got possession of Hebron, and were destroyed by
Caleb when the land had been divided. The latter opinion seems
more consonant with the ‘history. (14: 6–15. 15: 13, 14. Judº 1 :
10—15.) - º * - - Ds
(704]
B. c. 1449.
Various cities taken and destroyed.
JOSHUA, xi.
utterly, and all the souls
that were therein.
38 And Joshua return-
ed, and all Israel with
him, to . . " Debir: and
fought against it: , ,
39 And he took it, and
the king thereof, and all
the cities thereof, and
they smote them with
the edge of the sword,
and utterly destroyed all
the souls that were there-
in ; P he left none remain-
ing: as he had done to
Hebron, so he did to
Debir, and to the king
thereof; as he had done
also to Libnah, and to her
king. . . . -
40 Só Joshua smote
* all the country of the
hills, and of the south,
and of the vale, and of
the springs, and all their
kings: he left none re-
maining, but utterly de-
stroyed all that breathed,
* as the LoRD God of
then from the imputation of cruelty, but to sanc-
tify what they did, and make it an acceptable
service to his justice. God would hereby, (1.)
“Manifest his hatred of the idolatries, and other
abominations, which the Canaanites had been
guilty of, and leave us to judge how great the
provocation was, which they had given Him, by
the greatness of the destruction which was brought.
on them, when the measure of their iniquity was
full. (2.) He would hereby magnify his love to
his people Israel, in giving so many men for
them, and people for their life, when the hea-
then are to be cast out to make room for this
vine. Divine justice appears inore prodigal than
ever of human blood, that Israel might find
themselves for ever obliged to spend their lives to
the glory of that God, who, in sacrificing so many
of the lives of his creatures, advanced their inter-
est. ... (3.) Hereby was typified the final and eter-
nal destruction of all the impenitent, implacable
enemies of the Lord Jesus, who, having slighted
the riches of his grace, must for ever feel the
weight of his wrath; and shall have judgment
without mercy. , Nations that forget God,
* all the country of Go-
shen even unto Gibeon.
42 And all these kings,
and their land, did Josh-
ua take at one time;
y because the Lord God.
courages
war in the N., and its happy success. T
a glorious campaign, no less illustrious than the
CHAP. XI.
The remaining kings of Canaan confed-
erate against Israel, 1–5.
Joshua, who attacks and
conquers them, 6–9. He burns Ha-
zor, and takes the cities of the other
kings, and destroys the inhabitants in
obedience to the Lord, 10—15. A
general account of his conquests, 16–
shall be turned into hell, and no reproach at all
to God’s infinite goodness. 3: The great success
of this expedition. The spoil of these cities was
now divided among the men of war that plum-
dered them; and the cities themselves, with the
land about them, were shortly to be divided among
the tribes, for the Lord fought for Israel, v. 42.
If God be for ws, who can be against us? .
CHAP. XI. V. 1–9. This chapter contin-
ues and concludes the history of the conquest of
Canaan; of the reduction of the S. parts we had
an account in the foregoing chapter; after which
we may suppose Joshua allowed his forces some
breathing-time; here we have the story of the .
This was
former in success, though, in respect of miracles,
inferior in glory. The wonders God then wrought
for them, were to initiate and encourage them
to act vigorously themselves. Thus the war
carried on by the preaching of the Gospel against
Satan’s kingdom, was at first forwarded by mira-
cles; but being by them sufficiently proved to
o 12:13. 15:15,49. 21:15. Judg. 1:11
—15. -
p 33,37,40. 11:8. Deut. 3:3. 2 Kings
10:11. . 13.
q 15:21–63. 18:21–28. 19:1–8,40–
48.
r 35,37. , 1 Kings 15:29. Ps. 9:17, 2
Thes. 1:7–9.
a 6:17. 8:2,27. 9:24. Ex. 23:31–33.
34:12. idºut. 73,76. *śſ.
God en-
. srael ought for Is- 18. The hearts of the Canaanites t 14:6,7. Num. 13:26.
…” of Isr . . f e- * * hardened, 19, 20. The Anakims de- Teut. 9:23.
rael. a stroyed, 21, 22. The land rests from u Gen. 10:19. Judg. 16:1.21. I Sam.
43 And Joshua I'e- war, 23. 6:17. Zech. 9:5, Acts 8:26.
Israel commanded.
41 And Joshua smote turned, and all Israel with
x 11:16. 15:51.
y 14. Ex. 14:14,25. Deut. 20:4. Ps.
...AND it came to pass, 443-8. .45:1,7,11. 803. 118:6. Is.
them from “Kadesh-bar- him, * unto the camp to when "Jabin king ;1}lºsºl-37
nea even unto "Gaza, and Gilgal. . . . of Hazor had heard those : ; #3. "#"; 42.17.
PRACTICAL OBSERVATIONS.
V. 16–43. , &, Though hand join in hand, the wicked shall not
be unpunished:” their wisest counsels prove a snare to entangle
them: their most valiant, and vigorous exertions expose théir
weakness, and end in disgrace and dismay; their choicest bless-
ings are changed into a curse; and their secure retreats become
their prisons, or their graves!—Kings and mighty captains, who
are disobedient to God, will at last be treated as arch-rebels, to
be distinguished Önly by the deepest infamy and the heaviest ven-
geance: and all the Israel of God will join the triumph of the Cap-
tain of their salvation, in trampling on the necks of their proud-
est opposers, and exclaiming, ‘So let all thine enemies perish,
O Lorp.” (Ps. 149:6–9.) This will be the final event of all
the conflicts between the church of God and its persecutors: but
at present we are called, not to avenge ourselves, but to forgive,
love, and pray for our enemies; and endeavor to conquer their
hearts with persevering patience and kindness. The Christian’s
warfare is of another nature: our most dangerous enemies are
our own lusts, as in a league with the powers of dark mess; and
our sharpest conflicts and most glorious victories consist in resist-
ing the devil, subduing the flesh, and striving against sin. In
this war we must form no alliance, and give no quarter; and our
once domineering sin, whether covetousness, pride, sensuality,
or malice, must be marked as the object of our peculiar enmity,
and opposition; this, this especially, must be crucified; (P.Q.
1. Sam. I5:22–35, conclusion. Notes, 2 Sam. 22:21–28.
Heb. 12:1.) The activity, vigilance, courage, and wisdom,
which this warfare requires, must be sought in earnest prayer;
and thus we must “put on the whole armor of God;’ yet, in trust-
\ . Verses 40–43.
When the Israelites had first passed Jordan, they made but slow
progress. But when their faith, patience, and obedience had been
properly proved, their success was more rapid. Thus God gave then
: great and goodly cities, which they built, not; houses full of good
things, which they filled not ; and wells digged, which they digged
not.’ (Deut. 6: 10, 11.)—The Israelites, however, still continued in
a body at Gilgal, and did not as yet inhabit ther cities.—They had
now conquered almost all the southern part of the land. Scott.
(40.) Country of the hills.] ‘ Hahar; the mountains, in Judah’s lot:
note v. 3. Of this rough tract of aspiring mountains and profound val-
ieys, Burckhardt says, the whole country between Tekoa and Hebron
|. map) is finer and better cultivated than in the neighborhood of
erusalem ; while the sides of the hills, instead of being naked and
dreary, are richly studded with the
and a variety of flowering shrubs. Of the hitherto unknown tract S.
of Hebron, Bankes, Legh, Irby and JMangles inform us, that, 3 days to
the S. of Hebron, they passed towards the Dead Sea through a coun:
try well cultivated bit extremely uninteresting : 8 or 9 miles beyond
Kerek, they found themselves on the borders of an extensive desert,
entireſy abandoned to the wandering Bedouins. A tribe of Jellaheen
O. T. VoI. I. 89
he is to assist with all his power.
oak, the arbutus, the Scotch ſir,
ing Him, we must by no means abate our diligence and self-denial.
Nor must we be satisfied with obtaining some important victory,
but push our advantages, and pursue our scattered enemies, search-
ing out the remains of sin; and thus aspire at further conquests
till we have set our feet upon the neck of every lust, and complet-
ed its entire destruction. In so doing we may confidently expect
the Lord’s assistance; He will slay our in-dwelling sin, and yet
spare us, though the union seem inseparable: . He will afford us
light during our whole conflict, until the warfare be accomplish-
ed; He will make one victory the forerunner and earnest of anoth-
er; He will encourage us, and lead us on from strength to strength,
until He has made us more than conquerors. ‘The Lok D God
of Israel fighteth for Israel;’ and when He has exercised our ſaith,
patience, and submission, He will bring us to the mansions above,
enriched with the spoils of our conquered enemies, to join in songs
of everlasting triumph and joyful praise.—But let every Israelite
remember, that he is a soldier belonging to a great army, whom
- The endeavors indeed of an
individual must appear inconsiderable; but the combined efforts
of the whole multitude may produce vast effects. And oh! that
God would incline the hearts of all who love Jesus Christ, and
his cause of truth and righteousness, to lay aside their petty dis-
putes and self-seeking, with their zeal for the interests of a party,
that they might all concur in this glorious warfare; ‘endeavoring
to keep the unity of the Spirit in the bond of peace;’ boldly pro-
fessing their attachment to the crucified Savior; and striving to
‘let their light shine before men, that they may see their good
works, and glorify their Father which is in heaven.” Scott.
Arabs here told them, that in years of scarcity they were accustomed
to retire into . Egypt. The same necessity compelled Jacob to the
same expedient : and the custom seems handed down from the pa-
triarchs.”. See Russell’s Palestine. Ed. Of the south.] ‘ I. e. of Ca-
naam. The S. part of the tribe of Judah and Idumea were so called.”
Rosenm. Of the vale.] ‘ Heb, the loud country : i. e. the level cham-
paign on the , Mediterranean, sea, extending from Joppa to the borders
of Egypt. Deut. 1: 7. , Judg. 1: 9. Jer. 17: 26. Rosenm. Of the
springs.] ‘ Haasedoth : devera, convalles; [alluvial lands washed from
the mountains, and cultivable P] note, Num. 21 : 15. Lit. effusiones. A
peculiar tract of S. Canaan : Sept. and Jer. translate Asedgth. But
JHasius regards these four names, Deut. 3: 17, merely as appellatives,
mountainous being opposed to more level, and dry to shady valleys, so
that the verse means, in short, that no place was safe from that
slaughter.” Rosenin. - - ED.
- NOTES.
CHAP. XI. V. 1–3. All the kings between Jordan and the Medi-
terranean sea, from north to south, had confederated against Israel;
(3Votes, 9 : 1, 2, 10: . 1–5.) but it seems, that the events recorded in
the two preceding chapters had disconcerted their measures: so that
for a time the kings, who possessed the northern parts of the land,
[705]
B. C. 1448,
Confederacy of the Canaaniles.
Joshua, xi.
things, that " he sent to
Johab king of “Madon,
and to the king of Shim-
ron, and to the king of
Achshaph. -
2 And to the kings that
were 4 on the north of the
mountains, and of the
plains south of “Chin-
neroth, and in the valley,
and in the borders of
f Dor on the west;
3.And to the Canaan-
ite on the east and on the
west, and to the Amorite,
and the Hittite, and the
Perizzite, and 5 the Jebu-
site in the mountains,
and to h the Hivite under
i Hermon, in * the land
of Mizpeh.
4 And they went out,
they and all their hosts
with them, much people,
even as the sand that is
upon the sea-shore in
multitude, with horses
and chariots very many.
5 And when in all these
kings were * met togeth-
er, they came and pitch-
ed together at the waters
of Merom, to fight against
Israel. -
6 And the Lord said
unto Joshua, * Be not
afraid because of them ;
for P to-morrow about
this time will I deliver
them up all slain before
b 10:34, p. 2.1–4, 33:1–3. Is.26;
ll. 43:2,5–7.
c 12:19,20. 19:15,25.
d 21. 10:6,40. Luke 1:39.
e 12:3.-See on Num. 34:11.—Chinner-
eth.--Luke 5:l. Gennesaret.
f 12:23. 17:11. Judg. 1:27. 1 Kings
4: ; l.
g 15:63. , Num. 13:29. 2 Sam. 24:16,
h Jutlº. 3:3.
i 13; 11. Deut. 4:48. Ps. 89:12, 133:3.
Caut. 4:8.
k 18:26. Judg. 20:1. 21:5,8. 1 Sam.
7:5 10:17. , 1 Kings 15:22. Jer.
49:6,10. 41:3,14.
1 Gen. 22:17. 32:12. Judg. 7:12, 1
Sun. 13:5. 2 Sam. 17:11. 1 Kings
4:20.
m Ps. 3:1. 118: 10–12. Is. 8:9. Rev.
16; 14
* I leb. assembled by appointment.
o. See on 10:8.—Ps, 27:1,2. : 11
3:5. Judg. 20:28. 1 Sam.
Chr, 20:16,
ii:9.
2
, they prepare war against them.
discords and divisions, and engage them to be
be of God, the managers of it are now left to the
ordinary assistance of divine grace in the use of
the sword of the Spirit, and must not expect
hail-stones, or the standing still of the sun.
I. The Canaanites take the field against Isra-
el; God hardening their hearts to begin the war,
that Israel Inight be justified beyond exception
in destroying them. Joshua and all Israel were
returned to Gilgal, and perhaps these kings knew
no other than that they intended to sit down
content with the conquest already made, and yet
Note, Sinners'
bring ruin on their own heads, so that God will.
be justified when He speaks, and they alone ||
shall bear the blame for ever, Judah was now
couched as a lion gone wip from the preys if
the northern kings rouse him up, it is at their
peril, Gen. 49: 9. Now, - - - -
1. Several nations joined in this confederacy,
some in the mountains, and some in the plains,
v. 2. Canaanites from E. and W., Amorites,
Hittites, Perizzites, &c. v. 3. of different con-
stitutions, and divided interests, yet here united
against Israel, as against a common enemy.
Thus are the children of this world more wrian-
&mous, and therein wiser, than the children
of light. The oneness of the church’s enemies
should shame the church’s friends out of their
one. 2. The head of this conſederacy was Jabin
king of Hazor, v. 1. as Adoni-zedek was of
the former; it is said, v. 10. Hazor had been
the head of all those kingdoms, which could
not have revolted, without occasioning ill-will;
but that was forgotton and laid aside on this
occasion, by consent of parties. Luke 23: 12.
All together they were a very great army, much
greater than the former, as the sand on the
sea-shore in multitude, and, much stronger and
more formidable, in that they had horses and
chariots very many, which we do not find-the
southern kings had; thereby they had a great
advantage, for Israel never brought horses or
chariots into the field. Josephus tells us, the
army of the Canaanites - consisted of 300,000
foot, 10,000 horse, and 20,000 chariots. Many
there be that rise wp against God’s Israel;
doubtless their numbers inade them very confident
of success, but it proved that so much the greater.
slaughter was made of them, |
II. The encouragement God gave Joshua to
meet them, even on the ground of their own
choosing, v. 6. Be not afraid because of them.
Joshua was remarkable for his courage, it was
his master-grace, and yet it seems, he had need.
to be again and again cautioned not to be afraid.
Fresh dangers and difficulties make fresh sup-
ports and comforts necessary from the Word of
God, which is always migh, to be used in every
time of need. God’s º need mot be disturbed
at the number and power of their enemies; more
are they that are with us, than they that are
against us; they have the hosts of the Lord,'
|
*~.
that have the Lord of hosts engaged for them. .
For his encouragement, 1. God assures him of
success, and fixes the hour; v. 6. an engagement,
probably, was then, expected and designed on
both sides, I will deliver them up slain. Though
they were to be slain by the sword, yet it is
spoken of as 'God’s work, that He would déliver
them up. 2. He appoints him to hough their
Horses, hamstring them, lame them, and burn
their chariots, not only that Israel might not
use them hereafter, but that they. Inight not fear
them now, their God designing this contempt to
be put on them.
This encouragement which God gave Joshua,
no doubt, he communicated to the people, who
perhaps apprebended some danger from this vast
army, notwithstanding their experiences of God’s
power engaged for them. And the wisdom and
‘goodness of God is to be observed, (1.) In in-
fatuating the counsels of the enemy, so that they
did not at first confederate against Israel, but
were divided into the southern and northern
combination, and so became less formidable.
And, (2.) In preparing, his people to encounter
the greater force, by breaking the less. They
first engage with five kings together, and now
with many more... God proportions our trials to .
our strength, and our strength to our trials. -
III. Joshua’s march against these conſederate .
forces, v. 7. He surprised them in their quar- "
ters. He made haste, 1. That he might put
them into the greater confusion, by giving theim
an alarm, when they little thought he had been
near them. 2. That he might be sure not to
come short of the honor God had fixed, to give
him the meeting at the enemy’s camp, to-mor-
now about this time. It is fit we should keep
time with God. . . . . . . -
IV. His success, v. 8. He obtained the honor
and advantage of a complete victory; he smoté
them, and chased them, in the several ways they
took in their flight; some fled towards Zidon,
which lay to the N. W., others toward Mizpeh,
eastward; both the parties. Joshua sent out pur-
sued them, each way. So the Lord delivered
them into the hand of Israel; they would not
deliver themselves, to be made proselytes and
tributaries, and so offered up to God's grace,
Rom. I5: 16. therefore God delivered them to
be made sacrifices to his justice; for God will
be honored by us or upon us. - . . .
V. His obedience to the orders given him, in
destroying the horses and chariots, v. 9. an in-
stance, 1. Of his subjection to the diviſie will,
as one under authority, that must do as he, is
bidden. 2. Of his self-denial, and crossing his
own genius and inclination in compliance with
God’s command. -3. Of his confidence in the
power of God engaged for Israel, which enabled
them to despise the chariots and horses which -
others trusted in, Ps. 20: 7.—33; 17. 4. Of.
his care to keep up in the people the like confi-
dence in God, by taking that from them, which
remained inactive. But their enmity, resentment, and apprehen-
sions would not permit them to be quiet; and when their courage re-
vived, they renewed their confederacy. (JVotes, Ez. 14: 1–9.) Thus
it was doubtless ordered by a divine interposition, that, except in Is–
rael’s crossing over Jordan into Canaan, and in the destruction of
Jericho and Ai, the Canaanites rushed forward on their own ruin.
(JNote, 19, 20.)—The regions here mentioned seem to include the
whole country, from Jerusalem on the S., to the utmost borders of
the land on the N. The different tribes, descended from Canaan, ap-
pear to have been settled in every part of it. (JM. R.) Scott.
(2.) On the JV. of the mountains.] ‘Lit. from the N. in the Mt. i. e.
in the mountainous tract along from Anti-Libanus, [note 12 : 8.]
which bounds Canaan on the N. Cinneroth.] On the Sea of Galilee.
This plain here extended from that sea to the Dead Sea. Palley.]
The maritime, low country between Joppa and Cesarea to the N. a.
part of which was the plain of Sharon, famous for pastures. Is, 33 :
9. 35: 2. Cant. 2: 1.
on the coast between Mt. Carmel and Cesarea.”
Ros ENM.
Verse 4. - -
We may infer the populousness and fertility of the land, from the
text itself; and also perceive the occasion Joshua had of encourage-
ment: for he had neither chariots nor horsemen in his army. (6)—
It is generally thought, the horses, both for the cavalry and the châri-
ots, were brought out of Egypt,[or Armenia,] and not bred in Canaan.
(JVotes, Deut. 17: 16. 1 Kings 10: 28, 29.) - Scott.
Chariots.] As these were burnt, v. 9, it is probable they Were of
Mts. of Dor.] The promontory of Dor, a city.
wood, at least in great part, and like the ancient Parthian war-chari-
ots, (as in the cut,) described by Quintus Curtius and Vegetius. See
note, 17: 16. - - - • ‘ - ED.
- º Kº: []
2.xº
ſº
MSº
º - *
"I AY Eºrº; §§ --
Alſº§§§§ §§§ º
#º & §:AN \
º
º -
grº
f gº
º
, , -- * - Verse 5. -
JMerom..] ‘’Highness; a lake called also Senechon from Arab. Samaka,
high. because its waters were
&c.’ See JMap.
higher than those of the Sea of Galilee,
-- ... . . . . Rosh NM.
. - Verse 6. . . . .
Hough..] I. e. hainstring: which was done by cutting the sinews
















[706
B. C. 1447
Further victories obtained by Israel.
JOSHUA, XI.
Israel: thou shalt 4 hough
their horses, and burn
their chariots with fire.
7. So Joshua came,
and all the people of war
with him, against them
by the waters of Merom
"suddenly, and they fell
upon them. - .
8 And the Lord de-
livered them into the
hand of Israel, who smote
them, and chased them
unto * great Zidon, and
unto # Misrephoth-main,
and unto the valley of
Mizpeh eastward : and
they smote them, until
they left them none re-
maining. --
9 And Joshua did un-
to them as the LoRD
bade him : “he houghed
their horses, and burnt
their chariots with fire.
10 Arld Joshua at that
time turned back and—
took “Hazor, and smote
the king thereof with the
sword: for Hazor be-
fore-time was the head
of all those kingdoms.
11 And they smote all-
the souls. that were there-
in with the edge of the
sword, utterly destroying
them: there was not f any
left to breathe; and he
burnt Hazor with fire.
12 And * all the cities
of those kings, and all
the kings of them, did
Joshua take, and smote
, them with the edge of
the sword, and he utterly
destroyed them, y as Mo-
ses the servant of the
LoRD commanded. -
13 But as for the cities
that stood still $ in their
strength, Israel burned
none of them, save Ha-
zor only; that did Josh-,
ua burn. -
14 And all the spoil
of these cities, and the
cattle, the children of
Israel took for a prey
unto themselves:
every man they smote
with the edge of the
sword, until they had
but
they would be tempted to trust too much to.
This was cutting off a right hand.
V. 10–15. We have here the same improve-
ment made of this victory, that was of that in the
foregoing chapter. 1. The destruction of Hazor.
-is particularly recorded, because in it, and by the
king thereof, this daring, design against Israel
was laid, v. 10, 11. Its king, it seems, escaped
out of the battle, and thought himself safe when
got back into his own city, and Joshua gone in
pursuit of the scattered troops another way; but
it proved that what he thought would have been
for his welfare, was his trap, for there he was
slain, and his city, for his sake, burnt. Yet we
find, that, the remains of it being not well-looked |
after by Israel, the Canaanites rebuilt it, and
settled , there under another king of the same
name, Judg. 4: 2. ... • . .
2. The rest of the cities of that part of the
country are spoken of only in general; that Jo-
shua got them all into his hands, but did not burn
them, for Israel was to dwell in great and good-
ty cities which they builded not, and in these
among the rest. Israel 8mote all the souls, v.
11. neither left they any to breathe, v. 14.
that there might be none to infect them with the
abominations of Canaan, and none to disturb
them in the possession of it. The children were
cut off, lest they should afterward claim part of
this land in right of their parents. The spoil,
and the cattle, they took for a prey, v. 14. As
they were enriched with the spoil of their op-
pressors, when they came out of Egypt; so they
were now enriched with the spoil of their ene-
mies, in Canaan, Thus is the wealth of the
sinner laid up for the just. -
W. 15.—23. In conclusion we have, I. A short
account of four things, 1. The obstimacy of the
Canaanites in their opposition. Though it was so
manifest that God fought for Israel, and in every
engagement the Canaanites had the worst of it,
yet they stood out to the last; none but the Gibeon-
ites made peace, v. 19. It is intimated, that other
cities might have made as good terms for them-
selves, if they would have humbled themselves.
We are told whence this unaccountable infatua-
tion came, It was of the Lord to harden their
hearts, v. 20. As Pharaoh’s heart was harden-
ed by his own pride and wilfulness first, and
afterward by the righteous judgment of God,
to his destruction, so were the hearts of these
Canaanites. To punish them for all their other
destroyed them, neither
follies, God left them to this, to make those their
enemies, whom they might have made their
friends. This was it that ruined them, they came
against Israel in battle, and gave the first blow,
and therefore might have no favor showed them.
Those know not what they do, who give the
provocation to divine justice, or the authorized
instruments of it. Are we stronger than God?
Observe here, hardness of heart is the ruin of
sinners. Those that are stupid and secure, and
heedless of divine warnings, are already marked
for destruction. What hope is there of those
concerning whom God has said, Go, make their
hearts fat? -
2. The constancy of Israel, v. 18. Joshua
made war a long time; some reckon five years,
others seven. So long God would train up Israel
to war, and give them repeated instances of his
power and goodness in every new victory He
gave them. •.
3. The conquest of the Anakims at last, v. 21,
22. Either this was done, as they met with
them where they were dispersed, as some think;
or rather, it should seem, the Anakims were re-
tired to their fastnesses in the mountains of Judah
and Israel, and so were hunted out, and cut off at
last, after all the rest of their enemies. The cut-
ting off of the sons of Anak is particularly men-
tioned, because these had been such a terror to
the spies forty years before, and their bulk and
strength had been thought an insuperable difficul-
ty in the way of reducing Canaan, Num. 13:28,
33. Even that opposition, which seemed invinci-
ble, was got over. Never let the sons of Anak
be a terror to the Israel of God, for even their
day will come, to fall: yet this struggle with the
Anakims was reserved for the latter end of the
war, when the Israelites were become more ex-
pert in the arts of war; and had had more experi-
ence of the power and goodness of God. Note,
God sometimes reserves the sharpest trials of his
people, by affliction and temptation, for the latter
end of their days. Therefore let not him that
girds on the harness, boast as he that puts it
off. Death, that tremendous son of Anak, is the
last enemy that is to be encountered, but it is to
be destroyed, 1 Cor. 15: 26. Thanks be to
God, who will give us the victory.
4. The end and issue of this long war. The
Canaanites were rooted out, (not perſectly, as
we shall find after in the book of Judges,) but
in a good measure; they were not able to make
tain of Israel, and the tº...E.º.
- - - , u See on 1.—Judg. 4:2.
left they any to breathe. valley of the same; ; ºfts.”
15. As "the LoRD com- 17 Even from 7 the . §§ § jºsum.*
e se k - 2, t. 7:2. 20:16,17.
manded Moses his ser mount Halak, “that go sºonººp. ºils.
vant, so did Moses com- eth up to Seir, even #. Num, sus. Deutºnou. ”
mand Joshua, "and, sº unto Baal-gad, in the sº, º is s.a.
did Joshua: " he left valley of Lebanon, under § 5:...”3; #7 º'"
nothing undone of all mount Hermon: and in all d ... a.º.º. Pe* * *
that the Lord command- their kings he took, and e Pºº, 1%. Sºm. lºº,
- • * - 5. - - 9.11, 19–22. Matt. 23:23. Luke 11:
ed Moses. smote them, and slew #,...};
- b. ing.
16 T So Joshua took them. ######"S㺗is. Deut.
fall that land, the 5 hills, 9, 2 Sam. 8:4 - -
- and all the south country,
and all h the land of Go-
shen, and the valley, and
the plain, and the 'moun-
10, 11.
s 10:9.
15.
ters. 13:6.
§ Deut. 17:16. Ps.
Is. 30:16, 31:l
1 Thes. 5:2,3.
* Or, Zidon-rabbah.
- 49:13. Zech. 9:2. -
f Or, salt-pits. Heb. burnings of wa-
34:2,3.
#; 12:8.
10:4I.
1 21. Ez. 17:23. 36:1–3,8.
Ti Or, the smooth mountain.
k Geu. 32:3. Deut. 2:1. 33:2
I 3. 1:4. 12:7. 13:5.
m 12:7–24. Deut. 7:24. –
20:7,8. 46:9. 147:
19:28. Gen. 10:
of the thigh. This would have
as they would otherwise have lingered out a miserable existence, if
not starved, we must charitably suppose that Joshua had them slain
rendered them entirely useless, and
Verse 15.
M. R.—wotes, Ez. 39: 43. Beut. 7: 3, 4, 1 Sam. 15: 8, 9, 13–
- Sco TT.
as soon as practicable after the battle—though such humanity would
have been far in advance of the sensibilities of that rugged age. ED.
- Verse 8. -
JMisrephoth-maim.]. “The Jews understand salt-pits; Masius, sands
for glass; others, as the Arab. and Le Clerc, warm baths; which is
more credible, as there was bitumen in the Sidonian territory, flºw-
ing through which veins of water might become warm: Diosºriºs
and Pliny mention the bitumen of Sidon : and Strabo states, that the
bituminous soil of Sicily had warm springs.” Ros ENM.
* - Verse 13. & -
All the cities which were taken by assault, or surrendered before
their fortifications were destroyed, were left for the use of Israel, ex-
cept Hazor only. . . . . Scott.
15, 22. -
- Verse 16.
The land of Goshen.] (10 : 41.) This district of Canaan seems to
have derived its name from the land of Goshen in Egypt; (Gen. 47:
6.) perhaps from some similarity to that region, which was observed
in it, in appearance or fertility.—Some think that ‘the mountain of
Israél means Beth-el; and others that it was some place where Ja-
cob resided, which was called Israel from him. ID.
- Verse 17.
The length of the land, from the borders of Seir, or Edom, to mount
Lebanon, is here described. ld.
(16, 17.), Mt. of Israel, and the valley.] ‘All those mountainous
places, and the low country between them, about Samaria, and Sich-
em, and indeed that region which the ten tribes inhabited after their
[707]
B. C. 1445.
Further victories obtained by Israel.
JOSHUA, X1.
18 Joshua made war
* a long time with all
those kings. -
19 There was not a
city that made
with the children of
Israel, save 9 the Hivites,
the inhabitants of Gibeon;
all other they took in bat-
tle. -
20 For P it was of the
LoRD to harden their
hearts, that they should
come against Israel in
battle, that he might des-.
troy them utterly, and
that they might have no
favor, but that he might
destroy them; 4 as the
LoRD commanded Mo-
SČS.
peace
any head, either, (1.) So as to keep Israel out
of possession of the land, v. 16, 17. Or, (2.)
So as to keep them in action, or give them an
molestation, v. 23. It ended not in a peace º
the Canaanites, (that was forbidden,) but in
peace from them. There is a rest remaining
for the people of God, into which they shall enter,
when their warfare is accomplished. .
II. What was now done, is here compared
with what had been said to Moses. God’s Word
and his works, if viewed and considered together,
will mutually illustrate each other. It is here
observed in the close, - -
1. That alf the precepts God had given to
Moses relating to the conquest of Canaan, were
obeyed on the people’s part, at least, while Joshua
lived. See how solemnly this is remarked, v.15.
Moses was faithful, as a lawgiver, to Him that
appointed him, but so was Joshua in his place as
ſaithful, as Moses in his. He left nothing wn-
dome (Heb. he removed nothing) of all that
the Lord commanded Moses. They that leave
of Israel; "Joshua des-
whole land, “according
their duty undone, do what they can to remove
or make void the command of God, by which
they are obliged to it; but Joshua, by perform-
ing the precept; confirmed it, as the expression
is, Deut. 27: 26. Joshua was himself a great
commander, and yet nothing was more his praise
than his obedience. They that rule others at
their will, must themselves be ruled by the divine-
will, then their power is indeed their honor, and
not otherwise. The pious obedience for which
Joshua, is here commended, respects especially
the command to destroy the Canaanites, and to
break down their altars, and burn their
images, Deut. 7: 2–5. Ex. 23: 24.—34: 13.
Joshua, in his zeal for the Lord of hosts, spared
neither the idols nor the idolaters. Saul’s diso-
bedience, or rather his partial obedience, to the
command of God, for the utter destruction of
the Amalekites, cost him his kingdom. It should
seem, Joshua himself gives this account of his
most careful and punctual observance of his or-
ders in the execution of his commission, that in
Judg. 14:4. 1 Sam. 2:25. 1 Kings
#. 22:20–23. 2 Chr. 25:16. Is.
troyed them utterly with
to all that the LoRD said
6:9,10. Rom.9:18,22,23.
21 And at that time
came Joshua, and cut
off the Anakims from
the mountains; from He-
bron, from Debir, from
Anab, and from all the
mountains of Judah, and
from all the mountains
their cities. -
22 There was none of ~
the Anakims left in the
land of the children of
Israel; only in Gaza, in
Gath, and in Ashdod,
there remained. -
23 So Joshua took the
PRACTICAL OBSERVATIONs.
The believer must never put off his armor, or expect durable
peace, till he dies; but while he continues watching and praying,
ile may confidently trust, that none of his enemies shall be per-
mitted to assail him, till he is prepared for the battle.—The
strongest faith would naturally grow weak, if we were left to
ourselves; but Jesus ever liveth to intercede for his people, and
their faith shall not fail however Satan may assault them. (Luke
22:31–34.) Perplexing trials render their dependence on God.
more simple, their prayers more fervent, and in the event their
gratitude more lively; and without exception, every cross and
temptation, which the believer is enabled properly to endure, en-
riches his soul with increasing holiness, and will enlarge his ever-
lasting inheritance.—The possession of those things on which the
carnaſ heart is prome to depend, is unſavorable to the life of faith
and the walk with God; and it is immensely better to be without
secular advantages, than to have our everlasting interests endan-
gered.—They who prosper in the ways of the Lord, attend to the
precepts and directions of his Word, as well as to the promises;
while simplicity of ſaith is shown by unreserved obedience.
(Notes, Heb. 11:8–10,13–16.)—The servants of God have
different employments allotted them: but every service requires
self-denial, and therefore, without the habit of submitting our
will to his command, we cannot implicitly follow IIim. Nay,
frequently in pleasing God, we must expose ourselves to censure
and reproach; and our best actions may by ill-judging men be
supposed to result from the worst principles: but the testimony
of our conscience, and the approbation of our Judge, will com-
q See on, 12–15
- - - f
unto Moses, and Joshua , iſſºji. Tiš13,14. Nun. 1322.33.
gave it for an inheritance Jer. 3:23. J. 9:
unto Israel, * according a 0:43, ºligº.
Ps. 110:5,6. 149:
6–9. Rev. 6:2, 19:1–2].
to their divisions by their ºś, ź samºi.
tribes. . ; And the land ºš. º Num, 342–
g --~~~. --> r, “ 13. Deut. 11:2 s * I'
rested from Wal’. x § 1. 18; 19: Num. 26:53,54.
n 23. 14:7–10. y 14:15. 21:44, 22:4. , 23:1. Ps. 46.9.
o See on 9:3–27
º - 2 Tim. 4:7,8. ‘Heb. 4:8;9.
p See ort Ex. 4:21.-9:16: Deut. 2:30. ' -
*
pensate all consequences.—Would we approve ourselves uptight,
we must “ leave nothing undone which the Lord has command:
ed;’ for omissions are, as certainly as commissions, acts of
disobedience, and effects of a will unsubjected to the divine aur
thority.—However tedious, sharp, aſid difficult the believer’s
warfare is, he will, ere long, rest from sin and sorrow in the
Canaan above.—But how dreadful is the case of the obstimate
unbeliever, who is not moved, either by promises, warnings,
judgments, or mercies, to seek reconciliation to, his offended
God!—When transgressors have provoked Him to leave them to
themselves, they soon, by increasing presumption and hardness
of heart, make way for the execution of his purposed vengeance,
and for the display of his righteousness in their eternal destruc-
tion: (Rom. 2:4–6.) nor will numbers, strength, or carmal con-
fidences avail, when God shall arise to execute judgment on his
enemies.—Those trials and perils, the prospect of which deter
many from a life of godliness, and often excite the apprehensions
of the true believer, are frequently in experience too inconsidera-
ble for notice, and only excite shame and surprise, on the recol-
lection of the alarms they occasioned. Let 'simmers them take
warning not to harden their own hearts, lest God should give
them up to judicial hardness: let them lay down their arms of
rebellion, and humbly sue for ‘peace, and they shall make peace;’
the effect of which shall be ‘quietness and assurance for ever.’
And let none of us dread anything in comparison of the wrath
of God, which is more tremendous than we can possibly conceive.
(Ps. 90:11.) : - Scott.
secession. Wallcy of Lebanon.] Stretching from the S. of Libanus and
the roots of Hermon to the southward, to the fountains of Jordan.”
- Ros ENM.
Verse 18. - ... •
Caleb was 40 years of age when he went from Kadesh-barnea to
spy out the land, and he was 85 when these conquests were com-
pleted. (14: 7–10.) Almost 39 years of this time were spent, be-
fore Israel passed over Jordan ; so that this calculation leaves between
6 and 7 years for the term of Joshua’s wars.--The whole country from
N. to S. was then subjected, and all the inhabitants, with whom the
Israelites had met, were destroyed. The subsequent history shows
that the nations were not exterminated, but that numbers concealed
themselves till again able to make head against Israel'; and many, it
is supposed, fled to Zidon and Tyre, and thence migrated into distant
countries. (7,8. 10; 20. Gen. 9: 24, 25.) Scott.
Verses 19, 20. -
They had filled up the measure of their iniquity; and were judi-
cially left to blindness, pride, and obstinate enmity, and to the power
of Satan : and the dispensations of Providence were appointed in
that manner, which most tended to render, them pertinacious in re-
sisting, and to drive them to desperation ; in order that they might
bring upon themselves that vengeance, which they had justly merit-
ed, and of which the Lord had constituted the Israelites his execu-
tioners, by the commandment given to Moses. . (M. R.—Notes, Ez.
4: 21. 9: 12–16. 14: 3, 4. Deut. 2: 30.) This is repeatedly men-
tioned as a reason, (15) to show that Joshua and Israel did not act out
of cruelty, revenge, or avarice ; but simply in obedience to God, which
alone could induce pious men to make such undistinguishing slaugh-
ter of their fellow creatures: and, doubtless, many of them did very
great violence to their own feelings and inclinations, while engaged
in that service. (JWum. 20:14–21. 21:21–25. 31: 14–18.) Scott.
- * Verses 21–23. 's-
. The Anakims, whose name had formerly so terrified the unbeliev-
ing Israelites, noways distinguished themselves in this war, but
were subdued and destroyed with the other inhabitants. (JM. R. r.)
—It seems evident, that Joshua conquered the Anakims, and deso-
lated their cities, before the division of the land; yet several of the
principal persons escaped into the country of the Philistines, and set-
tled there ; from whom Goliath, and the other giants afterwards men-
tioned, descended. But aſter a time some of them returned, with
followers, and rebuilt the cities: and Caleb and Othniel, to whom
that part of the country was assigned, vanquished and destroyed
them after the division of the land, perhaps after the death of Joshua.
(10: 36, 37. 14: 6–15. 15: 13–17. Judg. 1: 10—15.) The con-
quered cities had doubtless before this been garrisoned, and some of
the people disperséd through the country to cultivate the lands; and
preparation was now making for the regular partition of it among
their tribes and families. New occupations, with which the nation
had hitherto been entirely unacquainted, now called for their atten-
tion ; but the Lord, who gave them the land, was able to teach them
to cultivate it; and they would soon make proficiency under such an
Instructer. (JVote, Is. 28: 23–29.)—Great numbers of the ancient in-
habitants still continued in the land, or waited in the adjacent coun-
tries for an opportunity of regaining their possessions: but, for the
present, they lay concealed, or remained quiet; so that the Israelites
were not molested by their assaults or incursions. 1D.
Deut. 1:28. 2:21. Judg. 1:10,11,20.
:23. Am. 2:9. * -
f
[708]
**
B. C. 1452.
Summary of the Israelites' conquests.
JOSHUA, XII.
CHAP. XII.
A list of the kings, subdued by Moses,
eastward of Jordan, 1–6; and of the
one and thirty º conquered b
Joshua, westward of that river, 7–24.
TNTOW these are the
Rings of the land
which the children of
Israel Smote, and posses-
sed their land a on the
other side Jordan, to-
wards the rising of the
sun ; * from the river
Arnon “unto mount Her-
mon, and all the plain on
the east; .
2 * Sihon king of the
Amorites, who dwelt in
Heshbon, and ruled from
Aroer, which is upon the
bank of the river Arnon,
and from the middle of
the river, and from half
Gilead, even unto the
river "Jabbok, which is
the border of the child-
ren of Ammon : -
- 3 And from the plain
to the fsea of Chinneroth
on the east, and unto
5 the sea of the plain;
even the salt sea on the
east, the way to h Beth-
jeshimoth; and from *the
south under + Ashdoth-
pisgah.
4 And i the coast of
Og king of Bashan, which
was of the remnant of
the giants, that * dwelt at
Ashtaroth and at Edrei,
5 And reigned in
"mount Hermon, and in
*Salcah, and in all Bash-
an, n unto the border of
the Geshurites, and the
Maachathites, and half
Gilead, the border of Si-
hon king of Heshbon;
all respects he had done as Moses commanded
him; and then it intimates, that he had more
pleasure and satisfaction in reflecting on his obe-
dience to the commands of God in all this war,
and valued himself more on that, than on all the
gains and triumphs with which he was enriched
and advanced. . ©
2. That all the promises God had given to .
Moses, relating to this conquest, were accomplish-
ed on his part, v. 23. God had promised to
drive out the nations before them, Ex. 33:
34:11, and to bring them down, Deut. 9: 3.
And now it was done. There failed not one word
of the promise. Our successes and enjoyments
are then doubly sweet and comfortable, when we
See them flowing to us from the promise; this is
according to what the Lord said: as our
obedience is then acceptable to God, when it has
an eye to the precept. And if we make cop-
science of our duty, we need not question the per-
formance of the promise.
CHAP. XII. This chapter is a summary of
Israel’s conquests, and comes in here, not only
as a conclusion of the history of the wars of
Canaan, (that we might at one view see what
they had got) but as a preface to the history of
the dividing of Canaan, that all that might be put
together, of which they were now to make a dis-
tribution. - -
W. 1–6. Joshua, or whoever else is the his-
torian, before he comes to sum up the new con-
quests of Israel, recites in these verses their
former conquests in Moses’ time, under whorn
they became masters of the great and potent
kingdoms of Sihon and Og. Note, Fresh mer-
cies must not drown the remembrance of former
mercies, nor must the glory of the present instru-
ments of good to the church, be suffered to eclipse
and diminish the just honor of those who have
gone before them, and who were the blessings
and ornaments of their day, since God was the
same who wrought both, and both put together,
proclaim Him the Alpha and Omega of Israel’s
great salvation. Here is, .*
1. A description of this conquered country,
the measure and bounds of it in general. v. 1.
From the river Arnon in the south, to mount
Hermon in the north. In particular, here is a
7 || And these are the
kings of the country,
which Joshua and the
children of Israel smote
* on this side Jordan on
8 In “the mountains,
and in the valleys, and
in the plains, and in the
springs, and in the wil-
derness, and in the south
description of the kingdom of Sihon, v. 2, 3. and
that of Og, v. 4, 5. Moses had described this
country very particularly, Deut. 2: 36.-3: 4,
&c. and this description here agrees with his.
King Og: is said to dwell at Ashtaroth and
Edrei, v.4, probably, because both were his royal
cities. . .
2. The distribution of this country; Moses
assigned it to the two tribes and a halſ, at their
request, and divided it among them, v. 6, of
which we have the story at large, Numb. 32.
Moses gave to one part of Israel a very rich and
fruitful country, outside of Jordan; Joshua gave
to all Israel the holy land, within Jordan: so
the law conſerred on some few of God’s spiritual
Israel, external temporal blessings, which were
earnests of good things to come; but our Lord
Jesus, the true Joshua, has provided for all the
children of promise spiritual blessings, the privi-
leges of the sanctuary, and the heavenly Canaan.
The triumphs and grants of the Law were glori-
ous, but those of the Gospel far exceed in glory.
V. 7—24. Here is a breviate of Joshua’s con-
quests. -
I. The limits of the country; it lay between
Jordan on the E., and the Mieś Sea on
the W., and extended from Baal-gad near Leba-
mon in the N. to Halak, on the country of Edom
in the S. v. 7. The boundaries are more largely
described, Nun. 34. this only is enough to show
that God had been as good as his word, and had
given them possession of all He had promised them
by Moses, if they would but have kept it.
II. The various kinds of land ſound in this
country, which contributed both to its pleasant-
mess and to its fruitfulness, v. 8. There were
mountains, not craggy, rocky and barren, frightful
to the traveller, and useless to the inhabitants, but
fruitful hills, such as put forth precious thing 8,
Deut. 33: 15. which charmed the spectator’s eye,
and filled the owner’s hand. And valleys, not
mossy and boggy, but covered with corn. There
were plains, and springs to water them; and even
in that rich land there were wildernesses too, or
forests, which were not so thickly inhabited as
other parts, yet had towns and houses in them.
III. The several nations that had been in pos-
session of this country, v. 8. all of them descend-
ed from Canaan the accursed son of Ham, Gen.
f Or, the spring: of Pisgah, or, the
hill. Num. 21:20. Deut. 3:17.
Marg. 4:49.
i See on Num. 21:33–35. Deut. 3:1
- f .
i 13:12. Deut. 3:11.
See on Deut. 1:4.
l ;: on 1. 11:3.—Deut. 3:8,9. 4:47,
4
6 Thém o did. Moses the west, "from Baal-gad country; “the Hittites, º §: sº".º.ºs. 2sam.s
- . . eu L. S: 1+. Rittn = :*5. am. &
the servant of the Lord, in the valley of Lebanon, , as 2.4. sºs. 5.8. 28.31, 2 king,
and the children of Is. even unto the mount b §§ *:::, Deut. 2:24. Judg. o Nm. 21:24-35.
rael, smite: and Moses Halak, that goeth up to ºngº; jº-ji. Num, sº-º. Deut.
- - ; :- - $ze t um. 21:23–30. t. 2:24–37. 3: “...; d.
the servant of the Lord "Seir ; which 'Joshua “...º.”. Tººls: ºilº-las
Pgave it for a possession gave, unto the tribes, of , ś, nº masº, s Gen. 45:6. 32:3. 36:8,20,30. Deut.
unto the eubenites, and Israel for 8. possession, f §: 11:2.-John 6:1. - Sea of Ti- t #. 11:23. 13:—19: Deut. II:23,24.
Gadites, and the half- according to their divi- 5 §3.525. Gen. His 1* : ..."isº"; e.a.s. 23.23.2s
•: h. sions: Deut. 3:17. * “gº tººl ºf “s. *
tribe of Manasseh. - a - h 13:20. * Or, Teman. - Le Ult. f : 1. S: i.
NOTES. * The mountains of Syria are not all ramifications of Mt. Taurus.
CHAP. XII. V. 1–6. This chapter connects the history of the
/ * - - - - -
conquest of Canaan with the subsequent account of its division to
the tribes of Israel. The passages referred to in the margin, seem to
give all the useful information that can be collected concerning the
narrative. (JWum. 21:21–34. 32:29–41. Deut. 2:24–37, 3:1–11.)
- Scott.
Verse 7. - ~
• Halak’ signifies either division, or smooth. Perhaps this mountain
divided the land of Judah from Idumea. (11:17, marg.) Ip.
• ‘. w , Verse 8.
Comp. 11:16. 9:1. and Deut. 8:7–9. General view of Palestine : its
hysical features, soil, climate, productions, &c., “Many pilgrims have
eft journals of their travels in the Holy Land, full of repetition and
uerility, yet claiming the examination of the enlightened critic.
}. thésé, compared with the writings of Abulſeda and Josephus,
the learned Busching formed an excellent, geographical treatise. In
modern times we have judicious missionaries, as Dandini; antiqua-
ries, as Wood i, and naturalists, as JMaundrell and Hasselquist, who
have ably elucidated particular parts of these countries. It was
reserved for. Volncy to combine these detached accounts with the
fruits of his own observâtion and study, so as to present u complete
description of Syria. For minute topographical details, sce Busching
and Volney. [See also Russell’s Palestinc.] -
Mt. Rossus, a prolongation from Amanus (Almadagh) terminates
at the valley of the Orontes. Other heights skirt the Euphrates, and
extend towards Palmyra. But the proper Syrian chain begins S. of
Antioch, by the huge peak of Mit. Casius, which shoots up its needle-
like point, encircled with forests. The same chain, under various
names, follows the direction of the shore of the Mediterranean, being
in general no more than 20 or 24 miles from the sea. Mt. Libanus
forms its most elevated summit. This chain, which extends be-
tween the parallels of Acre and Tripoli, and whose summit (Hermon
of Script.) is between Damascus and Heliopolis, is divided into two,
one on the WV. which looks to the Mediterranean, the other on the
E. which bounds the plains of Damascus. This last received from
the Syrian Greeks the name of Anti-Libanus, a name unknown
among the natives, and which, being employed somewhat arbitrarily
by historians, has given rise to unprofitable discussions. (Reland,
&c.) Ilibanus and all the mountains of Syria present frequent ruins
of towers and ſortified places. They are composed of a calcareous
rock, whitish, hard, and ringing when struck. The granite scarcely
begins to make its appearance till we come to the neighborhood of
Mt. Sinai and the Red Sea. Near Damascus are immense caverns,
one of which is capable of containing 4000 men. The valley of Jor.
dan offers many traces of volcanoes. The bituminous and sulphu-
rous waters of Lake Asphaltites, [note, Gen. 9:24.] the smoke occa-
[709]
B. C. 1450.
Summary of Israel's conquests.
ºf Joshua, xii.
the Amorites, and the
Canaanites, the Periz-
B. %] zites, the Hivites,
145
9The king of: Jericho,
one ; the king of "Ai,
which is beside Beth-el,
one ; - -
10 The king of a Jeru-
salem, one; the king of
* Hebron, one ;
11 The king of “Jar-
muth, one; the king of
d Lachish, one ; •
i2 The king of Eglon,
one; the king of Gezer,
one ; --
I3 The king of 5 Debir,
one; the king of "Geder,
one ;
14 The king of Hor-
mah, one; the king of .
* Arad, one ;
15 The king of Lib-
nah, one ; the king of
* Adullam, one;
16 The king of "Mak-
six only are mentioned, the Girgashites being here
. • either lost or left out, though we g
and the Jebusites. 3. ty find them, Gem
by Israel, with whom they saw it was to no pur-
are called, Deut.
10: 15–18. Seven nations .
oned up, but here
7:..l. and so imany are there rec
10: 16. and 15: 21. Either they were incorpo-
rated with some other of these pations, or, as the
tradition of the Jews is, on the approach of Is-
rael under Joshua, they all withdrew and went
into Africa, leaving their country to be possessed
pose to contend, therefore they are not named
among the nations Joshua subdued. -
IV. A list of the kings conquered; 31 in all,
and very particularly named and counted, it should |
seem, in the order in which they were conquered.
Now, .
1. This shows what a very fruitful country
Canaan then was, in which so many kings chose
to throng together, rather than disperse into other
countries, where, though they might find more
room, they could not expect such plenty and plea-
sure: this was the land God spied out for Israel;
and yet, at this day, it is one of the most barren,
despicable, unprofitable countries in the world;
such is the effect of the curse it lies under, since
19. The king of * Ma-
don, one; the king of
‘Hazor, one ; -
in the coast
23 The king of a Dor,
its possessors rejected Christ and his, Gospel, as
was foretold by Moses, Deut, 29:23.
2. It shows to what narrow limits men’s ambi-
tion was then confined. These Rings contented
themselves with the government, each of them, of
one city, and the towns and villages pertainin
to it; no one, as appears, aiming to ...;
master of the rest, but, when there was occasion,
uniting for the common safety. Yet it should seem
that what was wanting in the extent of their ter-
ritories, was made up in the absoluteness of their
power, their subjects being all their tenants and
vassals, and entirely at their command. .
3. It shows how good God was to Israel, in
giving them victory over all these kings, and pos-
session of all these kingdoms, and what obliga-
tions He hereby laid on them to observe his
statutes, and to keep his laws. Here were thirty-
one kingdoms, or seigniories, to be divided among
nine tribes and a half of Israel. Of these there
fell to the lot of Judah, the kingdoms of Hebron,
Jarmuth, Lachish, Eglon, Debir, Arad, Libnath,
and Adullam, eight in all, beside part of the king-
dom of Jerusalem, and part of Geder. Benja-
min had the kingdoms of Jericho, Ai, Jerusalem,
i Num. 14:45. 21:3.
lº Num. 21:1. -
1 10:29,30.
Of Dor, one; m 1 Sána. 22:I.
the king of “the nations fº
go the king of Shim-
rom-meron, one; the king
off Gilgal, one; -
24 The king of 5 Tir-
O ; Gen. 12.8. 28:19. Judg. 1:2.
• 15:34. - - * *
. 1 Kings 4:10, -
r 19:30. “I Sam.4:1. * ,
kedah, one; the king of of Achshaph, one; zah, one: all the kings §saron is 339.
* Beth-el, one ; * . 21 The king of , Taa- thirty and one. iii.10.ii. Judg. 42.
17 The king of P Tap- mach, one; the king of y 6:2-31. -* #: ;
* - F • * *. * - . z 8:1, &c. , - .x. 11:1. 19:25.
puah, one; the king of * Megiddo, one ; a See on 10:23. # tº **asses.
* Hepher, one; . . 22 The king of a Ke: ; **** : ; ; gººsal.
18.The king of Aphek, desh, one; the king of ; ;&#, ; ; ºº is sº.
one; the king of “Lash- "Jokneam of “Carmel, f io:33. fº.º. §§
- g 10:3,38. ee on 4:19,5:9,19.
aron, one ; one ; -- h 15:36. g 1 Kings 16:23, 2 Kings 15:14.
PRACTICAL OBSERVATIONS.
The vengeance of a righteous God, inflicted on all these kings
and their numerous subjects for their wickedness, should impress
our minds with reverential awe of his majesty and purity, and
with dread and hatred of sin: while the fruitful land, which He
bestowed on his chosen people, and thus prepared for their recep-
tion, should inspire our hearts with humble gratitude, and with
hope and confidence in his mercy. In both instances the final
event of all things is represented; when the wicked ‘shall go
away into everlasting punishment, and the righteous into life
eternal.’ Let us then “flee ſron the wrath to come,” and seek
and pray to be numbered with the saints here, that we may be
numbered with them in glory everlasting! SCOTT.,
sionally emitted from it, the lavas and pumice stone thrown out, on
its banks, and new crevices formed, and the warm bath of Tabarieh,
show that this valley has been the theatre of a fire not yet extin-
guished. Earthquakes sometimes still occur in this district. That
coast in general is subject to them, and several are recorded, which
have produced marked revolutions on the surface of Antiochia,
Laodicea, Tripoli, Beryta, Sidon and Tyre. The earthquakes of
Syria are almost wholly confined to the winter season, after the
autumnal rains. . . . Pliny represents the Jordan as a fine limpid river,
large enough for the valley it waters : and so most travellers. . . .
* Syria has three distinct climates. The summits of Libanus, cov-
ered with snow, diffuse a salubrious coolness through the interior ;
while the maritime, low situations are constantly subjected to heat,
accompanied with humidity; and the adjoining plains of Arabia
Deserta are exposed to a dry and scorching heat. The seasons and
the productions, consequently vary. In the mountains, the order of
the seasons nearly resembles that of the middle of France; the win-
ter-lasting from Nov. to Mar., is sharp and rigorous. No year passes
without falls of snow, which often cover the surface to the depth of
several feet during entire months. The spring and autumn are
agreeable, and the summer not oppressive. -
contrary, as soon as the sun has passed the equator, a sudden tran-
sition takes place to overpowering heats, which continue till October.
But, to compensate for this, the winter is so temperate, that orange
trees, dates, bananas, and other delicate fruits grow in the open air.
Thus the space of a few hours forms the transition from spring to
winter. . - -
* If the advantages of nature were duly seconded by the efforts of
human art, we might, in a space of 20 leagues, bring together in
Syria, the vegetable riches of the most distant countries. Besides
wheat, rye, barley, beans, and the cotton, plant, which are cultivated
every where, there are several objects of utility or pleasure peculiar
to different localities, Palestine abounds in sesamum, which affords
oil ; and in doura, similar to that of Egypt. Maize thrives in the
light soil of Balbec, and rice is cultivated with success along the
marsh of Haoulé [near the sources of the Jordan]. Within 20 years
sugar canes have been introduced into the gardens of Saide (Sidon)
and Bairout, which equal those of the Delta.
out culture on the banks of the Jordan, in the country of Basan, and
needs only a little care to acquire a good quality. The hills of
Latakié produce tobacco, which creates a commercial intercourse
between Damietta and Cairo. This crop is at present cultivated in
all the mountains. As for trees, the olive of Provence grows at An-
tioch and Ramli to the height of the oak. The white mulberry forms
the riches of the country of the Druses, from the beautiful silks
[710]
In the plains, on the
Indigo grows with-
obtained by it ; and the vine, raised on poles, or creeping along the
ground, ſurmishes red and white wines equal to those of Bordeaux.
Jaffa boasts her lemons, and her watermelons; Gama possesses
both the dates of Mecca, and the pomegranates of Algiers. Tripoli
has oranges equal to those of Malta; Bairout has figs like Marseilles,
and bananas like St. Domingo.
Aleppo is unequalled for pistachio-
nuts; and Damascus possesses all the fruits of Europe; apples, plums,
and peaches, grow with equal facility on her rocky soil. JNiebuhr
thinks the Arabian coffee shrub might be cultivated in Palestine.
‘Syria produces all our domestic animals, to which add the buffalo.
and camel. The gazels occupy the place of our deer; for wolves it
has jackals, hyenas and ounces; which last have sometimes been
mistaken for tigers. None of them occasion ravages equal to the
locusts; [notes, Ex. 10:14.] swarms of which a mild winter gene-
rates in the deserts of Arabia.” [For the places mentioned in these
chapters see the maps, and the Geographical and Historical Index.]
t . - - MALTE BRUN.
Verse 9. * .
Kings.] ‘So Strabo says, “Formerly the Aradii had each their kings,
as also other single cities of the Phenicians.” Such were the Greek
kings in the heroic ages, as is seen in Homer.” Ros ENM.
- Verse 14. - -.
The Israelites utterly destroyed king Arad and his cities, in the
life-time of Moses, and called the name of them Hormah. (Num.
21:1–3.)- Probably ‘the king of Arad,” here mentioned, is the same
person. As his kingdom was on the southern border of Canaan, and
not east of Jordan, it came into the possession of Israel under Joshua ;
therefore he is numbered in that division of kings. Yet Hormah is
here mentioned as a distinct kingdom from that of Arad ; and per-
haps there was another place of that name. (JN'um. I4:45.) [But see
note m. page 16. Introd.] - -- Scott.
- Verse 24. * -
Every considerable town or city-was under the government of a
king, who possessed the adjacent fields and villages, and ruled, as it
is generally supposed, with despotic sway : and though the Canaan-
ites doubtless waged frequent wars, and gained advantages over
each other ; yet no one had acquired the sovereignty of the whole.
When Julius Caesar landed in Britain, he ſound four kings in the
single county of Kent : how many then must there have been in the
whole island —A single view of a good map of ancient Canaan wilf
show the reader all that learned men have conjectured or determined
concerning the relative situation of the several places, which are
mentioned in this and the ſołlowing chapters. And indeed that is
the only method of obtaining a clear idea of the subject. [See also
the Hist, and Geogr, Index.] D.
1.
B. c. 1445.
Joshua directed to divide the land.
JOSHUA, XIII.
CHAP. XIII.
What parts of the land were still un-
subdued, 1–6. Joshua is directed to
divide the whole hy lot, 7. The in-
héritance of the two tribes and a halſ,
-13. The borders of Reuben, 1
23; of Gad, 24–28; of the half tribe
of Munasseh, 29–32. No inheritance
assigned to Levi, 14, 33.
Nºy Joshua a was
- old and stricken in
years; and the LoRD said
unto him, Thou art old
and stricken in years, and
there remaineth yet very
much land * to be posses-
sed. w -
2 This is b the land
that yet remaineth : all
* the borders of the Phi-
listines, and all "Geshu-
I"I
'3 From Sihor, which
is before Egypt, even
unto the borders of Ek-
ron northward, f which is
counted to the Canaan-
ite: 5 five lords of the
Philistines; the Gazath-
ites, and the Ashdothites,
the Eshkalonites, the
Gittites, and the Ekron-
ites; also the * Avites:
4 From the south, all
* the land of the Canaan-
ites, and f Mearah that
is beside the Sidonians,
unto * Aphek, to the bor-
ders of the Amorites:
5 And the land of the
* Giblites, and all n Leb-
anon toward the sun-
rising, from * Baal-gad
P under mount Hermon,
4 unto the entering into
Hamath.
6 All the inhabitants
of the hill-country, from
Lebanon unto *Misre-
phothmaim, and all the
Sidonians; " them will I
drive out from before the
children of Israel: “only
divide thou it by lot unto
the Israelites for an in-
heritance, as I have com-
manded thee.
a 14:10. 23:1,2. 24:29.
1 Kings 1:1. Luke 1:7.
* Heb. to possess it. Deut. 31:3.
b Ex. 23:29–31. Deut. Il-28,24. Judg.
• *... ou. *is.
. Gen. 18:l I.
d 11,13. 12:5. Sam. 27:8.
; 13:37,38. I5:8.
e J tº
3r. 2:18.
f Gen. 10:15–19. Num. 34:2–14.
it. . Therefore we are not to skip over these chap-
for those who are old and stricken in years, to
2 Sam. -
Makkedah, Beth-el, and the nations of Gilgal,
six in all. Simeon had the kingdom of Hormah,
and part-of Geder. Ephraim had the kingdoms
of Gezer and Tirzah. Manasseh (that half-tribe)
had the kingdoms of Tappuah and Hepher, Taa-
mach and.Megiddo. Asher had the kingdoms of
Aphek and Achshaph. Zebulon had the kingdoms
of Lasharon, Shimron-meron and Jokneam.
Naphtali had the kingdoms of Madon, Hazor, and
Kedesh, . And Issachar had that of Dor. These
were some of the great and famous kings that
'God smote, for his mercy endureth for evers
and gave their land for a heritage, even a
heritage unto Israel his servant, for his mercy
endureth for ever, Ps. 136:17, &c.
‘CHAP. XIII. V. 1–6. At this chapter
begins the account of the dividing of the land of
Canaan among the tribes of Israel by lot; a nar-
rative not so entertaining and instructive as that
of the conquest of it, and yet thought fit to be in-
serted in the sacred history, to illustrate the per-
formance of the promise. The preserving of this
distribution would be of great use to the Jewish
nation, who were obliged by the law to keep up
this first distribution, and not to transfer inheri-
tances from tribe to tribe, Wum. 36: 9. It is
likewise of use to us to explain other scriptures:
the learned know how much light the geographi-
cal description of a country gives to the history of
ters of hard names, as useless and not to be regard-
ed; where God has a mouth to speak, and a hand
to write, we should find an ear to hear, and an eye
to read; and God gives us a heart to profit!
Here, I. God puts Joshua in mind of his old
age, v. 1. He and Caleb were now the only old
men among the thousands of Israel; none (except
them) of all those numbered at Sinai being now
alive. He had been a man of war from his youth,
Ex. 17: 10, but now he yields to the infirmities,
of age, with which it is in vain for the stoutest
to think of contesting. It should seem Joshua
had not the same strength and vigor in his old age,
as Moses; all that come to old age, do not find it
alike good; generally, the days of old age are evil
days, and such as there is no pleasure in them,
mor expectation of service from them. It is good
be put in remembrance of their being so. Some
have gray hairs here and there upon them,'
and perceive it not, they do not care to think of
it, therefore need to be told of it, that they may
be quickened to do the work of life, and make
preparation for approaching death. But God!
mentions Joshua’s age and growing infirmities,
1. As a reason why he should now lay by the
thoughts of pursuing the war; he had reduced the
body of the country, let him be gathered to his
serve, God considers the frame of his people, and
would not have them burdened with work above
their strength. It cannot be expected old people
should do as they have dome for God and their
country. 2. As a reason why he should speedily
apply himself to divide what he had conquered.
That work must be done, and done º: it
was necessary he should preside in doing it, there-
fore let him make that his concluding service to
God and Israel. All people, but especially old
people, should set themselves to do that quickl
which must be done before they die, lest death
prevent them, Eccl. 9:10. r
II. He gives him a particular account of the
land yet unconquered, intended for Israel, which,
in due time, they should master, if they did not
put a bar in their own door; as the country of the
Philistines in the south, governed by five lords,
and the land toward Egypt, v. 2, 3. Some west-
ward, as that toward the Sidonians, v. 4. Some
eastward, [and northward, 1 as all Lebanon, v. 5.
Joshua is told this, and he made the people ac-
quainted with it, 1. That they might be the more
affected with God’s goodness, and thereby en-
gaged to love and serve Him; for if what they
had was too little, God would moreover give
them such and such things. 2. That they might
not be tempted to make any league, or contract
any dangerous familiarity with these their neigh-
bors, but rather be jealous of them, as people that
kept them from their right, and that they had just
cause of quarrel with. 3. That they might keep
themselves in a posture for war, and not think of
putting off the harness, while there remained any
land to be possessed. Nor must we lay aside our
spiritual armor, or be off our watch, till our victo-
ry be complete in the kingdom of glory.
III. He promises that He would make the Is-
raelites masters of all the countries yet unsubdued,
though Joshua was old, and not able to do it, or
likely to live to see it done. Whatever becomes
of us, and however we may be laid aside, God .
will do his own work in his own time, v. 6. I
will drive them out. The original is emphati-
cal, ‘ It is I that will do it, I that can do it, and
will do it, if Israel be not wanting to themselves.”
‘I will do it by my Word,” so the Chaldee here,
as in many other places, ‘‘ by the eternal Word,
the Captain of the hosts of the Lord.’ This pro-
mise plainly supposes, as the condition of the pro-
mise, that the children of Israel must themselves
attempt and endeavor their extirpation, else they
could not be said to be driven out before them;
if afterwards, Israel, through sloth, or cowardice,
or affection to these idolaters, sit still and let them
alone, they must blame themselves, and not God,
if they be not driven out. We must work out
our salvation, and then God will work in us, and
with us; we must resist our spiritual enemies, and
rest, with honor and the thanks of his people," then God will tread them under our feet; we
and let the conquering of the skirts of the country must go forth to our Christian work and warfare,
be left for those that shall come after. As he had and then God will go forth before us.
entered into Moses’ labors, so let others enter into
his, and bring forth the top-stone; the doing of
V. 7–33. Here are, I. Orders to Joshua to
assign to each tribe its portion of this land, in-
which was reserved for David long after. Ob- |cluding what was yet unsubdued, which must be
g Judg. 3:3. 1 Sam. 6:4,16,17. Zeph. 1 Judg. 1:34,35. q Num. 34:8. Is, 10:9. Amos 6:2.
2:5. m 1 Kings 5:18. Marg. Ps. 83:7. Ez. r 11:8.
h Deut. 2:23. Avims. 27:9. s 23:13. Gen. 15:18–21. Ex. 23:30,31.
i 10:40. 11:3. 12:7,8. n Deut. 1:7. 3:25. Judg. 2:21–23.
t Or, the cave. o 12:7. t See on 14:1,2.
k 19:30. . . - p 11:17.
NOTEs.
It seems to have
CHAP. XIII. V. 1–5. Joshua is supposed to have been about 100
years of age at this time; though, not being informed how old he was
when Israel left Egypt, we can only conjecture what time passed be-
tween that event and his death, at the age of 110. (24: 29.)—Sihor
was ‘the river of Egypt,” [See the map.] and some think a branch
of the Nile; but this is not likely : it was rather some small rivulet
just at the entrance of Egypt. [Perhaps the torrent (whose bed ex-
tends far inland) at the mouth of which was Rhinocolura, the famous
port through which the Phenicians traded with India, &c. See Rob-
ertson. Ed.]—The Philistines were not descended from Canaan, but
from Mizraim the son of Ham : (Gen. 10: 6, 13—20.) yet they were
numbered with the Canaanites in this distribution. (JM. * d. g. m.
—q. - - C OTT.
% Lords.] ‘ Seranim means literally arcs : and so the Arab, for
chief magistrate is katbum, axis; because affairs and the people did, as
it were, revolve round and depend upon him, as the parts of a wheel
upon the axis.” "JMich. ‘The Philistine community seems to have
been an aristocracy. 1 Sam, 29 : 6–8.” Rosenm. Ep.
(4.) JMearah..] ‘Lit. the cave, as Gen. 19: 30, &c.
been a great and famous cave, between Sarepta and Sidon, described
by William, Bp. of Tyre.’ Ros ENM.
Verse 6.
The division by lot, by which the appeal was made to God Himself
most aptly typified the Lord’s choosing, in his infimite wisdom and
love, the temporal provision and eternal inheritance of his true people.
—As every tribe had its inheritance determined by lot; so it is pro-
bable, that afterwards the subdivisions to every family and each in-
dividual were regulated in the same manner: and thus their estates
would descend to posterity, not so much as the inheritance of their
fathers, as that which the Lord had immediately assigned them.
(Prov. 16: 33.) -- Scott.
Them will I drive out..] 1. The condition of this was obedience, and
fidelity, 2: God had never said to Joshua, ‘Thou shalt conquer all
this laud;’ the promise was “Thou shalt bring them into the land
and divide it among them; both which he did. So that infidel ob-
jections here fall to the ground. See Dr. A. Clarke. ED.
[711]
B. C. 1445.
Division of the land.
JOSHUA, XIII.
7 Now therefore divide
this land for an inheri-
iance unto the nine tribes,
and the half-tribe of Ma-
nasseh, . '
8 With whom the
Reubenites and the Gad-
ites have received their
inheritance, which *Mo-
ses gave them, beyond
Jordan eastward, even as
Moses the servant of the
Lord gave thern :
9 From y Aroer, that
is upon the bank of the
river Arnon, and the city
that is in the midst of the
river, and *āll the plain
of Medeba unto Dibon;
10 And * all the cities
of Sihon king of the
Amorites, which reigned
in Heshbon, unto the
border of the children of
Ammon; -
11 And b Gilead, and
the border of the Geshu-
rites and Maachathites,
and all mount Hermon,
and all Bashan unto Sal-
cah :
12 All the kingdom
of "Og in Bashan, which
reigned in Ashtaroth and
in Edrei, who remained
of the remnant of the gi-
ants: for "these did Moses
Smite, and cast them out.
13 Nevertheless, the
children of Israel e ex-
pelled not the Geshurites,
nor the Maachathites :
but the Geshurites and
the Maachathites dwell
among the Israelites un-
til this day.
14 Only f unto the
tribe of Levi he gave
none inheritance; the sa-
crifices of the Lord God
of Israel made by fire are
their inheritance, as he
said unto them. -
15 T And Moses gave
unto the tribe of the chil-
dren of Reuben, inheri-
tance according to their
families: -
16 And their coast was
g from Aroer, that is on
the bank of the river Ar-
non, and the city that is
in the midst of the river,
and all the plain by Me-
deba:
brought into the lot, in a believing confidence that
it should be conquered when Israel was multiplied,
so as to have occasion for it, v. 7. Now divide
this land. Joshua thought all must be conquered,
before any Inust be divided: “No,” said God,
“there is as much conquered as will serve your
present turn, divide that, and wait for the re-
mainder hereafter.” Note, We must take the
comfort of what we have, though we cannot com-
pass all we would have. Observe, -
1. The land must be divided among the several
tribes, and they must always live in common, as
now. It is the will of God there should be such
a thing, as property, and that every man should
know his own, and not invade what is another’s.
The world must be governed, not by force, but
right, by equity, not arms. . . . -
2. It must be divided for an inheritance, though
got by conquest. (1.) The promise of it came
to them as an inheritance from their fathers;
and in performance of the covenant with them.
(2.) The possession of it was to be transmitted
by them, as an inheritance to their children. Often
what is got by force, is soon lost again; but Israel,
having an incontestable title to this land by the
divine grant, might see it thereby secured as an
inheritance to their seed after them, and that God
kept his mercy for thousands. . .
3. Joshua, though very wise, just, and good,
must divide it, not by his own will, but by lot;
which referred the matter wholly to God, for Heit
is that appoints the bounds of our habitation, and
every man’s judgment must proceed from Him.
If any controversy arose on the lot, Joshua must
determine it, and prevent ill consequences. Josh-
ua must have the honor of dividing the land, (1.)
Because he had undergone the fatigue of conquer-
ing it; each tribe would thereby be made the more
sensible of their obligations to him. And what a
pleasure must it needs be to such a public spirit-
ed man as Joshua, to see the people so dear to
him, eating the labor of his hands! (2.) That
he might be herein a type of Christ, who has not
only conquered for us the gates of hell, but has
opened to us the gates of heaven, and having pur-
chased the eternal inheritance for all believers,
will in due time put them all in possession of it.
II. An account of the distribution of the land
on the other side Jordan, among the Reubenites,
and Gadites, and half of the tribe of Manasseh,
which comes in, 1. As the reason why this land
within Jordan must be divided only to the mine
17 Heshbon, and all
her cities that are in the
plain; Dibon, and * Ba-
moth-baal, and Beth-baal-
meon,
18 And h Jahaza, and
Kedemoth, and Mepha-
ath, f
19 And Kirjathaim,
and Sibmah, and Zareth-
shahar in the mount of
the valley,
20 And Beth-peor,
dian, Evi,
country.
m whom Moses
n with the princes of Mi-
and Zur, and Hur, and
Reba, which were dukes
of Sihon dwelling in the
22 ° Balaam also the
son of Beor, the fsooth-
Sayer, did
of Israel slay with the
sword, among them that .
were slain by them.
tribes and a half, because the other two and a
half were already provided for. 2. As a pat-
term to Joshua in the work he had now to do;
only this was to be done by lot, but, it should seem,
Moses did that himselſ, according to the wisdom
given unto him... 3. As an inducement to Joshua
to hastem the dividing of this land; God, their
common Father, would not have a difference made
between his children. . . . .
(1.) Here is a general description of the coun-
try given to the two tribes and a half, v. 8. The
repetition implies a ratification of the grant by
Joshua, who would mot alter it, because, as is in-
timated, Moses was the servant of the Lord, and
acted in this matter by secret direction from Him,
and was faithful as a servant. Here we have,
[1..] The boundaries, v. 9, &c. Israel must know
their own, and keep to it, and not, under pretence
of their being God’s peculiar people, invade the .
rights and properties of their neighbors, to which
they had a good and firm title by Providence,
though not, as Israel, by promise. . [2.] An ex-
ception of one part of this country from Israel’s
possession, though it was in their grant, namely,
the Geshurites, and the Maachathites, v. 13. They
had not leisure to reduce all the remote and ob-
scure corners of the country in Moses’ time, and
afterward they had no mind to it, being easy with
what they had. Thus those who are not strait-
ened in God’s promises, are yet straitened in their
own faith, and prayers, and endeavors.
(2.) A particular account of the inheritance of
these two tribes and a half. This is very fully
and exactly set down, [1..] That posterity might,
in reading this history, be the more affected with
the goodness of God to their ancestors, when they
found what a large and fruitful country, and what
abundance of great and famous cities, He put them
in possession of God’s grants look best, when
we descend to the particulars. [2.] That disputes
might be prevented, and such contests between the
tribes, as commonly happen where boundaries
have not been adjusted, to a certainty. And we
have reason to think this register of the lot of
each tribe, was of great use in after-ages, often
appealed to, and always acquiesced in, for the
determining of mine and thine. - -
1st. We have here the lot of the tribe of Reu-
ben, Jacob’s first-born; who, though he had lost
the dignity and power which pertained to the
birth-right, yet, it seems, had the advantage of
being first served. In the account of the lot of .
smote and the villages thereof.
u Num. 26:53–56. 33:54, 34:2–14.
Ez. 47: 13–23. 48:23–29.
x 4:12, 22:4. Num. 32:33–42. Deut.
y 12:2. Deut. 3:12,16.
z Num. 21:30. Is. 15:2, Jer. 48:18,22.
See on Num. 21:24–26.
and, Rekem,
al g
b 12:2–5. Deut. 4:47,48. 1 Chr. 2:23.
c 12:4. Deut. 3:10,11.
d 14:3,4. Num. 21:23–35.
e 1., 23:13. Num. 33:55. Judg. 2:3.
2 Sam. 3:3. 13:37,38, :
f 33; 14:3,4. Num. 18:20–24. Deut.
- g 10:9. 12:12, 19. 18:2. • ,
the children 12:2. Num. 21:28–30. 32:33–38.
Deut. 3:12, Is. 15:1,2,4, 16:7–9.
Jer. 48:21–24.
or, the high places of Baal, and the
house of Baal-meon. Num. 21:19.
and , f Ashdoth - pisgah,
and * Beth-jeshimoth,
21 And all the cities
of the plain, and all the
kingdom of Sihon king
of the Amorites, which
23 And the border of
the children of Reuben
was Jordan, and the bor-
der thereof. This was
the inheritance of the
children of Reuben after
their families, the cities
o Num. 22:5–7.
22:41. :38.
h 21:36,37. Num. 21:23. Jahaz. 1
Chr. 6:78,79. Jahzah.
Sº. ºf P an or a hill
r, springs of Pisgah, or, the hill.
k É. §% s”, “ , -
1 Deut. 3:10: &
m Num. 21:24–35. Deut. 2:30–36.
n Num. 31:8.
24:1, 31:8. 2 Pet.
2:15. Jude 11. Rev. 2:14. 19:20.
† Or, diviner.
reigned in Heshbon,
Verses 7–14.
(M. R.—Notes, JWum. 32 : 29–42.)—PWith whom.
the other half-tribe of Manasseh.
cluded all the oblations, of which any portion was burnt on the altar.
(33)
(8–12 &c.)
traordinary fertility, abounding
* The valley of the Jordan is bounded on the E. by a
range of mountains, still more lofty than those which skirt its west-
erniimits; but it was not suspected till lately, that the former con-
ceaſed in their recesses some of the richest scenery, and most valua-
ble land, any where to be found in Palestine. Rising gradually from
the bed 6f the river, the traveller soon finds himself on a platform
seven or eight hundred feet above its level ; forming a district of ex-
(8) That is, with
“The sacrifices made by fire in-
by Dr. Russell.
Scott.
with the most beautiful prospects,
clothed with thick forests, diversified with verdant slopes, and pos-
sessing extensive plains of a fine soil, yielding in nothing to the most
prolific parts of Galilee and Samaria.”
[See Buckingham.]. Palestine,
A letter of June 1834 from the Rev. Eli Smith, one
of our missionaries who lately visited these parts, E. of Lake Tibe-
ºrias, &c., fully confirms the above statement of their beauty and ex-
traordinary fertility. -
ED.
Verses 15–20.
(.M. R.)—Dibon. (17) Dibon seems to have been situated in the
confines of Teuben and Gad, and inhabited by some of each tribe.
(JWum. 32: 34.) The same may perhaps be said of Heshbon.
21: 36–39. 1 Chr. 6: 80, 81.) -
(26.
Scott,
[712]
B. C. 1445. -
Division of the land.
JOSHUA, XIII.
24 || And Moses gave
inheritance P unto the
tribe of Gad, even unto
the children of Gad,
according to their fami-
lies:
25 And their coast was
Jazer, and all the cities
of Gilead, and a half the
land of the children of
Ammon, unto Aroer, that
is before r Rabbah :
26 And from Heshbon
unto " Ramath-mizpeh,
and Betonirm; and from
‘Mahanaim unto the bor-
der of u Debir;
27 And in the valley,
Beth-aram, and *
nimrah, and y Succoth,
and Zaphon, the rest of
the kingdom of Sihon
king of Heshbon, Jordan
and his border, even un-
to the edge of the sea
of 2 Chinnereth, on the
other side Jordan, east-
ward.
28 This is the inheri-
tance of the children of
Gad, after their families,
the cities, and their villa-
€S.
g 29 || And Moses gave
inheritance unto the half-
tribe of Manasseh : and
this was the possession of
the half-tribe of the child-
dren of Manasseh by
their families. -
30 And a their coast
was from Mahanaim, all
Bashan, all the kingdom
of Og king of Bashan,
and-all the towns of Jair,
Beth-
this tribe, mention is made of the slaughter, 1. Of
Sihon, king of the Amorites, who reigned in this
country, but ruined himself by attempting to op-
pose Israel in passing through his territories,
Num. 21:21, &c. 2. Of the princes of Midian,
who were slain afterward in another war, Num.
31: 8, and yet are here called dukes of Sihom,
as being either tributaries to him, or, in his op-
position to Israel, confederates with him. 3. Of
Balaam particularly, who was recompensed ac-
cording to the wickedness of his endeavor,
as recorded, Nunn. 31:8. and here repeated, be-
cause the defeat of Balaam’s purpose to curse Is-
rael, was the turning of that curse into a blessing,
and such an instance of the power and goodness
of God, as was fit to be had in everlasting remem-
brance. See Micah 6: 5. r
Pisgah was within the lot of this tribe, whence
Moses took his view of Canaan, and his flight to
heaven. And not far off thence Elijah was fetch-
ed up to heaven in a chariot of fire. The sepa-
ration of this tribe from the rest by the river
Jordan, was what Deborah lamented; and the
preference they gave to their private interests
above the public, was what she censured, Judg.
5:15, 16." in this tribe lay Heshbon and Sib.
mah, famed for their fruitful fields and vineyards.
See Isa. 16:8, 9. Jer. 48:32. This tribe, with
that of Gad, was sorely shaken by Hazael king
of Syria, 2 Kings 10:33, and afterward dislodg-
ed and carried into captivity, 20 years before the
general captivity of the ten tribes by the king of
Assyria, 1 Chron. 5: 26.
2dly. The lot of the tribe of Gad, v. 24–28.
north of Reuben’s; Gilead lay in this tribe, so
famous for its balm, that it is thought strange
indeed if there be no balm in Gilead, and the
which are in Bashan,
tries which
cities of Jabesh-Gilead, and Ramoth-Gilead,
which we often read of in Scripture; also Suc.
coth and Peniel, mentioned in the story of Gid-
eon; the forest called the wood of Ephraim,
(from the slaughter Jephthah made there of the
Ephraimites,) in which Absalom's rebellious
army was beaten, while his father David lay at
Mahanaim, one of the frontier-cities of this tribe,
v. 26. and Sharon, famous for roses: here too
lived those Gadarenes, [But see maps.] that loved
their swine better than their Savior, fitter to be
called Girgashites than Israelites.
3dly, The lot of the half-tribe of Manasseh, v.
29–31. in which was Bashan, the kingdom of
Og, famous for the best timber, witness the oaks
of Bashan, and the best breed of cattle, witness
the bulls and rams of Bashan. This tribe lay
north of Gad, reached to mount Hermon, and
had in it part of Gilead. Mizpeh was in this
half-tribe, and Jephthah one of its ornaments;
so was Elijah, for in this tribe was Thisbe,
whence he is called the Tishbite, and Jair was
another. In the edge of the tribe stood Chora-
zin, honored with Christ’s wondrous works, but
ruined by his righteous wo for not improving them.
astly, Twice in this chapter it is moticed
that to the tribe of Levi Moses gave no in-
heritance, v. 14, 33. for so God had appointed,
Num. 18: 20. Had they been appointed to a lot
entire by themselves, Moses would have served
them first, not because it was his own tribe, but
because it was God’s, but they must be provided
for in another manner; their habitations must
be scattered in all the tribes, and their mainte-
nance brought out of all: God Himself was the
portion both of their inheritance and of their
cup, Deut. 10: 9.—18: 2.
Moses did
11:13–27.
threescore cities;
31 And half Gilead,
and " Ashtaroth, and Ed-
rei, cities of the kingdom
of Og in Bashan, were
pertaining unto the child-
ren of Machir the son
of Manasseh, even to the
one half of the children
of Machir by their fami-
lies.
32 These are the coun-
distribute for inheritance
in the plains of Moab, on
the other side Jordan by
Jericho eastward.
33 But unto • the tribe
of Levi Moses gave not
any inheritance; the
LoRD God of Israel was
their inheritance, as he
Said unto them.
p Num. 32:34–36.
q Num. 21:26–30. Deut. 2:19. Judg.
r Deut. 3:11. 2 Sam. 11:1. 12:26. Ez.
2 . 1:14
1:20. Ann *
s 20:8. Gen. 31:49. Judg. 10:17. 11:
11,29. 1 Kings 22:3.
tºys. Gen. iº 2 Sam. 28. 17:
u 2 Sam, 9:5, 17:27,30. Lodebar.
x Num. 32:3,36.
y Gen. 33:17. Judg. 8:5,6,14–16. 1
Kings 7:46.
z 11:2, 12:3. Chinneroth. Num. 34:
11. Deut. 3:17. Luke 5:1. Gen-
7tesaret.
a 26. Num. 32:39–41. Deut. 3:13–
15. 1 Chr. 2:21–23.
b See on 12:4.
c 14, 18:7, Num. 18:20, Deut. 10:9.
18:1,2,
*-º
PRACTICAL OBSERVATIONS.
Old age, gradually and almost insensibly, creeps upon man-
kind,....and the expectation of death, as well as the calamities
of life, should warm us to redeem our time, and seize on present
opportunities of usefulness. (Note, Ec. 9:10.) Our season of
labor and of service will soon expire, and we shall shortly be at
rest: we ought not therefore now to indulge sloth, or shrink from
hardship; yet if it be the Lord’s will to lay us aside, we should
be willing to leave our designs unfinished, or to be completed by
other hands. He knoweth all our infirmities, and will not forsake
his servants, when old and incapable of work: when however the
heart is zealous, they who cannot perform ome service, will devise
to be useful in some other way, though not equally splendid and
honorable.—But one succession after another of godly persons
and able ministers dies, and leaves an immense proportion of the
earth in the possession of the great enemy of God and man; though
the promise assures us, that it will all, in due time, be wrenched
out of his hands, and become entirely the kingdom of the Lord
Jesus. , Indeed none of us in this world live up to our privileges
and spiritual blessings, as delineated in the word of promise;
being kept out of possession by our foes, and especially by sin
that dwelleth in us:” but this consideration should animate us to
Verses 24–28. J.H. R. Scott.
Verses 29–32. Ç.
See on JWum. 32: 39–42. Deut. 3: 13–17. Id.
\ Verse 33.
As Moses was himself of the tribe of Levi, he gave a special proof
that he acted by divine authority, in thus overlooking his own family
and his own tribe : for though the Levites were well provided for,
yet the security of that provision was so interwoven with Israel’s adº
herence to the worship of God, that, had they universally apostatised,
the Levites would have been left destitute, whilst all the other tribes
would have had possession of their estates; that is, without some
O. T. W. O.L. I. ~
&
be active and courageous, and to expect and seek for still greater
and richer acquisitions of knowledge, holiness, and heavenly
consolations.—Wherever our habitation is placed, and in what-
ever honest way our portion is assigned us, we should consider
them as allotted us by God, and acquiesce, and be thankful and
content: and every prudent method should be devised to prevent
litigations about property.—The mercies of the Lord to his peo-
ple, and his judgments on his enemies, especially those who have
tempted others to wickedness, ought never to be forgotten, and
should frequently be mentioned; because they are honorable to
Him, and profitable subjects for our meditation.—The ministers
of the Lord should study to show, that they are peculiarly indiſ-
ferent about worldly interests; and the people should take care,
that they want nothing suitable to their station; that they may
neither be discouraged, not taken off from serving at the altar.
But happy are they, who have the Lord God of Israel for their
inheritance, how little soever of this world falls to their share:
his providence will supply their temporal necessities; and his
ordinances and spiritual consolations will feast their souls, until
they arrive at that “fulness of joy, and those pleasures, which
are at his right hand for evermore.’ SCOTT.
immediate divine interposition.—Had Moses acted according to the
natural bias of the human mind, he would probably have first pro-
vided for his own tribe ; but on the contrary, he expressly appointed
that they should have no inheritance in Israel. And his sons appear
to have entered fully into the disinterested and unambitious spirit of
their father; though in no respect distinguished from the rest of the
Levites. (.jſ. R.—Notes, Gen. 48 : 5. Wum. 3: 1-3, 18; 20.). The
way in which this subject is uniformly mentioned, implies that the
Levites had as good a title to their tithes and perGuisites, as their
brethren had to their estates. [Both were assigned, under that dis-
pensation, by thy same divine at thority.] Scott.
[713]
B. C. 1445.
The claim of Caleb.
JOSHUA, XIV.
CHAP. XIV.
The country west of Jordan to be divid-
ed by lot, to the nine tribes and a half
1–5. Caleb demands Ilebron and
obtains iu, 6–15.
the
ND these are
countries which the
children of Israel inheri-
ted in the land of Ca-
naan, a which Eleazar the
priest, and Joshua the
son of Nun, and the
heads of the fathers of
the tribes of the children
of Israel, distributed for
inheritance to them.
2 By lot was their
inheritance, as the Lord
commanded by the hand
of Moses, for the nine
tribes, and for the half-
tribe.
3. For Moses “had giv-
en the inheritance of two
tribes and an half-tribe
on the other side Jor-
dan: " but unto the Le-
vites he gave none in-
heritance among them.
4 For * the children of
Joseph were two tribes,
Manasseh and Ephraim :
therefore they gave no
part unto the Levites in
the land, f save cities to
dwell in, with their sub-
urbs for their cattle, and
for their substance.
5 As the Lord com-
manded Moses, so the
children of Israel did, and
they divided the land.
6 * Then the children
of Judah came unto Josh-
ua in 5 Gilgal; and "Ca-
leb, the son of Jephun-
neh, the Kenezite, said
unto him, *Thou knowest
the thing that the LoRD
said unto Moses the
man of God, concerning
me and thee in "Kadesh-
barnea.
7 Forty years old was
I when Moses the ser-
want of the Lord "sent
me from Kadesh-barnea
to espy out the land; and
* I brought him word
again, as it was in mine
heart.
8 Nevertheless, my
brethren that went up
with me, made the heart
a See on Num. 34:17–29.
b Num. 26:55,56. 33:54. 34:13, Ps,
16:5,6. Prov. 16:33. 18:18. Matt.
• * Nom. *—a bat.au
—17.
d See on 13:14,33.
e Gen. 48:5. 1 Chr. 5:1,2.
f 21:2–42. Nuai. 35:2—8. 1 Chr. 6:
54–81. 4:19, 10:43,
h Num. 13:6. 14:6.
i 14. 15:17. Num. 32:12.
k Nurn. 14:24.30. Deut. 1:36–38.
1 Num. 12:7,8. Deut. 33:1, 34:5,10.
Judg. 13:6-8; 1 Kings 13:1:14.
Kings 4:9,16,42. 8:7,11,..., P8.90: title.
1 Tini. 6:11, 2 Tim. 3:17.
m Num. 13:26.
n Nurn. 13:16–20.
o Num. 13:26–33. 14:6–10.
CHAP. XIV. V. 1–5. The historian, hav-
ing in the foregoing chapter given an account of
the disposal of the countries on the other side
Jordan, now tells us what they did with the
countries in Canaan. Israel, hitherto closely
encamped in a body, the greatest part of whom
never knew any other way of living, must now
disperse to replenish these new conquests. It is
said of the earth, God created it not in vain,
He formed it to be inhabited. Canaan would
have been subdued in vain, had it not been in-
habited. Yet every man might not go and settle
where he pleased; but, as there seems to have
been in the days of Peleg an orderly and regular
division of the habitable earth among the sons of
Noah, Gen. 10: 25, 32. so there was now such
a division of the land of Canaan among the sons
of Jacob: God had given Moses directions how,
and those directions are here punctually observed.
See Num. 33: 53, &c.
I. The managers were Joshua the chief magis-
trate, Eleazar the chief priest, and ten princes,
one of each of the tribes now to have their inher-
itance, whom God Himself had nominated (Num.
34: 17, &c.) some years before, and it should
seem, they were all now alive, to attend this
service, that every tribe, having a representative
of its own, might be satisfied that there was fair
dealing, and might the more contentedly sit down
by its lot.
II. The tribes among whom this dividend was
to be made, were nine and a half. Not the two
and a half already seated, v. 3. nor the tribe of
Levi, that was to be otherwise provided for; but,
Joseph made two tribes, Manasseh and Ephraim,
pursuant to Jacob’s adoption of Joseph’s two
sons, and so the number of the tribes was kept
up to twelve, though Levi was taken out, which
is intimated here, v. 4. The children of Joseph
were two tribes, therefore they gave no part
to Levi, they being twelve without him.
III. The lot, v. 2. is here used in an affair of
weight, which could not otherwise be accommo-
dated to universal satisfaction, and used in a
solemn religious manner as an appeal to God,
(Prov. 16:33.) by consent of parties; implying
that they believed Him fitter to determine for
them, than they for themselves, (He shall choose
our inheritance for us,) and professed a wil-
lingness to abide his determination; for every
man must take what is his lot, and make the
best of it. In allusion to this, we are said to
obtain an inheritance in Christ, by lot, Eph.
1: 11... So the word signifies; for it is obtained
by a divine designation. Christ, our Joshua,
gives eternal life to as many as were given
Him, John 17:2.
V. 6—15. Before the lot was cast to deter-
mine the portions of the respective tribes, the
particular portion of Caleb is assigned him, who
was now, except Joshua, not only the oldest man
in all Israel, but 20 years older than any of them,
for all that were above 20, when he was 40, were
dead in the wilderness; it was fit therefore that
this phoenix of his age should have some partic-
ular marks of honor put on him in the dividing
of the land. Now,
I. Caleb here presents his petition; or rather,
makes his demand, to have Hebron given him,
(this mountain, he calls it, v. 12.) and not to
have that put into the lot with the other parts
of the country; showing that God had long since,
by Moses, promised him that very mountain;
so that God’s mind being already made known,
it would be vain and needless to consult it further
by casting lots, by which we are to appeal to
God only where we cannot otherwise decide.
Caleb is here called the Kenezite, some think,
from some remarkable victory obtained by him
over the Kenezites, as the Romans gave their
great generals titles from the countries they con-
quered, as Africanus, Germanicus, &c. He was
the person whom God had chosen out of his
tribe to be employed in dividing the land, Num.
34: 19. Therefore, lest he should seem to im-
prove his authority as a commissioner for his
own private advantage and satisfaction, 1. He
brings his brethren along with him, and waving
his own power, seems rather to rely on their in-
terest: and they, willing to respect such an or-
mament of their tribe, consent. 2. He appeals
to Joshua himself concerning the truth of the
allegations, on which he grounded his petition.
Thou knowest the thing, v. 6. 3. He makes
a very honorable mention of Moses, which he
knew would not be at all unpleasing to Joshua,
Moses the man of God, v. 6. and the servant of
the Lord, v. 7. What Moses said, he took as
from God Himself, because Moses was his mouth,
and his agent, therefore he had reason both to
desire and expect it should be made good. What
can be more earnestly desired than the tokens
of God’s favor? and what more confidently ex-
pected than the grants of his promise?
Caleb, in his petition, sets forth,
(1.) The testimony of his conscience concern-
ing his integrity in the management of that great
affair, on which it proved the fate of Israel turn-
ed. Caleb was one of the twelve sent to spy out
the land, v. 7. and he now reflected on it with
comfort, and mentioned it, not in pride, but as
that which, being the consideration of the grant,
was necessary to be inserted in the plea. [I.]
That he made his report as it was in his heart,
that is, spake as he thought, Num. 13: 30.—14:
7—9. not merely to please Moses, or to keep the
people quiet, much less from a spirit of contra-
diction to his fellows, but from a full conviction
of the truth of what he said, and a firm belief of
the divine promise. [2.] That herein he wholly
followed the Lord his God, that is, kept close
to his duty, and sincerely aimed at the glory of
God in it. He conformed himself to the divine
will with an eye to the divine favor. He had
obtained this testimony from God Himselſ, Num.
14:24, therefore it was not vain-glory in him to
speak of it, any more than it is for those who
have God’s Spirit witnessing with their spir-
its that they are the children of God, humbly and
thankfully to tell others, for their encouragement,
what God has dome for their souls. Note, They
that ſollow God fully when young, shall have
both the credit and comfort of it when old, and
the reward of it for ever in heaven. [3.] It.
adds much to the praisé of following God, if we
adhere to Him when others desert and decline
from Him, v. 8. Caleb needed not to mention
particularly Joshua’s conduct in this matter, it
was sufficiently known, and he would not seem
to flatter him; it was enough to say, v. 6. Thou
knowest what the Lord spake concerning me
and thee. n -
(2.) The experience he had had of God’s good-
mess to him ever since to this day, 38 years. [1]
In that he was kept alive in the wilderness, not
only notwithstanding the common perils, and
fatigues of that tedious march, but though all
the generation of Israelites, except himself and
Joshua, were one way or other cut off by death:
with what a grateful sense of God’s goodness to
him does he speak it! v. 10. Note, 1st. While we
live, it is God that keeps us alive; by his power
He protects us from death, and by his bounty
supplies us continually with the supports and com-
forts of life. He holdeth our soul in life. 2dly.
The longer we live, the more sensible we should
be of God’s goodness to us in keeping us alive;
prolonging our frail lives by his care, our forfeited
lives by his patience. We nave reason to say,
It is of the Lord’s rercies that we are not
consumed. How ...ſuch are we indebted to the
favor of God. and what shall we render? Let the
liſe thus V ºpt by the providence of God, be de-
voted to his praise. 3dly. The death of many
others round about us, should make us the more
thankful to God for sparing us and keeping us
alive. Thousands falling on our right hand and
our left, and yet ourselves spared—these distin-
guishing favors impose on us strong obligations
to singular obedience. [2.] In that he was fit
for business, now he was in Canaan. º
85 years old, yet as hearty aud lively as when he
was 40, v. 11. This was the fruit of the pro-
mise, and out-did what was said; for God not only
[714]
B. C. 1445.
Hebron assigned to Caleb.
JOSHUA, XIV.
of the people melt: but
I P wholly followed the
LoRD my God.
9 And Moses sware on
that day, saying, " Surely
the land whereon thy feet
have trodden shall be
thine inheritance, and thy
children's for ever; be-
cause thou hast wholly
followed the Lord my
God.
10 And now, behold,
the LoRD hath kept me
alive, as he said, these
* forty and five years, even
since the LoRD spake
this word unto Moses,
while the children of Is-
rael * wandered in the
wilderness; and now, lo,
I am this day fourscore
and five years old.
11 As yet I am as
strong this day, as I was
in the day that Moses
sent me: as my strength
was then, even so is my
strength now, for war,
both to go out and to
come in. -
12 Now therefore give
me this mountain, where-
of the Lord spake in
that day; (for thou heard-
est in that day how ‘the
Anakims were there, and
that the cities were great
and fenced:) * if so be
the Lord will be with
me, then I shall be able
to drive them out, as the
HoRD said. -
13 And Joshua’blessed
him, and y gave unto Ca-
leb, the son of Jephunneh,
Hebron for an inheritance.
14 Hebron therefore
became the inheritance
of Caleb, the son of Je-
gives what He promises, but more; life by pro-
mise, shall be life, and health, and strength, and
all that will make the promised life a blessing
and a comfort. Moses had said in his prayer,
Ps. 90: 10. that at 80 years old even their
strength is labor and sorrow, and so it is most
commonly, but Caleb was an exception; his
strength at 85 was ease and joy, this he got by
jollowing the Lord fully. Caleb notices this
here to the glory of God, and as an excuse for
his asking a portion which he must fetch out of
the giants’ hands: let not Joshua tell him he
knew not what he asked; could he get the pos-
session of that which he begged for a title to?
‘Yes,’ says he, “why not? I am as fit for war
now as ever I was.”
(3.) Moses’ promise, made him in God’s name,
that he should have this mountain, v. 9. This
is the plea, on which he chiefly relies. As we
find it, Num. 14:24, it is general, him will I
^bring into the land whereunto he went, and
his seed shall possess it: but it seems it was
more particular, and Joshua knew it; both sides
understood this mountain to be intended. From
this place, more than any other, the spies took
their report, for here they met the sons of Anak,
Num. 13:22. the sight of whom made such an
impression on them, v. 33. Such a noble, heroic
spirit had Caleb, and so desirous was he to in-
spire his brethren with it, that he chose this place,
only because it was the most difficult to be con-
quered. And to show his soul did not decay any
more than his body, now 45 years after he is still
of the same mind.
(4.) His hopes against the sons of Anak, v.
12. Joshua had already reduced Hebron, ch.
10: 37. but the mountain which belonged to it,
inhabited by the sons of Anak, was yet uncon-
quered, for though the cutting off the Anakims
from Hebron was mentioned, ch. 11:21. because
the historian would relate all the military actions
together, yet it seems it was not conquered till
after they had begun to divide the land. Observe,
He builds his hopes of driving out the sons of
Anak on the presence of God with him. Here,
[1..] He seems to speak doubtfully of God’s being
with him; he had spoken without the least hesi-
tation of God’s presence with Israel in general,
Num. 14: 9. The Lord is with w8; but for
himself, from a humble sense of his own unwor-
thiness of such a favor, he chooses to express him-
self thus, If the Lord will be with me. The
phunneh, the Kenezite,
unto this day; * because
that he wholly followed
the Lord God of Israel.
15 And * the name of
p 14. Num.14:24. Deut. 1:36. Rev.14:4.
q 1:3. Num. 14:22–24.
r 11:18. Num. 14:33,34.
s Deut. 31:2. 34:7. Ps. 90:10.
t 11:21,22. Num. 13:28,33
Chal. reads it, If the Word of the Lord be
my helper, that Word which is God, and in
the fulness of time was made flesh, and is the
Captain of our salvation. [2.] But he is assur-
ed, that, if God were with him, he should be able
to dispossess the sons of Anak. It is also inti-
mated, that if God were not with him, though all
the forces of Israel should come in to his assis-
tance, he should not be able to gain his point.
Whatever we undertake, God’s favorable pre-
sence with us is all in all to our success; that
therefore we must earnestly pray for, and care-
fully make sure of, by keeping ourselves in the
love of God; and on that we must depend, and
from that take our encouragement against the
greatest difficulties.
II. Joshua grants his petition, v. 13. Joshua
blessed him, commended his bravery, applauded
his request, and gave him what he asked. He
also prayed for him, and for his good success.
Joshua was both a prince and a prophet, and on
both accounts it was proper for him to give Caleb
his blessing, for the less is blessed of the better.
Hebron was settled on Caleb and his heirs, v. 14.
because he wholly followed the Lord God of
Israel. And happy are we if we follow Him.
Note, Singular piety shall be crowned with
singular favors. Now, 1. We are here told what
Hebron had been ; the city of Arba, a great man
among the Anakims, v. 15. We find it called
Rirjath-arba, Gen. 23: 2. as the place where
Sarah died. Hereabouts Abraham, Isaac, and
Jacob, lived most of their time in Canaan, and
near to it was the cave of Machpelah where they
were buried, which perhaps had led Caleb hither,
when he went to spy out the land, and had made
him covet this rather than any other part for his
inheritance. 2. We are aſterward told what
Hebron was. (1.) It was one of the cities belong-
ing to the priests. Josh. 21: 13. and a city of
refuge, Josh. 20: 7. when Caleb had it, he con-
tented himself with the country about it, and
cheerfully gave the city to the priests and Lord’s
ministers: thinking it could not be better bestow-
ed, no not on his own children, nor that it was
the less his own for being thus devoted to God.
(2.) It was a royal city, and in the beginning of
David’s reign the metropolis of the kingdom of
Judah; thither the people resorted to him, and
there he reigned seven years. Thus highly was
Caleb’s city honored; pity there should have
been such a blemish on his family long after, as
PRACTICAL OBSERVATIONs.
They who desire to prosper and be comfortable in their under-
takings and possessions, must “acknowledge the Lord in all
their ways,” refer every matter to his decision, and regulate their
whole conduct by his commands.-Old age, even when exempt
from infirmity and pain, is neither honorable nor comfortable,
except it be found in the way of righteousness; for a long life,
spent in increasing guilt, diffusing wretchedness and wickedness,
and ‘treasuring up wrath against the day of wrath,’ will prove
the occasion of proportionably deeper condemnation. But they
who can look back upon their lives as spent, by the grace of God,
in some measure usefully, may look #. to dissolution as
speedily approaching, with holy consolation. (Notes, 2 Tim.
4:6–8. 2 Pet. 1:12–15.) They have a testimony to their
characters in the hearts of others, and may rejoice in the testi-
mony of their own consciences. They have much to be thank-
ful for: and it will become them, and they will know how, with
modesty and humility, to speak of all that God has done for them
and by them; which will encourage others, and redound in many
thanksgivings to his name. Though “the outward man decay,’
they will feel themselves as strong for their spiritual warfare as
ever; and not ſear, by the help of God, to drive out every ene-
NOTES.
CHAP. XIV. V. 14, 15. Hebron, (so called, say some, from a son
of Caleb, now El Khalil, The friend,) is on the slope of a mountain ;
has a strong castle ; abundance of provisions, a considerable number
of shops, and some neat houses. It has about 400 families, one fourth
* Heb. ºralked.
u Num. 14:8,9.
2 Chr. 14:11.
*
Ps. 18:32–34. 27:1–
3. 44:3. 60:12. 118:10–12. Rom.
8:31. Phil. 4:13
x 22:6. Gen. 47:7,10. 1 Sam. 1:17.
Cant. 6:9.
y 10:36,37. 15:13. 21:11,12. Judg. 1:
** * 20. 1 Chr. 6:55,56.
21:34. 1 Sam. 14:6. z 8,9. 1 Cor. 15:58.
a 15:13. Gen. 23:2.
*
my, which prevents their possession of the promised inheritance.
Such eminent believers sometimes survive envy, calumny and
prejudice; their sun, which has long been obscured by interven-
ing clouds of slanderous reports, groundless jealousies, and ran-
corous enmity, breaks through and shines with bright serenity
before it sets. God Himself blesses them: all around perceive
it and call them blessed, and concur in showing them distinguish-
ing respect: and great usefulness awaits, their latter days, their
closing scene, and dying testimony; while they declare to all
around them, that the Lord, in performing his promises, has
exceeded their largest expectations.—Let then young persons be
persuaded to seek the Lord early: let tried and tempted Chris-
tians be encouraged to endure and wait patiently; and let those,
who meet with opposition, calumny, neglect, or ill success, in
their well-meant endeavors to do good, stand their ground stead-
fastly. Let us all trust in the faithful and merciful promises of
God without wavering; and aim so to walk with Him, that if
we are taken away more early in life, we may be found ready;
and if spared till old age, may close it honorably, usefully, and
comfortably. Scott.
Jews. What is said to be the sepulchre of the patriarchs, became a
Greek church; and is now a splendid Mohammedan mosque, with
Iavish decorations, served by a hundred persons ; a strong contrast to
the simple life of the venerable man it is built to honor. See Burck-
hardt and Dr. Russell. * ED.
[715]
B. C. 1445.
Lot of the tribe of Judah.
JOSHUA, XV.
Hebron before was Kir-
jath-arba, which Arba was
a great man among the
Anakims. " And the land
had rest from war.
CHAP. XV.
The boundaries of the lot of Judah, 1–
12, Caleb takes Iſebron, 13, 14. Oth-
niel having taken Debir, receives Cu-
leh's daughter in marriage; who ob-
tains a blessing from her father, 15-
19. The cities in the lot of Judah, 20
The Jebusites retain Jerusa.
lem, 63.
HIS then was a the
lot of the tribe of
the children of Judah by
their families: "even to
the border of Edom; the
wilderness of Zin south-
ward was the uttermost
part of the south coast.
2 And their south bor-
der was from the shore of
the “saltsea, from the *bay
that looketh southward:
3 And it went out to
the south side to # Maa-
leh-acrabbim, and passed
along to * Zin, and ascen-
ded up on the south side
unto Kadesh-barnea, and
passed along to Hezron,
and went up to Adar, and
fetched a compass to
Karkaa :
4 From thence it passed
towards “ Azmon, and
went out unto the river
of Egypt; and the goings
out of that coast were at
the sea. This shall be
your south coast.
5 And & the east bor-
der was the salt sea, even
unto the end of Jordan:
and their border in the
north quarter was from
the bay of the sea, at the
uttermost part of Jordan.
6 And the border went
up to "Beth-hogla, and
passed along by the north
of Beth-arabah ; and the
border went up to the
stone of Bohan, the son
of Reuben.
7 And the border went
up toward * Debir from
the valley of Achor, and
so northward, looking
toward * Gilgal, that is
before the going up to
Adummim, which is on
the south side of the river:
Nabal, who was of the house of Caleb. But
the best men cannot entail their virtues.
CHAP. XV. The land, though not completely
conquered, yet being at rest from war, (ch. 14:
15.) for the present, their armies all drawn out
of the field to a general rendezvous at Gilgal,
there they began to divide the land, though the
work was afterward perfected at Shiloh, ch. 18:
1, &c. *
'. 1–12. Judah and Joseph were the two, on
whom devolved Reuben’s forfeited birthright.
Judah had the dominion entailed on him, and
Joseph the double portion, therefore these two
tribes were first seated; Judah in the S. part of
the land, and Joseph in the morthern; to these
the other seven were attached as appurtenances;
Benjamin, Simeon, and Dan, to Judah, and
Issachar, Zebulon, Naphtali, and Asher, to Jo-
seph. This, it should seem, was before there
was such an exact survey of the land as we find
afterward, ch. 18; 9. Probably the most con-
siderable parts of the N. and S. countries, and
those nearest Gilgal, and which the people were
best acquainted with, were first put into two
portions, and the lot cast on them between these
two principal tribes, of the one of which was
Joshua, and of the other Caleb; and by the de-
cision of that lot, the S. country ſell to Judah,
which we have an account of in this chapter, and
the N. to Joseph, of which we have an account
in the two following chapters. And when this
was done, there was a more equal dividend
(either in quantity or quality) of the remainder
among the seven tribes. And this, probably,
was intended in that general rule given concern-
ing this partition, Numb. 33: 54. to the more
ye shall give the more inheritance, and to the
fewer ye shall give the less, and every man’s
inheritance shall be where his lot falleth, that
is, “Ye shall appoint two greater portions which
shall be determined by lot to those more mumer-
ous tribes of Judah and Joseph, and them the rest
numerous tribes.” The former was done in Gil-
gal, the latter in Shiloh.
In these verses we have the borders of the lot
of Judah, which, as the rest, is said to be by their
families, that is, with an eye to the number of
their families. And it intimates that Joshua and
Eleazar, and the rest of the commissioners, when
they had given each tribe its portion, did after-
ward (probably by lot also) subdivide those larger
portions, and assign to each family its inheritance,
and then to each household, which would be better
done by this supreme authority, and give less dis-
gust, than if left to the inferior magistrates of each
tribe. The borders of this tribe are here largely
fixed, yet not unalterably, for a good deal of what
lies within these bounds was afterward assigned to
the lots of Simeon, and Dam.
1. The E. border was all, and only, the salt
sea, v. 5. Every sea is salt, but this was of an
extraordinary, more than matural saltmess, the eſ-
fects of that fire and brimstone with which Sodom
and Gomorrah were destroyed in Abraham’s time,
whose ruins lie buried in the bottom of this dead
water, [and some say they have seen them.] .”
2. The S. border was that of the land of Ca-
maan in general, as will appear by comparing v.
1–4. with Num. 34:3—5. So that this power-
ful and warlike tribe of Judah guarded the fron-
tiers of the whole land, on that side which lay
toward their old sworn enemies, (though their
two fathers were twin-brethren,) the Edomites.
Our Lord therefore, who sprang out of Judah,
and whose the kingdom is, shall judge the mount
of Esau, Obad. v. 21. -
3. The N. border divided it from the lot of
Benjamin. In this, mention is made of the stone
of Bohan a Reubenite, v. 6, probably, a great
commander of those forces of Reuben that came
over Jordan, who died in the camp at Gilgal, and
was buried not far off under this stone: [or set it
up as a trophy.] The valley of Achor likewise
lies under this border, v. 7. to remind the men of
Judah of the trouble Achan, one of their tribe,
shall be less portions to be allotted to the less
and the border passed to
toward the waters of En-
shemesh, and the goings
out thereof were at "En-
10 And
* Baalah, which is
‘Kirjath-jearin.
gave the congregation of Israel, that they might
and the coast thereof.
This is the coast of the
the border children of Judah round
rogel.
8 And the border went
up by the "valley of the
son of Hinnom, unto the
south side of P the Jebu-
site, the same is Jeru-
salem: and the border
went up to the top of
the mountain that lieth
before the valley of Hin-
nom westward, which is
at the end of 4 the valley
of the giants northward.
9 And the border was
drawn from the top of
the hill unto the fountain
of the water of Neph-
toah, and went out to the
cities of mount Ephron;
and the border was drawn
compassed from Baalah
westward unto mount
Seir, and passed along
unto the side of mount
Jearim, (which is Chesa-
lon,) on the north side,
and went down to u Beth-
shemesh, and passed on
to * Timnah :
11 And the border
went out unto the side
of y Ekron northward:
and the border was
drawn to Shicron, and
hº along to * mount
aalah, and went out
unto Jabneel: and the
goings out of the border
were at the sea. -
12 And the west bor-
der was to “the great sea,
about according to their
families.
b 11:23. Judg. 3:11,30. 5:31. 8:28.
a 14:2. Num. 26.55.56.
b Num, 33:37, 34:3–5. Ez. 47:19,
c 3:16. Gen. 14:3. Num. 34:3. Ez.
47:8,18
• Héb. tongue. Is. 11:15.
f Or, the going up to Acrabbim. Num.
34:4. Judg. 1:
d Gen. 1% Num. 20:1. 32:8.
e Num. 34:5.
f 13:3. Ex. 23:31.
f Nunn. 34:12.
18:19,20.
i 18:17.
k 15, 10:38,39.
1. 7:26. Is. 65:10. Hos. 2:15.
m 4:19. 5:10. ;4&5.
m 2 Sam. 17:17, 1 Kings 1:9.
o 18:16. 2 Kings 23:10. 2 Chr. 28:8,
Jer. 7:31,32. 19:2,6,14.
p 63. 18:28. Judg. 1:8,21, 19:10.
q 18:16. 2 Sam. 5:18,22. Is. 17:5. the
valley of Rephaim.
r #.
s 2 Sam. 6:2. 1 Chr. 13:6.
t 9:17. Judg. 18:12.
u 1 Sam. 6:12–21.
x 57, Gen. 38:13. Judg. 14:1,5.
y 45. 19:43. 1 Sam. 5:10,
19:44
Z, w -
a 47. Num. 34:6,7. Deut. 11:24. Ez.
47:20.
NOTES.
CHAP. XV. V. 1–12. Judah’s inheritance was large; for it was
intended that this tribe should have the precedency, and it was the
most numerous of all the tribes. But what was at first allotted to
them, contained half the southern part of Canaan, and was found too
extensive: so that some deductions were afterwards made. (JNote,
19:1–9.)—The relative situation of the tribes seems to have been
decided by lot; but the proportion of land for each, to have been
determined, in some measure, by the discretion of the persons ap-
pointed for that service.—‘Bohan the son of Reuben,” (6) was either
one of Reuben’s sons, who died before Jacob left Canaan, and had
been buried in the place here mentioned ; or some eminent person
that had lately died there.—Several of the places spoken of must
have been #. from those called elsewhere by the same mames.
(Marg. Ref.) The portion here marked out, was bounded on the
south, by the wilderness of Zin, and the southern coast of the salt
sea; on the east by that sea, reaching to the place, at which it re-
ceives the waters of Jordan ; on the north, by a line drawn nearly
parallel to Jerusalem, across from the northern extremºy of the salt
sea, to the south boundary of the Philistines and to the Mediterra-
nean sea ; which sea was its boundary, as far as the river of Egypt.
C.O.T.T.
(7) Gilgal.] The Gilgal where was the camp, was between Jor-
dan and jerićho, 4:19, therefore this here, (called also Geliloth, 18:17.)
must have been another, since it was W. of Jericho, and as the words,
which is towards the ascent Adummim, show. Adummim means red,
either from red rocks, like the place near Rome called Red Rocks, or as
Jerome thinks it was afterwards called JMaledomim, the red ascent, from
the blood of those who had been murdered in this wild and savage
pass, between Jerusalem and Jericho. See Rosenm. and note, Luke
10: 30. †† Fountain of the sun perhaps, says Le Clerc,
dedicated to the sun by the Canaanites: as the aqua solis, among the
Ammonians, see Curtius. En-rogel.] Fountain of the fullor. F.D.
[716]
B. C. 1445.
Caleb’s inheritance.
JOSHUA, XV.
13 || And unto" Caleb,
the son of Jephunneh,
he gave a part among
the children of Judah,
according to the com-
mandment of the LoRD
to Joshua, even “the city
of Arba, the father of
Anak, which city is He-
bron.
14 And Caleb drove
thence “the three sons
of Anak, Sheshai, and
Ahiman, and Talmai,
the children of Anak.
15 And he went " up
thence to the inhabitants
of Debir: and the name
of Debir before was Kir-
jath-Sepher.
16And Caleb said, He
that smiteth Kirjath-
Sepher, and taketh it, to
him will I give Achsah
my daughter to wife.
17 And e Othniel the
son off Kenaz, the broth-
er of Caleb, took it: and
he gave him & Achsah his
daughter to wife.
18 And it came to
pass, as she came writo
him, that she moved him
to ask of her father a
field : and "she lighted
off her ass; and Caleb
said unto her, What
wouldest thou ?
19 Who answered,
*Give me a “blessing;
for thou hast given me a
south land, give me also
springs of water. And
he gave her the upper
springs, and the nether
Springs.
b 14:6–15, . Num. 13:30. 14:23,24.
Deut. 1:34–36.
* Or, Kirjath-arba. 14:15.
c 10:36,37. 11:21. Num, 13:22,33.
Judg. 1:1
1:10,20.
d 10:38. Judg. 1:11–13.
e # 3:9,11.
f 14:6. Num. 32:12
g 1 Chr. 2:49,
h Gen. 24:64. 1 Sam. 25:23.
i Judg. 1:14,15.
k Gen. 33:11, 1 San). 25:27. 2 Cor. 9:
5. Marg.
not be too much lifted up with their services.
This northern line touched close upon Jerusalem,
v. 8. so close as to include, in the lot of this tribe,
mount Zion and mount Moriah, though the greater
part of the city lay in the lot of Benjamin.
4. The W. border went near to the great sea
at first, v. 12. but afterward the lot of the tribe
of Dan [and of Simeon] took off a good part of
Judah’s lot on that side; for the lot was only to
deterinine between Judah and Joseph, which
should have the N, and which the S. and not im-
movably to fix the border of either.
Judah’s inheritance had its boundaries deter-
mined; though it was a powerful warlike tribe,
and had a great interest in the other tribes, yet
they must not therefore be left to their own choice,
to enlarge their possessions at pleasure, but must
live so as that their neighbors might live by them.
Those that are placed high, yet must not think to
be placed alone in the midst of the earth.
V, 13–19. The historian seems pleased with
every occasion to mention Caleb, and to do him
honor, because he had honored God in following
Him fully. The grant Joshua made him is here
repeated, v. 13. And it is said to be given him,
1. According to the command of the Lord to
Joshua. Caleb had made out a very good title
to it by promise, yet because God had ordered
Joshua to divide the land by lot, he would not do
otherwise, without orders from God, whose oracle
he probably consulted. In every doubtful case it
is very desirable to know the mind of God, and
to see the way of our duty plain. 2. It is said
to be a part among the children of Judah;
though assigned him before the lot of the tribe
came up; yet it proved, God so directing the lot,
to be in the heart of that tribe, which was gra-
ciously ordered in kindness to him, that he might
not be as one separated from his brethren, and
surrounded by those of other tribes.
I. Caleb signalizes his valor in the conquest of
Hebron, v. 14. He drove thence the three sons
of Anak; he and those that he engaged to assist
him in this service: mentioned bere, to show that
the confidence he had expressed of success through
the presence of God with him, ch. 14: 12, did
not deceive him, but the event answered his ex-
pectation. It is not said he slew these giants,
but he drove them thence, which intimates that
on his approach, they fled; they could not keep
up their courage, but, with the countenances of
lions, had the hearts of trembling hares. Thus
does God often cut off the spirit of princes,
take away the heart of the chief of the people,
and so shame the confidence of the proud; thus, if
we resist the devil, that roaring lion, though he
fall not, yet he will flee.
II. How he encouraged the valor of those about
him in the conquest of Debir, v. 15, &c. Joshua
had once made himself master of Debir, ch. 10:
39. yet the Canaanites had regained the posses-
sion in the absence of the army, so that the work
was to be done over again; hence when Caleb
had completed the reduction of Hebron, to show his zeal for the public good,
he pushes on his conquest to Debir, ten miles S. from Hebron, though he had no
particular concern in it, only, the reducing of it would be to the general advan-
tage of his tribe. Let us learn hence, not to seek and mind our own things
only, but to concern and engage ourselves for the welfare of the community; we
are not born for ownselves, nor must we live to ourselves.
1. This city had been called Kirjath-sepher, the city of a book, and Kir-
jath sanha, v. 40. which some translate the city of learning, [or letters] so the
LXX, whence some conjecture it had been an university among the Canaanites,
like Athens in Greece; or perhaps the books of
their chronicles or records, on the antiquities of
the nation, were laid up there; and, it may be,
what made Caleb so desirous to see Israel master
of this city, was, that they might get acquainted
with the ancient learning of the Canaanites.
2. Caleb’s proſer of his daughter, and a good
portion with her, to any one that would reduce
that city, v. 15. (So Saul 1 Sam. 17: 25.) not
intending to force her marriage, but presuming on
her obedience, though contrary, perhaps, to her
own humor or inclination. Caleb’s family was
not only honorable and wealthy, but religious; he
that himself followed the Lord fully, no doubt,
taught his children to do so, therefore it could not
but be a desirable match to any young gentleman.
Caleb, in making the proposal, aims to serve his
country, and to marry a daughter well to a man
of learning, that would have a particular affection
for the city of books, and a man of war, that
would be likely to do worthily in his generation.
Could he but marry his child to a man of such a cha-
racter, he would think her well bestowed, whether
the share in the lot of his tribe were more or less.
3. The place was bravely taken by Othniel, a
nephew of Caleb’s, whom, probably, Caleb had
thoughts of when he made the proffer, v. 17. This
Othniel, who thus signalized himself when young,
long after, in his advanced years, was led by the
Spirit to be both a deliverer and a judge in Israel,
the first single person that presided in their af.
fairs after Joshua’s death; it is good for those
who are setting out in the world, to begin be-
times with what is great and good; that, excelling
in service when young, they may excel in honor
when old.
4. Hereupon (all parties being agreed) Oth-
niel married his cousin-german, Achsah, Caleb’s
daughter. Probably he had a kindness for her
before, which put him upon this bold undertaking
to obtain her. Love to his country, an ambition
of honor, and a desire to find favor with the prin-
ces of his people, might not have engaged him in
this great action, but his affection for Achsah did;
that made it intolerable to him to think any one else
should do more to win her favor than he would,
and so inspired him with this generous fire. Thus
is love strong as death, and jealousy cruel as the
grave.
5. Because the historian is now on the dividing
of the land, he gives us an account of Achsah’s
portion. (1.) Some land she obtained by Caleb’s
free grant, which was allowed while she married
within her own tribe and family, as Zelophehad’s
daughter did. He gave her a S. land, v. 19.
dry, and apt to be parched. (2.) She obtained
more upon her request; she would have had her
husband to ask for a field, probably, some parti-
cular field, or champaign ground, which belonged
to Caleb’s lot, and joined to that south land; but
he thought it more proper for her to ask, and she
would be more likely to prevail; accordingly she
did, and managed the undertaking with great ad-
dress. [1..] Slie took the opportunity when her fa-
ther brought her home to the house of her husband,
when the satisfaction of having disposed of his
daughter so well, would make him think nothing
too much to do for her. [2.] She lighted off her
ass, in token of respect and reverence; she cried
or sighed, from off her ass, so the LXX. and the
vulgar Latin read it, she expressed some grief
and concern, that she might give her father occa-
Verse 13. *
Gave..] Or, had given. (14:6–15.)—Hebron.] JV win. 13:21,22. .
COTT.
Verse 15.
Debir-Kirjathºsepher.] These names, the former signifying a
word, or oracle, the latter, the city of a book, have induced the opinion
that this city was a sort of academy, or a repository of the records of
the ancient inhabitants. It is not indeed probable that writing and
books, in our sense of the words, were very common among the Ca-
naanites: but some method of recording remarkable events or federal
transactions, and a sort of learning, was doubless cultivated in those
regions. (Acts 7:22.) - Scott.
Verses 16, 17.
This transaction seems here introduced by anticipation, and it is
recorded elsewhere. (Judg. 1:10–15.)—Probably, Debir was also
promised as her dower.—Fathers, among the Israelites, (and indeed
among all the ancients,) seem to have exercised a more absolute
authority, in disposing of their daughters in marriage, than is cus-
tomary among us; and these generally acquiesced in the choice
made for them. The case is the same in many countries at present.
C OTT.
Kemaz. (17) Probably, the term ‘the Kenezite,” used of Caleb, or
of his father Jephunneh, was taken from Kenaz. (JVote, JYumi. 32:6
—15, v. 12.) De
Verses 18, 19.
Caleb had his inheritance assigned him, in a different way from
the other Israelites; and his case being thus singular, his daughter,
When married to a near relation, was allowed to inherit, though he
had sons. (JNotes, JWun. 27:1—li.) [Yet Calvin gives this as an in-
stance of immoderate female covetousness.] 1D.
[717]
B. C. 1445,
Inheritance of the tribe of Judah.
JOSHUA, XV.
20 This is the inheri-
tance of the tribe of the
children of Judah, accor-
ding to their families.
21 || And the utter-
most cities of the tribe
of the children of Judah,
toward the coast of Edom
southward, were " Kab-
zeel, and "Eder, and
Jagur,
22 And Išinah, and
Dimonah, and Abadah,
23 And 9 Kedesh, and
Hazor, and Ithnan,
24 P Ziph, and a Telem,
and Bealoth,
25 And Hazor, Hadat-
tah, and Išerioth, and
Hezron, which is Hazor,
26 Aman, and Shema,
and Moladah,
27 And Hazar-gaddah,
and Heshmon, and “Beth-
palet,
28 And t Hazar-shual,
and "Beer - sheba, and
Bizjothiah,
29 - Baalah, and Iim,
and y Azem,
30 And Eltolad, and
Chesil, and * Hormah,
31 And * Ziklag, and
Madmannah, and San-
Sannah,
32 And Lebaoth, and
Shillim, and " Ain, and
sion to ask her what she wanted. [3.] She calls
it a blessing, because it would add much to the
comfort of her settlement; and she was sure, that
since she married, not only with her father’s con-
sent, but in obedience to his cominand, he would
not deny her his blessing. [4.] She asks only for
the water, but she means the field in which the
springs of water were ; the modesty and reasona-
bleness of her request gave it a great advantage.
Well, Achsah gained her point, her father gave her
what she asked, and perhaps more, for he gave
her the wpper springs and the mether springs,
two fields, so called from the springs in them; as
we commonly distinguish between the higher field
and the lower field. Those who understand it but
of one field, watered both with the rain of heaven
and the springs that issued out of the earth, give
countenance to the allusion we commonly make
to this, when we pray for spiritual and heavenly
blessings which relate to our souls, as blessings
of the upper springs, and those which relate to the
body and the life that now is, as blessings of the
mether springs.
From this story, we learn, 1st. That it is no
breach of the tenth commandment, moderately to
desire those comforts and conveniences of this life,
which we see attainable in a ſair and regular way.
2dly. That husbands and wives should mutually
advise, and jointly agree about what is for the
common good of their family; and much more con-
cur in asking of their Heavenly Father the best
blessings, those of the wpper springs. 3dly. That
parents must never think that lost, which is be-
stowed on their children for their real advantage,
but must be free in giving them portions as well
as maintenance, especially when dutiful. Caleb
had sons, 1 Chron. 4: 15. and yet gave thus libe-
rally to his daughter. Those parents forget them-
selves and their relations, who grudge their chil-
dren what is convenient for them, when they can
conveniently part with it.
W. 20–63. We have here a list of the several
cities in the lot of Judah, mentioned by name,
that the tribe might know their own, and néither
through cowardice nor sloth, lose the possession
of what was, nor through covetousness, seek the
possession of what was mot their own. The cities
are here mamed, and numbered in several classes,
which they then could give a reason for, better
than we can now. Here are, 1. Some said to be
the uttermost cities toward the coast of Eden,
v. 21–32. 38 are named, and yet said to be 29,
v. 32. because mine of these were afterward trans-
ferred to the lot of Simeon, and are reckoned as
belonging to that, as appears by comparing ch.
&c. therefore those only are counted,
(though the rest are named,) which remained to
Judah. 2. Others said to be in the valley, v. 33.
are counted to be 14, yet 15 are named; probably
Gederah, and Gederothaim were either two
names, or two parts, of one and the same city.
3. Then 16 are named without any head of dis-
tinction, v. 37–41. and 9 more, 42—44. 4.
Then the 3 Philistine cities, v.45–47. 5. Cities
in the mountains, 11 in all, v. 48–51. 9 more,
v. 52–54. 10 more, v. 55–57. 6 more, v. 58,59.
then 2, v. 60. and 6 in the wilderness, a part of
the country not so thick of inhabitants.
Bethlehem, afterward the city of David, and
ennobled by the birth of our Lord Jesus in it,-
was now so little among the thousands of Ju-
dah, Mic. 5: 2. as not to be accounted one of the
cities, but perhaps was one of the villages not
named. Christ came to give honor to the places
He was related to, not to receive honor from them.
Jerusalem is said to continue in the hands of the
Beth-dagon, and Naamah,
and P Makkedah ; sixteen
cities with their villages:
424 Libnah, and Ether,
50 And Anab, and t;"|3.4%
- : 5. n°. 4:25.
Eshenghºng Anim, ! # G#,21:14:31–33. 28.33.
x 10, 11. : 5.
51 And "Goshen, and ; ; ;
z 19:4. Num. 14:45. Deut. 1:44. Judg.
Holon, and * Giloh; elev-
ºi
- - - - e - e - - i:17.
• Rimmon ; all the cities and Ashan, en cities with their vil- a # 1 samºs. soil. 1 car.
are twenty and nine, with 43 And Jiphtah, and lages: b tº sºil.
their villages. Ashnah, and Nezib, 52 Arab, and Dumah, ºh”. Isas, iss,
- s º w º - tl 8- - tº s -
33 And in the valley, 44 And * Keilah, and and Eshean, fiºs. win. No mas
º - $3,23. : I.R. Neh. I l;29.
* Eshtaol, and Zoreah, “Achzib, and "Mareshah ; 53 And f Janum, and # tº 15.2."Niji:15. .
and Ashnah, nine cities with their Beth-tappuah, and Aphe- ' '... ." "*
e º * Or, or.
34 And Zanoah, and villages & º kah, jºi. 21:9. 1 Sam. 7:5. 6,16.
En-gannin, “Tappuah, 45 * Ekron, with her 54 And Humtah, and ºn tº
and Emam, towns and her villages: * Kirjath-arba, (which is inić."12:11, 2 king 18:14,17.
35 Jarmuth, and 46 From Ekron even Hebron,) and Zior; nine , ; e.g.,
& Adullam, Socoh, and unto the Sea, all that la cities with their villa- $ººls
* Azekah, # near y Ashdod, wit ges: Q § 12:15. 2 Kings 8:22.
36 And i Sharaim, and their villages: 55 & Maon, Carmel, and , isºm. 23.1,
Adithaim, and Gederah, 47 Ashdod with her * Ziph, and Juttah, tº Miº. Hiſ
* and Gederothaim; four- towns and her villages, 56 And Jezreel, and * ...º.º.º. Am. 18.
* - - º * • g - {2\pi]. 23:4. ... ºd-fe
teen cities with their vil- * Gaza with her towns Jokdeam, and Zanoah, f flºº.
!ages. and her villages, unto .57 Cain, Gibeah, and ºff "."
37 Zenan, and Had- * the river of Egypt, and Timnah ; ten cities with a Hyºgº; º; Anºt
ashah, and Migdalgad, the great sea, and the their villages: t; jºs. Exass. Num.a.s.
38 And Dilean, and border thereof: 58 Halhul, Beth-zur, . ."judº. 1:11.
* Mizpeh, and 'Joktheel, 48 And in the moun- and k Gedor, *::::... };
39 "Lachish, and tains, Shamir, and "Jattir, Gen. Ass_ls. Deut. 337. ####, Gen. 22.
n Bozkath, and 9 Eglon and Socoh m Neh. 11:25. g 1 Sam. 23:25. 25:2,7. 2 Chr. 26:10.
5 g 2 2 n Gen. 35:21. Is. 35: -
40 And Cabbon, and 49 And Dannah, and o ſº. Num. 33.37. Deut. 1:19. s..., oa. :
*:::: - * > * . ...º.º. º.º. “ºil. . . . .';*ś.
Lahmas, and Kithlish, • Kirjath-sannah, which iş. .” ! ſºlº. Judg. 14:1.
41 And Gederoth, is Debir, 1 1 Chr. 4:28.
Verse 36. “Theca, and Ephratha, (i. e. Bethlehem,) and Phagor, and Etan, and
Fourteen.] 15 names are mentioned, but probably the last 2 be-
longed to the same place, or the latter was a kind of suburb to the
Thus Ramah is also called Ramathaim. ( 1 Sam.
1:1, 19.)—The chief use of these catalogues to us, consists in helping
us to understand some passages in the subsequent history. Several
cities of the same name are here enumerated, and different names
are given in some instances to the same place : this occasions diſfi-
culty to us, but it would be plain enough to the Israelites; and
something of the same kind takes place in the history and geography
of other countries.—Judah must have been immensely populous,
even though the most of these cities were no larger than our small
Verse 58.
• In this place the Alex. ms. of the Sept. and the Codex Vat. add
former. (JMarg.)
towns. [Note, 19:50.]
used.
mistake.
Sco TT.
and thus accounts for the omission.
hen, and their villages, occurring immediately before this passage, and
at the end of it, the transcriber’s eye passed from one to the other by
A similar accident has occasioned the omission of two
whole verses, the 35th and 36th of chap. 21.”” Dr. A. CLARKE. But
would not the mistake be immediately discovered and corrected 2
Such a correction, if made by the copyist, would have defaced his
scroll (which had probably cost him days of toil), and thus he would
have lost the price of it.
enseil, and Hottinger.
Kulon, and Tatam, and Thebes, and Káram, and Galam, and The-
ther, and Manocho ; eleven cities and their villages.”
Mic. 5:11. mentions them, so that we find they were in the copies he
Rennicott contends that they should be restored to the text,
Jerom, on
“The same word, vechatsarey-
See, on this subject, Wolfius, Buxtorf, Wag-
Ep.
B. C. 1444.
Lot of the children of Joseph.
JOSHUA, XVI.
59 And Maarah, and
Beth-anoth, and Eltekon;
six cities with their vil-
lages:
2, 60'Kirjath-baal, (which
is . Kirjath-jearim,) and
Rabbah; two cities with
their villages;
61 In the wilderness,
* Beth-arabah, Middin,
and Secacah,
62 And Nibshan, and
the city of salt, and "En-
gedi; six cities with their
villages.
63 As for " the Jebu-
sites, the inhabitants of
Jerusalem, the children
of Judah could not drive
them out: but the Jebu-
sites dwell with the chil-
dren of Judah at Jerusa-
lem unto this day.
CHAP. XVI.
The borders of Joseph's posterity, west
of Jordan, 1–4. The lot of Ephraim,
9; who does not drive out the Ca-
maanites from Gezer, 10.
ND the lot of the
children of Joseph
* fell from Jordan by
Jericho, unto a the water
of Jericho on the east, to
the wilderness that goeth
up from Jericho through-
out mount Beth-el,
2 And goeth out from
* Beth-el to Luz, and
passeth along unto the
borders of “ Archi to
Ataroth.
3 And goeth down
westward to the coast of
Japhleti, unto the coast
of * Beth-horon the ne-
Jebusites, v. 63. for the children of Judah
could not drive them out, through their slug-
gishness, stupidity and unbelief; had they at-
tempted it with vigor and resolution, we have
reason to think God would not have been wanting
to them, to give them success; but they could not
do it, because they would not. Jerusalem was
afterward to be the holy city, the royal city, the
city of the great King, the brightest ornament of
all the land of Israel, God had designed it should
be so. It may therefore be justly looked upon as
a punishment of their neglect to conquer other
cities which God had given them, that they were
so long kept out of this.
Among the cities of Judah (in all 114) we meet
with Libnah, which in Joram’s days revolted, and
F.' set up for a free, independent state, 2
ings 8:22, and Lachish, where king Amaziah
was slain, 2 Kings 14: 19. it led the dance in
idolatry, Mic. 1: 13. it was the beginning of
sin to the daughter of Sion. Giloh, Ahitho-
phel’s town, is here mentioned, and Tekoa, of
which the prophet Amos was, and near which Je-
hoshaphat obtained that glorious victory, 2 Chr.
20: 20, &c. and Maresha, where Asa was a con-
queror. Many of the cities of this tribe occur in
the history of David’s troubles. Adullam, Ziph,
Keilah, Maon, En-gedi, Ziklag, were places here
reckoned in this tribe, near which David had
most of his haunts; for though sometimes Saul
drove him out from the inheritance of the Lord,
yet he kept as close to it as he could. The wil-
derness of Judah he frequented much, and in it
John Baptist preached, and there the kingdom of
heaven commenced, Matt. 3: 1. The riches of
this country, no doubt, answered Jacob’s blessing
of this tribe, that he should wash his garments
in wine. And in general, Judah, thou art he
whom thy brethren should praise, not envy.
CHAP. XVI. It is a pity this and the following
chapter should be separated, for both give us the
lot of the children of Joseph, Ephraim and Ma-
masseh, who, next to Judah, were to have the post-
ther, and to Gezer: and heritance.
of honor, and therefore had the first and best por-
tion in the N. part of Canaan, as Judah now had
in the S. part.
. 1–4. Though Joseph was one of the young-
er sons of Jacob, yet he was his eldest by his most
just and best beloved wife, Rachel; was himself
his best beloved son, and had been the greatest
ornament and support of his ſamily, kept it from
perishing in a time of famine, and had been the
shepherd and stone of Israel, therefore his pos-
terity were very much favored by the lot. . Their
portion lay in the very heart of the land of Cana-
an. It extended from Jordan in the E., v. 1. to
the Mediterranean, in the W. the whole breadth
of Canaan from side to side; and, no question,
its fruitfulness answered the blessings both of Ja-
cob and Moses, Gen. 49: 25, 26. and Deut. 33:
13, &c.
The portions allotted to Ephraim and Manas-
seh are not so particularly described as those of
the other tribes; for which no reason can be as-
signed, unless we may suppose that Joshua, being
himself of the children of Joseph, they referred it
to him alone to distribute among them the several
cities that lay within their lot, and therefore did
not bring in the names of their cities to the great
council of their princes which sat upon this affair;
by which means it came to pass that they were
not inserted with the rest in the books.
V. 5–10. Here is, I. The lot of Ephraim. It
was divided on the S. from Benjamin and Dan,
which lay between it and Judah, and on the N.
from Manasseh; E. and W. it reached from Jor-
dan to the great sea. The learned, who aim to be
exact in drawing the line according to the direc-
tions here, find themselves very much at a loss,
the description here being short and intricate: nor
will the report of travellers in those countries in
these latter ages, clear the difficulties, so vastly
unlike is it now to what it was then; not only
cities have been so destroyed, as that no mark or
footstep of them reinains, but brooks are dried up,
rivers alter their courses, and even the mountain
falling cometh to naught, and the rock is re-
11:4–8.
the goings out thereof
are at “the sea.
4 So f the children of
Joseph, Manasseh and
Ephraim, took their in-
5 ºf And the border of
the children of Ephraim,
l *. sam.1.1.2.
rri 6. - -
n 1 Sam. 23:29. 24:1. 2 Chr. 20:2.
o Judg. 1:8,21. 2 Sam. 5:6–9. 1 Chr.
* Heb. went forth.
a 8:15. 15:61. 18:12. 2 Kings 2:19–
I
21.
b 18:13. Gen. 28:19. Judg. 1:22–26.
c 2 Sam. 16:16. 1 Chr. 27:33.
d 18:13. , 1 Kings 9:16, 17, 1 Chr. 7:24,
28. 2 Chr. 8:5.
e Num. 34:6.
f 17:14.
-º-º-º-
PRACTICAL OBSERVATIONS.
God delights to honor and bless those who honor and obey
Him, and to answer the expectations of such as confide in Him
and wise and good parents will humbly endeavor to copy his ex-
ample, in their conduct towards dutiful and obedient jº.”
It is a very valuable privilege to be closely united with families
distinguished for faith and piety; and to contract marriage with
those, who have been “trained up in the nurture and admonition
of the Lord.”—When the character of parents, the education of
their children, and the children’s consequent prudent and pious
conduct combine; there is the fairest prospect that they will be
settled in life, to the mutual comfort and advantage of all the
parties concerned.—Nature teaches us to desire temporal bene-
fits for our children: but grace will teach us to be far more desir-
ous and earnest, in using means that they may be partakers of
spiritual blessings.--When persons in the married state consult
each other’s comfort and advantage, and study to order all their
concerns with mutual confidence and agreement, domestic felici-
ty will be their recompense.—But, if affection to a creature ani-
mates men to such strenuous efforts and perilous adventures, what
will the love of God our Savior do, if it bear rule in our hearts?
(2 Cor. 5:13–15.) The desire of enjoying his favor, of ex-
pressing our gratitude to Him, and of promoting his glory, will
prove a principle of self-denying obedience and patient suffering
for his sake, even ‘stronger than death’ itself. (Cant. 8:6,7.
Phil. 1:19–26.) And if earthly parents, “being evil, know
how to give good gifts to their children; how much more will
our Heavenly Father give good things to those who ask Him!’—
Husbands and wives commonly concur in seeking accessions to
their temporal riches, and under certain limitations it may be
allowable: but it is much better when they concur heartily in seek-
ing “ those things which are above,’ and praying for these spirit-
ual blessings, in behalf of each other, of their children, and all
around them. Indeed, all the blessings of both ‘the upper and
the mether springs’ belong to the children of God; and, as relat-
ed to Christ, they have the first or the largest portion for his
sake, freely given them by the Father, as the lot of their inheri-
tance. But they must exert themselves vigorously to subdue
those enemies within and without, which keep them out of pos-
session of the promised blessings: and He is ever ready to assist
all who call upon Him to succor them in this warfare. May the
Lord then excite our diligence and increase our faith, that we
may “be strong in Him and in the power of his might;" and then,
instead of saying, “We cannot drive them out,’ we shall exclaim,
‘I can do all things, through Christ who strengtheneth me.”
(Note, Phil. 4:10–13.) SCOTT.
NOTES.
CHAP. XVI. V. 1–8. (Marg. Ref.) The southern part of this gen-
eral allotment was assigned to Ephraim, and the northern to Ma-
nasseh. Scott.
(2.) Bethel to Luz.] ‘From Gen. 28: 19. it appears that the place
which Jacob called Beth-el, was formerly called Luz; but here they
seem to be two distinct places : [and see note, Gen. 28: 19.] It is
very likely, that the place where Jacob had the vision was not in Luz,
but in some place within a small distance of that city or village : that
SOImetimles the whole place was called Beth-cl, at other times Luz,
and sometimes, as here, the two places are distinguished. As we
find the term London, comprises not only London, but also the city of
Westminster and the borough of Southwark ; though at other times all
three are distinctly mentioned.” Dr. A. Clarke. The phraseology itself
in Gen. 28: 19. ‘ that place...that city’ seems to indicate vicinity not
identity of places. ED.
(4., &c.), “ In all this description of the boundaries of Ephraim, some
things, either by fault of librarians, or other unknown cause, seem to
have been corrupted or to have fallen out ; these we cannot now
completely restore, at such distance of time and place from him who
committed the catalogue to writing, and destitute of helps.” Howbi-
gant thinks the text ‘misere perturbatum.” Ros ENM.
[719)
B. C. 1444
Half-tribe of Manasseh.
JOSHUA, XVII.
according to their fami-
lies, was thus; even the
border of their inheri-
tance on the east side
was 5 Ataroth-addar, un-
to Beth-horon the upper.
6 And the border went
out toward the sea, to
* Michmethath on the
north side, and the border
went about eastward un-
to i Taanath-shiloh, and
passed by it on the east
to Janohah :
7 And it went down
from Janohah to k Atar-
oth, and to Naarath, and
came to Jericho, and
went out at Jordan.
8 The border went out
from "Tappuah west-
ward unto the n river
Kanah ; and the goings
out thereof were at 9 the
sea. This is the inheri-
tance of the tribe of the
children of Ephraim by
their families.
9 And P the separate
cities for the children of
Ephraim were among the
inheritance of the child-
ren of Manasseh, all the
cities with their villages.
10 And q they drave
not out the Canaanites
that dwelt in Gezer : but
* the Canaanites dwell
among the Ephraimites
unto this day, and serve
under tribute.
CHAP. XVII.
The lot of the half tribe of Manasseh,
, 2. The case of Zelophehad’s
daughters, 3–6. The borders of Ma-
nasseh, 7–11. The Canaanites re-
main, but under tribute, 12, 13. The
sons of Joseph petition for another
lot; which Joshua refuses them, 14
—18.
HERE was also a lot
for the tribe of Ma-
nasseh, for he was a the
first-born of Joseph ; to
Our situation and provision in this present
moved out of his place, Job 14: 18. No doubt,
the boundaries were then perfectly understood,
and the first intention of recording them effectual-
ly answered, which was, to notify the ancient land-
marks, which posterity must by no means remove.
2. Some separate cities are spoken of, which,
if the line were drawn direct, lay not within these
borders, but within the lot of Manasseh, v. 9.
which might better be read, and there were
separate cities for the children of Ephraim,
among the inheritance of the children of Ma-
masseh; because it proved that Manasseh could
spare them, and Ephraim had need of them, and
it might be hoped that no inconvenience would
arise from this mixture of these two tribes, who
were both the sons of Joseph, and should love as
brethren. And by this it appears, that though
when the tribes were numbered in the plains of
Moab, Mamasseh had got the start of Ephraim in
mumber, for Manasseh was then 52,000, and
Ephraim but 32,000, Numb. 26:34, 37. yet by the
time they were well settled in Canaan, the hands
were crossed again, and the blessing of Moses
was verified, Deut. 33: 17. They are the ten
thousands of Ephraim, and they are the thou-
sands of Manasseh. Families and kingdoms
are diminished and increased, increased and di-
minished again, as God pleases.
3. A brand is put on the Ephraimites, that they
did not, either through carelessness or cowardice,
for want of faith in the promise, or of zeal for the
command of God, drive out the Canaanites from
Gezer, v. 10. And though they hoped to satisfy
the law by putting them under tribute, yet, (as
Calvin thinks,) that made the matter worse, for
it shows they spared them out of covetousness, that
they might be profited by their labors; and by
dealing with them for their tribute they were in
danger of being infected with their idolatry; yet
some think, when they brought them under trib-
ute, they obliged them to renounce their idols, and
to observe the seven precepts of the sons of Noah;
and I should think so, but that we find in the se-
quel of the story, that the Israelites were so far
from restraining idolatry in others, that they soon
fell into it themselves.
Many famous places were within this lot of the
tribe of Ephraim, though not mentioned here. In
it were Ramah, Samuel’s city, called in the New
Testament, Arimathea, of which Joseph was,
that took care of our Savior’s burial, and Shiloh,
where the tabernacle was first set up. Tirzah,
also, the royal city of Jeroboam and his succes-
sors, and Deborah’s palm-tree, under which she
wit, for b Machir, the first-
iº. Israel, were in this tribe. Samaria, built
by Omri, after the burning of the royal palace of
Tirzah, was in this tribe, and was long the royal
city of the kingdom of the ten tribes; not far from
it were Shechem, and the mountains Ebal and
Gerizim, and Sychar, near which was Jacob’s
well, where Christ talked with the woman of Sa-
maria. We read much of mount Ephraim in the
story of the Judges, and of a city called Ephraim,
it is probable in this tribe, to which Christ re-
tired, John 11 : 54. The whole kingdom of the
ten tribes is often, in the prophets, especially in
Hosea, called Ephraim.
CHAP. XVII. V. 1–6. Mamasseh was itself
but one half of the tribe of Joseph, and yet was
divided and subdivided. -
1. It was divided into two parts, one already
settled on the other side Jordan, consisting of those
who were the posterity of Machir, v. 1. This
Machir was born to Manasseh in Egypt, there he
had signalized himself as a man of war, probably,
in the contest between the Ephraimites and the
men of Gath, 1 Chron. 7: 21. His warlike dis-
position descended to his posterity, therefore Mo-
ses gave them Gilead and Basham, on the other
side Jordan, ch. 13: 31 It is here said, the lot
came to Mamasseh, for he was the first-born of
Joseph. Bp. Patrick thinks it should be trans-
lated, though he was the first-born of Joseph,
then the meaning is plain, that the second lot was
for Mamasseh, because, though he was the first-
born, yet Jacob had preferred Ephraim before
him. See the names of those heads of the fami-
º that settled on the other side Jordan, 1 Chron.
2. That part on this side Jordan was subdivid-
ed into ten families, v. 5. There were six sons of
Gilead here named, v. 2. the same recorded,
Num. 26: 30, 32. only that he who is there called
Jeezer, is here called Abiezer; five of these sons
had each of them a portion, the sixth, which was
Hepher, had his male line cut off in his son Ze-
lophehad, who left daughters only, five in number,
of whom we have often read, and these five had
each of them a portion; though, perhaps, they
claiming under Hepher, all their five portions were
but equal to one of the portions of the five sons.
Or if Hepher had other sons beside Zelophehad,
in whom the name of his family was kept up, their
posterity married to the daughters of Zelophehad
the elder brother, and in their right had these por-
tions assigned them. Num. 36: 12. Their claim
was grounded on the command to Moses, v. 4.
q 15:63. Judg. 1:29.
33:52–55
ºf: 9:16.
r Runn, ººj; Deut. 7:1.2.
1 g *
º k 1 7:28. a Gen. 41:51. 46:20, 48:18. Deut.
born of Manasseh, the l 3:16, 6:1,26. Num. 33:48 21:17.
father of Gilead : because mjºir. 17.8. b Gen. 50:23. Num. 26:29, 27:1. 32:
to 17:9, 19:28. #} Judg. 5:14. 1 Chr. 2:23. 7:
* 15.
he was a man of war,
g 2. 18:13.
life, as well as our
y
PRACTICAL OPSERVATIONS.
scientiously maintained: may, so far from fraudulently or violent-
future inheritance, are appointed by the only wise and righteous
God: and we should learn to acknowledge his goodness with
thankfulness, and be contented with our portion, whether more
or less abundant; because He knows what is best for us, and we
have far more than we deserve.—The distinctions of property
accord to the appointment of God, and must therefore be con-
ly attempting to intrench on them, we must not covet any thing
that is another’s, nor envy his prosperity, but rejoice in it. Yet
brotherly love is not tenacious, but freely imparts what is super-
fluous, for the good of those in want, saying, ‘What is that be-
tween me and thee? "...We should indeed in all things be more
happy, did we more diligently obey our God. SCOTT.
Verse 9.
Separate º The same probably was done in the case of some
other tribes. (17: 9, 11.) Scott.
Verse 10.
As there is no intimation that these Canaanites renounced idolatry,
and came heartily into the interests of Israel; and as the Ephraimites
were strong enough to subject them and compel them to pay tribute ;
no excuse can be made for their conduct, in sparing those whom God
commanded them to destroy, and in making a league with them. (17:
11–18.) But they consulted their present ease more than either their
duty, the common good of Israel, or their own true and durable in-
terest. (Judg. l ; 28.)—Gezer seems to have remained in the hands
of the Canaanites till the days of Solomon. (1 Rings 9 : 16.) ‘The
thirst of plunder, and the indulgence of licentious desires, were com-
pletely checked and defeated in the Jewish soldiery, by the very con-
ditions on which alone they were enabled to subdue the condemned
nations, and . . . the feelings of national hostility . . . were controlled
and mitigated, by solemnly enjoining the exercise of as great severity
in punishing idolatry among ... themselves, as they were compelled
to exercise against the condeinned nations of Canaan : and it is evi-
dent from the event, that it was with reluctance, and only by com-
pulsion, they exercised these severities, because, as soon as the im-
pulse was withdrawn, they ceased to exercise any such severity, and
on the contrary treated with culpable lenity, and regarded with a
dangerous complacency, the remnants of those impious nations, whose
total extermination, they had been warned, was necessary to guard
against the contagion of their vices and idolatries.” Graves on the
Penta.- Contenting themselves with the tributes which were paid
to them,they grew effeminate ; . . . but applied themselves to the cul-
tivation of their lands, which producing them great plenty and riches,
they neglected the regular disposition of their settlement, and indulg.
ed themselves in luxuries and pleasures.’ Jos. by Graves. Scott.
TES.
CHAP. XVII. V. l. Though Mamassch was the first-born of Jo-
seph, yet Ephraim inherited before him, (16: JVote, Gen. 48: 17–
20.)—Machir is supposed to have been the only son of Manasseh, at
least who lived to have children ; (JNote, 1 Chr. 7: 14, 15,) and in
some instances, an only son is called the first-born. (Note, Matt. 1 :
24, 25.) ID.
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Joshua, XVII.
Case of Zelophehad's daughters.
therefore he had • Gilead
and Bashan.
2 There was also a lot
for “the rest of the child-
ren of Manasseh by their
families: for “the child-
ren of * Abiezer, and for
the children of Helek,
and for the children of
Asriel, and for the child-
ren of Shechem, and for
the children of Hepher,
and for the children of
Shemida: these were the
male children of Manas-
seh, the son of Joseph,
by their families.
3 || But ‘Zelophehad,
the son of Hepher, the
son of Gilead, the son of
Machir, the son of Ma-
masseh, had no sons, but
daughters; and these are
the names of his daugh-
ters, Mahlah, and Noah,
Hoglah, Milcah, and Tir-
Zah.
4 And they came near
before #Fleazar the priest,
and before Joshua the
son of Nun, and before
the princes, saying, "The
LoRD commanded Mo-
ses to give us an inheri-
tance among our breth-
ren. Therefore accord-
ing to the commandment
of the LoRD, he gave
them an inheritance
among the brethren of
their father.
5 And there fell i ten
portions to Manasseh,
* beside the land of Gil-
ead and Bashan, which
were on the other side
Jordan ;
6 Because the daugh-
ters of Manasseh had an
inheritance among his
sons: and the rest of
Manasseh’s sons had the
land of Gilead.
7 || And the coast of
Manasseh was from Ash-
er to Michmethah, that
lieth before m Shechem,
and the border went
along on the right hand,
unto the inhabitants of
En-tappuah.
8 JWow Manasseh had
the land of "Tappuah :
but Tappuah, on the bor-
They had themselves, when young, pleaded their
own cause before Moses, and obtained the grant
of an inheritance whih their brethren, and now
they would not lose the benefit of that grant for
want of speaking to Joshua, but seasonably put
in their demand themselves, as it should seem,
and not their husbands for them. Joshua knew
very well what God had ordered in their case, and
did not object, that they not having served in the
wars of Canaan, there was no reason why they
should share in the possessions of Canaan, but
readily gave them an inheritance among the
brethren of their father. And now they reaped
the benefit of their own pious zeal and prudent
forecast in this matter. Thus they who take care
in the wilderness of this world, to make sure to
themselves a place in the inheritance of the saints
in light, will certainly have the comfort of it in
the other world, while those that neglect it now,
will lose it for ever.
W. 7–13. We have here a short account of the
lot of this half-tribe. It reached from Jordan on
the E., to the great sea on the W.; on the S. it
lay all along contiguous to Ephraim, but on the
N. it abutted on Asher and Issachar; Asher lay
N. W., and Issachar N. E., which seems to be
the meaning of that, v. 10. that they (that is, Ma-
masseh, and Ephraim as related to it, both together
making the tribe of Joseph) met in Asher on the
N., and Issachar on the E., for Ephraim itself
reached not those tribes. -
Some things are particularly observed concern-
ing this lot:
1. There was great communication between
this tribe and that of Ephraim. The city of Tap-
puah belonged to Ephraim, but the country ad-
joining, to Manasseh, v. S. there were likewise
many cities of Ephraim, that lay within the bor-
der of Manassell, v. 9. of which before, ch, 16:9.
2. Manassehlikewise had cities with their ap-
purtenances in the tribes of Issachar and Asher,
(v. 11.) God so ordering it, that though each tribé
had its peculiar inheritance, which might not be
alienated from it, yet they should thus intermix
one with another, to keep up mutual acquaintance
and correspondence between the tribes, and to
give occasion for the doing of good offices one to
another, as became those, who, though of different
tribes, were all one Israel, and were bound to
love as brethren. -
3. They suffered the Canaanites to live among
them, contrary to the command of God, serving
their own ends by conniving at them, for they
made them tributaries, v. 12, 13. The Ephraim-
ites had done the same, ch. 16:10. and from them
perhaps the Manassites learned it, and with their
example excused themselves in it.
The most remarkable person of this half-tribe
in after time, was Gideon, whose great actions
were done within this lot. He was of the family
of Abiezer; Cesarea was in this lot, and Antipa-
tris, famed in the latter ages of the Jewish state.
V. 14–18. Here, I. The children of Jo-
seph quarrel with their lot; probably without any
just cause, otherwise Joshua would have relieved
them, by adding to it, or altering it, which it does
not appear he did. Because Joshua was himself
of the tribe of Ephraim, they promised themselves
they should be favored, and not confined to the
decision of the lot so closely as the other tribes;
but Joshua makes them know that in the discharge
of his office, as a public person, he had no more
regard to his own tribe than to any other, but
would administer impartially, without favor or
affection; wherein he has left an excellent exam-
ple to all in public trusts. A very competent pro-
vision was made them, as much, ſor aught that
appears, as they were able to manage; yet they
, ed to the children of
Ephraim :
9 And the coast de-
scended unto the # river
Kanah, southward of the
river: othese cities of
Ephraim are among the
cities of Manasseh ; the
coast of Manasseh also
was on the north side of
the river, and P the out-
goings of it were at the
Sea.
10 Southward it was
tants of y Megiddo and
her towns, even three
countries.
12 Yet the children of
Manasseh - could not
drive out the inhabitants
of those cities, but the
Canaanites would dwell
in that land.
13 Yet it came to pass
when the children of Is-
rael were * waxen strong,
that they "put the Ca-
naanites to tribute ; but
land of f the Perizzites,
and of the f giants, if
mount Ephrain be too
narrow for thee.
16 And the children
of Joseph said, The hill
C Nº. 26:29, 32:33,40. Deut. 3:13
d Num. 26:29–32.
e Judg. 6:11. 8:2. 1 Chr. 7:18.
* Num. 26:30. Jeezer.
f Num. 26:33. 27:1. 36:2–11.
g 14:1. Num. 34:17–29.
21:21. 24:1,32. Gen. 34:2.
Ephraim's, and north-
ward it was Manasseh's,
and the sea is his border,
and they met together in
Asher on the north, and
in Issachar on the east.
11 And a Manasseh had
in Issachar, and in Asher,
* Beth - shean and her
towns, and "Ibleam and
her towns, and the inhab-
Out.
of Joseph
did not utterly drive them
i4 And the children
Joshua, saying, Why hast
thou given me but “one
lot and one portion to in-
herit, seeing I am "a
great people, forasmuch
as the Lord hath blessed 52–56.
me hitherto P
Judg. 9:1. 1 Kings 12:l
. 6:67. gS 124:1,
,53. 16:8.
brook of reeds, 16:8.
8. 19:29.
1 Chr. 7:29.
m. 31:10,12. Beth-shan. 1 Kings
ings 9:27. 1 Chr. 6:70. Bileam.
2:23. Judg. 1:27. , 1 Kings 4:11.
§: Ps. 83:10.
:19.
:19. 1 Kings 4:12. 9:
gs 9:27. 23:29,30. 2 Chr.
. Megiddon.
. 23:29–33. Nunn.
Judg. 1:27,28. Rom. 6;
12–14.
a Judg. 1:28. 2 Sam, 3:1. Eph. 6:10.
;
l
.
:
i.
#
spake unto
l
:
1
*
:
i
§
i
e t º pº - Phil. 4:13, 2 Pet. 3:18.
itants of Dor and her 15 And Joshua an- p. jºi."ºjčić. Judg. 1:30,
towns, and the inhabi- swered them, “If thou be 33,35. 2 Chr. 8:7,8.
c Gen. 48:22. Num, 26:34–37, Deut.
tants of " En-dor and her a great people, then get atºsis.
towns,and the inhabitants thee up to the wood- . . .
f Gen. 13:7. Ex. 33:2. Ezra 9:1.
of * Taanach and her
gountry, and cut down
Qr, Rephains. Gen. 14:5. 15:20.
der of Manasseh, belong- towns, and the inhabi- for thyself there, in the 2 Sam. 5:18,22.
- Verse 2. among undisciplined troops, or such as were not accustomed to them;
JWum. 26: 29–32. 1 Chr. 7: 14–19. Scort, and were exceedingly formidable in the first onset. But able com:
Verses 3–6. manders, by a skilful disposition of their forces; and well-disciplined
Five portions were allotted to the half tribe of Manasseh, W. of
Jordan; and that of Hepher, who seems to have had no son but Ze-
lophehad, was divided among his five daughters.
ºn” though of different magnitude.
Verses 14, 15. •
They [the Josephites] evidently undervalued the portion assigned
them, and coveted what belonged to others. ID.
- t- Verse 16. - -
Chariots of iron.] They [the scythe-chariots] made *
O. T. WOL, I.
So there were ten
(JNotes, JNſum. 27: 1–11.
troops, by regular and expeditious movements, rendered their force
and fury vain :
horses, they were driven back upon their own army with terrible
confusion and destruction.
ID. ence, they fell into disuse as unwieldly and dangerous.—The objec-
tion made ‘by the children of Joseph’ to Joshua’s exhortation, was
evidently the result of unbelief. What were chariots of iron, to the
almighty power of Israel’s God? (ll: 4, 5., JNum. 13: 30, 31. Judg.
4 : 10, 14.) Scott.
different from the scythe-chariots,
and sometimes, by wounding and affrighting the
Wherever, therefore, war became a sci-
Chariots of jº Rekeb barzel. If these were
see Xenophon, and cut of one
1721)
B. C. 1444. .
The Tabernacle set up at Shiloh.
JOSHUA, XVIII.
is not enough for us: and
all the Canaanites that
dwell in the land of the
valley have & chariots of
iron, both they who are
of h Beth-shear, and her
towns, and they who are
of the valley of Jezreel.
F7 And Joshua spake
unto the house of Jos-
eph, even to Ephraim,
and to Manassell, saying,
k Thou art a great people,
and hast great power;
thou shalt not have one
lot only:
18 But I the mountain
shall be thine ; for it is a
wood, and thou shalt cut
it down : and the out-
goings of it shall be thine;
m for thou shalt drive out
the Canaanites, though
they have iron chariots,
and though they be
Strollg.
CHAP. XVIII.
The tabernacle is set up at Shiloh, 1.
Joshu i causes the remainder of the
land to be described in seven parts, 2
–9. He divides it by lot, 10. The
lot and borders of Benjamin, 11–20.
Their cities, 21–28.
ND the whole con-
gregation of the chil-
Iren of Israel assembled
call it in disdain but one lot, as iſ what was as-
signed them both, was scarcely sufficient for one.
The word for complainers (Jude 16.) is blamers
of their lot, like the children of Joseph, who
would have that altered, the disposal whereof is
from the Lord. Two thmgs they suggest, to en-
force their petition, i. That they were very
numerous, through the blessing of God upon them,
v. 14. ‘ I am a great people, and in so small a
lot shall not have room to thrive.” Yet, observe,
when they speak thankfully of their present in-
crease, they do not speak conſidently of the con-
tinuance of it; the uncertainty of what may be,
must not make us unthankful for what has been,
and is done in kindness to us. 2. That a good
part of the country now fallen to their lot, was in
the hands of the Canaanites, and they formidable
enemies, v. 16. They urge, that they could not
take possession, and wish to have their lot in the
countries more thoroughly reduced. ---
II. Joshua endeavors to reconcile them to their
lot, owns they were a great people, and being
two tribes, ought to have more than one lot only,
v. 17. but tells them, that what was fallen to their
share, would be a suſhcient lot to them both, if
they would but work and fight. They desired a
lot in which they might indulge themselves in ease
and luxury; ‘No,” says Joshua, “ you must not
count on that; in the sweat of thy face shalt
thou eat bread, is a sentence in force, even in
Canaan itself.” He retorts their own argument,
that they were a great people, “If so, you are
the better able to help yourselves, and have the
less reason to expect help from others. If thou
hast many mouths to be filled, thou hast twice as
many hands to be employed; earn, and then eat.”
1. He bids them work for more, v. 15. Get
together at "Shiloh, and
i 19:18. Judg. 6:33.
46
thee wp to the wood-country, which is within
thy own border, and let all hands be set on work
to cut down the trees, rid, the rough lands, and
make them, with art and industry, good arable-
ground. Note, Many wish for large possessions,
who do not cultivate and make the best of what
they have; think they should have more talents
given them, who do not trade with those with
which they are entrusted. Most people’s poverty
is the effect of their idleness; would they dig,
they need not beg. * º
2. He bids them fight for more, v. 17, 18.
when they pleaded that they could not come at the
wood-lands he spoke of, because Canaanites were
in the valley between them and it; ‘Never fear
them,” said Joshua, “ thou hast God on thy side,
and thow shalt drive out the Canaanites, if
thou wilt set about it in good earnest, though
they have iron chariots.” We straiten our-
selves, by apprehending the difficulties in the way
of our enlargement to be greater than really they
are. What can be insuperable to ſaith and holy
resolution?
CHA p. XVIII. V. 1. Three of the four
squadrons that used to surround the tabernacle in
the wilderness, were now broken and diminished,
Judah, Ephraim, and Reuben, by the removal of
those tribes to their respective possessions; Dam
only remained entire; it was time therefore to
remove the tabernacle itself into a city: Observe, .
1. The place the tabernacle was removed to,
and in which it was set up; Shiloh, a city in
the lot of Ephraim, close on the lot of Benjamin.
Doubtless, God Himself some way or other direct-
ed them to this place, for He had promised to
choose the place where He would make his
1 IKings 4:12._18. m 11:4–6, 13.6. Num. 14 6–9. Deut.
; 21:1;23. 2 Kings 9:10,37. Hos 20:1–4. Ps. 27:1,2. Is. 41:10–16.
g 18. Judg. 1:19. 4:3 | 3: 14 #1% *;is. Heb. 13:6.
& *... º. º. º ºf 8 ºr g º is & Yee On 13, a 19:51. 21:2. 39.
h See on 11. l 15. 15:9. 20:7. -
sºsºssmººms
PRACTICAL OBSERVATIONS.
Prudent foresight, and believing dependence on the Lord for
the performance of his promises, inducing cheerful obedience to
his commands, will ensure us an inheritance among his people
in heaven, and every thing truly good for us in this world.—
But, alas! even professed Christians are often more disposed to
murmur, envy, and covet, than to be content, thankful, and ready
to distribute. Men excuse themselves from labor on any pre-
tence; and nothing serves the purpose better, than having rich
and powerful relations; though by providing for them, these are
often most criminally partial and unfaithful in disposing of those
funds, with which they are intrusted for the public benefit. But
there is more real kindness in pointing out to men the advantages
within their reach, that they may be excited to improve them,
than in gratifying their indolence and profusion, True religion
gives no sanction to these evils: “We commanded,” says the
apostle, ‘that if any man would not work, neither should he eat:”
aud many of our cannots are only the language of sloth, which
magnifies every difficulty into an impossibility, and represents
every danger as inevitable destruction.—This is especially the
case in our spiritual work and warfare: but even our professed
relation to the Captain of the Lord’s host will not avail us, if
we be indolent and self-indulgent. Our very complaints, that
comforts are withheld, frequently result from negligence and fear
of the cross: and when convinced that we cam do nothing, we are
apt to sit still and attempt nothing. But ‘as many as the Lord
loves, He rebukes and chastens;’ and if we belong to Him, He
will stir us up to be diligent, bold, and persevering in well-doing;
to break our league with every sin, and renounce our worldly
pleasures and sinful interests; to rise superior to our fears, and
to exert our best endeavors. Then our complaints will be si-
lenced, or rather turned into joyful thanksgivings: and, if ‘the
LORD hath blessed us hitherto,” this should suffice to shame us
out of our distrust and repinings.-May He teach us here to be-
lieve and obey, and give us an inheritance among his saints in
glory everlasting! SCOTT.
kind, note 11: 4. where the -
Heb. is simply rekeb, chariots,
which are said to be burnt, v.
9.) they were perhaps such as
appear (see cuts,) on Egyptian
monuments of an anterior age;
some of these are painted with
green frames and red between,
indicating probably that they
were of metal frames, and filled
with hide-leather. We know
, that the Egyptians expelled a
warlike nation into Syria, note
e. p. 15. But indeed Henry and
others think ‘ iron” refers to the
Spears, Scythes, &c. about the
wooden scythe-chariots. Livy
says, Antiochus the Great (of
Syria) brought against Corn.
the beam projecting 10 cubits
|Hº H
Scipio, chariots having ‘spears about
from the yoke, (ab jugo,) like horns; with these any thing coming
against them was transfixed. On each end of the yoke two scythe-
like blades were affixed, one projecting on a level with the yoke to
cut off anything presented at the side; the other lower, and tending
towards the ground, to strike the fallen, or any attempting to get
beneath. Two Scythes were also bound in the same fashio; to the
*#): † *::: Comp. cut, note 11: 4. ED
e hill.] Mt. Gilboa. Bethshean.] ‘Afterwards Scuihonoli.".
city of the Scythians, or Cuthites.” b. A. tºº, º
tº * Extending’ says Dr. Jowett, ‘into the vale of Esdraelon,”
or the “great plain,”
which opens upon the
Mediterranean be-
tween Mt. Carmel,
and some lower ran-
ges of Lebanon, and is
famous for many bat-
tles; ‘indeed,” says
JMichaelis, “whoever
possesses this fine
plain commands Sy-
ria. The port of Acre
is the key to it, and
hence the struggle for
that city by the crusa-
ders, Napoleon; and
lastly Mohammed Ali
who now holds it. ED.
Ö
2-Yr-S
Verses 17, 18.
The mountain, or wood, here spoken of had perhaps not before
been expressly allotted to these tribes; yet it lay within, or near, the
assigned limits. Scott.
(18.) The outgoings.] The many passages and valleys leading from
the mountainous regions, (see Jowett) into the plain, (note, % 16.)
to be intended. *D.
See III NOTES.
CHAP. XVIII. V. 1. All personal cares and employments seem
to have been laid aside, while, with one consent, they attended to
this solemn and joyful religious duty. The ark, (1 Sam. 4:) soon af-
ter the time of Éli, seems to have been removed to Nob; though it


B C. 1444.
The land described
JOSHUA, XVIII.
b set up the tabernacle of
the congregation there:
and the land was subdued
before them. . t
2 || And there remain-
ed among the children
of Israel seven tribes,
which had not yet receiv-
ed their inheritance.
3 And Joshua said un-
to the children of Israel,
• How long are ye slack
to go to possess the land,
which the Lord God of
your fathers, hath given
you ? • ‘
4 Give out from among
you a three men for each
tribe; and I will send
them, and they shall rise
and go through the land,
and * describe it accord-
ing to the inheritance of
them: and they shall come
again to me. -
5 And they shall di-
vide it into seven parts:
fjudah shall abide in their
coast on the south, and
& the house of Joseph shall
abide in their coasts on
the north. -
6 Ye shall therefore de-
scribe the land into seven
parts,and bring the descrip-
tion hither to me, * that I
may cast lots for you here
before the LoRD our God.
7 Butt the Levites
have no part among you ;
for the priesthood of the
LoRD is their inheritance:
* and Gad, and Reuben,
and half the tribe of Man-
asseh, have received their
&
inheritance beyond Jor-
dan on the east, which
Moses the servant of the
LoRD gave them.
8 And the men arose,
and went away : and
Joshua charged them
that went to describe the
land, saying, Go, and walk
through the land, and de-
scribe it, and come again
to me, that I may here
cast lots for you before
the Lord in Shiloh.
9 And the men went,
and passed through the
land, and described it by
cities into seven parts, in
b Judg. 18:31, 1 Sam. 1:3.24. 4:3,4.
1 Kings 2:27. 14:2,4. Ps. 78.60. Jer.
7:12–14. 26:6. s
c Judg. 18:9. Prov. 2:2–6. ... 10:4., 13;
4. 15:19. Ec. 9:10. Zeph. 3:16.
Matt. 20:6. John 6:27. Phil. 3:13,
14, 2 Pet. 1:10, Il.
was placed at Kirjath-jearim, probably till David removed it to mount
-1, 2. 21 : 1, 2
‘On a hill, i5 miles N. of Jerusalem, and 10 to 12, S. of She-
n. Jerome's time, nothing remarkable was extant of Shiloh,
but the foundations of the altar of burnt offerings, which had been
erected when the tabernacle stood there.”
Zion. Sam. 7 :
Shiloh.
chem.
The dissatisfaction, which Ephraim and Manasseh had expressed
respecting the inheritance allotted them, seems to have induced Jos
3 &
name to dwell; probably, God made known his
mind by the judgment of Urim. This place was
pitched upon, because (1.) It was in the heart
of the country, and therefore all Israel could the
more conveniently meet there from the several
parts of the country; it had been in the midst of
their camp in the wilderness, therefore must now
be in the midst of their nation, as that which
sanctifieth the whole, and was the glory in the
midst of them. See Ps. 46: 5. (2.) It was in
the lot of the tribe of their chief magistrate, and
it would be both for his honor and/convenience,
and for the advantage of the country, to have it
near him. The testimony of Israel and the
thrones of judgment do well together, Ps. 122:
4, 5. (3.) Some think there was an eye to the
name of the place, Shiloh being the name by
which the Messiah was known, in dying Jacob’s
prophecy, Gen. 49: 10. which prophecy, no
doubt, was well known among the Jews; the set-
ting up of the tabernacle in Shiloh gave them a
hint, that in that Shiloh, whom Jacob spoke of, all
the ordinances of this worldly sanctuary should
have their accomplishment in a greater and more
perfect tabernacle, Heb. 9. 1, 11. Lightfoot
thinks the place was therefore called Shiloh, be-
cause of the peaceableness of the Hand at this
time; as afterward in Salem was his temple,
which also signifies peaceable.
2. The solemn manner of doing it. The
whole congregation assembled together, to
honor the ark of God, as the token of his pres-
ence, and to welcome it to its settlement. Every
Israelite was interested in it, therefore all testifi-
ed their joy and satisfaction on the occasion. See
2 Sam. 6: 15. Probably the tribes that were yet
encamped when the tabernacle was removed to
Shiloh, decamped from Gilgal, and pitched about
Shiloh, for every Israelite will desire to fix there
where God’s tabernacle fixes. Mention is made,
on this occasion, of the land’s being subdu-
ed before them, to intimate, that the country,
hereabouts at least, being thoroughly reduced,
they met no opposition, nor were apprehensive
of any danger, but thought it time to make this
grateful acknowledgment of God’s goodness to
them in the constant series of successes with
which He had blessed them. It was a good
presage of a comfortable settleinent to themselves
in Canaan, when their first care was to see the
ark well settled, as soon as they had a safe place
ready to settle it in. Here the ark continued
about 300 years, till the sins of Eli's house for-
feited the ark, lost it, and ruined Shiloh, and its
ruins were long after made use of as warnings to
Jerusalem; Go, see what I did to Shiloh, Jer.
7: 12. Ps. 78 : 60.
V. 2—10. Here,
I. Joshua reproves the tribes yet unsettled,
for not bestirring themselves to gain a settlement
in the land God had given them. Seven tribes
were yet umprovided for: sure of an inheritance,
yet uncertain where it should be, and, it seems,
in no great care about it, v. 2. With them Joshua
reasons, v. 3. How long are ye slack? I. They
liked too well to live together, the more the
merrier, and, like the Babel-builders, had no
mind to be scattered abroad, and break good
company. The spoil of the cities taken served
them plentifully for the present, and they banish-
ed the thoughts of time to come. Perhaps, Ju-
dah and Joseph were generous in entertaining
their brethren, and while they went from one good
house to another among their friends, they cared
not to go to houses of their own. 2. They were
d :* 4:2. Num. 1:4. 13:2,
e U.S.,
f isi,8c. 19:1–9. -
; : 17:
8,10. 14.2. Num, 26:54,55. 33:54.
2 Sam, 6: 2.) , (JM. R.) Scott.
GREENFIELD.
Verse 2. - -
34:13. Ps. 105:11.
18. . Acts 13:19.
i 13:14,33. Num. 18:20,23. Deut. 10;
l tº
k is:8–3. Num. 32.29–41. Deut.
nº a year or more,
them how to proceed. - -
made, º: to the allotment of portions tº the afore-mentioned
tribes; but it had not been sufficiently exa" and complete.
slothful and dilatory;, wished the thing done,
it may be, but had not spirit to do it; iike the
sluggard, that hides his hand in his bosom, and
it grieves him to bring it to his mouth again.
The countries that remained to be divided, lay
at a distance, and some parts of them in the
hands of the Canaanites. If they take posses-
sion of them, the cities must be rebuilt or repaired,
they must drive their flocks and herds a great way,
and carry their wives and children to strange
places, and this will cost care and pains, and
breaking through some hardships; thus, He that
observes the wind, shall not sow; and he that
regards the clouds, shall not reap. Note,
Many are.diverted ſrom real duties, and debarred
from real comforts, by seeming difficulties. God
by his grace has given us a title to heaven, but
we are slack to take possession, we enter not
into that rest, as we might, by faith, and hope,
and holy joy; we live not in heaven, as we might,
by setting our affections on things above, and
having our conversation there. How long shall
it be thus with us? How long shall we thus stand
in our own light, and forsake our own mercies
for lying vanities? Joshua was sensible of the
inconveniences of this delay, that while they neg-
lected to take possession of the land conquered,
the Canaanites were recovering strength and
spirit, and ſortifying themselves in the places yet
in their hands, which would make the total ex-
pulsion of them the more difficult. They would
lose their advantages by not following their blow;
therefore Joshua stirs them up.
II. He puts them in a way to settle themselves.
1. The land remaining must be surveyed, an ac-
count taken of the cities, and the territories be-
longing to them, v. 4. These must be divided
into seven equal parts, as near as they could
guess at their true value, which they must have
an eye to, and not only to the number of the cities,
and extent of the country. Judah is fixed S. and
Joseph N. of Shiloh, to protect the tabernacle,
v. 5. therefore they need not describe their coun-
try, but those countries only that were yet undis-
posed of. He gives a reason, v. 7. why they
must divide it into seven parts only, because the
Levites were to have no temporal estate, (as we
say,) but their benefices only, which were en-
tailed on their families. The priesthood of the
Lord is their inheritance, a very honorable,
comfortable, plentiful inheritance. Gad and
Reuben, with half of the tribe of Manasseh, were
already fixed, and needed not to have any further
care taken of them. Now, (1.) The surveyors
were three men out of each of the seven tribes to
be provided for, 21 in all, v. 4. who, perhaps,
for greater expedition, because they had already
lost time, divided themselves into three compa-
mies, one of each tribe in each company, and took
each their district to survey. The matter was
thus referred equally, that there might be neither
any partiality used in making up the seven lots,
nor any umbrage or suspicion given, but all might
be satisfied that they had right done them. (2.)
The survey was accordingly made, and brought
in to Joshua, v. 8, 9. Josephus says it was
seven months in the doing. And we must in it
observe, [1..] The faith and courage of the per-
sons employed; abundance of Canaanites, re-
mained in the land, all raging against Israel, as
a bear robbed of her whelps; their business
would soon be known, and what could they ex-
pect but to be waylaid, and destroyed? But, in
obedience to Joshua’s command, and in depend-
ence on God, they thus put their lives in their
Prov. 16:33, is º—is. 13:7. 14:1,
2. 15:1. 1 Sam. 14:41. Acts 1:24–
26. Rom. 14:19.
shua to stay the proceedings of the persons employed in dividing the
land, tilſ the camp had been removed to
had been made.
Shiloh, and another survey
(JVotes, 17: 14–18.) Scott.
Verses 3–10. º
Joshua reproved their slackness, and directed
Some general survey indeed must have been
ID.
[723]
B. C. 1444.
The lot of Benjamin.
JOSHUA, XVIII.
a book, and came again hands, to serve their country.
to Joshua, to the host at
Shiloh.
10 And Joshua in cast
lots for them in Shiloh
* before the Lord : and
there Joshua divided the
land unto the children of
Israel, according to their
divisions.
11 | And the lot of the
tribe of the children of
[2.] The good
providence of God in protecting them, and bring-
ing them all safe again to the host at Shiloh.
When we are in the way of our duty, we are
under the special protection of the Almighty.
2. When it was surveyed, and reduced to
seven lots, them Joshua would, by appeal to God,
and direction from Him, determine which of
these lots should belong to each tribe, v. 6.
That I may cast lots for yow here at the tab-
ermacle (because it was a sacred transaction)
before the Lord owr God, to whom each tribe
must have an eye, with thankfulness for the con-
veniences, and submission to the inconveniences,
of their allotment. What we have in the world,
we must acknowledge God’s property in, and
dispose of it as before Him, with justice and
charity, and dependence on Providence. The
heavenly Canaan is described to us in a book,
the book of the Scriptures, and there are in it
mansions and portions sufficient for all God’s
spiritual Israel; Christ is our Joshua that divides
it to us, om Him we must attend, and to Him
apply ourselves, for an inheritance with the saints
in light. See John 17: 2, 3.
W. 11–28. We have here the lot of the tribe
Benjamin came up ac-
cording to their families;
and the coast of their lot
came forth 9 between the
children of Judah and the
children of Joseph.
12 And their border on
the north side was from
Jordan: and the border
went up to the side of
P Jericho on the north
side, and went up through
the mountains westward ;
and the goings out there-
of were at 4 the wilder-
ness of Beth-aven.
13 And the border
went over from thence
toward Luz, to the side
of Luz, which is Beth-
el, southward, and the
border descended to Ata-
roth-addar, near the hill
that lieth on the south-
side of the nether “Beth-
horon.
14 And the border was
drawn thence, and com-
passed the corner of the
sea southward, from the
hill that lieth before Beth-
horon southward; and
the goings out thereof
were at Kirjath-baal,
which is Kirjath-jearin,
a city of the children of
Judah. This was the
west-quarter.
15 And the south-quar-
ter was from the end of
Kirjath-jearim, and the
border went out on the
west, and went out to the
well of waters of “Neph-
toah;
16 And the border
came down to the end of
the mountain that lieth
before * the valley of the
son of Hinnom, and
which is in y the valley
of the giants on the north,
and descended to the val-
ley of Hinnom, to the side
of *Jebusi on the south,
and descended to *En-
rogel,
iz And was drawn
from the north, and went
forth to En-shemesh, and
went forth toward Geli-
loth, which is over against
the going up of Adum-
mim, and descended to
b the stone of Bohan the
son of Reuben,
18 And passed along to-
ward the side over against
* Arabah northward, and
went down unto Arabah;
19 And the border
passed along to the side
of Beth-hoglah, north-
ward ; and the outgoings
of the border were at the
north + bay of the “salt
sea, at the south end of
Jordan. This was the
South-coast.
20 And Jordan was the
border of it on the east
side. " This was the in-
heritance of the children.
of Benjamin, by the coasts
thereof round about, ac-
cording to their families.
21 Now the cities of
the tribe of the children
of Benjamin, according to
their families, were "Jer-
icho, and * Beth-hoglah,
and the valley of Keziz,
22 And & Beth-arabah,
and * Zemaraim, and
i Beth-el,
23 And Avim, and Pa-
rah, and k Ophrah,
24 And Chephar-ha-
ammonai, and Ophni, and
* Gaba; twelve cities with
their villages:
25 m Gibeon, and n Ra-
mah, and Beeroth,
26 And Mizpeh, and
• Chephirah, and Mozah,
27 And Rekem, and
Irpeel, and Taralah,
28 And P Zelah, Eleph,
and 4 Jebusi, (which is
Jerusalem,)" Gibeath, and
Kirjath : fourteen cities
with their villages. This
is the inheritance of the
children of Benjamin "ac-
cording to their families.
m) Sec on 6.8.-Prov. 18:18. Ez. 47:22.
48:29. Matt. 27:35. Acts 13:19.
n Ps. 16:5,6, 47:4, 61:5. John 17:2.
Acts 26:18. Col. 1:12.
: I–8, 16:1–10. Deut. 10: 13:12.
3:16. 6:1. 16:1. -
Hos. 4:15. 5:8. 10:5.
: Gen. 28:19. Judg. 1:22–26.
. 16:3. 21:22. }
1 Sam. 7:1,2. 2 Sam. 6:2.
13:6.
I
5
*
2:
;
I
i
,6
9.
;
2 Kings 23:10. 2 Chr. 28:3.
. Is. 30:33. Jer. 7:31,32. 19:2,
6, H1. 32:35.
y See on 15:8. 18:16.—l Chr. 14:9.
z 28. Ti5:63. Judg. 1:8,21. 19:10.
- : 1 ICings l;9.
b 15:6
; or, the plain. 156,61.
f Heh. tongue. 15:2. Marg. Ja. 11:
5.
c 3:16. 12:3. Gen. 14:3. 19:25. Num.
d 34:3. Deut. 3:17.
II
e 12. 2:1. 6:1. Luke 10:30, 19:1.
f 19. 15:6. -
I8. 15:6.
1 Gen. 10:18. 2 Chr. 13:4.
i 1 Kings 12:29,32.
k I Sam. 13:17.
l 21:17. Ezra 2:26. Neh. 7:30.
*::::: 10:2. 1 Kings 3:4,5. 9:2. Is,
:21. -
s
i
i
r
We indeed have the true Tabernaclé, the true Ark of the
covenant, and the Mercy-seat in the midst of us, and when we
meet in the courts of the Lord, He is as really though not sen-
sibly present, as He was between the cherubim in the taberma-
cle of Israel. (Notes, Matt. 18:19,20. 28:19,20.) But what
return do we render for such benefits? What improvement do we
make of them? Alas! the ordinances of God are generally neglect-
ed; his Sabbaths are violated; his truths are opposed, despised, or
abused; and his commandments and authority are trampled on!
Few, in comparison, seem to value the salvation proposed to sin-
mers in the Gospel: and even they who profess to accept of it, are
often, through indolence, self-indulgence, and fear of difficulties,
rendered very irresolute and slack in ‘possessing the inheritance
which the Lord God hath given them.’ Indeed many of them
do not understand the extent of their privileges, because they
have not careſully surveyed them: and when preserved from ter-
rors and distress of conscience, and able to keep up some tolera-
ble hope of salvation, with a little comfort from time to time in
sacred ordinances; they seem to think that they possess all that
can be expected in this world, and consider heaven as an estate
in reversion, when they shall be ejected from their present too
well beloved tenure of worldly possessions! Nor are they aware,
In a book.] (9) The surveyors seem to have formed some kind of
map of the country, as well as a description of it in writing. The .
Egyptians, from the situation of their fields, as annually overflowed
by the Nile, acquired great skill, in surveying and measuring land:
[Note Ex. 7: 11.j and some of the Israelites had, no doubt, learned
this from them : and further immediate teaching from God might be
vouchsaſed on this occasion. (JVotes, Ez. 31 : 1–6. Scott.
Verses 11–20.
(JM. R.) In the prophetical blessing of Moses, Benjamin is placed
between Judah and Joseph ; (for Levi had no inheritance assigned
him ;) and at length, by lot, the portion of Benjamin fell between
n 1 Sam. 1:1. Ramathaim-zophim.
7:17, 15:34. Jer. 31:15, Mutt. 27:
57. Arimathea. -
o 9:17. Jºzra 2:25.
p 2 Sam. 21:14.<
q 16, 15:8,63. 2 Sam. 5:8:
r Judg. 19:12–15. 20:4,5. 1 Sam, IQ
26. 13:15,16. Is. 10:29. Hos, 10:9
Gibcah. s Num. 26:54. 33:54
PRACTICAL OBSERVATIONS. -
that a close walk with God, increasing conformity to Him, love
of Him and of one another, and a will in all things subjected to
his will, form the very substance of heavenly felicity; and that
much more of these blessed privileges may be enjoyed on earth,
than any of us have hitherto experienced. But the Captain of
our salvation will rebuke this slackness: and He commands his
ministers to declare to his people the truths, which respect their
present sanctification and progress in divine life, as well as their
future inheritance, that they may be excited to press onward to
the enjoyment of them. At his command we may boldly under-
take any service, and need fear no enemies. He assigns to each
of us our present and our future portion: yet in this appointment
He takes into the account that diligence, vigilance, and faithful-
ness, which through his grace we are enabled to exercise: and as
the industrious husbandman and intrepid warrior are generally,
so the diligent, watchful, and courageous Christian is always,
the most prosperous. “Having therefore food and raiment, let
us be therewith content:” and may our weakth be laid up in the
land of promise above, whither all the tribes of the redeemed will
in succession shortly arrive, and receive their incorruptible in-
heritance. (Notes, Matt. 6:19–21. Col. 3:1–4.) Scott.
them. (Notes, Deut. 33: 7, 17.). The borders of this tribe on the N.
were the same as those of Ephraim on the S.; and his southern bonn-
daries the same as the northern borders of Judah ; but drawn from
W. to E., instead of from E. to W. (15: 1-12. 16:)—As the inheri-
tance of Benjamin did not reach to the Mediterranean sea, and no
other sea or lake is supposed to have been in those parts ; perhaps
the expression, compassed the corner of the sea southward,' (14)
might be rendered, * made a circuit on the side next the sea towards
the S.;’ for this clause seems to connect the account of the northern
border, which is contained in the preceding verses, with that of the
Southern which follows. - Scott.
B. C. 1444.
The lots of Simeon and Zebulun,
JOSHUA, XIX.
CHAP. XIX.
The lot of Simeon, 1–9: of Zebulun,
10–16; of Issachar, 17–23; of Asher,
24–31; of Naphtali, 32—39: of Dan,
40–48. The inheritance assigned to
Joshua, 49–51.
ND the a second lot
-L M- came forth to Sim-
eon, even for the tribe of
the children of Simeon,
according to their fami-
lies: and their inherit-
ance was " within the in-
heritance of the children
of Judah. -
2 And they had in their
inheritance,” Beer-sheba,
and Sheba, and Moladah,
3 And "Hazar-shual,
and Bulah, and Azem,
4 And “Eltolad, and
- Bethul, and f Hormah,
5. And # Ziklag, and
Beth - markaboth, and
* Hazar-susah, *
6. And i Beth-lebaoth,
and Sharuhen ; thirteen
cities and their villages:
7 j Aim, “Remmon, and
'Ether, and Ashan; four
cities and their villages:
8 And all the villages
that were round about
these cities, to a Baalath-
beer, " Ramath of the
south. This is the in-
heritance of the tribe of
the children of Simeon,
according to their fami-
lies. ,-- -
9 Out of the portion
of the children of Judah
was the inheritance of
the children of Simeon:
for the part of the child-
ren of Judah was 9 too
much for them ; there-
fore the children of Sitn-
eon had their inheritance
within the inheritance of
them. .
10 || And the P third
lot came up for the chil-
dren of ‘l Zebulun, ac-
cording to their families:
and the border of their
inheritance was unto
Sarid. -
11 And their border
went up toward the sea,
and Maralah, and reach-
ed to Dabbasheth, and
reached to the river that
is before J okneam;
of Benjamin; next to Joseph on the one band,
because Benjamin was own and only brother to
Joseph, (little Benjamin, Ps. 68: 27. that needed
the protection of great Joseph, yet had a better
Protector, for the Lord shall cover him all the
day long,) and next to Judah, on the other hand,
that this tribe might hereafter unite with Judah
in an adherence to the throne of David, and the
temple at Jerusalem. Herc we have,
1. The exact borders and limits of this tribe,
which we need not be exact in the explication
of; as it had Judah on the S., and Joseph on the
N., so it had Jordan on the E., and Dan on the
W. The W. border is said to compass the
corner of the sea southward, v. 14. whereas
no part of the lot of this tribe came near to the
great sea. Bp. Patrick thinks it means, that it
ran along in a parallel line to the great sea,
though at a distance. Dr. Fuller suggests, that
since it is not called the great sea, but only the
sea, which often signifies any lake or mere, it
may be meant of the pool of Gibeon, which may
be called a corner or canton of a sea; it is call-
... ed the great waters in Gibeon, Jer. 41: 12.
and it is compassed by the W. border of this tribe.
2. The particular cities in this tribe, not all,
but the most considerable, 26, are here named.
Jericho is put first, though dismantled, and for-
bidden to be rebuilt as a city with gates and
walls, because it might be built and inhabited
as a country village, and so was not useless to
this tribe. Gilgal was in this tribe, where Israel
first encamped when Saul was made king, I
Sam. 11: 14. It was afterwards a very profane
place, Hos. 9:15. Beth-el was in this tribe, a
famous place; though Benjamin adhered to the
house of David, yet Beth-el, it seems, was in the
possession of the house of Joseph, Judg. 1: 23–
25. and there Jeroboam set up one of his calves.
Gibeon was in this tribe, where the altar was
in the beginning of Solomon’s time, 2 Chron.
1: 3. Gibeah likewise, that infamous place, where
the Levite’s concubine was abused; Mizpeh,
and near it, Samuel’s Eben-ezer; Anathoth also,
Jeremiah’s city, were in this tribe, as was the
N. part of Jerusalem. Paul was the honor of
this tribe, Rom. 11: 1. Phil. 3: 5. but where
his land lay, we know not; he sought the better
country. -
CHAP. XIX. In the description of the lots
of Judah and Benjamin, we have an account both
of their borders and of their cities, in that of
Ephraim and Manasseh the borders, but not the
cities; in this chapter, Simeon and Dan are de-
scribed by their cities only, not their borders,
12 And turned from
Sarid eastward toward
the sun-rising unto the
border of Chisloth-tabor,
and then goeth out to
‘Daberath, and goeth up
to Japhia,
13 And from thence
passeth on along on the
east to " Gittah-hepher to
Ittahkazin, and goeth out
to Remmon-" methoar to
Neah;
14 And the border
and
because they lay very much within Judah, espe-
cially the former; the rest have both their bor.
ders described, and their cities named, especially
frontiers. º
‘V. 1–9. Simeon’s lot was drawn after Ju-
dah’s, Joseph’s, and Benjamin’s, because Jacob
had put that tribe under disgrace ; yet it is put
before the two younger sons of Leah, and the
three sons of the handmaids. Not one person
of note, either judge or prophet, was of the tribe,
that we know of.
1. The situation of their lot was within that
of Judah, v. 1. and was taken from it, v. 9. It
seems, the first surveyors of the land thought it
larger than it was, and that it would hold out,
to give every tribe in proportion as large a share
as they carved out for Judah; but, on a more
strict inquiry, it was found that the part of the
children of Judah was too much for them, v.
9. more than they needed, and more, as it proved,
than fell to their share. Though, in strictness;
what fell to their lot, was their right against all
the world, yet they would not therefore insist on
it, when it appeared that another trihe would
want what they had to spare. Note, We inust
look on the things of others, and not on our own
only. The abundance of some must supply the
wants of others, that there may be something of
an equality, for which there may be equity where
there is not law. What was thus taken off from
Judah to be put into a new lot, Providence di-
rected to the tribe of Simeon, that Jacob’s pro-
phecy concerning this tribe might be fulfilled, I
will divide them in Jacob. The cities of Sim-
eon were scattered in Judah, with which tribe
they were surrounded, except on that side toward
the sea. This brought them into confederacy
with Judah, Judg. 1: 3. and aſterward was a
happy occasion of the adherence of many of this
tribe to the house of David, when the ten tribes
revolted to Jeroboam, 2 Chron. 15: 9. out of
Simeon they fell to Asa in abundance. It is
good being in a good neighborhood.
2. The cities within their lot are here named.
Beer-sheba, or Sheba, the same, probably, is put
first. Ziklag is one of them, which we read of in
David’s story. What course they took to enlarge
their borders and make room for themselves, we
find, 1 Chron. 4: 39, &c.
V. 10–16. Zebulun, though born of Leah
after Issachar, yet was blessed by Jacob and
Moses before him; therefore it was so ordered,
that his lot was drawn before that of Issachar’s,
N. of which it lay, and S. of Asher.
1. The lot of this tribe was washed by the
compasseth
north side to Hannathon:
and the outgoings there-
c 15:28. Gen. 21:31.
great sea on the W., and by the sea of Tiberias
• * * g 15:31. 1 Sam. 27:6. 30:1.
of alte Ill the valley of h 1 Chr. 4:31. Hazar-susin.
Jiphthah-el; | #43. R.
pº * li". * : *X. ????n Orr,
15 And x Kattath, and ; ; #2; "
Nahallal, and y Shimron, #. º, Ramos
ſº * n 1 Sam. 30:27. a/noth.
Idalah, and Beth o Ex. 16:18. 2 Cor. 8:14,15.
lehem : twelve cities with p 18.6, ii.
ir vill q Gen; 49:13. Deut. 33:18, 19.
their villages. r 12:22. 1 Kings 4:12. 1 Chr. 6:68,
16 This is .."; s #.º.º. Ps. 89:12.
- * t 21:28. reh. 1 Chr. 6:72.
tance of the children o u 2 Kings 14:25., Gath-hepher.
a 18:6—ll. * Or, which is drawn.
b 9. Gen. 49:5–7 x 21:34,35. Judg. I;30. Nahalol.
* Bilhah. zem. Tolad. Bethuel.
it On the Neh. 11:26–30.
d 15:28,29.
e 15:30.
f Judg. 1:17.
l Chr. 4:28–30. y 11:1. 12:20
(14.) The explanations of the phrase, corner of the sea, given in
Henry, are quite unsatisfactory; Rosenmi. translates the v. “And the
limit was described and turns itself ad plagam maris,' [at the quarter
of the sea) i. e. the W., ‘towards the S., i. e. the ‘S. E.” which is
equivalent to the opinion of Scott. ED.
- Verse 25.
Ramah..] ‘ Literally an eminence, hence are so many places in Pal-
§stine named Ramah, Ramath, Ramatha, Ramoth, Ramathaim, and
Rāmathan. Sometimes the same place is called by one or other of
these names indiscriminately, all signifying the same. Sometimes
Rama, Or Ramoth, is joined to another name, to determine the place of
such city or eminence ; and it is sometimes put simply for a high place,
and signifies neither city nor village. This city of Benjamin was be:
*Weº Gaba and Bethel, toward the mountains of Ephraim, 6 miles
N. of J erusalem, on the road from Samaria to Jerusalem. Baashaking
of Israel caused it to he fortified, to obstruct the passage from the land
of Judah into that of Israel. I Kings is: 17. This is probably the
Ramatha, or Ramathaim-zophim, of the prophet Samuel, 1 Sam. 1: 1,
19. 2: 11, &c. It was on the frontiers of Ephraim, and ſrontier cities
were often inhabited by both tribes.” Rob. CALM.
Verse 26.
JMizpeh.] Elevation. [Comp. Gen. 3] : .44-49 marg, and notes.]
‘This place (6 leagues S. of Jerusalem) is celebrated in the Bible.
Here the people were accustomed to assemble often in the presence
of the Lord—as in the deliberation concerning the punishment of
Gibeah, Judg. 20 : 1–3. Samuel assembled the people here to exhort
them to renounce idolatry, 1 Sam. 8: 5, 6. Here Saul was chosen king,
I Sam. 10: 17. It was deemed a sacred place; for we find, from Macc.
3:46. that the Jews assembled here to seek God, when their enemies
were in possession of the temple.” Dr. A. CLARKE.
NOTES. -
CHAP. XIX. V. 10–16. (JM. R. Gen. 30; 18–20. , 49: 13–15.
Deut. 33: 18, 19.)—There were twelve principal cities in this tribe: but
they are not here particularly enumerated; for many places mentioned
[725]
B. C. 1444.
Lots of Issachar, Asher, and Naphtali.
JOSHUA, XIX.
Zebulun, according to
their families, these cities
with their villages.
17 || And the fourth lot
came out to Issachar, for
the children of Issachar,
according to their fami-
lies. -
18 And their border
was toward "Jezreel, and
Chesulloth, and * Shun-
em, -
19 And Hapharaim,
and Shihon, and Anaha-
rath,
20 And Rabbith, and
Kishion, and Abez,
21 And Remeth, and
* En-gannin, and En-
haddah, and Beth-paz-
Zez; - -
22 And the coast
reacheth to * Tabor, and
Shahazimah, and "Beth-
shemesh, and the out-
goings of their border
were at Jordan: sixteen
cities with their villages.
23 This is the inheri-
tance of the tribe of the
children of Issachar, ac-
cording to their families,
the cities and their villa-
€S. - -
g 24 || And the fifth lot
came out for the tribe of
the children of Asher,
according to their fami-
lies.
25 And their border was
* Helkath, and Hali, and
Beicu, and ‘Achshaph,
26 And Alammelech,
and Amad, and & Misheal;
and reacheth to h Carmel
westward, and to Shihor-
libnath, w
27 And turneth to-
ward the sun-rising to
Beth-dagon, and reach-
eth to Zebulun, and to
on the E., answering Jacob’s prophecy, Zebu-
lun shall be a haven of ships; trading ships
on the great sea; and fishing ships on the sea of .
Galilee. - * * . f
& 2. Though there were some places in this tribe
which were made famous in the Q. T., especially
mount Carmel, [but see maps] on which the
famous trial was between God and Baal in Eli-
jah’s time, yet it was made much more illustrious
in the N. T., for within the lot of this tribe was
Nazareth, where our blessed Savior spent so
much of his time on earth, and from which He
was called Jesus of Nazareth, and mount Ta-
bor on which He was transfigured, and that coast
of the sea of Galilee on which Christ preached
so many sermons, and wrought so many mira-
CleS,
W. 17—23. The lot of Issachar ran from
Jordan in the E., to the great sea in the W.,
Manassah on the S., and Zebulun on the N. A
numerous tribe, Num. 26: 25. Tola, one of the
judges, was of this tribe, Judg. 10: 1. also Baa-
sha, one of the kings of Israel, 1 Kings 15:27.
The most considerable places in this tribe were,
Barak.
1. Jezreel, in which was Ahab's palace, and
near it Naboth’s vineyard. 2. Shunem, where
\ - t
lived the good Shumamite, that entertained Elisha.
3. The river Kishon, on the banks of which,
in this tribe, Sisera was beaten by Deborah and
4. The mountains of Gilboa, on
which Saul and Jonathan were slain, which
were mot far from En-dor, where Saul consulted
the witch. 5. The valley of Megiddo, where
Josiah was slain, near Hadad-rimmon, 2 Kings
23: 29. Zech. 12: 11. ". . .
V. 24–31. The lot of Asher lay on the coast.
of the great sea; we read not of any famous per-.
son of this tribe, but Amma the prophetess, who
was a constant resident in the temple at the time
of our Savior’s birth, Luke 2: 36. Nor were
there many famous places in this tribe. Aphek,
mentioned v. 30. was the place near which Ben-
hadad was beaten by Ahab, 1 Kings 20: 30.
But close adjoining to this tribe were the cele-
brated sea-port towns of Tyre and Sidon, which
we read so much of . Tyre is called here that
strong city, v. 29. but Bp. Patrick thinks it
was not the same Tyre that we read of aſter-
wards, for that was built on an island; this old
strong city was on the continent. And it is
conjectured by some, that into these two strong
holds; Sidon and Tzor, or Tyre, many of the
the valley of Jiphthah-
el toward the north side
of Beth-emek, and Neiel,-
and goeth out to K Cabul
on the left hand;
28 And Hebron, and
* Rehob, and Hammon,
and "Kanah, even unto
* great Zidon;
29 And then the coast
turneth to Ramah, and
to the strong city “Tyre;
and the coast turneth to
Hosah; and the out-
goings thereof are at the
Sea, from the coast to
9 Achzib : .
30 Ummah also, and
P Aphek, and 4 Rehob:
twenty and two cities
with their villages.
31. This is the inheri-
tance of the tribe of the
children of Asher, ac-
cording to their families,
these cities with their
villages. - -
33 The sixth lot
came out to the children,
of Naphtali, even for the
children of Naphtali ac-
cording to their families.
33 And their coast was
from Heleph, from Allon
to * Zaanannin, and Ada-
~mi, Nekeb, and Jabneel,
unto - Lakum ; and the
outgoings thereof were
at Jordan:
34 And then the coast
* turneth westward to
* Asnoth-tabor, and goeth
out from thence to Huk-
kok, and reacheth to
Zebulun on the south
side, and reacheth to
Asher on the west side,
and to Judah upon Jor-
dan toward the Sun-
rising. .
35 And the fenced
cities are Ziddim, Zer,
and * Hammath, Rak-
kath, and y Chinnereth,
36 And Adamah, and
Ramah, and *Hazor,
37 And Kedesh, and
Edrei, and Enhazor,
38 And Iron, and Mig-
dal-el, Horem, and Beth-
anath, and * Beth-she-
mesh ; nineteen cities
with their villages.
7. łºś. 2 Kings 8:29. 9.
15,30. O8. 1:4,9. - -
a i Sam. 28.4. i Rings 1:3. 2:17,21.
2 Kings 4:8,12.
b 21:29,
c ; judg. 4:6. 1 Chr. 6.7. Jer,46.
d 38. gºld. 1 Kings 4:9. '2 Kings 14.
e 2 Sam. 2:16.
f 11:1. 12:20. .
g 21:30. 1 Chr. 6:74. Mashal.
h 1 Kings 18:20. Cant. 7:5, Is. 33:9.
Jer, 46:18. -
§
i 14.
k 1 Kings 9:13.
1 See on 30. . .
m John 2:1,11. 4:46. Cana.
m 11:8. Judg. 1:31. Is. 23:2,4,12.
* Heb. Tzor. Sam. 5:11. Is. 23:.
Ez. 26: 27; 28: - - . t
o Gen. 38:5. Judg. 1:31. Mic. 1:14.
p 12:18. 13:4. Sam.4:1. 1 KÍñgs
20:30.
q 28. 21:31. Num. 13:24,
r Gen, 49:20. Deut. 33:24,25.
s Judg. 4:11, Zaanaim.
t Deut. 33:23. -
u 12,22. - . . .
x Gén. 10:18, Num. 13:21. 34:8. 1
Kings 8:65. Hamath:
y 11:2. Chinneroth. 13:27. Mark 6:
53. Gennesaret.
z 11:1,10. 12:19. -
a 12:22. 20:7. b 22.
were merely the boundaries of Zebulumºslot. The Bethlehem here, lay strong city in the time of
at a great distance from Beth-lehem-judah. (JVote, JMic. 5: 2.) Scott.
- Verses 17–23.
The inheritance of Issachar lay to the south of Zebulun, the south-
Of Sor.”
Josh. 19: 29.
Joshua; it is called “the city of the fortress
Interpreters raise diſficulties in regard to
this passage, and will not allow it to have been so ancient: with
what good reason I do not see, for it is called by the sºme º
west of Naphtali, the south-east of Asher, and the north of Manas- “the fortress of Sor,” in the history of David 3 (2 Sam. 24: 7.) an
seh; and reached almost from Jordan to the Mediterranean : yet the the circumstances of the history determine the place to be, the Very
lots of Manasseh and Asher are supposed to have met on the sea- same.” Bp. Lowth on Is. 23: 7.-Perhaps the Canaanites, a: ded by the
shore.
(JM. R.)—The nature of the case is sufficient to satisfy any Zidonians, fortified Tyre,
person, upon reflection, that these accounts must to us be obscure, and 20. 11 : 18. Is. 23: 4, 6, 7, Ez. 26
particular explanations of them in great measure uncertain. Scott.
Verse 29. -
Strong city of Tyre.], “I suspect this is an improper transla-
tion. Perhaps the words of the original should be retained: and to doubt, whether the
Our translators have here left the Heb. and fol- Christ wrou
lowed the Sept. “wnto the fortified city of the Tyrians;” and the Wu
to the very strongly fortified city Tyre but this must be incorrect;
the famous city of Tyre was not known till about 200 years after the
the city JMibtsar tsor.
É. more to the N,
Or
(JM. R.) The inheritance of N
days of Joshua. Homer, who frequently mentions Sidon and the Sido- not extend quite so far to the N. - -- -
ºiâni, never mentions fºre; a proofit was not then known. Homer and S. W., and reached to the lake of Gennesaret, of thºseº.º.º.
is allowed by some to have flourished in the time of joshua; though rias. It is not easy to determine what is meant by the ºto
others make him contemporary with the Israelitish Judges. As tsor judah upon Jordan towards the sun-rising ; (34) for the lot of Naph-
or tsar means a rock or strong place ; and as there were many rocks in tali was far distant from Judah. But some suppose, that ºf 99 ºl.
Judea, that, with a little art, were formed int
ſence, hence several places might have the name of Tsar or Tyro.
The ſamous Tyre was upon a rock or small island
700 paces from the main land.” [But see Lowth..] Dr. A. CLARKE.
Verses 24–31. - -
(M. R.) The inheritance of Asher lay in the most n
the land; having Issachar on the S. E., the extremi
on the S. and Zebulun, and Naphtali on the E. –It
though not so old as Sidon, yet was of very high antiquity. It was
in the sea, 600 or "
—“Tyre
land.
(34.) And to Judah upon fºr ºl,
der on the E. upon Judah, for t - * '• . - a .
them. If with the sept, we omit Judah, the difficulty Vanishes; but
orthern part of this is supported by no MS. hitherto..., Very probably some £hange
mity of Manasseh has taken place in the words of
- [the inheritance of dall upon Jordan. Houbigant, wh
Asher] seems to have formed an angle almost as far as Zidon; though or meaning, proposes to read, wbeg
Tyre, which is more to the S., was without its boundaries. , Jordan, a word used 3: 15. and W
when first expelled by Joshua. -
: 3–6.)—Cabul seems to have been.
a city, and therefore distinct from the country thus called by: Hiram
king of Tyre; but it was in the same neighborhood, and probably had.
its name for a similar reason. (1 Kings --
kamah, here mentioned, be the same place where
ght his first miracle, or another city of the same name
Verses 32—39. . . . . . .
aphtali lay E. of Asher; but it did
it bordered on Zebulun on the S.
(JVotes, 10:
9 : 13. marg.)—There is a
Sco TT.
o strong places of de- nicated and traded with Judah by Jordan, the eastern border of the
, ---- - - ID.
t Naphtali certainly did not bor-
ere were several tribes between
f the text ubihudah hayarden, and by Ju-
o terms them words without sense
ddoth hayarden, and by the banks of
ich here makes good sense.”
r. A. CLARKE.
[726]
B. C. 1444.
Dan's inheritance, and that of Joshua.
Joshua, XIX.
39 This is the inheri-
tance of the tribe of the
children of Naphtali, ac-
cording to their families,
the cities and their vil-
lages. --- .
40 T.And the seventh.
lot came out for the tribe
of the children of Dan
according to their fami-
lies. • * -
41, And the coast of
their inheritance was
*Zorah, and Eshtaol, and
Irshemesh, • *
42 And 4 Shaalabbin,
and” Ajalon, and Jethlah,
43 And Elon, and
* Thimnathah, and 5 Ek-
ron, - . . .
44 And Eltekeh, and
h Gibbethon, and 'Baa-
lath, * & -
45 And Jehud, and
Bene-berak, and Gath-
rimmon, ..~~
46And Me-jarkon, and
Rakkon, with the border
* before #Japho. *
47. And k the coast of
the children of Dan went
out too little for them ;
therefore the children of
Dan went up to fight
against Leshem, and took
it, and smote it with the
edge of the sword, and
possessed it, and dwelt
therein, and called Le-
shem, Dan, after the name
of Dan their father.
48 This is the inheri-
tance of the tribe of the
children of Dan accord-
ing to their families, these
cities with their villages.
49 || When they had
peo sle of Canaan fled and took shelter, when
Joshua invaded them. . . . . -
V. 32—39, Naphtali lay furthest N. of all
the tribes, bordering on Mt. Libanus. The city
of Leshem, or Laish, lay on the utmost edge of
it N., therefore, when the Danites had made
themselves masters of it, and called it Dan, the
length' of Canaan from N. to S. was reckoned
from Dan to Beer-sheba. It had Zebulun on
the S., Asher on the W., and Judah upon Jor-
dán, probably, a city of that name, and so dis-
tinguished from the tribe of Judah, on the E.
It was in the lot of this tribe, near the waters of
Merom, that Joshua ſought and routed Jabin,
ch, 11: 1. &é. In this tribe stood Capernaum
and Beth-saida, on the north end of the sea of
Tiberias, in which Christ did so many mighty
works; and the mountain, (as is supposed) on
which Christ preached, Matt. 5: 1.
V. 40–48. Dan, º commander of one
of the four squadrons of the camp of Israel, in
the wilderness, that which brought up the rear,
yet was last provided for in Canaan, and his lot
fell in the southern part of Canaan, between Ju-
dah on the E., and the land of the Philistines on
the W., [but see maps, 1 Ephraim on the N., and
Simeon on the S. Providence ordered this nu-
merous and powerful tribe into a post of danger,
as best able to deal with those vexatious neigh-
bors the Philistines, and so it was found in Sam-
son. Here is,
1. An account of what fell to this tribe by lot:
Zorah, and Eshtaol, and the camp of Dan there-
abouts, we read of in the story of Samson. And
near there was the valley of Eshcol, whence the
spies brought the famous bunch of grapes. Ja-
pho, or Joppa, was in this lot. -
2. An account of what they got by their
own industry and valor, which is mentioned
made an end of dividing
the land for inheritance
51 o These are the in-
heritances which Eleazar
here, v. 47, but related at large, Judg. 18: 7,
C. ---
W. 49–51, Before this account of the divi-
ding of the land is closed, in the last verse, which
intinates that the thing was done to the satis-
faction of all, here is an account of the particular
inheritance assigned to Joshua.
1. He was last served, though the eldest and
greatest man of all Israel, and who, having com-
manded in the conquest of Canaan, might have
demanded the first settlement in it for himself
and his family. But he would make it appear,
that in all he did he sought the good of his coun-
try, and not any private interest of his own. He
was content to be unfixed, till he saw them all
placed; and herein is a great example to all in
public places, to prefer the common welfare be-
fore their particular satisfaction. Let the pub-
lic be served first.
2. He had his lot according to the word of
the Lord; it is probable, when God by Moses
told Caleb what inheritance he should have, Josh.
14:9. he gave the like promise to Joshua, which
he had an eye to in making his election; this
made his portion doubly pleasant, that he had it,
not as the rest, by common providence, but by
special promise.
3. He chose it in Mt. Ephraim, which belonged
to his own tribe, with which he thereby put him-
self in common, when he might by prerogative
have chosen his inheritance in some other tribe,
as suppose that of Judah, and thereby have dis-
tinguished himself from them. Let no man’s
preferment or honor make him ashamed of his
family or country, or estrange him from it. The
tabernacle was set up in the lot of Ephraim, and
Joshua would forecast not to be far from that.
4. The children of Israel are said to give it
him, v. 49. which bespeaks his humility, as if he
c 15:33. Zoreah. Judg. 13:2,25. , 16:
31. 18:2. 1 Chr. 2:53. 2 Chr. 11:10.
d Judg. 1:35. Shaalbim.
e 10:12. 21:24. I Sam. 14:31.
by their coasts, the chil-
dren of Israel " gave an
inheritance to Joshua the
son of Nun among theni :
50 According to the
word of the Lord, they
gave him the city which
he asked, even "Timnath-
serah in nuount Ephraim :
and he built the city, and
dwelt therein. .
the priest, and Joshua the
son of Nun, and the heads
of the fathers of the tribes
of the children of Israel,
divided for an inheritance
by lot, P in Shiloh before
the LoRD, at the door of
the tabernacle of the con-
gregation. So they made
an end of dividing the
country. -
f Gen. 38:12. Judg. 14:1,2. Timnath.
g 15:45. 1 Sam. 5:10.
21:23. 1 Kings 15:27. 16:15.
1 Kings 9:18.
21:24.
Or, over against.
ºppa. Jon. 1:3. Acts 9:36,43.
10:
jääg. 1:34,35. 18.1–29.
1 Judg. 18:7,27,29. Laish.
45:7,8
m Ez. 45:7,
h
i
!
i
k
n 24:30. Judg. 2:9. Timnath-heres.
1 Chr. 7:24.
o 14:1. Num. 34:17–29. Ps. 47:3,4.
Matt. 20:23. 25:34. John 14:2,3,
17:2. Heb, 4:8,9.
p 18:1.
…
If the true believer have entered into engagements, which are
likely to prove injurious to him, he will not retract, nor disap-
point those who confide in him: but if he have obtained an undue
advantage in any contract, he will recede from it without mur-
muring; in compliance with the requisitions of equity and kind-
ness. For ‘love. Seeketh not her own,” and ‘doth not behave
unseemly.” (Note, 1 Cor. 13:4—7.)—They are most favored
in Providence, who are placed nearest to the sanctuary, and have
most advantages, and the fewest hindrances, to the salvation of
their souls; though they do not possess worldly influence or dis-
tinctions: and, as far as we have the choice referred to us, we
should always decide by this rule. But a sovereign God dis-
penses his favors as He pleases; and one man has his habitation
assigned him in ‘ the valley of vision,” and another his in the
very region of the shadow of death;’ ‘according to the good
pleasure of his will.”—Disinterestedness and an unassuming de-
portment shed a peculiar lustfe on eminent characters: and they,
PRACTICAL ORSERVATIONS.
who labor most to do good to others, will be indifferent about
their own worldly interests, and willing to forego all things, rather
than preclude themselves from the sweet pleasure of communicat-
ing felicity. An inheritance in the Canaan above they must and
do covet; but it will be soon enough to enter on that, when they
have done all the service to their brethren, of which they are
capable; nor can auy thing more effectually assure them of their
title to it, than laying themselves out properly to bring others to
desire, to seek, and to obtain possession of it. (Note, Phil.
1:21–26.)—But Jesus has ſar outdone all others, in this and in
every other respect. ‘Though He was rich, yet for our sakes
He became poor, that we, through his poverty, might be rich.”
He would not enter on his inheritance, till, by his obedience unto
death, He had secured the eternal inheritance for all his people!
nor will He account his own glory completed, until every ran-
somed sinner is put in possession of his heavenly rest.
SCOTT.
- * - - Verses 40–48.
(JM. R.)—It also bordered on Benjamin to the N. E. The country
possessed by the Philistines, seems in part to have belonged to the in’
heritance of Dan : and the clause rendered ‘the coast of Dan went
out too little for them,” may mean, that the Danites were deprived of
their country by the ancient inhabitants, and therefore had not a suf-
ficient portion; and the following brief account of a transaction, after-
wards more fully recorded, was added to complete the description of
the inheritance at length possessed by this tribe. ... Probably this oc-
curred soon after the death of Joshua; and the addition to the narra-
tive might be made by Phinehas. (Judg. 20: 28. Notes, Judg. 18:)
- - - - .. - Scott.
... (41.) Irishemesh.J. ‘City of the Sunº another proof of Canaanitish
idolatry. Some think it the same as Beth-shemesh.” Dr. A. CLARRE.
*
* Verses 49, 50. 4. *
It is probable, the Lord had commanded the Israelites to give Jo-
shua an inheritance; accordingly he desired to have Timnath-serah,
which was not a city of great note, nor situated in the best of the
land. Thus he closed ali his great and memorable services, by an
example of moderation, equity, piety, and industry in rebuilding, the
city assigned him, which does great honor to his character--It does
not appear that Joshua left any posterity. . . Scott.
(50) city.j : Although the cities spoken of in these chapters, doubt-
less, in many instances, were only what would now be called towns,
yet the country of Judea formerly was very populous. Josephus men-
tions that the smallest of what were called cities in his timeS Con-
tained 15,000 inhabitants. The vast population and fertility of Pales-
time are confirmed by the testimonies of many writers.’ HENRY abr;
[727]
B. c. 1444.
Cities of refuge appointed.
JOSHUA, XX.
* CHAP. XX.
God commands Joshua to appoint the
cities of refuge, 1–6. Their numes
and situation, 7–9. , *
HE LoRD also a spake
unto Joshua, saying,
2 Speak to the child-
ren of Israel, saying,
* Appoint out for you
cities of refuge, whereof
I spake unto you by the
hand of Moses :
3 That the slayer that
killeth any person una-
wares and unwittingly
may flee thither: and
they shall be “ your ref.
uge from the avenger of
blood.
4 And when he that
doth flee unto one of
those cities, shall stand
* at the entering of the
gate of the city, and shall
declare his cause in the
ears of the elders of that
city; they - shall “take
him into the city unto
them. and give him a . * * •
2 3 - 2. very seasonably at this time when the land was
place, that he may dwell
among them. ---
5 And if the avenger
of blood pursue after
him, then they shall not
deliver the slayer up in-
to his hand; because he
Smote his neighbor un-
wittingly, and hated him
not beforetime.
6 And he shall dwell
in that city, until he
stand before the congre-
gation for judgment, and
until the death of the
high priest that shall be
in those days: then shall
the slayer return, and
come unto his own
city, and unto his own
house, unto the city from
whence he fled.
7"| And they “appoint-
ed & Kedesh in Galilee in
mount Naphtali, and
h Shechem in mount
Ephraim, and Kirjath-
a 5:14. 6:2, 7:10. 13:1–7.
b Ex. 21:13, 14. Num. 35-6,11–14.
Deut. 4:41–43. 19:2–13, Rom, 8:1,
33,34. Hep. 6:18, 19.
c Num. 35; 15–24.
g . Job 5:4. 29:7, Jer, 38:7.
e Ps.
:9,
f Num. 35:12,24,25. Heb, 9:26.
* Heb. sanctified. -
g 21:32. 1 Chr. 6:76. -
h 21:21. Gen. 33:18,19, 2 Chr, 10:1.
i 14:15. 21:11,13.
the other laws He had
for the way of man is not in himself.
would hold even the estate of his family, under
God, by the grant of the people. . -
5. It was a city that must be built before it
was fit to be dwelt in: while others dwelt in
houses which they builded not, Joshua must build"
for himself, that he might be a pattern of industry
and contentment with mean things, such build-
ings as he could hastily run up, without curiosity
or magnificence. Our Lord Jesus thus came
and dwelt among w8 not in pomp but poverty,
providing rest for us, yet Himself not having
where to lay his head. Even Christ pleased
mot Himself. r
CHAP. XX. This short chapter concerns
the cities of refuge, and this is the last time we
find mention of them. - ; -
V. 1–6. Many things. Moses ordered to be
done when they came to Canaan, and this among
the rest, to appoint sanctuaries to protect those
that were guilty of casual murder; which was a
privilege to all Israel, since no man could be
sure but some time it might be his own case;
and it was for the interest of the land, that the
blood of an innocent person, whose hand only
was guilty, but not his heart, should not be shed,
no not by the avenger of blood: of this law God
here reminds them, which was so much for their
advantage, that they might remind themselves of
given them, which con-
cerned his honor. - . . . --
I. Orders are given to appoint these cities, v.
surveyed, and they were the better able to divide
the coasts of it into three parts, as God had di-
rected, in order to the more convenient situation
of these cities of refuge, Deut. I9: 3. Yet, pro-
bably, it was not done till after the Levites had
their portion assigned them in the next chapter,
because the cities of refuge were all to be Levites’
cities. As soon as God had given them cities of
Test, He bade them appoint cities of refuge; thus
He provided,not only for their ease at all times, but
for their safety in time of danger, and, such times
we must expect and prepare for in this world.
It intimates also what God’s spiritual Israel have,
and shall have in Christ and heaven, not only |
repose, but a refuge; and we cannot think these
cities of refuge would have been so often and so
much spoken of in the law of Moses, and havé had
so much care taken about them, if they were not
designed to typify the relief which the Gospel pro-
vides for poor, penitent sinners, and their protec-
tion from the curse of the law and the wrath of
God, in our Lord Jesus, to whom believers flee
for refuge, and in-whom they are found, as in
a sanctuary, where they are privileged from ar-
rests, and there is now no condemnation to
them. -
II. Instructions are given for their use. The
laws in this matter we had before, Num. 35: 10,
&c. where they were opened at large. - 1. It is
supposed a man might possibly kill a person, it
may be, his own child, or dearest friend, unawares
and unwittingly, v. 3, not only whom he hated
mot, but whom he truly loved, beforetime, v. 5.
What
reason have we to thank God, who has kept us
both from slaying, and from being slain, by acci-
dent! In this case, it is supposed the relations of
the person slain would demand the life of the slay-
er, [but see notes as above] as a satisfaction to that
ancient law, that whoso sheds man’s blood, by
man shall his blood-be shed. . . .
, , 2. It is provided, that, if on trial it appeared,
that the murder was done purely by accident, and
not by design, either on an old grudge, or a sud-
den passion, then the slayer should be sheltered
from the avenger of blood in any one of these cities,
v. 4, 6. By this law he was entitled to a dwelling
in that city, was taken into the care of the govern-
ment of it, but was confined to it, as a prisoner at
large; only, if he survived the High Priest, theni,
and not till then, he might return to his own city.
And the Jews say, “If he died beforé the High
Priest in the city of his refuge-and exile, and was
buried there, yet at the death of the High Priest,
his bones should be removed with respect to the
place of his fathers’ sepulchres.’ “ --
W. 7–9. We have here the nomination of the
cities of refuge, made by the advice and authority
of Joshua and the princes, v. 7, on occasion of
the mention of which, is repeated the nomination
of the other three in the lot of the other two
tribes and a half, made by Moses, Deut. 4: 43.
but (as Bp. Patrick thinks) they had not the pri-
vilege till now. . . . .
1. They are said to sanctify these cities, that
is the original word for appointed, v. 7. Not
that any ceremony was used to signify the conse-
cration of them, only they did by a public act of
court, solemnly declare them cities of refuge;
and, as such, sacred to the honor of God, as the
Protector of exposed innocency. If they were
sanctuaries, it was proper to say, they were sanc-
tified. Christ, our Refuge, was sanctified by his
Father; may, for our sakes He sanctified Himself,
John, 17:19. * -
2. These cities (as those also on the other side
Jordan) stood in the three several parts of the
country, so, conveniently that a man might (they
say) in half a day reach some one of them from
any corner of the country. Kedesh was in
Naphtali, the most northern tribe, Hebron. In
Judah, the most southern, and Shechem in
Ephraim, which lay in the middle, about equally
distant from the other two. God is a refuge at
hand. S . . -
'3. They were all Levites’ cities, which put an
honor on God’s tribe, making them judges in
those cases wherein divine Providence was so
nearly concerned, and protectors to oppressed
innocency; it was also a kindness to the poor re-
fugee, that when he might not go up to the house
of the Lord, nor tread his courts; yet he had the
servants of God’s house with him, to instruct him,
and pray for him, and help to make up the want
of public ordinances. If he must be confined, it
shall be to a Levite-city, where he may, if he will,
improve his time. -
4. The cities were on hills, to be seen afar off,
thus both to direct and encourage the distressed
man making that way. 's - -
5. Some observe a significancy in the names of
these cities,with application to Christ;our Refuge.
I delight not in quibbling upon names, yet am
willing to take-notice of these. Kedesh signifies
holy, and our refuge is the holy Jesus. Shechem,
a show.lder, and the government, is upon his
shoulder. Hebron, fellowship, and believers
are called into the fellowship of Christ Jesus our
Lord. Bezer, a fortification, for He is a Strong-
hold to all them that trust in Him. Ramoth, high
or eacalted, ſor Him hath God exalted with his
* NOTES.
CHAP. XX. V. 1–6. When the man-slayer arrived at the city of
refuge, he passed a kind of trial, before he was taken under the pro-
tection of the elders; who, it seems, were allowed to exclude or ap-
prehend him, if he were adjudged a wilful murderer. And afterwards
he iriust stand in judgment before the congregation, or the magis-
trates; and iſ then condemned, he was to be delivered to the avenger
of blood. (9) This would prevent those abuses, which were gene-
rally made of sanctuaries among other nations, in which the most
atrocious criminals found protection.—Few or none of those actions,
which human laws punish capitally, can be done antirely without.
intention, except depriving a man of his life, which may be purely
accidental, and not in the least criminal ; and the avenger had no
power, except against the man-slayer: so that the cities of refuge
were appointed in this case alone. g Scott.
(2.) : An institution of this kind was essentially, necessary, wher-
ever the patriarchal law, relative to the right of redemption, and the
avenging of blood was in force—we have al ready seen, that [the goel,]
the nearest of.kim to a deceased person, had not only the right of re-
deeming an inheritance that had been forfeited or alienated, but had
also an authority to slay on the spot, the person who had slain his re-
lative.” -- - Dr. A. CLARKE.
~. - Verses 7–9. ->
- All these cities were afterwards assigned to the priests and Le-
vites: (21 : 11, 13, 21, 27, 32,36, 38.)—-As this institution was an
evident type of the sinner's refuge from the deserved wrath of God,
the signification of the names of these cities has been noticed by some
expositors, with reference to the person, character, offices, and love
of Christ. , - Scott.
(7.) “In mount Naphtali,’] ‘ Mountains, in Scripture frequently
give names to the surrounding country. So here, by “Mt. Naphtali,”
“Mt. Ephraim,” &c. we are to understand the respective districts in
which those tribes were situated.” -- . . . HE willet T.
*
B. C. 1444.
Cities assigned to the Levites.
Joshua, xxi.
arba, (which is Hebron,)
in the * mountain of Ju-
dah.
8 And on the other
side Jordan, by Jericho
eastward, they assigned
| Bezer in the wilderness
upon the plain out of the
tribe of Reuben, and
* Ramoth in Gilead out
of the tribe of Gad, and
* Golan in Bashan out of
the tribe of Manasseh.
9 These were 9 the
cities appointed for all
the children of Israel, and
ſor the stranger that so-
journeth among them,
that whosoever killeth
any person at unawares
might flee thither, and
not die by the hand of
the avenger of blood,
P until he stood before
the congregation.
CHAP. XXI.
'Fhe Levites require their cities, 1, 2.
Forty-eight from the other tribes are
given them he cities of the
Driests, §:19; ofthe other Kohathite
: of the Gershonites, 27
the Merarites, 34–42. An acknow-
ledgment, that the promise of God to
Israel was fulfilled,
HEN came near a the
heads of the fathers
of the Levites unto "Elea-
zar the priest, and unto
Joshua the son of Nun,
and unto the heads of
the fathers of the tribes
of the children of Israel;
2 And they spake unto
them at “Shiloh in the
land of Canaan, saying,
“The Lord commanded
by the hand of Moses, to
give us cities to dwell in,
with the suburbs thereof
for our cattle.
k Luke 1:39.
| 21:36. Deut. 4:43. , 1 Chr. 6:78.
m?i:38. I Kings 22:3. I chº. 6:80.
1, 21:27
o Num. 35:15.
p See on 4,6.
a 19:51. Ex. 6:14,25.
b 14:1. 17:4. Num. 34:17–29.
c See on 18:1.
d Num, 35:2–8. Ez. 48:9–18. Matt.
10:10. Gal.6:6. 1 Tin). 5:17, 18.
8,
of
$
own right hand. Golan, joy or ea:ultation, for
in Him all the saints are justified, and shall glory.
Lastly, Beside all these, the horns of the altar,
wherever it was, were a refuge to those who took
hold on them, if the crime were such as that sanc-
tuary allowed. This is implied in that law, Ex.
21: 14. that a wilful murderer shall be taken from
God’s altar and be put to death. And we find the
altar used for this purpose, I Kings 1 : 50.-2: 28.
Christ is our Altar, who not only sanctifies the
gifts, but protects the giver.
CHAP. XXI. It had been often said, that the
tribe of Levi should have no inheritance with
their brethren, no particular part of the country
assigned them, as the other tribes had, no not the
country about Shiloh, which, one would have ex-
pected, should have been appropriated to them as
the lands of the church; but though they were not
thus cast into a country by themselves, it appears,
by the provision made for them in this chapter,
that they were no losers, but the rest of the tribes
* very much gainers, by their being dispers-
€Cl.
V. 1–8. . Here is, I. The Levites’ petition
presented to this general convention of the states,
now sitting at Shiloh, v. 1, 2. Observe,
1. They had not their lot assigned them till they
made their claim. There is an inheritance pro-
vided for all the saints, that royal priesthood, but
they must petition for it, Ask, and it shall be
given you. They build their claim on a very
good foundation, not their own merits or services,
but the divine precept, v. 2. Note, The mainte-
mance of ministers is not an arbitrary thing, left
purely to the good-will of the people, who may let
them starve if they please; no, as the God of Is-
rael commanded that the Levites should be well
provided for, so has the Lord Jesus, the King of
the Christian church, ordained as a perpetual
ordinance, that they which preach the gospel,
should live of the gospel, and live comfortably.
2. They did not make their claim till all the
rest of the tribes were provided for, and then
they did it immiediately. There was some reason
for it: every tribe must first know their own, else
they would not know what they gave the Levites,
and so it could uot be such a reasonable service
as it ought to be. But it is also an instance of
their humility, modesty, and patience, (and Le-
vites should be examples of these and other vir-
tues,) that they were willing to be served last,
and they fared never the worse for it. Let not
God’s ministers complain, if at any time they find
themselves postponed in men’s thoughts and cares,
but let them make sure of the favor of God, and
the honor that comes from Him, and then they
may well enough afford to bear the slights and
neglects of men.
II. The Levites’ petition granted immediately,
without any dispute; the princes of Israel being
perhaps ashamed that they needed to be called on
in this matter, and that the motion had not been
made among themselves for the settling of the
Levités. - -
1. The children of Israel are said to give the
cities for the Levites, God had appointed how
many they should be in all, 48. Probable Joshua
and the princes, on consideration of the extent
and value of the lot of each tribe, had appointed
how many cities should be taken out of each; and
then the fathers of the several tribes agreed which
they should be,and therefore are said to give them,
as an offering, to the Lord; so God had appointed,
Every one shall give of his cities to the Le-
vites. Here God tried their generosity, and it
was found to praise and honor; for it appears by
the following catalogue, that the cities they gave
to the Levites were, generally,some of the best and
most considerable in each tribe. And it is proba-
ble, they had an eye to the situation of them, taking
care they should be so dispersed, as that no part
of the country should be too far distant from a
Levites’ city. ,
2. They gave them at the commandment of
the Lord, that is, with an eye to the command,
and in obedience to it, which was it that sancti-
fied the grant. They gave the number that God
commanded, and it was well that matter was
settled, that the Levites might not ask more, nor
the Israelites offer less. They gave them also
with their suburbs, or glebe-lands, belonging to
them, so many cubits by measure from the walls
of the city, as God had commanded, Numb. 35:
4, 5. and did not go about to cut them short.
3. When the 48 cities were pitched upon, they
were divided into four lots, as they lay next to-
gether, and then by lot were determined to the
four several families of the tribe of Levi. When
the Israelites had surrendered the cities into the
hand of God, He would himself have the distri-
buting of them among his servants. (1.) The
family of Aaron, who were the only priests, had
to their share the 13 cities given by the tribes of
Judah, Simeon, and Benjamin, v. 4. God in wis-
dom ordered it thus, that though Jerusalem itself
was not one of their cities, it being as yet in the
possession of the Jebusites, (and those generous
tribes would not mock the Levites,who had another
warfare to mind, with a city that must be recov-
ered by the sword before it could be enjoyed.)
yet the cities that fell to their lot were those which
lay next to Jerusalem, because that was to be, in
process of time, the holy city, where their busi-
mess would chiefly lie. (2.) The Kohathite Le-
vites (among whom were the posterity of Moses,
though never distinguished from them) had their
| cities in the lot of Dan, next to Judah, and in
that of Ephraim, and the half tribe of Manasseh,
i next to Benjamin; they who descended from Aa-
ron’s father, joined nearest to Aaron’s sons. (3.)
Gershon was the eldest son of Levi, and therefore,
though the younger house of the Kohathites was
preferred before his, yet his children had the pre-
cedency of the other family of Merari, v. 6... (4.)
The Merarites, the youngest house, had their lot
PRACTICAL OBSERVATIONS.
The subject before us also warns us to pray, that we may be
kept from sins and calamities of this distressing nature; and be
made ready, if without warming we should be called into etermity.
—No sanctuary should protect the wilful murderer, and no favor
should on any account be shown him: and no protection, assist-
ance, or kindness can be too great, to be extended to the unſor-
tunate man-slayer.—But let us again take occasion to bless our
God for that Refuge, which He has prepared in his Son, for
our guilty, perishing souls. They who flee to Flim by true and
living faith, will be secured from all condemnation; yea, though
they have committed the most atrocious crimes, not even except-
ing the worst of murders: (Acts 26:9–11. 1 Tim. 1: 12–16.)
NOTES. •
CHAP. XXI. V. 1, 2. The Levites had received no inheritance of
land among their brethren, and were therefore as justly entitled to
the tithes, first-fruits, and holy things, and to 48 cities [of this land
promised, given to, and conquered by their whole nation, as a na-
tion,] as the other Israelites were to their lands. (JNºum. 35: 2–8.)
The cities, however, were made conducive to the common benefit of
the nation ; as the Levites were thus dispersed in every part, to in-
struct and edify the people by their doctrine and example; and also
as watchmen, to restrain idolatry, and to provide for the punishment
O. T, VOL. I.
tº
mor will any protection, instruction, sanctification, ſellowship
with God, or joy in Him, be withheld from them. His power
and presence will be their strong tower against all their enemies:
nor will the exalted Savior ſail, in consequence of his own death,
to restore all of them to their forfeited inheritance; nay, to exalt
them to share his glory, in the presence of ‘ his Father and
their Father, of his God and their God.” To Him let sinners
flee, before the sword of vengeance overtake them; for He is
ever near, and He hath said, “Him that cometh unto me, I will
in mowise cast out.” In Him let believers abide, hope, and re-
joice; and may we all love, obey, and imitate Him, more and
more. (Heb. 6: 16—20.) SCOTT.
of those who were notoriously guilty of it: and as it was their inter-
est, as well as duty, to retain the people in the worship of JEHow AH
alone, this was a very suitable expedient. It is probable, from the
subsequent history, that others lived in these cities besides the Le-
vites, as their tenants, for the advantage of their instructions, or to
carry on trades. Thus the Levites were plentifully provided for, as
long as the people adhered to the worship of God, and respected his
commandments; but liable to be deprived of their provision, if the
people apostatised. (2 Chr. l l ; 13–17.) Scott.
[729)
B. C. 1444.
Cities assigned to the Levites.
JOSHUA, XXI.
3 And the children of
srael gave * unto the Le-
wites out of their inheri-
tance, at the command-
ment of the Lord, these
cities and their suburbs.
4 And the lot came Out
for the families of the
Kohathites: and ‘the
children of Aaron the
priest, which were of the
Levites, had by lot out of
the tribe of Judah, and
out of the tribe of Sim-
eon, and out of the tribe
of Benjamin, thirteen
cities.
5 And g the rest of the
children of Kohath had
by lot out of the families
of the tribe of Ephraim,
and out of the tribe of
Dan, and out of the half-
tribe of Manasseh, ten
cities.
6 And the children of
* Gershon had by lot out
of the families of the
tribe of Issachar, and out
of the tribe of Asher, and
out of the tribe of Naph-
tali, and out of the half-
tribe of Manasseh in
Bashan, thirteen cities.
7 The children of Me-
rari, by their families, had
out of the tribe of Reu-
ben, and out of the tribe
of Gad, and out of the
tribe of Zebulun, twelve
cities.
8 And the children of
Israel gave by lot unto
the Levitcs these cities
with their suburbs, * as
the Lord commanded
by the hand of Moses.
9 || And they gave out
of the tribe of the chil-
dren of Judah, and out
of the tribe of the child-
ren of Simeon, these
cities which are here
*mentioned by name;
10 Which m the child-
ren of Aaron, being of the
last, and it lay furthest off, v. 7. The rest of the
sons of Jacob had a lot for every tribe only, but
Levi, God’s tribe, had a lot for each of its fami-
lies; for there is a particular providence direct-
ing and attending the removes and settlements of
ministers, and appointing where they shall fix,
who are to be the lights of the world.
V. 9—42. We have here a particular account
of the cities given to the children of Levi, out of
the several tribes, to be owned and possessed by
them as lords and proprietors, and as having the
same title to them that the rest of the tribes had
to their cities or lands, as appears by the law
which preserved the houses in the Levites’ cities
from being alienated any longer than till the year
of jubilee, Lev. 25:32, 33. Yet it is probable,
that,the Levites having only the cities and suburbs,
while the land about pertained to the tribes in
which they lay, those of that tribe, for the conve-
nience of occupying that land, might commonly
rent houses of the Levites, as they could spare
them in their cities, and so live among them as
their tenants.
Several things may be observed in this account,
beside what was observed in the law concerning
it, Num. 85. 1. The Levites were dispersed into
all the tribes, and not suffered to live all together:
this would find them all with work, and employ
them all for the good of others; [especially if, as
is generally thought, they had, after the manner
of £gypt, the law, literature, science, and medi-
cine, and perhaps education, of the nation in their
hands, as the educated class;1 for ministers, of
all people, must neither be idle, nor live to them-
selves, or to one another only. Christ left orders
that his twelve disciples should in due time dis-
perse themselves, that they might preach the
Gospel to every creature. The mixing of the
Levites thus with the other tribes, would be an
obligation on them to walk circumspectly, and as
became their sacred function; had they lived all
together, they would have been tempted to wink
at one another’s faults; but by this means they
were made to see the eyes of Alſº upon them, ,
and therefore saw it their coneern, to walk so as
that their ministry might in nothing be blamed,
nor their high character suffer by their ill car-
Tiage. - - - -
2. Every tribe of Israel was adorned and en-
riched with its share of Levites’ cities, in pro-
families of the Kohath-
ites, who were of the
children of Levi, had :
for theirs was the first
lot. -
11 And they gave
them f the city of Arba,
the father of Anak,
(which city " is Hebron,)
in the hill-country of Ju-
dah, with the suburbs
thereof round about it.
12 But 9 the fields of
the city, and the villages
thereof, gave they to Ca-
leb the son of Jephunneh,
for his possession.
13 Thus they gave to
the children of Aaron the
priest, Hebron with her
suburbs, to be Pa city of
refuge for the slayer, and
4 Libnah with her sub-
urbs, • *
14 And Jattir with
her suburbs, and "Eshte-
moa with her suburbs,
15 And t Holon with
her suburbs, and u Debir
with her suburbs,
16 And * Ain with her
suburbs, and y Juttah
with her suburbs, and
* Beth-shenmesh with her
suburbs: nine cities out
of those two tribes.
& 17 And out of the tribe .
of Benjamin, Gibeon
with her suburbs, " Geba
with her suburbs,
iš Anathoth with her
suburbs, and * Almon
with her suburbs, four
cities. -
19 All the cities of the
children of Aaron, the
priests, were thirteen cities
with their suburbs.
20 ºf And the fami-
lies of the children of
Kohath, the Levites
which remained of the
children of Kohath, even
they had the cities of
their lot out of the tribe
of Ephraim.
21 For they gave them
f Shechem with her sub-
urbs in mount Ephrairn,
to be a city of refuge for
the slayer; and & Gezer
with her suburbs.
22 And Kibzaim with
her suburbs, and * Beth-
horon with her suburbs:
four cities.
23 And out of the
tribe of Dan, Eltekeh
with her suburbs, Gibbe-
thon with her suburbs,
24 * Aijalon with her
suburbs, Gathrimmon
with her suburbs: four
cities. -
25 And out of the half-
tribe of Manasseh, Taa-
nach with her suburbs,
e Gen. 49:7. Deut. 83:8–10, 1 Chr.
6:54–81.
f 8–19, 1 Chr. 6:54–60.
g 20–26, ...Gen. 46:11: ... Ex. 6:16–25.
Num. 3:27. 1 Chr. 6:18,19,61,66–70.
h 27–33. Ex. 6:16,17. Num. 3:21,22.
1 Chr. 6:62,71–76.
i 34–40. x, 6:19. Num, 3:20. 1
Chr. 6:63,77–81.
} 18:6. Num, 33:54, 85:3. Prov. 16:
83. 18:18
k Num. 35:2,
l 18–18. 1 Chr. 6:65.
* Heb. called,
t
m See on 4.—Ex. 6:18,20–26. Num.
3:2–4,19,27. 4:2
f Ör, Kijū-arú. 15:13,14,54. Gen.
23:2. :27. Judg. 1:10. -
h ; §m. 2:1–3. 5:1–5. 15:7. Luke
14:13–15. 1 Chr. 6:55–57.
:7. Numi. 35:6. -
9. 15:42. 1 Chr. 6:57, Is. 37:8.
. . 1 Sam. 30:27,28.
Eshtemoth.
1 Chr, 6:58. Hilen.
13. 15:49.
:42. 1 Chr. 6:59. Ashan.
io. 1 Sam. 6:9,12. , 1 Chr. 6:59.
- iš, 1 Chr. 6:60.
:
|
55
5
l
0
-
:3
8:24. etja,
Kings 2:26. Is. 10:30. Jer. 1:1.
Chr. 6:60, Alcmeth,
1 Chr. 6:66.
Gen. 33:19. Judg. 8:1. 1
s 12:1. -
1 Kings 9:15–17. 1 Chr. 6:67.
18:13,14. 1 Chr. 6:68,
kioiº. 19:42, Ajalon. 1 Chr. 6:69.
1 17:11. Judg. 5:19.
7.
i
Verse 3.
‘It has been, asked, in what sense did the Levites possess those
cities, seeing they had no inheritance 2. To which it may be answer-
ed, that it was, not likely the Levites had the exclusive property of
these cities. We know, says Calmet, by history, that the cities of
the Levites were almost entirely filled with Israélites of other tribes.
For instance, Gibeah of Benjamin, a Levite city, v. 17. was always
peopled by Benjamites, Judg., 19. Saul and all his family dwelt in
the same city; and David and his court spent the first years of his
reign at Hebron, a Levite city, v. 10. It appears, therefore, that they
had no other property in those cities than merely the right to certain
houses, which they might sell, but always with the right of perpetual
redemption ; for they could finally alienate nothing; and if the pos-
sessor of such a house, having sold it, did not redeem it, at the year
of Jubilee, it reverted to the Levites. And as to their 2000 cubits of
land (for their cattle,) about the city, they were not permitted to sell
it—it was the Lord’s property. , Lév. 25 : 32–34 and notes. It is
therefore very likely that, in the first instance, the Levites had sim.
ply the right to choose, in all the cities assigned them, the houses in
which they were to dwell; and that those of the tribe to which the
city belonged, occupied all the other dwellings. There is also reason
to believe, that, in process of time, whén, the families of the Levites
increased, they had more dwellings assigned to them, which were
probably builded at the public expense. We may also observe, that
the Levites were not absolutely bound to live in these and no other
cities ; for when the tabernacle was at JWob, priests and Levites
dwelled there, 1 Sam. 2 : ], &c. and when the worship of God was
established at Jerusalem, multitudes both of priests and Levite:
dwelled there, though it was no Levitical city ; as did the cºurses of
priests afterwärds at Jericho. This Moses had foreseen and provid-
ed for. Deut. 18: 6, &c.” - Dr. A. ClaRKE.
- - Verses l 1, 12.
Either the city was not included with the territory of Hebron, in
the grant made to Caleb ; or, as it is more probable, he willingly gave
it to the priests, that he might set an example to his brethren of cheer-
fully contributing to the maintenance of religion. (14: * 3:3,
Verse 25,
m are mentioned in Chronicles, instead of Taanach
(i Chr. 6: 70.)—Either the cities had at this time
s their names were changed ; or the Le-
possessed of the cities first assigned
ir brethren.—A º º
fine M. R. Will discover several other variations of this kind, whic
º be accounted for in the same manner. (1 Chr. 6: 54-81.) ID.
Gath-rimmon.] ‘ Rather Bethshean. , Gathrimmon was a city in
the tribe of Dam. v. 24. Beth-Sheam or sham was certainly a Levitical
city; and it is happy that some ºpºs of the Sept. have preserved
this jection.” Boothroyd. It is possible Beth-Shean, the house of rest, and
Gath-rimmon, the wine-press of the god Rimmon, may be two different
names, of different nations, for the same place. - * Ep.
Aner and Bilea
and Gath-rimmon.
different names, or afterward
vites, being by some means dis
them, received others from the
B. C. 1444.
-- Cities assigned to the Levites.
JOSHUA, XXI.
{
and Gath-rimmon with
her suburbs: two cities.
26 All the cities were
ten, with their suburbs,
for the families of the
children of Kohath that
remained.
27 | And unto the
children of Gershon, of
the families of the Le-
vites, out of the other
half-tribe of Manasseh,
they gave . * Golan in
Bashan with her suburbs,
to be a city of refuge for
the slayer; and Beesh-
terah with her suburbs:
two cities. -
- 28 And out of the tribe
of Issachar, Kishon with
her suburbs, " Dabareh
with her suburbs,
29 ° Jarmuth with her
suburbs, En-ganaim with
her suburbs: four cities.
30 And out of the tribe
of Asher, PMishal with
her suburbs, Abdon with
her suburbs, -
31 Helkath with her
suburbs, and Rehob with
her suburbs: four cities.
32 And out of the tribe
of Naphtali, a Kedesh in
Galilee with her suburbs,
to be a city of refuge for
the slayer; and Hann-
moth-dor with her sub-
urbs, and Kartan with
Her suburbs: three cities.
33 All the cities of the
Gershonites, according
to their families, were
thirteen cities with their
suburbs. ...” -
34 || And unto the
families of the children
of Merari, the rest of the
Levites, out of the tribe
of Zebulun, " Jokneam
with her suburbs, and
Kartah with her suburbs,
35 Dimnah with her
suburbs, Nahalal with
her suburbs: four cities.
36 And out of the tribe
portion to its compass, even those that lay most
remote. They were all God’s people, therefore
all had Levites among them. (1.) To show kind-
ness to, as God appointed them, Deut. 12; 19.-
14:29. They were God’s receivers, to whom
‘the people might give their grateful acknowledg-
ments of God’s goodness, as the occasion and
disposition were. (2.) To receive advice and
instruction from ; when they could not go up to
the tabernacle to consult those who attended there,
they might go to a Levites’ city, and be taught
the good knowledge of the Lord. Thus God set
up a candle in every room of his house, to give
light to all his family; as those that attended the
altar, kept the charge of the Lord, to see that
no divine appointinent was neglected there; so
they that were scattered in the country, had their
charge too, which was to see that no idolatrous,
superstitious usages were introduced at a dis-
tance, and to watch for the souls of God’s Is-
rael. Thus did God graciously provide for the
keeping up of religion among them, and that they
might have the word migh them; yet, blessed be
God, we under the Gospel, have it yet nigher,
not only Levites in every county, but Levites in
every parish, whose office it is still to teach the
people knowledge, and to go before them in the
things of God. .
3. Thirteen cities, and those some of the best,
were appointed for the priests, the sons of Aaron,
v. 19. Aaron left but two sons, Eleazar and
Ithamar, yet his family was now so much increas-
ed, and it was foreseen that it would in process of
time grow so numerous, as to replenish all these
cities; though a considerable number must of ne-
cessity be resident wherever the ark and the altar
were. We read in both Testaments of such num-
bers of priests, that we may suppose none of all
the families of Israel that came out of Egypt,
Sincreased afterward so much as that of Aaron
did; and the promise afterward to the house of
Aaron, is, God shall increase you more and
more, you and your children, Ps. 115; 12, 14.
He will raise up a seed to serve Him.
4. Some of the Levites’ cities were afterward
famous on other accounts, Hebron was the city
in which David began his reiga, and in Maha-
maim, another Levites’ city, v. 38. he lay, and
had his head-quarters when he fled from Absa-
lom. The first Israelite that ever wore the title
of king, namely, Abimelech, the son of Gideon,
37 Kedemoth with her
reigned in Shechem, another Levites’ city, v.
5. The number of thern in all was more than
of most of the tribes, except Judah, though the
tribe of Levi was one of the least of the tribes, to
show how liberal God is, and his people should
be, to his ministers; yet the disproportion will
not appear so great as at first it seems, if we
consider that the Levites had cities, only with
the suburbs to dwell in, but the rest of the tribes,
beside their cities, (and those perhaps were ma-
my more than are named in the account of their
lot,) had many unwalled towns and villages which
they inhabited, beside country-houses.
tº. the whole, it appears that effectual care
was taken, that the Levites should live both com-
fortably and usefully; and those, whether minis-
ters or others, for whom Providence has done
well, must look upon themselves as obliged there-
by to do good, and, according as their capacity
and opportunity are, to serve their generation.
V. 43–45. e have here the conclusion of
this whole matter, the foregoing history summed
up, and, to make it appear the more bright, com-
pared with the promise, of which it was the full
accomplishment. God’s Word and his works
mutually illustrate each other. The performance
makes the promise appear very true, and the
promise makes the performance appear very kind.
1. God had promised to give the seed of Abra-
ham the land of Canaan for a possession, and now
at last He performed that promise, v. 43. they
possessed it, and dwelt therein. Though they
had often forfeited the benefit of that promise, and
God had long delayed the performance of it, yet,
at last, all difficulties were conquered, and Ca-
naan was their own. And the promise of the
heavenly Canaan is as sure to ałł God’s spiritual
Israel, for it is the promise of Him that cannot lie.
2. God had promised to give them rest in that
land, and now they had rest round about. Rest
from the fatigues of their travel through the wil-
derness, rest from their wars in Canaan, and the
insults their enemies there at first offered them.
They now dwelt, not only in habitations of their
own, but those, quiet ...?peaceable ones; though
some Canaanites remained, yet none had either
strength or spirit to attack them, or so much as
to give them an alarm. This rest continued, till
they, by their own sin and folly, put thorns into
their own beds, and their own eyes.
suburbs, and Mephaath
with her suburbs: four
cities.
38 And out of the tribe
of Gad, * Ramoth in Gil-
ead with her suburbs, to
be a city of refuge for the
slayer; and y Mahanaim
with her suburbs,
39 - Heshbon with her
the children of Merari,
by their families, which
them ; thus were all these
cities.
were remaining of the 43 || And the Lord
families of the Levites, 20:8. Deut. 1:4. 4:43. 1 Chr. 6:71
were by their lot, twelve 'i'i, f.3:12:3: • * - - - -
- - * - o 10:3.23. 12:11.
CItleS. p 19:25–28. Misheal. 1 Chr. 6:74,75.
41 All the cities of the q #"wº. 1 chr. sis
Levites, * within the pos- § {º.
tº º a lº:22. : I I, lo-
session of the children tº. Deut. 443. chr. 678.79.
Jºhzah.
of Israel, were forty and
u 13:18. Num. 21:23.
* suburbs, “Jazer with her
of Reuben, “Bezer with suburbs: four cities in
her suburbs, and "Jaha-
zah with her suburbs, 40 So all the cities ſor
- - - r: • x 20:8. 1 Kings 22:3. I Chr. 6:80.
eight Clt 16S W ith their y Gen. 32:2. §s. 17:24. 19:32.
suburbs. ºn Num-size—so ses.
Chr. l
42 These cities were a Num. §5,3,35. Jaazer. Is. 16:8,9.
every Olle with their * {...}. Num. 35:1–3, Deut. 33:
suburbs round about 19. -
* Verses 34, 35.
Qnly two are mentioned in Chronicles, and they have different
inames. (1 Chr. 6: 77.) Probably the Levites had been deprived of
those allotted to them at first, and had afterwards two others given
them in their stead. Scott.
(35.) ‘This and the following verse are wholly omitted by the
JMasora ; and are left out in some of the most correct and authentic
Heb. bibles. For the controversy see De Rossi, and also Kennicott, who
strenuously advocates their authenticity, thus: “ vs. 41 and 49 tell us
that the Levitical cities were 48, and that they had been all as such
‘described ; so that they must have been all specified in this ch. ,
whereas, after the JMasora, two verses being excluded which contain
4 of these cities, the number amounts to but 44. The cities are first
*mentioned in the general, as being 13 and 10, with 13 and 12, which
*re certainly 48. And yet when particularly named, vs. 13–19. give
33 cities; vs. 20–26, give 10 cities; vs. 27–33 give 13; vs. 34, 35 give
4 cities ; and then vs. 35, 36, give 4 more; all which can maké but 44.
And what still increases the wonder is, that v. 40 inſers from the vs.
immediately preceding, that the cities allowed to the Merarites were
12, though they here make 8 only, unless we admit the 4 other cities
expressed in those two vs. rejected by that blind guide, the JHasora.
In defiance of this authority, these two vs. thus absolutely necessary,
were inserted in the most early editions of the Heb. text, and are found
in Walton’s Polyglott, as well as in our English Bible. But they have
scarce ever been as yet printed completely; thus—: And out of the
tribe of Reuben a city of refuge for the slayer, Bezer, in the wilderness,
with her suburbs; and Jahāzan, with her suburbs; Kedemoth with
her suburbs; and Mephaath with her suburbs four cities.” 149 co-
pies happily preserve these essential verses.” Though this reasoning
appears very conclusive, yet there are so many and important varia-
tions in the MSS. that reject or retain these verses, that the determi-
nation of the question is very difficult. ... De Russi adds 40 MSS. to the
149 of Kennicott which retain them. Those who deny their authen-
ticity, say they have been inserted here from 1 Chron. 6: 78,79.
where they are found, it is true, in general, but not exactly as they
stand here, and in Dr. Kennicott's Heb, Bible.” Dr. A. CLARRe.
- Verses 41, 42. - a -
“So God ordered by Moses, JWum. 35: 7. And it is a demonstra-
tion, that Moses was divinely inspired, to make such an appoint-
ment; before they knew whether, without straitening the other
tribes, they could afford so many cities to the Levites.” BP. º:
COTT,
[731)
B. C. 1444.
The promises fulfilled.
JOSHUA, XXII.
° gave unto Israel all the
land which he sware to
give unto their fathers:
and they possessed it,
and dwelt therein.
44 And " the Lord
gave them rest round
about, according to all
that he sware unto their
fathers: and there stood
not a man of all their
enemies before them;
the Load delivered all
their enemies into their
hand.
45 There e failed not
ought of any good thing
which the Lord had
spoken unto the house of
Israel; all came to pass.
CHAP. XXII.
Joshua dismisses Reuben, Gad, and Ma-
masseh, with hip-commendation, coun-
sel, and blessing; and with a large
booty, 1–9. They build an altar of
testimony near Jordan; at which the
other tribes are offended, prepare for
war, and send to expostulate with
them, 10–20. They explain and win-
dicate their conduct, to the satisfac-
tion of their brethren, 21–33. The
name of the altar, or the inscription.
on it, 34.
HEN a Joshua called
the Reubenites, and
the Gadites, and the half-
tribe of Manasseh,
2 And said unto
them, "Ye have kept all
that Moses the servant
of the Lord commanded
you, and have “obeyed
my voice in all that I
commanded you :
3 Ye d have not left
your brethren these many
days unto this day, but
have kept the charge of
the commandment of the
LoRD your God.
4 And now the Lorto
your God hath "given
3, God had promised to give them victory and
success in their wars, and this promise likewise
was fulfilled, there stood not a man before
them, v. 44. They had the better in every bat-
tle, and which way soever they turned their
forces, they prospered. (1.) As to the present
remains of the Canaanites; they were no con-
tradiction to the promise, for God had said He
would not drive them out all at once, but by lit-
tle and little. Israel had now as much in their
full possession as they had occasion for, and as
they had hands to manage; so that the Canaan-
ites only kept possession of some of the less cul-
tivated parts of the country against the beasts of
the field, till Israel, in process of time, should
become mumerous enough to replenish them. (2.)
As to the after-prevalency of the Canaanites, that
was purely the effect of Israel’s cowardice and
slothfulness, and the punishment of their sinful
inclination to the idolatries and other abomina-
tions of the heathem, which the Lord would have
cast out before them, but they harbored and in-
dulged them. * -
So that the ſoundation of God stands sure: Is-
rael’s experience of God’s fidelity is here on re-
cord, and is an acquittance under their hands to
the honor of God, the vindication of his promise
which had been so often distrusted, and the en-
couragement of all believers to the end of the
world. There failed not any good thing, mo,
nor aught of any good thing, (so full is it express-
ed.,) which the Lord had spoken wrºto the house
of Israel, but in due time all came to pass, v.
45. Such an acknowledgment as this, here
subscribed by Joshua, in the name of all Israel,
we afterward find made by Solomon, and all Is-
rael did in effect say amen to it, 1 Kings 8: 56.
The inviolable truth of God’s promise, and the
performance of it to the utmost, is what all the
saints have been ready to bear their testimony
to ; and if in any thing it has seemed to come
short, they have been as ready to own that they
themselves must bear all the blame.
CHAP. XXII. V. 1–9. The war being
ended, Joshua disbands his army, never design-
rest unto your brethren,
as he promised them:
therefore now return ye,
and get you unto your
tents, and unto the land
of your possession, which
Moses the servant of the
LORD gave you on the
c Gen. 12:7.
4. 28:4,
d 1:15.
31: Heb
1 Cor. 1:9.
Heb. 6:18.
bargain, Num, 32: 32. Jos
ing to make war their trade, and sends them
home to enjoy what they had conquered, and,
particularly, the forces of the separate tribes,
who had received their inheritance on the other
side Jordan. Now that }. had performed their
hua publicly and sol-
emnly in Shiloh gives, them their dischargé;
wºe: as here, not till after the land was di-
vided, as some think, or after the war' was end-
ed, and before the division was made, as others
think, this is certain; it was not till after Shiloh
was made the head-quarters, v. 2.-and the land
was begun to be divided before they removed
from Gilgal, ch. 14:6. * *-
I. Joshua dismisses them to the land of their
possession, v. 4. They that were first in the
assignment of their lot, were last in the enjoy-
ment of it; they got the start of their brethren in
title, but their brethren were before them in full
º so the last shall be first, and the first
ast, that there may be something of equality.
II. He dismisses them with their pay; for who
goes a warfare at his own charge? v. 8. Though
all the land they had helped to conquer, was to
go to the other tribes, yet they should have their
share of the plunder, and had so, and that was
all the pay any of the soldiers expected; for the
wars of Canaan bore their own charges. ‘Joshua
calls their houses tents, because they had been
so much used to tents in the wilderness; and
indeed the strongest and stateliest houses in
this world are to be looked upon but as tents,
mean and movable in comparison with our house
above. …~
IFI. He dismisses them with a very honorable
character. Their service was a due debt, and
the performance of a promise; it was also by the
favor and power of God, that Israel got posses-
sion of the land, and He must have all the glory;
}. Joshua thought there was a thankful acknow-
edgment due to their brethren whose sword and
bow were employed in their assistance. God
must be chiefly eyed in our praises, yet instru-
ments must not be altogether overlooked. He
here commends them, I. For the readiness of
other side Jordan.
5 But 8 take diligent
heed to do the command-
13:15.
13,14.
Ps. 44:3. 106:42–45.
11:23. 22:4,9. Deut. 7:22,23.
9.
e 33:14,15. Num. 23:19. 1 Kings 8:56.
H Thes. 5:24. Tit. 1:2.
their obedience to their commanders, v. 2. When
a Sae on Num. 32:18–33. Deut. 29:
7.8.
b Núm. 32:20–29. Deut. 3:18—20.
c 1:12–18. --
d Phil. 1:23–27.
e See on 21:43.44. Deut. 12:9.
f 13:8,15–33. 14:1–5. Num. 32:33–
42. Deut. 3:1–17. 29:8. • ,”
g See on Deut. 4:1,2,6,9.—6:6–9,17.9
11:22. Ex. 15:26, 1 Chr. 28:7,8. PR.
106:3. 119:4–6. Prov. 4:23. Is.
55:2. Jer. 12:16. Heb. 6:11,12. 12:
15. 2 Pet. 1:5–10.
15:18–21. 26:3,
Ex. 3:8. 23:27–31.
5
T
PRACTICAL OBSERVATIONS.
They “who labor in the word and doctrine,” have as good a
title to a comfortable support, as other men have to their cstates;
and on some occasions must be allowed, without censure, to as-
sert their claim against such as would defraud them: but this
should always ba done with evident reluctance, as a matter of
necessity; and with a willingºess to refer themselves to the ar-
bitration of impartial persons. And, in ordinary cases, it more
accords to the examples of the New Testament, when they choose
to “suffer all things,’ rather than to take any steps which may
impede the success of their labors. Yet this excellent spirit in
faithful ministers, is so far from excusing those who defraud
them, that it greatly aggravates their sin.-It is very desirable
that all the temporal concerns, relating to this sacred function,
should be amicably settled, and arranged in such a manner, as
to subserve its grand object; to occasion [ministers] as few avo-
cations, temptations, or discouragements as may be; and to af.
ford them every advantage of access to the people; that they may
exhort, instruct, and reprove them, without falling under their
contempt, or dreading their displeasure.—As, on this extraor-
dinary occasion, the cities of the priests and Levites were as-
signed them immediately by God Himself, through the casting
of lots; so, in ordinary cascs, every one should consider his sta.
tion as determined by divine Providence, and should cheerfully
continue to perform the duties of it, though he seem to have
more discouragements and inconveniences than the rest of his
NOTES. t
CHAP. XXII. V. 5. Nothing was deemed worthy of insertion in
the sacred volume, but what had some relation to religion.—Perfect
obedience to the divine ſhºv was no more practicable in the days of
brethren; and not venture to remove, till satisfied, after serious
consideration, prayer, and consultation of his pious friends and
seniors, that the Lord calls him to another place.—Happy is the
land where faithful ministers of Christ are to be met with in
every district! The people will not be impoverished by main-
taining them: nor will they in general much complain in this
respect; so long as ministers diligently apply themselves to dis-
pel ignorance and error, and to diffuse the light of divine truth;
to stop the progress of immorality, and promote the practice of
universal holiness; and, by their doctrine, influence, example,
and prayers, to render all within their sphere more wise, holy,
and happy.—Persons of eminence should take the lead in every
good º that their examples may excite others; always re-
membering, that pre-eminence in real usefulness is the most val:
uable distinction.—In due season, all the promises of God will
be accomplished to his true people: amd their believing hope,
and patient waiting, and self-denying obedience, will terminate
in joyful songs of triumph, and thankful celebrations of his faith-
fulness, love, and power. Then will it be universally acknow-
ledged, that ‘ there hath not ſailed aught of any good thing, which
the Lord had spoken;’ may, that He has exceeded their largest
expectations, and made them more than conquerors, and brought
them to their delightful rest and inheritance. May, none of us
at that season be found among his enemies, ‘who shall be de-
stroyed for ever!’ ^ Scott.
Joshua, than at present; yet his exhortation takes no notice of this ;
for the standard of obedience cannot be too perfect, (JMatt,5 : 43–48.)
and our aim cannot be too high ; since we are sure to fall very Snort:
of what we propose to ourselves. (Rom. 7: 13–25. Phil. 3: 12–14.)
£732,
B. c. 1444.
The two tribes and a half dismissed.
JOSHUA, XXII.
ment and the law, which
Moses the servant of the
LoRD charged you, * to
love the Lord your God,
and to walk in all his
ways, and to keep his
commandments, and to
* cleave unto him, and to
* serve him with all your
heart, and with all your
Soul. -
6 So Joshua blessed
thern, and sent them
away: and they went
unto their tents.
7 Now m to the one
half of the tribe of Ma.
-*
masseh Moses had given
ossession in Bashan ;
ut unto the other half
thereof gave Joshua
among their brethren on
this side Jordan west-
ward. And when Josh-
ua sent them away also
unto their tents, then
blessed them ; . . .
8 And he spake unto
he
them, saying, " Return
with much riches unto
your tents, and with very
much cattle, with silver,
and with gold, and with
brass, and with iron, and
with very much raiment:
° divide the spoil of your
enemies with your breth-
I’CI).
9 And the children of
Reuben, and the children
of Gad, and the half-tribe
of Manasseh, returned,
and departed from the
children of Israel out of
Shiloh, which is in the
land of Canaan, to go
unto P the country of
Gilead, to the land of
their possession, where-
of they were possessed,
according to the word of
the Lord by the hand of
Moses. .
Moses was gone, they remembered and observed
the charge he had given them; and all the orders
which Joshua, as general of the forces, had is-
sued, they had carefully obeyed, Matt. 8: 9. It
is as much as any thing the soldier’s praise, to
observe the word of command. 2. For the con-
stancy of their affection, and adherence to their
brethren, Ye have not left them these many
days. How many days, he does not say, nor
can we gather it for certain from any other place.
Calvísius and others of the best chronologers
compute, that the conquering and dividing the
land was the work of about six or seven years,
and so long, these separate tribes attended their
camp, and did them the best service they could.
Perhaps they sometimes made a step over Jor-
dan, to visit their families, and to look after
their private affairs, perinaps some tarried at
home, and sent others in their room more ser-
viceable; but they were always ready, 40,000
in all, whenever there was occasion, and now
attended in a body to receive their discharge.
Note, It will be the honor of those that have es-
poused the cause of God’s Israel, and united in-
terests with them, to adhere to them, and never
to leave them till God has given them rest, and
then they shall rest with them. 3. For the faith-
fulness of their obedience to the divine law.
They had not only done their duty to Joshua and
Israel, but, which was best of all, they had made
conscience of their duty to God, Ye have kept
the charge; or, as the word is, Ye have kept
the keeping, that is, “Ye have carefully and cir-
cumspectly kept the commandment of the Lord
your God; not only in this particular instance
of continuing in the service of Israel to the end
of the war, but, in general, you have kept up
religion in your part of the camp, a rare and
excellent thing among soldiers, where it is wor-
thy to be praised.”
IV. He dismisses them with good counsel, not
to cultivate their ground, fortify their cities, and
now that their hands were inured to war and
victory, to invade their neighbors, and so enlarge
their own territories, but to keep up serious god-
liness among them in the power of it. They
were not politic but pious instructions that he
gave them, v. 5. In general, to take diligent
heed to do the commandment and the law.
They that have the commandment have it in
vain, unless they do it; and it will not be dome
aright, (so apt are we to turn aside, and so in-
dustrious are our spiritual enemies to turn us
aside,) unless we take heed, diligent heed. In
particular, to love the Lord our God, as the
10 T And when they
came unto the borders
best of beings, and the best of friends, and as far
as that principle rules in the heart, and is the
spring of its pulses, there will be a constant care
and sincere endeavor to walk in his ways, in
all his ways, even those that are narrow and
up hill, in every particular instance, and in all
manner of conversation to keep his command-
ments; and at all times, and in all conditions,
with purpose of heart to cleave unto Him, and
to serve Him and his honor, and the interests of
his kingdom among men, with all our heart,
and with all our soul. What good counsel
was here given to them, is given to us all; God
give us grace to take it! .-
V. He dismisses them with a blessing, v. 6.
particularly the half tribe of Manasseh, to which
Joshua, as an Ephraimite, was somewhat nearer
akin than to the other two, and who, perhaps,
were the more loath to depart, because they left
one half of their own tribe behind them, and
therefore, bidding often farewell, and lingering
behind, had a second dismission and blessing, v.
7. Joshua not only prayed for them as a friend,
but blessed them as a fat her in the name of the
Lord, recommending them, their families and af-
fairs, to the grace of God. Some, by the bles-
sing, understand the presents Joshua made them,
in recompense of their services; but he being a
prophet, and having given them one part of a
prophet’s reward, in the instructions he gave
them, v. 5. no doubt, we must understand this
of the other, even the prayers he made for them,
as one having authority, and as God’s vicegerent.
Being thus dismissed, they returned to the
land of their possession in a body, v. 9. ſerry-
boats being, it is likely, provided for their re-
passing Jordan. Masters of families may have
occasion to be long absent from their families
sometimes, yet, when their business abroad is
finished, they must remember home is their place.
V. 10–20. Here is, I. The pious care of the
separated tribes to keep their hold of Canaan’s
religion, then when they were leaving Canaan’s
land, that they might not be as the sons of the
stranger, utterly separated from God’s peo-
ple. In order to this, they built a great altar on
the borders of Jordan, to be a witness for them
that they were Israelites, and as such partakers
of the altar of the Lord; what they are solici-
tous to preserve, is, the proofs, not of their warlike
exploits, but of their relation to the church of
God, and their interest in the communion of
saints; therefore, without delay, when the thing
was first proposed by some among them, who,
11:23. Rorn. 12:9.
k 24:14,15. 1 Sam. 7:3. , 12:20. Matt.
though glad to think they were going home, were
4:10, 6:24. Luke 1:74. John 12:26. 11:26.
Acts 27:23. Rom. 1:9. o Nunn. 31:27. 1 Sam. 30:24. Ps. 68:
h Ex. 20:6. Deut. 6:5. 10:12,13. 11: | 7,8. 14:13. Gen. 14:19. 37:7,10. 12.
1,13. Matt. 22:37. John 14:15,21– Ex. 39:43. 1 Sam. 2:20. 2 Sam. 6: p 13:11,25,31. Num. 32:29,39,40. Deut.
23. 21:15–17. Rom. 8:28. Jam. 1 18,20. 2 Chr, 30:18. Luke 24:50. 3:15,16. Ps. 60:7.
I2. 2:5. 1 John 5:2,3 Heb. 7:6.7
[Practical Observations.]
misºgºi. 17:1–12.
PRACTICAL OBSERVATIONs.
V. 1–9. The work of God and the welfare of his people
should be preferred to our most important personal interests, our
sweetest domestic comforts, and our most endeared affections: and
all our engagements ought to be discharged with strict punctu-
ality, without the least appearance of evasion, and, if possible,
to the complete satisfaction of all parties. Nay, the believer
should be so pleased with serving the cause of Christ on earth,
as to be willing to continue yet longer, in this world of warfare,
labor, and trouble, and to wait patiently till the Lord Jesus hon-
orably dismisses him. (Phil. 1: 19–26.) But if we are num-
bered among his soldiers, we must cheerfully and punctually
obey his orders, that we may at last receive his commendation.
Of this honor we ought to be ambitious, and of this alone.—He
will bless those whom He approves; and recompense them in
proportion to the self-denial, hardship, and affliction, which they
have endured for his sake: may, the power, number, and malice
of our enemies, and the long continuance of our warſare, will
eventually increase the riches of our gracious reward; which all
our brethren will share with us, by rejoicing in our fulness of
joy, as we shall also rejoice in theirs.--Due commendation
ought not to be withheld from those who behave properly; and
gratitude to the instruments, very well consists with superior
gratitude to the Author, of all our mercies., (Ezra 7:24–28.
Phil. 4: 14–20.) Our best counsels and fervent prayers are a
debt, which we owe especially to those who have been useful
to us; and the comfort of others should be regarded equally with
our own.—The true interests of individuals and of nations does
not consist in wealth or greatness, but in loving the Lord their
God, cleaving to Him, and obeying his commandments: and we
should aim very high in this, or our attainments will be very
low. Scott,
But the consciousness of our imperfections subserves the purposes
of humiliation ; and the feeling of our insufficiency dictates fervent
prayers for forgiveness and assistance. Scott.
• . - Verses 6, 7. -
Pronouncing a blessing was done by princes and others, on
some occasions, and not by the priests alone, though by them most
solemnly. (JM. R.—Gen. 14: 18–20. 47: 7. JW win. 6: 23–26. 2
Chr. 30: 26, 27.) ID.
Verses 8, 9.
JNotes, 13: 7–33. JWum. 32: 16–42. Deut. 3 ; 12–22.--Divide,
&c. (8) JVote, 1 Sam. 30: 22–25. - Scott.
- Verse 10.
In..] ‘The preposition (b. in) must have a rather unusual sense here
to make it agree with the phrase over against, &c. It often signifies
against, or towards. See JYoldius.” Boothroyd; and so Scott. Perhaps by
m Deut. 8:9,13,17,18. 2 Chr. 17:5. 32:
row. 3:16. 1 Cor. 15:58. Heb.
rº
is nearest the meaning of the Heb. Williams suggests that are (in Itai-
B. C. 1444.
. They build an altar.
JOSHUA, XXII.
of Jordan, that are in the
land of Canaan, the child-
ren of Reuben, and the
children of Gad, and the
half-tribe of Manasseh,
* built there an altar by
Jordan, a great altar to
See to.
11 And the children
of Israel heard say, Be-
hold, the children of Reu-
ben, and the children of
Gad, and the half-tribe
of Manasseh, have built
an altar over against the
land of Canaan, in the
borders of Jordan, " at
the passage of the child-
ren of Israel.
12 And when the chil-
drcn of Israel heard of it,
‘the whole congregation
of the children of Israel
gathered themselves to-
gether at Shiloh, to go
up to war against them.
13 And the children
of Israel "sent unto the
children of Reuben, and
to the children of Gad,
and to the half-tribe of
Manasseh, into the land
of Gilead, v Phinehas the
son of Eleazar the priest;
14 And with him ten
princes, of each * chief
house a prince, through-
out all the tribes of Isra-
el, and each one was “an
head of the house of
their fathers among the
thousands of Israel.
15 And they came un-
to the children of Reuben,
and to the children of
Gad, and to the half-tribe
of Manasseh, unto the
land of Gilead, and they
spake with them, saying,
16 Thus saith y the
whole congregation of
the Lord, What tres-
pass is this that ye have
committed against the
God of Israel, a to turn
away this day from fol-
lowing the LoRD, in that
ye have builded you an
altar, that ye might "re-
bel this day against the
LoRD P
17 ° Is the iniquity of
Peor too little for us,
* from which we are not
cleansed until this day,
although there was a
sorry to think they were going from the altar of
God, immediately they erected this altar, which
served as a bridge to keep up their fellowship with
the other tribes in the things of God; some think
on the Camaan-side of Jordan, in the lot of Ben-
jamin, that looking over the river, they might
see the figure of the altar at Shiloh, when they
could not conveniently go to it; but it is more
likely on their own side, for what had they to do
to build on another man’s land without his con-
sent? And it is said to be over-against the land
of Canaan, nor would there have been any cause
of suspecting it designed for sacrifice, if they had
not built it among themselves. .
This altar was very innocently and honestly de-
signed; but it had been well, if, since it had in it
an appearance of evil, and might be an occasion
of offence to their brethren, they had consulted the
oracle of God about it before they did it; or at
least acquainted their brethren with their purpose,
and given them the same explication of their altar
before, to prevent their jealousy, which they did
after, to remove it. Their zeal was commenda-
ble, but it ought to have been guided with discre-
tion; there was no need to hastem the building of
an altar for the purpose they intended this, but
they might have taken time to consider and take
advice; yet, when their sincerity was made to
appear, we do not find that they were blamed for
their rashmess; God does, and men should, over-
look the weakness of an honest zeal.
II. The holy jealousy of the other tribes for the
honor of God, and his altar at Shiloh. Notice was
immediately brought to the princes of Israel of the
setting up of this altar, v. 11. And they, knowing
how strict and severe that law was, which required
them to offer all their sacrifices in the place which
God should choose, and notelsewhere, Deut. 12: 5,
7. were soon apprehensive, that the getting up of
another altar, was an affront to the choice which
God had lately made of a place to put his name in,
and had a direct tendency to the worship of some
other god. -
Now, 1. Their suspicion was very excusable,
for it must be confessed, the thing at first sight,
looked so. It was no strained innuendo, from the
building of an altar, to infer an intention to offer
sacrifice upon it, and that might introduce idolatry,
and end in a total apostasy from the faith and wor-
ship of the God of Israel. So great a matter might
this fire kindle. God is jealous for his own institu-
tions, therefore we should be so too, and afraid of
everything that looks like, or leads to, idolatry.
2. Their zeal, on this suspicion, was very com-
mendable, v. 12. When they apprehended these
tribes were separating themselves from God, they
took it as the greatest injury to themselves, and
showed a readiness, iſ necessary, to put their
lives in their hands, in defence of the altar of God,
and to take up arms for the chastising and reduc-
ing of the rebels, and to prevent the spreading of
the infection, if no gentle methods would serve,
by cutting off from their body the gangremed mem-
ber. They had but lately retired from war to the
rest God had given them, yet they are willing to
begin a new war, rather than be any way want-
ing in their duty to restrain, repress, and revenge
idolatry, and every step towards it, even in their
brethren and companions in tribulation. A brave
resolution, which shows them hearty for their re-
ligion, and, we hope, careful and diligent in the
practice of it themselves. Corruptions in religion
are best dealt with at first, before they get a head,
and plead prescription.
8. Their prudence in prosecution of this zealous.
resolution, is no less commendable. God had ap-
pointed them, in cases of this nature, to inquire
and make search, Deut. 13: 14. that they might
not wrong their brethren under pretence of right-
ing their religion; accordingly, they resolve not
to send forth their armies, till they had first sent
their ambassadors to inquire into the merits of
the cause, and these men of the first rank, one
out of each tribe, with Phinehas at their head to
be their spokesman, v. 18, 14. Thus was their
zeal for God tempered, guided, and governed by,
the meekness of wisdom. He that knows .
things, and hates all evil things, would not punish
the worst of criminals, but He would first go down
and see, Gen. 18: 21. Many an unhappy strife
would be prevented, or soon made up, by an im-
partial and favorable inquiry into the matter of
the offence. The rectifying of mistakes and mis-
understandings, and the setting of misconstrued
words and actions in a true light, would be the
most effectual way to accommodate both private
and public quarrels, and bring them to a happy
eriod.
p 4. The ambassadors’ management of this matter
came fully up to the sense and spirit of the con-
gregation concerning it, and bespeaks much both
of zeal and prudence.
(1.) The charge they drew up against their
brethren, is indeed very high, and admits no other
excuse than that it was in their zeal for the honor
of God, and was now intended to justiſy the resent-
ments of the congregation at Shiloh, and to awak-
en the supposed delinquents to clear themselves,
otherwise they might have suspected their judg-
ment, or mollified it at least, and not have taken
it for granted, as they do here, v. 16. that the
building of this altar was a trespass against
the God of Israel, and a trespass, no less
heinous than the revolt of soldiers from their cap-
tain, (to twºrn from following the Lord,) and
the rebellion of subjects against their sovel eign
(that ye might rebel this day against }.
Lord.) Hard words! It is well they were not
able to make good their charge. Let not inno-
cency think it strange to be thus misrepresented
and accused; they laid to my charge things
that I knew not.
(2.) The aggravation of the crime charged on
their brethren, is somewhat far-fetched, v. 17.
Probably the iniquity of Peor is mentioned,
because Phinehas, the first commissioner in this
treaty, had signalized himself in that matter, Num.
25: 7. and because we may suppose they were
now about the very place in which that iniquity
was committed, on the other side Jordan. It is
good to recollect and improve those instances of
the wrath of God, revealed from heaven against
the ungodliness and unrighteousness of men,
which have fallen out in our own time, and which
we ourselves have been eye-witnesses of. He
reminds them of the iniquity of Peor, [1..] As a
e O'R - a 2:7, 3:14—16. Judg. 12:5. John 1: z Lev. 5:19. 26:40. Num, 5:6. 1 Chr.
plague in the congrega * udg 21:3. 2 Chr. 26:18. 28:13. Ezra 9:
tion of the Lord, t Deut. 13:15. Judg. 20:1–11. Acts 2,15. Matt. 6:14,15.
:2,3, Rom. 10:2. Gal. 4:17,18. a 18. Ex. 32. Num. 14:43. 32:15.
18 But that ye must
turn away this day from
25–28. 4:5–9. 24:26,27. Gen. 28.
11
u Deut. 13:14, Judg. 20:12. Prov. 20:
18. Matt, 18:15, r a'
v Ex. 6:25. Num, 25:7,11. Judg. 20:
Ps. 106:30,31. 9–13.
the father.
um. 1:4.
y 12. Matt. 18:17. 1 Cor. 1:10. 5:4.
Gal. 1: 1,2. '
Deut. 7:4. 30:17. 2 Chr, 10:19. 25:
27. Heb. 12:25.
b Lev. 17:8,9. Deut. 12:4–6,13,14. 1
Sam. 15:23. Ps. 78:8. Is. 63:10.
c Num. 25:3,4. Deut. 4:3,4. Ps. 108:
d fºr 9:18,14. 1 Cor. 10:8,11.
Prov. 25:
ics) should be is, as referring to
Verses 12–16.
When the elders were assembled at Shiloh, the wisdom and au-
thority of Joshua, Eleazar, and others, seem to have tempered their
zeal ; and they resolved first to attempt the recovery of the offenders
Verses 17, 18.
committed by the Israelites with the Mid-
by lenient measures.
The disgrace of the crime
18. 31:46–52, 2.
* Lº: 17:8,9. Deut. 12:5–7. 13:12
28.
* Heb. house o
x Ex, 18:25.
* the Jordan 2 and not ‘ the borders.”
ED.
Scott,
tion,”
ianitish women, and in worshipping Baal-peor, still lay upon them :
and the tokens of divine displeasure were yet felt among them, not-.
withstanding the plague which destroyed many thousands: or rather
the words may imply, that there were many individuals who had
never truly repented of that wickedness, but yet lay under the guilt
of it, and were disposed to renew their provocation.
Baal-peor lay near the lot of these tribes.
And it will be, &c.
fended, made them immediately fall into this vehement expostula-
Bp. Patrick, , *.
(JWum. 25:)—
Scott.
(18). Their pious fear, lest God should be of.
In .
*
t
[734]
h
\
B, C. 1444.
Their reason for building it
JOSHUA, XXII.
• following the Lord 2
And it will be, seeing ye
rebel to-day against the
LoRD, that to-morrow
* he will be wroth with
the whole congregation
of Israel.
19 . Notwithstanding,
if the land of your pos-
session be 8 unclean, then
ass ye over unto the
and of the possession of
the LoRD, " wherein the
LoRD's tabernacle dwell-
eth, and take possession
among us: but rebel not
against the LoRD, nor
rebel against us, in build-
ing you an altar beside
the altar of the LoRD our
God.
20 Did not Achan the
son of Zerah commit a
trespass in the accursed
thing, and wrath fell on
the congregation of Is-
rael ?, and that man per-
ished not alone in his
iniquity.
21 || Then the chil-
dren of Reuben, and the
children of Gad, and the
half-tribe of Manasseh
Janswered, and said unto
the k heads of the thou-
sands of Israel,
22 The LoRD God of
gods, the LoRD God of
gods, " he knoweth, and
* Israel he shall know ;
° if it be in rebellion, or if
in transgression against
the LoRD, (save us not
this day,)
23 That we have built
us an altar to turn from
following the Lord, or if
to offer thereon burnt-of-
fering, or meat-offering,
or if to offer peace-offer-
ings thereon, Plet the
e See on 16.-Deut. 7:4. 1 Sam. 12:14,
20. 1 Kings 9:6. 2 Kings 17:21. 2
Chr. 25:27. 34:33.
f 20. 7:1,11,12. Num. 16:22. 2 Sam.
24:1. 1 Chr. 21:1, 14
g Ex. 15:17. Lev, i835–28. Amos 7.
I7. Acts 10:14,15. 11:8,9.
h 18:1. Lev. 17:8,9. Deut. 12:5,6. 2
Chr. 11:13,16,17.
i 18, 7:1,5,18,24. 1 Cor. 10:6. 2 Pet.
2:6. Jude 5,6.
} Prov, , 15:1 16:1. 18:13. 24:26.
Acts 11:4. Jam. 1:19.
1 Pet. 3:15.
k Ex. 18:21–25. Mic. 5:2.
l Ex. 18:ll. Pent. 10:17. PS. 82:1.
95:3. 97:7. 136:2. Dan. 2:47. 11:
36. 1 Tim. 6: 16. Rev. 19:16.
m 1 Kings 8:39. Job 10:7. 23:10. Ps
7:3, 44:21 139:1–4. Jer. 12:3
i?io, join, 2.25 21:17, Acts iºn.
2 Cor. 11:11,31. Heb. 4:13. Rev. 2:
23.
m Ps. 37:6. Mic. 7:9, Mal. 3:18. Acts
11:2–18. 2 Cor. 5:11.
O gºlis–ss–0. Ps. 7:3–5. Acts
25:11.
p Gen. 9:5. Deut. 18:19, 1 Sam. 20:
16, 2 Chr. 24:22. 1's. 10:13,14. Ez.
3:18. 33:6,8.
. great sin, and very provoking to God. The
building of this altar seemed but a small matter,
but it might lead to iniquity as bad as that of
Peor, therefore it must be crushed in its first rise.
Note, The remembrance of great sins committed'
formerly, should engage us to stand on our guard
against the least occasions and beginnings of sin.
§ As a sin the whole congregation had smarted
for; in one day, there died no 1ess than 24,000;
was not that enough for ever to warn you against
idolatry? ‘What, will you bring upon yourselves
another plague? Are you so mad upon an idola-
trous altar, that you will run yourselves thus upon
the sword’s point of God’s judgments? Does not
our camp still feel from that sin, and the punish-
ment of it? We are not cleansed from it whto
this day; there are remaining sparks,’ 1st. ‘ Of
the infection of that sin; some among us so in-
clined to idolatry, that if you set up another altar,
they will soon take occasion from that, whether
}. intend it or no, to worship another god.’
dly. ‘Of the wrath of God against us for that sin:
we have reason to ſear, that if we provoke God by
another sin to visit, He will remember against us
the iniquity of Peor, as He threatened to do that
of the golden calf, Ex. 32: 34. And dare you
wake the sleeping lion of divine vengeance?”
Note, It is a foolish and dangerous thing for
people to think their former sins little, too little
jor them, as those do who add sin to sin, and so
treasure up wrath against the day of wrath.
Let therefore the time past suffice.
(3.) The reason they give for their concerning
themselves so warmly in this matter, is very suf-
ficient; they were obliged to it, in their own
necessary defence, by the law of self-preservation;
“for if you revolt from God to-day, who knows,
but to-morrow, his judgments may break in upon
the whole congregation, v. 18. as in the case
of Achan, v. 20. He sinned, and we all smarted
for it, by which we should receive instruction, and
from what God did then, inſer what He may do,
and fear what He will do, if we do not witness
against your sin, who are so many, and punish
it.” Note, The conservators of the public peace
are obliged, in justice to the common safety, to
use their power to restrain and so suppress vice
and profaneness, lest, if it be connived at, the sin
thereby become national, and bring God’s judg-
ments on the community. Nay, We are all con-
cerned therefore to reprove our neighbor when he
does amiss, lest we bear sin for him.
(4.) The offer they make is very fair and kind,
v. 19. that if they thought the land of their pos-
session unclean for want of an altar, and therefore
could not be easy without one, rather than they
should set up another in competition with that of
Shiloh, they should be welcome to come back to
the land where the Lord’s tabernacle was, and
Their reply to the warm remonstrance of the
ten tribes is very fair and ingenuous. They do
not retort their charge, upbraid them with the
injustice and unkindness of their threatenings, or
reproach them for their rash and hasty censures;
but give them that soft answer which turns awa
wrath, avoiding all those grievous words .
stir up anger; they demur not to their jurisdic-
tion, nor plead that they were not accountable to
them for what they had done, nor bid them mind
their own business; but, by a free and open de-
claration of their sincere intention in what they
did, free themselves from the imputation they
were under, and set themselves right in the opin-
ion of their brethren; to do which they only need-
ed to state the case, and put the matter in a true
light.
I. They solemnly protest against any design to
use this altar for sacrifice or offering, and there-
fore were far from setting it up in competition
with the altar at Shiloh, or from entertaining the
least thought of deserting that. They had indeed
set up that which had the shape and fashion of an
altar, but they had not dedicated it to a religious
use, had had no solemnity of its consecration, and
therefore ought not to be charged with a design
to put it to any such use. To gain credit to this
protestation, here is,
1. A solemn appeal to God concerning it, with
which they begin their defence, intending thereby
to give glory to God first, and then satisfaction
to their brethren, v. 22. The Lord God of gods,
the Lord God of gods, He knows. Or, as it
might be read somewhat closer to the original,
The God of gods, Jehovah, the God of gods,
Jehovah, He knows; which bespeaks his self-
existence and self-sufficiency. He is Jehovah, and
has sovereignty and supremacy over all beings and
powers whatsoever, even those that are called
gods, or that are worshipped. This brief con-
fession of their faith would help to obviate and
remove their brethren’s suspicion, as if they in-
tended to desert the God of Israel, and worship
other gods: how could they entertain sueh a
thought, who believed Him to be God over all?
Let us learn hence always to speak of God with
reverence and seriousness, and to mention his
name with a solemn pause. Those who make
their appeals to Heaven with a slight, careless,
* God knows!” have reason to fear lest they take
his name in vain, for it is very unlike this here.
In great confidence of their own integrity, they
refer the controversy to the God of gods, whose
judgment, we are sure, is according to truth,
such as the guilty have reason to dread, and the
upright to rejoice in: “He knows it, v. 22. for
He is perfectly acquainted with the thoughts and
intents of the heart, and particularly with all in-
climations to idolatry, Ps. 44; 20, 21. That is in
settle there, they would very willingly straiten a particular manner before Him, we believe He
themselves to make room for them. By this they
! from Him.” Such is their confidence of their own
showed a sincere and truly pious zeal against
schism, that rather than their brethren should have
any occasion to set up a separate altar, though their
pretence for it, as here supposed, was very weak,
and grounded on a great mistake, yet they were
willing to part with a considerable share of the
land which God Himself had by the lot assigned
them, to comprehend them and take them in
among them. This was the spirit of Israelites
indeed.
V. 21—29. We may suppose there was a gen-
-eral convention called of the princes and great | concerning our sincerity.
men of the separate tribes, to give audience to
these ambassadors; or perhaps, the army, as it
came home, were still encamped together in a
body, and not yet dispersed; however it was, there
knows it, and we cannot by any arts conceal it
integrity. “And Let Him require it, as we know
He will, for He is a jealous God. Nothing but
a clear conscience would have thus imprecated
divine justice to avenge the rebellion, if there had
been any. Note, (1.) In every thing we do in
religion, it highly concerns us to approve ourselves
to God in our integrity therein, remembering that
He knows the heart. (2.) When we fall under
the censures of men, it is very comfortable to be
able with a humble confidence to appeal to God
See I Cor. 4: 3, 4.
2. A sober apology presented to their brethren.
Israel, He shall know. Though the record on
high, and the witness in our bosoms, are princi-
ally to be made sure for us, yet we owe a satis-
were enough to represent the two tribes and a faction besides to our brethren, who doubt concern-
half, and to give their sense.
Verse 19.
This proposal displayed, in a very affecting manner, the piety and
(2 Chr. 11 : 13–17.)
Verse 20. -
The 36 men who were slain before Ai, and all the family of Achan,
had perished with him in his iniquity: and wrath would have comé
on the whole congregation, had he not been punished.
man’s Sin Wrought so much indignation, what would be the conse-
quences of the apostasy of two tribes and a half!
disinterestedness of Israei.
Scott.
If then one
(JVotes, 7:) ID.
iing our integrity, which we should be ready to give
Verses 21–29.
This answer of the Reubenites, and the other tribes concerned, is
well worthy of admiration; with the utmost solemnity and meek-
ness, they explained their intention, and gave all the satisfaction in
their power.--The words rendered ‘the LoRD God of gods,” may in-
deed be read as three names of God: EL, ELohim; JEHow AH; and
some expositors, both Jewish and Christian, have thought that they
refer to a distinction of persons in the divine Unity,
Scott.
[735]
B. C. 1444.
Reason for building the altar
*
joSHUA, xxii.
LoRD himself require it:
24 And if we have not
Tather done it a for fear of
this thing; saying, * In
time to come your chil-
dren might speak unto
Our children, saying,
What have ye to do with
the Lord God of Israel?
25 For the Lord hath
made Jordan a border
between us and you, ye
children of Reuben and
children of Gad;" ye have
no part in the LoftD : so
shall your children "make
our children cease from
fearing the LoRD.
26 Therefore we said,
Let us now prepare to
build us an altar, not for
burnt-offering, nor for
Sacrifice : -
27 But that it may be
‘a witness between us
and you, and our genera-
tions after us, " that we
might do the service of
the LoRD before him with
our burnt-offerings, and
with our sacrifices, and
with our peace-offerings;
that your children may
not say to our children in
time to come, Ye have
no part in the Lord.
28 Therefore said we,
that it shall be, when they
should so say to us, or to
Our generations in time
to come, that we may say
again, “Behold the pat-
term of the altar of the
LoRD, which our fathers
made, not for burnt-offer-
ings, nor for sacrifices,
but it is a witness be-
tween us and you.
29 y God forbid that
we should rebel against
the LoftD, and turn this
day from following the
LoRD, * to build an altar
for burnt-offerings, for
meat-offerings, or
sacrifices, beside the al-
tar of the Lord our God
that is before his taberna-
cle. -
30 || And when Phin-
ehas the priest, and the
princes of the congrega-
tion, and heads of the
thousands of Israel,
which were with him,
heard the words that the
children of Reuben, and
the children of Gad, and
the children of Manas-
seh spake, * it f pleased
them. - -
31 And Phinehas, the
son of Eleazar, the priest,
said unto the children of
for
ual claim to the privileges of Israelites, and would
with meekness and fear. If our sincerity be
known to God, we should study likewise to let
others know it by its fruits, especially those, who,
though they mistake us, yet show a zeal for the
glory of God, as the ten tribes here did.
3. A serious abjuration or renunciation of the
design they were suspected of. With this they
conclude their defence, v. 29. ‘ God forbid that
we show.ld rebel against the Lord, as we own
we should, if we had set up this altar for burnt-
offerings; mo, we abhor the thought of it. We
have as great a value and veneration for the altar
take away the means of grace. (2.) They who
have themselves found the comfort and benefit of
God’s ordinances, cannot but desire to preserve
and perpetuate the entail of them on their seed,
and use all possible precautions that their children
After them inay not be made to cease from jol-
lowing the Lord, or be looked upon as haſing
no part in Him. *. - - --~~
2. The project they had to prevent this, v. 26
–28. “Therefore, to secure an interest in the
altar of God to those who shall come after us, and
to prove their title to it, we said, Let us build
of the Lord at Shiloh, as any of the tribes of Is-
rael have, and are as firmly resolved to adhere
to it, and constantly to attend it; we have the
same concern that you have for the purity of God’s
worship, and the unity of his church; far be it,
far be it from us, to think of turning away from
following God.” -
II. They fully explain their true intent and
meaning in building this altar; and we have all
the reason in the world to believe that it is a true
representation of their design, and not advanced
now to palliate it afterward; as we have reason
to think that these same persons meant very
homestly, when they petitioned to have their lot
on that side Jordan, though then also it was their
unhappiness to be misunderstood even by Moses.
.# - - -
In their vindication they make it out, that the
building of this altar was so far from being a step
toward a separation from their brethren, and from
the altar of the Lord at Shiloh, that, on the con-
trary, it was really designed for a pledge and pre-
servative of their communion with their brethren,
and with the altar of God, and a token of their
resolution to do the service of the Lord before
Him, v. 27. and to continue to do so.
1: They gave an account of the fears they had,
lestin process of time, their posterity, being seated
at such a distance from the tabernacle, should be
looked upon and treated as strangers to the com-
monwealth of Israel, v. 24. It was for fear of this
thing, and the word signifies a great perplexity
and solicitude of mind which they were in, until
they eased themselves by this expedient. As they
were returning home, (and we may suppose it was
not thought of before, else they would have made
Joshua acquainted with their purpose,) some of
them in discourse started this matter, and the rest
took the hint, and represented to themselves and
one another, a very melancholy prospect of what
might, probably, happen in after-ages, that their
children would be looked upon by the other tribes
as having no interest in the altar of God, and the
sacrifices there offered. Now indeed they were
&n altar, to be a witness between us and you.”
that, having this copy of the altar in their cus:
tody, it might be produced as an evidence of their
right to the privileges of the original. Every one
that saw this altar, and observed it was never
used for sacrifice and offering, would inquire
what was the meaning of it, and this answer
would be given to that inquiry, that it was built
by those separate tribes, in token of their com-
munion with their brethren, and their joint-inte-
rest with them in the altar of the Lord. Christ
is the great Altar that sanctifies every gift; the
best evidence of our interest in Him will be the
patterm of his Spirit in our hearts, and our con-
formity to Him: if we can produce that, it will
be testimony for us, that we have a part in the
Lord, and an earnest for our.
following Him. -
V. 30–34. We have here the good issue of
this controversy, which, if there had not been on
both sides a disposition to peace, as here was on
both sides a zeal for God, might have been of ill
consequence; for quarrels about religion, for
want of wisdom and love, often prove the most
fierce and most difficult to be made up. But these
contending parties, when the matter was fairly
stated and argued, were so happy as to understand
one another very well, and so the difference was
presently compromised. -
1. The ambassadors were exceedingly pleased,
when the separate tribes had protested the in-
nocency of their intentions. (1.) They did not
perseverance in
call in question their sincerity in that protesta-
tion, no, charity believes all things, hopes all
things, believes and hopes the best, and is very
loath to give the lie to any. (2.) They did not
upbraid them with their rashness and unadvised-
ness; did not tell them, ‘you might have had
that respect for Joshua and Eleazar, to have ad-
vised with them, or at least made them acquaint-
ed with your intention, and so have saved the
trouble and expense of this embassy.” A little
want of consideration and good manners should
be excused and overlooked in those who, we
owned as brethren, and were as welcome at the
tabernacle as any other of the tribes; but what if
their children after them should be disowned?
They, by reason of their distance, and the inter-
position of Jordan, which it was not easy at all
times to pass and repass, could not be so nume-
rous and constant in their attendance on the three
yearly feasts as the other tribes, to make a contin-
therefore be looked upon as inconsiderable mem-
bers of their church, and by degrees would be re-
jected as not members of it at all; so shall your
children, (who in their pride will be apt to mo-
nopolize the privileges of the altar,) make our
children (who perhaps will not be so careful as
they ought to be to keep hold of those privileges)
cease from fearing the Lord. Note, (1.) They
that are cut off from public ordinances, are likely
to lose all religion, and will by degrees cease from
fearing the Lord. Though i. form and profes-
sion of godliness are kept up by many without
the life and power of it, yet the life and power
have reason to think, mean honestly. (3.)
Much less did they try to rake up evidence to
make out their charge, because they had once
exhibited it, but were glad to have their mistake
rectified, and were not ashamed to own it. Proud
and peevish spirits, when they have past an unjust
censure on their brethren, though never so much
convincing evidence be brought of its injustice,
will stand to it, and can by no means be persuad-
ed to retract it. These ambassadors were not
So prejudiced; they looked upon their brethren’s
innocency as a token of God’s presence, v. 31.
especially when they found what was done, so
far from being an indication of their growing
cool to the altar of God, was, on the contrary,
a fruit of their zealous affection to it; Ye have
delivered the children of Israel out of the
hand of the Lord, i. e. “You have not, as we
feared, delivered them into the hand of the Lord,
or exposed them to His judgments, by the tres-
pass we were jealous of.” - -
2. The congregation was abundantly satisfied,
when their ambassadors reported to them their
of it will not long be kept up without the form and
profession of it. You take away grace, if you
brethren's apology. It should seem, they staid
q Gen.18:19. - t 10,34. 24:27. Gen. 31:48,52. l Sam. z 23,26, Deut. 12:13,14. 2 Kings 18.
* Heb. To-morrow. 4:6. Gen. 30:33. 7:12. z 22, 2 Chr. 32:12. -
Ex. 13:14, Deut. 6:20. Margins. u Deut. 12:5,6,11,17,18,26,27. a 33. Judg. 8:3, 1 Sam. 25:32,33.
r 27. 2 Sam. 20:1. 1 Kings 12:16 x Ex. 25:40. 2 Kings 16:10. Ez. 43:10. Prov. 15:1. Acts 11:18,
Ezra 4:2,3. Neh. 2:20. Act 8:21 Heb. 8:5. f Heb, was good in their eyes, Gen.
s I Sam: 26:19. 1 Kings 12:27–30, 1 y 24:16. Gen. 447,17. 1 Sam. 41:23. 28:8. l Sam. 29:6. 2 Chr, 30:4.
16. 15:30, Rom. 3:6. 6:2, 9:14, Esth, 1:21, Margins. - .
[736]
B. c. 1444. . . .
Confidence restored.
JOSHUA, XXII.
**
Reuben, and to the chilr
'dren. of Gad, and to the
children of Manasseh,
This day we perceive that
b the LoRD is among us,
because ye have not
committed this trespass
against the Lord : * new
ye have delivered the
children of Israel out of
the hand of the LoBD.
32 And Phinehas, the
son of Eleazar, the priest,
and the princes, returned
from the children of Reu-
ben, and from the chil-
dren of Gad, out of the
land of Gilead, unto the
together, at least by their representatives, until
they heard the issue, v. 32. And when they un-
derstood the truth, it pleased them, v. 33. and
they blessed: God. ... Note, Our brethren’s con-
stancy in religion, their zeal for the power of
godliness, and their keeping the unity of the
Spirit in faith and love, notwithstanding the
jealousies couceived of them as breaking the
wnity of the church, are things we should be.
very glad to be satisfied of, and should make
matter both of rejoicing and thanksgiving; let
º have the glory, and let us take the comfort.
Of It.
arms immediately, and so far from thinking of
prosecuting the war méditated against their bre-
thren, we may suppose them wishing for the next
feast, when they should meet them at Shiloh.
3. The separate tribes were gratified, and
since they had a mind to preserve among them
this pattern of God’s altar, though there was not
. thus satisfied, they laid down their.
11
cied, Joshua and the princes let them have their
humor, and did not order it demolished, though
there was as much reason to fear it might in
time occasion idolatry, as to hope it might pre-
serve from it. Thus did the strong bear the
infirmities of the weak. Only, care was taken
that, having explaimed that their altar was in-
tended for no more than a testimony of their
communion with that at Shiloh, this explanation
should be recorded; which was done according
to the usage of those times, by giving a name to
it, signifying so much, v. 34. they called it Ed,
a witness, to that and no more. A witness of
the relation they stood in to God and Israel, and
of their concurrence with the rest of the tribes
in the same common faith, that Jehovah. He is
God, He and no other. It was a witness to
posterity of their care to transmit their religion
pure and entire to them, and would be a witness
against them should they ever forsake God, and
land of Canaan, to the
children of Israel, “and and did not intend to go
brought them word up against them in bat.
again. . 2. tle, to destroy the land
33 And... a the thing wherein the 2 children
pleased the children of of Reuben and Gad
Israel; and the children dwelt. -
of Israel “blessed God, 34 And the children
.*
likely to be that occasion for it which they fan-i turn from following after Him.
of Reuben and the chil-
'dren of Gad called the 1.25:13.
altar + Ed: for it shall be d §º. *1931. 2 Cor. 7:
a witness between us that
e . ;, i }. 29:20. Neh.
g :5,6. Dan. 2:19. Luke 2:28.
the LoRD is God.
b See on 3:10.
t That is, ...A witness.--See on 27–24:
14:41–43.
Is. 12:6. Zech. 8:23. . Matt. 1:23,
£io 1 Kings 18:39. Is. 43:10. Matt
Lev. 26:11,12. Num.
2 Chr. 15:2. Pa. 63:17.
*m-.
PRACTICAL OBSERVATIONS.
V. 10–34. We should highly value the ordinances of God,
"and desire to perpetuate them to our posterity, that they may
inherit ‘the communion of saints, and be preserved from temp-
tations to ungodliness or false religion: and when our situation
in life, or the choice which we have inadvertently made for our-
selves, or for them, exposes them to peculiar danger, we should
devise every prudent mean-of preventing the fatal effects.--We
ought indeed carefully to “take heed that our good be not evil
spoken of:” yet they, who are truly zealous for the honor of God,
and active in promoting true godliness, must not think it strange,
if their honest and proper measures be suspected or censured,
even by such of their brethren as are no less zealous than they:
but who, from concurring circumstances, are led to express their
zeal in another way.-It is incumbent on us constantly to watch
against a disposition to rash judgment, uncandid surmises, and
harsh reproofs; and to cultivate and pray for the contrary spirit:
but if it be our trial to be rebuked with severity, and loaded
with calumny; we should be thankful for the testimony of our
consciences, and for-confidence in appealing to our heart-search-
#. udge, that we are misrepresented or misunderstood. And,
if the Lord knows our innocence, ‘Israel shall know * it in due
time; for when our consciences are clear, He will at length clear
our character, which we may therefore safely commit to his
keeping. While exposed to this trial, we ought cautiously to
avoid all recriminations, to speak with mildness and seriousness,
and be ready to offer such explanations, as may obviate miscon-
structions, and satisfy the minds of our pious and candid bre-
thren: (Acts 11:1–17.) and whatever has been wrong or sus-
picious, we should be willing to alter.—When boldness in op-
posing sim, and sharpness in reproving or punishing it, are the
Verse 31. - -
The admirable answer of the Reubenites, and other tribes con-
cerned, who took in good part the reproofs, and even harshness of
their brethren, entirely removed suspicion from the minds of the am-
bassadors. They were highly pleased at the piety of the design.--
This solemn, frånk, meek and wise reply proved their innocence
and prevented fatal consequences. (Judg. 30: S-14, 21; 2, 3.) 3.
- S
- - * , Verse 33. SCOTT,
In view of this happy adjustment of difficulties threatening to be
so fatal, Dr. A. Clarke remarks, “If Christians either cannot, or will
not, think alike on all points, surely they can agree to disagree, and let
each #. to heaven his own way. “But should we take this advice
would it not lead to a total indifference.about religion?, "Not at all :
for in the things which concern the essentials of Christianity, both
in doctrine and practice, we should ever feel zealously affected, and
earnestly contend for the faith once delivered to the saints.” Ép.
. . . . - 2 Verse 34. &
The word Ed, or a witness, in the first clause, is nºn the original;
and the meaning seems to be, that the persons concerned inscribed
these words on the altar, “It is a witness between-us, that the Loºp
is God.” By this inscription they took effectual care, that their altar
might neither occasion superstition, nor be a Stumbling-block to their
brethren.—Thus was this affair happily terminated : and though fiu-
man infirmity is discoverable on both sides, yet the reader will thence
collect the most pleasing ideas of the general and zealous regard then
O. T. VOL. I. - 93
effects of genuine zeal and love; they will be attended with a
disposition to renounce our own interests, that God may be glo-
rified, and that temptations may be removed out of the way of
our brethren: and we have learned a most important lesson,
when we are brought to dread sin more than poverty or suffering.
—Happy will it be when all professed Christians shall learn, in
their differences, to copy the example of Israel recorded in this
chapter; and to unite zeal, and steady adherence to the cause
Of truth, with candor, meekness, a readiness to understand each
other, to explain, and to be satisfied with the sufficient expla-
nations and concessions of their brethren. Oh! how long shall
acrimony, misrepresentation, ridicule, opprobrious epithets, and
an obstinate pertinacity in defending every tittle, and carrying
every sentiment to the utmost extreme;—how long, I say, shall
these things disgrace the very name of religious controversy, and
confirm the prejudices of thousands against those precious truths,
which have often been, and still are, contended for in so odious
a manner? When will Cluristians remember, that “by this all
men shall know the disciples of Christ, when they have love one
for another?” and when will they recollect that “if they bite and
devour one another,’ they are likely to be “ consumed one of
another?” For the world, and ‘the god of this world,” have no
higher gratification, than to see the different denominations of
professing Christians exposing, reviling, and ridiculing each
other. May the Lord increase the number of those, who ‘en-
deavor to keep the unity of the Spirit in the bond of peace:’
and may increasing grace and consolation * be with all who love
the Lord Jesus Christ in sincerity,” by whatever name they are
distinguished! t SCOTT.
^
paid to the worship and ordinances of God; and be confirmed in the
sentiment, that this was indeed the very best of all the generations
of Israel.—No doubt seems to have existed in the minds of any of the
parties concerned, respecting the reality of those miracles, by which
the giving of the law was said to have been attended : or, of the spe-
cial power and justice of God, by which the transgressors of that law
wouid certainly be punished. But had not the preceding history,
which has been considered, been known as indisputably true by this
generation; such a full conviction of these grand principles could
never have prevailed; and if this generation knew these things to be
true; it would be too late afterwards for any to deny or question the
truth of them; when the whole of their civil polity, as well as religious
observances, was grounded upon them,--It is remarkable that Joshua
is not once named in this transaction ; but this only shows, that he
did not in his old age assume any regal authority; but left the elders
and magistrates to conduct the general business, only acting himself
when great occasions made it necessary. Yet we cannot doubt, that
his wisdom and piety influenced the counsels of the elders and peo-
ple at this time. - .. - Scott.
Éāj : In the first edition of our translation this,Word stands in
the text without any note, as here, of its. being added by the transla-
tors; and it is found in séveral of Kennicott’s and De Rossi’s MSS.
and also in the Syr, and Arab. Several also of the early printed edi-
tions of the Heb. Bib. have the word either in the text or marg.; and
it must be allowed to be necessary to complete the sense. An in-
Dr. A. CLARRE.
737]
scription probably was placed upon the altar.”
..)
B. C. 1427.
CHAP. XXIII.
Joshua, now glown old, convenes the
elden s of Israel, and exhorts them by
the mel cies of God, and the prospects
of futule blessings, to be stuadfast in
his Sen wice, 1–10. He was ns them
against connectious with iriolater s,
and protests, that the threatenings of
otl, in case of their clusobedience,
would as certainly be ſulfilled, as his
ph onises had been, 11–16.
A Nº it came to pass,
a long time after that
*the Lord had given rest
unto Israel from all their
enemies round about, that
Joshna "waxed old and
* stricken in age.
2 And Joshua called
for "all Israel, and for
their elders, and for their
heads, and for their judg-
es, and for their officers,
and Said unto them, I am
old and stricken in age :
3 And “ye have seen
all that the LoRD your
God hath done unto all
these nations because of
you ; for "the Lord your
God is he that hath fought
for you.
4 Behold, “I have di-
vided unto you by lot
these nations that remain,
to be an inheritance for
your tribes, from Jordan,
with all the nations that
I have cut off, even unto
the great sea f westward.
5 And the Lord your
God," he shall expel thern
from before you, and
drive them from out of
your sight; and ye shall
possess their land, 5 as the
LoRD your God liath pro-
tnised unto you.
6 Be ye therefore h
very courageous to keep
and to do all that is writ-
ten in the book of the law
of Moses, that ye turn
not aside therefrom to the
right hand or to the left:
a l l 23 21 44 22 4. Ps. 46
b 13 1. Gen, 258. Deut, 31.2.
Heb. come ºnto days.
b 24 1 Deut 31 28, 1 Chr. 28 1. Acts
20 17–35
c Dºut 4.9 Ps. 44 1,2 Mal. I 5.
d 10 14,42 Dx. 14 14. Deut, 20,4,
e 13 6 18 10
i lieb at the sun-stt.
f 12,13. 36. . . Ex. 23.30,31.
34 11. Tº ut. J1 23.
g Nun, 33 52,53.
h l 7–9 Jul 9 3 1 Cor.
6 10–19 Heb. 12 4. Re
33,2.
6.13. Eph.
v. 21 8. p
JOSHUA, XXIII.
CHAP. XXIII. In this and the following
chapter we have two farewell sermons, which
Joshua preached to Israel a little before his death.
Had he designed to gratify the curiosity of suc-
ceeding ages, he would rather have recorded the
method of Israel’s settlement in their new con-
quests, their husbandry, manufactures, trade,
customs, courts of justice, and the constitutions
of their infant commonwealth, which one would
wish to be informed of; but what he intended in
the registers of this book, was, to entail on pos-
terity a sense of religion and their duty to God;
therefore, overlooking these things, which are
the usual subjects of a common history, he here
transmits to his reader the methods he took to
persuade Israel to be faithful to their covenant
with their God, which might have a good influ-
ence on the generations to come who should read
those reasonings, as we may hope they had on
that generation which then heard them.
V. 1–10. As to the date of this edict of
Joshua’s, I. No mention is made of the place
where this general assembly was held; some
think it was at Timnath-serah, Joshua’s own
city, where he lived, and whence, being old, he
could not well remove: but it does not appear
that he took so much state on him, therefore it
is more probable it was at Shiloh, where the
tabernacle was, to which place, perhaps, all the
males that could, were now come up to worship
before the Lord, at one of the three great feasts.
- II. There is only a general mention of the
time when this was done; but it was long after
the Lord had given them rest, v. 1. so long
that Israel had time to feel the comforts of their
rest and possessions in Canaan, and Joshua time
to observe which way their danger lay, of heing
corrupted, namely, by their intimacy with the
Canaanites, that remained, against which lie is
therefore careful to arm them.”
III. The persons to whom Joshua made this
speech, all Israel, even their elders, &c. So
it might be read, v. 2. all could not come within
hearing, but he called all the elders, otherwise
privy-counsellors, the Sanhedrim of latter times,
the heads of the tribes, that is, the principal men
and gentlemen of their respective countlies, the
judges learned in the laws, and, lastly, the offi-
cers or sheriffs, who were intrusted with the
execution of judgments. These Joshua talled, 1.
That they might communicate what he said to
those under them in their respective countries,
and so this charge be dispersed through the whole
nation. 2. Because if they would be prevailed
with to serve God and cleave to Him, they, by
their influence on the common people, would
keep them right. If great men be good men,
they will help to make many good men.
IV. Joshua’s circumstances them, v. 1. Proba-
bly, it was in the last year of his life, and he
lived to be 110 years old, ch. 24; 29. He him-
self notices it, in the first words of his discourse,
9; 2. When he began to be old, some years ago,
God reminded him of it, ch. 13: 1. but now he
himself feels so much the decays of age, he necds
not to be told of it, but readily speaks of it him-
self. 1: As an argument with himself, because
being old he could expect to be but a little while
with them, therefore as long as he is in this
tºbernacle, he will take all opportunities to put
*
-
Joshua's farewell address.
we see death hastening towards us, that should
quicken us to do the work of life with all our
might. 2. As an argument with them to give
heed to what he said. He was old and experi-
enced, therefore to be the more Tegarded, for
days should speak; he was grown old in their
service, and had spent himself for their good,
therefore was to be the more regarded by them;
He was old and dying, therefore let them observe’
what he said now, and lay it up for , the time to
COIlle, *
V. The discourse itself, the scope of which is
to engage, if possible, them, and their seed, to
persevere in the true faith and worship of the
God of Israel. *
1. He reminds them of the great things God
had done for them, now in his days, for here he
goes no further back. And for the proof of this,
he appeals to their own eyes, v. 3, and refers,
not to what he or they had dome, but to what
God had done by him for them. “You see what
He has done to these nations, the creatures of
his power, whom He could have made new crea-
turés, and fit for his service; yet see what de-
struction He has made of them because of you,
v. 3, how He has driven them out from before
gou, v. 9. as if of no account with Him, though
great and strong in comparison with you. They:
were not only driven out, but trodden down be-
fore you; though they held out with the greatest
obstimacy, yet they were subdued before you,”
which made the jossessing of their land so much
the more glorious to Israel, and so much the
more illustrious an instance of the power and
goodness of the God of Israel, v. 3. ‘The Lord -
gour God has not only led you, and fed you,
and kept you, but He has fought for you as a
man of war,’ a title. He was known by among
them when He first brought them out of Egypt,
Ex. 15: 3. So clear and cheap were all their
victories during the course of this long war; that
no man had been able to stand before them,
v. 9. in every battle they carried the day, and in
every siege, the city; their loss before Ai was
inconsiderable, and only served to show on what
terms they stood with God; and, except this,
never —was army crowned with such constant,
uninterrupted success. They had not only con-
quered the Camaamites, but were put in full pos-
session of their land, v. 4. ‘I have divided to
you by lot these nations, both those which are
cut off, and those which remain, not only that
you may spoil and plunder them, and live at dis-
cretion in them for a time, but to be a sure and
lasting inheritance for your tribes. You have it
not only under your feet, but in your hands.” - -
2. He assures them of God’s readiness to carry
on, and complete, this glorious work in due time.
Some Canaanites yet remained, but that need not
disappoint, their expectations; when Israel was
so multiplied as to be able to replenish the land,
God would expel the Canaanites to the Jaet man,
provided Israel would pursue their advantages,
and carry on the war against them with vigor,
v. 5. If it were objected, that, the men of war
of the several tribes being dispersed to their re-
spective countries, and the army disbanded, it
would be difficult to get them together when there
was occasion to renew the war on the remainder
of the Canaanites; in answer, he tells them what
1 JDeut 532. 1232, 17.20. 28, 14. J. - e º g
Plov. 4 26,27. them in remembrance of their duty. When little need they had to be in care about the num-
f NOTES. to show the realit - • if -
z- º y of his command P But, say objectors, if any na
CHAP. XXIII. V. l. The time between the settlement of Israel, tion at this day urged such a commission, it would be the duty of all
and the death of Joshua, was perhaps not less than 16 or 17 y
(JVote, 13: 1-5.) The tiansaction here seems to have tº:
last year. Scott.
º Verse 2.
Eldºrs . . . heads: ... judges . . . officers.] Zukenim, Rashim, Shophi-
tiu, Shoterim. What these several functionalies were, see note on
The Hebrew Government, at the end of the Pentateuch. ” Ep.
Verses 3–10.
Will those who are not convinced that the ways of God in the de-
struction and expulsion of the Canaanites can be Vindicated, and that
Israel’s conduct is accordant with the principles of Christianity, by
the argument herein of Townsend, (after JMichaels,) Scott or Henry be
satisfied with the argument of Joshua himself in these verses; ºn
we doubt that the Israelites were religiously right in the wals of Cal
naan, directed as they were by God HIMSELF, who wrought miracies
other nations to combine against them, and exterminate them from
the face of the earth. Supposing they did combine ; if the nation
asserting it, had indeed a commission from God, the alliance would
succeed only so far as God saw fit; i.e. so far as was good, for the
universe. But the triumphs of the cross are to be brought about by
New Testament means—very true; and that is but saying, that no
commission is now out like that then given to the Israelites for the
preservation of the truth. “But how dangerous the principle, that a
nation may make wars for the furtherance of religion P-No such
principle is asserted. We have no proof that any other nation ever
ieceived such orders as the Islaelutes-–and the righteousness of their
conduct depends upon the same principles which establish the au-
thenticity of the Bible, as a divine revelation---miracles. God com-
manded Israel to deströy what was of no use, and pernicious to his
creation, the physically and morally depraved Čanaanites, who would
f
[738]
*
*
*
B, C, 1427.
7 That “ye come not
among these nations,
these that remain among
you, neither make men-
tion of the name of their
gods, rior cause" to swear
by them, neither serve
them, nor bow yourselves
unto them.
8 * But n cleave unto
the LoRD your God, as
ye have done unto this
day.
9 + For the Lord hath
driven out from before
you great nations and
strong: but as for you,
° no man hath-been able
to stand before you-unto
this day. . -
10 P One man of you
shall chase a thousand :
for the 4 LoRD your God,
he it is that fighteth for
you, as he hath promised
OUI. -
11 T : Take good heed
therefore unto f your-
selves, that ye * love the
LoRD your God.
12 -Else if ye do in
any wise ‘go back, and
* cleave unto the remnant
of these nations, even
these that remain among
you, and Y shall make
marriages with them, and
go in unto them, and they
to you :
13 Know for a certain-
ty that the LoRD your
God * will no more drive
out any of these nations
from before you ; but
they shall be y snares and
traps unto you, and
Scourges in your sides,
and thorns in your eyes,
k 12. Ex. 23:33. Deut. 7,2,3. Prov.,
4:14. 1 Cor. 15:33. – 2 Cor. 6:14–17.
Eph. 5.11.
l Ex. 23:13. Num. 32:38. Ps. 16:4.
Hos. 2:17.
im Jer, 5.7. Zeph. 1:5. .*
* Qr, For ºf ye will cleave, &c.
in 22.5. Deut. 4:4. 10:20. 11:22.
13:
4. Acts 11 23. …”
JOSHUA, xxiii.
Joshua's farewell address.
bers of their forces, p. 10. One man of you shall I while you are with Him.” . Those that command,
chase a thousand, for the Lord your God has all
power both to inspirit and to dispirit, and He it
is, that fighteth for yow.
3. He hereupon most earnestly charges them
to adhere to their duty, to go on and persevere
in the good ways of the Lord wherein they were
so well set out. He exhorts them (1.) To be very
courageous, v. 6. He presses no more than
they were already bound to ; but he would have
them be valiant for God. “Keep with care,
do with diligence, and eye what is written with
sincerity.” (2.) To be very cautious: especially
of all approaches to idolatry, the sin to which
they were first inclined; and would be most tempt-
ed., v. 7. They must not acquaint themselves
with idolaters, for they could not contract any in-
timacy, or keep up any conversation with them,
without danger of infection. They must not show
the least respect to any idol, nor make mention
of the name of their gods, but endeavor to bury
the reinembrance of them in perpetual oblivion.
The Jews would not suffer their children to name
swine’s ſlesh, because it was forbidden, lest the
naming of it should occasion their desiring of it;
but if they had occasion to speak of it, they must
call it, that strange thing. It is pity; that among
Christians, the names of heathen gods are made
so familiar as they are, especially in plays and
poems: Let these names, which have been set up
in rivalship with God, be for ever loathed and
lost. They must not countenance others in show-
ing respect to them. They must not only not
swear by them themselves, but they must not cause
others to swear by them, which supposes that they
must not make any covenants with idolaters, be-
cause they, in the confirming of their covenants,
would swear by their idols; never let Israelites
admit such an oath. They must take heed of all
these occasions of idolatry, lest by degrees they
arrive at the highest step of it, which was serving
false gods, and bowing down to them, against the
letter of the second commandment. (3.) To be
very constant, v. 8. Cleave unto the Lord
gour God, that is, “delight in Him, depend on
Him, devote yourselves to his glory, and continue
to do so to the end, as you have done wato this
day, ever since you came to Canaan; ” for, being
willing to make the best of them, he looks not so
far back as the iniquity of Peor. There might
be many things amiss among them, but they had
not forsaken the Lord their God, and it is in order
to insinuate his exhortation to perseverance with
the more pleasing power, that he praises them.
“Go on and prosper, for the Lord is with you
should commend; the way to make people better,
is, to make the best of them. “You have cleaved
to the Lord unto this day, therefore go on to do
so, else you lose the praise and recompense of
what you have wrought. Your righteousness will
not be mentioned unto you, if you turn from it.”
V. HI-16. Here, I. Joshua directs them how
they might persevere, v. 11. Would we cleave to
the Lord, 1. We must always stand on our guard,
for many a precious soul is lost and ruined through
carelessness; “Take heed therefore, take good
heed to yourselves, to your souls, (so the word
is,) that the inward man be kept clean from the pol-
lutions of sin, and closely employed in the service
of God.” God has given us precious souls, with
this charge, ‘Take good heed to them, keep them
with all diligence, above all keepings.” 2. What
we do in religion, we must do from a principle
of love, not by constraint, or from a slavish ſear
of G9d, but of choice and with delight. Love
the Lord your God, and you will not leave
Him.”
II. He urges God’s fidelity to them as an ar-
gument why they should be faithful to Him, v. 14.
‘ I am going the way of all the earth; he can-
not be exempted from the common lot. IIe
notices it here, that they might legal d these as his
dying words. Or thus, ‘I am dying, and leaving
you, me ye have not always, but if you cleave
to the Lord, He will never leave you.” Or thus,
* Now that I am near my end, it is proper to look
back on years past; and in the review, I find, and
ye yourselves know (and it hatlı, as was good,
duly affected not your heads only, but your hearts
and your souls), that not one thing hath failed,
of all the good things the Lord spake con-
cerning you; (and He speaks a great many;)
see ch. 21:45. God had promised them victory,
rest, plenty, his tabernacle among them, &c. aid
not one thing had failed of all He had promised.
‘Now,” said he, “ has God been thus true to you?
Be not you false to Him.” It is the apostle’s
argument for perseverance, He is faithful that
has promised.
III. He gives them fair warning, of the fatal
consequences of apostasy, v. 12, 13, 15, 16. Ob-
serve,
1. How he describes this apostasy. The steps
of it would be, v. 12. growing intimate with idol-
aters, who would craftily wheedle them, and in-
sinuate themselves into their acquaintance; next,
intermarrying with them, drawn to it by their
artifices, who would be glad to bestow their chil-
drea on these wealthy Israelites. And the conse-
f Or, Then the Lord will drive. 5. 23. Luke 21.34. Eph. 5,15. Heb. | Kings 112, Ron, 12.9.
21:43,44. Deut. 11:23. 12.15. - v Ev. 34 12–16. , Deut. 7 3. 1 Kings
o 1:5,8,9. .1 | Heb. your souls, 11 “4. Ezra 9 1,2,11,12. Nell. 13.23–
p Lev. 26:8. Deut. 32.30. Judg. 3.81. s Ex. 306. Rom. 828. 1 Cor. 8:3. 26. 2 Cor. 6.14—17
15:15. 1 Sam. 14.6,12–16. Sam. 16:22. Jude 20,21. x Ex. 23.33. Num-3355. Deut. 7.16.
;8. t Ps. 36 3. •5. Ez. 18.24. Zeph. Judg. 233. Ps. 105.35–39.
q 10:42. Ex. 14 14. 23.27. Deut. 3. 16. Matt. 1245. John 6,66. Heb. y Deut. 7, 16. Judg. 2.3 Ps. 6922. 2
22. 204. Ps. 35.1. 44:4,5, 46:7. 10 $8,39. 2 Pet. 2 18–22. 1 John 2: Tim. 2:26.
Rom. 8:31. 19.
r 22:5. Deut. 4:9. 6.5–12. Prov. 4: u Gen. 2-24. 34 3 lºam. 18 1—3.
*.
have transmitted the debased constitution of their bodies and minds
to their posterity; and He knew best what was the likelihood of they
ºformation, or what punishment their depravity deserved, and what re-
ligious duty to lay upon the unstruments of that punishment. Nor can
We doubt, that, in more modern times, God chose to over-rule the
wrath of the frenzied followers of Mahomet, see is 10: 5.7. to beat
down a system of idolatry also, which would not have yielded to mild-
&r measures; and thus too has the way been prepared—if the church
Will take advantage of it—for the introduction of the truth to more
than one seventh of our whole race. The cavils of infidels, as to the
success of Mahomet, and the execution of a useless race by a better
one, the Israelites, who occupied their place, are thus, it is hoped,
met and answered. . With those who deny an over-ruling Provi-
Glence in the affairs of nations, a controversy cannot, of course, here
be entered into. Y * ED.
- - Verse 6.
While the Israelites adhered strictly to the law of Moses, they
Would be kept entirely distinct from the Canaanites and the surround-
ing nations, and would in consequence be exposed to their hatred and
QPPosition. They were likewise required to carry on unceasing war
against the inhabitants of the land, avowedly aiming at their entire
*Pātion 3. Which, as far as steadily adhered to, would expose them
to their unabating and most rancorous enmity. Great courage would
therefore be required, in order to a determinate obedience in such
9. Qumstances; and probably Joshua had observed, that the people
Were become more intent on quietly enjoying their present posses—
Sions, than on boldly improving their advantages, as the Lord by Mo-
ses had commanded them. (JVotes, 16 : 10. 17; 11–13.)—It is evi-
~ent that the peºple at this time possessed and might read the books
of Moses; otherwise there could have been no ground for an exhor-
tation in the words here used. Scott.
Be very courageous . . . to keep, and to do, &c.] ‘ It leguires no small
courage to keep a sound creed in º º of jº. º º, less to
in tº in ºn ornri hv ce among the profane and the projilgate.
maintain a godly pract. sº p Dr. A. CLARKE.
Verse 7. -
It is generally supposed, that Israel must not put ºn idolater to his
oath, so as to cause him to swear by his idol.—The paintings, statues,
and poems, exquisitely finished by human ingenuity, but replete with
references to the detestable heathen mythology, which abound in
Christian countries, tend exceedingly to habituate the mind to reflect
on the Roman and Grecian Idolatly without horror, may with a kind
of pleasure; to banish the language of piety from men’s lips; and
thus to subserve, in no small degree, the caus. of skepticism, infidel-
sity, and ungodliness. (Note, Jºr. 23: 13.) |. were indeed to be
wished that the fine arts could be made the land maid of virtuous
and religious feelings—and that the inexhaustible wealth of the Bible,
in point of dignity, real moral beauty; and intrinsic utility, sofar before
the heathen-corruptions of all these, (generally made th standard
of taste,”) could be more evhibited in Our lº. º we not
hope that these United States are to set the evample 0 º:::::::
literature formed upon and thoroughly inbued with the º cence,
the universality, the philanthropy, the common scnse, the j§. taste
and the piety of the Bible ‘w ...] 11—13 COTT.
er - * u, a
JM. R.—The subsequent history abundantly illustrates these em-
phatical expressions. (M. R. x, y) ID.
- [739]
B. C. 1427.
Joshua assembles the people again
JOSHUA, XXIV.
* until ye perish from off
this good land which the
LoRD your God hath
given you.
14 And behold this day
*I am going the way of
all the earth: and ye
know in all your hearts,
and in all your souls, that
* not one thing hath fail-
ed of all the good things
which the LoRD your
God spake concerning
you ; all are come to pass
unto you, and not one
thing hath failed thereof.
15 Therefore it shall
come to pass, that as all
good things are come up-
on you, which the Lord
your God promised you :
“so shall the LoRD bring
upon you all evil things,
until he have destroyed
you from off this good
land, which the Lord
your God hath given
you. .
16 When ye have
transgressed the cove-
nant of the Lord your
God, which he com-
manded you, and have
gone and served other
gods, and bowed your-
selves to them ; then shall
the anger of the Lord be
kindled against you, and
"ye shall perish quickly
from off the good land
which he hath given un-
to you.
CHAP. XXIV.
Joshua convenes Israel, and lays before
them a brief histol y of the Lond's
kindness to their ancestors from the
w
Through the deceitfulness of the human heart, we are never
quence of that would be, v. 16. serving their
gods, (the pretended ancient deities of the coun-
try,) and bowing down to them. Thus those
who have fellowship with sinners, cannot avoid
having fellowship with sin. This he represents,
as a base and shameful desel tion, from what was
so well begun, v. 12. and as a most perfidious
breach of promise, v. 16. Other sins were trans-
gressions of the law God commanded them, but
this of the covenant IIe commanded them; it
amounted to a breach of the relation between
God and them, and a forfeiture of all the benefits
of the covenant. w
2. How he describes the destruction he warns
them of. He tells them, (1.) That these Cana-
amites, if they should harbor them, indulge them,
and join in affinity with them, would be snares
and traps to them, draw them to sin, (not only
idolatry, but all immoralities, which would be,the
ruin, not only of their virtue, but of their wisdom
and sense, their spirit and honor,) also into fool-
ish bargains, unprofitable ºf jects, and all man-
mer of inconveniences; and having thus decoyed
them, so as to gain advantages against them, they
would them act more openly, and be scourges in
their sides, and thorns in their eyes, perhaps
kill or drive away their cattle, burn or steal their
corn, alarm or plunder their houses, and by all
ways possible be vexatious to them: for, whatever
pretences of friendship thcy might make, a Ca-
maanite, unless proselyted to the faith and worship
of the true God, would in every age hate the very
name and sight of an Israelite. See how the
punishment would be made to answer the sin,
may, how the sin itself would be the punishment.
(2.) That the anger of the Lord would be kindled
against them. Their making leagues with them
would not only give them the opportunity of mis-
chief, it would likewise provoke God to become
their enemy, and kindle the fire of his displeasure
against them. (8.) That all the threatenings of
days of Tel ah, 1–13. He engages
them to choose the sely ice of God,
and 1 emiews the covenant, 14–25. He
sets up a stone as a memol lal, 26–28.
His death, age, and burial, 29, 30.
Israel serves the Lond till some time
after joshua's death, 31. Joseph’s
bones are buried, and Eleazar dies,
32, 33.
ND Joshua gathered
all the tribes of Israel
to *Shechem, and b call-
ed for the elders of Is-
2 Lev. 26:31–35.
68
the Word would be fulfilled, as the promises had,
for the God of eternal truth is faithful to both, v.
15. Moses had set before them good and evil;
they had experienced the good, and were now in
the enjoyment of it, and the evil would as certainly
come, if they were disobedient. As God’s prom-
ises are not, a fool’s paradise, so his threatenings
are not bugbears. (4.) That it would end in the
utter ruin of their church and nation, as Moses
had foretold. This is three times mentioned here.
.*Your enemies will vex you until ye perish from
off this good land,’ v. 13. Again, v. 15.
* Heaven and earth will concur to root you out.”
So that, v. 16, ye shall perish from off the
good land.’ It will aggravate their perdition,
that the land from which they shall perish, is a
good land, a land God Himself had given them,
and which therefore He would have secured to
them, had they not by their wickedness thrown
themselves out \of it. Thus the goodness of the
heavenly Canaan, and the free and future grant
God has made of it, will aggravate the misery of
those that shall for ever be shut out and perish
from it. Nothing will make them see how wretch-
ed they are, so much as to see how happy they
might have been. Joshua thus sets before them the
fatal consequences of their apostasy, that, know-
ing the terror of the Lord, they might be per-
suaded with purpose of heart to cleave to Him.
CHAP. XXIV. This chapter concludes the
life and reign of Joshua.
W., 1–14. Joshua thought-he had taken his
last farewell of Israel, but God graciously con-
tinuing his life longer than he expected, and re-
newing his strength, he was desirous to improve
it for the good of Israel: he therefore summons
them together again, that he might try what more
he could do to engage them for God. Note, We
must never think our work for God done, till our
rael, and for their heads,
and for their judges, and
for their officers; and
they “ presented
selves before God.
2 And Joshua said un-
to all the people, Thus
. 29.28. 30; 18.
25 21,26. Luke 21:24.
PRACTICAL OBSERVATIONS. - *
ought ‘to know for a certainty,’ that they ‘may take good heed
life is done; and if He lengthen out our days be-
a 1 Kings 2.2. Job 30:23. Ec. 9:10.
12:5 Heb. 9:27.
b 21:43–45. Ex. 3:8. 23:27–30. Lev.
26:3—13. Num. 23:19. Deut. 28:1–
14. 1 Sam. 3:19. 1 Kings 8:56. Luke
21.33.
them- eiºs;1,&c. Deut. 28.15—ss.
Judg. 3:8,12. , 4:1,2, 6:1. 10:6,7.
13; i. 3 Chr. 36:16,17. Luke 21:33.
24. 1 Thes, 2:16.
d 13. ,-
a Gen. 12:6. 33:18, 19.- 35:4.
9. 1–3. 1 Kings 12:1.
b 23:2. Ex. 18:25,26.
c 1 Sam. 10:19. Acts 10.33.
Judg.
Deut. 4:26. 28 63–
2 Kings 17:23.
-º-
more in danger of forgetting the Lord, than when most favored
with temporal prosperity.—They who possess influence, from
age, authority, reputation for wisdom and piety, or eminent ser-
vices, should employ it all, with unwearied perseverance, to their
latest breath, in promoting the practice of true godliness.—
Gratitude, duty, and regard to our own best happiness, with
united energy, require us to adhere to our profession of the Gos-
pel and to walk consistently with it: yet we all need to be fre-
quently reminded, exhorted, and warmed concerning these things.
(Acts 11:23,24.)—The diseases of the soul, like those of the
body, should be resisted before they have gathered strength.-
We cannot too often be called upon, to meditate on the past and
present kindness of God to us; and to reflect on his gracious pro-
mises, and awful threatenings: and we should treasure up our
experience of the exact performance of his word, to strengthen
our expectation of its entire accomplishment in due season; for
hope and fear, and every passion, ought to be engaged to restrain
men from sin, and to keep them close to their duty.—It is true
wisdom to discern and shun the temptations and inlets to sin, of
which none are more dangerous than ungodly companions. Ac-
quaintance, friendship, and marriage, with persons of no religion,
or of false religion, have generally been progressive steps towards
the mere professor’s apostasy, and the believer’s loss of all his
earnestness, comfort, and usefulness. (Note, Gen. 6:1 ,2.)
They, who at first are tempters, will eventually prove the scourges
of those, who have listened to their seductions: and either bitter
distress in this world, or utter destruction in the world to come,
are the unavoidable effects of yielding to temptation. This all
NOTES.
CHAP. XXIV. V. 2. Of the flood.] That is, of the ºriver Euphrates.
—It is said, that ‘ they served other gods :’ hence it is evident that
unto themselves,” and not allow the love of any creature to seduce
them from the love of God, and obedience to his laws.-Our
minds should be filled with an abhorrence of every kind of un-
godliness, equal to that which the most conscientious persons
feel of murder or adultery; for, whatever fallen man may think
to the contrary, the guilt of neglecting and despising the glorious
God our Creator is far greater, than that of injuring our fellow
creatures. (Ps. 51:4.)—Our inward foes are the most danger-
ous; and they will cause us much misery, unless we oppose and
mortify them with unrelenting severity: so that this warfare will
require great courage and resolution. And if we resolutely ad-
here to the Word of God as our rule, turning, aside neither to
the right hand nor to the left; we shall certainly be hated, de-
spised, and reproached, by them whose pride is affronted, or
whose consciences are made uneasy, through our holy singularity
and faithful reproof. We need not however fear them; ‘for the
LoRD our God will fight for us, as He hath promised,’ and no-
thing shall by any means hurt us: and though useful instruments
and valued friends may be removed; yet the Lord ever liveth to ,
protect, uphold, guide, comfort, and bless us.... But sinners have
cause to tremble at his indignation: for He will as surely execute
his most tremendous threatenings, as perform bis largest promi-
ses; and hypocrites or apostates will be as severely dealt with
as open infidels and profligates: Let us then “watch and pra
that we enter not into temptation;’ let us trust in the faithfu º
ness, love, and power of God; let us plead his promises and
cleave to his commandments; and then we shall be happy in
life, in death, and for ever! SCOTT.
Abraham, (as well as Terah and Nahor,) had been guilty of idolatry;
and this was probably the case till he was called to the knowledge of
God, when above 70 years of age. (Gen. 11: 28–32.) Scott.
[740]
…” r
B. C. 1426.
saith the Lord God of
Israel, "Your fathers
dwelt on the other side
of the flood in old times,
even Terah, the ſather of
Abraham, and the father
of Nachor: and • they
served other gods.
3 And FI took your
father Abraham from the
other side of the flood,
and led him throughout
all the land of Canaan,
and multiplied his seed,
and 5 gave him Isaac,
4 And h I gave unto
Isaac Jacob and Esau :
and ‘I gave unto Esau
mount Seir, to possess it:
but k Jacob and his chil-
dren went down into
Egypt. -*
5 I l sent Moses also
and Aaron, and "I pla-
gued Egypt, according to
that which I did among
them; and afterward I
brought you out. . . .
6 And "I brought your
fathers out of Egypt: and
ye came unto the sea;
and " the Egyptians pur-
sued after your fathers
with chariots and horse-
men unto the Red Sea.
7 And when they cri-
ed unto the Lord, he put
darkness between you
and the Egyptians, and
brought the sea upon
them, and covered them;
and Pyour eyes have seen
what I have done in
Egypt: and 4 ye dwelt in
the wilderness a long-
season.
8 And "I brought you
into the land of the Amo-
rites, which dwelt on the
other side Jordan ; and
they fought with you:
and I gave them into your
hand, that ye might pos-
sess their , land ; and I
destroyed them from bes
fore you. *
9 Then * Balak the son
of Zippor, king of Moab,
arose and warred against
Israel, and sent and call-
ed Balaam the son of
Beor to curse you:
10 But ‘ I would not
hearken unto Balaam ;
therefore he blessed you
still: so I delivered you
out of his hand.
11 And wye went over
Jordan, and came unto
Jericho : and * the men
of Jericho fought against
you, the Amorites, and
JOSHUA, XXIV.
. what we thought, we must conclude it is
ecause He has some further service for us to do.
The assembly is the same as in the foregoing
chapter, the elders, heads, judges and officers
of Israel, v. 1, but is here made something more
solemn.
I. The place appointed for their meeting is
Shechem, not only because that lay nearer than
Shiloh to Joshua, now infirm and unfit for tra-
velling, but because there Abraham, the first trus-
tee of God’s covenant with this people, settled at
his coming to Canaan, and there God appeared
to him, Gen. 12: 6, 7, near which stood also
mount Gerizim and Ebal, where the people had
renewed their covenant with God at their first
coming into Canaan, see on Josh. 8:30. Of the
promises God had made to their fathers, and of
the promises they themselves had made to God,
this place might serve to put them in mind.
II. They here presented themselves, not only
before Joshua, but before God; i. e. they came
together in a solemn, religious manner, and with
an eye to God, as speaking to them by Joshua;
probably, the service began with prayer. Inter-
preters conjecture that Joshua ordered the ark of
God to be brought and set down in the place of
their meeting, which is therefore called, v. 26.
the sanctuary of the Lord, the presence of the
ark making it so at that time; and this was done
to grace the solemnity, and to strike an awe upon
the people. We have not now any such sensible
tokens of the divine presence, but are to believe
that where two or three are gathered together
in Christ’s name, He is as really in the midst of
them, as God was where the ark was, and they
are indeed presenting themselves before Him.
III. Joshua spake in God’s name, and as from
Him, in the language of a prophet, v. 2. ‘Thus
saith the Lord, Jehovah, the great God, and the
God of Israel, your God in covenant, whom there-
fore you are bound to hear and heed.” Note, The
Word of God is to be received by us as his, who-
ever is the messenger that brings it, whose great-
mess cannot add to it, nor meanness diminish
from it
His sermon consists of doctrine and application.
1. The doctrinal part is a history of the great
things God had dome for his people, and for their
-fathers before them. God by Joshua recounts the
marvels of old, ‘I did so and so.” They must
know and consider, not only that such and such
things were dome, but that God did them. A
series of wonders is here recorded, and perhaps
many more were mentioned by Joshua, which for
brevity’s sake are here omitted. God had brought
Abraham out of Ur of the Chaldees, v. 2, 3.
where he and his ancestors had served other
gods, for it was the country in which, though
celebrated for learning, idolatry, as some think,
had its rise; there the world by wisdom knew
not God. Abraham, who afterward was the
friend of God, was thus by his grace snatched as
a brand out of that burning. Hence Abra-
ham’s justification is made by the apostle an in-
stance of God’s justifying the ungodly. Rom.
4:5; God brought him to Canaan, built up his
family, led him through the land where they now
were, multiplied his seed by Ishmael, at last gave
the Perizzites, and the 13 And
Canaanites, and the Hit- you a land
tites, and the Girgashites,
the Hivites, and the Je-
History of Israel reviewed.
him Isaac the promised son, and in him multi-
plied his seed. He provided for Jacob and Esau,
Isaac’s sons, an inheritance; for Esau, Mount
Seir, and for Jacob, Canaan, which the posterity
of Esau might not pretend to a share in. He
delivered the seed of Jacob out of Egypt with a
high hand, v. 5, 6. and rescued them out of the
hands of Pharaoli and his host at the Red Sea, v.
6, 7, and this in answer to prayer; for though we
find in the story, that they in that distress mur-
mured against God, notice is here taken of their
crying to God; He graciously accepted those
that prayed to Him, and overlooked the folly of
those that quarrelled with Him. He protected
them in the wilderness, where they are here said,
not to wander, but to dwell for a long season,
v. 7. for even there they had as certain a dwel-
ling place as if they had been in a walled city.
He gave them the land of the Amorites, on the
other side Jordan, v. 8. and there defeated the
plot of Balak and Balaam against them; the turn-
ing of Balaam’s tongue to bless Israel, when he
intended to curse them, being often mentioned, as
an instance of the divine power put forth in Is-
rael’s favor, proving, as remarkably as any other,
God’s dominion over the powers of darkness, and
over the spirits of men. He brought them safely
and triumphantly into Canaan, and delivered the
Canaanites into their hand, v. 11. sending, ac-
cording to promise, (Exod. 23:27, 28. Deut. 7:
20.) hornets before them, which first appeared
in their war with Sihon and Og, the two kings
of the Amorites, and afterwards in their other
battles, v. 12. and which, it seems, annoyed the
enemy more than all the artillery of Israel; there-
fore he adds, not with thy sword nor bow. It
was purely the Lord’s doings. Lastly, They
were now in the peaceable possession of a good
land, and lived comfortably upon the fruit of other
people’s labor, v. 13.
2. The application of this history of God’s
mercies to them, is by way of exhortation, to fear
and serve God, in º, for his favor, and that
it might be continued to them, v. 14. Now there-
fore, in consideration of all this, “ Fear the Lord,
the Lord and his goodness, Hos. 3: 5. Reverence
a God of such infinite power, fear to offend Him,
and to forfeit his goodness. Keep up an awe of
his majesty, a deference to his authority, a dread
of his displeasure, and a continual regard to his
all-seeing eye upon you.’ ‘Let your practice be
consonant to this principle, and serve Him, both
by the outward acts of religious worship, and
every instance of obedience in your whole con-
versation; and this, in sincerity and truth, with
a single eye and an upright heart, and inward
impressions, answerable to outward eacpres-
sions. That is the truth in the inward part,
which God requires, Ps. 51: 6. For what good
will it do us to dissemble with a God that searches
the heart? “Put away the strange gods, both
Chaldean and Egyptian idols, for those you are
most in danger of revolting to.” It should seem
by this charge, which is repeated, v. 23. that there
were some among them that privately kept in
their closets the images or pictures of these dung-
hill-deities, which came to their hands from their
did not labor, and * cities
ancestors, as heir-looms of their families, though,
busites; and I delivered
them into your hand.
which ye built not, and
ye dwell in them: of the
12 And y I sent the
hornet before you, which
drave them out from be-
fore - you, even the two
kings of the Armorites;
but not with thy sword,
nor with thy bow.
,”
1–6.
1 Ex.:3:10, 4:12,13. Ps. 105:26
wº & ive- F 13 10. Num. 21-21—35. Deut. 2:32
vineyal ds and olive yards –37. 3 l—7. jeh. 9.22. Ps. 135:
10,11. 136:17–22.
d Gen. 11:26 31. 12 1. 31:53. Deut. s Num. 225,6. Deut. 23:4,5. Judg.
26:5. Is. 51.2. Ey. 16:3. 11.25. Mic. 6:5.
e 15. Gen. 31:19,30,32. , 35.4. ſº t Num. 22 11,12,18–20,35. 23:3—12,
f Gen. 12:1–4; Neh. 9.7,8. Avis 7; 15–26. 24 5–10. 1s. 54:17.
2,3. u 3 14–17. 4 10–12523. Ps. 114-3,5-
g Gen. 21.2,3. Ps. 127:3. x 6: 10: Il Neh. 9,24,25. Ps. 78:
h Gen. 25:24–26. 54,55. 105.44 Acts 7.45. 13.19.
i Gen. 32:3. 36:8. Deut. 2'5. y EX. 23.28. Deut. 7:20.
k Gen. 46: Ps. 105:23. Acts 7:15. z Ps. 44
Verses 3–8.
JM. R.—Your eyes have seen. (7) Many of those who,
years of age, had witnessed these miracles, were doubtless still liv-
ing; and several of the elders, judges, and officers Whom Jºshua ad-
dressed, might be of this number.
e 43–51. 105 27–36. 1358,9. 136-10.
I have given n ...}} sº. §º. r 77° 15–
e o Ex. 14 15 elh 9 11. Ps. 77. I
for which ye 20. 78 13. 156.13–15. Is 63.12,13.
Acts 736. Ileb. 11 29.
Deut 29 2
Ps. 959,10. Acts
17
m Ex. 7: 8: 9
•3–6.
a 11:13, Deut. 6:10, 11, 87. Prov. 13:22.
id: ii. Tº Ps. 78:
being under 20
Scott.
[741)
•’
B. C. 1426. -
which ye planted not do
ye eat.
[Practical Observations.]
‘I Now therefore
* fear the Lord, and
* serve him in sincerity
and in truth; and "put
away the gods, which
your fathers served on
the other side of the flood,
and * in Egypt; and serve
ye the LoRD.
15 And if it seem evil
unto you to serve the
LoRD, ſchoose you this
day whom ye will serve ;
whether the gods which
your fathers served, that
were on the other side of
the flood, or 5 the gods of
the Amorites, in whose
land ye dwell: but has
for me and my house.
we will serve the LoRD.
16 And the people an-
swered and said, God
forbid that we should
forsake the Lord, to serve
other gods; -
17 For the LoRD our
God, “he it is that brought
us up, and our fathers,
out of the land of Egypt,
from the house of bon-
dage, and which did those
great signs in our sight,
and preserved us in all
the way wherein we
b Deut. 10.12. 1 Sam. 12'24. Job 1:1.
28 28. Ps. 111.10. 1304. Hos. 35.
Acts 9 31. f
171. 20 5,6.
c 23. Gen. 0
2 tº s 20 3. Ps.
Deut. 18:13,
119.80. Luke 8:
I J hu ! 23. 2 Col. 1 12. Eph.
6 24. 1 hil. 1 10
d 2,23 Gen. 352. Ex. 20 3,4. Lev.
17 7. Ezra 9 11. Ez. 20. 18. Am. 5:
25,26.
e E/. 207,8. 233
33.
f Ruth 1 15 1 Kings 18.21. Ez. 20:
3 J in 6 6.
g E & 23 21,32,33. 34 15. Deut. 13.7.
29 18. Judg. 6-10.
h Gen. 1819 Ps. 119 106,111,112. John
6 68. At ts 11 23.
1 1 Sum 12 23. Rom. 36. 6 2. Heb.
1038,39.
k 5–14 Ex. 19 4. Dcut. 32 11,12. Is.
46.4. 63 7–14. Am. 2 9,10.
possesses most vigor for devising them.
In repeating our exhortations, heavenly wisdom will teach us to Lord.
vary the manner of reaching the conscience, and engaging the
JOSHUA, XXIV.
.*
it may be, they did not worship them; these Jo-
shua earnestly urges them to throw away. Jacob
pressed his household to do this, and at this very
place; for when they gave him up the little ima-
ges they had, he buried them under the oak that
grows by Shechem. Perhaps the oak mentioned
here, v. 26. was the same oak, or another in the
same place, which might be well called the aak
of reformation, as there were idolatrous oaks.
W. 15–28. Never was any treaty carried on
with better management, nor brought to a better
issue, than this of Joshua’s with the people, to
engage them to serve God; the mammer of his
dealing with them shows him to be in earnest, and
that his heart was much upon it, to leave them
under all possible obligations to cleave to Ilim,
particularly the obligation of a choice, and of a
COVenant. -
I. Would it be any obligation on them, if they
made the service of God their choice—he here
puts them to their choice; not as if it were ante-
cedently indifferent whether they served God or
mo, or as if they were at their liberty to refuse his
service; but because it would have a great in-
fluence on their perseverance in religion, if they
embraced it with the reason of men, and with the
resolution of men. These two things he here
brings them to.
1. To embrace religion rationally and intelli-
gently, for it is a reasonable service. The will
of man is apt to glory in its native liberty, and,
in a jealousy for the honor of that, adheres with
most pleasure to that which is its own choice, and
is not imposed upon it; therefore it is God’s will
that this service should be, not our chance, or a
force upon us, but our choice. Accordingly,
(1.) Joshua fairly puts the matter to their
choice, v. 15. He proposes the candidates for
the election; the Lo R.D, Jehovah, and either the
gods of their ancestors, which would pretend to
recommend themselves to those that were fond of
antiquity, and what was received by tradition
from their fathers, or the gods of their neigh-
bors, the Amorites, in whose land they dwelt,
which would insinuate themselves into the affec-
tions of those that were complaisant and fond of
good fellowship. He supposes there were those
to whom, on some account or other, it would
seem evil to serve the Lord. There are preju-
dices and objections which some people raise
against religion, which, with those that are in-
clined to the world and the flesh, have great force.
It seems evil to them, hard and unreasonable, to
be obliged to deny themselves, mortify the flesh,
take up their cross, &c. But being in a state of.
probation, it is fit there should be some difficulties
in the way, else there were no trial. He refers
it to themselves, “ Choose you whom ye will
Joshua's farewell address.
serve, choose this day, now that the matter is
| laid thus plaimily before you, speedily bring it to
a head, and do not stand hesitating.” And here
we see how God would have every one of us make
religion our serious and deliberate choice. Let
us state the matter impartially to ourselves, weigh
things in an even balance, and then determine for
that which we find to be really true and good.
JLet us resolve on a life of serious godliness, not
merely because we know no other way, but be-
cause really, upon search, we find no better. Re-
ligion has so much self-evident reason and right-
eousness on its side, that it may safely be referred
to every man that allows himself a free thought,
either to choose or refuse it; for the merits of the
cause are so plain, that no considerate man can
do otherwise but choose it. The case is so clear
that it determines itself. Perhaps Joshua designed,
by putting them to their choice, thus to try if there
were any among them, who, on so fair an occa-
sion given, would show a coolness and indifference
toward the service of God; whether they would
desire time to consider and consult their friends,
before they gave in an answer; that if any such
should appear, they might mark them, and warn
the rest to avoid them. He directs their choice
in this matter, by an open declaration of his own
resolutions, “But as for me and my house,
whatever you do, we will serve the Lord, and
I hope you will all be of the same mind.” Here
he resolves, ſor himself; As for me, I will serve
the Lord. Note, The service of God is the
greatest honor of the greatest of men; and adds
the brightest crown of glory to them. How pos-
itive he is, ‘ I will serve God.” It is no abridg-
ment of our liberty, to bind ourselves with a bond
to God. He resolves for his howse, that is, his
family, his children, and servants, such as were
immediately under his eye and care, his inspection
and influence. Joshua was a ruler, a judge in
Israel, yet he will not make his necessary appli-
cation to public affairs an excuse for the neglect
of family-religion. Those that have the charge of
many families, as magistrates and ministers, must
take special care of their own, 1 Tim. 3: 4, 5.
1. * Not my house, without me.” He would
not engage them and not himself; as some who
would have their children and servants good, but
will not be so themselves; i. e. would have them
o to heaven, but intend to go to hell themselves.
. “ Not I, without my house.” He supposes he
might be forsaken by his people, but in his house,
where his authority was greater, and more im-
mediate, there he would overrule. Note, When
we cannot bring as many as we would to serve
God, we must bring as many as we can, and ex-
tend our endeavors to the utmost sphere of our
activity; if we cannot reform the land, let us put
PRACTICAL OBSERVATIONS.
V. 1–13. It is beautiful and honorable, when zeal for the affections; but we can never with propriety omit the commemo-
glory of God, and love to the souls of men, gather strength, at ration of the Lord’s mercies: by frequent meditation on that
a time when the body is ready to drop into the grave: and while subject, we shall recollect more and more instances of his good-
life is spared, and any measure of health afforded, if our hearts mess; and whatever in our experience demands our gratitude to
glow with love and zeal, we shall devise some method to serve God, will also furnish us with cause of humiliation, and of en-
the cause of godliness, and to fix salutary impressions on the couragement.—The largeness and freeness of the divine mercy
minds of those around us; nay, sometimes when the body is least are illustrated in so distinct a manner, even in the salvation of
capable of executing proper methods of doing good, the soul the most eminent saints mentioned in Scripture, that ‘ the chief
~,
(2 Pet. 1: 12–15.)— of sinners’ may thence take encouragement in returning to the
(Notes, 1 Tim. 1:12–16. P. O. 12—20.) Scott.
•”
Velse 15.
The Lord has an unalienable light to the service of all his rational stiring up the minds of men, fiom resting in the former,
ing the difference betwixt the form and the power of godliness; and in
to seek after
creatures, which cannot be withheld, without contracting the deepest the latter. The method, Joshua'adopted, was admirably calculated,
guilt, and incurling the severest véngeance. But it is essential to and evidently intended, to produce this effect. Many were already
this service, that it be performed with a willing mind; for Love is the spiritual worshippers: a much greater number might be favorably dis-
very substance of it, and its only genuine principle : (Ex. 20: 2. Deut. posed toward the worship and service of God, but, through prograsti-
6 : 5.)
‘The Father seeketh such to worship Ilim, as worship IIim nation and worl
In Spirit, and truth.' . But the carnal mind is enmity against God,” less many had
and therefore incapable of this spiritual worship: hence the necessi- ashamed to confess it, and who would be shocked at the proposal of
ty of being born again. (John 3: 3–8, 4:21–24.) . When, how- renouncing
ever, we discover this necessity, and the nature of the gracious idolaters.
change intended by that emphatical expression, we are induced to advantage, and
seek it in the use of appointed means; and thus at length we become inconsistency,
consciously and experimentally partakers of it, and ale numbered among rately,
those who worship God in truth and love. º
seriousl
ut, in the visible church, vice.
dly avocations, not yet fully engaged in it; and doubt-
a secret dislike to religion, who would have been
the worship of God, and openly professing, themselves
Of this state of mind this aged believer aimed to take the
to lead them, by his proposal, to reflect on their own
formality, or procrastination ; and to engage delibe-
y, and with full purpose of heart,” in the Lord’s Ser-
Thus he intimated, that apostasy from God to the worship of
numbers have always rested in the mere form, as an unpleasant task idols would not be more destructive to them, than hypocrisy or a life-
to which they submit, to avoid as they hope worse consequences : less form; and that, if the service of God were worth anything, it
and a great part of the usefulness of preaching consists, in discover- was worth every thing.
Scott,
[742)
*
B. C. 1426.
went, and among all the
people through whom
we passed:
18 And the Lord
drave out from before us
all the people, even the
Amorites which dwelt
in the land: therefore
1 will we also serve the
LorºD ; for he is our God.
19 And Joshua said
unto the people, "Ye
cannot serve the LoRD :
for he is an "holy God;
he is "a jealous God;
P he will not forgive your
transgressions, nor your
sins. .
20 If ye forsake the
LoRD, and serve strange
gods, then 4 he will turn
and do you hurt, and
consume you, after that
he hath done you good.
21 And the people said
unto Joshua, Nay, but
we will serve the Lord.
22 And Joshua said
unto the people, "Ye are
witnesses against your-
selves that “ye have
chosen you the LoRD, to
serve him. And - they
said, We are witnesses.
23 Now therefore "put
away (saidhe) the strange
gods which are among
you, and incline your
heart unto the Lord God
of Israel.
24 And the people said
unto Joshua, The LoRD
our God will we serve,
and his voice will we
obey.
25 So Joshua - made
a covenant with the peo-
ple that day, and set them
a statute and an ordi-
nance in Shechem.
l Fºx. 10-2. 15.2. Ps. 116 16. Mic.
4:2. Zech. 8-23. Luke T:73, 74. '
m 23. Ruth 1:15. Matt. 6:24. Luke
14:25–33.
n Lev. 10.3. 19°2. 1 Sam. 6.20 Ps
--"
t JOSHUA, XXIV.
away iniquity far from our own tabernacle. 3.
* First, I, and then my house.” Note, Those
that lead and rule in other things, should be first
in the service of God, and go before in the best
things. Lastly, He resolves to do this, whatever
others did. - Note, Those that resolve to serve
God, must not mind being singular in it, nor be
drawn by the crowd to forsake his service. Those
that are bound for heaven, must be willing to swim
against the stream, not do as the most do, but
as the best do.
(2.) The matter being thus put to their choice,
they immediately determine it by a free, lational,
and intelligent declaration, for the God of Israel,
against all competitors whatsoever, v. 16–18.
[1..] They concur with Joshua, who had been so
great a blessing to them, v. 18. We also will
serve the Lord. See how much good great men
might do, if ſhey were but zealous in religion, by
their influence on their inferiors. [2.] They
startle at the thought of apostatising from God, v.
16. God forbid! the word intimates the greatest
dread and detestation imaginable.—‘We must be
lost to all sense of justice, gratitude, and honor,
ere we can harbor the least thought of such a
thing.” . Thus must our hearts rise against all
temptations to desert the service of God: Get
thee behind me, Satan. [3.] They give very
substantial reasons to show that they did not make
their choice purely in compliance to Joshua, but
from a full conviction of its reasonableness and
equity: for, and in consideration, 1st. Of the
many great and very kind things God had done
for them, bringing them out of Egypt through
the wilderness into Canaan, v. 17, 18. Thus
they repeat to themselves Joshua’s sermon, and
then express their sincere compliance with the
intentions of it. 2dly. Of the relation they stood
in to God, and his covenant with them, “We will
serve the Lord, v. 18. for He is our God, who
has graciously engaged Himself by promise to us,
and to whom we haye by solemn vow engaged
ourselves.”
2. To embrace religion resolutely, and to ex-
press a full purpose of heart to cleaye to the Lord.
Now that he has them in a good mind, he would,
# possible, confirm them in it. Fast bind, fast
nd.
(1.) In order to this, he sets before them the
difficulties of religion, and that in it, which might
be thought discouraging, v. 19, 20. Ye cannot
serve the Lord, for He is a holy God, or as
it is in the Hebrew, He is the holy Gods, [the
adjective and noum being both plural,] intimating
the mystery of the Trinity, three in one; holy,
holy, holy, [and so Scott.] He will not for-
give. And if ye forsake Him, He will do you
hurt. Certainly Joshua does not intend hereby
to deter them from the service of God as imprac-
ticable and dangerous. But, [1..] He perhaps
intends to represent here the suggestions of se-
ducers, who tempted Israel from their God, with
Joshua's farewell address
would confine their respects to Himself only, and
not suffer them to show the least kindness for any
other, and that herein He was very unlike the
gods of the nations, which were easy, and neither
holy nor jealous. Probably this was then com-
monly objected against the Jewish religion, as it
has all along been the artifice of Satan, ever since
he tempted our first parents, thus to misrepresent
God and his laws, as harsh and severe; and Josh-
ua, by his tone and manner of speaking, might
make them perceive he intended it as an objection,
and would put it to them how they would keep their
ground against the force of it. Or, [2.] He thus
expresses his godly jealousy and fear concerning
them, lest, notwithstanding the professions they
now made, they would afterward draw back, and
if they did, they would find God just and jealous
to avenge it. Or, [3.] He resolves to let them
know the worst of it, and what strict terms they
must expect to stand upon with God, that they
might sit down and count the cost. * Ye cannot
serve the Lord, except you put away all other
gods, for He is holy and jealous, and will by no
means admit a rival, therefore you must be very
watchful and careful; for it is at your peril, if you
desert his service; better you had never known
it.” Thus, though our Master has assured us that
his yoke is easy, yet lest, on the presumption of
that, we should grow remiss and caleless, He has
also told us the gate is straight, and the way nar-
row,that leads to life. that we may therefore strive
to enter, and not seek only. “You cannot serve
God in your own strength, nor will He forgive
your transgressions for any righteousness of your
own.” They must therefore come off from all con-
fidence in their own sufficiency, else their pur-
poses would be to no purpose. Isa. 45: 24, 25.
Or, [4.] Joshua thus urges on them the seeming
discouragements which lay in their way, that he
might sharpen their resolutions, and draw from
them a promise yet more express and solemn, that
they would continue faithful to God and their re-
ligion. He draws it from them that they might
catch at it the more earnestly, and hold it the
faster.
(2.) Notwithstanding this statement of the
difficulties of religion, they declared a firm and
fixed resolution to continue and persevere therein,
v. 21. This they repeat with an explication, v.
24. This last promise they make, in answer to
Joshua’s charge, v. 23. that, in order to their per-
severance, they should, [1..] Put away the images,
and relics of the strange gods, and not keep any
of the tokens of those other lovers in their custo-
dy, if they resolved their Maker should be their
Husband; they promise in this to obey his voice.
[2.] That they should incline their hearts to
the God of Israel, use their authority over their
own hearts to engage them for God, not only to
set their affections on Him, but to settle them so.
These terms they agreed to, and thus, as Joshna
explaims the bargain, they strike it, The Lord
395.9 is. 5-i6. 63.5. 30:11.15, 9 • - -
gº. 34.14. 1 Col. 10 º insinuations that He was a hard Master, and, if our God will we serve.
0 ºv, ºw a - y - - 0\ . -- e - e * * º ---> - * --
p Ex. 23:21, 1 Sam. 3.14. 2 Chr, 36: displeased, implacable and revengeful; that He II. The service of God being thus made theil
16. Is. 27; 11. 42. Heb. 10.26,27,38. t Ps. 119:111,173. Luke 1042. x Ex. 1525. 24 3,7,8. Deut. 5:2,3,
q 28:12-15, 1 Chr, 28:9.2 Chr, 15.2. r Ex. 19.8, 20.19. 24:3,7. Dcut. 5: u 14. Gen. 35.2–4. Ex. 20.23. Judg. 29 1,10–15. 2 Chr. 15.12 15. 23:
Fz, a 8:22. Is. 1:28, 63 10. 65 11, 27,23. 26:17. Is. 44 5. 10, 16. 1 Sam. 7.3, 4. Hos. 142,3,8. 16. 29 10. 84.29–32. Neh. 9.38
12, Jer. 17.13. Ez. 18:24. Acts 7: s Joh 15.6. Luke 19:22. 1 Col. 10.19–21. 2 Cor. 6: 16–18. 10 28,29.
• Verse 19. them.—The word, rendered forgive, may mean tolerate. (Ex. 20: 5.
S
Joshua intended to put the people on their guard against the objec-
tions commonly made to a life of strict godliness, as if intolerably dif-
ficult, or even impracticable ; and to lead them to count their cost,
and to consider before-hand what they engaged to do. (Luke 14: 25
—35.) With great address, arising from deep knowledge of the hu-
man heart, he seized the advantage of their present impressions, to
render them abiding, to increase the earnestness of the people, and
to lead them solemnly to enter into a willing engagement to serve
God alone.—When a certain degree of inclination towards any object
has once possessed the heart, it is always increased by the prospect
of difficulties; provided they appèar surmountable by contlivance,
exertion, and perseverance. . This management of Joshua, therefore.
directly tended to lead the Israelites to reflect on the perfections of
JEHow AH, and on the nature of his service ; to advert to their own
unholiness and insufficiency; and to that encouragement and hope
of assistance which were given them in the books of Moses; to in-
duce them to esteem acceptably serving God, as a piize worthy of
their utmost labor and earnestness; to render them diligent, watch-
ful, humble, and dependent in their endeavors; and to prevent the
effect of subsequent difficulties and temptations, by exciting the ex-
pectation of them. Such was the tendency of this address, and such
by the blessing of God, appears to have been its effect on many of
A
34: 5–7, 11–17.) COTT,
Verse 20.
The longer and the more open profession the people should make
of worshipping JEHow a H, the deeper would be their guilt and con-
demnation, if they should at last apostatise to 16 olatry. Of this Jo-
shua reminded them ; that they might duly consider the Solemn en-
gagement about to be made, and be on their guard against subsequent
temptations. ID.
Verse 21.
“So they understood the words of Joshua to
JWay, but we woull, &c.] Dr A. C.
Iſ A. O'LARKE.
imply no moral umpossibility on their side.”
Verse 23. •º-ºr-
Incline your heart.] This expression shows how earnest this vene-
rable servant of God was, to lead the people into the inward exer-
cises of true piety, and to excite them to be spin Itual and hearty, as
well as entire, in their religion. (Deut. 6: 5. 1 Kings 8: 58. 1 Chr. 28:
9. 29 : 10–19. Prov. 23: 26.) Scott.
Verse 25.
“From the circumstance of Joshua having committed this covenant
to writing, it is justly inferred, that an authentic account of the other
transactions of that period was also preserved by written documents.”
…-- T. H. HoRNE.
J
*.
[743]
B. C. 1426.
Death of Joshua and Eleazar.
Joshua, xxiv.
26 And Joshua y wrote
these words in the book
of the law, of God, and
* took a great stone, and
* set it up there b under
an oak, that was by the
Sanctuary of the LoRD.
27 And Joshua said
unto all the people, Be-
hold, e this stone shall be.
a witness unto us; for
d it hath heard all the
words of the Lord which
he spake unto us: it
shall be therefore a wit-
ness unto you, lest ye
° deny your God.
28 So f Joshua let the
people depart, every man
to his inheritance. -
29 || And it came to
pass 5 after these things,
that Joshua the son of
Nun, the servant of the
LoRD, died, being * an
hundred and ten years
old. -
30 And they buried
him in the border of his
inheritance in Timnath-
serah, which is in mount
Ephraim, on the north
side of the hill of k Gaash.
31 And Israel served
the Lord all the days
of Joshua, and all the
days of the elders that
* overlived Joshua ; and
m which had known all
the works of the Lord,
that he had done for Is-
rael. *
32 And n the bones of
Joseph, which the child-
ren of Israel brought up
out of Egypt, " buried
they in . Shechem, in a
parcel of ground which
Jacob bought of the sons
of Hamor, the father of
Shechem, for an hundred
+ pieces of silver: and it.
became the inheritance
of the children of Joseph.
33 And P Eleazar the
son of Aaron 4 died, and
they buried him in a hill
deliberate choice, Joshua binds them to it by a
solemn covenant, v. 25. Moses had twice pub-
licly ratified this covenant between God and Is-
rael, at Sinai, Ex. 24, and in the plains of Moab,
Deut. 29: 1. Joshua had likewise done it once,
ch. 8:31, &c. and now the second time. It is
here called a statute and an ordinance, because
of the strength and perpetuity of its obligation;
and because even this covenant bound them to no
more than what they were antecedently bound to
by the divine command.
Now, to give it the formalities of a covenant,
1. He calls witnesses, no other than themselves,
v. 22, he promises himself that they would never
forget the solemnities of this day, but if hereafter
they should break this covenant, he assures them
that the professions and promises they had now
made, would certainly rise up in judgment against
them, and condemn them; and they agreed to it.
* We are witnesses; let us be judged out of our
own mouths, if ever we be false to our God.” 2.
He put it in writing, and inserted it, as we find
it here, in the sacred canon, v. 26. in that ori-
ginal which was laid up in the side of the ark,
and thence, probably, it was transcribed into
the several copies the princes had for the use of
each tribe. There it was written, that their obli:
gation to religion by the divine precept, and that
by their own promise, might remain on record
together. 3. He erected a memorandum of it,
for the benefit of those who perhaps were not con-
versant with writing, v. 26, 27. He set up a
great stone whder an oak, as a monument of
this covemant, and perhaps wrote an inscription
on it, (by which stones are made to speak,) sig-
mifying the intention of it. When he says, It had'
heard what was past, he tacitly upbraids the peo-
ple with the hardness of their hearts, as if this
stone had heard to as good purpose as some of
them; and if they should forget what was done,
this stone would so far preserve the remembränce
of it, as to reproach their stupidity and careless-
mess, and be a witness against them.
The matter being thus settled, Joshua dismiss-
ed the assembly, v. 28. and took his last leave of
them, well satisfied in having done his part, by
which he had delivered his soul; if they perished,
their blood would be on their own heads.
This book, which began with triumphs, here
ends with funerals, by which all the glory of man
is stained. - - -
1. Here is Joseph buried, v. 32. He died about
200 years before in Egypt, but gave command-
ment concerning his bones, that they should not
rest in their grave until Israel had rest in the land
of promise; now therefore Israel having brought
that pertained to Phine- 4:3, 30.19.
has his son, which was
given him in mount
Ephraim. , ººls.
- r g Deut. 34:5. - -
- . #. Deut. 31.24–26. * . h º: ğ. Rev. 1.18
a 43-92-24. Geu.28:18–22. ; ; *.
his coffin with them all their way, (the two tribes
of Ephraim and Manasseh, probably, taking par-
ticular care of it;) and kept it in their camp till
Canaan was perfectly reduced, they at last depos-
ited it in that piece of ground which his father
gave him near Shechem, Gen. 48: 22. Probably,
Joshua had mow called all. Israel to meet him at
Shechem, (v. 1.) to attend Joseph’s coffin to the
grave there; so that the sermon in this chapter
served both for Joseph’s funeral sermon, and his
own farewell sermon; and if it was, as is sup-
posed, in the last year of his life, the occasion
might very well remind him of his own death being
at hand, for he was now just at the same age that
his illustrious ancestor Joseph was arrived at
when he died, one hundred and ten years old;
compare v. 29. with Gen. 50: 26. -
2. Here is the death and burial of Joshua, v. 29,
30. We are not told how long he lived after the
coming of Israel into Canaan. Lightfoot thinks
it was about 17 years; but the Jewish chromolo-
gers generally say, it was about 27 or 28 years.
He is here called the servant of the Lord, the
same title given to Moses, (ch. 1: 1.) when men-
tion was made of his death; for though Joshua
was in many respects inferior to Moses, yet in this
he was equal to him, that, according as his work
was, he approved himself a diligent and faithful
servant of God. He that traded with his two
talents, had the same approbation that he had who
traded with five. . . -
3. Here is the death and burial of Eleazar, the
chief priest, who, it is probable, died about the
same time Joshua did, as Aaron in the same year
with Moses, v. 33. The Jews say, Eleazar, a
little before he died, called the elders together,
and gave them a charge as Joshua had dome. He
was buried in a hill that pertained to Phinehas his
son, which came to him, not by descent, for them
it would have pertained to his father first, nor
had ihe priests any cities in mount Ephraim; but
either it fell to him by marriage, as the Jews con-
jecture, or it was freely bestowed on him, to build
a country-seat on, by some pious Israelite, well-
affected to the priesthood, for it is here said to
be given him; and there he buried his dear fa-
ther. f - - -
Lastly, We have a general idea given us of
the state of Israel at this time, v. 31. While Jo-
shua lived, religion was kept up among them
under his care and influence; but soon after he
and his contemporaries died, it went to decay; so
much, oftentimes, does one head hold up: how
well is it for the gospel church, that Ghrist, our
Joshua, is still with it, by his Spirit, and will
2 **
- : 12. - .
d Deut. 32:1. Is.
19:40.
e Job 31:23. Prov. 30:9. Matt. 10:33.
Judg. 2:8.
1 Deut. 31.29. Judg. 2:7.
be always, even unto the end of the world!
17,18. Acts 20:29. Phil. 2:12.
* Heb. prolonged their days after.
m Deut.-11:2. 31:13. -
n Gen. 50:25. Ex., 13:19. Acts 7:16.
o Gen. 33:15, 48:22. -
f Or, lambs. - - -
p 14:1. Ex. 6:23,25. Num. 3:32. 20: .
26–28.
q Job 30:23. Ps. 49:10, Is. 57:1,2.
Zech. 1:5. Acts 13:36. Heb. 7:24.
9:26,27 - -
.r judg. 20:28.
31:19,21,26. 1 Sam.
12. Hab.2:11. Luke
Tit. 1:16. Rev. 8:8.
Ps. 115:17.
2 Chr. 24.2,
Verse 26.
A great stone..] Called a pillar, Judg. 9; 6. See mote and cut there.
An oak..] Alah. Celsius translates a terebinth, the terebinthus judaica,
which is probable. JMariti says, this -
is an evergreen of moderate size, but
inaving the top and branches large in
proportion to the body. The terebinth,
Gen. 182 1, 2, &c. is very famous in
antiquity. Eusebius says, it was still
to be seen in his time, and that the
people, both Christians and Gentiles,
held it in great veneration. Josephus
says, that 6 fur. from Hebron, there
was a very large one, which the inhab-
itants of the tountry thought to be as
old as the world itself. So that the
opinion of those, who hold that this
tree here is the same terebinth where * 4".
Jacob buried the idols, Gen. 35 ; 4. is probable. It is also thought that
under this same tree, (the word is there transl. plain,) Abimelech was
made king. Judg. 9: 6. See Harris. ED.
- . . Verse 27.
It hath heard, &c.) This idea contains a forcible charge of insen-
32.—Gen. 50: 22.) -
sibility against mankind, as if they were more regardless of their
Maker, than the inanimate creatures, which, by answering the end of
their creation, seem to exclaim against the ingratitude and rebellion
of the human species. § R.—JVote, Luke, 19: 40.)—Scott. “Livy
relates, “The general of the AEqui informed the Roman ambassadors,
[sent to complain of a plundering excursion,] that they might deliver
their message to an oak which shaded his tent. On this one of the
ambassadors turning away, said: This venerable oak and all the gods
shall know that you have violated the peace ; they shall now hear our
complaints, and may they also soon be witnesses, when we revenge
with our arms the violation of divine and human rights.” Rose NM.
º Verses 29–32. ', 's
Joshua was not buried in the same place with Joseph, but in his.
own inheritance, which seems to have been the general practice. (30,
- Scott.
Verse 33. - -
As the cities assigned to the priests lay in the lots of Judah, Benja-
min, and Simeon; probably the people voluntarily gave to the high
priest a place of residence near Shiloh, while the tabernacle continued
there; and that this was called “the hill of Phinehas,” because he
dwelt there longer-than, Eleazar had done. . ... • ID.
a"

[744
JOSHIUA, XXIV.
V. 14–33. The practical conclusion to be drawn from every
delineation of the character of God, and from the memorial of
his wondrous works and abundant mercies, is this: “Now there-
fore ſear the Lord, and serve Him in sincerity and in truth.”
But, without sincerity and truth, all professions of repentance,
faith, fear, or love, are mere hypocrisy, and will avail us no-
thing.—The service of God must be our voluntary choice: if we
were disposed to use our reason aright, we could not but choose
it: [for common sense teaches us, that to disobey the laws of an
all-wise, almighty, beneficent, and most holy Being, is folly, mis-
ery and ruin:] aſter, all our sins, we are [still] invited to his
service; and, blessed be his name, He hath promised not to re-
ject us, if we seek Him in the appointed way. We must, how-
ever, diligently study the nature of true religion, and what it will
cost us; to what it may expose us, and in what it will employ
us; that we may be prepared for temptations, tribulations, con-
flicts, and self-denials; be aware of our insufficiency; and seek
help and comfort from on high. The Lord our God is jealous,
just, and holy: He will not be trifled with, He cannot be im-
posed on, He abhors a double mind, and will not accept a divided
heart; IIe hates lukewarinness, (Rev. 3: 14—16.) and will as
certainly punish the apostate, as forgive the humble believer.
Yet our only danger lies in forsaking Him; nor can we incline
our healts unto Him without his grace, which He readily bestows
on all who pray for the promised gift of his Holy Spirit. De-
pending on his assistance and merciful acceptance, we may then
with confidence say, ‘God forbid we should forsake the Lo RD ;’
and to every objection we may answer, ‘Nay, but we will serve
the Lo RD ;’ and close all by positively averring, “The Lo RD
our God will we serve, and his voice will we obey:’ nor need we
scruple the most open and solemn ratification of his covenant, by
which we a vouch Him to be our God, and ourselves to be his
people. For, though the house of God, the Lord’s table, and
JAdditional note to Joshua, in answer to the question, “By what right dud
Israel invade Palestume 3’ &c. See Introd. note v.
* God, the great governor, who possesses all power over his creatures,
and may justly punish those who violate l; is laws, in that manner
which to his wisdom may seem most impressive and useful,command-
ed the Israelites to exterminate the Canaanites, as the Just retribution
for their crimes and idolatries. God might have destroyed them by
other natural means, [comp. Scott, note Josh. 6: 21.] but instead of
these, He commissioned the people of Israel to loot them out by the
Sword. In so doing, the Almighty not only demonstrated to the whole
2007:ld his hathed of the corruptions, and pollutions of superstition ;
but He inore particularly enforced on the Israelites the purity of his
law, the cel taunty of their own punishment if they apostatised ; and
the freedom from temporal evil which they should consequently en-
joy, if they persevered in their allegiance to Him, their Sovereign.
Lest this invasion of Canaan by the Israelites, however, should be
drawn into precedent by other nations, for ambition or religious
bersecution ; they were assured, by continued and powerful miracles,
that their cause was just, that they should be successful, and that
they were not subject at that period to the common laws of nations.
The people of Israel was the sword of God, the great Magistiate of
the earth; and they were no more to be condemned in thus acting
In conformity to the commands of God, than the executioner can be
who fulfils the last sentence of the law. Before, then, other nations
invade their neighbors on the same supposed authority as the Israel-
ites, the same commission from heaven must be given, and be authen-
ticated by miracles equally evident, perpetual, and wonderful.
Many are not satisfied with this argument, would discard the doc-
trine of the peculiar Providence, which regulated by a visible theoc-
racy the conduct of the chosen people, and defend the linvasion on
other grounds. They would judge of these transactions (regardless
of the peculiar circumstances under which they took place) by mod-
ern ideas, and the present law of nations. Some suppose the Isra-
elites’ conduct defensible, solely on the supposition that there had
been a partition of the whole earth by Noah’s sons ; and Canaan al-
lotted to Shem ; the sons of Shem were therefore justified in claiming
their ancient inheritance from the Canaanites who were descended
from Ham. Others have asserted that the Canaanites commenced
the war by attacking the Islaelites; an assertion which cannot be
defended from the history. While others have aſhrmed, without any
well-grounded arguments, that the Israelites, as a wandering peo-
ple, having no certain home, were justified in forcibly invading, and
taking P. of an adJoining territory. . But JMichael's thinks the
light of the Israelites originated in their being actually the proprie-
tors of Canaan, of which they had been unjustly dispossessed by the
intruding Canaanites.
The laws of nations are always the same. If any nation, or tribe,
or part of a tribe, take possession of an unknown, undiscovered, un-
occupied, or uninhabited country, the right of property vests in them;
they are its proprietors and owners. . After the deluge, the world
might be said to be in this state; and JMichaelis has endeavored to
prove, that the ancestors of Abraham were the original occupiers of
ine pasture land of Canaan. Canaan, therefore, by the law of ma-
tions, as well as by the promises of God, was the lot of Abraham’s
inheritance; and the rightful land of his descendants. The Canaan-
ites and the Peruzzites had only Just established themselves in Canaan
when Abraham removed from Haran to that country ; and were so
weak and few in number, that they never interfered with the rights
of sovereignty, assumed and exerted by Abraham. The Canaanites
were merchants and adventurers, who had been originally settled
near the borders of the Indian ocean ; and who, having been dispos-
sessed by the Cuthic Sidonians, had migrated westward, to form es-
O. T. WOL. I.
PRACTICAL OBSERVATIONS.
even the very walls and trees, before which we have uttered out
solemn purposes of serving Him, would obtest against us if we
denied Him; and all the good, which He had done us, would
become an occasion of evil to us; yet we may trust his grace to
enable us to fulfil our engagements, and be confident that He
will “put his fear into our hearts, that we shall not depart from
Him.” (Jer. 32:38–41.)—They who in the plainest terms have
shown the necessity and difficulty of serving God, and the dan-
ger of forsaking Him; and who have pressed others most strongly
to count their cost, and to prepare for temptation; should be the
most forward to avow their own purpose of choosing and cleav-
ing to his service, and of using their most earnest endeavors,
and exercising all their influence and authority, along with their
ſervent prayers, that the blessings of true religion may be the in-
heritance of their children and of all connected with them. And
though God alone can give grace, yet He greatly approves and
blesses zealous attempts in our several stations to engage and
confirm men in his service: and in some instances the pious la-
bors of one day may produce the most important and beneficial
effects for years or even for generations to come.—Aſter a life
thus spent and thus concluded, how conſortably may the believer
meet the stroke of death, and retire to his rest in the realms of
bliss! Thus the most useful men, having served their generation,
according to the will of God, one after another fall asleep, and
see corruption: but Jesus, having spent and ended his life on
carth, far more assiduously and effectually than either Joshua
or Joseph, arose from the dead, and saw no corruption. He not
only brings his ransomed tribes to their rest, but lives with them,
and reigns over them, to consummate and perpetuate their felicity
to all eternity: and wherever their bodies are interred, He will
shortly raise them incorruptible, and transform them into the like-
ness of “his own glorious body, according to the mighty working,
whereby He is able to subdue all things unto Himself.’ Scott.
tablishments on the sea coasts of Palestine, and carry on commerce
with the herdsmen who traversed it. They were for some time con-
tented with their factories on the sea coasts, but they gradually ob-
tained possession of the inland country. The Peruzzites, too, were
it waſ like tribe, who now first made their appearance in Canaan ;
they had originally inhabited the N. E. of Babylonia. Whether they
had been dispossessed of their settlements, whether they were seek-
ing new establishments; or for whatever purpose they were now in
Palestine, they gave no interruption to Abraham’s progress, although
he entered upon the IHoly Land, and continued his Journey Ing with
a large retinue, as a powerful prince. Ile took possession of Canaan
as the territory of his ancestors : " not indeed as a fixed habitation,
but as a pasture land adapted to his numerous flocks and herds. He
traversed the whole country as a proprietor, without a competitor.
He had the power of arming 318 of his own servants, born in his own
house : and it is most probable he had others (whether trained like
these to arms or not) who are not enumerated. He declared war as
an independent prince of this country against five neighboring prin-
ces; and formed an alliance with Abimelech, as an equal and as a
sovereign... It is thue he purchased land of a Canaanitish family of
IIeth, but this was because the Hittites had gradually made a more
fixed settlement in that part of the country; their intrusion had not
been at first prevented by the ancestors of Abraham ; and by this
sufferance they made that district their peculiar property.
As Abraham thus traversed and possessed Canaan, with undisputed
authority, so too did Isaac and Jacob. They exercised, as he, sove-
reign power ; they never resigned that power, nor gave up to others
the property of that land, which now, by long prescription, as well
as by the promise of God, had become entirely their own.
The ancestors then, of the Israelites, JMichaels argues, were either
the sole sovereigns, or the most powerful of those princes who pos-
sessed, in early ages, the Holy Land. By the famine in Joseph's
time, they were compelled to take refuge in Egypt : yet they never
lost sight of the sepulchres of their fathers. And though we do not
read that acts of ownership were continued, to maintain and perpet-
uate their right, we can bave but little doubt that something of the
kind took place, ſor Jacob was taken from Egypt to be buried there ;
[and St. Puerre remarks, “savages consider the tombs of their ances’
tors as titles to the possession of the lands which they inhabit 2 See
Burder ,) Joseph assured them they should return ; and their Egyp-
tian oppressors, a kindred branch of the powerful tribes which had
by this time entinely taken possession of Palestine, lefused to let
them go, lest they should claim the inheritance of their fathers.
If this claim of the Israelites can be proved to be well founded
they would have been entitled, by the law of nations, forcibly to také
possession of the Holy Land ; and it will be interesting to observe
how God, in his merciful providence, afforded them the opportunity
of successfully regaining their lawful inheritance, and at the same
time accomplishing his own divine purposes, to the fulfilment of
his prophecies, and to the happiness and security of his church. The
Israelites may be considered as the servants and ministers of God,
punishing the Idolatry of the Canaanites, and instituting, in its place,
in the midst of an apostate world, the religion of the one true God.
In every victory they obtained, they must have admired the faithful-
ness of that promise, which had foretold their entire possession of
this land ; and they must have been persuaded, that if they served
othel gods, they would bling down upon themselves the punishments
predicted by Moses. See JMuchaels and Faber.” Tow Ns END.
* [Qu’ Was Melrºaredek descended of the same ancestors, tivung there as propri-
etor, in a right derived from them, and acting (as high-priest, patrial ch, and king) as
head of that branch of the family and did Ábraham go there because the o alone the
tº ue religion was practised ? Ed.]
[745]
AN Ex Pos ITION,
W IT II
P R A CT I C A L O B S E R W A TI O N S, AND NOTES,
** UPON THE BOOK OF
J U D G E S.
zºº”
This is called in the Heb. Shepher Shophtim, the Book of Judges, the Sept. entitle it only Judges, as do the Syr. and Ar.
versions, and call it, The Book of the Judges of the children of Israel; the judgments of that nation being peculiar, so
were their judges, whose office [see note on Heb. gov't at end of Pentateuch, differed vastly from that of the Judges of
our nations. . [“Officers, with the same power, [as that of the Judges, and nearly with the same name, were estab-
lished by the Tyrians. The same also appear to have been the Carthaginian Suffetes, the Archons among the Athenians,
and the Dictators among the ancient Romans.” Dr. A. CLARKE. A writer in the For. Quar. Rev. (Eng.) 1834, says, “the
Carthaginian Suffetes were º at the head of the state, elective from the principal families; number and manner
of choice uncertain ; they presided in the senate. Aristotle compares them with the Spartan kings, and Polybius and
others with the Roman consuls. JNepos expressly says their number was two. Their office seems to have been for a
longer term than a year, perhaps for life. They seem to have been the chief magistrates in all the Phenician colonies,
for Livy speaks of those of Cadiz. ED.] The Judges do not seem to have assumed any degree of regal magnificence,
or to have exercised any expensive or burdensome authority; yet they were, for the time, the immediate vicegerents of
JEHow AH, the King of Israel. It is probable, that when there was no judge, the Levites, elders, and ordinary magis-
trates, together with the high priest and the other priests, conducted the .# of the several tribes, and administered
justice, as circumstances would admit, according to the law of Moses; and that when there was a judge, he presided
over them. HENRY. Scott.
The book consists of two parts: in the first 16 chs., a compendious narrative is given of the affairs of Israel, from the
death of Joshua to that of Samson, during the term of about 300 years; though the chronology is peculiarly intricate :
[see Townsend, in the Introd..] and the remaining 5 chs. record some detached events, which took place in the earlier
part of that period, but which would have too much intérrupted the narrative, had they been inserted according to the order
of time. Thus the history is brought down to the years, during which Eli judged Israel, and nearly to the birth of Samuel.
It is the history of the commonwealth of Israel, under the Judges from Othniel to Eli; so much of it as God saw fit to
transmit to us. It contains the history (so Lightfoot) of 299 years; reckoning to Othniel of Judah, 40 years; to Ehud
of Benjamin, 80; to Barak of Naphtali, 40; to Gidéon of Manasseh, 40; to Abimelech his son, 3, to Tola of Issachar,
23; to Jair of Manasseh, 22; to Jephthah of Manasseh, 6; to Ibzan of Judah, 7; to Elon of Zebulon, 10; to Abdon of
Ephraim, 8; to Samson of Dan, 20; in all 299. The years of servitude, (as under Eglon 18 years, and Jabin 20, and so
spine others,) must be reckoned to fall in with some or other of the years of the Judges. [“Some, that they may make
the apostle's account, Acts 13:19, 20., agree with the chronology in this book, will have the years of the oppressors dis-
tinct from the years of the Judges: the years of all the oppressors, including Eli's judicature, being just 111 : which, added
to 299, the years of the Judges, makes the exact number 450, mentioned by the apostle. But the times of the six oppres-
Šions must be made to run in amongst the times of the 12 Judges.' Assemb. Ann.] The Judges here appear to have
been of 8 several tribes; that honor was thus diffused, until at last it centred in Judah. Eli and Samuel, the two that
fell not within this book, were of Levi. It seems, there was no Judge of Reuben, Simeon, Gad or Asher. The history
of these Judges in their order we have in this book, to the end of ch. 16. And then in the last 5 chs, some particular
memorable events which happened, as the story of Ruth did, in the days when the Judges ruled; it is not certain in which
judge's days; but they are put together at the end of the book, that the thread of the general'history might not be
interrupted. Now, as to the state of the commonwealth of Israel during this period: I. They do not appear here either
so great or so good as one might have expected of such a peculiar people, governed by such laws, and enriched by such
romises. . We find them wretchedly corrupted, and wretchedly gº; by their neighbois about them, and nowhere
in all the book, either in war or council, do they make any figure proportionable to their glorious entry into Canaan.
God would hereby show us the lamentable imperſection of all persons and things under the sun, that we may look for
complete holiness and happiness in the other world, and not in this. Yet, II. We may hope, that, though the historian
enlarges most on their provocations and grievances, yet there was a ſace of 1eligion upon the land and however there
were those among them, that were drawn aside to idolatry, yet the tabernacle-service, according to the law of Moses,
was kept up, and many attended it. Historians record not the common course of justice and commerce in a nation,
taking that for granted, but only the wars and disturbances, that happen ; but the reader must consider the other, to
balance the blackness of them. HENRY. ‘By a superficial reader of the sacred history, the whole period under the
Judges may be easily mistaken for an uninterrupted series of idolatries and crimes; from his not observing, that the lapses
which incurred punishment, and the divine deliverances which attended repentance, are related so fully and distinctly,
as to occupy almost the whole narrative; while long periods, when, under the government of the Judges, the people fol:
lowed God, and the land enjoyed peace, are passed over in a single verse, as productive of no cvent which required a
particular detail.” Graves, vol. ii. pp. 146, 147.—The whole account however illustrates the character i.e. of human
nature in the Scriptures; and shows in a most affecting manner, the consequences of * on the worship and
service of God, or of neglecting them, in respect of national prosperity or adversity. Scott. III. It should seem that
in these times each tribe had very much its government in ordinaiy within itself, and acted separately, without one
common head, or council, which occasioned many differences among themselves, and kept them from being or doing any
thing considerable. IV. The government of the Judges was not constant, but occasional. When it is said that after
Ehud's victory the land rested 80 years, and after Barak's 40, it is not certain that they lived, much less that they gov-
erned, so long; but they and the rest were raised up and animated, by the Spirit of God, to do particular service to the
public when there was occasion, to avenge Israel of their enemies, and to purge Israel of their idolatries, which are the
two things principally meant by their judging Israel. Yet Deborah, as a prophetess, was attended for judgment by all
Israel, before there was occasion for her agency in war, ch. 4: 4. V. buring the government of the Judges, God was more
especially Israel's king, so Samuel tells them when they were resolved to throw off this form of government, 1 Sam. 12.
12. God would try what the constitutions of his own law would do to keep them in order, and it proved, that, when
there was no king in Israel, every man did that which was right in his own eyes; He therefore, toward the latter end of
this time, made the government of the Judges more constant and universal than it was at first, and at length gave them
David, a king after É. own heart; then, and not till then, Israel began to flourish; which should make us very thankful
for [wise] magistrates, both supreme and subordinate, for they are ministers of God unto us for good. Four of the Judges
are canonized, Heb. 11:32. Gideon, Barak, Samson, and Jephthah. Bp. Patrick thinks the prophet Samuel was the
penman of this book. - t ENRY.
“There is reason to think, that he who wrote the conclusion of the book of Joshua, wrote also the book of Judges, for
[746]
B. C. 1425. JUDGES, I.
The expedition of Judah and Simeon.
-
fore published. Comp. ch. 11:53. with 2 Sam. 11:21.
in ch. 2. he inserts part of that conclusion; and the book of Judges was manifestly written before the 2 of Sam. for
mention is made there of a passage in Judges, which would not have been so commonly known, had it not been be-
It was written certainly before David's reign, for the Jebusites
were possessed of Jerusalem when this author lived (ch. 1: 21.), who were driven out of it by David, 3 Samºs. 6, there.
fore this book was written before that.' . PATRICK. It is generally supposed that Samuel, the last of the judges, wrote
this book; and it seems to have been written during the reign of Saul. For the words repeatedly used, “In those days
there was no king in Israel,’ (17:6. 19:1. 21:25) imply that there was a king when the '. was published; yet, it
appears also, that the Jebusites still kept possession of Jerusalem, from which David at length expelled them. (1:21.
2 Sam. 5:6–9. - - • Scott.
There are several references to facts recorded in this book, both in the O. and N. T. (1 Sam. 12:10, 11. 2 Sam. 11:21.
JWeh.9:28. Ps, 83:9–11. Is. 9:4. 10:26. Acts 13:20. Heb. 11:32) and it is certain that it formed a part of that sacred volume,
to which Christ and his apostles constantly appealed, as to the Oracles of God: but I do not recollect any express pro-
phecies contained in it. Scott. “Transactions recorded in the Judges are confirmed even by heathen testimony; as
Gideon's acts, a memorial of which is preserved by Sanchoniathon: the destruction of the corn by the foxes, from which
was derived the feast called Vulpinaria among the Romans; and the story of Samson and Delilah, which was the
original of Nisus and his daughters.’
‘This book forms an important
Sam. as the Judges were the intermediate
link in the history of the Israelites, and is very properl
overnors between Joshua and the kings of Israel.
HoRNE.
inserted between Josh. and
It furnishes a lively
description of a fluctuating and unsettled nation, exhibits the contest of true º with superstition, and contrasts
their effects. . It is a most remarkable history of the ...;
of God towar
s the Israelites, in which we see the
most signal instances of his justice and mercy alternately displayed. The people sinned and were punished ; they
repented and found mercy. Something of the kind we find in every page: and these things are for our warniº None
OR
should presume, for God is Just ; none need despair, for God is MERciful.”
“CHAP. H.
Judah and Simeon war against the Ca-
naanites, defeat Adonibezek, and re-
taliate on him his cruelty to captive
kings, 1–7. Jerusalem is taken, 8, 9.
The sons of Anak slain, 10. Othnićl
takes Debir, and marries, Caleb’s
daughter, 11—15. The Kenites dwell
with Judah, 16. Hormah, Gaza, As-
icelon, and Ekron, are taken by Judah
and Simeon; and Hebron is given to
Caleb, 17–20. Benjamin is unable
to drive the Jebusites ſtom Jerusalem,
21. Ephraim and Manasseh take
Bethel, 22–25. A Canaanite builds
a city called Luz, 26. The Canaan-
ites are not wholly expelled by Ma- .
masseh, 27, 28; by Eph aim, 29; by
£ebului, 30, by Asher, 3i. 32; by
Naphtali, 33. The Amontes force
• Dan into the mountain, 34–33.
| ‘OW a after the death
of Joshua it came to
pass, that the children of
Israel " asked the LoRD,
saying, Who shall go up
for us against the Ca-
naanites first, to fight
against them P
2 And the Lord said,
*Judah shall go up; be-
hold, I have delivered
the land into his hand.
3 And Judah said un-
to " Simeon his brother,
Come up with me into
my lot, that we may fight
against the Canaanites,
and “I likewise will go
with thee into thy lot.
So Simeon went with
him.
4 And Judah went up,
a Josh. 24:29,30.
b 20:18,28. Ex. 28:30. Num. 27:21.
1 Sam. 22:9,10. , 23:9,10 -
c Gen. 49:8–10. Num:33. 7:12. Ps,
#70. Heb. 7:14. Rev. 5:5. 19:
l—l
d Gen. 20:33,35. Josh, 19:1.
•e .17. 2 Salm.,10:ll. -
ors, and appoint work.
N.E.
-CHAP. H. This chapter gives us a particular
account of the progress of the several tribes in
reducing Canaan after Joshua’s death. He put
the work into such a posture, that they might
easily have perfected it in due time, had they not
been wanting to themselves; what they did, and
wherein they came short, we are here told.
W. 1–8. I. They consult the oracle of God
for direction, which tribe should first attempt to
clear their country of the Canaanites, and ani-
mate and encourage the rest. While Joshua
lived, he directed them, and all were obedient to
him; but, as he left no successor in authority,
the people were to consult the breast-plate of
judgment, and thence receive direction; for God
Himself, as He was their King, so He was the
Lord of their hosts. Their question is, Who
shall go up first?..v. 1. We may suppose, they
were so multiplied, they began to be straitened,
and they must thrust out the enemy to make room.
Whether each tribe was ambitious of being first,
or afraid of being first, does not appear; but by
common consent the matter was referred to God
Himself, who is the fittest both to disposa of hon-
II. God appointed that Judah should go up
first, and promised him success, v. 2. 1. Judah
was the most numerous and powerful, therefore
let Judah venture first. Note, God appoints ser-
vice according to the strength He has given.
Most is expected from them that are most able.
2. Judah was first in dignity, therefore must he
first in duty. He it is, whom his brethren must
praise, therefore he it is, who must lead in peril-
ous services. Let the burden of honor and the
burden of work go together. 3. Judah was first
served; the lot came up for Judah first, therefore
Judah must first fight. 4. Judah was the tribe
out of to hich our Lord was to spring: so that
in Judah, Christ, the Lion of the tribe of Judah,
went before them. Christ engaged the powers
of darkness first, and foiled them, which animates
us for our conflicts; and it is in Him that we are
more than conquerors. Observe, The service
and the success are put together: Judah’s service
will not avail unless God give the success: but
God will not give the success, unless he vigorous-
ly apply himself to the service. -
III. Judah hereupon prepares to go up, but
courts his brother and neighbor Simeon, the least
considerable of the tribes to join him, v. 3. Ob-
serve here, 1. The strongest should not despise,
but desire the assistance even of those that are
weaker: for we are members one of another.
2. Those that crave assistance, must be ready to
give it; Come with me, and then I will go with
thee. It becomes Israelites to help one another
against Canaanites; and all Christians, even
those of different tribes, to strengthen one ano-
ther’s hands against the common interests of Sa-
tan’s kingdom. Those who thus help one another
in love, have reason to hope that God will gra-
ciously help them both.
IV. The conſederate forces take the field, v.
3, 4. Caleb, probably, was commander in chief;
for who so fit as he who had both an old man’s
head and a young man’s hand; the experience
of age and the vigor of youth! Josh. 14: 10, 11.
It should seem too, by what follows, that he (v.
10, 11.) was not yet in possession of his own
allotment. Happy for them they had such a gen-
eral, as, according to his name, was all heart.
Some think the Canaanites, on hearing of the
death of Joshua, whose name had been their dread,
had now got together, and were beginning to
move for war; but, if so, it proved they did but
meddle to their own hurt.
V. God gave them great success. Whether
they first invaded the enemy, or the enemy them,
The Lord delivered them into their hand, v.
4. Judah was strong and bold, yet the victory
is attributed to God! Having given them authority
to destroy, He here gives them ability, and so
tries their obedience to his command, witerly to
cut them off. Bp. Patrick” observes on this, that
* It is now necessary to except from this remark the ſharaohs
of Egypt, for Champollion reads on their temples repeated ascrip-
tions of praise to Animoura, Honus, &c. for victories over foreign,
aud barbarous nations : in such phrases as the following from the
Rhamesseion, over the figure given in the cut, Gen. 41:43. before
which are collections of hands, &c. cut off, and scribes writing ths
number of them. . . . “I have couquered the barbarians: Arnon-ra
my futher has hunabled the whole world beneath my feet' . . . . &c.
9ver another picture there, of a campaign, is read, ‘Words of the
king, Lord of the world, &c. to his father Amon-ra, the king of the
gods; Thou hast commanded it to me; l have pursued the barba-
rians; &c. my arms have forced the chiefs of the earth, after the
commandment which went for th from thy mouth.” Amon-ra,
‘Lord of the heavens,’ answers, after praising the king, &c. “My
mouth approves thee.’ See 11; 24. Ed.
- NOTES.
CHAP. I. V. l. How long this was after Joshua’s death, is not
$ now n,-(JVotes. Ez. 28:30. JV'um, 27:21,)—It would have been weil
if they had always continued in the same mind [to continue the war
with the Canaanites), but sloth, cowardice, and unbelief, and perhaps
a misjudged lenity, prevailed with them, to leave their work unfin-
1shed ; which created them almost an infinity of trouble and misery
afterwards. (Josh. 16:10. 17:11–13. 23:13.) , Scoºr:r.
‘ Probably every tribe was governed by one or more of their re-
spective elders, for about 30 years.” HEw LETT.
- - - - Verse 2. ~ *
(JNotes, Gen. 49:8–10.) It is evident this first expedition was intend-
*d to make way for others, being undertaken by common consent for
the public benefit ; and the Lord, in promising to put Judah in pos-
session of his inheritance, intimated his purpose of rendering that
event subservient to the more complete conquest of the whole coun-
try. Scott.
Go up;] ‘That is, to assault the mountainous country, according to
the prophecy, “From the prey, my son, thou art gone up.” Gen. 49:9.”
- PATRIck.
Verse 3.
* Before the land was divided, the several tribes were bound to fight
all together, but after, separately ; each expelling the enemies which
lived among them severally ; the better to enable them to do which,
they might call another tribe to their assistance.” vàssemb. Jºnn.
- Verse 4.
* Most of the Canaanites, properly so-called, dwelt by the Mediter-
ranean Sea; yet many were scattered up and down in other parts of
7]
B. C. 1425.
Capture and punishment of Adoni-bezek.
JUDGES, 1.
and the Lord delivered
the Canaanites and the
Perizzites into their hand:
and they slew of them
in & Bezek ten thousand
RYACI).
5 And they found.Ado-
ni-bezek in Bezek; and
they ſought against him,
and they slew the Canaan-
ites and the Perizzites.
6 But Adoni - bezek
fled; and they pursued
after him, and caught
him, and cut off his
thumbs and his great
to €S.
7 And Adoni - bezek
said, 'Threescore and ten
kings, having * their
thumbs and their great
toes cut off, # gathered
their meat under my
table: "as I have done,
'So God hath requited
me. And they brought
him to Jerusalem, and
there he died.
8 (Now k the children
of Judah had fought
against Jerusalem, and
had taken it, and smitten
it with the edge of the
sword, and set the city
on fire.)
9 And 'aſterwards the
children of Judah went
down to fight against the
Canaanites that dwelt in
the mountain, and in the
south, and in the i valley.
f Ex. 23:28,29. Deut. 7:2. 9:3. Josh.
10:8–10. , 11:6–8. 1 Sam. 14:6, 10.
14:46,47. 1 Kings 22:6,15.
g l Sam. 11:8.
* Heb. the thumb3 of their hands and
of their feet.
f Or, gleaned.
h Ex. 21:23–25. Lev. 24:19–21. 1
Sam. 15:33. Is. 33:1. Matt. 7:2.
hº §3. Jam. 2:13. Rev. 13;
10. : O.
i Roin. 2:15. -
k 21. Josh. 15:63.
1 Josh. 10:36. 11:21. 15:13–20.
: Or, low country.
we meet not with such religious expressions in
the heathen writers, concerning the success of
their arms, as we have here and elsewhere in this
sacred history. I wish such pious acknowledg-
ments of the Divine Providence were mot grown
into disuse at this time, with many called Chris-
tians. Now, 1. We are told how the army o
the Canaanites was routed in the field, in or near
Bezek, the place where they drew up, which aſ-
terward Sauk made the place of a general ren-
dezvous; (1 Sam. II : 8.) the blow, if followed,
could not but be a very great weakening to them.
2. How their king was taken and mortified. His
name was Adoni-bezek, which signifies, lord of
Bezek. He was taken prisoner after the battle,
and we are here told how they used him, to dis-
fit him for fighting, and render him unable to run
away, v. 6. It had been barbarous thus to treat
him, but that he had in like manner abused
others, which, probably, they had heard of. Jo-
sephus says, “ They cut off his hands and his feet,”
propably supposing those more likely to be mor-
tal wounds, than only the cutting off his thumbs
and his great toes. But this indignity extorted
from him an acknowledgment of the righteous-
mess of God, v. 7. Where observe, (1.) What
a great man this Adoni-bezek had been, great in
the field, armies fled before him, great at home,
kings were set with the dogs of his flock; and
yet now himself a prisoner, and reduced to the
extremity of meanness and disgrace. See how
changeable this world is, and how slippery its
high places are. Let not the highest be proud,
nor the strongest secure, for they know fiot how
low they may be brought before they die. (2.)
What desolation he had made among his neigh-
bors; he had, first and last, wholly subdued 70
kings, (the chief person in a city was then called
a king,) perhaps many were kings of the same
cities that successively opposed him, and whom
he thus treated to please his own imperious, bar-
barous ſancy, and for a terror to others. It
seems, the Canaanites had been wasted by civil
wars, which would very much facilitate the con-
quest of them by Israel. (3.) How justly he was
treated as he had treated others. Thus the right-
eous God sometimes, in his providence, makes
the punishment to answer the sin, and observes
an equality in his judgments; the spoiler should
be spoiled, and the treacherows dealer dealt
treacherously with; they that showed no mercy,
shall have no mercy showed them, see Rev. 13:
10-18; 6. (4.) How homestly he owned the
righteousness of God herein. As I have done,
so God has requited me. See the power of
conscience, when God by his judgments awakens
it, how it brings sin to remembrance, and sub-
scribes to the justice of God. He that in his
pride had set God at defiance, now yields to Him,
and reflects with as much regret on the kings
under his table, as ever he had looked upon them
with pleasure, when he had them there. He
seems to own he was better dealt with than he
had dealt with his prisoners; for though the Is-
raelites maimed him, (according to the law of
retaliation,) yet they did not put him winder the
table to be fed with the crumbs there; because
that would have savored more of pride and haugh-
timess than became an Israelite. -
VI. Particular notice is taken of the conques
of Jerusalem, v. S. Our translators judge it
spoken of here, as done formerly in Joshua’s
time, and only repeated on occasion of Adoni-
bezek’s dying there, and therefore read it, “they
had fought against Jerusalem,” and put this verse
in a parenthesis; but the original speaks of it as
a thing now dome; and that seems most probable,
because it is said to be done by the children of
Judah in particular, not by all Israel in generál,
whom Joshua commanded. Joshua indeed con-
quered and slew Adoni-zedek, king of Jerusalem,
Josh. 10. but we read not there of his taking the
city; probably, while he was pursuing his con-
quests elsewhere, this Adoni-bezek, a neighbor-
ing prince, got possession of it, whom, having
conquered in the field, the city fell into their
hands, and they slew the inhabitants, except
those who retreated into the castle, and held out
there till David’s time; and they set the city on
fire, in token of their detestation of the idolatry
where with it had been deeply inſected, yet, prob-
ably, not so as utterly to consume it, but to leave
couvenient liabitations for as many as they had
to put into the possession of it. -
W. 9–20. We have here a further account
of the glorious and successful campaign of Judah
and Simeon. * .
I. The lot of Judah was pretty well cleared of
the Canaanites, yet not thoroughly. Those that
dwelt in the mountain (the mountains about
Jerusalem [very likely Mount Casius near Gaza-
Bp. Patrick] ) were driven out, (v. 9, 19.) but
those in the valley kept their ground, having
chariots of iron, such as we read of, Josh. 17:
16. [See mote and cut there.] Here the ment
of Judah ſailed in their influence; the rest of the
tribes following them in this instance of their
cowardice, rather than in all the other instances
of their courage. They had iron chariots, there-
ſore it was thought not safe to attack them; but
had not Israel God on their side, whose chariots
are thousands of angels, before, whom these
iron chariots would be but as stubble to the fire"
Had not God expressly promised by the oracle,
(v. 2.) to give-them success against the Canaãn-
ites in this very expedition, without excepting
the country, particularly in the mountains and woody places, where
the Perizzites dwelt. See, Josh. 17:15, 16.-Bezek.] A city of Ju-
dah, not far, some think, from Bethlehem.” PATRick.—‘ Eusebius
and Jerome truention two villages of this name, not in the tribe of
Judah, but about 17 miles [Calmet says 7] from Sichem.” Dr. A.
CLARKE–‘ On the road to Scythopolis, andiently called Bethshan.
Comp. Josh. 17:1 I. and I Sain. 31:10.” Hewlett. This shows how
diverse are the opinions on the situation of the places mentioned here
and for them the reader is requested rather to consult the Geogr. and
IIist. Index. ED.
Verses 5–7.
(JM. R. h.) Some have thought Adoni-bezek was a true penitent,
and that on this account his life was spared. Scott.
(3–5.) ‘The victory is ascribed to the Lord. Sweetly may this be
said in all our spiritual conflicts, “ Not by might, nor by power, but
by my SPIRIT, saith the Lord.”.” HAw KER.—Found.] ‘Surprised by a
sudden assault.” - PAT mic R.
(6.) Cut off his thumbs.] ‘That he might never be able to draw his
bow, or handle his sword ; and great toes, that he might never be able to
pursue, or escape from, an adversary.—This species of maiming was
common annong the ancient Greeks and Romans, it being sometimes
practised by parents on their little sons, (especially the cutting off of
the thumbs,) that, by being incapacitated, they might not be called to
go to war. It was also sometimes designed as a brand of reproach
for cowardice. The ltalians, Calmet remarks, have preserved a term
poltrone, which signifies one phose thumb is cut aff, to designate a sol-
dier destitute of courage and valor; and we use poltroon to signify
the same, without considering the import of the word.” -
- Dr. A, CLARKE.
(7.) ‘They brought Adoni-bezek to Jerusalem, that he might be a
public spectacle of God’s heavy and just vengeance on barbarous and
bloody tyrants.” Assemb. Ann. ‘The Jews think, they had not taken
the city yet, but having begirt it, they brought him prisoner thither,
and he died in the siege.” PATRICK.—“Bezek signifies lightning, the
name being given perhaps from the place having been destroyed by
lightning. Adoni signifies Lord, on JMaster; so that probably this pro-
per name was the man’s title, as governor of the town.” Hewlett-
—‘To gather meat under one’s table, was a proverbial expression, sig-
nifying the meanest servitude.”—Jenghis Khan threw the victuals
from his table to a woman, a captive queen, the proudest monarch he
had conquered. • Petis de la Croix. So hath God requited one..] ‘The
king of Bezek seems to have had the knowledge of the true' God,
and a proper notion of a divine, providence,” [at least when he said
this, probably after he had become ſamiliar with adversity.) -
-- Dr. A. CLARKE.
“By the penal code of the Egyptians, the member of the body
supposed to be chiefly in fault was cut off, as the punishment of most
offences. Persons convicted of treasonable communications with an
enemy had their tongues cut out ; persons guilty of forgery, or similar
offences, had both their hands cut off. Diodorus BURDER.
Verse 8. - -
The tribe of Judah had, perhaps some time before, seized on the
city of Jerusalem : though part of it lay within the lot of Benjamin,
which seems to have been yielded to them. But the Jebusites stilſ
held the hill of Zion. (JNotes, 21. Josh. 15:63. 2 Sam. 5:6–8.)
- - - Scott.
* Most are of opinion, that the taking of Jerusalem, and some
other passages, to v. 17., are here repeated from Josh. 15.” [So the
.Assemb. Anni, Dr. JA. Clarke and Jahm ; but Hewlett Suggests, from Dr.
Willoughby, that the passage in Joshua was probably inserted there
from this here in Judges, by Ezra, for fuller illustration.]—Had taken
it..] ‘That is, that part of it which had fallen to their Iot.’ Dutch
Amin. ‘Jerusalem was a double city. Its name is of the dual num-
ber. The southern part, in Judah, was called Jebus; the northern,
in Benjamin, which contained the castle, was called Salem. Joshua
fought against the southern, and took it, but not the northern.”
- - - ...Assemb. Jºnn.,
}
1748]
*.
B. C. 1425.
10 And Judah went
against the Canaanites
that dwelt in Hebron,
(now the name of He-
bron before was m Kir-
jath-arba,) and they slew
* Sheshai, and Ahiman,
and Tahmai.
11 And from thence
he went against the in-
habitants of Debir: (and
the name of 9 Debir be-
fore was Kirjath-sepher:)
12 And P Caleb said,
He that smiteth Kirjath-
Sepher, and taketh it, to
him will I give Achsah
my daughter to wiſe.
13 And q Othniel the
son of Kenaz, Caleb’s
younger brother, took it:
and he gave him Achsah
his daughter to wife.
14 And it came to pass,
when she caume to him,
that she moved him to
ask of her father a field:
and she lighted from off
her ass; and Caleb said
unto her, What wilt
thou ?
15 And she said unto
him, Give me a bless-
ing: for thou hast given
me a south land, give me
also springs of water.
And Caleb gave her the
upper springs and the
nether springs.
16 || And the children
of the Kenite, “Moses’
father-in-law, went up
out of the " city of palm-
trees with the children
of Judah into the wilder-
ness of Judah, × which
lieth in the south of Arad:
and y they went
dwelt among the people.
17 ºf And * Judah went
with Simeon his brother,
and they slew the Ca-
naanites that inhabited
* Zephath, and utterly
destroyed it. And the
name of the city was
called b Hormah.
T8 Also Judah took
* Gaza with the coast
thereof, and Askelon with
the coast thereof, and
and -
JUDGES, I.
those that had iron chariots? Yet they suffered
their fears to prevail against their #. and
therefore meanly withdrew their forces, then when
one bold stroke, might have completed their vic-
tories; and it proved of pernigious consequence.
They did run well, what did hinder them?
2. Caleb was put in possession of Hebron,
which, though given him by Joshua, 10 or 12
years ago, (as Lightfoot computes,) yet he, being
employed in public service, settling the tribes,
(which he preferred,) did not till now make him-
self master of; so well content was he to serve
others, while he leſt himself to ba served last;
few men are like-minded, for all seek their own.
Yet now the men of Judah all came to his assist-
ance to reduce Hebron, (v. 10.) slew the sons
of Anak, and put him in possession of it, v. 20.
And now Caleb, that he might return their kind-
ness, is impatient to see Debir reduced, and put
into their hands, to expedite which, he proffers
his daughter to the person that will undertake
to command in the siege of it, v. 11, 12. Oth-
niel bravely undertakes it, and wins the town
and the lady; (v. 13.) and by his wife’s interest
and management with her father, gains a very
good inheritance ſor himself and family, v. 14,
i5. We had this passage before, Josh. 15: 16
—19, where it was largely explained and im-
proved.
3. Simeon got ground of the Canaanites in his
border, v. 17, 18. In the E. part, they destroyed
the Canaahites in Zephath, and called it Hor-
mah, destruction; adding this to some other
devoted cities not far off, which they had some
time ago, with that reason, called by that name,
Num. 21: 2,3. And this perhaps was the com-
plete performance of the vow they then made,
that they would utterly destroy these cities of the
Canaanites in the South. In the W. part they
took Gaza, Askelon, and Ekron, cities of the
Philistines; they gained present possession of
the cities, but not destroying the inhabitants, the
Philistines in process of time recovered the cities,
and proved inveterate enemies to the Israel of
God, and no better could come of doing their
work by the halves.
4. The Kenites gained a settlement in the tribe
of Judah, choosing it there, rather than in any
other tribe, because it was the strongest, and
there they hoped to be safe and quiet, v. 16.
These were the posterity of Jethro, who either
went with Israel when Moses invited them, (Num.
10: 29.) or met them about the same place, when
they came up from their wanderings in the wil-
derness 38 years after, and went with them then
Ekron with the coast
thereof.
19 And a the Lord was
with Judah, and * he
drave out the inhabitants
Conquests of the Israelites.
to Canaan, Moses having promised them that they
should fare as Israel fared, Num. I0:32. They
had at first seated themselves in the city of palm
trees, that is, Jericho, a city never to be rebuilt,
and therefore fitter for them who dwelt in tents.
But afterward they removed into the wilderness
of Judah, either out of affection to that tribe, or
because it, perhaps had been particularly kind to
them. Yet we find the tent of Jael, of that fam-
ily, far N., in the lot of Naphtali, when Sisera
took shelter there, ch. 4: 17. This respect Is-
rael showed them, to let them fix where they
pleased, being a quiet people, who, wherever
they were, were content with a little. They that
molested none, were molested by none. Blessed
are the meek, for thus they shall inherit the
earth.
W. 21–36. We are here told on what terms
the rest of the tribes stood with the Canaanites
that remained.
I. Benjamin meglected to drive the Jebusites
out of that part [the upper part] of the city of
Jerusalem which fell to their lot, v. 21. Judah
>had set them a good example, (v. 9.) but they ,
did not follow it for want of resolution.
II. Joseph bestirred themselves a little to get
possession of Beth-el, v. 22. a city mentioned in
the tribe of Benjamin, Josh. 18: 22. yet spoken
of there, (v. 13.) as a city in the borders of that
tribe; it should seem, the line went through it,
so that one half of it only belonged to Benjamin,
the other half to Ephraim; and perhaps the ac-
tivity of the Ephraimites at this time, to recover
it from the Canaanites, secured it entirely to
them henceforward, or at least the greatest part
of it; for afterward we find it so much under the
power of the ten tribes, (and Benjamin was none
of them,) that Jeroboam set up one of his calves
in it. In this account of the expedition of the
Ephraimites against Beth-el, observe, 1. Their
interest in the divine favor. The Lord was
with them, and would have been with the tribes,
if they would have exerted their strength. The
Chaldee reads it here, as in many other places,
The Word of the Lord was their Helper,
namely, Christ Himself, the Captain of the Lord’s
host, now that they acted separately, as well as
when they were all in one body. 2. The prudent
measures they took to gain the city, v. 23. The
spies got information from a man,whom they prov-
identially met, who showed them a private way
into the town, which was therefore left unguæ rq-
ed, because, being not generally known, no dan-
ger was suspected on that side. The man gave
pelled thence h the three
sons of Anak.
21 And the children
of Benjamin did not
drive out the Jebusites
them information, but, it seems, he would not
t Ex. 3 1. 4:18. 18:1,7,12,14—17,27.
Num, 10:29.
u 8:13. Deut. 34.3, 2 Chr. 28:16.
x Num. 21:1. Josh. 12:14.
y Num. 10 32. z Sec on 3.
a 2 Chr. 14° 10. Zephathah.
b Num. 14 45. 20:3. Josh. 19 4.
c 33. 16 1,2,21. Ex. 23.31.—See on
Josh. 13-3. 15.45–4
of the mountain; but that inhabited Jerusalem; dº. ºff; § º; ;
* could not drive out the but the Jebusites dwell # *.*.ii º"'41 jºi;
Matt. 1:23. Rom 831.
inhabitants of the valley, m Josh. 11:15
because they had char-
n 20. Num. 13.22,33.
Ec. 9. 11 Jel. 9 23
* Or, he possessed the mountain.
Josh 15, 13, 14. e 27–32. Josh. 7.12. Matt. 14 30 31,
e & ! s. 33° 16, 17. - 17: 19,20. F hul. 4:13.
iots of iron. $$...}}#} ºs. rºs. is: t jost..." ii. 1-3. İz'ić–18.
20 And 8 they Q8.VC º §: , I t . {l ſtºl. 1 iſ ...). 23. g Nº. 14 24. Deut. I 36. Josh. 14 9
J. Ł, 1 Gen. 33.11. 1 Sam. 25 18,27. 2 Cor. Tº... li.l.º. 2.;2.
Hebron unto Caleb, as 9.5. Marg Heb 6 7 h See on 10. Num. 13-22.
M iſ and he' , firiºnºsº. 21.212. ºs ºn tº 1*11–28,
oses said: and ne ex- l Sam. 15.6. 1 Chr. 255. ; am. 5-6–9.
* Verses 10–15.
(JNotes, Josh. 15:13–19.) The words rendered, “they slew Sheshai,
&c.” may be rendered, “they smote Sheshal.”
to it is said, “ Caleb drove thence the three sons of Anak : * but it is
not clear that he slew them. (20.)—The same expedition is evidently
meant, which probably took place at this time ; but the account of it
was inserted in the book of Joshua, to complete the history concern-
*- Verse 18.
* There is a remarkable variation in the Sept.
possess Gaza, nor the coast thereof, nor Askelon, nor Ekron, nor Ash-
* This is probably the true reading;
for in ch. 3:3. the five lords of the Philistines are, both in the Heb.
and the Sept. reckoned among the nations which God left unsubdued
And in the following history of Samuel we do
ing Caleb.
dod, nor the coasts thereof.” ”
to prove Israel by.
In the passage reſerred
Scott.
“But Judah did not
but Judah.”
not find that Judah ever had possession of these cities. Josephus says º
Judah did take Askelon and Ashdod, but not Gaza, nor Ekron.” Dr. ~,
Wall in HEW LETT.
* If the Israelites did take them [the cities of the
Philistines] at this time, as the Hebrew text states, they centainly lost
them in a very short time.” Dr. A. C
• U LARK E
Verse 19.
Could not drive out, &c.] ‘Junius, Tremellius and Waterland, in-
stead of “could not º' &c. render “ did not ” &c.
elliptical, and the substitution may be inclination as well as power;
and then the sense would be more consistent with the subsequent
part of the history.”
subject of the profane scoffs of Voltaire and his copyists, as though
the Lord were unable to succeed against the inhabitants of the valley
with their iron chariots; but it is wholly relieved by simply observing,
that the he, when it is said, “he could not,” does not refer to the Lord,
[So unfair, mistaken, ignorant, and absurd is infidelity,
and yet how often are such stale sciolisms repeated with silly triumph
again and again, till one is wearied with confuting them J
The sentence is
Hew LETT-‘This passage has been made the
HoRNE.
Verse 21.
When this history was whitten, probably by Samuel, the Jebusites
B. C. 1425.
JNeglect of various tribes.
JUDGES, I.
with the children of Ben-
jamin in Jerusalem unto
th is -d ay.
22 ºf And k the house
of Joseph, they also went
up against Beth-el: and
* the Lord was with
them. .
23 And the house of
Joseph in sent to descry
Beth-el. (Now the name
of the city before was
* Luz.)
24 And the spies saw
a man come forth out of
the city, and they said
unto him, Show us, we
pray thee, the entrance
into the city, and 9 we
will show thee mercy.
25 And when he show-
ed them the entrance in-
to the city, P they smote
the city with the edge
of the sword: but they
let go the man and all
his family.
26 And the man went
into q the land of the Hit-
tites, and built a city, and
called the name thereof
Luz: which is the name
thereof unto this day.
27 "I Neither did r Ma-
nasseh drive out the in-
habitants of Beth-shean
and her towns, nor ‘Taa-
nach and her towns, nor
the inhabitants of Dor
and her towns, nor the
inhabitants of Ibleam and
her towns, nor the in-
habitants of Megiddo and
her towns: but the Ca-
naanites would dwell in
that land.
28 And it came to pass
" when Israel was strong,
that they put the Canaan-
ites to tribute, and did
join himself to the people of Israel; he feared them
rather than loved them, therefore he removed
after a colony of the Hittites, which, it should
seem, was gone into Arabia, and had settled there
upon Joshua’s invasion of the country; there he
chose to dwell, and there he built a city, a small
one, we may suppose, such as planters used to
build, and in the name of it preserved the ancient
name of his native city, Luz, an almond tree,
preferring that before its new name which carried
religion in it, Beth-el, the house of God. 3.
Their success; the spies brought or sent the in-
telligence they had gained to the army, which,
improving the advantage, surprised the city, and
put all to the sword, v. 25, besides which, it
seems, the children of Joseph did nothing remark-
able. (1.) Manasseh failed to drive out the Ca-
naanites from several very considerable cities in
their lot, v. 27. the Canaanites being in posses-
sion, resolved not to quit it, and Manasseh had
not resolution enough to offer to dispossess them.
Only as Israel got strength, they got ground, and
served themselves, both by their contributions,
and by their personal services, v.28, 35. (2.)
Ephraim likewise, though a powerful tribe, neg-
lected Gezer, a considerable city, and suffered
the Canaanites to dwell among them, (v. 29.)
which some think, intimates their allowing them
a quiet settlement, and indulging them the priv-
ileges of an unconquered people, not so much as
making them their tributaries. . ... *
III. Zebulun, perhaps inclining to the sea-
trade, for it was foretold it should be a haven
for ships, neglected to reduce Kitron and Na-
halol, (v. 80.) and only made the inhabitants of
those places tributaries to them.
IV. Asher quitted itself worse than any of
the tribes, (v. 31, 32.) not only in leaving more
towns than any of them in the hands of the
naanites, the inhabitants
naanites that dwelt in
Canaanites, but in submitting to the Canaanites,
instead of making them, tributary; for so the
manner of expression intimates, that the Asher-
ites dwelt among the Canaanites, as if the
Canaanites were the more numerous, and the
more powerful, would still be lords of the coun-
try, and the Israelites must be only on sufferance
among them. ‘. . .
V. Naphtali also permitted the Canaanites to
live among them, (v. 33.) only by degrees they
got them so far under, as to exact contributions
from them. - :
VI. Dan so far from extending his conquests,
was forced to retire into the mountains, and durst
not venture into the valley, where, it is probable,
the chariots of iron were, v. 34. Nay, some of
the cities in the mountains were kept against
them, v. 35. Thus were they straitened in their
ossessions, and forced to seek for more room at
aish, a great way off, ch. 18: 1, &c. In
Jacob’s blessing, Judah is compared to a lion,
Dan to a serpent; now observe how Judah, with
his lion-like courage, prospered and prevailed,
but Dan, with all, his serpentine subtlety, could
get no ground; craft and artſul management do
not always effect the wonders they pretend to.
What Dan came short of doing, it seems his
neighbors the Ephraimites in part did for him;
they put the Amorites under tribute, v. 35.
§. the whole, it appears Israel were gene-
rally very careless both of their duty and interest,
and did not what they might have done,to expel the .
Canaanites and make room for themselves. 1.
They were too slothful and cowardly; they would
not be at the pains to complete their conquests,
and fameied the diſficulties insuperable. 2. They
were too covetous; the Canaanites’ labor and
money would do them more good (they thought)
than their blood, therefore they were willing to
the valley:
35 But the Amorites
Gezer: but the Canaan-
ites dwelt in Gezer among
them. -
30 Neither did Zebu-
lun drive out the inhabi-
tants of Kitron, nor the
inhabitants of y Nahalol :
but the Canaanites dwelt
among them, and became
tributaries. -
31 Neither did Ž Asher
drive out the inhabitants
of Accho, nor the inhabi-
tants of Zidon, nor of
Ahlab, nor of Achzib, nor
of the land; for they did.
not drive them out.
33 Neither did a Naph-
tali drive out the inhabi-
tants of Beth-shemesh,
nor the inhabitants of
Beth - anath ; but " he
dwelt among the Canaan-
ites, the inhabitants of
the land: nevertheless
the inhabitants of Beth-
shemesh and of Beth-
anath “became tributaries
unto them.
34 And 4 the Amorites
would dwell in mount
Heres in "Aijalon, and
in f Shaalbim : yet the
hand of the house of Jo-
16:1–4,
h. ---
n Gen. 28:19. 35:6. 48:3.
o Josh. 2:12–14. 'I Sam. 30:15.
p Josh. 6:22–25.
q 2 Kings 7:6. 2 Chr. 1:17.
r Josh. 17:11–13.
s See on Josh. 17:ll—13.
t 5:19. Josh. 21:25.
u Ex. 23:32. Deut. 7:2.
Ps. 106:34,35. Jer. 48:10.
x See on Josh. 16:10. 1 Rings 9:16.
y Josh. 19:15. Nahallal.
z See on Josh. 19:24–30. *
1 Sam. 15:9.
a See on Josh. 19:32–38.
of Helbah, nor of Aphilº,
not utterly drive them
nor of Rehob :
OUlt.
forced the children of S
Dan into the mountain ; ;
e
f
-
w
;
,36. -
:l. Josh. 19:47.
:12. Josh. 10:12. Afalon
29 Neither did - Eph- 32 But the Asherites for they would not suffer #iº"';…&#". King.
raim drive out the Ca- dwelt among the Ca- them to come down to 4:9. . . -
Verse 29. . &
kept possession of mount Zion, which lay in the lot of Judah ; and
they seem also to have lived, under tribute, with the Benjamites, in
that part of the city which belonged to them. (JVote, 8.) Scott.
Verse 26
Land of the Hittites.] The Scripture does not any where show, where
this land of the . Hittites was situated : but it was without the boun-
daries of the promised land. (2 Kings 6:7.) This confirms the
opinion, that the Israelites might spare the lives of such Canaanites,
as either submitted to become slaves, and renounced idolatry, or emi-
grated into other regions. (Josh. 6:2. 19:3–5. 11:19,20.) ID.
Verse 27.
Beth-shean.] ‘ More generally known by the name of Scythopolis, a
town of Mamásseh, but situated in Issachar, at the S. E. extremity of
the great plain of Esdraélon. Its fruits were the sweetest in Israel,
and fine linen garments were made there. It is now called Bysan.”
See Geog, and Hist. Index.] CALM ET.--Drive out..] ‘This must
; understood, not in the ordinary sense, but in the sense of expelling
every individual, without suffering any to remain as tributaries or
slavés, and without permitting any to surrender at discretion.”
- HEw LETT.
Verse 28.
Put to tribute.] ‘The Israelites permitted a great number of the old
inhabitants to remain in the country, and to live among them. We
read of a remnant of the Amorites, Hittites, Perizzites, Hivites; and
Jebusites in the days of Solomon, 1 Kings, 9:20,21. and so late as the
time of our Savior, we find mention of the Gergesenes, Matt. 8:28.
Commentators have, without sufficient reason, supposed ALL these
people had become proselytes.” HEw LETT, partly after Patrick.
Dwelt.] ‘ It implies a quiet settlement with the enjoyment of rights,
&c. as when Elisha offered to do the Shunamite a kindness, she ex-
pressed herself satisfied with her condition, by saying, “I dwell among
my own people.” ” . BP. PATRI c R.
Verse 31. - *\
:Aphil..]. “Situated in Libanus, famous for a temple of Venus.”
4chlab.] ‘With Aphik, it lay inland from Accho [Acre, or Ptole-
mais] and Zidon.” - CALM ET.
Jäccho..] This strong hold, [note, Josh. 17:16. end, rose afterward
under Ptolemy 1st, to higher Consequence; he beautified and enlarged
it, and called it by his own name. Strabo, Reland, &c. In after ages it
became a warmly contested post between the Crusaders and Saracens,
(Von Hammer,) was long possessed by the former, and adorned with
cathedral churches and other public works ; and, having passed from
the Christians to the Mohammedans, and back again, it fell at length
under the power of the Arabs, aſter a long and bloody siege. It is
said to have been utterly laid waste, in revenge for the blood it had
cost its besiegers; after which, in the emphatic language of one of the
most eloquent of historians, (Gibbon,) “a mournful and solitary silence
prevailed, along the coast, which had so long resounded with the
world’s debate.” The city is now a square, of somewhat more than
a mile in circumference; ſand is in the hands of the viceroy of Egypt,
Mohammed Ali..] On the N. W. and S. W. sides it is enclosed by a
single wall, which on the N. W. side ranges along a sandy beach, and
is unfortified, and on the S. W. side is built on rocks, having its base
washed by the sea, being mounted 11822) with about 40 pieces of can-
non, chiefly brass. By the beach, near the sea, is the only gate of en-
[750
B. C. 1410.
The people reproved by an angel,
JUDGES, II.
seph *prevailed, so that
they became tributaries.
36 And the coast of
the Amorites was 6 from
f the going up to Akrab-
bim, from the rock, and
upward.
CHAP. II.
An angel rebukes the people for digobe-
dience; and the place is called Bochim,
from their weeping, 1–5. They servé
the Lord till Joshua and the eldens
die; but in the next generation run
into shameful idolatries, 6–13. God
is angry with them; yet pities their
distresses, and raises up Judges to
deliver them, 14–18. Their ingrati-
tude provokes Him to permit the Ca-
naanites to remain, in order to prove
Israel, 19–23.
ND an f Angel of
the LoRD came up
ſrom Gilgal to * Bochim,
and said, ‘I made you
to go up out of Egypt
and * have brought you
unto the land which I
sware unto your fathers;
and I said, “I will never
break my covenant with
you.
2 And ye shall make
no league with the in-
habitants of this land ;
* Heb. was heavy.
Num 34:4. Josh. 15:2,3.
f Or, Maaleh-akrabbzm.
a 6:12, 13.3. Gen. 16:7–10, 13. 22.
11,12, 48:16. Ex. 3:2–6. 14.19.
23:20. 33:14 Josh. 5:13, 14. Is. 63.
9. Hos. 12.3–5. Zech. 3:1,2. Mal.
3:1. Acts 7.30–33.
; gr. Messenger,
c Ex. 3:7,8. 14.14. 20.2. Deut. 4.34.
Ps. 78,51–53. 105 36–38,
d Gen. 12:7. , 22:16,17. 226:3,4. Josh.
3:10. Ps. 105.44,45.
e See on Geh. 17.7,8. — Lev. 28:42.
Nun). 14.34 Ps. 8934. Jer. 14:21.
~
33:20,21. Zech. 11.10.
f Ex. 23:32,33. 34:12–16. Num. 33:
52,53. Deut. 7:2—4,16,25,26, 12.2,
3, 20.16–18. 2 Cor. 6:14–17.
ſet them live. 3. They had not that dread and
detestation of idolatry, which they ought to have
had; they thought it pity to put these Canaanites
to the sword, though the measure of their ini-
quity was full; thought it would be no harm to
let them live among them, and that they should
be in no danger from them. 4. The same thing
that kept their fathers 40 years out of Canaan,
kept them now out of the full possession of it,
and that was, unbelief. Distrust of the power
... and promise of God lost them their advantages,
and run them into a thousand mischiefs.
CHAP. II. V. 1–5. In these verses we
have a very awakening sermon, preached to
Israel, when they began to cool in their religion.
I. The preacher was an angel of the Lord,
(v. 1.) not a prophet, not Phinehas, as the Jews
conceit; gospel ministers are indeed called an-
gels of the churches, but the O. T. prophets
are never called angels of the Lord; no doubt,
this was a messenger from heaven. Such extra-
ordinary messengers we sometimes find in this
book, employed in the raising up the Judges that
delivered Israel, as Gideon and Samson; and
now, to show how various the good offices are
they do for God’s Israel, here is one sent to
preach to them, to prevent their falling into sin
and trouble. This extraordinary messenger was
sent to command, if possible, their great regard
to the message, and to affect the minds of a peo-
ple, whom nothing seemed to affect but what
was sensible. Bp. Patrick thinks it clearly not
a created angel, but the Angel of the covenant;
the same that appeared to Joshua as Captain of
the hosts of the Lord, who was God Himself.
Christ Himself, says Lightfoot: who but God and
Christ could say, I made you to go up out of
Egypt? Joshua had lately admonished them to
take heed of entangling themselves with the
Canaanites, but they regarded not the words of
a dying man; the same warning therefore is here
brought them by the living God Himself, the Son
of God appearing as an angel. If they slight
his servants, surely they will reverence his Son.
This angel of the Lord is said to come up from
Gilgal, perhaps flying swiftly, as the angel Ga-
briel did to Daniel; he seemed to come from
Gilgal, for a particular reason; Gilgal was long
their head-quarters after they came into Canaan;
many signal favors they had there received from
God, and there the covenant of circumcision was
renewed, (Mic. 6: 5.) of all which it was de-
signed they should be reminded by his coming
from Gilgal. The remembrance of what we
have received and heard, will prepare us for a
warning to hold fast, Rev. 3: 2, 3.
II. #. persons to whom this sermon was
preached, all the children of Israel, v. 4. . A
great congregation for a great preacher! They
were assembled either for war, or rather for wor-
ship, and then the place of their meeting must
be Shiloh, where the tabernacle was, and where
they all came together, three times a year. When
we attend on God in instituted ordinances, we
may expect to hear from Him, and to receive
his gifts at his own gates. The place is called
Bochim, (v. 1.) because it gained that name on.
this occasion. All Israel need the reproof and
warning here given, therefore it is spoken to
them i.
III. The sermon itself is short, but very close.
God here tells them plainly, 1. What He had
done for them, v. 1. He had brought them out
of slavery and toil, into rest, liberty, and plenty.
God had herein been kind, true to his oath to
their fathers, had given such proofs of his power
as left them inexcusable if they distrusted it, and
such engagement to his service, as left them in-
excusable if they deserted it. 2. What He had
promised them; I said, I will never break my
covenant with you. When He took them to be
his peculiar people, it was not with any design
to cast them off again, or to change them for
another people at his pleasure; let them but be
faithful to Him, and they should find Him un-
changeably constant to them. , 3. What were
his just and reasonable expectations from them,
v. 2. That they should make no league with the
Canaanites, but having set up his altar, should
throw down their altars, lest they should be a
temptation to them to serve their gods. Could
any thing be demanded more easy! 4. How
they had, in this very thing, which He had most
insisted on, disobeyed Him. In contempt of
their covenant with God, and their confederacy
PRACTICAL OHSERVATIONS.
No detached efforts, however judicious and spirited, without
perseverance, can effect important changes, rectify abuses in
church or state, or give permanent and enlarged success to true
religion. For all such attempts may be compared to raising a
large weight to a great height, in which the whole labor is lost,
if the exertion ceases before the object be fully accomplished.—
They who have precedency, should go before others in every
good work, that they may animate them by their example.—We
are sure to have all profitable success, when we engage in any
enterprise according to the Lord’s direction, and in dependence
on his help: and whatever labor, conduct, or courage we display,
or whatever human aid we employ, to Him the whole glory be-
longs.-Happy they, who justify God in their temporal .#.
plead guilty before his mercy-seat, and by repentance and faith
seek deliverance from the wrath to come. (Note, Rom. 3:19,
20.)—Great things might be achieved by the professors of the
Gospel, if they unitedly endeavored to promote the common cause
of truth and righteousness: for then the “Lo RD would be with
them,” and every mountain would sink into a plaim. But when
outward difficulties are viewed by the eye of sense, and the al-
mighty power of God is forgotten, then no wonder we do not
prosper; for according to our faith will be our vigor, zeal, and
success. Love of ease, indulgence, and worldly advantages,
both spring fiom and foster unbelief. Thus many an awakened
simmer, who seemed to have escaped Satan’s bondage, “is en-
tangled again, and overcome, and his last state is worse than
the first.” Thus even many a believer, who begins well, is hin-
dered: he grows negligent and unwatchful, and afraid of the
cross; his graces languish, his evil propensities revive; Satan
perceives his advantage, and plies him with suitable temptations;
the world recovers its hold; he loses his peace, brings guilt
into his conscience, anguish into his heart, discredit on his charac-
ter, and reproach on the Gospel; his hands are tied, his mouth
is closed, and his usefulness ruined. And though, through re-
bukes and chastisements, he be so recovered, as not finally to
perish; yet he may lament through his remaining days, and
groan on his dying bed, to reflect what opportunities of glorifying
God and serving his church, he has irrecovcrably lost: nay, per-
haps, in that solemn hour, he will be distressed with perplexing
doubts about the state of his own soul! (P. O. Heb. 4:1–11.)
Even the very best of Christians in this way suffer loss, and do
not live up to the extent of their privileges and usefulness. Let
us then ‘ watch and be sober,’ and pursue our victory against
every inbred foe; not content with supposed delivery from the
dominion of sin, but aiming continually to weaken and ‘crucify
the flesh with its affections and lusts,” even unto entire extirpa-
tion. For we can have no ſellowship with the enemies of God
within us or around us, but to our hurt; and therefore our only
wisdom and interest is, to declare and maintain unceasing war
against them, even unto the end of our days. SCOTT.
trance. In this town we see ancient pillars of red and gray granite
and marble, neglected, used as thresholds, or built into modern struc-
tures, and a mixture of the gaudy and miserable, the ill contrived
and the useful, in which however the latter may be said to plevail.
See Burder. D.
Verse 36.
º * Not that Akrabbim in the lot of Judah, a mountainous
place, called the ascent of scorpions, Josh. 15:3. but another, near
Ephraim and Manasseh.” Assemb. Ann.-Rock.] ‘ Heb. Sela : the city
Petra, on the Borders of Edom, called afterwards, (by Amaziah, 2
Kings 14:7. See note there,) Jocktheel.—Some take this verse to Sig-
nify the large extent of country which the Amorites inhabited, but I
take it rather to denote that they were confined to this country, which
reached from Akrabbim and Selah [the Rock] to the mountains here
mentioned.” PATRI crº.
NOTES.
CHAP. II. V. l—5. The language of the reproof here given, de-
monstrates who this Angel was. (Gen. 16: 10, 11. 22: 11, 12, 16–
18. 48: 16. Ez. 3: 2. Josh. 5: 2–10, 13–15. 6: 3—5.)—It was then
the great Angel of the covenant, the Word and Son of God, who spake
as JEHow AH, as HE who brought Israel out of Egypt, put them in pos-
session of Canaan, entered into covenant with them, gave them com-
mandments, and now called them to account for their disobedience ;
showing that they, not He, had violated the national covenant. (JM.
R. f*-j. JNotes, 23. Ex. 23: 20–23. 34: 11–17. Josh *; 13.)
CQTT,
[751)
B. C. 1410.
The people reproved.
JUDGES, II.
ye shall throw down their
altars: 5 but ye have not
obeyed my voice : h why
have ye done this 2
3 Wherefore I also
said, I will not drive
them out from before
you; but they shall be
as thorns in your sides,
and j their gods shall be
a Snare unto you.
4 And it came to pass,
when the Angel of the
LoRD spake these words
unto all the children of
Israel, that * the people
liſted up their voice, and
wept.
5 And they called the
name of that place “Bo-
chim: and they sacri-
ficed there unto the
LORD.
B. º] 6 || And when
1444. m Joshua had let
the people go, the child-
ren of Israel went every
Inan unto his inheritance
to possess the land.
7 And n the people
served the LoRD all the
days of Joshua, and all
the days of the elders
that 4 outlived Joshua,
who had seen all the
great works of the Lord
that he did for Israel.
8 And 9 Joshua, the
son of Nun, the servant
of the LoRD, died, being
B. C.T an hundred and
1426. I ten years old.
9 And they buried him
in the border of his in-
heritance in P Timnath-
heres in the mount of
Ephraim, on the north
side of the hill Gaash.
10 And also all that
generation were 4 gather-
ed unto their fathers: and
there arose another gene-
ration after them, which
g Ezra 91–3,10–13. , , Ps. 78.55–58.
106 34–40. Jer. 7.23–28. 2 Thes.
1 8. 1 Pet. 4.17.
b Gen. 3 11,12. 4.10. Ex. 32'21. Jer.
25, 18,31–33.36.
1 21. Num 33 55 Josh. 23, 13.
j Ex. 23 33 34.12 Deut. 7.16. I
Kings ll 1–7. Ps. 106 36.
k 1 Sam. 7 6. Ezra 10 1. I row. I'7:10.
Jen. 31 9. Zech. 12:10 Luke 6:21.
738. 2 Cor. 7 10. Jam. 4°9.
* That is, keepers. Gen. 35:8. Josh.
1 & 24, 13 19 1 Sam. 7.9.
m, Josh. 226. 24-28.
n Josh. 24-31. 2 Kings 12-2. 2 Chr.
24 2,14–22. Phil. 2.12.
f Heb. p. olonged days after Joshua.
o Josh 24 29,30.
p Josh. 1950. 2430. Timnath-se, ah.
q Gen. 15 15 258,17. 49 33. Ulm.
27. 13. Deut. 31. 16. 2 Sam. 7:12.
Acts 13.36.
with each other in that covemant, they made
leagues of friendship with the idolatrous, devoted
Canaanites, and commived at their altars. They
that throw off their communion with God, and
have ſellowship with the unfruitful works of dark-
ness, know not what they do now, and will have
nothing to say for themselves in the day of ac-
count shortly. 5. How they must expect to
smart by and by for this their folly, v. 3. Their
tolerating the Canaanites among them would,
(1.) Put a period to their victories. Thus they
who indulge their lusts and corruptions, which
they should mortify, forfeit the grace of God, and
it is justly withdrawn from them. If we will
not resist the devil, we cannot expect God should
tread him under our feet. (2.) It would involve
them in continual troubles. Those deceive them-
selves, who expect advantage from friendship
with such as are enemies to God. (3.) It would
(which was worst of all) expose them to constant
temptation, and draw them to sin. ‘Their gods’
(their abominations, so the Chaldee) “will be a
snare to you, you will find yourselves wretchedly
entangled in an affection to them, and it will be
your ruin;' so some read it. Those that ap-
proach sin, are justly left to themselves to fall
into sin, and to perish in it. God often makes
men’s sin their punishment; and thorns and
snares are in the way of the froward, who
will walk contrary to God.
IV. The very remarkable success of this ser-
mon, v. 4. 1. The angel had told them of their
sins, which they thus expressed their sorrow for;
acknowledging their folly and ingratitude. 2.
He had threatened them with the judgment of
God, which they thus expressed their dread of ;
praying to God to turn away his wrath from
them, and weeping for fear of that wrath. They
relented, their hearts melted within them, and
not without cause. This was good, and a sign
that the word they heard made an impression on
then; but we do not find they reformed. Many
are melted under the Word, that harden again,
before they are cast into a new mould. How-
ever, this general weeping, (1.) Gave a new
name to the place, (v. 5.) they called it Bochim,
PWeepers, a good name for our religious assem-
blies to answer. Had they kept close to God
and their duty, no voice but that of singing had
been heard in their congregation; but by their
sin and folly they had made other work for them-
selves, and now nothing is to be heard but the
voice of weeping. (2.) It gave occasion for a
solemn sacrifice; they sacrificed there unto the
Lord, being (as is supposed) met at Shiloh,
where God’s altar was. They offered sacrifice
to turn away God’s wrath, and to obtain his fa-
vor, and in token of their dedication of them-
selves to Him, and to Him only, making a cove-
mant by this sacrifice. The disease being thus
taken in time, one would have hoped a cure
might have been effected. But, by the sequel, it
appears to have been too deeply rooted to be
wept out.
V. 6—23. The beginning of this paragraph is
only a repetition of the account we had before of
the people’s good character, during the govern-
ment of Joshua, and of his death and burial, Josh.
24; 29, 30. which comes in here again, only to
make way for the following account of their de-
generacy and apostasy. . The angel had foretold
that the Canaanites and their idols would be a
snare to Israel: now the historian undertakes to
show that they were so, and that this may appear
the more clear, he looks back a little, and notices,
1. Their happy settlement in Canaan. Joshua,
having distributed this land among them, dismis-
sed them to the quiet and comfortable possession
of it, v. 6. He sent them away, not only every
tribe, but every man to his inheritance, no doubt,
giving them his blessing. 2. Their continuance
in the faith and fear of God as long as Joshua
lived, v. 7. As they went to their possessions
with good resolutions to cleave to God, so they
persisted in them as long as they had good rulers,
and had in remembrance the great things God did
for them, when He brought them into Canaan. 3.
The death and burial of Joshua, which gave a
fatal stroke to the interests of religion among the
people, v. 8, 9 et so much sense they had of
their obligations to him, that they honored him
at his death, and buried him in Timnath-heres;
so it is called here, not, as in Joshua, Timnath-
serah. Heres signifies the sun; a representa-
tion of which, some think, was set on his sepul-
chre, and gave name to it, in remembrance of
the sun’s standing still at his word. So divers
of the Jewish writers say; but I much question
whether an image of the sun would be allowed to
the honor of Joshua, at that time, when, by rea-
son of men’s general promeness to worship the sun,
it would be in danger of being abused to the dis-
honor of God. 4. The rising of a new genera-
tion, v. 10. All that generation died in a few
years, and with them their good instructions and
examples; while another generation arose, having
so little sense of religion, and so little care about
it, that, notwithstanding all the advantages of their
education, one might truly say, they knew not the
Lord; so entirely devoted were they to the world,
so intent on its business, so indulgent of the flesh,
so unmindful of the true God and his holy religion,
and so easily drawn aside to false gods and their
abominable superstitions.
And so he comes to give us a general idea of
the series of things in Israel, during the time of
. Judges; the same repeated in the same or-
Cl’.
I. Israel forsook God, and gave that worship
and honor to the idol gods of the Canaanites,
which was due to Him alone; Be astonished, O
heavens, at this, and wonder, O earth! Hath
a nation, such a mation, so well fed, so well
taught, changed its God, such a God, a God of
infinite power, unspotted purity, inexhaustible
goodness, and so very jealous of a competitor, for
stocks and stones that could do neither good nor
evil? Jer. 2: 11, 12. Never was such folly, in-
gratitude, and perfidiousness. Observe how it is
described here, v. 11, 13. In general, they did
evil, nothing could be more evil, more provoking
to God, mor more prejudicial to themselves; and
it was in the sight of the Lord; all evil is be-
fore Him, but He takes special motice of the sin
of having any other god. In particular, They
forsook the Lords (v. 12. and again, v. 13.)
this was one of the great evils they were guilty
of, Jer. 2: 13. They had been joined to the Lord
in covenant, but now they forsook Him, as a
wife treacherously departeth from her hus-
band. “They forsook the worship of the Lord,”
so the Chaldee: for they that forsake the worship
of God, do in effect forsake God Himself. What
aggravated it, was, He was the God of their fa-
thers, and He brought them out of Egypt, He
loosed their bonds; therefore they ought to serve
Him. They did not turn atheists, nor were they
such fools as to say, There is no God; but they
followed other gods: so much remained of pure
nature as to own a God, yet so much appeared
of corrupt nature as to multiply gods, and to take
up with any. Baal and Ashtaroth, he-gods and
she-gods; they made their court to sun, and
moon, Jupiter and Juno. Baalim signifies lords,
and Ashtaroth, blessed ones, both plural, for
when they forsook Jehovah, who is one, they had
(1.) ‘This, though related here, was done, as likewise all the rest of
this story to v. 11. in the time of Joshua and the elders that s \rvived
him ; but it is inserted here to make way for the following n1story;
as appears from the sins for which the angel reproved ‘aem, being
such as they had committed in Joshua’s time.”
Verses 6–10.
(Josh; 24; 29–31.) As the elders, who sur".ved Joshua, might,
began.”
A° 38MB. ANN.
angel speaks.”
some of them at Jeast, live several years aſte” nis decease ; this term
should be deducted from the general account of Israel’s idolatries, re-
Corded in this book.
(6.) ‘This is repeated here, to show when and how their apostasy
PATRIck.—‘The author is giving here a history of the peo-
ple, from the division of the land by Joshua, to the time in which the
(See Preface.) Scott.
Dr. A. CLARKE.
(7.) Elders.] ‘Such as Eleazar, and the rest mentioned, Josh. I9:
51.”—Great works.] “Those in Egypt, the wilderness, sº Canaan.”
ATRICK.
[752
B. c. 1402.
The idolatry of the people.
JUDGES, H.
.' knew not the LoRD; nor
et the works which he
ad done for Israel.
[Practical Observations.] . .
11 And the children
of Israel " did evil in the
sight of the Lord, ‘and
served Baalim. "
12 And they “forsook.
the Lord God of their
fathers, which brought
them out of the land.
of Egypt, and followed
* other gods, of the gods'
of the people, that were
round about them, and
* bowed themselves unto
them, and provoked the
LoRD to anger. . .
13 And they forsook
the Lord, and Y served
Baal and Ashtaroth.
14 And * the anger of.
the LoRD was hot against.
Israel, and * he delivered
them into the hands of
r Ex. 5:2. 1 Sam...2:12. 1 Chr. 28:9.
Job 21:14. Ps. 92:5,6. , Is. 5:12. Jer.
9:3. 22:16. 31:34. Gal. 4:8,9. 2
Thes. 1:8. Tits 1:16. 4. •,
s 4:1. 6:1. 13:1. Gen. 13:13. 38:7.
2 Chr. 33:2,6. Ez. 8:12 -
t 37." id.6,70. Isan. 7:4. 1 Kings
18:18. 2 Chr. 23:2. 33:3. Jer, 2:23.
9:14. Hos. 2
:13–17. - * …
u See on Deut. 13:5. 29:18,25. 31:16,
17. 32:15. 33:17. *-
v 5:8. , Deut. 6:14,15.
x Sec on Ex. 20:5.
y 11. , 1 Sam. 31:10. 1 Kings 11:5,38.
3, ing 23:13. 1 Cor. 8:5. 10:20–
z 10:7. Lev. 26:28. Num. 32:14. Deut.
28:20,58. 29:19,20. , 31:17;18, 2 Chr.
36:16. Ps. 106:40–42.
a 2 Kings 17:26, 2 Clar. 15:5.
V. 1–10. The goodness of God, his faithful engagements,
gods imany, and lords many, as a luxuriant fancy
pleased to multiply them. Whatever they took for
their gods, they served them, and bowed down to
them, honored them, and begged favors from them.
II. God was hereby provoked to anger, and
delivered them up into the hand of their enemies,
v. 14, 15. He was wroth with them, for. He is
a jealous God, and true to the honor of his own
name; and the way He took to punish them, was,
to make those their tormentors whom they yielded
to as their tempters. 1. The scale of victory
turned against them. After they forsook God,
whenever they took the sword, they were as sure to
be beaten; as before they had been sure to conquer.
God suspended his favor, and only suffered them
to keep their ground (v. 3.); and when they were
quite revolted to idolatry, the war turned directly
against them, they could not any longer stand
before their enemies. Wherever they went,
they might perceive that God Himselſ was turn-
ed to be their enemy, and fought against them.
2. The balance of power then turned against
theim of course. Whoever would, might spoil
them; whoever would, iiiight oppress them; God
sold thein into the hands of their enemies; not
only He delivered them up freely, as we do that
which we have sold, but He did it on a valuable
consideration, that He might, get Himself honor
as a jealous God, who would not spare even his
own peculiar people, when they provoked Him.
He sold them as insolvent debtors are sold, (Matt.
18: 25.) by their sufferings to make some sort
of reparation to his glory, for the injury it sus-
tained by their apostasy. Observe how their
punishment, (1.) Answered what they had done;
they served the gods of the nations round about
them, even the meanest, and God made them serve
the princes of the nations round about them, even
the meaniest. He that is coinpany for every fool,
is justly made a fool of by every company. (2.)
How it answered what God had spoken. The
hand of Heaven was thus turned against them,
as the Lord had said, and as the Lord had
sworn; (v. 15.) referring to the curse and death
set before them in the covenant, with the blessing
and life. Those that have found God true to his
promises, may thence infer that He will be as true
to his threatenings. -
III. God pitied them, in their distress, and,
though they had brought themselves into it by
their own sin and folly, wrought deliverance for
them: in process of time they were saved out of
their troubles, v. 16–18. Where observe, 1.
The inducement of their deliverance. It came
purely from God’s pity and tender, compassion,
the reason was from within Himself. It is not
said, It repented them because of their iniqui-
ties, (for it appears, v. 17. that many continued
unreformed,) but, It repented the Lord because
of their groanings; though not so much under
the burden of sin, as of affliction. True, they
deserved to perish, yet this being the day of his
patience and our probation, He does not stir up
all his wrath. He might in justice have aban-
doned them, but He could not, for pity. 2. The
instruments of their deliverance; not angels from
heaven, or any foreign power, but judges raised
itp ſrom among themselves, as there was occasion,
men to whom God gave extraordinary qualifi-
cations for, and calls to, that special service for
which they were designed, which was to reform
and deliver Israel, and whose great attempts He
crowned with wonderſul success; the Lord was
with the judges when He raised them up, and
so they became saviors. Observe, (1.) In the
days of the greatest degeneracy and distress of
the church, there shall be some whom God will
either find or make fit to redress its grievances,
and set things right. (2.) God Inust be acknow-
ledged in the seasonable rising up of useful men
for public service. He endues men with wisdom
and courage, gives them hearts to act and ven-
ture. All that are in any way the blessings of
their country, must be looked up as the gifts of
God. (3.) Whom God calls, He will own, and
give them his presence; whom He raises up, He
will be with. (4.) The judges of a land are its
saviors, - -
PRACTICAL OBSERVATIONS.
mourn, for they shall be comforted.”—Were we duly attentive to
and the beneficial tendency of all his precepts, combine to en-
hance the evil of every transgression: yet it is much more easy
to convince the judgment, of the folly and ingratitude of sinful
pursuits, than to dispose the heart to renounce them. But if
transgressors cannot endure the rebukes of God’s Word, and the
convictions of their own conscience; how will they be able to
stand before the tribunal of the holy, heart-searching Judge. All
temporal afflictions are in their tendency castigatory, and warn
men to forsake sin, and seek forgiveness, ere it be too late: but
the eternal punishment of the world to come will be entirely
penal, the final vengeance of God on his incorrigible enemies.—
We have to mourn over many; ‘that their goodness is as a morn-
ing-cloud, and as the early dew it goeth away.” (Hos. 6:4.)—
The worship of God is in its own nature joy, praise, and thanks-
giving, and our crimes alone render weeping needful: yet consid-
ering what we are, and what we have done, it is much to be
wished, that our religious assemblies were more frequently called
* Bochim,” “the place of the weepers.” “Blessed are they that
the Word of God, we might foresee many of those events which
take place in his providence. We might especially foretell severe
afflictions to those godly persons, who associate, and connect
themselves with the openly profane; or who relax their diligence
in mortifying and striving against sin, and in watching against
temptation.—Alas! that that prevalence of religion, which ap-
pears in times of general reformation, should so often arise from
temporary affections and personal regards; and, with the emotion
of the passions, subside. Truly, we have need to examine our-
selves, and to pray without ceasing, ‘that we may be rooted and
grounded in love,’ and ‘that Christ may indeed dwell, in our
hearts by faith.” And pious parents should be very diligent in
instructing their children, and very earnest in praying that they
Inay inherit their faith and grace: for the speedy decline of re-
ligion, after it has been very flourishing, must generally be as-
cribed in great measure to their negligence in this respect; so
that very often the ignorance and ungodliness of children are a
disgrace to the memory of their parents. SCOTT.
Verses 11—13. -
Baalim and, Ashtaroth seem to be used generally for all the gods
and goddesses, worshipped by the neighboring nations. (10: 6–9.)
\ Scot'T.
(11.) Baalin.] ‘ Images or statues of Baal. Baal signifies lord,
husband, patron, protector. Baal and Ashtaroth are commonly men-
tioned together. Baal is used in a generical sense for the superior
god of the Phoenicians, Chaldeans, Moabites and other people, and
is often compounded with the name of some place or quality ; as
Baal-peor, Baal-zebub, Baal-gad, &c. , Baal is the most ancient god
of the Canaanites, and, perhaps, of all the East. Some think, the
Baal of the Phoenicians was the Saturn of Greece and Rome, and he
is called by the Greek and Roman writers, Hercules, and Hercules
Tyrius. It is commonly concluded, that Baal, or Bel, was the sun,
and that under this name that luminary was worshipped ; yet some
think the name was used also, especially in the plural number, to
signify deified heroes, Baal (in Chaldea, Bel) the king of Babel or
Babylon, (by the authority of whose son, Ninus, this idolatry was he-
gun) being the first, after Nimrod, who was deified, and reputed a god
after death.-Israel’s idolatry in worshipping Bilal was total, though
the people persuaded themselves it was not, (as in the case of the
golden calf) and that they worshipped the true God in their idols,
[just as the Papists now persuade themselves that they worship the
true God in the use of pictures, images;-&c.]’ CALMET, Dutch Ann.
PATRick, and Assemb. Ann. -
95
O. T. VOL. I.
Syrian Venus, and was worshipped with impure rites.
(12.) Bowed.] ‘ Publicly worshipped.”—“Probably one reason why
they forsook the Lord, was, that to observe the unusual rites pre-
scribed for them made them singular, and exposed them to be hated
on that account.” PATRick.-Provoked.] ‘ It is spoken in respect,
not of the affection itself, (for God is free from all passion) but of the
effect. They provoked the Lord to punish ; which is the effect of a
inan that is angry.” Ass EMB. ANN.
(13.) Ashtaroth.] ‘The Astarte of the heathen, the common name
of all the female deities, as Baal was of the male, and therefore in the
plural number. It was an idol more especially of the Sidonians, 1
ICings Il : 5, 33. 2 Kings 23: 13. and of the Philistines, 1 Sam. 31 :
J0. and was worshipped under the form of a sheep. She was god-
dess of the woods, the celestial goddess, called also the “ queen of
heaven,” and her worship that of the “host of heaven.” Some
think her an idol of Venus, others, Diana, or the moon. Augustin
says, the Carthaginians called Juno by this name.’ Assemb, Ann.
Calm. ‘Ashtaroth, or Astarte, is generally understood to have been
the moon ; though in later times this idol became identified with the
Astarte is
still worshipped by the Druses of Mount Lebanon.” HoRNE.
- Verse 14.
He sold them.] As the judge was used to sell the criminal, or the
creditor the debtor, for a slave, that the injured party might be reim-
bursed by their price; so the Lord recovered, as it were, that glory by
punishing Israel, of which they had robbed Him by their sins; and
53]
B. C. 1402.
Dealt with w mercy, they still sin.
JUDGES, II.
spoilers that spoiled
them, and he b sold them
into the hands of their
enemies round about, so
that they • could not any
longer stand before their
enemies.
15 Whithersoever they
went out, the hand of the
LoRD was 4 against them
for evil, * as the Lord
had said, and as the
LoRD had “sworn unto
them : and they were
5 greatly distressed.
16 Nevertheless, h the
LoRD raised up judges,
which * delivered them
out of the hand of those
that spoiled them.
17 And yet they
would not hearken unto
their judges, but they
went a k whoring after
other gods, and bowed
themselves unto them :
they turned quickly out
of the way in which their
fathers walked in, obey-
ing the commandments
of the Lord ; but they
did not so.
18 And when the
LoRD raised them up
judges, then " the LoBD
was with the judge, and
delivered them out of
the hand of their ene-
nies all the days of the
judge: for it 9 repented
the Lord because of
P their groanings, by rea-
son of them that oppress-
ed them and vexed them.
19 And it came to
pass, 4 when the judge
IV. The degenerate Israelites were not effec-
tually and thoroughly reformed, no, not by their
judges, v. 17–19. 1. Even while their judges
were with them, and active in the work of refor-
mation, there were those that would not hearken
to their judges, but at that very time went a
whoring after other gods; so mad were they
upon their idols, and so obstimately bent to back-
slide. Idolatry is spiritual adultery; so vile, and
base, and perfidious a thing is it, and so hardly
are those reclaimed, that are addicted to it. 2.
Those that in the times of reformation began to
amend, yet turned quickly out of the way
again, and became as bad as ever. The way they
turned out of, was that which their godly ances-
tors walked in, and set them out in. The wick-
ed children of godly parents, will have a great
deal to answer for. 3. However, when the judge
was dead, they considered all restraint as taken
away, and the next age seemed to be rather the
worse for the attempts at reformation; (v. 19.)
They corrupted themselves more than their
jathers; out did them in multiplying strange gods,
and inventing profane and impious rites of wor-
ship, as it were in contradiction to their refor-
mers. They ceased not from, or, as the word
is, they would not let fall, any of their own
doings; grew not ashamed of idolatrous services
was dead, that they re-
from before them, of the
the most odious, nor weary of the most barbarous;
would not so much as diminish one step of their
hard and stubborn way. . Thus they that have
forsaken the good ways of God, which they have
once known and professed, commonly grow most
daring and desperate in sin, and have their hearts
most hardened.
V. God’s just resolution hereupon, still to con-
tinue the rod over them. 1. Their sin was, sparing
the Canaanites; and this, in contempt and viola.
tion of God’s covenant with them, and commands
to them, v. 20. 2. Their punishment was, that
the Canaanites were spared, and so they were
beaten with their own rod. They were not all
delivered into the hand of Joshua while he lived,
v. 28. Our Lord Jesus did not complete his vic-
tory at first; we see not yet all things put under
Him; yet He ever lives, and will in the great day
perfect his conquests. After Joshua’s death, little
was done for a long time against the Canaanites:
Israel indulged them, and grew familiar with
them, therefore God would not drive them out
any more, v. 21. If they will have such inmates,
let them take them, and see what will come of it.
God chose their delusions. Thus men cherish
and indulge their own corrupted appetites and
passions, and, instead of mortifying them, make
provision for them, and therefore God justly leaves
f Dent. 32:40,41
w
turned, and # corrupted
themselves more than
their fathers, in following
other gods to serve them,
and to bow down unto
them : they i ceased not
from their own doings,
nor from their 'stubborn
way.
20 And ‘the anger of
the LoRD was hot against
Israel; and he said, Be-
cause that this people
hath " transgressed my
covenant which I com-
manded their fathers, and
have not hearkened unto
my voice;
21 I also r will not
henceforth drive out any
nations which Joshua left
when he died;
22 That y through
them I may prove Isra-
el, whether they will
keep the way of the
LoRD, to walk therein,
as their fathers did keep
it, or not. .
23 Thereföre the Lord
§ left those nations, with-
out driving them out
lastily; neither delivered
he them into the hand of
Joshua.
b 8:8 4:2. Ps. 4d: 12.
c 1:19,34, Lev. 26.37.
Josh. 7,12,13,
Is. 50.1.
Deut. 32°30.
15, &c., Josh. 23:15,15.
I £ 44:9,10 jer, 37.
0. ---
d #. 18:8. 21:10. 44:11,27. Mic.
2:3.
e Lev. 26:15,&c. Deut. 4:25–28, 28.
41.
8 § 4 jśń. 13.6, 14:24, 30.6. 2
Cor, 4:8.
h 3:9,10,15. 4:5, 6:14. 1 Sam. 12:11,
Acts 13.20.
* Heb. saved. , Neb. 9:27.
1 1 Sam, 8.5–8. . . 12:12, 17, 19. 2 Chr.
36:15,16. Ps. 106:43,
k Ex. 34:15,16. Lev. 17:7. Ps. 73:27,
\ 106:39. Hos. 2:2. Rev. 17:1–5.
l Ex. 32:8. Deut. 9:12,16, Gal. 1:6.
m 7. Josh. 24:24,31.
n Ex. 3:12, Josh. 1:5. Acts 18-9,10.
o 10:16. Gen. 6:6. Deut, 32:36. Ps.
#. 106:44,45. Jer. 18.7–10. Jon.
p §3.4. 2 Kings 134,22,23. Ps.
q See on 7–3:11,12., 4:1. 8:33. Josh.
24:31, 2 chº.34 iſ, ſå.
f Qr, were corrupt.
r Jer. 16.12. Matt. 23:32,
: Heb. let nothing fall of their,
s 1 San. 15:23. Ps. 78:8. Jet, 3:17.
23:17.
t 14. 3:8, 10:7. Ex. 32:10,11. Deut.
32:22
u Ex 24:3—8. Deut. 29:10–13. Josh.
23:16. 24:21–25. Jen. 31:32 Ez.
- 20:37.
x 8. 3:3. Josh. 23.13. Ez. 20:24–26.
y See on 3.1—4. f
z Gen. 22:l Deut. 8:2, 16. 13 3. 2
Chr, 32-31 Job 23:10. Ps. 66:10,
Prov. 17.3. Mal. 3:2,8.
§ Or, suffered,
PRACTICAL ORSERVATIONS.
V. 11—23. The carnal mind is enmity against God: the ten-
dency of our fallen matule is to apostasy; and the vilest lust, or
the meanest worldly object, will be preferred to his favor and the
pleasure of his service, even by those who have the benefit of his
written Word and the preaching of the Gospel; unless his Al:
mighty power be continually exerted, his grace communicated
to them, and his image renewed on their hearts. This is the
cause of all human misery, in time and to etermity; for if men
rob God of his glory, He will sell them for their sins into the
hands of their enemies, and satisfy his justice in their punish-
ment: and how wretched must they be, against whom are the
oath and the hand of the immutable and Alinighty God! Their
heaviest distresses on earth, unless timely repentance intervene,
are the forerunners of eternal misery.—The vilest of the profane
are more likely to prosper for a time, than apostate professors:
may, backsliding and inconsistent believers are more sure to ex-
perience affliction in this world, than any other persons. . Yet
the Lord has long patience, and maliifests great compassion to
his people; He is ready to forgive and to relieve; He raises up
instruments to effect their deliverance, and over-rules their chas.
He made the Canaanites the instruments of his righteous indigna-
tion. (JM. R.—JVotes, Deut. 32: 30, 31. Is. 50: 1–3.) Scott.
Spoilers.] ‘ Probably marauding parties of the Canaanites.”
Dr. A. CLARKE.
Verses 15–22.
(JM. R.) These verses contain a general account of the state of Is-
rael, after their relapse into idolatly, (10, 1].) during the days of the
judges; which is more particularly illustrated in the subsequent
chapters. Scott.
Repented. (18) Note, Gen. 6: 6, 7, Dout, 32: 36.-‘He altered the
course of his providence.”. Bp. Patrick. . ID.
JWhen the judge was dead, &c. (19) While the several judges lived,
religion was generally upheld. ID,
tisements for good: and in all his dealings with them, it will at
length be manifest, that they are saved not for the sake of their
own righteousness, but for the sake of his great name; that ‘it
is of his mercies, that they are not consumed;’ and that He
saves them fºom, and notwithstanding, their manifold transgres-
sions.—The more the human heart is proved, the worse it is
manifested to be; and so long as “we cease not from our own
doings,’ we can be only stubborn and rebellious (19).-For his
own glory the Lord tries men, as silver is tried: and while He
distinguishes between those who choose his ways, and those who
forsake them; He will secure to Himself the whole praise of all
that is good in his people.—Too late his enemies will curse their
folly, in neglecting those things which were commanded them;
and the . that their opportunity is lost for ever, will
complete their misery. Let us then without delay obey the call
of the Gospel, declare war against every sin, and follow after
holiness, unto the end of our days; that we may have “an en-
trance ministered unto us abundantly, into the everlasting king-
dom of our Lord and Savior, Jesus Christ.” SCOTT.
|
(16.) “What a beautiful illustration is this of divine mercy 2 How
sweetly doth it come in here, in proof of God’s covenant love? But
reader, is there no other even more affecting 2 What think you of
gour own history 2 Can you not find enough there to lay you low in
the dust, in the contemplation, that where sin hath abounded, grace
doth much more abound.” Iław KER.
(17—23.) “All these verses fold up in their contents the two great
leading points of the gospel doctrine, namely, human depravity and
Divine grace.” * ID.
(22.) ‘These words are spoken after the manner of men.”
Dr. A, CLARKE.
[754]
P. C. 1402.
Canaanites left to prove Israel.
JUDGES, III.
aº
CHAP. III.
The nations left to prove Israel, 1–4.
The people are seduced by them into
idolatry, 5–7; sold into the hand of
Chushan-rushathaim king of Mesopo-
tamia, but delivered by Othniel,
11; and into that of Egſon king of
Moab, but delivered by Ehud, 12–30.
Shamgar slays six hundred 1 hilistines
with an ox-goad;31.
OW these are a the
nations which the
LoRD left, to "prove Is-
rael by them ; (even as
many of Israel “as had
not known all the wars
of Canaan;
2 Only that the gene-
rations of the children of
Israel "might know to
teach them war, at the
least such as before knew
nothing thereof;)
3 JVamely, “five lords
of the Philistines, and all
the ‘Canaanites, and the
& Sidonians, and the Hi-
vites that dwelth in mount
Lebanon, from mount
Baal-hermon unto the
entering in of Hamath.
4 And they were to
prove Israel by them, to
know whether they
would hearken unto the
commandments of the
LoRD, which he com-
manded their fathers by
the hand of Moses.
5 || And the children
of Israel dwelt among
the * Canaanites, Hittites,
and Amorites, and Pe-
rizzites, and Hivites and
Jebusites:
6 And they took their
daughters to be their
a 2:21,22, Deut. 7:22.
Chr, 32.31. Job 23;
b Deut. 8:2,16.
10. , P: ov. 17:3. Jer, 6.27. S 17:9,10.
Zech. 13:9. John 2:24, 1 Pet. 1:7.
4:12. Rev. 2:23.
c 2:10.
them to themselves, under the power of their sins,
which will be their ruin: So shall their doom
be, themselves have decided it. These remnants
of the Canaanites were left to prove Israel, (v. 22.)
whether they will keep the way of the Lord
or not; not that God might know them, but that
they might know themselves. It was to try, (1.)
Whether they could resist the temptations to idol-
atry which the Canaanites would lay before them.
God had told them they could not, (Deut. 7: 4.)
but they thought they could; so here He tries them.
God has told us how deceitful and desperately
wicked our hearts are, but we are not willing to
believe it, until, by making bold with temptation,
we find it too true by sad experience. (2.)
Whether they would make a ºuse of vexation
and trouble, and thereby be convinced of sin and
humbled for it, reformed, and driven to God and
their duty; whether, by continual alarms, they
would be kept in awe, and made afraid of pro-
voking God.
CHAP. III. V. 1–7. We are here told what
remained of the old inhabitants of Canaan. 1.
Some kept together in united bodies, unbroken;
(v. 3.) The five Lords of the Philistines, name-
ly, Ashdod, Gaza, Askelon, Gath, and Ekron, 1
Sam. 6: 17. Three of these cities had been in part
reduced, (ch. I : 18.) but, it seems, the Philistines
(probably with the help of the other two,) recover-
ed possession. These distu bed Israel most of any
of the natives, especially in the latter times of the
Judges, and they were never quite educed until
David did it. There was a particular nation called
Canaanites, that kept their ground with the Sido-
nians, on the coast of the great sea. And in the N.
the Hivites held much of mt. Lebanon, it being
a remote corner, in which perhaps they were sup-
ported by some of the neighboring states. But
beside these, 2. There were every where, in all
parts of the country, some scatterings of the na-.
tions; (v. 5.) Hittites, Amorites, &c. which, by |
Israel's foolish connivance and indulgence, were
so many, so easy, and so insolent, that the chil-
dren of Israel are said to dwell among them,
as if the right had still remained in the Canaan-
ites, and the Israelites had been taken in by their |
permission, as tenants only at will. !
Now concerning these remnants, observe,
I. How wisely God permitted them to remain.
It had been mentioned in the close of the forego- |
ing chapter, as an act of God’s justice, that He
let them renain ſor Israel’s correction. But here
it has another construction, and appears an act
of God’s wisdom; He let then remain for Is-
rael’s 1 eaſ advantage, that those who had not
known the wars of Canaan, might lcarn war,
v. 1, 2. It was the will of God Israel should be
inured to war, 1. Because their country was
eacceeding rich and fruitful, and abounded with
dainties oſ all sorts, which, if they were not some-
times made to know hardship, would be in dan-
er of sinking them into the utmost degree of
uxury and effeminacy; a state as destructive to
every thing good, as it is to every thing great,
and therefore to be carefully watched against by
all God’s Israel. 2. Because their [desirable
country lay very much in the midst of enemies,
[who would desire to get it, and] by whom they
must expect to be insulted; for God’s heritage
was as a speckled bird, the birds round about
were against her. They must therefore be well
disciplined, that they might defend their coasts
when invaded, and hereafter enlarge their coast
as God had promised them. Israel was a figure
of the church militant, that must fight its way to a
triumphant state. The soldiers of Christ must
endure hardness, 2 Tim. 2: 3. Corruption is
therefore left remaining in the healts even of good
Christians, that they may learn war, keep on the
whole armor of God, and stand continually on
their guard. Bp. Patrick offers another sense
of v. 2. that they might know to teach them
war, that is, they shall know what it is to be leſt
to themselves. Their fathers ſought by a divine
power, God taught illeir hands to war and their
fingers to fight; but now that they have for feited
his favor, let them learn what it is to fight like
other men.
II. How wickedly Israel mingled with those
that did remain. One thing God intended, in
leaving them among them, was to prove Israel,
(v. 4) that those who were faithful to the God
of Israel, might have the honor of resisting the
Canaanites’ allurements to idolatry, and that those
who were false and insincere, might be discover-
ed, and fall under the shame of yielding to those
allurements. Thus in Christian churches t1, ºre
must meeds be heresies, that they which are per-
fect may be made manifest. Israel, upon trial,
proved bad. 1. They joined in marriage with
the Canaanites, (v. 6.) though they could not
thereby advance either their honor or estate. 2.
Thus they were brought to join in worship with
27. Fph. 6:11–18. 1 Tim. 6.12. 2 g 10-12. 18 7. Gen. 49-13 Josh. 11 8 1 2.9—3.2 Ps. 105 34–38.
Tunn. 2:3. 4:7. —13. 19 28- Gen. 10 15–18. 15 19–21. Ev. 3-8,
c 10.7. 14.4. Josh. 13.3. , 1 San. 4.1, h Nunt 34:8. Deut. 1.7 39 Josh I7. Deut. 7-1. Josh. 9 1. Neh. 9-8-
2. 6:18. 13.5, 19–23 29.2 11.3. 13.5. l Ex. 34.16. Deut. 73 1 1 Kings ll:
º Nual. 13.
1 See or 1.-Ex. 1525. Deut. 33 8 l
d § 2:17. 3,5,7. 2 Chr. 12:8. Matt.
0.
f 4:2,23,24. Gen. 10.15–19.
34–39. John 16:33. 1 Cor. 9.26, 29.
1—5. Ezra 911,12. Neh. 13.23–27.
Cor. 11:19. 2 Thes. 2:9–12. Ez. 16 3.
NOTES.
CHAP. III. V. 3. The Canaanites, here mentioned, seem to have
been a tribe inhabiting the northern part of the land. (J.M. R. h. Note,
4:2,3.)—Zidon or Sidon seems to have been included in the grant
made to Israel. (Josh. 13:6. 19:28.) Scott.
JMount Baal-Hermon.] ‘A portion of Mt. Hermon near the city
Baal Hermon, not (as Iken, Jiſuch., and Rosenm. suppose,) the same
with Heliopolis or Baalbeck, but rather in the vicinity of the source
of the Jordan, Baalbeck being much farther N.—Hamath..] A city on
the northern border of Canaan on both sides of the Orontes. Others
have supposed it to be the city Emessa, also situated on the Orontes,
farther S. Hamath is one of those cities which have always retained
a certain degree of importance from the earliest ages.” Rob. In Cal-
met, and Dutch flnn. , ‘This commercial city has regained the Im-
portance it possessed in the time of the Hebrews. The Arabian ge-
ographer, Abulfeda, who was born here, boasts much of the feltility and
high cultivation of the countries watered by the Orontes.” *.
MIALTE-BRU N.
Verses 5–7.
(JM. R.—Notes, Josh, 16:10. Ps. 106:35–38.)—‘The groves • may
denote those idols, which were worshipped under the shade of thick
trees, especially Ashtal oth, or goddesses, as distinguished from Baa-
lum. (JNote, 2:11—13.) Scott.
(7.) Baalin and the groves.] ‘The same as Baal and Ashtaroth.
Probably the word rendered groves, is erroneous, or wrongly transla-
ted, for the groves were not worshipped, but the gods to whom they
were consecrated.” DoDD.—“Some take groves literally for trees,
which were anciently consecrated to heroes, their sepulchres being
sometimes among them, and the trees trimmed with ribbons, adorn-
ed with lights, and hung with the spoils of conquered enemies; but
Selden thinks they mean images of gods in the groves, as it is certain
they must in some places. It is evident these deities, whatever they
were, were different from Baalim ; for the prophets of Baalim and
the prophets of the groves were distinct. I Kings 18:19.” PATRIck.—“As
the word is used in place of Ashtaroth, which, in ch. 2:13. is found in
eonnection with Baalim, the conclusion is very clear, that groves are
consecrated to this goddess.” JAH N. The worship of a male and female
... principle of the universe, note Deut. 26:1. has been in all ages and
still is astonishingly prevalent. GIB Bo N thus describes it, as it was
in a later age. “Pive miles from Antioch, the Macedonian kings of
Syria had consecrated to Apollo one of the most elegant places of de-
votion in the pagan world. A magnificent temple rose in honor of
the god of light ; and his colossal figure almost filled the capacious
sanctuary, which was enriched with gold and gems, and adorned by
the skill of the Greclan artists. The deity was represented in a bend-
ing attitude, with a golden cup in his hand, pouring out a libation on
the earth ; as if he supplicated the venerable mother to give to his
arms the cold and beauteous Daphne for the spot was ennobled by
fiction ; and the fancy of the Syrian poets had transported the amo-
rous tale from the banks of the Peneus to those of the Orontes. The
ancient rites of Greece were imitated by the royal colony of An-
tioch. A stream of prophecy, which rivalled the truth and reputation
of the Delphic oracle, flowed from the Castalian fountain of Daphne.
In the adjacent fields a stadium was built, by a special privilege which
had been purchased from Elis; the Olympic games were celebrated
at the expense of the city, and a revenue of £30,000 was annually
applied to the public pleasures. The perpetual resolt of pilgrims and
spectators insensibly formed, in the neighborhood of the temple, the
stately, and populous village of Daphne. The temple and vilage
were deeply embosomed in a thick grove of laurels and cypresses,
which formed, in the most sultry summers, a cool and impenetrable
shade. A thousand streams of the purest water, issuing from every
hill, preserved the verdure of the earth, and the temperature of the
air; the senses were gratified with harmonious sounds and aromatic
odors ; and the peaceful grove was consecrated to health and Joy, to
luxury and love [or rather lust.] The vigorous youth pursued, like
Apollo, the object of his desiles; and the blushing maid was warned
by the fate of Daphne, to shun the folly of unseasonable coyness. The
soldier and the philosopherwisely avoided the temptation of this sen-
sual paradise ; where pleasure, assuming the character of religion,
imperceptibly [note, Ex. 20:14.] dissolved the firmness of manly
virtue. But the groves of Daphne continued for many ages to ;
B. C. 1394.
The government of Othniel.
JUDGES, III.
wives, and gave their
daughters to their sons,
and served their gods.
7 And the children of
Israel in did evil in the
sight of the LoRD, and
forgat the LoRD their
God, and served Baalim
and n the groves.
8 Therefore the anger
of the LoRD 9 was hot
against Israel, and Phe
sold them into the hand
of a Chushan-rishathaim
king of *Mesopotamia:
and the children of Israel
served Chushan-risha-
thaim eight years.
9 And when the chil-
dren of Israel cried unto
the Lord, the LORD
• raised up a # deliverer
to the children of Israel,
who delivered them, even
! Othniel the son of Ke-
naz, Caleb's younger
brother.
10 And u the Spirit of
the Lord f came upon
him, and he judged IS-
rael, and went out to war:
and the Lond delivered
Chushan-rishathaim king
of$Mesopotamia into his
hand; and his hand pre-
vailed against Chushan-
rishathaim.
11 And * the land had
rest forty years: and
y Othniel the son of Ke-
naz died.
V. 1–11. Temptations and trials detect the wickedness of the
/
them; they served their gods, (v. 6.) Baalim and
the groves; (v. 7.) that is, the images worship-
ped in groves of thick trees, which were a sort of
natural temples. In such unequal matches, there
is more reason to fear that the bad will corrupt
the good, than to hope that the good will reform
the bad. When they inclined to worship other
gods, they forgat the Lord their God. In com-
plaisance to their new relations, they talked of
nothing but Baalim and the groves. Ph nothing
is the corrupt memory of man more treacherous
than in this, that it is apt to forget God; be-
cause out of sight, He is out of mind; and here
begins all the wickedness in the world.
. 8–11. We now come to the records of the
government of the particular judges, the first of
which was Othmiel, in whom the story of this book
is knit to that of Joshua, in whose time, Othnielbe-
gan to be famous; by which it appears that it was
not long after Hsrael’s settlement in Canaan, before
their purity began to be corrupted, and their peace
(by consequence) disturbed. And those who have
taken pains to inquire into the sacred chronology,
are generally agreed, that the Danites’ idolatry,
and the war with the Benjamites for abusing the
Levite’s comeubine, though related in the latter
end of this book, happened about this time, under
or before Othniel’s government, who, though a
judge, was not such a king in Israel, as would
keep men from doing what was right in their
own eyes.
In this short narrative of Othniel’s government,
we have,
I. The distress Israel was brought into for their
sin, v. S. God, being justly displeased with them
for plucking up the hedge of their peculiarity, and
laying themselves in common with the nations,
plucked up the hedge of their protection, and laid
them open to the nations; and the first that laid
[Practical Observations.]
14. 2 Chr. 15. 16. 24; 18. 33:3, 19.
34:3.7
hands on them was Chushan-rishathaim, king of
that Syria which lay between the two great riv-
ers, Tigris and Euphrates, thence called Meso-
potamia; which signifies the midst of rivers.
Probably, he was a warlike prince, and, aiming
to enlarge his dominions, invaded the two tribes
first on the other side Jordan next him, and af.
terward, perhaps by degrees, penetrated in the
heart of the country, and, as far as he went, put
them under contribution with rigor, perhaps quar-
tering soldiers upon them. Paban was of this
country, who oppressed Jacob with a hard ser-
vice; but it hay at such a distance, that one could
not have thought Israel’s trouble should have come
from such a #. country, which shows so much
the more of the hand of God in it.
II. Their return to God in this distress, v. 9. At
first, they made light of their trouble, and thought
they could easily shake off the yoke of a prince
at such a distance; but when it continued eight
years, they began to feel the smart of it, and then
they cried under it, who before had laughed at
it. They, who in the day of their mirth had
cried to Baalim and Ashtaroth, now that they are
in trouble, cry to the Lord from whom they had
revolted, whose justice brought then into this
trouble, and whose power and favor alone could
help them out of it. Affliction makes those cry
to God with importunity, who before would
scarcely speak to Him.
H. God’s return in mercy to them for their
deliverance. Though need drove them to Hino,
He did not therefore reject their prayers, but
graciously raised up a deliverer, or savior, as
the word is. Observe, 1. Who the -deliverer
was; Othniel, who married Caleb’s daughter; one
of the old stock that had seen the works of the
Lord, and had himself, no question, kept his
integrity, and secretly lamented the apostasy of
f Heb. savior. t See on 1:13.
§§ Ex. 224. Deut.2920. P " ; "...s.º.º. Nº.
•l, O 24: . Ex. 22:24. Deut. 29:20. P4, : 27:18. am. 10:6. 11:5,
B.C.T 12 T And the chil: :*::::: 16:13. 2 Chr. 15:1. 20:14, Ps. 51:
1354. I dren of Israel Z did p 2:14. 49. Deut. 32:30. 1 Sam. 12: II. 1 Cor. 12:4—ll. Heb. 6:4.
& • * & . Is. 50:1. Rom. 7:14. Heb. was.
evil again in the sight of q Hab. 37. Heb. Aram.
Ps. 60: title. x 30. 5:31. 8:28. Josh. Pl:23. Esth.
In §º-º-º: 16:21, † r 1
m 6:25. X. 34: 15. eut. 16:21. e
Kings 16:33. 18:19, 2 Kings 23-6, —44. 107:13, 19.
* IIeb. Aram-naharaim.
5. 3 0
Neh. 937. 1's. 225. 733i fosſii
1 Sam. 12:10. 9:22.
y 9. Josh. 15:17. 1 Chr. 4:13.
a Sec on 2:16. z 2:19. Hos. 6:4
PRACTICAL OBSERVATIONS.
cious profession ends in apostasy.
But if true believers thus
hearts of sinners, discover where sin, and where grace, has do-
minion, tend to undeceive the self-deluded, and manifest, exer-
cise, and strengthen the graces of believers; who, being called to -
be soldiers, must learn and practice war ah their days; and in
their conflict with Satan, sin, and this evil world, must be in-
ured to hardships, watchfulness, and self-denial, for their future
and eternal good. (Eph. 6:10–20. 1 Tim. 6: 11,12. 2 Tim.
2:3—7. 4: 6–8.) They are constrained to live in the world,
but are not of the world, and are forbidden to conform to it: for
the friendship of the world is more fatal than its emity; as the
latter can only kill the body, but the former murders many an
immortal soul.—When the heart is not established by grace, the
descent from the most plausible profession of piety is natural,
and almost imperceptible. [Unnecessarily] polite attentions and
civilities to ungodly people, (in which it is thought there can
surely be no harm,) introduce men to more intimate connections;
then concessions must be made, and as it is not easy to draw the
line, one compliance prepares for another, till frequently a spe-
backslide from God, they shall surely and speedily be corrected;
and know by experience, that the friendship of the wicked, and
the gain of transgression, will not profit them in the day of trou-
ble: most certainly therefore they can never profit the sinner ‘in
the day of wrath, and revelation of the righteous judgment of
God.”—Those afflictions, however severe and tedious, which
bring the Lord to remembrance, and excite men to self-exami-
mation, and repentance, faith, and humble, earnest prayer, are
invaluable blessings. And as ‘He is ready to forgive, and plen-
teous in mercy to all-thein that call upon Him;” He will not
upbraid the penitent, nor ſail to appear for his relief: how won-
derful then is it, that men, groaning under sufferings and terrors,
are so long ere they cry unto Him for help! (Ps. 32:3—5.)—
If we would get out of trouble effectually, we must begin with
repentance, and seeking forgiveness; and then, in due time, de-
liverance, rest, and inward peace and comfort will ensue.
Scott.
º
the veneration of natives and strangers ; the privileges of the holy
ground were enlarged by the munificence of succeeding emperors ;
and every generation added new ornaments to the splendor of the
temple.” While we justly blame, pity, and despise the Israelites for
being so often led away from the pure and simple worship of God, by
such allurements to impure rites, are we watchful to keep our own
hearts free from the dominion of our lower propensities—from the lust
of the flesh—the lust of the eye—and the pride of life—which so often
debased them, and brought them to misery P Eo.
Verse 8.
JMesopotamia.] ‘Now called Diarbek.”
Verse 9.
Caleb’s younger brother.] ‘ Caleb is constantly called the son of Je-
phunneh, and Othniel, the son of Kenaz. Therefore they had not
the same father, but were very near of kin.”. Patrick. Perhaps Ke-
naz was the grandfather of both Caleb and Othniel; but Othniel might
descend from the younger branch. [But see Josh. 15: 17.] Scott.
Verse 1).
Some expositors compute these 40 years from the death of Joshua;
and consequently suppose, that many of them had passed before Chuí
shan's oppression began: but others reckon them from Qthniel's being
raised up to judge Israel, which is the more natural interpretation,
Dr. A. CLARK E.
and probably the true one.—The chronology of this book is, however,
so very intricate, that the most learned men differ exceedingly COIT-
cerning it. In general, we are informed that Solomon, in the fourth
year of his reign, laid the foundation of the temple, 480 years after Is-
Fae came out of Egypt. (1 Kings 6:1.) This was 44 years after Da-
vid’s accession to the throne,which, it will appear, could not take place
till about 60 years after the death of Eli. (JVotes, 1 Sam. 7:1,2. Acts
13:21.) From the exodus to the death of Joshua, might be 66 years,
(though some reckon it only 57;) and this leaves about 310 years from
the death of Joshua to that of Eli.-Many schemes have been formed
for allotting these years, (which some make rather more and others
less,) to the time of the several judges: but none of them give entire
satisfaction. It is however probable, that the years of oppression gen-
erally form a part of the time given to each judge ; and that in several
instances there were more judges than one, employed in different
parts of the land. In this case the years assigned to each were co-
incident : and a few hunts, of the opinions formed by learned men on
the subject, will be given as we proceed. Scort.
Forty years..] ‘That is, from the death of Joshua to that of Oth-
niel, as may be gathered from 1 Kings 6:1. for, if (as some) we take
the years of rest and peace, those of oppression, and those of the
Judges, severally and distinctly one from another, we shall make
56
B. C. 1354.
Eglon oppresses Israel.
-*
JUDGES, III.
done evil in the
the Lord.
the Lord: and “the Lond
strengthened Eglon b the
king of Moab against Is-,
rael, because they had
sight of
13 And he gathered
unto him the children of
‘Ammon and Amalek,
and went and smote Is-
rael, and possessed "the
city of palm-trees.
14. So the children of
Israel “served Eglon the
king of Moab eighteen
years. . . . . . -
B, C T 15.But when the
1335. I children of Israel
cried unto the Lord, the
LoRD raised them up a
deliverer, Ehud the son
of Gera, * a Benjamite, a
man + left-handed: and
by him the children of
Israel 5 sent a present un-
to Eglon the king of
. Moab. -
- 16 But Ehud made, perpetual, if they had kept close to God and their
him a dagger which had
h two edges, of a scubit.
length; and he did gird
it under his raimerit ‘up-
on his right thigh.
17 And he brought
the present unto Eglon
king of Moab; and Eg-
lon was a very fat man.
18 And when he had
made an end to offer the
present, he sent away the
people that bare the pre-
sent. . . . . .
19 And he himself
turned again from the
f quarries that were by
Gilgal, and said, I have
* a secret errand unto
thee, O king; who said,
Keep silence. "And all
that stood by him went
out from him.
20. And Ehud came
unto him; and he was
sitting in § a summer-par-
lor, which he had for
himself alone; and Ehud
a Fºx. 9:16. 2 Kings 5:1. Is. 10:15.
37:26, .45:1–4. Ez. 38:16. Dan. 4:
22. 5:18. John 19:11.
1 Sam. 12:9.
5:14. Ps, 83:6–3
h
c. 5:1 : e
d 1:16. Deut. 34:3. Ps. 83:7, ...
e. Lev. 26:23–25. Deut. 28:47,48.
f : Sée on 9.-Ps. 50:15, 90:15. "
29:12,13. 33:3. -
Jer.
decays of age were no hindrance to his useful-
and others full satisfaction that it was the will of
home be conquered, that worst of enemies, and
vailed to break the yoke of the oppression, and,
of Othniel’s good services.
again to break his commandments :
gradually, to bring them to repentance.
his people, but waited for a divine call to appear
publicly for the redress of their grievances. He
was now, we may suppose, far advanced in years,
when God raised him up to this honor; but the
mess, when God had work for him to do. 2.
Whence he had his commission, not of man, or
by man; but the Spirit of the Lord came
wpon him, v. 10. The spirit of wisdom and
courage to qualify him for the service, and a spirit
of power to excite him to it, so as to give him
God he should engage in it; the Chaldee says,
The spirit of prophecy remained on him. 3.
What method he took; he first judged Israel,
reproved them, called them to an account for their
sins, and reformed them, and then went out to
war; that was the right method. Let sin at
then enemies abroad will be more easilv dealt
with.
giver, and then He will save us, and on no other
terms. 4. What good success he had. He pre-
as it should seem,to break the neck of the oppress-
or; for it is said, The Lord delivered Chushan-
rishathaim into his hand. Now was Judah, of
which tribe Othniel was, as a lion’s whelp gone
up from the prey. 5. The happy consequence
Thus let Christ be our Judge and Law- |
yet Israel is weakened, and Moab strengthened
against them. God would not suffer Israel, when
the stronger, to distress the Moabites, though.
idolaters; (Deut. 2: 9.) yet now He suffered the
Moabites to distress Israel, and strengthened
them on purpose that they might: Thy judg-
ments, O God, are a great deep. The king of
Moab, strengthened by the Ammonites and Ama-
lekites, (v. 13.) 1. Beat Israel, in the field, (v.
13.) not only the tribes next them on the other side
of Jordan, but those also within Jordan, for they
made themselves masters of the city of palm-
trees, probably a strong-hold erected near Jeri-
cho, which was so called, (Deut. 34: 3.) into
which the Moabites put a garrison, to bridle Is-
rael, secure the passes of Jordan, and preserve
the communication with their own country. See
how quickly the Israelites lost that by their own
sin, which they had gained by miracles of divine
mercy. -
2. They made them serve, (v. 14.) i. e. exact-
ed tribute from them, either the fruits of the earth,
or money in lieu of them. They neglected to
serve God, and pay Him his tribute; therefore
God recovered from them that wine and oil,
that silver and gold, which they prepared for Baal,
(Hos. 2: 8.) What should have been paid to
the divine grace, and was not, was distrained
for, and paid to the divine justice. The former
The land, though
not getting ground, yet had rest, and some fruits
of the reformation, 40 years; and it had been
dutv.
W. 12—30. Ehud is the next of the judges
whose achievements are related in this history,
and here is an account of his actions.
I. When Israel sins again, God raises up a
new oppressor, v. 12–14. It was an aggrava-
tion of their wickedness, that they did evil again,
after they had smarted so long for their former
iniquities, promised so fair when Othniel judged
them, and received so much mercy from God in
their deliverance. What, and after all this,
Perhaps
they thought they might make the more bold be-
cause they saw themselves in no danger from their
old oppressor; but God made them know He had
a variety of rods werewith to chastise them. He
strengthened Eglon King of Moab against
them. This oppressor lay nearer than the for-
mer, therefore would be the more mischievous
to them; God’s judgments thus approached them
When
Israel dwelt in tents, but kept their integrity,
Balak, king of Moab, that would have strength-
emed himself against them, was baffled; but now
servitude (v. 8.) lasted but 8 years, this 18; if
less troubles do not perform the work, God wiłł
send greater. -
II. When Israel prays again, God raises up a
new deliverer, (v. 5.) Ehud. He was, 1.
Benjamite. The city of palm-trees lay within
the lot of this tribe, by which, it is probable, they
suffered the most, and therefore stirred first to
shake off the yoke. It is supposed by the chro-
nologers, that the Israelites’ war with Benjamin
for the wickedness of Gibeah, by which that
whole tribe was reduced to 600 men, happened
before this, so that we may well think that tribe
to be now the weakest; yet out of it God raised
up this deliverer, in token of his being perfectly
reconciled to them, to manifest his own power in
ordaining strength out of weakness, and that He
might bestow more abundant honor on that
part which lacked. 2. He was leſt-handed, as
it seems many of that tribe were, chap. 20: 16.
We are here told what Ehud did. He saved
the oppressed by destroying the oppressors, when
the measure of their iniquity was ſull, and the set
time to favor Israel was come.
(1.) He put Eglon the king of Moab to death;
not murdered or assassinated him, but, as a judge,
or minister of divine justice, executed the judg-
ments of God on him, as an implacable enemy to
that they had forsaken God, and worshipped the
gods of the nations round about them, (and per-
haps those of the Moabites among the rest,)
here was another king of Moab whom God
strengthened against them, though a wicked man,
that he might be a scourge of Israel; the staff
in his hand, with which he beat Israel, was,
God’s indignation; howbeit he meant not so,
neither did his heart think so. Israelites did
ill, and, we may suppose, Moabites did worse;
* Or, the son of Jemini. -
f Heb. shut of his right hand. 20:16. -
1 Chr. 12:2. - 1 21.
g l Sam, 10:27. Prov. 18:16. 19:6.
h ; 149:6. Heb. 4:12. Rev. 1:16. 2:
Ps. 45:3. Cant. 3:8.
1 Sam. 2829. Job 15:27.
Ps. 78.7. Jer. 5:28. 50:11.
God and Israel. This story is particularly re-
lated. -
[1..] He had a fair occasion of access to him,
v. 5. The present is called mincha in the origi-
mal, the word used in the law for the offerings
presented to God, to obtain his favor; these the
children of Israel had not offered in their season,
to the God that loved them; and now, to punish
them for their neglect, they are laid under a ne-
cessity of bringing their offerings to a heathen
+ or graven images. Josh. 4:20.
# 30.’’; Kings 9:56. Acts":3:13, ig.
1 Gen. 45:1.
Ez., 34: § Heb. a parlor of cooling. Am. 3:15.
the whole time from the exodus to the building of the temple 600
years; whereas we must necessarily consider 480 years to be the true
computation, and therefore the times of oppression and those of rest
must go together, and the reckoning be made from the death of one
judge to that of the next succeeding, letting the times of oppression
for the most part run into the account of the judge that put an end to
them ; as Chushan-Rishathaim's 8 years into Othniel’s 40, and the
Moabites 18, into Ehud’s 80, v. 14,30. And if it be demanded how
the land had rest so mafiy years while some part of them are included
in the years of oppression, it may be answered, that thus it is usual
in Scripture to denominate the whole from the best or greatest part,
and under it include the residue. See Gen. 35:36. and comp. Acts 7:
14. with Gen. 46:27. > - , - -
- . . Ass EMB. ANN.
- Verses 15–18. -
. The King of Israel raised up a deliverer or savior who acted by
commission from Him; and Egion had usurped his throne, and was
condémned by Him to be thus put to death.-But the law of being
| 29. Marg.
21:14. Is. 36:16, } Marg
of our conduct.
subject to principalities and powers in all things lawful, is the rule
- - Scott.
* Not their ordinary tribute, but a gratuity to gain
(16.) Dagger....two edges.] See simi-
Ep.
Verse 19. -
Quarries.) Pesilim, sculptilia, carvings. “Some understand the place
where stones were dug; others, the twelve stones Joshua placed in
Gilgal [which is most probable]; Sept. [glypton, graven images, it
being supposed the Moabites had set up graven images there rather
than any where else.” PATR1ck.—‘It is most likely that idols [in
the shape of upright stones] were mºntº Dr. A. CLARKE.
- erSe 2U. -
From God..] The word here used is common to the true God, and
the supposed" deities of the Gentiles. Ehud indeed had a secret er-
rand, a message from God, unto him ; but it was of a far different
nature than Eglon expected. Scott.
(15.) A present.]
Egion’s favor.” Assemb, Jämn.
lar ones, note Ex. 17:10.
[757)
B, C, 1336.
Eglon slain by Ehud.
JUDGES, III.
*
said, "I have a message
from God unto thee.
And " he arose out of his
Seat.
21 And Ehud put
forth his left hand, and
took the dagger from his
right thigh, and "thrust
it into his belly.
22 And the haft also
went in after the blade ;
and the ſat closed upon
the blade, so that he
could not draw the dag-
ger out of his belly: and
* the dirt came out.
23 Then Ehud went
forth through the porch,
and shut the doors of the
parlor upon him, and
locked them.
24 When he was gone
out his servants came ;
and when they saw that
behold the doors of the
parlor were locked, they
said, Surely he # covereth
his feet in his Summer-
chamber.
25 And they tarried
till they were ashamed ;
and behold he opened
not the doors of the par-
lor: therefore they took
a key and opened them :
and behold, their lord
was fallen down dead on
the earth.
26 And Ehud escaped
while they tarried, and
pass 'd beyond P the quar-
1 les, and escaped unto
Seirath.
27 And it came to pass
when he was come, that
* he blew a trumpet in
the mountain of Eph-
raim, and the children
of Israel went down with
him from the mount, and
he before them.
m 19. 2 Sam. 12.1, &c.
6.9
n Ps. 29.1. Jer. 10 7.
o Num. 257,8. l Sam. 1533. Job 20:
25. Zech. 13.3 2 Col. 5 16,
* (), it came out at the fundament.
f On, doeth his casement. I Sam. 24.3.
24 12. Mic
p 19.
q 634. 1 Sum 13:3. 2 Sam. 20.22. 2
Rings 9 13.
7.24, 17.1. 19:1. Josh. 17 15,18.
prince that hated them, , Ehud went on his er-
rand to Eglon, offered his present with the usual
ceremony, and expressions of dutiful respect, the-
better to color what he intended, and to prevent
suspicion. Y
[2.] It should seem, he designed from the first
to kill him, God putting it into his heart, and
letting him know the motion was from Himself,
by the Spirit that came upon him, the impulses of
which carried with them their own evidence, and
so gave him full satisfaction both as to the law-
fulness and the success of this daring attempt, of
both which he would have had reason enough to
doubt, but for the command from God; but that
is sufficient to bear us out, and bring us off, both
against our conscience, and against all the world.
That he compassed and imagined the death of
this tyrant, appears by the preparation he made
of a weapon for the purpose; a dagger, but half
a yard long, which might easily be concealed un-
der his clothes, (v. 16.) perhaps, because none
were suffered to come near the king with their
swords by their sides. This he wore on his
right thigh, that it might be the more ready to his
left hand, and might be the less suspected.
[3.] He contrived how to be alone with him;
which he might the more easily be, now that he
had not only made himself known to him, but in-
gratiated himself by the present, and the compli-
ments, which, perhaps, on that occasion, he had
passed upon him. Observe how he laid his plot.
1st. He concealed his design even from his own
attendants, v. 18. There needed but one hand
to do the execution; had more been engaged
they could not so safely have kept counsel, nor so
easily have made an escape. , 2dly. He returned
from the quarries by Gilgal, (v. 19.) graven
images, (in the margin,) set up perhaps by the
Moabites with the twelve stones Joshua set up
there. Some suggest that the sight of these idols
stirred him up to execute his design, which other-
wise he had let fall for the present. Or, per-
haps, he came so far as to these images, that, tell-
ing from what place he returned, the king of
Moab might be the more apt to believe he had a
message from God, 3dly. He begged a private
audience, and obtained it in a withdrawing room,
here called a summer parlor. It was a very
up, thereby owning God his superior. This
shames, the irreverence of many who are called
Christians, and yet when a message from God
is delivered to them, study to show, by all the
marks of carlessness, how little they regard it.
Ehud, in calling what he had to do, a message
from God, plainly avouches a divine commission
for it; and God’s inclining Eglon to stand up
to it, did both confirm the commission, and ſa-
cilitate the execution, 3dly. His extreme fat- ,
mess, made him unable to resist, or to help him-
self; probably, it was the effect of his luxury and
excess; and when the fat closed up the blade,
God would by that circumstance show how those
that pamper the body, do but prepare for their
own misery. However, it was an emblem of his
carnal security and senselessness. See Ps. 119:
70-17: 10. Eglon signifies a calf, and he fell
like a fatted calf, an acceptable sacrifice to di-
vine justice. Now this act of Ehud's, 1. May
justify itself, because he had special direction
from God to do it, and ‘it was agreeable to the
usual method, which, under that dispensation,
God took to avenge his people of their enemies,
and to manifest to the world his own justice,
But, 2. It will by no means justify any now in
doing the like. No such commissions are now
given, and to pretend to them is to blaspheme
God, and make Him patromise the worst of vil-
lanies. Christ bid Peter sheathe the sword, and
we find not that He bid him draw it again.
[5.] Providence wonderfully favored his escape,
when he had done the execution. , 1st. The ty-
rant fell silently, without any shriek or outcry,
which might have been overheard by his servants
at a distance. 2dly. The heroic executioner,
with such a presence of mind, as discovered not
only no consciousness of guilt, but a strong con-
fidence in the divine protection, shut the doors
after him, took the key with him, and passed
through the guards with such an air of innocence,
and boldness, and unconcernedness, as made
them not at all to suspect his having done any
thing amiss. 3dly. The servants that attended
in the antechamber, coming to the door, when
Ehud was gone, to know their master’s pleasure,
and finding it locked, and all quiet, concluded be
was lain down, [or retired, (v. 24.) and there-
unwise thing for him to be all alone with a stran- fore would not offer to open the door. Thus by
ger, and whom he had reason to look upon as an
enemy; but those that are marked for ruin, are
infatuated, and their hearts hid from under-
standing; God deprives them of discretion.
[4] When he had him alone, he soon despatch-
cd him. 1st. Ehud demands his attention to a
ºnessage from God, (v. 20.) and that message
was a dagger: God sends to us by the judgment
of his hand, as well as by the judgment of his
mouth, 2dly. Eglon pays respect to a message
from God. Though a king, a heathen king;
though rich and powerful; though now tyran-
nising over the people of God; though a fat, un-
wieldy man, that could not easily rise, nor stand
long; though in private, and what he did not
under observation; yet, when he expected to re-
ceive orders from heaven, he rose out of his seat;
when God was about to speak to him, he stood
their care not to disturb his sleep, they lost the
opportunity of revenging his death. See what
comes of men’s taking state too much, and oblig-
ing those about them to keep their distance.
4thly. The servants at length opened the door,
and found their master had slept indeed his long
sleep, v. 25. The horror of this tragical spec-
tacle, and the confusion it must meeds put them
into, to reflect on their own inconsideration in
not opening the door sooner, quite put by the
thoughts of sending pursuers after him that had
done it, whom now they despaired of overtaking.
Lastly, Ehud by these means made his escape to
Sierath, a thick wood; so some, v. 26. It is
not said, any where in this story, in what place
Eglon then lived; but there being no mention of
Ehud’s passing and repassing Jordan, I am in-
clined to think Eglon had left his own country
4rose.]_* Ehud designedly used Elohim, (which was common to wires at e. and the door is unlocked.
The position and number of
the true God and to false gods ;) and not Jehovah ; (which was pe.
Culiar to the true God) because Eglon, not knowing whether the mes-
*age came not from his own false god, would more certainly rise,
whereas he would possibly show his contempt of the God of Israel
by sitting still.” Pool E.
Verses 21–25.
(JM. R. / This powerful oppressor would thus be ſound weltering
after the most disgraceful manner, in that very place where he ha
often indulged his pride, sloth, and luxury : Scott.
(23.) Porch.] ‘ Guard chambér, so some : or, as Kimchi, the place
where the people sat who waited for audience.” ATRIC K.
(24.) Cºereth his feet.]. “The orientals are fond of taking a map at
noon, and to cover one's feet is used to express that custom.”[Though
the ancient versions give another sensé.] ‘ This sense, moreover
better suits the story than any other, for the servants were iong wait!
ing before they entered the chamber.” JAHN and PATRick.
(23, 25.) Locked....hey..] ‘The cut is of a modern Egyptian wooden
lock from Pococke, similar to one given by Denom; d, the lock; it is
nailed to the door posts, and has in it holes at g. It is fastened to the
door at d. and at e, are wires, so placed in holes corresponding to the
holes in g. f. that falling down they go into them, and the door is
locked : there is a hole for the key h. to go into it; to this key counter-
wires are fixed, which enter the holes at g, where they thrust up the
the pins and holes may vary for each lock. “This simple, easy and
safe Egyptian lock, says Denom, fastens the gate of a town, the
door of a house, and that of the smallest box or drawer. It is the
same as that used 4000 years ago, for I found a representation of one
like it on the bas-reliefs of the great temple of Karnac.” Frag. Calm
by Taylor. De
Verses 27,28,
JM. R.—JVotes, 7:23–25, 12:1–7. Scott.

B. c. 1836.
Shamgar succeeds Ehud.
JUDGEs, iv.
28 And he said unto
them, "Follow after me;
for ‘the Lord hath deliv-
ered your enemies the
Moabites into your hand.
And they went down af-
ter him, and took " the
fords, of Jordan towards
"Moab, and suffered not a
man to pass over.
29 And they slew of
Moab at that time about
thousand men, all
*lusty, and all men of
valor; and there escaped
ten
In Ot a. man.
30 So Moab was sub-
dued that day under the
hand of Israel. And * the
land had rest fourscore
years.
‘31
‘ſ And after him
was y Shamgar the son
of Anath, which slew of
the Philistines six hun-
dred men with * an ox-
goad: and * he also deliv-
ered lsrael.
stroyed,
- A ND the children of
Israel again * did
evil in the sight of the
CHAP. IV. .
Israel, again revolting, is oppressed by
Jabin and Sisera, 1–3.
up Barak for their deliverance, 4–9.
Barak destroys the army of Jabin, 10
—16. Sisera is slain by Jael the Ken-
ite, 17–22. Jabin subdued and de-
23, 24.
of Moab, on the other side Jordan, and made his
principal residence at this time in the city of
palm-trees, within Canaan, a richer country than
his own, and that there he was slain, and then
the quarries by Gilgal were not far off him.
There, where he had settled himself, and thought
he had sufficiently fortified himself to lord it over
the people of God, there he was cut off, and prov-
ed to be fed ſor the slaughter, like a lamb in a
larger place. - 2 . .
(2.) Ehud then gave a total rout to the forces
of the Moabites that were among them, and so
effectually shook off the yoke of their oppression.
[1..] He raised an army immediately in mt. Eph-
raim, at some distance from the head-quarters
of the Moabites, and headed them himself, v. 27.
The trumpet he blew was indeed a jubilee-trum-
- pet, proclaiming liberty, and a joyful sound it
was to the oppressed fºliº, who for a long
time had heard no other trumpets than those of
their enemies. . [2.] Like a pious man, and as
one that did all this in faith, he took encourage-
ment himself, and gave encouragement to his sol-
diers, from the power of God engaged for them,
(v. 28.) [3.] Like a politic general, he first se-
cured the ſords of Jordan, set strong guards on
all those passes, to cut off communications be-
...tween the Moabites in the land of Israel, (for on
them only his design was,) and their own country
on the other side Jordan; that if, on the alarm,
they resolved to fly, they might not escape thither,
and if resolved to fight, they might not have as-
sistance thence. [4.] He then fell upon them,
and put them all to the sword, 10,000 of them,
which, it seems, was the number appointed to
keep Israel in subjection; v. 29. And they
were the best and choicest of all the king of Mo-
ab’s forces; all lusty men, and not only able
bodied, but high spirited too, and men of valor,
v. 20. But neither their strength nor their eour-
age stood them in any stead, when the set time
was come for God to deliver them into the hand
of Israel. [5.] The consequence of this victory
was, that the power of the Moabites was wholly
eborah stirs
4.0. 7:7; broken in the land of Israel; the country was
t 7:9,15. 1 Sam. 17:47. d
u 12:5. Josh. 2:7, , cleared of these oppressors, and the land had
* Heb. ſat. Se
e on 17—Deut. 32:15,
:10. *
Jub 15:27 Ps, 17
x 11.
a 2:16.
~b 2:11,19,20. 3
26:23–25
5.3i.
y 5:6,8.
* ºn. 13:19–22. 17:47;50. 1 Cor.
:7,12. 6:1.
rest 80 years, v. 30. We may hope that there
was likewise a reformation among them, and a
check given to idolatry, by Ehud’s influence,
which continued a good part of this time. It
was a great while for the land to rest, fourscore
10.6. Lev. * e -
És.iº years; yet what is that to the saints’ everlasting
V. 31. Some think the phrase, the land had
rest, is meant chiefly of that part which lay
eastward on the banks of Jordan, which had
been oppressed by the Moabites; but it seems,
by this passage here; that the other side of the
country which lay S. W. was in that time in-
fested by the Philistines, against whom Shamgar
made head, ^
1. It seems Israel needed deliverance, for he
delivered Israel; how great the distress was,
Deborah afterward related in her song, (ch. 5:
'6.) that in the days of Shamgar the highways
were unoccupied, &c. That part of the country
next to the Philistines was so infested with plum-
derers, that the people could not travel the roads
in safety, but were in danger of being robbed;
nor durst they dwell in the unguarded villages,
but were forced to take shelter in the ſortified
cities. -
2. God raised him up, as it should seem, while
Ehud was yet living, but superannuated. So
inconsiderable were the enemies for number, that
it seems the killing of 600 of them amounted to
a deliverance of Israel, and so many he slew with
an ox-goad, or, as some read it, a plowgh-share.
It is probable he was himself following the plough,
when the Philistines made an inroad, and God
put it into his heart to oppose them: the in pulse
being sudden and strong, and having neither
sword nor spear, he took the instrument next at
hand, some [one] of the tools of his plough, and
with that killed so many hundred men, and came
off unhurt. See here (I.) God can make those
eminently serviceable to his glory and his church’s
good, whose extraction, education, and employ-
ment, are very obscure. He that has the residue
of the Spirit, could, when He pleased, make
ploughmen judges and generals, and fishermen
apostles. (2.) It is no matter what the weapon
is, if God direct and strengthen the arm. . An
ox-goad, when God pleases, shall do more than
Goliath's sword. And sometimes He chooses to
work by such unlikely means, that the excellency
of the power may appear to be of God.
CHAP. IV. V. 1–3. The method of the his-
tory of Deborah and Barak, (the heroes in this
chapter,) is the same with that before. Here is,
I. Israel backsliding from God; They again did
evil in his sight, i. e. worshipped idols, the sin
which now most easily beset them, v. 1. See
in this, 1. The strange strength of corruption,
- . Neh. 9:23–30. - -
43–45. Jer, 5.3. rest in the heavenly Canaan"
W. 12–31. Alas! how inveterate is man’s propensity to in-
gratitude towards God! and how readily do we relapse into our
former offences!. The secret history of every one of us, even if
kept from open scandals, or visible declensions, greatly resembles
the history of Israel: ‘O foolish people and unwise; do we thus
requite the Lo RD, . . . that bought us!” This renders repeated
chastisements absolutely necessary; for so perverse are we, that
the more indulgently we are treated by our Heavenly Father, the
more disobedient we generally prove! Yet, after our most ag-
gravated provocations, and in our deepest distresses, if we again
cry unto Him, He will deliver us; and the meanest instrument,
and the most unlikely method, shall be effectual, if He appoints
and blesses them.—Luxury, sloth, and pride, fatten men for de-
struction: the Lord delights to abase those who exalt themselves
against Him, and oppress his people; and to render infamous,
as well as to cast into the abyss of misery, those who have been
the haughty and the terrible of the earth.—What message from
God, but a message of vengeance, can a proud rebel expect?
which hurries men into sin, notwithstanding the
PRACTICAL observations.
Such a message is evidently contained in the Word of God: and
though we are not commissioned, or even allowed, to be the
executioners of it; yet his ministers must boldly declare it, with-
out fearing the frown or respecting the persons of sinners. (1
Kings 21:17–22. 22:8, 13, 14, 16–28.) But, blessed be God,
they have another message to deliver, a message of mercy and
free salvation; and that of vengeance only applies to those, who
neglect and refuse the gracious proposal.-With reverent atten-
tion let us hear this message: in humble faith let us seek and
accept of this great salvation: let us beg of God to enable us ‘to
bring forth fruits meet for repentance: ’ and let us enlist under
the Redeemer’s banner, put on his armor, and declare determined
war against his enemies. . He has begun our triumphs, by his
victory over the powers of darkness on the cross, and over the
king of terrors by his resurrection: the trumpet of his Gospel
calls us to follow after Him; and, obeying that summons, the
day will be ours, and we shall conquer, triumph, and reign with
Him in glory for evermore, SCOTT.
- - Verse 29.
Te), º So small an army of valiant soldiers, served to curb
the whole kingdom of Israel, when once it was subjected : but they
might have been easily reinforced from beyond Jordan. (I Sam. 17.
50–53.) -- is - Scott.
Intsty men.] ‘Men of estates, or very wealthy, so some : or, -men
of better sort, so others; but it may be interpreted, strong men.”
- * PATRick.
- - - Vērse. 30. S º
- The land had rest, until 80 years, from the close of the aforemen-
tioned 40 years, were expired. This is the more general interpreta-
tion.-Yet some think, the oppression of Jabin in the N. coincided
with some of the years of rest in the S. here mentioned. (4:2, 3.)
Scott.
•Moab was subdued.] ‘That is, Israel freel themselves from the
yoke of Moab.-The land, &c.] That is, the eastern part of it, not the
whole land of Israel.”—Eighty years.] See note v. 11. “But some count
from the death of Othniel to that of Shamgar; others read eight instead
of eighty.” Ass EMB. ANN.
Verse 31.
Shamgar succeeded Ehud ; but it is not said how long he acted as
judge, or whether he did so at all, except in this one action;
- Scott.
Oz goad.] ‘ Goads were of an extraordinary size. I found
them about 8 ft. long, and at the bigger end 6 in, in circumference,
with a sharp prickle in the lesser end, and a small spade or shovel at
the other for cleansing the plough,’ &c. Evang; Sym.— Dr. Hales sup-
poses that Shamgar's administration in the W. included Ehud’s ad-
ministrations of 8 years in the E.’ & Dr. A. CLARKE.
[759)
sº
B. C. 1314.
Israel oppressed by Jabin.
JUDGES, Iv.
LoRD when Ehud was
dead.
2 And the LoRD b sold
them into the hand of
Jabin king of Canaan,
that reigned in “Hazor;
the captain of whose host
was "Sisera, which dwelt
in “Harosheth of the
Gentiles. . .
3 And the children of
Israel cried unto the
LoRD : for he had nine
hundred 5 chariots of
iron; and twenty years
he "mightily oppressed
the children of Israel.
4 And ' Deborah, a
prophetess, the wife of
Lapidoth, she judged Is-
rael at that time. -
5 And she dwelt under
* the palm-tree of Debo-
rah, between Ramah
and Beth-el in mount
Ephraim; and the chil-
dren of Israel in came up
to her for judgment.
6 And she sent and
called " Barak the son of
Abinoarm out of 9 Ke-
desh-naphtali, and said
unto him, P Hath not the
LoRD God of Israel com-
manded, saying, Go, and
draw toward mount q Ta-
bor, and take with thee
* ten thousand men of the
children of Naphtali, and
of the children of Zebu-
Jun ?
b See on 2:14,15,-10:7. Is. 50:1, Matt.
18:25 -
c josh. 11:1,10,11, 1935.
d 1 Sam. 12:9. Ps. 83:9.
e 13,16.
f 3:9,15.
10:10,16. 1 Sam. 7:8. Pa.
50:15. 78:34, Jer, 2:27,28,
1:19. Josh. 17:16.
5:8... Deut. 28:29,33,47,48. Ps.
I06:42.
i Ex. 15:20. 2 Kings 22:14, Nell. 6:
14: Joel 2:28,29. Mic. 6:4. Luke
§ Acts 21:9. 1 Cor. 11:5. Gal.
k Gen. 35:8.
1 Josh. 16:2, 18:22,25, 1 Sam. 1:1, 19.
7:16, 17, 25:1. Jer, 31:15.
m Ex. 18:13,16,19,26. Deut. 17:8–12,
2 Sam. 15:2–6. -
n 5:1. Heb. 11:32.
o Josh. 19:32,37. 21:32.
p Josh. 1:9. Ps, 7:6. Is. 13:2–5. Acts
:47. w
. I Sam. 10:3. Ps, 89:12. Jer.
. Hos. 5:1. -
r 10. 5:14–18.
cause Ehud was dead. So it may be read.
punished every thing that looked towards idola-
they became an easy prey to every spoiler.
most frequent instances of its fatal consequences.
The bent to backslide is very hardly restrained.
2. The common ill effects of a long peace. The
land had rest 80 years, which should have con-
firmed them in their religion; but, on the contrary,
made them secure and wanton, and indulgent of
those lusts, which the worship of the false gods
was calculated to gratify. Thus the prosperity
of fools destroys them. Jeshurun waaceth fat
and kicketh. 3. The great loss of the people in
the death of good governors, They did evil, be-
He kept a strict eye on them, restrained and
try, and kept them close to God’s service. But
when he was gone, they revolted, fearing him
more than God. - - - *
II. Israel oppressed by their enemies. When
they forsook God, He forsook them; and then
They
alienated themselves from God, as if He were
none of theirs; and then God alienated them as
none of his. They that threw themselves out of
God’s service, threw themselves out of his pro-
tection. What has my beloved to do in my
howse, when she has thus played the harlot? He
sold them into the hands of Jabin, v. 2. This
Jabin is of the same name, as the one (perhaps
his ancestor,) whom Joshua routed and slew, and
whose city he burnt, Josh. 11: 1, 10. But it
seems, in process of time, the city was rebuilt,
and the king of Hazor becomes able to tyrannise
over Israel, who by sin had lost all their advan-
tage against the Canaanites. This servitude was
longer than either of the former, and much more
grievous; Jabin, and his general Sisera, did migh-
tily oppress Israel. What aggravated the op-
pression was, 1. This enemy was nearer than any
of the former, and on that account, had greater
opportunity to do them mischief. 2. They were
the natives of the country, who bore an implaca-
ble enmity to Israel, for invading and dispossess-
ing them; and when they had them in their power,
would be so much the more cruel and mischievous,
in revenge. 3. These Canaanites who had been
conquered and subdued by Israel, were of old
sentenced to be their servants, (Gen. 9:25.) and
might now have been under their feet, but for their
own slothfulness, cowardice, and unbelief. To
be oppressed by those whom their fathers had
conquered, and they, themselves had foolishly
spared, could not but be very grievous, z -
III. Israel returning to their God, when dis-
tress drove them to Him; and they saw no other
way of relief. Those that slight God in their
prosperity, will find themselves necessitated to
seek Him when in trouble. .
V. 4—9. Here we have, '.
I. The preparation of the people for their de-
liverance, by the prophétic conduct and goyern-
ment of Deborah, v. 4, 5. Her name signifies a
bee; to which she answered by her industry, sa-
services of Israel.
...to God.
gacity, and great usefulness to the public, her
sweetness to her friends, and sharpness to her
enemies. She is said to be the wife of Lapi-
doth: the termination is not common in théname
of a man; therefore some make it the name of a
place, she was a woman of Lapidoth. Others
take it appellatively; Lapidoth signifies lamps.
The rabbins say, she had employed herself in ma-.
king wicks for the lamps of the tabernacle; and
having stooped to that mean office for God, she was
afterwards thus preferred. Or, she was a woman
of illuminations, or of splendors: one extraor-
dimarily knowing and wise, and so very eminent
and illustrious. Concerning her we are here told,
1. She was intimately acquainted with God: a
prophetess; one instructed in divine knowledge
by the immediate inspiration of the Spirit of God,
having gifts of wisdom, which she attained to
not is an ordinary way; she heard the words.
of God, and probably saw the visions of the
Almighty. 2. She was entirely devoted to the
She judged Israel at the time
Jabin oppressed them; and, perhaps, for being a
woman, she was the more easily perinitted by the
oppressor to do it. She judged, not as a prin-
cess, by civil authority, but as a prophetess, as
God’s mouth to them, correcting abuses, and re-
dressing grievances, especially those relating to
the worship of God. They came to her from all
parts for judgment, not so much for deciding con-
troversies between man and man, as for advice
in reforming what was amiss in things pertaining
Those who before had secretly lamented
the impieties and idolatries of their neighbors,
but knew not where to apply themselves to re-
strain them, now made their complaints to Deb-
orah; who, by the sword of the Spirit, showing
them the judgment of God, reduced and reclaim-
ed many, and excited and animated the magis-
trates, in their respective districts, to put the laws
in execution. It is said she dwelt, or, as some
read it, sat under a palm-tree, called ever after,
from her, the palm-tree of Deborah: either she
had her house under it, or her judgment-seat in
the open air, under its shadow, an emblem of the
justice she sat there to administer, which will
thrive and grow against opposition, as palms
under pressure. Josephus says, Israel came to
Deborah to desire her to pray to God for them,
that they might be delivered; and Samuel is said
at one particular time to judge Israel in Mizpeh,
that is, bring them back again to God, when they
made the same address to him on a like occasion,
1 Sam. 7: 6, 8, - - -
II. The project for their deliverance. When
Israel came to her for judgment, with her they
found salvation. . So they that seek to God for
grace, shall have grace and peace; grace and com-
fort, grace and glory. . As a woman, not being
herself fit to command an army in person, she
nominates one that was, Barak of Naphtali, who,
probably, had already signalized himself in some
rencontres with the forces of the oppressor, living
near him, (for Hazor and Harosheth lay within
the lot of that tribe,) and thereby had gained a
reputation and interest among his people. Some
struggles, we may suppose, he had made to shake
off the yoke, but could not effect it,till he had com-
mission and instructions from Deborah. He could
do nothing without her head, nor she without his
NOTES. - | --
...CHAP: IV., V. 2, 3. The remains of the nations of Canaan having
in great numbers resorted thither
$ Verse 5.
The ordinary courts were probably shut up, and the magistrates
[to Harosheth] to assist Sisera, the
commander of Jabin’s army, in whom he placed great confidence ;
and to obtain his protection; it was called ‘Harosheth of the Gen.
tiles,” or mations. r Scott.
(?:) Jabin king ºf Canaan.]. “Canaan here means the Canaanites,
properly so called, and probably Jabin, like Pharaoh, was the com’
mon name of these kings.' DoDD.—Harosheth.] ‘ A city situated at
the waters of Merom.” Dutch Ann.— A vast, woody, strong place
Whither the relics of the conquered nations resorted to inhabit. as
being most safe and defensible against the Israelites.” Assº...?.
(3.) ...}} may seen strange they should be so strong in chariots
when Mithridates had but in hundred in his army, and Darius ºut
two hundred ; but I suppose they placed their chief Strength in these
not having many horsemen.’ - ``PATRIº. '
Vcrse 4.
Lapidath.J. Our rendering [of the word] is most natural. (Note, 2
Kings 22: 14. scorſ.
Prophetess.] ‘The words “prophet” and “prophetess » are of
very ambiguous signification in the O. T. As, therefore, we read of
no miraculous action Deborah did, she was, perhaps, only a woman
of eminent holiness, prudence and knowledge in the Scriptures, by
which she was eminently qualified to judge the people.” H Ewlºrſ.
23. Dewt. 17: 8–13.)
deprived of authority, by Jahim’s oppression.—It has been thought by
several learned men, that after it pleased God to raise up, from time to
time, extraordinary rulers and deliverers, under thetitle of Judges; the
different tribes and cities of Israel grew more and more remiss in the
appointment of ‘judges and officers in all their gates.” ... (Deut. Jö;
18, 19.) This might, perhaps, at first arise from the prevailing power
of their oppressors, as well as the extraordinary authority of their
judges. It seems, however, to have become very generally the case.
Yet Deborah, and the other judges, might only receive appeals from
inferior magistrates, in more difficult cases. (JVotes, 5:9. *s. 17–
- - - C.O.T.T.
Ramah and Bethel.] ‘ Upon the edge, or utmost border of Mount
Ephraim. For this Bethel was in the tribe, of Benjamin; Josh. 18.
13. Neither was this that Ramah or Ramathaim in which Elkanah
and Samuel lived, 1 Sam. J. & 2: 11. For this was in Benjamin,
Josh. 18: 25. that in Ephraim, as some think.” Assemb. ANN.
- - - . . . Verse. 6. - -
Kodesh-Naphtali..] There were three cities of this name, one in Is:
sachar, 1 Chron. 6:72. a second in Judah, Josh. 15:23. and this in
Naphtali. It was situated between the waters of Merom and the lake
Gennesareth.’ Assemb. Ann.-JMount Tabor.] Note, Matt. 17: 1. Ed.
ſzó0]
b. c. 1996.
*
Project of Deborah and Barak.
JUDGEs, iv.
- 7 And "I will draw
untó thee, to the river
* Kishon, Sisera, the cap-
tain of Jabin's army, with
his chariots and his mul-
titude; and 9 I will deliv-
er him into thine hand. ,
8 And Barak said unto
her, v If thou wilt go with
me, then I will go'; but
if thou wilt not go with
me, then I will not go.
9. And she said, I will
surely go with thee: “not-
withstanding the journey
that thou takest shall, not
be for thine honor; for
the Lord shall y sell Sis-
era º into the hand of a
woman.' And Deborah
arose, and went with Ba-
rak to Kedesh.
10 And Barak called
* Zebulun and Naphtali
to Kedesh: and he went
up with ten thousand men
* at his feet: and Debo-
rah went up with him.
11 || Now & Heber the
Kenite, which was of the
children of 4 Hobab the
father-in-law of Moses,
inad severed himself from
the Kenites, and pitched
his tent unto the plain
of * Zaanaim, which is
by ‘Kedesh.
12 And they showed
Sisera, that Barak the
son of Abinoam was
gone up to $ mount Ta-
bor.
13 And Sisera “gath-
ered together all his char-
iots, even h nine hundred
chariots of iron, and all
the people that were with
him, from Harosheth of
the - Gentiles unto the
river of Kishon.
14 And Deborah said,
unto Barak, Up ; for
this is the day in which
the Lord hath delivered
Sisera into thine hand:
s Ex. 14:4. Josh. 11:20. Ez. 38 10–
l6, Joel 3; 11–l4.
. 1 Kings 18:40, Ps, 83:9,10
2x. 21:13. Josh. 8:7. 10 $.
1 Sam. 24-10,18.
v Ex. 4.10–14. Matt. 14:30,31.
x 1 Sani. 2-30. 2 Chl. 26:18.
y See on 2:14, *~
. 5:24–27. 9,54. 2 Sam. 20:
6. 5:18.
5:15. 1 Sam. 25:27. Marg.
l: 16. Núm. 10:29. 24:21.
d’Ex. 2:18, 3.1. 18, 1.
e Josh. 19:33 Zaanannum.
f 6. Josh. 19:37.
g 6. Josh. 19:12,84. Ps. 89:12, Jel.
46:18
• fict. gathered by cry, or, proclama-
tºo??.
h See on 2,3,7.
i 19:28. Gen. 19:14. 44:4.
1 Sam. 9:26,
Josh. 7:13.
hands; but both together made a complete delive
erer, and effected a complete deliverance. The
greatest and best are not self-sufficient, but need
one another. - ;
1. By God’s direction, she orders Barak to
raise an army, and engage Jabin’s forces under
Sisera, v. 6, Barak, it may be, had been
meditating some great attempt, but two things
discouraged him: (1.) He wanted a commission
to levy forces; that, therefore, Deborah here gives
him, under the broad seal of heaven; which, as a
prophètess, she had a warrant to affix to it.
* Hath not the Lord God of Israel command-
ed it? Yes, certainly He has, take my word
for it.” Some think she intends this as an appeal
to Barak’s own heart:- ‘Hast not thou felt some
impulse of this kind on thine own spirit?” If so,
the spirit of prophecy in Deborah confirms the
spirit of a soldier in Barak. [1..] She directs
him what number of men to raise; and let him not
ſear' those will be too few, when God hath said,
He will save by them. . [2.] Whence he should
raise them; only out of his own tribe, and that
g
l
thyself; for the Lord shall sell Sisera (now his
turn comes to be sold as Israel was, v. 2. by way
of reprisal) into the hands of a woman; that
is, [1..] The world would ascribe the victory to
the hand of Deborah; this he might himself fore-
see. [2.] God (to correct his weakness) would
. the victory by the hand of Jael; which
would be some eclipse to his glory. But Barak
values the satisfaction of his #. and the good
success of his enterprise, more than his honor;
therefore will by no means drop his request. He
dares not fight, unless he have Deborah with him
to direct him, and pray for him. She therefore
stood to her word with a masculine courage; this
noble heroine arose and went with Barak.
W. 10–16. Here, I. Barak beats up for volun-
teers, and soon has his quota of men ready, v. 10.
at his feet, following him, and subject to his com-
mand. It intimates their cheerfulness, and readi-
ness to attend him, whithersoever he went. God
is said to call us to his feet, that is, into obedience
to Him. Some think it intimates they were all
footmen, and so the armies of the Jews generally
of Zebulun, next adjoining; he need go no further. were; which made the disproportion of strength
Aud, lastly, She orders him where to make his between them and the enemy (who had horses
rendezvous; at mit. Tabor, in his own neighbor- and chariots) very great, and the victory the more
hood.
knew not how he should have an opportuni
engaging the enemy, who, perhaps, declined
ing, having heard that Israel, if they had but
courage enough to make head against the enemy,
seldom failed of success. “Well,” says Debo, all,
* in the name of God, I will draw wrºto thee
Sisera and his army.” She assures him the
matter should be determined º one pitched bat-
tle, nor be long in doing. In mentioning the
power of the enemy, she obliges Balak to fortify
himself with the utmost degree of resolution; for
the enemy was very ſormidable. It is good to
know the worst, that we may provide according-
ly. But, in fixing the vely place to which Sisera
would draw his army, she gave him a sign,
which might help to confi, m his faith when he
came to engage. It was a contingent thing, and
depended on Sisera’s own will: but when after-
ward he should see that falling out just as Debo-
rah had foretold, he might thence inſe, that cer-
tainly, in the test she said, she spake under a
(2.) When he had an army raised, he illustrious.
Though the tribes of Zebulum and
; of Naphtalí were chiefly depended on, yet it appears,
ght- by Deborah’s song, that there were some come
in to him from other tribes, Manasseh and Issa-
char; and more expected, that came not, from
Reuben, Dan, and Asher, ch. 5: 14. 17. But
these are overlooked here: and we are only told,
that to make his 10,000 effective men indeed,
Deborah went up with him. The 11th verse,
concerning the remove of Heber, one of the fami-
lies of the Kenites, out of the wilderness of Judah,
in the S. where those families had fixed them-
selves, (ch. 1: 16.) into the N. country, comes
in for the sake of what was to follow concerning
the csploit of Jael, a wife of that family.
II. Sisera, on notice of Barak’s motions, takes
the field with a very numerous and powerful army,
v. 12, 13. They showed Sisera, i. e. it was
showed him. Yet some think it refers to the
Kenites, mentiomed immediately before, v. 11.
there being peace at this time between Jabin and
that family, v. 17. Whether they intended it as
divine direction, which would greatly encourage a kindness to him or no, it served to accomplish
him; especially because with this, she gave him
}
an express promise of success; I [says God]
will deliver them into thy hand. Observe, God
draws them to him only that He might deliver
them into his hand. Mic. 4: 11, 12. Assemble
yourselves, and ye shall be broken to pieces.
See Rev. 19: 17, 18.
2. At Barak's request, she promises to go with
him to the field of battle. (1.) Barak insists.
much on the necessity of her presence, v. 8. Some
make this to be the language of a weak faith; it
seems rather to arise from a conviction of the
necessity of God’s presence and continual conduct,
a pledge and carnest of which he would reckon
Deborah’s presence to be; and therefore begged
thus earnestly for it. Nothing would be a great-
cr satisfaction to him, than to have the prophet-
ess with him to auimate the soldiers, and to be
consulted as an oracle, on all occasions. (2.)
Deborah (v. 9.) would not send him where she
would not go herself. Those that in God’s name
call others to their duty, should be very ready to
assist them in it. Deborah was the weaker ves-
sels yet had the strouger faith. But though she
agrees to go with Barak, iſ he insist on it, she
gives him a hint proper enough to move a soldier
not to insist on it. The journey thou wader-
takest (so confident was she of the success. that 4, &c.
she calls his engaging in war but the undertaking, the man, b
of a journey) shall not be for thine honor; not was please
so much for thine honor as if thou hadst gone, on the woman’s
i
|
}
t
i
!
what God had said by Deborah, (v. 7.) I will
draw unto thee Sisera. Sisera’s confidence
was chiefly in his chariots; therefore particular
motice is taken of them, nine hundred chariots
of iron, which, with the scythes fastened to their
axle-trees, when they were driven into an army
of footmen, did terrible execution. So ingenious
have men been in inventing methods of destroy-
ing one another, to gratify those lusts from which
come wars and fightings.
III. Deborah gives orders to engage the enemy,
v. 14. Josephus says, when Barak saw Sisera’s
army drawn up, and attempting to surround the
mountain, on the top of which he and his forces
lay encamped, his heart quite failed him, and he
determined to retire to a place of greater safety;
but Debolah animated him to make a descent on
Sisera, assuring him that this was the day mark-
ed out in the divine counsels for his defeat. Now
they appear most threatening, they are ripe for
ruin. The thing is as sure to be done, as if it
were done aheady: The Lord hath delivered
Sisera into thy hand. . See how the work and
honor of this gi cat action are divided between
Deborah and Balak; she, as the head, gives the
word, he, as the hand, doeth the work. Thus
doth God dispense his giſts variously, 1 Cor. 12:
Ordinarily the head of the woman is
ut He that has the residue of the Spirit
d to cross hands, and to put the head
shoulders, choosing the weak
N.
Verses 8, 9.
It does not appear, that Barak doubted whether Deborah spake by
* - but he hesitated concerning success unless
she went with him. He was culpably afraid; and, not honoring God as
he ought, to have done, he was deprived in part of the honor, which
he would oftherwise have obtained. Perhaps Deborah in her answer i
of the victory would be given to her and not
authority from God or not;
intended, that the credit
0. T. VOL. I.
to Barak; but the Spirit of God foretold -
21.)—Barak seems to have come to Deborah, and she accompanied
him back to Kedesh-naphtali...—The high pries: with Urim and Thum-
mim, the other priests w
all mentioned in these transactions.
0 : ) — 10, 97 : 9). Josh, 9: 14, 15.)
the death of Sisera by Jael.
ith the trumpets, and the Levites, are not at
*;"| "...º.º.º.º.
Scotºr.
[761]
B. C. 1296.
Barak is made victórious.
JUDGES, IV.
‘is not the LoRD gone
out before thee? So Ba-
rak went down from
mount Tabor, and ten
thousand men after him.
15 And k the LoRD dis-
comfited Sisera, and all
his chariots, and all his
host with the edge of
the sword, before Barak:
so that Sisera lighted
down off his chariot, and
fled away on his feet.
16 But Barak' pursued
after the chariots, and
after the host, unto Ha-
rosheth of the Gentiles:
and all the host of Sisera
fell upon the edge of the
sword ; and there was
not " a man leſt.
17 || Howbeit Sisera
* fled away on his feet to
the tent of a Jael the wife
of Heber the Kenite: for
there was 9 peace between
Jabin the king of Iſazor
and the house of IHebcr
the Kenite.
18 And Jael went out
to meet Sisera, and said
unto him, Turn in, my
lord, turn in to me; fear
not : and when he had
turned in unto her into
the tent, she covered him
with a f mantle.
19 And he said unto
her, P Give me, I pray
thee, a little water to
drink; for I am thirsty :
and she opened a bottle
of milk, and gave him
drink, and covered him.
20 Again he said unto
her, Stand in the door of
the tent ; and it shall be,
when any nuan doth
come and inquire of thce,
) Deut 9 8. 2 S \n, 5 24. Ps, 68.7
Is 52 12. Miu 2 1 »
k 5 20,21. 10 It) 2 Kings 76.
2 Chi. 13 15–17 P 83-9,10.
1 Lev. 267,8. 10:19,20. l l 8.
p. 10; 33. Roºm" 2 i2. 'jøm 213.
* Heb unto one
things of the world to shame the mighty, that no
flesh might glory in his presence. It was well
for Barak that he had Deborah with him; for
she made up what was defective, 1. In his com-
duct, by telling him, This is the day. 2. In his
courage, by assuring him of God’s presence.
Note, In every undertaking, it is good to be sat-
isfied that God goes before us, that we are in the
way of our duty, and under his direction. If so,
we ought to go on with courage and cheerfulness.
IV. God himself routs the enemy, v. 15. Ba-
rak, in obedience to Deborah's orders, went down,
though thero, on the plain, the iron chariots would
have the more advantage, quitting his fastness on
the mountain in dependence on the divine power:
for in vain is salvation hoped for from hills
and mowntains; in the Lord alone is the sal-
vation of his people. And his confidence was
mot deceived; The Lord discomfited Sisera.
It was not so much Barak’s bold and sul prising
alarm that dispirited and dispersed them, but
God’s term or seized their spirits, and put them
into an unaccountable conſusion. The stars,
it seems, fought against them, ch. 5: 20. Jo-
sephus says, a violent storm of hail, which beat
in their faces, disabled them and drove them back;
so that they became a very easy prey: and Deb-
orah’s words were made good.
V. Barak follows the blow with undaunted
resolution and unwearied diligence, and pursues
the scattered forces, even to their gencral’s head
quarters at Harosheth, (v. 16.) sparing none
whom God had delivered into his hand to be de-
stroyed; There was not a man left. When God
goes before us, in our spiritual conflicts, we must
bestir out selves; and when by his grace He gives
us some success against the enemies of our souls,
we must improve it by watchſulness and resolu-
tion, and carry on the holy war with vigor.
V. 17–24. We have seen the army of the Ca-
maanites totally routed. It is said, Ps, 83: 9, 10.
(where the defeat of this army is pleaded as a pre-
cedent for God’s doing the like in aftertimes,) that
they became as dung for the earth, Here we
have,
I. The fall of their general, Sisera, captain
of the host, in whom, it is likely, Jabin their king
put entire confidence, and therefore was not him-
self present in the action. Let us trace the steps
of this mighty man’s fall.
1. He quitted his chariot, and took to his feet, *
v. 15, 17. His chal iots had becm his pride and so casily be betrayed by those with whom it is
his confidence; and we may suppose he had there-' trusted!
one of these tents: and he chooses the wife’s tent
or apartment, either because less suspected, or
because it happened to be the first he came to, v.
17. And what encouraged him to go thither,
was, that at this time thcle was peace between
his master and the house of Heber: not that there
was any league offensive and defensive between
them, only at present there were no indications
of hostility. Jabin did them no harm, did not
oppress them as he did the Israelites; their plain,
quiet, harmless way of living, making them not
suspected or feared: and perhaps God so ordering
it, as a recompense for their constant adherence
to the true religion. Sisera thought he might
therefore be safe among them; not considering,
that, though they themselves suffered mot by Ja-
bin’s power, they heartily sympathised with the
Israel of God that did.
3. Jael invited him in, and bid him very wel-
come. Probably she stood at the tent door, to
inquire what news from the army, and what the
success of the battle was, which was fought not
far off. (1.) Perhaps she stood waiting for an
opportunity to show kindness to any distressed
Israelites, should there be occasion for it; but
seoing Sisera come in #. haste, panting and
out of breath, she invited him to come and repose
himself in her tent; in which, while she seemed
to design the relieving of his fatigue, perhaps she
really intended the retarding of his flight, that he
might fall into the hands of Barak, who was how
in a hot chase of him, v. 18. (2.) She made
very much of him, and seemed mighty careful to
have him easy, as her invited guest. Was he
weary? she finds him a very convenient place of
repose. Was he thirsty'ſ well he might: the best
liquor the tent afforded was at his service, and
that was milk, (v. 19.) which we may suppose,
he drank heartily of; and being refreshed with
it, was the better disposed to sleep. Was he
cold or afraid of catching cold: or did he desire
to be hid from the pursuers, if they should search
that tent? she covered him with a mantle, v. 18.
All expressions of care for his safety. Only,
when he desired her to tell a lie for him, she de-
clined making any such promise, v. 20. We must
not sin against God, no, not to oblige those we
would show ourselves most observant of. And
now was Sisera least safe, when most secure.
How uncertain and precarious is human life! and
what assurance can we have of it, when it may
It is best making God our Friend, for
fore despised and defied the armies of the living He will not deceive us.
God, because they wel e all on ſoot; justly there-
4. When he lay fast asleep, she drove a long
fore is he thus made ashamed of his conſidence, mail through his temple; so fastened his head to
and fol ced to quit it. Thus an e they disappoint-
ed who rest on the creatule; like a broken reed,
the ground, and killed him, v. 21. And to make
sure, (if we translate it right, ch. 5: 26.) she cut
it not only bleaks under them, but runs into their off his head, and left it nailed there. Whether
hand, and pierces them with namy son rows.
she designed this or no when she invited him into
2. He fled for shelter to the tents of the Ke- he tent, does not appear; probably the thought
m Joly 12 19–21 18 7–12. 40 11,12. - -
Ps. 37.35,36 1U7 10. IP, ov. 29 23. OW'll lll reach to roll l C to.
Ann. 5 19,20.
n 5 6.24
** = •
o Ps. 69 22. Is 57 21.
f Or, rug, or, blanket.
5:25 Gen. 2443. 1 Kings 17.10. Is.
alſº John 4 7.
a-
Verse 13.
It is to be lamented that this pious and ratwomal language of the
Scriptures should, among Christians, be so frequently changed for a
phraseology which borders on heathenism, or even atheism ; by as-
cribing all events to fortune, luck, second causes, or human courage
and policy; and excluding the mention of the first great Cause of all
things. (2 Kings 5: 1.) Sco TT.
Fled on his fect.] ‘ Anciently valiant men were wonderful swift
of foot, as Asahel and Achilles.” Assemb. Ann. ‘There is no doubt
all this was done by Supernatural agency.” Dr. A. CLARKE.
Verse 16.
JVot a man left.] JVote, 2 Chr. 20: 22–25.
Verse 17.
It is probable that Jael’s tent was distinct from that of Heber ;
(JVotes, Gen. 24: 67.31: 33.) and perhaps Sisera sought refuge in it on
that account, as less likely to be searched. ID.
Verse 18.
Turn in, &c.] ‘ I. e. I will hide and secule, thee, &c.—How-
ever the cause was good as to the matter of it, in that she thought to
destroy an enemy of God and his Church: yet she in manner of it (by
treachery,) failed; in which regard the same may be said of her that
Scott.
mites, having no strong hold, nor any place of his was darted into her mind when she saw him lie
The mean and solitary so fair to receive such a fatal blow; and, doubt-
way of the Kenites’ lying perhaps, he had for- less, it brought with it evidence sufficient that it
merly despised and ridiculed, and the more, be- came not from Satan, as a murderer and destroyer,
cause religion was kept up among them; yet now but from God, as righteous Judge and Avenger.
he is glad to put himself under the protection of (1.) It was a divine power that enabled her to do
we say, of the Egyptian midwives and of Rahab, that God ac-
çepted her work, and blessed he for it, and of his grace pardoned
her sin and failings in the carriage of it.”—Assemb. Jinn.—Her tent.
“Pococke, giving an account of the tieatment he received in an Ara
tent, says, “I was kept in the harem for greater security, no stranger
ever daring to come into the women’s apartment, unless introduced.”
-Nothing can be a better comment on this passage than this story.”
Hewlett, after Burder.--JMantle.] ‘A sort of mattress of thick, coarse
materials, to be used on the floon for purposes of rest.” JAHN.
Verse j9
JMilk.] ‘ Deborah seems to allude to this, 5:25, as a special act
of Jael’s wisdom and policy, because milk would bring quicker and
deeper sleep than water.” Assemb. Ann.—Some suppose it was sour
camel’s milk, to which they attribute intoxicating qualities, but Pro-
fessor Robunson denies such a quality to that. ED.
Verse 20.
A very criminal deviation from “simplicity and godly sinceri-
ty,” is become customary among professed Christians; I mean, the in-
structing and requiring servants to prevaricate, (to word it no more
harshly,) in order that their masters may be preserved from the in-
convenience of unwelcome visitants. Surely, some more manly,
762]
i.
say, Nº. . . W. *
Theſi Jael, Heber's
wife, "took a nail of the
$
21
. . . B. C. 1296. .” - JUGDES, v.
# ** * + . . . . ‘. . -- -- p ~
* * ºndº say, -4 Is there any it, and inspired her with a more than manly
man here; that thoushaſt courage; obtaining help of God, she does it ef.
#: { O -- fectually. (2.) It was a divine warrant that
justified her; therefore, since no such extraordi-
nary commissions can now be pretended, it ought
not in any case to be imitated.
tent, and * took an ham: friendship and hospitality must be religiously ob-
mer in her hand, and served, and we must abbot the thought ofbetraying
went softly unto him, any whom we have invited and encouraged to
se
and smote the nail into confide in us. And as to this act of Jael’s, (like
his temples, and fastene
it into the ground: (for
d that of Ehud’s in the chapter, before,) we have
reason to think she was conscious of such a di-
vine impulse on her spirit to do it, as did abun-
he was fast asleep, and dantly satisfy herself (and it ought therefore to
weary:} so "he died.
satisfy us) that it was well done. God’s judg-
22 And behold, as Ba- inents are a great deep. The instrument of this
rak pursued Sisera, Jael
came out, to meet him,
and said unto him, Come,
‘and I will show thee the
man whom thou seekest man then glory in his strength;
execution was a nail (pin or stake) of the tent.
He that had thought to have destroyed Israel with
his many iron chariots, is himself destroyed with
one iron mail. This do the weak things of the
- world confound the mighty. ſet not the strong
for when he sleeps,
Sisera slain by Jael.
|by divine appointment devoted to ruin, and not to
ſ be [made a league with, reduced to tribute, or]
| ; Tiro fraelites having soundly smarted
ſor their foolish pity in not doing it before, re-
solve [in this instance] to make a thorough rid-
spared.
The laws of dance of a people, to whom to show mercy was
as contrary to their own interest, as to God’s
command; and probably it was with an eye to the
sentence they were under, that this enemy is
named three times here in the last two verses, and
called king of Canaan; for as such he was to
be destroyed; and so thoroughly was he destroyed,
that I do not remember to read of the kings of
Canaan any more after this. The children of
1srael had prevented great mischief, had they
Sooner destroyed these Canaanites, as God had
both commanded and enabled them; but better
be wise late, and by experience, than never.
CHAP. V. V. 1–5. The former chapter let
us know what great things God had done for Is-
rael: in this we have the thankful returns they
'And when he came into where is it? It is weak, and he can do nothing;
Hier tent, behold Sisera a child may insult him then, and steal his life
- from him; and yet if he sleep not, he is soon spent
and weary, and can do nothing neither.
lay dead, and the nail,
was in his temples.
23. So
... words which we here
"God subdued he was weary,) aii
made to God, that all ages of the church might
learn (that work of heaven) to praise God. Pro-
bably it was usual them, as now, to publish poems
on occasions-like this; but this only is preserved
These
put in a parenthesis, (for of all the poems of that age of the Judges, because
the ancient versions read dictated by Deborah a prophetess, and designed
on that day Jabin the otherwise: he struggled, (or started as we say,) for a psalm of praise then, and a pattern of praise
king of Canaan before and died; so the Syr, and Arab.
the children of Israel.
and died; so the Chał.
24 And the hand of
the children of Israel
# prospered, and prevail-
ed against Jabin the king.
of Canaan, until they had v.
seeing they are so near alkin.
º He was darkened and
died; so the LXX. He united sleep with death;
so the Vulg. joining sleep and death together,
II. The glory and joy of Israel hereupon. -
3. Barak their leader finds his enemy dead, 'ed to reckon Himself glorified by our joy in Him,
22. Had he stood too nice on a point of honor, and in his wondrous works.
He fainted to after ages: it gives great light to the history of
these times.
1: God is praised by a song. Which is, 1. A
very natural expression of rejoicing: is any
merry? Let him sing; holy joy is the very soul
; and root of praise and thanksgiving., God is pleas-
His servants’ joy
destroyed Jabin king of he would have resented" it as an affront, to have is his delight, and their songs melody to Him. 2.
*Canaan. 2.
CHAP. V.
the general slain by any hand but his; but he re-. A very proper expedient for spreading the know-
membered this diminution of his honor was for
insisting on Deborah’s going with them; The
ledge, and perpetuating the remembrance, of great
events. Neighbors would learn this song one of
whesong of Deborah and Barak intro. Lord shall sell Sisera into the hand of a 'co- another, and children of their parents; and by
uced, 1. A call to kings and peopla
to consider this and other works of
God for Israel, 2–5.
‘misery of Israel shown, 6– rºll.Sès
rendered to Göd: commendations be-
stowed on some Israelites, and cen-
:sures on others, 9—23. The conduct
of Jael celebrated, 24–27: the disap-
pointment of Sisera’s mother repre-
sented,
•for victory to the people of God, an
‘ruin to their enemies, 31. q Josh. 2.3–5. 2 Sam. 17:20.
- - r 3:21,31. 5:26. 15:15,16. 1 Sam. 17:
AHEN a sang Deborah 43,49,50. 1 Cor. 1:19,27.
- * #. put.
§ 9:24 is
and Barak the son
The most promising reformations are often speedily obstructed
and counteracted, when the reformer is removed.—Notwithstand-
ing the painful effects of siu which men repeatedly experience,
they readily-venture again upon it; thus provoking God to pum-
ash them with increasing severity: and tempters commonly prove
instruments of correction, or of vengeance. But the Lord’s
thoughts and ways are not as ours: when they, who have most
frequently and grievously rebelled, begin to pray unto Him, He
is ready to hear and help them; (Is. 55:6–9.), nay, He often
aregards the mere cry of distress, and relieves men from temporal
Amisery, saying, ‘Sin no more, lest a worse thing come unto
thee.’ He selects his instruments in that manner, which most
tends to mortify the pride, and expose the weakness, of his
haughty opposers. Yet unbelief weakens men’s hands; and,
being dishonorable to God, it eventually discredits those who
give way to it.—The counsel and prayers of persons eminent for
faith and piety are highly to be valued; but our couſidence must
be in the presence and protection of the Almighty. Whether it
please Him “to save by many or by few,’ He has all hearts in
This hands, and can soon procure willing and suitable persons for
this work; and a variety of incidents, which originate from the
Yoluntary conduct of men actuated by secular motives, appear
by the event to form a part of his secret counsel. (7: 4–15.
à--—
-*
candid, and Christian method might be substituted, of giving an im-
pertinent intruder to understand, that he was not welcome; and to
&ntimate to friends, that their company would be more seasonable at
*nother time'! And it should be considered, that they who require
their servants to disregard the truth for their pleasure, teach them
º,evil ſesson, to use falsehood for their own pleasure also. (Note,
-Eph. 4; 25.) . . . .”. - - - - Scott. -
*… . . . . . . . Verse 21. . . .
-Vail of the tent.] Transl. pins, Ex. 38; 20. doubtless one of the
man; though then it was little thought the predic-
º i., and tion would have been fulfilled in such a way as this.
: P 2. Israel is completely delivered out of the
hands of Jabin king of Canaan, v.
not only shook-off his yoke by this day’s victory, his nighty acts.
but afterward prosecuted the war against him,
T.º.º.º. till they destroyed him, he and his nation being pears by v.
PRACTiCAL OBSERVATIONS.
that mean they who had not books, or could not
i read, yet would be inade acquainted with these
works of God; and one generation would thus
23, 24. They praise God’s works to another, and declare
‘II. Deborail herself penned this song, as ap-
7. Till I Deborah arose. And the
t 2 Sam. 17:3, 10—15. - a a ins’. 1 Sam. 3:12.
u 1 Chr. 22:18. Neh. 9:24. Ps. 18:39, a Fºx 15:1, 31. Num. 21:17. 1 Sam. 2:
47. 47:3. 81:14. 1 Cor. 15:28. Hell. 1. 2 Chr. 20:21,27. Job 38:7. Ps.
11:33. 18: titl, . Is. 12:1–6. 25:1. 26:1.
f Heb. going, went and was hard Luke 1:46,67,68. Rev. 15:3.4. 19:1–3.
Jº’
1 Sam. 14:6—10.) As courage and faith are his giſts, He so
dispenses them, as most conduces to his own glory; and shows
the strongest that they need to be encouraged, and that on some
occasions they are surpassed, by their weaker brethren.—How
wretched are they who have the Lord for their enemy! since,
whatever be their number or power, they can make no resist-
ance, and will in vain attempt to flee and escape. Soon will
they be ashamed of their present confidence and glorying. They
may indeed court the friendship of the Lord’s despised people,
or seek refuge in obscurity: but sooner or later they must all
perish, perhaps suddenly; and be hurried, from the commission
of daring crimes, into the presence of their angry Judge!—Every
natural inclination must be subordinated to the will of God; and
all our commections with his enemies must be broken off, if we
would enjoy his favor, and be numbered among his people. We
should indeed love, pray for, and be kind to our greatest ene-
mies: yet there are some of his foes, to whom we must not bid
God speed, nor entertain them in our houses. (2 John 7–11.)
We should, however, persevere to the uttermost in our endeavors
to reclaim them; and direct our most implacable resentment
against our own propensities to evil, and evil habits, aiming at
nothing less than the entire destruction of sin. SCOTT.
small, sharpened stakes, driven into the ground to attach the cords to,
which extended the tent. :* - ED.
NotES. - .
CHAP. V. V. l. Lowth produces this song as an example of the
most sublime ode, and as such it has ever been admired.’ Pºpp-
* Rennicott supposes it was sung in dialogue by Deborah,and Barak,
[Patrick supposes, by all the elders With them, with a chorus. We
father conceive it to have been sung by choristers of the tribe of Levi,
divided into two bands, personating Deborah and Barak, and uniting
-4 Oe
*~ º
B. C. 1296.
• - The song of Deborah.
JUDGES, V.
of Abinoam, on that day,
Saying, :- -
2 Praise ye the Lord
* for the avenging of Is-
rael, “when the people
willingly offered them-
Selves.
3 Hear, 4-O ye kings;
give ear, O ye princes;
* I, even I, will sing unto
the Lord ; I will sing
praise to the Lord God
of Israel.
4 LoRD, when thou
wentest out of Seir, when
thou marchedst out of
the field of Edom, & the
earth trembled, and the
heavens "dropped, the
clouds also dropped wa-
ter. . ...-
5 The mountains
* melted from before the
LoRD, even j that Sinai
from before the LoRD
God of Israel.
6 In the days ofk Sham-
gar the son of Anath, in
the days of Jael, in the
highways were unoccu-
pied, and the + travellers
walked through f by-
ways. -
h 2 Sam. 22:47,48.
97:8. 136:15,19,20. 149:6–9. Rev,
16:5,6. 18:20. 19:2.
e 9. 2 Chr. 17:16. Neb. 11:2. Ts.
110:3. 1 Cor. 9:17. 2 Cor. 8:12. 9:
7. Phil. 2:13. Philem. 14.
F's. 2:10–12. 49:1,2.
138:4
- 5.
e 7. Gen.6:17.” 9:9. Ex. 31:6. Lev.
; 1 Kings 18:22. 19:10,14. Ezra
f beat. 332, Pa. 6878. Hab. 33–6.
2 Sam. 22:8. Job 9:6. Ps. 18:7–15.
1 Ps, 77:17.
P3. 48:11. 94:1.
's.
# Deut. 4:11. Ps. 97:5. 114:4. Is. 64:
1–3. Nah. 1:5,6. Hab. 3:10.
* Heb. flowed.
j Ex. 19:18, 20:18. Deut. 4:11, 12. 5:
22–25. Heb. 12:18.
3:31,
| 4:17,18.
m Lev. 26:22. 2 Chr. 15:5. Izarn. 1:4.
4:18. Mic. 3:12.
f Heb. walkers of paths.
† Heb. crooked ways. Ps. 125:5.
first words should be rendered, Then she sang,
even Deborah. In composing it, she used her
gifts as a prophetess; and the strain throughout is
very fine and loſty, the images fively, the expres-
sions elegant, and an admirable mixture there
is in it of sweetness and majesty. , No poetry is
comparable to the sacred poetry. And we may
suppose she used her power as a princess, in ||
obliging the conquering army of Israel to learn
and sing this song. She expects not that they
should celebrate her praises, and magnify her;
but requires, that they should join her in cele-
brating God’s praises, and magnifying Hin. She
had been first in the action, and now is so in the
thanksgiving. - -
III. It was suug on that day, not the yery day
the fight was, but on that occasion, and as soon
after, as a thanksgiving day could conveniently
be appointed: When ºve have received mercy
from God, we ought to be speedy in our returns
of praise, while the impressions of the mercy are
fresh. It is rent, to be paid at the day.
1. She begins with a general Hallelujah: Praise
(or bless, for that is the word) ye the Lord, v.
2. The design of the song is, to give glory to
God; that therefore is put first, to explain and
direct all that follows, like the first petition of the
Lord’s prayer, Hallowed be thy name. Two
things God is praised for; (1.) The recompens-
ing, into the bosons of Israel’s enemies all their
injuries to his people. The Lord is known as
a righteous God, to whom vengeance belongs, by
the judgments which He eacecuteth. (2.) The
grace He gave to Israel’s friends; when the peo-
ple willingly offered themselves to serve in this
war. God is to have the glory of all the good
offices at any time done us; and the more wil-
lingly they are done, the more is to be observed
of that grace, which gives both to will and to do.
For these two things she resolves to leave this
song on record, to the honor of the everlasting
God; (v. 3.) the Lord, Jehovah, that God of
incontestable sovereignty and irresistible power,
even to the Lord God of Israel, who governs
all for the good of the church.
2. She calls to the great ones of the world, to
attend to her song, and notice the subject of it:
Hear, O ye kings, give ear, O ye princes. (I.)
She would have them know, that great and high
as they were, there is One above them, with whom
it is folly to contend, and to whom it is their in-
terest to submit; that horses and chariots are
vain things for safety. (2.) She would have them
join her in praising the God of Israel, and no
longer praise their counterfeit deities, as Bélshaz-
zar did. He praised the-gods of gold and
silver. She bespeaks them as the psalmist, Be
wise, now, therefore, O ye kings, servé the
Lord with fear... (3.) She would have them
take warning by Sisera’s fate, and not dare offer
sooner or later, God will plead with jealousy.'
8. She looks back on God’s former appear-
ances, and compares this with them, the more to
magnify the glorious Author of this great salva.
tion. What God is doing, should bring to mind
what He has dome; for He is the same yesterday, ,
to-day, and for ever, v. 4. Lord when thout
•wentest out of Seir. This may be understood,
either, (1.) Of the appearances of God’s power
and justice against Israel’s enemies to subdue and
conquer, them; and so Hab. 3: 3, 4, &c. is par-
allel to it. . When God had led his people from
Edom, he brought down Sihon and Og, under
their feet. Their hearts melted, as if all the
world had been melting round them. . Or it de-
notes, [by a poetical figure, the glorious displays.
of the Divine Majesty, and the surprising efforts,
of the divine power, enough to make the earth
sun, and the mountains to melt. , Comp. Ps. 18:
7. , God’s counsels are so far from being hinder-
ed, by any creature, that, when the time of their
accomplishment comes, that which seemed to
stand in their way will not only yield before them,
but be made to serve them.
Or, (2.) It is meant of the appearances of God’s
glory and majesty in Israel, when He gave them
his law at Sinai. It was then literally true, the
earth trembled, and the heavens dropped, &c.
Compare Deut. 33: 2. Ps. 68: 7, 8. -
V, 6–11. Here, I. Deborah describes the
distressed state of Israel under the tyranny of .
Jabin, that the greatness of their trouble might
make their salvation appear the more illustrious,
and the more gracious, v. 6. ‘ From the days
of Shamgar, who did something toward the
deliverance of Israel from the Philistines, to the
present day, in which Jael has so signalized her-
self, the country has been in a manner desolate.”
1. No trade. For want of soldiers to protect
men of business, and for want of magistrates to
restrain and punish thieves and robbers; all com-
merce ceased, and the highways were unoccupi-
ed; no caravans of merchants, as formerly. 2.
-No travelling. Whereas in times when theré was .
order and government, travellers might be safe in.
the open roads, and the robbers were forced to lurk
in the by-ways; now, on the contrary, the robbers
insulted on the open road without check, and
Sv.
any injury to the people of God, whose cause, .
tremble, the heavens drop like snow before the
See Is. 64: 1; 2. '
to form a chorus in certain parts.” WILLIAMs. Then..] ‘ On the re-
turn of Barak and his warriors.” Robinso N’s Biblical Repository.
Patrick supposes it was after ‘Barak had become Judge.”—“The
hymn is evidently expressed in another kind of language than the
historical part of the book, such as the Greek and Latin poets have
never equallcd ; thoſe was a most excellent spirit of poetry among
the Hebrews, when the Greeks lay in dark ignorance.” PATRIck. “It
breathes the characteristic softness and luxuriance of female compo-
sition, and seeins to be of two fold design, religious and political.”
Ev ANG. Sy N.
Verse 2.
Ifor the avenging of Israel.] ‘For the leaders who took the lead in
Israel—for the people who offered themselves willingly.” KENNI cott,
in WILLIAMs. Cott, Bib.—‘That the leaders led in Israel.” Rob I N-
sos (Bib. Rep.) which he vindicates, ‘ from the idiom of the Hebrew,
from the suitableness of it to the context, and from the fact, that the
Yerse thus becomes parallel to another passage in this very poem.”
So Hollinann, in Stowe. Ep.
Verse 3. w
The kings and princes of the surrounding nations were contriving
the ruin, of Israel : the kings of the earth have too generally been
seeking their own glory, or calling on the people to worship idols 5
and this song was likely to be heard or read by many of them, through
SUICCéSSHV@ generations. The prophetess therefore ealls on them to
hear what God had wrought for Israel, and against their enemies,
and to take Wºrning, not to copy the example of Jabin and Sisera.
She remind; then, that praise and glory befong to Jºſiovaſı, and not
to, them or their idols ; that it would be dangerous for then to rival
Him who poureth contempt on ambitious brinces, or to oppress his
people; and that it was their true wisdom, honor, and interest, to seek
his favor, to become his servants, and to use their authority in pro-
moting his glory, as she avowed that she did and would do. (Ps. 2:
7–12. Dan. 4:1–3.) * Scotſ."
- Verses 4, 5. -
JM. R.) The extraordinary displays of the divine Majesty, which
[äi
God came to Sinai, but from it.
\
the Israelites had witnessed at Sinai, are here described in very poeti- •
cal language, and compared with the present interposition of the Lord,
for Israel. The presence of God had, as it were, thrown all nature
into convulsions: the thunderings and lightnings were attended by
impetuous showers of rain, and mt. Sinai was in such agitation, that
it seemed to be melted from before the Lord. (Deut. 33:2. 2 Sam. 22:
7–16. Ps. 68:7–10. 77:16–20. Hab. 3:3—10.) Scott.
“The theophania (appearance of God] here described, is by, most
interpreters referred to the giving of the Law on Sinai, but it is diffi-
cult to see any solid ground for such a reference, inasmuch as the
present victory had no connection whatever with Sinai or the events
which took place there; and because too it is nowhere said; that
Moreover, there is obvious and sub-
stantial reason, to understand the passage in respect to God’s appear-.
ing in behalf of Israel on the present occasion. In v. 20; it is expressly
said, that the stars, or the post of heaven, fought for Israel ; and in
v. 2.É. the brook Kishon is described as sweeping away the enemies;
which could not well have been the case, unless it had been Swollen
by a great fall of rain. All this points to a storm of thunder and light:
ning, accompanied by torrents of rain, by which Jehovah discomfited
the enemy. That there was then such a tempest, we are authorized.
to assumé. This being the case, the difficulty vanishes. It is the
majestic and sublime description of Jehovah, advancing in clouds and
tempest, and storm, to the help of his people.—Seir is that range of
mountains, which stretches from the southern extremity of the Dead
Sea, southwards, towards the Elānitic Gulf. This region was the-seat
of the children of Esau, or Edom, and is hence ealled here the field ºf
Edom, the same as the later Idumea. The tempest, therefore; on which
Jehovah sits enthroned, approaches from the southeastern quarter of
the heavens.”—JMelt.] ‘ Melt is against all authority. The meaning
is: jiountains were shaken, trembled, quaked at the presence of Jehºvah.”
[And so Hollmann, in Stowe.] - ') - Robi Nson, Bib. Rep.
- - - Verses 6, 7. * *
Shamgar seems to have lived towards the close gſ, the 80 years’
rest before-mentioned, find he helped to lengthen that tranquillity-
*
B, C, 1296. . .
7 The inhabitants of
"the villages ceased, they
ceased in Israel, until
that I Deborah arose,
that I arose 9 a mother in
Israel.
8 They chose p new
gods; then was war in
the gates: 4 was there a
shield or spear seen
among forty thousand in
Israel?
9 My heart is toward
the governors of Israel,
that * offered themselves
willingly among the peo-
ple. Bless ye the LoRD.
10 *Speak, ye that
* ride on white asses,
* ye that sit in judg-
ment, and walk by the
way.
11 They that are deliv-
ered from " the noise of
archers * in the places of
drawing water; there
shall they rehearse the
# righteous acts of the
LoRD, even the righteous
acts toward the inhabitants
of his y villages in Israel:
then shah the people of
n Esth. 9:19.
o 4-4–6. 2 Sam. 20 19,
Rom. 16:13.
p 2:12, 17. Deut. 32:16,17.
q 4.3. 1 Sam. 13 19–22.
r Sec on 2.—1 Chi. 29.9. 2 Col. 8.3,4,
12,17. 9:5.
* Or, Meditate. I's. 105:2, 1455, 11.
s 10-4. 12:14.
t Ps. 107:32. Is. 28:6. Joel 3.12.
u Lam. 5:4;9.
X. §: 26.20–22. Ex. 2:17–19. Is.
ls. 49.23.
f Heb. raghteousnesses. 1 Sam. 12.7.
Ps. 145:7. ic. 6.5.
y See on 7.
A.
JUDGES, W.
honest travellers were obliged to sculk through
by-ways, in continual frights. 3. No tillage.
e fields must needs be laid waste and unoccu-
pied, when the inhabitants of the villages ceased
from their employment, quitted their houses, and
were obliged to take shelter in walled and ſenced
cities. 4. No administration of justice. There
was war in the gates where their courts were
kept, v. 8. So that it was not till this salvation
was wrought, that the people of the Lord durst
go down to the gates, v. 11. The continual in-
cursions of the enemy deprived the magistrates
of the dignity, and the people of the benefit, of
their government. 5. No peace to him that went
out, or to him that came in. The gates of pas-
sage were infested by the enemy; nay, the places
of drawing water were alarmed by the archers—
a mighty achievement, to terrify the drawers of
water, 6. Neither arms nor spirit to help them-
selves with, not a shield nor spear among
40,000, v. 8. Either they were disarmed by their
oppressors, or they themselves neglected the art
of war.
II. She shows in one word what brought all
this misery on them; They chose new gods, v.
8. The Lord their God was one Lord, but that
would not content them, they must have more,
many more, still more. Their God was the
Ancient of days, still the same, therefore they
grew weary of Him, and must needs have new
gods, which they were fond of, as children of
new clothes; names newly invented, heroes newly
canonized. Their fathers, when put to their
choice, chose the Lord for their God, (Josh. 24.
21.) but they would not abide by that choice,
they must have gods of their own choosing.
III. She notices God’s great goodness to Is-
rael, in raising up such as should redress their
grievances. Herself first; (v. 7.) Till that I
Deborah arose, to restrain and punish those
who disturbed the public peace, and protect men
in their business; then the face of things was
quickly changed for the better. Thus she be-
came a mother in Israel, a nursing mother, such
was the affection she bore her people, and such
the care and pains she took for the public wel-
ſare. Under her there were other governors of
Israel, (v. 9.) who, like her, had done their part
as governors to reform the people, and then, like
z The song of Deborah.
her, offered themselves willingly to serve in the
war, not insisting on the exemption which their
dignity and office entitled them to; and, no
doubt, the example of the governors influenced
the people to the like, v. 2. Of these governors
she says, My heart is toward them; that is, ‘I
truly love and honor them, they have won my
heart for ever, I shall never forget them.” Note,
Those are worthy of double honor, that recede
voluntarily from the demands of their honor to
serve God and his church.
IV. She calls on those who had a particular
share in the advantages of this great salvation,
to offer up particular thanks to God for it, v. 10,
11. , Let every man speak as he found of the
goodness of God in this happy change of public
affairs. 1. Ye that ride on white asses, that
is, the nobility and gentry. Horses were little
used in that country, they had, probably, a much
better breed of asses than we have; but persons
of quality, it seems, were distinguished by the
color of the asses they rode on, the white being
more rare, were therefore more valued. Notice
is taken of Abdon’s sons and grandsons riding
on ass-colts, as indicating them to be men of
distinction, ch. 12: 14. "#. such as are by this
salvation restored, not only to their liberty as
other Israelites, but to their dignity, speak God’s
praises. 2. Let them that sit in judgment be
sensible of it, and thankful for it as a very great
mercy, that they may sit safely there; that the
sword of justice is not struck out of their hand
by the sword of war. 3. Let them that walk
by the way, and meet with none there to make
them afraid, speak to themselves in pious medi-
tations, and to their fellow travellers in religious
discourses, of the goodness of God in ridding the
roads of those banditti, that had so long infested
them. 4. Let them that draw water in peace,
and have not their well taken from them, or
stopped up, nor are in danger of being caught
by the enemy when they go forth to draw, there
let them rehearse the acts of the Lord; not
Deborah’s acts, or Barak’s, but the Lord’s,
taking notice of his hand making peace. Ob-
serve in these acts of his, (1.) Justice on his
daring enemies. They are the righteous acts of
the Lord. See Him pleading a righteous cause,
and sitting in the throne judging aright, and give
(3:30, 31.)
But Israel growing more wicked, the difficulties and suf-
and principal persons; a proof, not so much of their poverty, as of their
ſerings of the nation increased, and nothing was done effectually for
their relief, till Jael completed Barak’s victory by the slaughter of
Sisera. This seems to be the meaning of the passage, which might
perhaps be rendered, ‘from the days of Shamgar to the dayº! Jael.”
COTT.
(6.) Jael.] ‘Not, as the older interpreters have generally supposed,
the wife of Heber, 4:17. but a Judge or deliverer of Israel; there being
no ground för supposing the wife of ileber to be intended, except the
identity of the names, which is insufficient ; while several conside-
rations are directly against it, especially this, that the phrase, tr. the
days of any one, is nowhere used except in reference to persons who
have made an epoch in history, by their character and distinguished
standing.” Rob I Nso N, Bub. Rep.
Verse 7.
JA mother in Israel. [It is singular to notice, that the Chinese,
as far back as the time of Confucius, call a good king the ‘father-and-
mother’ of his people. ED.] Deborah employed her authority for
the real good of the people, with that disinterested assiduity, which
a mother shows to her beloved children. Kings should be fathers of
their people, using their authority as may most conduce to render
them happy; and Deborah was indeed ‘a mother to Israel; especially
in supporting true religion, with which both their temporal prosperity
and eternal salvation were inseparably connected : [and how much
may not a pious mother do in this respect || (Is. 49:22,23.) Scott.
Verse 8.
Joshua had engaged the people solemnly to ‘choose the Lord for
Aheir God,” and to serve Him only : (JNotes, Josh. 21:14–27.) but they
grew weary of his holy service, and chose new gods,” with new
names, and ‘newly come up;’ (Deut. 32:17.) and, probably, after the
death of Ehud, they had run into some new kinds of idolatry. But
under all these idols Satan was virtually worshipped, who permitted
his deluded votaries to indulge their sensual lusts, in order to allure
them to his service. Probably, many of Barak’s soldiers were armed,
not with shields and spears, but with bows, slings, ox-goads, and
other instruments of husbandry : but some had swords, and others
might seize on the arms of the enemy, when the battle had begun.
(I Sam, 13:19–22.)
ID.
Shield or spear.] (See cut, Ex. 17:10.)—‘It is probable they had
other military weapons which are not mentioned.” IIo RNE.
w Verse 9 *
* This verse is parallel with v. 2.” Rob INsu N.
Verse IO.
Riding on white asses was a distinction appropriated to magistrates,
simplicity, in that they had not yet learned to multiply horses and
chariots, in conformity to their heathen neighbors. (10:4. Slz:14. Deut.
17:16.) They who had this distinction were called on, in their several
districts, and while in safety and credit they travelled about, to ad-
minister justice, or upon their own concerns, to teach the people, by
their example, to celebrate the praises of the Lord. Scott.
White asses.] ‘Sleek or well-fed.” Dr. A. CLARKE.—‘Asses
with white, streaked or striped garments, and so the Chald, spread
on them, as now in Arabia, comp. cut, Gen. 41:42.] for the accommo-
dation of the riders,” BURDER and HARM.E.R.—But ‘the Onager, it is
rather thought, is here intended.” [And so the Arab. seems to under-
stand.] Evang. Syn. “A taller and much more dignified animal than
the common ass, its legs are more elegantly shaped, and it bears its
head laigher. It is peculiarly distinguished by a dusky, woolly mane,
long erect ears, and a forehead highly arched. The color of the hair
In general is of a silvery white. The upper part of the face, the sides of
the neck,and the upper palt of the thighs are flaxen colored. The fore-
part of the body is divided from the flank by a white line, extending
round the rump to the tail. The legs and belly are white. A stu pe
of waved, coffee-colored, bushy hau, runs along the top of the back,
from the mane to the tail. Another stripe of the Saine color crosses
the former at the shoulders. Two beautiful white lines, one on each
side, bound the dorsal band and the mane. In Winter the hair is
soft, silky and waving, and resembles the hair of the camel ; in sum-
mer, it is smooth and silky, and certain shaded rays pointing down-
wards mark the sides of the neck. The word rendered white occurs
also Ezek. 27:18, and only there, where it is spoken of wool. HARRIs.
Judgment.] Middin. Hollman renders, stragulis, horseblankets. See
Stowe. ED.
Verse 11.
The picture here given of a misgoverned country, strikingly calls
to mind the present condition of the countries, N. of Persia, &c.
see Burnes, and of many parts of the former Turkish empire. Shaw
mentions a beautiful rill in Barbary, which is received into a basin
called ‘Shrub we krub,” i. e. “Drink and away,” because of the dan-
ger of meeting robbers, and assassins; for in those thirsty countries,
the traveller must necessarily halt at these unfrequent Wells, tanks
or pools. In parts of this very Palestine, now, (see the missionary
Thomson’s journal, Miss. Herald, Feb. 1835,) it is little better. When
shall these kingdoms, thus miserable though the unbridled passions
of man, become the peaceful kingdoms of the Lamb . . Canst thou, read-
er, do aught, by the blessing of God, to hasten that time 3 ED.
e (765)
B. C. 1296,
The song of Deborah.
JUDGES, V.
the LorºD
the gates. -
[Practical Observations.]
12 || Awake, * awake,
Deborah ; awake, awake,
utter a song: arise Barak,
and "lead thy captivity
captive, thou son of Abi-
noam.
13 Then “he made
him that remaineth have
dominion over the nobles
among the people: the
LoRD made me have do-
minion over the mighty.
* go down to
14 Out 4 of Ephraim .
was there a root of them
against “Amalek; after
thee, Benjamin, among
thy people; out of 5 Ma-
chir came down govern-
ors, and out of Zebulun
they that * handle the
pen of the writer.
15 And h the princes
of Issachar were with
Deborah ; even Issachar,
and also i Barak: he was
sent on f foot into the
z Deut. 22:24. Joh 29:7. Ig. 28:6. Jer,7:2.
a Ps. 57:8. 103:1,2. 108:2. Is. 51:9,
17. 52:1,2. 60:1, Jer. 31:26. 1 Cor.
15:34. Eph. 5:14.
b Ps. 63:18. Is. 14:2. 33:1. 49:24–
, Eph. 4:8. 2 Tim. 2:26. Marg.
c Ps. 49:14, Is. 41:15,16. Ez. 17:24.
Dan. 7:18–27. Rom. 8:37. Rev. 2:
26,27. 3:9. d 3:27. 4:5,6.
e See on 3:13. Ex. 17:8–16.
f 4:10,14.
g See or Num. 32:39,40.
* Heb. draw with the pen, &c.
h See on 1 Chr. 12:32.
i See on 4:3, 14.
f Heb. his feat. Acts 20:18.
- º
make him that remains, though it should be but
Him glory, as the Judge of all the earth, (2.)
Kindness to his trembling people; the inhabi-
tants of the villages, who lay most open to the
had suffered most, and were in most dam-
ger, Ezek. 38; 11. It is the glory of God to
protect those that are most exposed, and to help
the weakest. Let us all notice, the share we in
particular have in the public peace-and tranquil-
lity, the inhabitants of the villages especially,
and give God the praise of it. . 2
W. 12–23. Here, I. Deborah stirs up herself and
Barak to celebrate this victory in the most solemn
mammer, to the glory of God and the honor of Isra-
el, for the encouragement of their friends, and the
greater confusion of their enemies, v. 12. 1. Deb-
orah, as a prophetess, must do it by a song, to com-
pose and sing which, she excites herself, Awake,
awake; which intimates the sense she had of
the excellency and difficulty of the work. Thus
too she expresses the sense she had of her own
infirmity, and aptness to flag, and remit in her
zeal in this work. Note, Praising God is work
that we should awake to, and awake ourselves
to, Ps. 108: 2. 2. Barak, as a general, must do
it by a triumph; Lead thy captivity captive:
the prisoners of war she would have led in chains
after Barak, to grace his triumphs; not as if it
should be any pleasure to him to trample on his
fellow creatures, but thus he must give glory to
God, and serve that good purpose of his govern-
ment, which is, to look woon those that are
proud, and to abase them. .
II. She gives good reason for this praise and
triumph, v. 13. 1. The Israelites were become
few and inconsiderable, and yet to them God
gave dominion over their oppressors. As long
as any of God’s Israel remain, (and a remnant
God will have in the worst of times,) there is
hope, be it ever so small a remnant, for God can
one single person, triumph over the most proud
and potent. 2. Deborah was herself of the
weaker sex, and the sex that from the fall had
| who willingly submitted to her conduct; and
enabled her to triumph over the mighty men of
Canaan; so wonderfully did He advance the
low estate of his handmaid, “The Lord made
me, a woman, have dominion over mighty men.”
This is indeed the Lord’s doing, and marvel-
lows in our eyes. -
III. She makes particular reniarks on the
several parties concerned in this great action,
noticing who fought against them, who for them,
and who stood neuter. - . . .
1. Who fought against them. The power of
the enemy must be noticed, that the victory may
appear the more glorious. (1.) Amalek was in
league with Jabin, and sent him in assistance, or
endeavored to do it. Ephraim acted against
Amalek, (v. 14.) probably intercepting and cut-
ting him off on his march to join Sisera. Ama-
lek had helped Moab oppress Israel, (ch. 3: I3.)
and now had helped Jabin; they were inveterate
enemies to God’s people, whose hand had always
been against the throne of the Lord, and
therefore the more dangerous. (2.) Others of
the kings of Canaan, somewhat recovered since
their defeat by Joshua, joined with Jabin and
strengthened his army, having the same impla-
cable enmity to Israel that he had, having been,
when in their strength, subject to Hazor, Josh.
11 : 10. These kings came and fought, v. 19.
Israel had no king, yet, having the Lord, was
too hard for them all. It is said of these kings,
They took no gain of money; i. e. they were
all volunteers; they desired not the riches of
silver, so the Chaldee, but only the satisfaction
of helping to ruin Israel. Acting on this prin-
ciple, they were the more formidable, and would
be the more cruel. -- . . .
2. Who fought for them. The several tribes
that assisted, are spoken of with honor; God is
chiefly to be glorified, yet instruments must have
their due praise, for the encouragement of others.
(1.) Ephraim and Benjamin, those tribes
among whom Deborah herself lived, did bravely,
been sentenced to subjection, yet the Lord autho- |
rized her to rule over the mighty men of Israel,
by her influence on them; her palm-tree was in
the tribe of Ephraim, and very near to that of
PRACTICAL OBSERVATIONS. 2.
V. 1–11. Those princes who desire to serve God, must
trust in Him, and not in chariots and horses, fleets, or armies;
they must use their authority in advancing truth and righteous-
ness, and account his worship to be their most honorable and
delightful privilege and employment.—Every recent mercy, calls
on us to renew our gratitude for former benefits: the works of
the Most High can consistently be compared only with each
other; and all combine in proclaiming, that nothing is too hard
for his power, or too large for his love. Our praises in pros-
perity will be heightened and purified, by the remembrance of
preceding troubles, and by humiliation for those sins which oc-
casioned them: for nôthing but sin gives birth to misery, whether
personal or public, temporal or cternal.—When men rebel against
God, He withdraws his protection, and sets his face against
them: then their weakest foes prevail, and his curse infuses bit-
terness into all their comforts; nor can any thing but repentance
stop the speedy progress of advancing judgments. But if ſaith-
ful and zealous persons are raised up, as magistrates or minis-
ters, to attempt reformation; if others willingly offer themselves
to concur in their pious designs; and if the people are suitably
influenced by these endeavors; the affairs of mations and churches.
then begin to wear a more favorable aspect. And when, in our
personal afflictions, we are brought to humble ourselves before
God, to repent, to pray, and seek forgiveness, deliverance and
comfort are not far off. Happy are they who are thus ‘chast-
ened of the Lord, that they should not be condemned with the
world:’ for the prosperity of the wicked increases pride, inso-
lence, presumption, and sensuality, till they ‘suddenly perish,
and that without remedy.”—While we can go abroad, or rest at
liome, in security; while we can follow our employments, and
attend on the ordinances of God, without any to make us afraid;
let us join, to our thanksgivings for such distinguishing mercies,
our sympathizing prayers for those who are groaming under the
calamities of war, oppression, or persecution.—But, as a craving
appetite will urge men to venture even their lives for its gratifi-
cation; did we thirst aright for the blessings of salvation, neither
the persecutor’s rage, nor the tempter’s assaults, could keep us.
from the house of God, or the throne of grace. SCOTT.
Verse . 12. -
...' He that will set the hearts of other men on ſire with the love of
Christ, must himself burn with love.” Hooker. (1 Chr. 29:10–20.)
Scott.
Verse 14.
Out of Ephraim was there a root of them against Amalek.]
no sense of these words so plain as this, that the Amalekites com-
ing to assist Sisera, a small party of Ephraimites, called here a
ºrgot, intercepted them. Dr. Allir [and so Schnurrer in Rob. Bib
Repos.] thinks Amalek, here means a mountain in the tribe of
Ephraim, [Robinsoil thinks colonies of A.] mentioned ch. 12:15. so
it makes this clear sense far easier and more natural than the other:
Out of Ephrain, was their beginning (so the word root may be inter-
preted) about Amalek. That is, the Ephraimites who came to the
assistance of Barak, began their listing of men near to this mountain.”
PATRI cº. Robinson says, root is here a firmly established seat, dicell-
ing, and suggests that colonies of Almalekites migrated into the coun-
try of the Canaanites, and that the Ephraimites who dwelt near one
of these, were those who thus came out to the war. See Bib. Repos. Ed. .
The Zebulunites were so much in earnest, that even their students,
or artists, came to join the army, and to serve the common cause. (JM.
R. º Scott.
That handle the pen of the writer.] Marg.draw with the pen. The cut,
from the Egyptian monuments found at Thebes, shows a person ap:
[766]
• I find
parently taking paint, from a colored spot, upon his pencil or brush, to
draw a figure upon his tablet: a case of reeds appears above. The
* . | | lower figure seems to represent
one writing with a quill upon a
III. roll of papyrus. Mich. translates
the phrase, they that grasp the rod
of the yeckone. We find the
‘Egyptians (note # p. 730) had
scribes, who marked on a regis:
'ter the number of the slain, and
prisoners; and that there were
SS scribes who kept a muster roll of
the army, is very likely, for upon
the walls of the temple, alluded
to in the note above, there are
also three figures, over which re-
spectively is read Basilico gram-
mate (Royal scribe)-commandant
of cavalry, do. of infantry, do. of
- - cavalry. That there were among
the Israelites scribes who took 'care of the genealogical registers, and
of course, of the army roll, is evident from the books of Moses &c.;
and as named with goveritors, these persons seem to be officers of
consequence. - * - ED.
a
w



B. C. 1296.
The song of Deborah.
JUDGES, V.
valley. * For the divis-
ions of Reuben there were
great f thoughts of heart.
16 Why abodest thou
among the * sheep-folds,
to hear the bleatings of
the flocks? f For the di-
visions of Reuben there
were great searchings of
heart.
17 Gilead abode be-
yond Jordan: and why
did Dan remain ni ships?
* Asher continued on the
| sea-shore, and abode
in his $ breaches. -
18 " " Zebulun and
Naphtali were a people
that iſ jeoparded 9 their
lives unto the death p in
the high places of the
field. }
19. The kings came
and fought; then fought
the kings of Canaan in
*Taanach by the waters
of Megiddo: “they took
no gain of money.
20 They ‘fought from
heaven, "the stars in their
** courses fought against
Sisera.
21 The river of x ISi-
shon swept them away,
that ancient river, the
river Kisſion. Y O my
Soul, thou hast trodden
down strength.
22 Then were the
* horse-hoofs broken by
the means of the # pran-
cings, the prancings of
their mighty ones.
* Or, In the, &c. Acts 15:39.
f Heb. #: pressions. Plov. 22:13. 2
or. II:2.
k Num. 32:1–5,24. Phil. 2:21. 3.19
# Or, In. 15. marg.
l See on Josh, 13:25,31.
m Josh. 19:4–31.
* O1, sea-po, t.
§ Or, creeks.
n See on 4:10.
TI Heb. 8&posed to reproach.
o Esth. 4:16. Acts 20:24, 1 Juhn 3.16.
Rev. 12:11.
p 4.6,10,14.
q Josh. 10'22–27. I l’l,&c.
–6. 68:12–14. 118:8–12.
12–14. 19:19,
r See on I:27.-1 Kings 4:12.
s 30, 4°16.
t Josh. 10.1.1. 1 Sam. 7:10. Ps. 77.17,
18.
Ps, 48 4
Rev. 17:
u 4.15.
** Heb, paths.
x 4,7,13. , 1 Kungs 18:40. Ps. 83:9,10.
y Gen. 49:18. Is. 25:10. Mic. 7.10.
z Ps. 20.7. 33.17. , 147:10,11. Is. 5:28.
Jen. 47:3. Mic. 4:13. -
it Or, tramplings, or, plungings.
Benjamin, v. 14. Out of Ephraim, was there
a root, and life in the root, against Amalek.
There was in Ephraim a mountain called the
mount of Amalek, (mentioned, ch. 12: 13.)
which some think is here meant, and some read
it, There was a root in Amalek; that is, in
that mountain; a strong resolution in the minds
of that people to make head against the oppres-
sors, which was the root of the matter. Here-
in Benjamin had set them a good example;
Ephraim moved after thee, Benjamin. Benja-
min was the junior tribe, and Inuch inferior,
especially at this time, both in number and
wealth, yet when they led, Ephraim followed in
appearing for the common cause. If we be not
so bold as to lead, yet we must not be so proud
and sullen, as not to ſollow even our inferiors in
a good work. Ephraim was at a distance, and
therefore could not send forth many of its boughs;
but Deborah, who was one of them, knew there
was a root of them, that they were hearty well-
wishers to the cause. Lightfoot gives quite
another sense of this; Joshua of Ephraim, had
been a root of such victories against Amalek,
(Ex. 17.) and Ehud of Benjamin lately against
*Amalek and Moab.
(2.) The ice being broken by Ephraim and
Benjamin, Machir (the half tribe of Manasseh
beyond Jordan) and Zebulun sent in men very
-serviceable. When an army is to be raised, es-
pecially under such disadvantages as were occa-
sioned by the long disuse of arms, and the dis-
piritedness of the people, it is of great consequence
to be furnished, [1..] With men of courage for
officers, and such the family of Machir furnished,
whence came down governors. The children of
Machir were particularly famous for their valor
in Moses’ time, (Num. 32: 89.) and, it seems,
it continued, the more because they were seated
in the frontiers. [2.] With men of learning and
ingenuity, for secretaries of war, such were sup-
plied out of Zebulum; men that handle the pen
of the writer, clerks that issued orders, wrote
circular letters, drew commissions, mustered their
men, and kept their accounts. Thus must every
man, according as he has received the gift,
minister the same, ſor the public good, 1 Pet. 4:
10. The eyes see, and the ears hear, for the
whole body. I know it is generally understood
of the forwardness even of the scholars of this
tribe, who studied the law and expounded it, to
take up arms in this cause, though they were bet-
ter skilled in books than in the art of war.
(3.) Issachär did good service too; it should
seem there were not many common soldiers listed
out of that tribe, yet the princes of Issachar
were with Deborah and Barak, (v. 15.) pro-
bably, as a great council of war to advise on emer-
gencies, and it should seem, these accompanied
Barak too, Did he go on foot? They footed it
with him, not consulting their homor or ease.
Did he go into the valley, the place of most dam-
ger? They exposed themselves with him, and
were still at his right hand to advise him; for the
men of Issachar were men that had wriderstand-
ing of the times, 1 Chron. 12: 32.
(4.) Zebulun and Naphtali were the most bold
and active of all the tribes, not only out of a par-
ticular affection to Barak, their countryman, but
because, lying nearest to Jabin,the oppression was
heavier on them than on any other tribe. Better
die in honor than live in bondage; therefore in
pious zeal for God and their country, they jeop-
arded their lives unto the death in the high
places of the field, v. 18. With what heroic
bravery did they charge and push on, even on the
chariots of iron, despising danger, and setting
death itself at defiance.
(5.) The stars from heaven appeared, or acted
at least, on Israel’s side; (v. 20.) that is, by their
imalignant influences; or by causing the storms
of hail and thunder, whieh contributed so much
to the rout of Sisera’s army. The Chaldee reads
it, From heaven, from the place where the
stars go forth, war was waged against Sis-
era; that is, the power of the God of heaven was
engaged against him, making use of the minis-
tration of the angels of heaven. Some way or
other, the heavenly bodies (not arrested, as when
the sun stood still at Joshua’s word, but going on
in their courses) fought against Sisera. Those
whom God is an enemy to, the whole creation is
at war with. Perhaps the flashes of lightning
frightened the horses, so as that they pranced till
their very hoofs were broken; (v. 22.) and, pro-
bably, overturned the chariots of iron which they
drew, or turned them back on their owners.
(6.) The river of Kishon fought against their
enemies. It swept many of them away, that
hoped to make their escape through it, v. 21.
Ordinarily, it was but a shallow river, and, being
in their own country, we may suppose they well
knew its fords and safest passages, yet, now, pro-
bably by the great rain that fell, it was so swelled,
and the stream so deep and strong, that those
who attempted to pass it were drowned, being
feeble and faint, and unable to make their way
through it. And then were the house hoofs bro-
ken by means of the plungings. So it is in the
margin, v. 22. The river of Kishon is called
that ancient river, because described or cele-
brated by ancient historians or poets; or rather,
because it was designed of old, in the council of
God, to serve his purposes against Sisera at this
time, and did so, as if it had been made on pur-
pose; thus the water of the old pool, God is
said to have fashioned long ago, for that use t .
which it was put, Isa. 22: 11.
(7.) Deborah’s own soul fought against them;
she speaks of it with a holy exultation, v. 21. O
my soul, thou hast trodden down strength.
She did it by exciting others, and assisting them,
also by her prayers. As Moses conquered Am-
alek by lifting up his hand, so Deborah vanquish-
ed Sisera by lifting up her heart: when the soul
is employed in holy exercises, and heart-work is
made of them, through the grace of God, the
strength of our spiritual enemies will be trodden
down, and will fall before us.
3. In this great engagement, she observes who
stood neuter. It is strange to find how many,
even of those called Israelites, basely deserted this
glorious cause, and declined to appear. No men-
tion is made of Judah or Simeon among the tribes
concerned, because they, lying so very remote from
the scene of action, had not an opportunity to ap-
pear, therefore it was not expected from them;
but for those that lay near, and yet would not
Verse 16.
“She upbraids them for being more affect-
ed with the bleatings of their sheep, than with the cries and groans
of their brethren under Jabin’s tyranny, which argues their covetous-
Bleatings of tho flocks.]
ness and baseness of spirit.”
g'(El Tº
&c.]
Ass EMB. ANN.
In Taanach by the waters of Jºſegaddo.]
these, as Rast thinks, extending from one to the other.”—Take no
‘The simple sense seems to be, they came gratus, and
fought. not for money, but for glory.
prey as they expected; and Kimchi much differently still, (which the
‘Sisera’s army lay between
The vulgar take it, they got no
Verse 17.
Machir seems to have been that half of Manasseh which dwelt
west of Jordan. (14) It is probable, that all the Israelites, who
dwelt east of Jordan, abode at home and refused their concurrence.
Scott.
Verse 18.
It is remarkable, that Judah and Simeon are not mentioned in this
poem, either as deserving censure or commendation: and this cannot
well be accounted for; unless the inhabitants of the southern part of
the land were at that time so circumstanced, that it could not be ex-
pected they should help their brethren of the north. (3:30.) ID.
* ‘Verse 19.
Some other kings of Canaan had confederated with Jabin, entirely
out of hatred against Israel, without receiving any recompense for
their assistance. ID.
words will bear) they came so enraged against Israel, that they would
have spared no man’s life, however much might have been offered for
it, because they thirsted for blood only.” PATRICK.—“ The word we
translate gain, means also greediness and eager desire. So the sense
will be, that they entertained no desme for money, or plunder, but
were bent on victory and slaughter.” HEw LETT.
Verse 20.
The angels are called “morning stars,” (Job 38: 7.) and their assist-
ance may be here meant: or, in poetical language, a violent tempest,
raised at that time, which greatly facilitated the destruction of the
Canaanites, might be ascribed to the influences of the stars in their
courses. Some think the battle continued during part of the night;
and that the bright shining of the stars enabled Islael more success-
fully to pursue and more effectually to destroy their enemes.
Verse 22. JM. R.—Is. 5: 26–30. Scº.
[767]
B. C. 1996,
The song of Deborah,
23 °Curse ye Meroz,
said "the Angel of the
LoRD, curse ye bitterly
the inhabitants thereof
because “they came not
to the help of the Lord,
* to the help of the Lord
against the mighty.
24 °Blessed above wo-
men shall Jael the wife
of Heber the Kenite be ;
blessed shall she be above
women in the tent.
25 He asked water,
and she gave him milk:
she brought forth butter
in a lordly dish.
26 She put her hand to
the nail, and her right
hand to the workman's
hammer: and * with the
hammer she smote Sisera;
* she smote off his head,
When she had pierced
and stricken through his
temples. f
27, # At her feet he
bowed, he fell, he lay
down; at her feet he
bowed, he fell: * where
he bowed, there he fell
down f dead. *
28 The mother of Sis-
era looked out at a win-
dow, and cried through
the lattice, * Why is his
chariot so long in coming?
why tarry the wheels of
his chariots? -
29 Her wise ladies
answered her, yea, she
returned S answer to her-
self,
30 Have they not
sped 2 have they not
divided the prey; to
a 1 Sam. 26:19. Jer. 48:10. 1 Cor. 16:
b º, on 2:1. 4:6. 6:11. 13:3.-Matt.
25:41.
c 21:9,10. Neh. 3:5.
d l Sam. 17:47, 18:17. 25:28. Rom.
15:18. 1 Cor. 3:9. 2 Cor. 6:1.
e #. Gen. 14:19, Prov. 31:31. Luke
f See on 4:19–21.
* Heb. she hammered. -
1 Sam. 17:49–51. 2 Sam. 20:22.
eb. Between.
h 8. 52:7. Matt. 7:2, Jam. 2:13.
;
f Heb. destroyed.
i 2 Kings 1:2. Caut, 2:9.
k 4: 15. Cant. 8:14. Jam. 5:7.
§ Heb. her words.
| Ex. 15:9. Job 20:5.
pretended he could not leave his ships, but they,
pretence to stay at home, who have no mind to
venture, indelible marks of disgrace are here put
on them, and they deserved it. . . . .
(1.) Reuben basely declined the service, v. 15,
16, Justly had he long ago been deprived of the
privileges of the birth-right, and still does his dy-
ing father’s doom stick by him, winstable as water,
he shall not eaccel. Two things hindered them
from engaging; [1..] Their divisions. For the
divisions of Reuben (or in these divisions) there
were great thoughts, impressions, and searchings
of heart. Not only for their division from Ca-
naam by the Jordan, that needed not have hin-
dered them, had they been hearty in the cause;
for Gilead abode beyond Jordan, and yet from
Machir of Gilead came down governors; but it
means, either that they were divided among them-
selves, (could not agree who should go, or who
lead,) or, divided in their opinion of this war from
the rest of the tribes; thought the attempt either
not justifiable, or not practicable, and therefore
blamed those that engaged in it, and did, them-
selves decline it; this occasioned great search-
ings of heart among the rest; especially when
they had reason to suspect, that, whatever Reuben
pretended, his sitting still now, proceeded from a
cooling of his affections to his brethren. It
grieves us to see our mother’s children angry,
with us for doing our duty, and looking strange
upon us when we most need their friendship and
assistance. [2.] Their business. Reuben abode.
among the sheepfolds, pretending they could not
conveniently leave the sheep they “tended; he
loved to hear the bleatings of the flocks, or, as
some read it, the whistlings of the flocks, the
music the shepherds made with their oaten reeds
or pipes, and the pastorals they sung; these Reu-
ben preferred before the martial drum and trum-
pet. Thus many are kept from doing their duty
by the fear of trouble, the love of ease, and an in-
ordinate affection to their worldly business and
advantage. Narrow, selfish spirits care not what
becomes of the interests of God’s church, so the
can but get, keep, and save money; All seek
their own. -
(2.) Dam and Asher did the same, v. 17.
These two lay on the sea-coast, and, [1..] Dam
would be exposed, perhaps he pleaded unfitness
for land service; but Zebulum-also was a haven
for ships, a sea-faring tribe, and yet was forward
and active in this expedition. There is no ex-
cuse we make to shift off duty, but what some or
other have broken through and set aside, whose
courage and resolution will rise up against us and
shame us. [2] Asher pretended he must stay at
home and repair the breaches the sea had made
on his land, and to fortify his works against its
encroachments; or he abode in his creeks, or
small havens, where his trading vessels lay to at-
tend them. A little thing will serve those for a
engage in the most necessary services, because
there are difficulty and danger in them.
(3.) But above all, Meroz is condemned, and a
curse pronounced on the inhabitants of it, be-
cause they came not to the help of the Lord, v.
23. Probably this was some city near the scene
of action, therefore the inhabitants had a fair ope
portunity of showing their obedience to God, and 7
their concern for Israel, and of doing good ser-
vice to the common cause; but they basely de-
clined it, for fear of Jabin’s iron chariots. The
Lord needed not their help; He made it appear
He could do his work without them: but no thanks
to them; for aught they knew, the attempt might
have miscarried for want of their hand; there.
fore they are cursed for not coming to the help
of the Lord, when it was in effect, proclaimed,
Who is on the Lord’s side? The cause be-
tween God and the principalities and powers of
the kingdom of darkness, will not admit of neu-
trality; God looks on those as against Him, that.
are not with Him. This curse is pronounced
by the Angel of the Lord, our Lord Jesus, the
captain of the Lord’s host, and further than we
have warrant and authority from Him, we may
not curse. He that will richly reward all his
good soldiers, will certainly and severely punish
all cowards and deserters. This city of Meroz
seems to have been at this time a considerable
place, since something great was expected from
it; but, probably, after the Angel of the Lord had
pronounced this curse on it, it dwindled, and like
the ſig-tree Christ cursed, withered away, so that
we never read of it after this in the Scripture.
W. 24–31. Deborah here concludes this tri-
umphant song, . . . . ..
I. With the praise of Jael. She had men-
tioned her before, (v.-6.) as one that would have
served her country; now she applauds her as one
that did serve it admirably well. Her poetry is
finest and most florid here, in the latter end of the
song. . How honorably does 'she speak of Jael,
(v. 24.) who, though not a native of Israel, (for
aught that appears,) yet heartily espoused the
cause of Israe) in this critical juncture, and brave-
ly fought for those whom she saw God fought for!
Blessed shall she be above women in the tent.
Note, Those whose lot is cast in a low and nar-
=s
row sphere of activity, if they serve God in that
according to their capacity, shall in nowise lose
their reward. Jael in the tent wins as rich a
blessing as Barak in the field. -
Nothing is more confounding, grievous, and
shameful, than disappointment; and Deborah here
most elegantly describes two great disappoint-
ments, the shame of which was typical of sinners’
everlasting shame. < - - -
1. Sisera found a fatal enemy, where he ex-
pected a fast and faithful friend. (I.) Jael showed
him the kindness of a friend, v. 25. He asked
only for water to quench his thirst, but she gave
him milk, and brought forth butter, that is,
(say some,) milk which had the butter taken from
it; we call it, butter-milk; but others say milk
that had the butter still in it; we call it cream:
whichsoever it was, it was, probably, the best her
house aſſorded; and, to set it off, she brought it
in a lordly dish, such as she so called, the finest
she had, and better than she ordinarily used at her
own table. This confirmed Sisera’s opinion of
her friendship, and made him sleep the more se-
Verse 23. -
- Verse 28.
... Perhaps their refusal arose from a secret favor borne to the Canaan-
ites. The Lord did not want their help against the mightiest of his
©nemies ; but their conduct proved their unbelief and degeneracy.—
Deborah did not curse them out of personal resentment, but ‘ the An-
gel of the Loºp commanded her to pronounce a cursé upon them ;
that Angel of the Lord, who was the ‘Captain of the Lord’s host.”
(Note, Josh. 5: 13–15.)—Perhaps Meroz had before been a flourish-
Ing City. Scott.
Verse 24.
In the tent..] ‘That is, hers be all domestic happiness.
JMartyr thinks it refers to what she did in
glorious than what others did in the field.”
Verses 25.
She gave him—she brought forth ...]
with Arab customs; and if we suppose Jael had just been churning,
we may account in the easiest manner in the world for these two ex:
pressions. Sisera being thirsty asked for water; she opens a bottle
(leathern of course) and pouring its contents into a bowl fit to be
presented to a man of Sisera’s quality, and doubtless the best she had
she offers him this butter-milk.” Hewlett.—Dr. A. Clarke thinks it
probable buttermilk is intended, from the circumstance, that the He.
brew word, here rendered butter, signifies disturbed, agitated, &c.
E
But Peter
her tent, it being no less
PATRI ce.
* Every thing here agrees
D,
In an ordinary poem we should say, this was finely imagined : but
we may here conclude it was actually the case. Scott.
Looked out.] ‘The method of building, both in Barbary and in the
Levant, seems to have continued the same from the earliest ages
All the windows open, into private internal courts, if we except
sometimes a latticed window [note and cut, Cant: 8: 10.] or balcony,
towards the street, used only on festival occasions, when all is free;
dom, and every family is ambitious of adorning both the inside and
outside of their houses with the richest part of their furniture; while
crowds of both sexes, dressed in their best apparel, and laying aside
all-modesty, ceremony and restraint, go in and out where they please.
The account, 2 Kings 11:30. of Jezebel’s painting her face, and tiring.
her head, and looking out at a window, on Jehu's public entry into
Jezreel, gives us a lively idea of an eastern, lady at one of these so-
lemnities.” - & 4 * , SHAw in Hewlett.
Verse 29.
Wise.] This seems to be spoken ironically.
- * - . Verse - -
(M. R.) A damselor two.] What a picture does this give of an ungodly
and sensual heart : How shameful are these wishes of an aged mo-
ther for a beloved son, and his 'officers and soldiers: that a woman of
honor and virtue, as we say, could delight her fancy, with conceiv-
ing the Israelitish virgins divided among the conquerors, as their
| Scott.
768]
B. C. 1296.
The song of Deborah.
. JUDGES, V.
* every man a damsel or
two? to Sisera a prey
" * of divers colors, a prey
of divers colors of needle-
work, of divers colors
of needle-work on both
sides, meet for the necks
- of them that take the
spoil 2 *
31 m So let all thine
enemies perish, O Lord :
but let 9 them that love
him be as P the sun when
he goeth forth in his
might. " And the land
had rest forty years.
* Heb. the head of a man.
m Geli. 37:3. 2 Sam. 13:18. ‘Ps. 45:14.
n \'s. 48:4,5. 58:10,11. 68:1–3. 83.9
—18. 97:8. Rev. 6:10. 18:20. 19:
o Ex. 20:6. Deut. 6.5. Ps. 91.14. 97.
10. Rom. 8:28. 1 Cor. 8:3. Eph. 6;
24. Jam. 1:12. 2:5. I Pet. 1:8, 1
John 4:19–21, 5:2,3
cure. But (2.) She proved his mortal enemy;
gave him his death’s stroke; it is curiously de-
scribed, v. 26, 27. / Hammering Sisera, so the
margin, that proud man. . We read it, she smote
off his head, probably with his own sword. But
because there was no occasion for cutting off his
head, nor was it mentioned in the history, many
think it should be read, She struck through his
head. How mean does Sisera look, fallen at
Jael’s feet! v. 27. At the feet of this female
executioner, he bowed, he fell; thus is shame the
fate of proud men. And it is a very lively rep-
resentation of the ruin of those simmers, whose
prosperity slays them; it flatters and caresses
them, but pierces them through with many sor-
rows; its flatteries are fatal, and sink them at
last into perdition, 1 Tim. 6: 9, 10.
. Sisera’s mother had the tidings brought her
of her son’s fall and ruin, then when big with
expectation of his glorious and triumphant re-
turn, v. 28–30. Why is his chariot so long
in coming? She speaks this in fond desire, not
so much out of concern for his safety, or any
jealousy of his having miscarried, but out of a
longing for his glory: but The chariots of his
soldiers would abuse. . How childishly they
please themselves with the hope of seeing Sisera
himself in a gaudy mantle of divers colors;
how charmingly would it look! plundered out of
the wardrobe of some Israelitish lady. It is re-
peated again, as what pleased their ſancy above
any thing, of divers colors of needle-work on
both sides, and therefore very rich; such pieces
of embroidery they hoped Sisera would have, to
present his mother and the ladies with. Thus
apt are we to deceive ourselves with great expec-
tations, and confident hopes of honor and plea-
sure, and wealth in this world, by which we
prepare for ourselves the shame and grief of a
disappointment. And thus does God often bring
ruin on his enemies, when they are most elevated.
II. She concludes all with a prayer to God,
1. For the destruction of all his foes. Though
our enemies are to be prayed for, God’s ene-
mies, as such, are to be prayed against; and
when we see some of God’s enemies remarkably
humbled and brought down, that is an encourage-
ment to us to pray for the downfal of all the
rest. Deborah was a prophetess, and this prayer
was a prediction, that in due time all God’s ene-
p 2 sºm. 33.4. Ps. 1345. 37:6. Prov.
# Dan. 12:3. Hos. 6:3. Matt.
glory were now
tº "º "w - h
q 3:11,30. A
01:30.
judice, and make it intolerable to us to be crossed.
herself, ‘Have they not sped?
are dividing the prey.’
ecome the shame of his
Let us take heed of indulging such de-
sires as these, particularly toward that which
cherishes vain glory. Eagerness and impatience in our desires do us great pre-
But toward the second
coming of Jesus Christ, and the glories of that day, we should thus stand affected:
Come, Lord Jesus, come quickly; for here we cannot be disappointed. Her
wise ladies answered her, and thought they gave a very good account of the
delay; yea, she (in her wisdom, says the Chaldee) tauntingly made answer to
No doubt they have, and what delays them is,
the Observe, how impudently, and to the reproach
. scandal of their sex, these ladies boast of the multitude of dansels which the
mies shall perish, Ps. 92: 9. None ever hard-
ened his heart and prospered. 2. For the exal-
tation and comfort of all his friends. “But let
them that love Him, be as the sun when he
goeth forth in his strength ; cast such benign
influences, be as much out of the reach of their
enemies. Let them, as burning and shining
lights, in their places, dispel the mists of dark-
mess, and shine with more and more lustre and
power unto the perfect day,” Prov. 4: 18.
Such shall be the honor, and such the joy, of all
that love God in sincerity, and for ever they shall
PRACTICAL OBSERVATIONS.
W., 12–31. When we rehearse the righteous, faithful, and
merciful acts of the Lord; we should also bear true respect and
affection, and give due commendation, to those who have been
his willing messengers of kindness to us, and should at least re-
compense them with our fervent prayers for his blessing on them:
and while He needs no human help, He is pleased to employ and
accept the services of those, who in their several stations improve
their talents to advance his cause: may, He requires every man
to do this, and will call those to a severe account who neglect
or evade his service.—The higher any man is advanced in Provi-
dence, the more forward ought he to be in º the public
good, and in stirring up others, to do the same; not deeming the
high praises of God unbecoming his office and station, or unsea-
sonable in the most ordinary conversation with strangers, and
even with the nobles of the earth.-They who would do good,
must shake off sloth, renounce indulgence, and learn to be active
and endure hardship. On some occasions they may be called to
“jeopardy their lives in the high places of the .. ;’ at all times,
to sacrifice many personal interests for the public good; and by
so doing, to incur the reproach and censure of a misjudging world.
Most men will therefore excuse themselves: and while they are
averse to the cross, and disaffected to the cause of God, they
will find apologies for their conduct, from the variety of their
secular engagements and avocations. But they who temporize
in a matter which admits not of neutrality, are numbered among
his enemies; and, whilst they grieve and discourage the healts
of others, bring heavy wrath on themselves. Indeed power and
pre-eminence at present seem to be on their side, and the ser-
vants of God are poor, despised, and afflicted: but the tables
will soon be turned; and the feeblest believer shall ‘tread down
strength,’ and exercise dominion [for good] over the mightiest
of the wicked.—When the Almighty ‘arises to judgment, to
help all the meek on earth,” and to avenge the cause of his peo-
ple, the whole creation wages war against his enemies; while
the hosts of God shall sing with triumphant, acclamations, ‘So
let all thine enemies perish, O Lok D ;’ ‘ and they who love the
LoRD,” shall ‘shine as the sun in the kingdom of their Father.’
What will then become of the hopes of the sensual, the vain, the
property, to be exposed to their umbridled, domineering Just And
that nothing more excellent could be conceived by her trifling mind,
than to see her son, and his attendants and concubines, arrayed in
fine garments, wrought by the singular skill and industry of their
vanquished enemies : Sco TT.
4 prey of divers colors.] ‘The lichest part of the spoil. Homer
mentions painted garments, which shined with flowers and trees in
beautiful colors, which the Phrygians afterwards w rouglit with
needles. But Babylon was most famous for colored garments, which
were much valued in those early times, as appears by º of
O. T, VOL. I.
covetous, and the ambitious? where their boasted wisdom? where
their high-sounding titles and glittering distinctions? All, all
are vanished, and gone for ever! But the righteous may look
forward to that solemn scene with joyful expectation; may con-
sider death and judgment as the coming of their Beloved to com-
plete their felicity: and, though willing to wait his time, yet
longing to behold his face, they may well say, ‘Why is his
chariot so long in coming? why tarry the wheels of his chariots?”
Though they meet delays, they shall not suffer disappointment;
for yet a little space, and He will come, and receive them to his
glorious and eternal rest, SCOTT.
‘Behold! my soul, with holy joy, how infinite the resources
are in the faithfulness of Israel’s God! What hath He not
wrought! What is He not able to accomplish! And although
Israel merited it not, yet nevertheless Jehovah wrought for his
name’s sake, and that He might make his mighty power be
known.
‘And is the e nothing in all this, to lead the heart both of the
writer and of the reader in the discovery of similar deliverances?
lf Deborah and Barak had their day of triumph in the Lord’s
manifestations for Israel, cannot you and I look back, my bro-
ther, and count the day when we had cause to praise the Lord
for the avenging of Islael? Qh! yes, I trust we may both well
count the day when the Lord Jesus made bare his holy arm, and
rescued our souls from the noise of the archers of the enemy, in
the place of drawing water from the wells of salvation. £º
did our foes oppose our way, and the high ways of ordinances
were unoccupied by us, until that Jesus arose, and led captivity
captive. Then, dearest Lord, when Thou wentest out of Seir,
when Thou matchedst out of the field of Edom, then did the
mountains of sin in our matures melt before the Sun of Righte-
ousness at his lising, and Sinai with all its terrors gave way to
the presence of Jesus. Oh! give us grace, dearest Redeemer,
to awake and utter a song, even a song of salvation, to the Lord
Jehovah. May this be the everlasting rejoicing of our hearts:
The Lord is our strength and our song, and He is become our
Salvation.” HAw KER.
Achan; and they were of such account in after times, that only the
greater sort of persons were permitted to wear them, which may be
the reason why they are appropriated to Sisera.” PATRI cº-‘Needle-
work is not necessal lly implied.” Rob Nso N.—Them that take the
spoul...] ‘ ‘I hat is, the chief commanders.” PATRI cK.
Verse 3!,
IIad rest forty years..] It is not agreed whether these years are to
be computed from the time that Deborah was raised up to be judge ;
ol from the beginning of the oppression by Jabin. The former is the
mole obvious interpretation. (Notes 3 - 1 1, 30.) Scot T.
[769]
B. C. 1256.
*
JUDGES, WI.
*
J
The Midianites oppress Israel.
CHAP. VI.
Israel, relapslug into sin, is oppressed
by Midlan, and leproved by a pro-
phet, 1–10. The Angel of the Lond
ap, oints Gideon to delive them, and
confi! irs his von, mission by consuming
his o'l vuou with hie, 11—21. Gideon
knows who the Angel is, and is a lar n-
ed; but when encou Aged, he builds
an alta t , and calls it. JEHOVAH-
SHALOM, 22–24. By divine com-
mand he destroys Bull s alian and
glove a l l oftets a sac, ifice to JEHO-
VAII, 25–27 ſils citizens purpose
to put him to death, but his ſathem de-
felids hun, and calls him Jerubbival,
tle 1 aſses an army, and is
encouraged by a twofold sign, 33–40.
ND the children of
Israel a did evil in
the sight of the Lord ;
and the Lord delivered
them into the land of
"Midian seven years.
2 And “ the hand oſ
Midian *prevailed against
Israel: and because of
the Midianites the child-
ren of Israel made them
the "dens which are in
the mountains, and caves,
and strong-holds.
3 And so it was, “when
Israel had sown, that the
Midianites came up, and
the Annalekites, and f the
children of the east, even
they came up against
them ;
4 And they encamped
against them, and des-
troyed the increase of the
earth, 8 till thou come
unto Gaza; and h left no
sustenance for Israel,
neither f sheep, nor ox,
Il Ol' a SS.
5. For they came up
with their cattle, and
their ' tents, and they
came * as grass-hoppers
for multitude; for both
they and their camels
were without number :
and they entered into the
land "to destroy it.
6 And Israel was
greatly * impoverished
because ofthe M idianites;
and the children of Isra-
el 9 cried unto the Lord.
7 And it came to pass,
when the children of
* 2 13,14,19,20. I ev. 26 14,&c. Deut.
*}s. Nell. 926–29. Ps. 106.34
D Gen 25 2. Num 25 17,18. Hab. 3.7.
: Iºw. 26 17 Deut 28 47,48.
* IHeb was ºf ron
§ .
d 1 S tº 136 14 11. IIeb. 11:38.
Rev. 6 15
e lºv 26 16 Deut. 28 30–33,51. Job
31 8 . Is 65 21,22 Mic. 6 15
I º, 7 12. 8.10. 1 Kings 4.30. Job
Gen. 10 19. 13 10.
Prov. 28.3. Jer. 49 9,10. Ob. 5.
f Or, go” t.
1 Cant. 1 -5. Is 1320
k 7. 12. 8 10. Jel. 46 23.
| 8 21 1 Sarn 30 17. Is. 60-6. Jer.
49.29,32.
m Ps. 834–
12.
n Ps. 106.43. Marg. Jer. 517. Mal.
78:34.
1.4.
o See on 3:9,15–Ps. 50:15.
106.44. Is. 26:16. Hos. 5.15.
shine as the sun in the firmament of our |
Father. *
The victory here celebrated, was of such happy
consequence to Israel, that for the best part of
one age they enjoyed the peace which it opened
the way to; The land had rest 40 years; that
is, so long it was from this victory to the raising
up of Gideon. And well had it been, if, when
the churches and the tribes had rest, they had
been edified, and had walked in the fear of
the Lord.
CHAP. VI. V. 1–6. Nothing that occurred
in the quiet and peaceable times of Israel is re-
corded: the 40 years’ rest, after the conquest of
Jabin, is passed over in silence, and here begins
the story of another distress, and another deliv-
erance by Gideon, the fourth of the judges.
We have here, I. Israel’s sin renewed, v. 1.
This perverse, unthinking people, that had so
often smarted solely for their idolatry, on a little
respite of God’s judgments, return to it again.
The providence of God will not change the
hearts and lives of sinners.
II. Israel’s troubles repeated. This would
follow of course; let all that sin expect to suffer;
with the froward God will show Himself fro-
ward, and will walk contrary to those that walk
contral y to Him, Lev. 26:21, 24. Now as to
this trouble,
1. It arose from a very despicable enemy.
God delivered them into the hand of Midian ;
(v. 1.) not Midian in the S. where Jethro lived,
but Midian in the E. that joined Moab, Num.
22: 4. A people all men despised as unculti-
vated, and unheaded; hence we read mothere of
any king, lord, general, that they had, but the
force with which they destroyed Israel, was an
undisciplined mob; and, which made it the more
grievous, they were a people Israel had formerly
subdued, and in a manner destroyed; (see Num.
31: 7.) and yet by this time, (near 200 years
after,) the poor remains of them were so multi-
plied, and so magnified, that they were capable
of being made a very severe scourge to Islael.
Thus God moved them to jealousy with those
which were not a people, even a foolish nation.
Deut. 32: 21. The meanest creature will serve
to chastise those that have made God their enemy.
And when those we are authorized to rule, prove
rebellious and disobedient to us, it concerns us to
inquire, whether we have not been so to our sove-
reign Ruler.
2. It arose to a very formidable height, (v. 2.)
The hand of Midian prevailed, purely by their
multitude. God had promised to increase Israel
as the sand on the sea-shore; but their sin stop-
ped their growth and diminished them, and then
their enemies, though otherwise every way their
inferiors, overpowered them with numbers. They
came on them as grasshoppers for multitude:
(p. 5.) not in a regular army to engage them in
the field, but in a confused swarm, to plunder
and enrich themselves with the spoils. Bands of
robbers, and no better. And sinful Israel, being
separated by sin from God, had not spirit to
make head against them. *
Observe, (1.) The Israelites imprisoned, or
rather imprisoning themselves, in dens and caves,
v. 2. This was owing put ely to their own timor-
ousness and 'faint-heartedness, the effect of a
guilty conscience, and the just punishment of God,
who thus fought against them with those very
terrors, with which He would otherwise have
fought for them; had it not been for this, we
cannot but think Israel a match for the Midi-
anites: but the heart that departs from God is
lost, not only to what is good, but to what is
great. Sin dispirits men, and makes them sneak
into dens and caves. The day will come, when
chief captains and mighty men will call in vain
to rocks and nountains to hide them.
f
NOTES.
CHAP. VI. V. I. As the tyranny of these enemies, though exceed-
ingly grievous, was much shorter than that of their former oppressors;
it is probable, that the guilt of Israel had not been so atrocious. Scott.
(2.3.) These caverns [see geographical note, Josh, 12:8..] were well
(2.) The Israelites impoverished, greatly, v.
he Midianites, and other children of the east
that joined them to live by plunder, as, long before,
the Sabeans and Chaldeans did that plundered
Job, free-booters, these made frequent incursions
into the land of Canaan. That fruitful land was
a great temptation to them; , and that sloth and
luxury, into which the Israelites were sunk by 40
years’ rest, made them an easy prey. They
came up against them, (v. 3.) pitched their
camps among them, (v. 4.) and brought their
cattle with them, particularly camels infiumera-
ble; (v. 5.) not a flying party, to make a sally,
and be gone presently, but they resolved to ſorce
their way, and penetrated through the heart of
the country, as far as Gaza, on the W. (v. 4.)
They let the Israelites alone to sow their ground,
but toward harvest came and seized all, and ate
up and destroyed it, both grass and corn; and
when they went away, took with them the sheep
and oxen; so that, in short, they left no suste-
nance for Israel, except what was privately taken
by the rightful owners into the dens, and caves.
Now here we may see, [1..] The justice of God
in the punishment of their sin. They had neg-
lected to honor God with their substance in tithes,
and offerings, and had prepared that for Baal
with which God should have been served, and
now God justly sends an enemy to take it away
in the season thereof... [2.] The consequence of
God’s departure from the people; when He-goes,
all good goes, and all mischiefs break in. When
Israel kept in with God, they reaped what others
sowed; (Josh. 24: 13. Ps. 105:44.) but now
that God had forsaken them, others reaped what
they sowed. Let us take occasion from this, to
bless God for our national peace and tranquil-
lity, that we eat the labor of our hands.
III. Israel’s sense of God’s hand revived at last.
Seven years, year aſter year, did the Midianites
make these inroads, each, we may suppose, worse
than the other, (v. 1.) until, at last, all other suc-
cors failing, Israel cried unto the Lord; , (v.
6.) for crying to Baal ruined, and would mot help
them. When God judges, He will overcoine;
and sinners shall be made either to bend or break
before Him.
V. 7–10. Observe here, I. God’s cognizance
of the cries of Israel, when at length they were
directed toward Him. Though in their prosperity
they had neglected Him, and made court to his
rivals, and never looked toward Him till driven
to it by extremity, yet, on their complaint and
prayer, He intended relief for them. Thus would
He show how ready He is to forgive, how swift
to show mercy, and how inclinable to hear prayer,
that sinners may be encouraged to return and re-
pent, Ps. 130: 4. /
II. God’s method of deliverance. Before He
sent an angel to raise them up a savior, He sent
a prophet to reprove them for sin, and to bring
them to repentance, v. 8. This prophet is not
named, but he was a man, a prophet, not an angel,
as ch. 2: 1. Whether he delivered his message
at some solemn feast, or other great occasion, or
went from city to city, and from tribe to tribe,
preaching to this purport, is not certain; but his
errand was, to convince them of sin, that in their
crying to the Lord they might confess that with
sorrow and shame, and not spend their breath
only in complaining of their trouble. They cried
to God for a deliverer, and God sent them a pro-
phet to instruct them, and to make them ready for
deliverance. Note, 1. We have reason to hope
God is designing mercy for tis, if we find He is
by his grace preparing us for it. If to those that,
are sick He sends a messenger, an interpreter,
by whom He shows unto man his wp:rightncss,
then is He gracious, and grants a recovery. 2.
The sending of prophets to a people, and the fur-
nishing a land with faithful ministers, is a token
for good, and an evidence that God has mercy in
known to the Israelites, when this history was written: but it was pre-
per that the original intent and use of them'should be remembered,
both to humble them, and to excite their glatitude. (JM. R.) Scott.
(5.) Like Grasshoppers, &c.] ‘About 145,000 fighting men, as may be
seen below, ch. 8: 10.”
DUTCH ANN.
[770
**
*B. c. 1249.
*. The Angel's appearance to Gideon.
JUDGES, WI.
*
Israel cried unto the
LoRD because of the
Midianites,
, 8 That the Lond sent
* a prophet unto the chil-
dren of Israel, which said
unto thera, P.Thus saith
the Lord God of Israel,
I brought you up from
Egypt, and brought you
forth out of the house of
bondage:
9 And I delivered you
out of the hand of the
gyptians, and out of the
hand of all that oppressed
you, änd 4 drave them out
from before you, and
gave you their land:
10 And I said unto
you, * I am the Lord
your God; “fear not the
gods of the Amorites in
whose land ye dwell:
but ‘ye have not obeyed
my voice.
[Practical Observations.]
ll I And there came
* an Angel of the Lord,
and sat under an oak
which was in Ophrah, ,
that pertained unto Joash
the v Abi-ezrite: and his
son W Gideon threshed
wheat by the wine-press,
to # hide it from the
Midianites.
12 And the Angel of
the LoRD appeared unto
him, and said unto him,
* The Lord is with thee,
thou mighty man of
valor.
13 And Gideon said
unto him, O my Lord,
* ºft, gºrg het.
p See on 2:1–3–Neh. 9:9–12. Ps.
136:10–16. Is. 63:9–14. Ez. 20:5,
q $º on e. 44:2,3.
r See on Ex. 20:2,3.
s 2 Kings 17:33,35,38. Jer, 10:2.
t 2-2. Proy 5:13. Jer. 3:13,25. 9:13.
42'21, 43:4,7, Zeph. 3.2. Rom, 10:
16. Heb. 5:9.
u 14–16. 2:1–5. 5:23, 13:3,18—20.
Gen. 48:16, Is. 63:9.
v 8:2. Josh. 17:2.
w Heb. 11:32. W. Gedeon.
t leb, cause it to flee.
s: 2:18. Ex. 3.12. Josh. 1:5,9. Ruth
2:4. Matt. 1:23. 28:20. Luke 1:28
Acts 18:9,10.
V. 1–10. The tendency of
}
store for them. He thus turns us to Him, and
then causes his face to shine, Ps. 80: 19.
We have here the heads of the prophet’s mes-
sage.
(1.) He set before them the great things God
had done for them, v. 8, 9. They had worship-
ped the gods of the nations, as if they had no
God of their own, and therefore might choose
whom they pleased; but they are here reminded
of One whom they had forgotten, who was known
by the title of the God of Israel, and to Him
they must return. They had turned to other gods,
as if their own had been either incapable or un-
willing to protect them, therefore they are told
what He did for their fathers. He brought them
out of Egypt, where otherwise they had continued
in perpetual poverty and slavery. He delivered
them out of the hands of all that oppressed
them; (this is mentioned to intimate that the rea-
son why they were not now delivered out of the
hands of the oppressing Midianites, was, not for
any want of power or good will in God, but for
their iniquity; they had sold themselves, and God
would not redeem them till they by repentance
revoked the bargain.) He put them in quiet pos-
session of this good land; this not only aggravat-
ed their sin, and affixed the brand of base ingrati-
tude to it, but justified God, and cleared Him
from blame, as to the trouble they were now in:
they could not say He was unkind; if ill befell
them, they must thank themselves.
(2.) He shows the easiness and equity of God’s
demands; (v. 10.) ‘ I am the Lord your God,
to whom you lie under the highest obligations;
fear not the gods of the Amorites;’ that is,
“do not worship them, nor show any respect to
them; for fear of their doing you any hurt, for
what hurt can they do you while I am your God?
Fear God, and you need not fear them.”
(3.) He changes them with rebellion against
God, who had laid this injunction on them; But
ge have not obeyed my voice. The charge is
short, but very comprehensive; this was the ma-
lignity of all their sin, it was disobedience to
God; it, therefore, brought these calamities on
them, under which they were now groaning, pur-
suant to the threatenings annexed to those com-
mands. He intends hereby to bring them to
repentance; and our repentance is then right and
genuine, when the sinfulness of sin, as disobedi-
ence to God, is that in it, which we chiefly la-
ment.,
W. 11–24. We may hope the prophet’s ser-
mon had a good effect, and that some at least re-
pented and reformed upon it; for here, imme-
diately after, we have the dawning of the day of
deliverance, by the effectual calling of Gideon
to command their forces against the Midianites.
I. The person to be commissioned was Gideon,
the son of Joash, v. 11. The father was now
living, but he was passed by, for he kept up in
his own family the worship of Baal, (v. 25.)
half tribe of Manasseh that lay in Canaan, of the
family of Abiezer; the eldest house of that tribe,
Josh, 17: 2. Hitherto, the judges were raised up
out of that tribe which suffered most by the op-
pression, and, probably, it was so hel e.
II. The person who gave the commission, was
not, it should seem, a created angel, but the Son
of God, who then appeared on some great occa-
sion in human shape, as a prelude (says Bp. Pa-
trick) to what He intended in the fulness of time.
He is here called Jehovah, the incommunicalle
name of God, (v. 14, 16.) and He said I will be
with thee. It is observable how this divine Per-
son found Gideon, 1. Retired. Silence and soli-
tude befriend communion with God. 2. Employ-
ed in threshing wheat, with a staff or rod, (so
the word is,) such as they used in beating out
fitches and cummin, (Isa. 28: 27) now used for
wheat; probably, because he had but a little to
thresh, he needed not the oxen to tread it out.
It was not then looked upon as any diminution to
him, though a person of some account, and a
mighty man of valor, to lay his hand to the
business of the husbandman. He had many ser-
wants, (v. 27.) yet would not himself live in idle-
ness. We put ourselves in the way of divine
visits, when we employ ourselves in honest busi-
ness, as the shepherds, keeping their flocks.
His work was an emblem of that greater work
he was now to be called to, as the disciples’ fish-
ing was. From threshing corn, he is fetched to
thresh the Midianites, Isa. 41: 15. 3. Distressed;
he was threshing his wheat, not ºn the thresh-
ing floor, the proper place, but by the wine-
press, in some private unsuspected corner, for
fear of the Midianites. The day of the greatest
distress is God's time to appear for his people’s
relief.
(1.) The Angel accosted him with respect, and
assured him of the presence of God with him, v.
12. He calls him a mighty man of valor, per-
haps because he observed how he threshed his
corn with might. And seest thou a man dili-
gent in his business?—whatever his business is,
he shall stand before kings. He that is faithful
in a few things, shall be ruler over many.
Gideon was a man of a brave, active spirit, yet
buried in obscurity, through the iniquity of the
times; but he is here animated to a great under-
taking, with that word, The Lord is with thee;
or, as the Chaldee, The Word of the Lord is
thy help. It was very sure the Lord was with
him, when this Angel was with him. By this
word, [1..] He gives him his commission. God’s
presence will justify, and bear us out, in our un-
dertakings. [2.] He inspires him with all neces-
sary qualifications. “The Lord is with thee, to
guide and strengthen thee, to animate and support
thee.” [3.] He assures him of success; for, if
God be for us, who can prevail against ws?
Gideon a mighty man of valor, could bling
nothing to pass without God; and his presence is
which we may suppose this son, as far as was in enough to make any mighty in valor, and to give
his power, witnessed against.
He was of the courage at any time.
PRACTICAL OBSERVATIONs.
our fallen nature to apostasy from
God is so strong, that no means can of themselves prevent its
effect; and, in all cases, when divine grace is withheld, man as
naturally does evil as, the stone falls to the ground. The Scrip-
tures every where teach us this humiliating truth: and in propor-
tion as we effectually learn it, we shall in all things depend on
the special assistance and blessing of God, with constant, earnest
prayer; and unreservedly give Him all the glory, whatever good
he wrought in us, or done by us.—He has so constituted the
world, that fear, shame, and misery are the natural effects of sin,
and will inevitably follow the commission of it; however impeni-
tent sinners may endeavor to evade them, and for a time suc-
ceed.—The ministers of God must declare to sinners, his perfec-
tions and authority; the relations in which they stand to Him,
and their obligations to obedience; the reasonableness of his pre-
cepts, the advantages of his service, the evil 9ſsin, and the number
and heinousness of their transgressions. Hence it will appear,
that they greatly need repentance and forgiveness; and that the
message of the Gospel is indeed worthy of their Inost cordial ac-
ceptation. And, having brought these things home to their con-
sciences, they must leave the rest with God, earnestly playing to
Him to render his Word successful. Yet, alas! numbers hear
the word of God, and are convinced that their conduct is inex-
cusable, who notwithstanding proceed in their sinful courses, even
while groaning under the painful effects of them! Scott.
Verse 8.
Prophet.] ‘ It is probable the Lord continued other prophets, beside
the high priest.” O D D a
Verse ll. *
(JM. R.) In the wine-press (Note, Matt. 21: 33.) Gideon beat out the
wheat unsuspected ; for either the vintage was not ripe, or the people
could make no use of their wine-presses. Sco TT.
Oak.] ‘ Properly the Terebinth, a large tree, loaded with bran-
ches and foliage, and green through the whole year. It lives 1000
years, and when it dies, leaves in its place a scion, which in time
spreads a like luxuliance of follage, and lives to ºl like number of
years.” [Comp. note, Josh. 24; 76.] JAH N.—Ophrah..] ‘There were tWO
Ophrahs, one in Benjamm, Josh. 18: 23. and this in Manasseh.
f Ass EMB. ANN.
Verse 13.
He judged right, when he concluded that they could not have been
so distressed, if the Almighty God, who had blought them out
(771]
B.C. 1249.
The Angel directs Gideon.
JUDGES, WI.
* if the LoRD be with us,
* why then is all this be:
fallen us? and where be
all his miracles which
* our fathers told us of
saying, Did not the Lord
bring us up from Egypt?
but now the Lord hath
* forsaken us, and deliv-
ered us into the hands of
the Midianites,
14. And * the Lord
looked upon him, and
said, “Go in this thy
might, and thou shalt
save Israel from the hand
of the Midianites: have
not I sent thee ?
15 And he said unto
him, O my Lord," where-
with shall I save Israel?
behold, “my “family is
poor in Manasseh, and I
am "the least in my fa-
ther's house.
16 And the Lord said
unto him, *Surely I will
be with thee, and thou
shalt Smite the Midian-
ites as one man. -
17 And he said, unto
him, ‘If now I have
found grace in thy sight,
then # show me a sign
that thou talkest with
II].6.
18 Depart not hence, I
pray thee, until I come
unto thee, and "brin
forth my + present, j
set it before thee. And
he said, I will tarry until
thou come again.
19 And Gideon went
y Gen. 25:22. Ex. 33:14–16. Num.
14:14,15. Rom. 8:31.
z Deut. 29:24, 30:17, 18. Ps. 89:19. ſs.
59:1,2, 63:15,
a Ps. 44:1. 78:3,4,
b Deut. 31:17. 2 Chr. 15:2, Ps. 27:9.
ls, 41; 17. Jer. 23:33.
Z See on 11.
Cl
a 4:6. Josh. 1:5—9. 1 Sam. 12:11. 1
Chr. 14:9,10.
b §: 3:ll. 4:10, Jer. 1:6. Luke 1:
c 1 Sam. 9:21. 18:23.
* Heb. thousand is the meanest. Ex.
18:21–25. Mic. 5:2. -
d Gen. 32:10. Jer. 50:45. 1 Cor. 15:9.
Eph. 3:8.
c See on 12.-Ex. 3:12, Josh. 1:5. Is.
41:10, 14–16. Matt. 28:20. Mark
16:20. Acts 11:21.
ſ See on Ex. 33:13
16. -
Gen. iś:8-17. Ex. 4:1–9.
g 36–40.
Ps, 86:17. Is. 7:
#king, 20:8–11.
h Gen. 18.5. 19:3.
1 Or, meat-offering.
of Egypt, had not for the time forsaken then: but he did not suitably
advert to those crimes which had provoked Him to anger. (Deut. 33:
26–31.
Our fathers told us of, &c.
viction prevailed in
place.
indeed the case. -
for their deliverance, though they had by their
s & Language of this kind, frequently oc-
Curring in the subsequent historical books, shows how fully the con-
the minds of the r
works for Israel, recorded in the books of Moses, had assuredly taken
And this conviction could never have been produced and per-
petuated, from the days of Moses, to all succeeding generations, had
it not been certainly known by Moses? contemporaries, that this was
(2.) Gideon gave a very melancholy answer to
this joyful salutation; (v. 13.) O my Lord, if
the Lord be with us,” (Chal. Is the Shechinah
of the Lord our help? making that the same with
the Word of the Lord,) ‘why them is all this
befallen us?—all this trouble and distress; all
this loss, and grief, and fright; and where are
all the miracles our fathers told us of 22 Ob-
serve, In his reply, he regards not the praise of
his own valor, though probably the Angel adapted
what he said to what Gideon was at the same ,
time thinking of; while his laborious hands were |.
employed about his wheat; his working head and
daring heart were meditating Israel’s rescue and
Midian’s ruin, with which thought, He that knows
the heart, seasonably sets in, calls him a man of
valor ſor his brave projects, and opens him a way
to put them in execution; yet Gideon, as if not
conscious of any thing great or, encouraging in
his own spirit, fastens only on the assurance of
God’s presence, as that by which they held all
their comfort. Observe, The angel spake in par-
ticular to him, The Lord is with thee, but he
expostulates for all, If the Lord be with w83
herding himself with the thousands of Israel, and
admitting no comfort but what they might share;
so far is he from the thoughts of monopolizing it,
though so fair an occasion is given him. Note,
Public spirits reckom that only their honor and
joy, which capacitätes them for serving the com-
mon interests of God’s church.
Gideon was a mighty man of valor, but as yet
weak in faith, which makes it hard to him to
reconcile to the assurances now given him of the
presence of God, [1..] The distress Israel was
reduced to ; Why is all this (and all this was
no little) befallen us? Note, It is sometimes
hard, but never impossible, to reconcile cross
providences with the presence of God and his fa-
vor. [2.] The delay of their deliverance; “PWhere
are all the miracles our fathers told us of 3
Why does not the same Power, which delivered
our fathers from the yoke of the Egyptians, de-
liver us out of the hands of the Midianites'!” As
if, because God did not immediately work miracles
sins forfeited, his help, it must be questioned
whether He had ever wrought the miracles their
fathers told them of, or iſ He had, whether He had
now the same wisdom and power, and good-will
to his people, that He had had formerly. This
was his weakness. We must not expect that the
miracles wrought when a church was in the form-
ing, and some great truth in the settling, should
be continued and repeated when the formation
and settlement are completed: mo, nor that the
mercies of God showed to our fathers that served l.
Him, and kept close to Him, should be renewed
to us, if we degenerate and revolt from Him.
Gideon ought not to have said, either, That God
had delivered them into the hands of the Mid-
ianites, for by their iniquities they had sold
themselves: or, That they were now in their hands,
that He had forsaken them, for He had lately
sent them a prophet, (v. 8.) which was a certain
indication that He had not forsaken them. .
(3.) The Angel very effectually answered his
objections, by giving him a commission to deliver.
Israel, and assuring him of success, v. 14. Now
IIave not I sent
Scott.
people, that all the wonderful
utterly unfit to u
ID.
tlie Angel is called Jehovah, for He speaks as one
having authority, and not as a messenger. [1..]
There was something extraordinary in the look
He now gave Gideon, it was a gracious, favorable .
look, which revived his spirits, and silenced his
fears, such a look as that with which God’s coun--
tenance beholds the wp:right. It was a speakin
look, like Christ’s upon Peter; powerful, strange.
ly darting new light and life into Gideon’s breast,
inspiring a generous heat, far above what he felt
before. [2.] Much more; 1st. He commissioned
him as Israel’s deliverer. Such a one the few
thinking people in the nation, and Gideon among.
the rest, were now expecting to be raised up, ac--
cording to God’s former method, in answer to
the cries of oppressed Israel; and now Gideon is
told, ‘Thou art the man: Go in this thy might,
this Inight, wherewith, thou art now threshing
wheat.” Or rather, “this might wherewith thou. .
art now endued by this look.” God’s fitting men
for work, is a sure and constant evidence of his
calling them to it. ‘Go, not in thy might, which
is matural, and of thyself; but in this thy might,
which thou hast now received; go in the strength
of the Lord God.” 2dly. He assured him of
success; “ Thow shalt save Israel, and so not
only be an eye-witness, but a glorious instrument,
of such wonders as thy fathers, told thee of.”
Gideon, we may suppose, looked as one aston-
ished at this strange and surprising power con-
ferred on him, and questions whether' he may
depend on what he hears: the Angel ratifies his
commission with an appeal to his own author-
ity, there needed no more.
manded thee!
and earth, and particular authority here as Isra-
el’s King, giving commissions immediately. I
who am that I am, the same that sent Moses,”
Ex. 3: 14.
* Have not F com-
I that have all power in heaven
(4.) Gideon very modestly objects, v. 15. The
question bespeaks him, as either, Distrustful of
God and his power; true faith is often weak, yet
it shall mot be rejected, but encouraged and
strengthened: Or, Inquisitive concerning the
methods he must take; ‘Lord, if I must do it,
Thou must put me in the way:”
receive commissions from God, must expect and
seek instructions from Him:) Or rather, as hum-
ble, self-diffident, and self-denying. The angel had
honored him, but see how meanly he speaks of
himself;
Mamasseh, and I am the least, that have the least
honor and interest, in my father’s howse: what
can I. pretend to do?
service, and unworthy of the honor.”
often chooses to do great things by those that are
(Those who
“My family is comparatively poor in
I am utterly unfit for the
Note, God
little, especially in their own eyes. God delights
to advance the humble.
(5.) This objection was soon answered by rep-
etition of the promise, that God would be with
him, v. 16. ‘ Object not thy poverty and mean-
mess; what are they to a man that has the pres-
ence of God with him; how- weak soever thy
personal interest, thou shalt have soldiers enough
to follow thee; and be assured, thou shalt smite
the Midianites as one man, as easily as if they
were but one man, and as effectually.” *
(6.) Gideon desires to have his faith confirmed;
for he would not be over-credulous of what tended
thee?] ‘ Great care is taken throughout this book,
to show, that the Judges all acted by a divine warrant.” PATRICK.
Verse 15. * -
Manasseh was not one of the leading tribes in Israel; the thou:
sand (marg.) to which Gideon belonged, was poor in that tribe ; and
he was (as he humbly thought) the meanest person in the family; and
(Ez. 4: 13, 14. Is. 6: 5–8.
a service. *
Scott.
Verse 17.
ndertake suc
*-
That Thou talkest, &c.] Gideon seems to have desired some as:
surance, that the Pérson, now speaking with him, was He, who at
Verse 14.
We here learn who this Angel was; even the Loro, Jehov AH, the
only begotten Son of God, who has in all ages declared the ºther
to mankind.—These repeated evidences, continually remind the at
tentive reader, that the Scriptures are calculated to lead us to con-
ceive of the one living und true God, as subsisting in distinct persons.
'If he believed that nothing was wanting to deliver then from the Mi.
dianites, but the presence of God, who redeemed Israel from Egypt
let him go in this confidence, and he shall find that same power ºx!
erted to render him successful. ‘Have not I sent the 6 º' saith the
divine Speaker. ID.
the bush commissioned Moses to deliver Israel out of Egypt, and who
had given him sensible tokens of his divine power and authority.
(Ex.3: 2–12. 4: 1–9.33: 17-19.) . . . . ID.
(18.) JMy present.] ‘Meat-offering.” (JMarg.) As a kid was part of the
meat-offering, (19) the word cannot always be used exclusively for
oblations of flour, &c. as some have thought. ID.
- Verse 19. - ... •
The quantity was far more than was necessary ſor one person at
one time: and it shows that, even in his poverty, Gideon was ready
to ‘use hospitality without grudging,” according to the custom of those
times. (Gen. 18:3—8.) t Dr.
[772]
w
B. c. 1249.
in, and made ready *a.
kid, * and unleavened
cakes of an ephah of
flour: the flesh he put b
in a basket, and he put
the broth in a pot, and
brought it out unto him
under the oak, and pre-
sented it.
20 And the Angel of
God said unto him, Take
the flesh and the unleav-
eried cakes,
and lay
them upon this rock, and
m pour out the broth.
And he did so.
*iºn the Angel of
the LoRD put forth the
end of the staff that was
in his hand, and touched
the flesh, and the unleav-
ened cakes; and there
m rose up fire out of the
rock, and consumed the
flesh and the unleavened
cakes. Then the Angel
of the Lord departed out
of his sight.
22 And when Gideon
°perceived that he was
an Angel of the Lord,
Gideon said, Alas, O
Lord GoD ! for P because
I have seen an Angel of
the LoRD face to face.
23 And the LoRD said
unto him, a Peace be unto
thee; fear
shalt not die.
not :
thou
24 Then Gideon "built
an altar there unto the
LoRD, and called it # JE- both, because Gideon intended to leave it to this
Hov AH-shalom: unto this
day it is yet in "Ophrah
of the Abi-ezrites.
... [Practical Observations.]
i 13:15–19. Gen. 18.6–8.
* Hebra kid of the goats.
Sev. 2:4, - - º - -
* †. 4 d into an offering made by fire, of a sweet sa-
m 1 Kings 18:33,34. vor to Himself; showing hereby that He was not
n 13:20. Lev. 9:24.
Chr. 21:26. 2 Chr.
o 13:21; -
p 13:22. Gen. 16:13,
1 Kings 18:38. 1
7:1.
32:30. Ex. 33:.
20. Deut. 5:5,24,26. Is. 6:5. John
1:18, 12:41. . . . -
one that studied what he should render.
JUDGES, V1.
so much to his own praise; would not venture on
an undertaking so far above him, and in which
he must engage many more. He therefore humbly
€g8, - * - -
# ..] That He would give him a sign, v. 17.
And the commission being given him out of the
common road of providence, he might reasonably
expect it should be confirmed by some act of God
out of the common course of nature. Now, un-
der the dispensation of the Spirit, we are not to
expect signs before our eyes, such as Gideon here
desired, but must earnestly pray to God, that, if
we have found grace in his sight, He would
show us a sign in our heart, by the powerful ope-
rations of his Spirit there, fulfilling the work
of faith, and perfecting what is lacking in it.
[2.] In order hereunto, that He would accept of
hospitality, and so give him a further and longer
opportunity of conversation, v. 18. Those who
have communion with God, desire its continu-
ance, praying with Gideon, Depart not hence, I
pray thee. What Gideon designed in courting his
stay, was, that he might give him entertainment;
not in his house, either because his father’s house
were not well affected to him and his friends, or
because he desired still to be in private with this
stranger, (and so calls not for a servant,) or be-
cause thus his father Abraham entertained angels
unawares, under a tree, Gen. 18; 8. Upon the
Angel’s promise to stay with him, he hastened to
bring out a kid, which, it is likely, was ready
boiléd for his own dinner; so that in making it
ready, he had but to put it in the basket, (for
here was no sauce to serve it up in, nor the dish
garnished,) and the broth in a vessel, and so he
presented it, v. 19. Hereby he intended, 1st.
To testify his grateful and generous respects, as
He had
pleaded the poverty of his family, (v. 15.) to ex-
cuse himself from being a general, but not here,
to excuse himself from being hospitable. Out of
the little which the Midianites had left him, he
would gladly spare enough to entertain a friend,
especially a messenger from heaven. 2dly. To
try who, and what, this extraordinary person was.
What he brought out, is called his present, v.
18. The same word is used for a meat-offering;
and perhaps that word is used, which signifies
divine Person to determine which it should be,
whether a feast, or a meat-offering, and accord-
ingly he would be able to judge concerning Him.
(7.) The Angel gives him a sign, in and by
that which he had kindly prepared for his enter-
tainment, v. 20. For, [1..] He turned the meat
a man who needed meat, but the Son of God, who
was to be served and honored by sacrifice, and
Gen. 43:23. Ps. 85:8. .
20:19,26. Rom. 1:7.
PRACTICAL
John 14:27.
- f That is, The
r 21:4. Gen. 33:20. Josh. 22:10,26–28. .
- LORD send peace.
Gideon builds an altar to the Lord.
who in the fulness of time was to make Himself
a sacrifice. [2.] He brought fire out of the rock
to consume this sacrifice; by-a gentle touch, to
the offering, v. 21. God testified his acceptance
of sacrifices by kindling them; if public, with
fire from heaven, as those of Moses and Elias;
if private, as this, with fire out of the earth,
which was equivalent; and this acceptance thus
of Gideon’s sacrifice evidenced the acceptance of
his person, confirmed his commission, and per-
haps was intended to signify his success in the
execution of jt, that he and his army should be a
surprising terror and consumption to the Midian-
ites, like this fire out of the rock. [3.] He de-
parted out of his sight immediately; not as a
man, but vanished and disappeared as a spirit.
Here was as much of a sign as he could wish.
(8.) Gideon, though no doubt confirmed in his
faith, yet for the present was put into a great
fright § it, till God graciously pacified him and
removed his fears. [1..] Gideon speaks peril to
himself, (v. 22.) When he perceived that he
was an angel, (which was not till he departed,
as the two disciples knew not Jesus that had talk-
ed with them, till he was going) he cried out,
as Jacob, who wondered that his life was pre-
served when he had seen God, Gen. 32: 30. Evcr
since man has by sin exposed himself to God’s
wrath and curse, an express from heaven has been
a terror to him, as he scarcely dares to expect
good tidings thence; at least, in this world of
sense, it is a very awful thing to have any sensi-
ble conversation with that world of spirits, to
which we are so much strangers. Gideon’s cour-
age failed him now. [2.] God speaks peace to
him, v. 23. assures him it should not be fatal to
him. The Lord was departed out of his sight,
v. 21. But, though he must no longer walk by .
sight, he might still live by faith, that faith which
comes by hearing; for the Lord said to him, with
an audible voice, (as Bp. Patrick thinks,) these
encouraging words; “Peace be unto thee; all
is well, and be thou satisfied that it is so; fear
not, He that came to employ thee, did not intend
to slay thee, thou shalt not die.’ See how ready
God is to revive the hearts of those that tremble
at his word and presence, and to give them that
stand in awe of his majesty, assurances of his
mercy. - - -
Lastly, The memorial of this vision was a
monument in form of an altar, the rather, because
it was by a kind of sacrifice on a rock, without
the solemnity of an altar, that the Angel manifest-
ed his acceptance of him: then it needed not; the
angel’s staff was sufficient to sanctify the gift
without an altar; but it was of use to preserve
the remembrance of it, by the name he gave to it,
Jehovah-shalom, (ch. 24.) The Lord peace.
This is, [1..] The title of the Lord that spake to
Gen. 22:14. Fºx. 17:15. Jer. 23:6.
33:16. Ez. 48:35. s 8:32.
OBSERVATIONS.
W. 11—24: Talents, suited for peculiar services, may for a
time be buried in obscurity; but in due season the Lord will take
the candle from ‘under the bushel,” and place it “on a candlestick’
to give light to all around: and that time must be waited for, by
those, who feel their hearts glow with desires of usefulness, which
at present they have no opportunity of executing.—We are more.
disposed to muse on our troubles, than on our transgressions: and
when we do not directly experience the same deliverances as have
been afforded to others, we are apt to think the Lord’s ‘hand is
shortened,” or that ‘He hath forgotten to be gracious;’ not con-
sidering that He worketh everything in its appointed season,
according to the determinations of his unfathomable wisdom,
and as best answers the purposes' of his own glory.—But ‘before
honor is humility: ’ and the delays and disappointments, by which
He humbles those whom Heº delighteth to honor,” often discourage
(19.) Unleavened cakes.] ‘When the cakes were to be made very
hastily; the leaven was left out. They were made round, nine or
ten inches in diameter, the unleavened not thicker-than a knife, but
the leavened as thick as a man’s little finger.” JAHN.—Under an oak.]
‘The Arabs to this day receive their guests under a shade, in the open
S air.” . . . . - •'. .. Dr. A. CLARKE.
- Verse 21. - -
“The angel appeared in the form most probably of a traveller, with
his staff in his hand, with which he touched the cakes. It is said at
the close of the verse, that the angel departed, while it is evident, from
whole narration consistent.”
their hearts, and induce distrust and reluctance to duty: so
imperfect and so defiled with sin are our best graces! Yet He
generally employs those who are most sensible of their own un-
worthiness and insufficiency: at the same time teaching them to
exercise the courage of faith, and to grow strong by simply ex-
pecting help from Him; and graciously assuring them of his di-
rection and support.—When the Lord favors his servants with
glimpses of his glory, and tastes of his Jove, they long for the
continuance of his gracious presence: and when the sense of his
pardoning love has banished the fear of wrath; they rise superior
to discouragements, praise Him for his mercies, and are ready to
say, ‘Here am I, send me;’ though the service be dangerous
and difficult, and require much self-denial. (Is. 6: 6–8.)
SCOTT.
the subsequent verses, that Gideon stood before Him: we may there-
fore suppose that these words are transposed, as they would come in
with great propriety at the end of the 26th verse, and render the
DoDD.
- - Verse 22. . . ~~
The sight of a created angel,though it might have surprised Gideon,
would not have thus terrified him : but it was a current opinion,
that the vision of the divine glory was fatal; and, except as seen in
Jesus Christ, no doubt it would be so. (JH. R. p.) Scott.
[773]
B. C. 1249.
Gideon destroys the altar of Baal.
‘JUDGES, vi.
25 || And it came to
pass the same night, that
the Lord said unto him,
* Take thy father's young
bullock,” even the second
bullock of seven years
old, and u throw down
the altar of Baal that?, thy
father hath, and y cut
down the grove that is
by it ; - f *. -
26 And * build an altar
unto the Lord thy God
upon the top of this
4 rock, in i the ordered
place, and take the sec-
ond bullock, and offer a
burnt-sacrifice with the
wood of the grove which
thou shalt cut down.
27 Then Gideon took
ten men of his servants,
*and did as the Lord
bad said unto him : and
so it was, because he
feared his father's house-
hold, and the men of the
city, that he could not
do it by day, that "he did
it by night.
28 And when the men
of the city arose early in
the morning, behold the
altar of Baal was cast
down, and the grove was
cut down that was by it,
and the second bullock
was offered upon the
altar that was built.
29 And they said one
to another, Who hath
done this thing? And
when they inquired and
asked, they said, Gideon
the son of Joash hath
done this thing.
30 Then the men of
the city said unto Joash,
* Bring out thy son, that
he may die : because he
hath cast down the altar
of Baal, and because he
hath cut down the grove
that was by it.
31 And Joash said un-
to all that stood against
t Gen. 35.2. Jo 22:23. Ps. 101:2.
* ()r, a 'd.
u 1 Kings 18:21. Matt. 6:24. 2 Cor.
6:15–17
x Matt. 10:37. Acts 4:19. 5:29.
y 3:7. Ex. 34:13. Deut. 7:5.
z 2 Sam. 24:18.
3 IIeb. strong place.
f Or, an orderly manner. 1 Cor. 14:
33,40.
a Deut. 4:1.2. Matt. 16:24. John 2:5.
15:1 i. Gal. 1: 16. 1 Tlies. 2::1.
b Ps. 112:5. John 3:2.
c Jºr. 26:11. 54):38. John 16:2. Acts
26:9. 1 hil. 3:6. -
tion.”
had said; so the margin understands it: The
him; comp. Gen. 16:13. The same that is the
Lord our Righteousness is owr Peace; (Eph.
2: 14.) our Reconciler, and so our Savior. Or,
[2.] The substance of what He said to him; “ The
Lord spake peace, and created that fruit of the
lips; bade me be easy when I was in that àgita-
Or, [3.] A prayer grounded on what He
Lord send peace, that is, rest from the present
trouble; for still the public welfare lay nearest his
heart. -
W. 25—32. Here, I. Gideon is ordered to be-
gin his government with the reformation of his
father’s house, v.25, 26. A correspondence be-
ing settled between God and Gideon, by the ap-
pearance of the Angel to him, it was kept up in
another way; the same might after he had seen
God, the Lord said wºnto him, in a dream, Do.
so and so. Note, God’s visits, if gratefully re-
ceived, shall be graciously repeated. Bid God
welcome, and He will come again, Gideon is
appointed, 1. To throw down Baal’s altar, which,
it seems, his father had, either for his own house,
or perhaps for the whole town. See the power
and condescension of God’s grace, that He could
raise up a reſormer, and would raise up a deliv-
erer, out of the family of a ringleader in idolatry.
He must likewise cut down the grove that was
by it, the plantation of trees, designed to beau-
tify the place. 2. To erect an altar to God, to
Jehovah his God; which, probably, was to be
motified by an inscription on the altar to that pur-
port; to Jehovah, Gideon’s God, or Israel’s. It
had been improper to have built an altar, even to
the God of Israel, especially for burnt-offering and
sacrifice; and construed into a contempt of the
altar at Shiloh, iſ God had not bidden him do it.
But now it was his duty, and honor. God directs
him where to build it, on the top of the rock,
perhaps in the same place where the Angel had
appeared to him; and he must not do it in a
hurry, but with the decency that became a reli-
gious action, in an orderly manner, (as the
marg.) according to the ancient law for altars
raised on the occasion, that they must be of earth,
not of hewn stone. The word here used for the
rock, signifies a fortress, or strong-hold, erected,
there. [2.] That some steps might hereby be
taken towards Israel’s reformation, which must
prepare the way for their deliverance. Sin, the
cause, must be taken away, else how should the
trouble come to an end, which was but the effect?
And it might be hoped, that the rest of the cities
and tribes would follow Gideon’s example, in de-
stroying Baal’s altar. -
II. Gideon, as a type of Christ, must first save
his people from their sins, then from their ene-
mies. . He obeys, and did not scruple taking his
father’s bullock, and offering it to God without
his father’s consent, because God, who expressly
commanded him to do so, had a better title to it,
and it was the greatest real kindness to his father,
to prevent his sin. J. 1. He expected to incur the
displeasure of his father’s household by it, and
the ill-will of his neighbors; yet he did it, re-
membering how much it was Levi’s praise, that,
in the cause of God, he said winto his father
and mother, I have not séen him. A rid while
he was sure of the favor of God, he feared not
the anger of men. Yet, 2. Though he feared not
their resentments when, it was done, to prevent
their resistance in the doing of it, he prudently
chose to do it undisturbed by night. -
III. His life was in peril for it, v. 28, 31.
Gideon did not desire the concealment of it, nor
could it be hid, for the men of the city rose early
in the morning, as it should seem, to say their
matins at Baal's altar, a shame to those, who say
the true God is their God, and yet, in the morning,
direct no prayer to Him, nor look up. It was
soon discovered who had dome it. Gideon, being
found guilty, to such a pitch of impiety were these
degenerate Israelites arrived, they take it for law
he must die; and require his own father (who,
by patronizing their idolatry, had given them too
much cause to expect he would comply with them
herein) to deliver him up. as it not enough
to offer the choicest of their bullocks, must the
bravest youth of their city fall a sacrifice to that
dung-hill deity, when they pretended he was pro-
voked? How soon will idolaters become perse-
cutors! -- ‘. . . - :
IV. He was rescued out of the hands of his
r
some think, to secure them from the Midianites;
if so, it was no security while the altar of Baal
was so near it, but it was effectually-fortified
when an altar to the Lord was built-on-the top of
it, for that is the best deſence on our glory. On
this altar, (1.) He was to offer sacrifice. Two
bullocks, his father’s young bullock, and the
second bullock of seven years old; so it should
rather be read, not even the second, as we read
it. The former, we may suppose, he was to offer
for himself, the latter, for the sins of the people,
whom he was to deliver. It was requisite he
should thus make peace with God, before he made
war on Midian. Till sin be pardoned, through
the great Sacrifice, no good is to be expected.
These bullocks, it is supposed, were intended for
sacrifices on the altar of Baal, but were now
converted to a better use. (2.) Baal’s grove,
(ashereh) or image, [of Ashtaroth, so Bp. Pa-
trick, j or whatever it was, that was the sanctity
or beauty of his altar, must not be burnt, but used
as fuel for God’s altar, to signify not only that
whatever sets up itself in opposition to God,
shall be destroyed, but that the justice of God will
be glorified in its destruction. God ordered Gid-
eon to do this, [1..] to try his zeal for religion,
which it was necessary he should give proofs of
before he took the field, to give proofs of his valor
persecutors by his own father, v. 31. 1. There
were those that stood against Gideon, and would
have put him to death. Notwithstanding the
heavy judgments they were now under for their
idolatry, yet they hated to be reformed, and
walked contrary to God then when He'was walk-
ing contrary to them. 2. Yet then Joash stood
for him; he was one of the chief men of the
city. Those that have power, may do a great
deal to protect an honest man and an honest
cause, and when they so use their power, they
are ministers of God for good. Joash had pa-
tronised Baal's altar, yet now protects him that
had destroyed it; either, (1.) Out of natural af-
fection, and perhaps a particular esteem for his
son, as a virtuous, valiant, valuable young man.
Many that have not courage enough to keep their
integrity themselves, yet have conscience enough
to love and esteem those that do. Or, (2.) Out
of a care for the public peace. The mob grew
riotous, and, he feared, would grow more so,
therefore, as some think, he bestirred himself to
repress the tumult; ‘Let it be left to the judges,
it is not for you to pass sentence on any man; he
that offers it, let him be put to death;’ he means,
not as an idolater, but as a disturber of the peace,
and a mover of sedition. Under this same color,
Paul was rescued, at Ephesus, from those that
were as zealous ſor Diana as these here for Baal,
Verses 25, 26.
Our translation supposes, that only one bullock was sacrificed: yet
the term, the second bullock,” may inaply that two were appointed.
It does not however appear, when or how the first bullock, if two
This ‘second bullock of seven years old,”
(the same nimber as the years of Israel’s oppression,) seems to have
been fattened on purpose for a public sacrifice to Baal.–Gideon was
not a priest, or even a Leyite ; but he acted by extraordinary commis.
sjon as práphet.—On this occasion, the Lord was pleased to dispense
were meant, was offered.
with the ritual appointment ; and even to Command and accept a sa-
crifice offered with those things which had been employed in idolatry:
for it was of great importance, that a protest against the worship of
Baal, and an avowal of JFHova H, as the only true God, should intro-
13: 1–5.)
**
duce Israel’s deliverance.
1 Sam. 7: 9, 1 Kings 18:38,39. 2 Kings 3:20.) ! &
(25.) “ Nothing more seems necessary to a right understanding of
this pâssage, than to suppose that Gideon’s father had two bullocks,
and that the older was called first and the younger the second.” Hew-
LETT.—Seven years.-Baal . . grove..] ‘ Wherever a grove, or Ashtaroth
is mentioned in connection with Baal, Baalim, or the host of heaven,
we have reason to conclude, that reference is had to the moon as an
object of worship.’
Probably Joash now recollected
(Lev. 1: 5–9, 17.3–7. Deut. 1232–9.
C OTT.
JAH N. Comp. notes, 3: 7. and Lev. 26: J. E.D.
Verses 31, 32. . *..
the law against idolaters. (Dcut.
* - - Scott.
*
*—
t
[774]
B. C. 1249. *
God gives Gideon a sign.
JUDGES, WI.
him, a Will ye plead for
Baal P will ye save him?
he that will plead for
lim, “let him be put to
death whilst it is yet
morning: ‘if he be a god,
lét him plead for himself,
because one hath cast
down his altar.
32 Therefore on that
day he called him * Je-
rubbaal, saying, Let Baal
plead against him, be-
cause he hath thrown
down his altar. .*
33 || Then g all the Mi-'
dianites, and the Amale-
kites, and the * children
of the east, were gathered
together, and went over
and pitched in * the val-
ley of Jezreel.
34 But I the Spirit of
the c LoRD + canne upon
Gideon, and he "blew a
trumpet; and "Abi-ezer
# was gathered after him.
35 And he sent " mes-
sengers throughout all
Manasseh ; who also was
gathered after him : and
he sent messengers unto
Asher, and unto Zebulun,
and unto Naphtali; and
they came up to meet
thern.
'36 || And Gideon said
unto God, P If thou wilt
save Israel by mine hand,
as thou hast said,
37 a Behold, I will put
a fleece of wool in the
floor; and if the dew be
on the fleece only, and
it be dry upon all the
earth beside, then shall I
know that thou wilt save
Israel by mine hand, as
thou hast said.
38. And it was so: for
he rose up early on the
morrow, and thrust the
fleece together, and
wringed the dew out of
the fleece, a bowl-full of
Water.
Acts 19:40. Or, (3.) Out of a conviction that
Gideon had done well. His son, perhaps, had
reasoned with him; or God, who has all hearts in
his hands, had secretly and effectually influenced
him to appear thus against the advocates of Baal,
though he had complied with them formerly in the
worship of Baal. Note, It is good to appear for
God when we are called to it, though there be few
or mone to second us, because God can incline the
hearts of those to stand by us, from whom we little
expect it. Let us do our duty, and then trust God
with our safety.
Two things Joash urges; II.] It was absurd
for them to plead for Baal. ‘Will you that are
Israelites, the worshippers of the one-only living
and true God, plead for Baal, a false god? Yot.
that have smarted so much for worshipping Baal,
and have brought all this mischief and calamity
on yourselves by it?” Note, It is bad to commit
sin, but a great wickedness indeed to plead for
it, especially for Baal, that idol, whatever it is,
which possesses that room in the heart which
God should have. [2.] It was needless to plead
for Baal; if he were not a god, as was pretend-
ed, they could have nothing to say for him; if he
were, he was able to plead for himself, as the God
of Israel had often done, by fire ſrom heaven, or
some other judgment against those who put con-
tempt on him. Here is a fair challenge; after
this, Gideon remarkably prospered, and thereby
it appeared how unable Baal was to maintain his
own cause. Lastly, Gideon’s father hereupon
gave him a new name, (v. 32.) he called him
Jerubbaal; ‘Let Baal himself plead, if he can,
against his destroyer.’ This name was a stand-
ing defiance to Baal; now that Gideon was taking
up arms against the Midianites that worshipped
Baal, let him defend his worshippers, if he can ;
it likewise gave honor to Gideon, and encourage-
ment to his soldiers, that they fought under one
that fought for God, against that great competi-
tor with Him for the throne. It is the probable
conjecture of the learned, that that Jerombalus,
whom Sanchoniathon (one of the most ancient
of all the heathen writers) speaks of as a priest
of the god Jao, (a corruption of the name Je-
hovah,) and one to whom he was indebted for a
great deal of knowledge, was this Jerubbaal. He
is called Jerubbesheth, 2 Sam, 11: 21. Baal,
a lord, being fitly turned into Besheth, shame.
39 And Gideon said
that night: for it was dry ; :... º.º.
V. 33–40. I. Here we have, The descent
the enemies of Israel made, v. 33. A vast num-
ber of Midjanites, Amalekites, and Arabians,
got together, and came over Jordan, none either
caring, or daring to guard that important and
advantageous pass, against them; they made •
their head-quarters in the valley of Jezreel, in
the heart of Manasseh’s tribe, not far from Gid-
eon’s city. Some think the notice they had of
Gideon’s destroying Baal’s altar, brought them
over, and that they came to plead for Baal, and
to make that a pretence for quarrelling with Is-
rael; but it is more likely it was now harvest-
times, when they had been wont each year to
come, (v. 3.) and were expected when Gideon
was threshing, v. 11. God raised up Gideon, to
be ready against this terrible blow came. Their
success so many years in these incursions, the
little opposition they had met with, and the great
booty they had carried off, made them now both
very eager and very confident; but it proved the
measure of their imiquity was full; the year
of recompense was come; they must now make
an end to spoil, and must be spoiled, and they
are gathered as sheaves to the floor, (Mic. 4:
12, 13.) for Gideon to thresh.
II. Gideon’s preparation to attack them in
their camp, v. 34, 35. 1. God by his Spirit
put life into Gideon; The Spirit of the Lord
clothed Gideon, so the word is; clothed him as
with a robe to honor him, or as with a coat of mail,
to defend him. Those are well clad, that are thus
clothed; A spirit of fortitude from before the
Lord clothed Gideom; so the Chaldee. Per-
sonal strength, and courage, would not suffice;
he must have the armor of God, and depend
upon that; the Spirit of the Lord clothed him
in an extraordinary manner. Gideon with his
trumpet put life into his neighbors, God working
with him; volunteers came in more than perhaps
he expected. (1.) The men of Abiezer, though
lately enraged against him for throwing down the
altar of Baal, and though they had condemned
him to death as a criminal, were now convinced
of their error, bravely came in to his assistance,
and submitted to him as their general, v. 34. So
suddenly can God turn the hearts, even of idola-
ters and persecutors. (2.) Distant tribes, even
Asher and Naphtali, which lay most remote,
though strangers to him, obeyed his suinmons,
unto God, ‘Let not thine
anger be hot against me,
and I will speak but this
once : Let me prove, I
pray thee, but this once
with the fleece; let it
now be “dry only upon
the fleece, and upon all
the ground let there be
dew.
40 And God did so
upon the fleece only, and
there was dew on all the
ground.
d Ex. 23:2. Num. 14.6. Eph. 5 11.
e ºut. 135,8-c. 17.2–7. 1 Kings 18:
0.
f 1 Kings 18:27,29.
º § 46.7. Jer. i03, ii.
:4.
* That is, Let Baal plead.
11. 2 Sam. 11.21.
Jer, 11:13. Hos.
g Ps. 3.1. 27.2,3
8:
Ps. 115:4–7. Is.
1 Cor.
1 Sam. 12:
Jerubbesheth.
that is, Let the fºul thing plead.
118:10–12. Is. 8.
9,10. Rom. 8:35–39.
h 3. 8.10,11. 1 Chr. 5.19,20. Job 1.3.
; osh. 1 Kings 18:45.
l: i.
| 3 |0. IS 25. 14.19. 15. 14. 1 Sam.
10.6. Il 6, 16:14. 1 Chr. 12:18. 2
Chr. 24.20. Ps. 51.11. 1 Cor. 128–
11
1 Heb. clothed. Rom. 1314. Gal. 3:
27 m 3:27. Num. 10:3.
n 11. 8:2. Josh. 17:2.
it Heb. was called after him.
o 2 Chr. 30.6—12.
p 14,17–20. Ex. 4:1–9. 2 Kings 20:
8. Ps. 103:13,14. Matt. 16 1.
q * 32.2. Ps. 72:6. Hos. 6.3,4.
14
Matt. I0.5,6. 15:24.
s Gen. 18 32.
t Ps. 107 33–35 Is. 35 6,7. 43:19
Matt. 8 12. 21 43. Acts 1346.
21. 28.28. Rom. Ål:12–22.
r Ps. i47 19:20.
,20.
22:
PRACTICAL OBSERVATIONs.
W. 25—40. In attempting reformation, no man must be known
according to the flesh; and though the Inethod of procedure should
be regulated by wisdom, yet we must not be counselled by matural
affection or the fear of man. (Matt. 10: 37–39. P. O. 34–42.
Luke 14:25–27. 2 Cor. 5: 16.)—If we do any thing effectual
against the cause of Satan, his servants will certainly be enraged,
especially those who are zealous for any kind of false religion.
But the Lord has all hearts in his hands, and can easily intimi-
date the enemies of his people, or convert them into friends and
helpers: and persecution must always appear unreasonable and
odious to a reflecting mind. JEHOVAH does not allow his servants
to use carmal weapons: and his friends should leave them exclu-
sively to idolaters, anti-christians and ungodly men.—Wicked
men are frequently most furious, when destruction is just at hand:
for “when the enemy comes in like a flood, the Spirit of the
LoRD lifteth up a standard against him.” Yet even they who
have the Spirit of God, and by the trumpet of the Gospel call
others to the conflict, cannot always keep out disquieting fears,
- a - Verse 34.
Jābiezer ) ‘The citizens of Ophrah, now converted to the true God;
in circumstances of peculiar danger and difficulty. In this
struggle against involuntary unbelief, the Lord Himself, the Au-
thor and Finisher of his people’s faith, is their Refuge: to IIim
they make application, and He will help them; and when they
are encouraged, they will be enabled to strengthen their brethren.
—What cause have we sinners of the Gentiles to thank the Lord,
that the dew of heavenly blessings, once confined to Israel, now
descends on the inhabitants of the ea th, without that limitation!
Yet still the means of grace are dispensed in different measures,
according to the purposes of God; and, even in the same congre-
gations, one man’s soul is like Gideon’s moistened fleece, another’s
like the dry ground. Let us then continually pray for the divine
blessing on the ordinances of God, to ourselves and others: not
at any time forgetting the nation of Isaael, to which all other
nations are so deeply indebted, and which has been so long a dry
fleece, whilst the earth around has enjoyed the blessing:
Sco TT,
or it may be meant only of the rest of the Abiezrites, and especially
those of his own kindred and family.” PATRICR.
N
[775]
B. C. 1249.
Gideon's army tried.
JUDGES, VII.
CHAP. VII.
Gideon's army is tried by divine direct
tions, and reduced to three hundred
men, He is sent into the ene-
my's camp by might, and encouraged
by hearing a dream interpreted, 9–
15. He divides his army into three
companies, giving ench man a trum-
Rºt, and a lamp in a pitcher, 16–18.
The Midianites are thrown into con-
fusion and put to flight, 19–22. The
Israelites intercept their flight
take their princes Oreb and Zeeb,
whom they put to death, 23–25.
H E N A Jerubbaal,
(who is Gideon,) and
all the people that were
with him, "rose up early,
and pitched beside the
well of Harod : so that
the host of the Midian-
ites were on the north
side of them, by the hill
of “Moreh, in the valley.
2 And the LoRD said
unto Gideon, The people
that are with thee, are
* too many for me to
give the Midianites into
their hands, lest “Israel
vaunt themselves against
me, saying, Mine own
hand hath saved me.
3 Now therefore go to,
proclaim in the ears of
the people, saying, & Who-
soever is fearful and
afraid, let him return,
and depart early from
mount Gilead : and there
returned of the people
* twenty and two thous-
and, and there remained
ten thousand.
4 And the Lord said
unto Gideon, The people
are yet too many ; bring
them down unto the
water, and ‘I will try
them for thee there; and
it shall be, that of whom
I say unto thee, This
shall go with thee, the
same shall go with thee;
and of whomsoever I say
unto thee, This shall not
go with thee, the same
shall not go.
a 6:32.
h Gen. 22:3. Josh. 3:1. 6:12. Ec. 9:
c Gen. I2:6.
d 1 Sam. 14:6. 2 Chr. 14:11. Zech. 4t
6. 12:7. 1 Cor. 1:27–29. 2:4,5. 2
Cor. 4:7. 10:4,5.
e Deut. 32:27. Is. 2:11,17. Jer. 9:23.
Rom. 3:27. Eph. 2:9. Jam. 4:6.
f Deut. 8:17. Is. 10:13. Ez. 28:2,17.
Dan. 4:30. Hab. 1: 16.
g Deut. 20:8. Matt. *::: Luke 14:
25–33. Rev. 17:14. 21:
h Matt. 20:16.
and -
and sent him in the best of their forces, v. 35.
Though they lay ſurthest from the danger, yet,
considering that, if their neighbors were overrun
by the Midianites, their own turn would be next,
they were forward to join against a common
Gnemy.' -
III. The signs God gratified him with, to con-
firm both his own faith and that of his followers;
and perhaps it was more for their sakes than for
his own, that he desired them. Or, perhaps he
desired by these to be satisfied, whether this was
the time of his conquering the Midianites, or
whether he was to wait for some other opportu-
nity. Observe, 1. His request for a sign, v. 36,
37. The purport of it is, Lord, I believe, help
Thou my unbelief. He found his own faith weak
and wavering, and therefore begged of God by
this sign to perfect what was lacking in it.
We may suppose God, who intended to give
these signs, put it into his heart to ask them.
Yet, when he repeated his request for a second
sign, the reverse of the former, he did it with a
very humble apology, deprecating God’s displeas-
ure, because it looked so like a peevish, humor-
some distrust of God, and dissatisfaction with
the many assurances already given him, v. 39.
Let not thine anger be hot against me. Though
bold to ask another sign, yet he did it with such
fear and trembling, as showed that the familiarity
God had graciously admitted him to, bred no con-
tempt of God’s glory, or presumption on God’s
goodness. , Abraham had given him an example
of this, when God gave him leave to be very
free with Him; (Gen. 18:30, 32.). God’s favor
must be sought with great reverence, due sense
of our distance, and a religious ſear of his wrath.
2. God’s gracious grant of his request. See how
tender God is of true believers, though they be
weak, and how ready to condescend to their in-
firmities, that the bruised reed may not be broken,
nor the smoking flax, quenched. Gideon would
have the fleece wet, and the ground dry; but
then, lest any should object, “It is natural for
wool, if ever so little moisture fall, to drink it
in, and retain it, and therefore there was nothing
extraordinary in that,’ though the quantity wrung
out was sufficient to obviate that objection, yet
he desires that next night the ground might be
wet and the fleece dry; and so willing is God to
give to the heirs of promºse strong consola-
tion, even by two immutable things. He suffers
Himself not only to be prevailed with by their
importunities, but even to be prescribed to by
their doubts and dissatisfactions. -
These signs were, Truly miraculous, [comp.
note, Deut. 32: 2.] and very significant. Could
God distinguish between a smaīāeece of Israel,
and the vast floor of Midian? Yes, by this he
is made to know it. Is Gideon desirous that
the dew of Divine grace might descend on him-
self in particular? He sees the fleece wet with
dew to assure him of it. Does he desire that
God will be as the dew to all Israel? Behold,
all the º is wet. Some make this fleece
an emblem of the Jewish nation, which, when
time was, was wet with the dew of God’s Word
and ordinances, while the rest of the world was
dry. But since the rejection of Christ and his
Gospel, they are dry as the heath in the wilder-
ness, while the nations about are as a watered
garden.
us with Gideon in the field, commanding the
army of Israel, and routing the army of the Mid-
iamites, for which great exploit we found in the
former chapter how he was prepared by his con-
verse with God, and his conquest of Baal.
I. Gideon applied himself, with all possible
care and industry, to do the part of a good gene-
ral. He rose up early, (v. 1.) as one whose
heart was on his business, and who was afraid
of losing time. Now that he is sure God is with
him, he is impatient of delay. He pitched near
a famous well, that his army might not be dis-
tressed for want of water, and gained the higher
ground, which, possibly, might be some advan-
tage to him. Note, Faith in God’s promises
must quicken our endeavors. 2. Sam. 5: 24.
II. God provides that the praise of the ‘intend-
ed victory may be reserved wholly to Himself, by
appointing 300 men only to be employed in this:
service. The army consisted of 32,000 men; a
small army, in comparison with what Israel might
have raised, and a very small one in comparison
with that of the Midianites; Gideon was ready
to think them too few, but God tells him they
were too many, v. 2. Not but that they did well,
who offered themselves, but God saw fit not to
employ all that came. We often find God bring-
ing great things to pass by a few hands, but this
was the only time He purposely made then fewer.
Had Deborah lately blamed those who came not
to the help of the Lord, and yet in the next
great action must they be turned off that do come?
Yes; 1. God would hereby show, that when He
employed likely instruments in his service,. He
could do without them; and so was not indebted
to them for their service, but they to Him for
employing them. 2. He would hereby put them
to shame for their cowardice. They now saw,
if they had but made sure of the favor of God,
one of them might have chased a thousand. 3.
He would hereby silence and exclude boasting:
that is the reason here given by Him who knows
the pride that is in men’s hearts. Justly were
they denied the honor of the service, who would
not give God the honor of the success. Mine
own hand hath saved me, is a word that must
never come out of the mouth of such as shall be
saved. He that glories must glory in the
Lord, and all flesh must be silent before Him.
To lessen their numbers, God ordered. (1.)
All that would own themselvestimorous and faint-
hearted to be dismissed, v. 3. He was now en-
camped on a mountain, close to the enemy, call-
ed Gilead, from Gilead, the common ancestor
of these families of Manasseh, seated on this side
Jordan, Num. 26: 30. Thence they might see
perhaps the vast mumbers of the enemy. There
was a law for such a proclamation, Deut. 20; 8.
But Gideon perhaps thought that concerned only
the wars undertaken to enlarge their coast, mot,
as this, to defend them against an invader; there-
fore he had not proclaimed this, if God had not
commanded him. Cowards would be as likely
as any, after the victory, to take the honor of it
from God, therefore God would not do them
the honor to employ them in it. One would have
thought, there had been scarcely one Israelite who
would have owned himself fearful; yet above
two parts of three took advantage of this pro-
clamation, and filed off; not considering the aSSU-
rances of the divine presence, which their gene-
i Gen. 22:1. 1 Sam. 16:7. : IU, - & * • , s - a ->
#;"#"gº"..."; };"*. — ... . | ral had received of the Lord, and, it is likely, de
3:2,3. CHAP. VII. V. 1–8. This chapter presents | livered unto them. Some think, the oppression
NOTES. Mt. Gilead, here mentioned, must have been some mºuntain of that
CHAP. VII. V. 1. ‘The inhabitants of the east very frequently
change their names, and sometimes for very slight reasons.” JAH N.—
* In all ancient nations we find -
names from both birds and leas
jackdaws; Corvini, crows; Aquilini, eagles, &c.
in our Crows, Wolfs, I.ions, Hawls, Bulls, Kids, &c.” Dr. A. Clarke.
‘That is, well of terror; so called from the fear
which seized either on the Israelites, or on the Midianites.” Assemº,
‘On the borders of Manasseh, on this side of the mountain
behind which the Midianites were camped on the other side.
{ That is, of Jezreel, which had fiermon on
– Well of JHarud.]
Jºnn.
Dutch Ann. Walley.]
the N. and Gilboa on the S.
Verses 2, 3.
The Lord knew, that pride and unbelief prevailed in the army.
generals and princes taking their
ts; the Romans had their Gracchi,
We have the same
(8: 4.)
severely
perhaps
Bp. PATRick.
(3.), JMount Gilead..] . .
Gilead [beyond Jordan] is fear
and depart early,
E. of the Jordan, -
from their lawless neighbors.' .. * * -
the best method of solving the difficulty; but Patrick is de-
cidedly with Henry and Scott.
name w, of Jordan, of less note than Mt. Gilead which lay E. of that
river: for Gideon’s army never crossed Jordan till after the Victory.
* Scott.
Dr. Hales would read, “Whoever from Mt.
ful and afraid, let him return (home)
so there returned (home) 22,000; for those tribes.
about Mt. Gilead, had suffered oftenest and most
Dr. J4. Clarke says, this is
- ED.
Verses 4–7. *
It may be presumed that most of this very small company, by whom
God was pleased to save Israel, were men of genuine faith and piety,
as well as of steady courage, . - -
COTT,
1776]
*
B. C. 1249.
5 So he brought down
the people unto the wa-
ter'; and the Lord said
unto Gideon, Every, one
that lappeth of the water
with his tongue, as a dog
lappeth, him shalt thou
set by himself; likewise
every one that boweth
down upon his knees to
drink.
6 And the number of
them that lapped, putting
their hand to their mouth,
were three hundred men:
but all the rest of the
people bowed down up-
on their knees to drink
Water. ---
*7 And, the LoRD said
unto Gideon, * by the
three hundred men that
lapped will I save you,
and deliver the Midian-
ites into thine hand: and
let all the other people go
every man unto his place.
8 So the people took
victuals in their hand,
and their trumpets: and
he sent all the rest of Is-
rael every man unto his
tent, and retained those
three hundred men. And
the host of Midian was
beneath him " in the val-
ley.
9 || Ahd it came to
pass "the same -night,
that the Lord said unto
him, " Arise, get thee
down unto the host; for
PI have delivered it into
thiné hand.
10 Hut q if thou fear to
go down, go thou with
Phurah thy servant down
to the host.
11 And thou shalt
hear what they say, and
afterward shall ºthine
hands be strengthened to
go down unto the host.
Then went he down,
with Phurah his servant,
unto the outside of the
JUDGES, VII.
,’ g º
they had been under so long, had broken their spi-
rits; others, more probably, that consciousness of
their own guilt had deprived them of their cou-
rage. Sin stared them in the face, therefore
they durst not look death in the face. Note,
Fearful, faint-hearted people, are not fit to be
employed for God; and anong those that are list-
ed under the banner of Christ, there are more
- such than we think. -*
(2.) He directed by a sign the cashiering of
all that remained, but 300 men, v. 4. See how
Imuch God’s thoughts and ways are above ours:
Gideon himself, it is likely, thought they were too
few, though as many as Barak encountered Sise-
ra with ; (ch. 4: 14.) and had it not been for
his faith, he himself would have started back
from so hazardous an enterprise; but God saith,
There are too many, even when diminished to
a third part; which may help us to understand
those providences which sometimes appear to
weaken the church and its interests; its friends
are too many, too mighty, too wise, for God to
work deliverance by; God is taking a course to
lessen them, that He may be eacalted in his own
strength. Gideon is ordered to bring them to
the well, (v. 1.) or the stream that ran from
it. Some, and no doubt the most, would kneel
down, and put their mouths to the water as hor-
ses do, to get their full draught. Others, it inay
be, would but hastily take up a little water in
their hands, and cool their mouths, and be gone.
300 and no more thus drank in haste, and by
those, God tells Gideon, He would rout the Mi-
dianites; v. 7. By the former distinction, none
were retained but hearty men, resolved to-do their
utmost to retrieve the liberties of Israel; but by
this it was provided that none should be employ-
ed, but, [1..] Men that were hardy; that could
endure long fatigue, of thirst or weariness; that
had not in them any dregs either of sloth or lux-
ury. [2.] Men that were hasty; that thought it
long until they were engaged with the enemy,
preferring the service of God and their country
before their necessary refreshments: such as these
God chooses to employ; and also because these
were the smaller number, and therefore the least
likely to effect what they were designed for, God
would by them save Islael. It was a great trial
to Gideon’s faith and courage, when God bid
him let all the rest go, every man to his place;
i. e. where they pleased: yet we may suppose
those that were hearty in the cause, though now
set aside, did not go far out-of hearing, but were
ready to follow the blow, when the 300 had made
the assault; though that does not appear.
Thus strangely was Gideon’s army purged and
modelled, and reduced, instead of being recruited,
as one would think, in so great an action, it both
needed and deserved to be. Now how was this
little, despicable regiment fitted out? Instead of
being made more serviceable by their equipment,
they are made less so; for, 1. Every soldier
turns sutler, (v. 8,) and burdens himself with
his own provision; this was a trial of their faitli,
whether they could trust God when they had no
Three hundred men chosen.
| coinmand to warrant the action, lest it seem
rash; and a word of promise of success. This
word of the Lord came to him the same might,
when he was (we may suppose) full oſ cale how
he should coine off; in the multitude of his
thoughts within him, these comforts did de-
| light his soul. Divine consolations are given
to believers, not only strongly, but seasonably.
God knows the infirinities of his people, and
what great encouragement they may sometimes
ake from a small matter : therefore knowing
beforehand what would occur to Gideon, in that
very part of the camp to which he would go down,
He orders him to go down and hearken to what
they said, that he might the more firmly believe
what God said. He must take Phurah his ser-
vant, one he could confide in; probably, one of the
ten that helped him break down the altar of Baal;
as a witness, that when the matter came to be
reported to Israel, the word might be established.
It was enough to frighten him, to discern, per-
haps by moonlight, the vast numbers of the ene-
my, (v. 12.) men and camels one could not count,
any more than the sand. But, he heard what
was to him a very good omen; he then went back
again iº supposing he now had what
he was sent thither for. He overheard two sol-
diers of the enemy, talking; probably, in bed to-
gether, waking in the night. One tells his dream,
and (as dreams generally are bad, and therefore
not won th telling) it is a very foolish one. He
dreamed that he saw a barley-cake come rolling
down the hill into the camp of the Midianites, and
* methought,” says he, (for so we used to tell our
dreams,) “sthis cake struck one of our tents,”
(perhaps one of the chief of their tents,) * and
with such violence, that (would you think it?) it
overturned the tent, forced down the stakes, and
broke the cords at one blow, so that the tent lay
along, and buried its inhabitants,’ v. 13. In mul-
titudes of dreams their are divers vanities,
says Solomon. One would wonder what odd, in-
coherent things are often put together by a ludic-
rous fancy in our dreams. The other, it may be,
between sleeping and waking, undertakes to
interpret this dream, and the interpretation is
very far fetched: This is nothing else save the
sword of Gideon, v. 14. Our expositors now
can tell us how apt the resemblance was; that
Gideon, who had threshed corn for his family, and
made cakes for his friend, (ch. 6: 11—19.) was
fitly represented by a cake; that he and his army
were inconsiderable as a cake made of a little
fiour, as contemptible as a barley-cake, hastily
got together, as a cake suddenly baked on the
coals, and as unlikely to conquer the great army,
as a cake to overthrow a tent. But, after all, do
not interpretations belong to God? He put it
into the head of the one to dream, and into the
mouth of the other to give the sense of it. If
Gideon had heard the dream only, and he and
his servant had been to interpret it themselves, it
had so little significancy, that it would have done
him little service; but having the interpretation
from the mouth of an enemy, it not only appeared
* armed men that were more provisions with them than they could carry; 'to come from God, who has all men's hearts and
in the host.
. 1 Sam 14:6. Is, 41:14–16.
| 3:27. Lev. 23:24. 25.9. Num. 10.9.
Josh. 6.4.20. Is. 27:13. 1 Cor. 15,52.
m 6:23. *.
n Gen. 46:2,3. Job 4:13. , 33.15, 16.
§4. 1:20. 2.13. Acts 18:9,10. 27:
o josh. 1.5–9. Is. 41:10–16. 48.1.2.
3:10:28, 4:14,15. 2 Chr. 16:8,9, 30.
q 4:8,9. Ex. 4:10–14.
* 13,14, Gen. 24:14, 1 Sam. 14:8–12.
s 1 Sam. 23:16. Ezra 6:22. Neh. 6:9.
Is, 35:3,4. 2 Cor. 12:9,10. Eph, 3 16.
6:10, Phil. 4:13.
* Or, tanks by five. Ex. 13:18. Marg.
and a trial of their diligence, whether they would
carry as much as they had occasion for. This
was indeed living from hand to mouth. 2. Every
soldier turns trumpeter. The cashiered regiments
left their trumpets, for the use of the 300, who
were furnished with these instead of weapons of
war, as if going rather to a game than to a battle.
W.9—15. Gideon’s army being diminished,
he must fight by faith, or not at all; God there-
fore here provides recruits for his faith, instead
of recruits for his forces. He furnishes him with
a good foundation for his faith, v. 9. A word of
tongues in his hand, but was likewise an evidence
that the enemy was quite dispirited, and the
name of Gideon become so formidable to them,
that it disturbed their sleep.
Being hereby animated, (observing the finger
of God in all this,) we are told, (v. 15.) 1st.
How Gideon gave God the glory; he worshipped
immediately, bowed his head, or, lifted up his
eyes and hands,and in a short ejaculation thanked
God for the victory he was now sure of, and for
this encouragement to expect it. Wherever we
are, we may speak to God, and worship Him,
(6.) Lapped.]
rit,” Patrick
* A token of their temperance and nobleness of spi-
* It was not uncommon among the ancients, when
unprovided with vessels, to take up the water in their hands, and
lap it thence, like a dog; and it is remarkable that the IIottentots, at
this day, have a custom very similar.
come to water, they stoop down ; but no further than to reach the
water with the right hand, by which they throw it up so dexterously,
that their hand seldom approaches nearer to the mouth than a foot;
and I never observed any of the water to be spilt, so as to wet their
(). T. VOL. I.
Campbell says, “when they
98
(11.) Outside, &c.] ‘ Out-guards, as we now speak.”
breasts. They perform it nearly as quick as the dog, and satisfy
their thirst in half the time taken by anothel man.” ” WILLIAMS.
Verse 8. * -
So the people took, &c.] This was no doubt done by immediate di-
rection from God. (1 Sam. 14: 6–15. 1 Cor. 2: 3-5.) Scott.
Verses 9–1 1. -
J.M. R.—Jyote, 6: 36–40. V. 12. J.H. R.—l Kings 20: 27. 2 cº, 14:
--- D.
9–15. PATRI cK.
[777]
B. C. 1249.
Gideon hears a Midianite's dream.
JUDGES, VII.
*
12 And ‘the Midian-
ites, and the Amalekites,
and all the children of the
east, lay along in the val-
ley like "grass-hoppers
for multitude; and their
camels were without
number, as the sand of
the sea-side for multi-
tude.
13 And when Gideon
was come, behold, there
was a man that told a
dream unto his fellow,
and said, Behold, I
dreamed a dream; and
*lo, a cake of barley-
bread tumbled into the
host of Midian, and came
unto a tent, and smote it
that it fell, and overturn-
ed it, that the tent lay
along:
14 An 1 y his fellow
answered and said, This
is nothing else save the
sword of Gideon the son
of Joash, a man of Israel:
for * into his hand hath
God delivered Midian
and all the host.
15 And it was so,
when Gideon heard the
telling of the dream, and
the * interpretation there-
oſ, that he * worshipped,
and returned into the
host of Israel, and said,
* Arise, for the LoRD hath
delivered into your hand
the host of Midian.
[Practival Observations.]
16 || And he divided
the three hundred men
into three companies, and
he put f a trumpet in
and find a way open heavenward. God inust have
the praise of what is encouraging in our faith.
And his providence must be acknowledged in
those events, which, though minute and seemingly
accidental, proº serviceable to us. 2dly. How
he gave his friends a share in these encourage-
ments: “Arisé, prepare to march presently; the
Lord has delivered Midian into your hand.”
W. 16–22. Here is, I. The alarm Gideon
gave the hosts of Midian, in the dead-of might;
for it was intended, that they who had so long been
a terror to Israel, and so often frightened them,
should themselves be routed and ruined purely by
terror. The attack here made was, in many
circumstances, like Abraham’s on the army that
had taken Lot captive; Abraham had 318, Gid-
eom 300; both divided their forces, both attacked
by night, and both were victorious under great dis-
advantages, (Gen. 14: 14, 15.) and Gideon is not
only a son of Abraham, (so were the Midianites
by Keturall,) but an heir of his faith. Gideon,
1. Divided his army into three battalions (v. 16.)
one of which he himself commanded, (v. 19.) be-
cause great armies (and such a one he would make
a show of) were usually divided into the right
wing, left wing, and the body of the army.
He ordered them all to do as he did, v. 17. such is
the word of command of our Lord Jesus, our
Captain. As I do, so shall ye do. 3. He made
his descent in the might, when they were secure,
and least expected it, and the smallness of his
army would not be discovered. In the night, all
frights are most frightful; especially in the dead
of the night, as this was, a little after midnight.
We read of terror by night, as very terrible,
and fear in the night. 4. Gideon aimed to
frighten this huge host. Every man has a trum-
pet in his right hand, and an earthen pitcher,
with a torch in it, in his left. He would make
but jest of conquering this army: The daughter
of Zion hath despised thee, and laughed thee
to scorn. The fewness of his men favored his
design, for they marched to the camp with the
greater secrecy and expedition; so were not dis-
covered till close by the camp; and he contrived
to give the alarm when they had just mounted the
guards, (v. 19.) that the sentinels, being then
Wakeful, might the sooner disperse the alarm
through the camp, which was the best service they
could do him.
Three ways Gideon contrived to terrify and
confuse this army. (1.) With a great noise;
every man must blow his trumpet as terribly as
he could, and clatter an earthen pitcher to pieces
at the same time; probably, each dashed his pitch-
er to his next man’s, and so both were broken
together, a figure of what would be the effects
of the fight, even the Midianites’ killing one
another. (2.) With a great blaze; the lighted
torches were hid in the pitchers, until they came
to the camp, and then being taken out all togeth-
er of a sudden, would make a glaring show, and
run through the camp like a flash of lightning.
Perhaps with these they set some of the tents out-
side of the camp on ſire, which would very much
increase the confusion. (3.) With a great shout;
every man must cry, For the Lord and for
Gideon ; so some think it should be read, b. 18.
for the e the sword is not in the original, but it
is, v. 20. The sword of the Lord, and of Gid-
eon. It should seem, he borrowed the word from
the Midianite’s dreamya(v. 14.) finding his name
a terror, he thus improves it against them; but
prefixes the name of Jehovah, as the figure, with-
out which his own was but an insignificant cipher.
This would put life into his own men, who might
well take courage, when they had such a God as
Jehovah, and such a man as Gideon, to fight for
them. It would likewise put their enemies into
a fright, who had of old heard of Jehovah's great
name, and of late of Gideon’s. The swold of
the Lord is all in all to the success of the sword
of Gideon, yet the sword of Gideon must be em-
ployed. Men the instruments, and God the prin-
cipal Agent, must both be considered in their
places; but men, the greatest and best, always
in subserviency and subordination to God. This
army was to be defeated purely by terrors, and
f lamps within the pitch-
€1°S,
17 And he said unto
them, " Look on me, and
do likewise: and, behold,
when I come to the out-
side of the camp, it shall
be, that as I do, so shall
a trumpet, I and all that
are with me, then * blow
ye the trumpets also on
every side of all the camp,
and say, ‘The sword of
the Lorp, and of Gideon.
t 6:3,5,33, 1 Kings 4:30.
u 8:10. 2 Chr. 14:9–12. Ps 3: 1: 33:
Job 1:10.
z Ex. 15:14,15, Josh. 2:9,24. 5:1. 2
Klugs 7:6,7.
* * breaking thereof. Gen. 40:8.
4l: il.
a Gen. 24:26,27,48. Ex. 4:30,31... 2
Chr. 20:18, 19.
b 4:14. 2 Cor. 10:4–6.
f Heb. trumpets in the hand of all of
them.
c 2 Gor. 4:7.
f Or, firebrands, or, torches.
i jºš." Matt ié:34, ico. 11:1. Heb.
13:7, I Pet. 5:3.
every man's hand, with
° empty pitchers, and
ye do.
18 When I blow with
º 118:10–12. Is. gº; 5 20
15,31, 4:9,21. 6.15. Is. 41:14,15. (3 240, *
* fºliº” 8 f 1 Sam. 17:47. 2 Chr. 20:15–17.
y Num. 22,38. 23:5,20. 24:10–13. e
PRACTICAL OBSERVATIONS.
V. 1–15. Activity and prudence very properly accompany
dependence on God for success in our lawful undertakings: but
‘the Lo RD seeth not as man seeth;’ and knowing the secrets of
every heart, He varies his conduct, with a wise regard to innu-
merable circumstances which are imperceptible by all others.
Very many profess themselves followers of Christ, and prepared
to fight under his banner; but without true faith and a good
conscience, the heart will fail in the immediate prospect of
danger; and some pretence will be found for deserting the cause,
and escaping the cross. But though a religious society may thus
be greatly diminished in numbers, and in external prosperity;
yet it will be improved in purity, and may consequently expect
an increasing blessing.—Many who have real faith and grace are
unfit for special services, and unable to bear peculiar trials, from
which therefore the Lord will exempt them; and to which He
will appoint those, to whom He has given superior hardiness,
boldness, and firmness of spirit: and very trivial incidents will
sometimes make a discovery of men’s capacities and dispositions,
and show who are and who are not to be depended on in arduous
undertakings.-But, while the Lord pursues his purposes of dis-
playing his own glory, He will try to the uttermost the faith and
courage of the strongest believers: and even when they are acting by
his orders, and have the security of his promise for their support,
appearances may be so very much against them, that they cannot
keep out the misgivings and struggles of umbelief. This He per-
ceives; and in the most seasonable hour, by some “token for
good,” He will make their faith victorious, and establish their
hearts in confidence. (Acts. 18:9–11. 23:11. 27:20–26, 28:
15.)--Dreams generally savor of our waking thoughts or dis-
positions, and frequently discover the sin, that dwells in us: we
have often therefore cause to be humbled, on recollecting our
sleeping imaginations, or to feel thankful that they were not
realities; and we should be reminded to pray against terrifying
or polluting dreams. Sometimes, however, they may afford us
a salutary hint; which, agreeing with the truth and precepts of
God’s Word, may be made useful, without exactly ascertaining
how it was brought into our mind: and if we can get any benefit
from the dreams of others, we should readily and thankfully em-
brace it.—In discovering the disposition of those with whom we
are concerned, faith may frequently discern the secret operation
of God, and both take encouragement from it, and point it out
to others. * SCOTT.
Verse 12,
Camels.] ‘In these consisted their principal riches: thus when the
Arabians would express the great wealth of their prince, they do not
say he has so many thousand pounds of gold or silvel, but so many
camels.” PATRICK, citing Leo Afrucanus, in Bochart.
Verses 16–22.
The power of God had previously prepared the dismayed hearts of
the Midianites to receive such an impression, and the obedience of
faith alone could have induced so defenceless a company to venture
on such an expedient, which no doubt God directed Gideon to em-
ploy. (Josh. 6: 3–5, 7. , 2 Cor. 4: 7. P. O. 7-12.) Scort.
(í6.) Pitchers... lamps.] Adopting the view of Henry above, we may
suppose they carried peculiarly bright torches (see Calmet) under
the left arm, and covered the flames of them with wide-necked
pitchers, (cut, Ex. 25:29.) held in the left hand; and thus had the
right hand and arm free to manage the trumpêts. D.
[778]
B. C. 1249.
JUDGES, VII. The JMidianites routed.
X
19 So Gideon, and the
hundred men that were
with him, came unto the
outside of the camp & in
the beginning of the mid-
dle watch; and they had
but newly set the watch:
and they blew the trum-
pets, and h brake the
pitchers that were in their
hands.
.20 And the three com-
panies ‘blew the trum-
pets, and * brake the
pitchers, and held the
lamps in their left hands,
and the trumpets in their
right hands to blow with-
al: and they cried, The
sword of the Lord, and
of Gideon. \-
21 And they "stood
every man in his place
round about the camp :
and * all the host ran, and
cried, and fled.
22 And the three hun-
dred blew the trumpets,
and * the Lord set every
man's sword against his
fellow, even throughout
all the host: and the host
fled to Beth-shittah * in
Zererath, and to the # bor-
der of 9 Abel-meholah
unto Tabbath.
23 And P the men of
Israel gathered them-
selves together out of
Naphtali, and out of
Asher, and out of all Ma-
masseh, and pursued after
the Midianites.
24 And Gideon a sent
messengers throughout
all mount Ephraim, say-
ing, Come down against
the Midianites, and * take
before them the waters
unto "Beth-barah and Jor-
those are especially the sword of the Lord. confusion, observing, the trumpeters and torch-
These soldiers, if they had swords by their sides, bearers to stand still without their camp, they
had none in their hands: but gained the victory | concluded the body of the army had already en-
by shouting “The Sword.” So the church's ene- tered, therefore every one ran at the next he met,
mies are routed by a sword out of the mouth. tºugh a friend, supposing him an º: and
Now this method of defeating the Midianites, one such mistake, would occasion many, for then
maybe alluded to, [1..] As typifying the destruc- he that slew him would certainly be taken for an
tion of the devil’s kingdom in the world, by the enemy, and be despatched immediately. It is
preaching of the everlasting Gospel, the sounding our interest to preserve such a $ommand of our
of that trumpet, and the holding forth of that light own spirits, as never to be afraid of any amaze-
out of earthen vessels, for ...; the ministers of ment, for we cannot conceive what mischiefs we
the Gospel are, in whom the treasure of that thereby plunge ourselves in. See also how God
light is deposited, 2 Cor. 4: 6, 7. The Gospel often makes the enemies of his church instruments
is a sword, not in the hand, but in the mouth, to destroy one another; it is pity the church's
the sword of the Lord and of Gideon; of God friends should ever be thus infatuated.
and Jesus Christ, Him that sits on the throne, 3. They fled for their lives. The wicked flees
and the Lamb. [2.] As representing the terrors when mone pursues. Terrors make him afraid
of the great day. So Bp. Hall applies it; if on every side, and drive him to his feet:
these pitchers, trumpets, and firebrands, did so V. 23–25. We have here the prosecution of
dismay the proud troops of Midian and Amalek, this glorious victory. gº tº
who shall be able to stand before the last terror, 1. Gideon’s soldiers that had been dismissed,
when the trumpet of the archangel shall sound, the and perhaps had begun to disperse themselves,
elements be on fire, the heavens pass away with on notice of the enemies' flight, got together
a great noise, and the Lord Himself descend with again, and vigorously pursued them. They who
a shout! * .* * were afraid to fight, (v. 3.) now took heart,
II. The wonderful success of this alarm. The ready enough to divide the spoil, though back-
Midianites fell, as the walls of Jericho fell; and ward to make the onset. They also that might
Gideon saw what he lately despaired of ever see- not fight, though they had a mind to, did not (as
ing, the wonders their fathers told them of. | those, 2 Chron. 25: 10, 13.) return in great
His soldiers observed their orders, and stood eve-' anger, but waited for an opportunity of doing
ry man in his place round about the camp, (v. service in pursuing the victory, though denied
2í.) sounding his trumpet to excite them to fight the honor of helping to force the lines. tº
one another, and holding out his torch to light 2. The Ephraimites, on a summons ſram Gid-
them to their ruin. They did not rush into the , eon, came in unanimously, and seculed the pass:
host of Midian, as greedy either of blood or spoil, es over Jordan, by the several fords, to cut off
but patiently stood still to see the salvation of the enemies’ retreat into their own country, that
the Lord, a salvation purely of his own working. they might be entirely destroyed, to prevent the
1. All the host immediately took the alarm, like mischief to Israel another time. Now they
they ran, and cried, and fled, v. 21. There was had begun to fall, they resolved utterly to destroy
something natural in this fright; we may suppose them, Esth. 6: 13. , They took the waters; (v.
they thought it a very great army, greatly increas-' 24.) that is, posted themselves along the river
ed, ushered in with all those trumpeters and torch- side, so that the intercepted Midianites fell into
bearers: but there was more of a supernatural, their hand. Here was fear, and the pit, and the
power impressing this terror on them, to show snare. *
how that promise should have been fulfilled, had 3. Two of their chief commanders were taken
they not forfeited it, One of you shall chase a and slain by the Ephraimites on this side Jordan,
thousand. See the power of imagination. v. 25. Their names perhaps signified their na-
2. They fell one upon another, p. 22. In this 'ture, Oreb a raven, and Zeeb a wolf. These
of Ephraim gathered they slew at the wine- ######, "ºcº".
themselves together, and
dan. Then all the men
press of Zeeb, and pur-
7.15.
m’Éx. 14:25. 2 Kings 7.6,7. Job 15;
took the waters unto sued Midian, and brought 21:22. Prov. 28.1.
Beth-barah and Jordan. the heads of Oreb and "#"ºº" “
25 And they took two Zeeb to Gideon * on the , 3...?....”
princes of the Midianites, other side Jordan. ; :#"ºs. º.
Oreb and Zeeb; and g Ex. 1424. Matt. 25.5. thes. 5.8. §§. Rºiſſºil. 1:27.
they slew Oreb upon the nºr. 13:13,14. 19:1–11. ; ; ;.
"rock Oreb, and Zeeb ' ... "..."isº",ºis” ...; "... loss. , s:4.
PRACTICAL OBSERVATIONS.
V. 16–25. The feeblest and most improbable methods, when
divinely appointed and used in faith, produce the most decisive
consequencess—The ministers of Christ should not shrink from
{necessary] danger, or fear death: the earthen pitcher must be
broken; and frequently, the light of their testimony, set off by
the recollection of their example, shines brightest after their
decease; especially when they have been honored, by being called
to lay down their lives in so good a cause.—The same light and
sound of heavenly truth, which save the Israel of God, confound
and dismay his enemies.—In this world, the wicked are often
left, under the power of their own delusions and the fury of their
mad passions, to avenge the cause of God on each other: a period
is approaching, when we may expect that the persecuting foes of
Christianity will destroy one another; whilst the host of Israel
shall look on, and have nothing to do but to blow the trumpet of
the Gospel, and read the meaning of such singular events in the
light of prophecy: and in the world to come, the wicked, by
mutual enmity, upbraidings, and contempt, will increase their
own and each other’s misery. What then have the people of
God to fear, except unbelief and sin? what have they to do, but
to believe his Word, to trust his power and promise, to obey his
orders,to wait his time, and to help one another, as occasions
are afforded and circumstances require? For they, who are in-
capable of one service, may be useful in another. Their victory
is sure, and will soon be complete, over their most numerous and
powerful opponents. SCOTT.
(19.), JMiddle watch]. “That is, a little after midnight, the night being
divided among the Hebrews and other eastern nations into three parts.
The Romans afterward divided the night into four parts, whence we
read, in the Gospels,of the fourth watch.” [Note, Mat. 14:25.]. PATRick.
(22.) The startłing alarum of the trumpets roused them from slum-
ber, with sudden fear—the dazzling flash, and strange blaze of light,
struck their bewildered minds with astonishment, while the crash of
the 300 pitchers crowded their affrighted fancy anew, with undefined
terrors-surprise takes away presence of mind—amazement bereaves
them of all reason. Vague fear, thus excited to a passion, rouses the
kindred, passions of rage and “ lust of death”—blind fury now in-
volves them in tenfold horrors:–these passions (by the sympathy
crowds ever feel) scatter the swift contagion of fear and fury through
the vast disordered multitude; entangled among loaded camels, tents,
flocks, herds, and other spoils.-The panic is universal—utter-coun.
plete:—the ruin effectual, remediless.-Thus can God make the lusts
of men to swallow them up in a moment * ED.
• Beth-shuttah.), “None of these places elsewhere in Scripture,
but only Abel-Meholah, which being in Manasseh, not far from the
Jordan, we may conjecture the º: wº In the way thither.” PATRIck
Verse 25.
JAt the passage of Jordan.—(JM. R.—Note, 8; 3,4) Scol T.
on the other side Jordan.j, ‘ It may mean “from the banks, or
fords of the Jordan, without denoting either side.—Oul translation
supposes them [Oreb and Zeeb) to have been slain on the other side
Jordan, which is by no means probable.” HEW LETT.—‘Most interple
tels think this and what follows, ch. 8: 1–3, comes in here by way
of anticipation, to complete in one view what was done by the men
of Ephraim on this side Jordan, but that it was then only first offered
[i. e. that they first offered assistance] when Gideon returned frºm
4.
[779]
B. C. 1249.
The Ephraimiles take offence,
JUDGES, VIII.
&
CHAP. VIII.
The Ephraimates take offence, but are
pacified by Gideon, 1–3. He pulsues
the Midlanutes: the men of Succoth
and Pemuel insolently lefuse relief to
his company: he threatens to chas-
tise them; which he does, aſter he has
taken Zebah and Zalmunna, 4–17.
He puts Zebah and Zalmunma to
death, because they had slain his
brethren, 18–21. #. refuses the gov-
ernment often ed him: but asks the
ear-rings out of the spoil, and of these
he makes an ephod, which ph QYes, an
occasion of idolatry, 22–27 Midian
is subdued, 28. Gideon's lamily and
death; and Israel's idolatly and in-
gratitude, 29–35.
ND a the men of
Ephraim said unto
him, * Why hast thou
served us thus, that thou
calledst us not when thou
wentest to fight with the
Midianites? And they
did chide with him
f sharply.
2 And he said unto
them, b What have I
done now in comparison
of you? is not the glean-
ing of the grapes of
Ephraim better than the
vintage of Abi-ezer?
3 d God hath delivered
into your hands the prin-
ces of Midian, Oreb and
Zeeb : and what was I
able to do in comparison
of you?" Then theirſ an-
ger was abated toward
him when he had said
that.
4 And Gideon canne
to Jordan and passed
over, he, and the three
hundred men that were
with him, f faint, yet pur-
Suing them.
5 And he said unto the
men of 3 Succoth, Give,
I pray you, "loaves of
bread unto the people
that follow me ; for they
be faint, and I am pursu-
ing after Zebah and Zal-
munna, kings of Midian.
a 12:1–6. 2 Sam 1941. Job 5 2 Ec.
4:4. Jam. 45,6.
* Ileb. What thing is this thou ha t done
unto us?
f Heb. strongly.
b 1 Cor. 134–7. Gal. 5 14, 15 Phil 2
2,3. Jam. 1.19,20. 3 13–18
C 6, 11,34
d 72.25. Pa 443. 115
#. John 4 37 Roni. 12 3,6
e Prov. 15 1. 1632. 25 11,15
| Heb. spirit.
f 1 Sam. 14 28,29,31,32. 30 10 2 ( ,
4:8,9,16. Gal. 6.9. Heb 12 1–1
g Gen. 33 17. Ps. 60 G
h Gen. 14 18. Deut. 23.4.
18. 2 Sam. 17:28.29.
1 13 14–
15 18,
1 Sant, 25
3 John 6–8.
in their flight had taken shelter, one in a rock,
the other by a wine-press. Their places of shelter
were the places of their slaughter, and its memory
preserved to perpetual infamy in their names;
Here fell thºrinces of Midian.
CHAP. VIII. V. 1–3. This chapter gives
us a further account of Gideon’s victory, with the
remainder of the story of his life and government.
No sooner were the Midianites, the common en-
emy, subdued, than, through the violence of some
hot spirits, Israel were ready to quarrel among
themselves, had not Gideon with great wisdom
and grace prevented it. The Ephraimites, when
...i. the heads of Oreb and Zeel) to Gid-
eon as general, instead of congratulating his suc-
cesses, and addressing him with fianks for his
great services, as they onght, picked a quarrel
with him, and grew very hot upon it.
I. Their accusation was very peevish and un-
reasonable; v. 1. Ephraim was brother to Man-
assch, Gideon’s tribe, and had had the pre-emi-
mence in Jacob’s blessing, and in Moses’, and
therefore was very jealous of Manasseh, lest that
tribe should at any time eclipse the honor of
theirs. Hence we find Mamasseh against Ephra-
im, and Ephraim against Manasseh, Is. 9: 21.
A brother offended is harder to be won than
a strong city; and their contentions are as
the bars of a castle. But how unjust their
quarrel with Gideon! They were angry he did
not send for them to begin the attack on Midian,
as well as to follow the blow. Why were they
not called to lead the van? The post of honor,
they thought, belonged to them. But, 1. Gideon
was called of God, and must act as He directed;
he neither took, nor disposed of honors himself,
but left it to God to do all. So the Ephraimites
reflected on the divine conduct; what was Gid-
‘eon, that they murmured against him? 2. Why
did not the Ephraimites offer themselves willingly
to the service? They knew the enemy was in
their country, and had heard of the forces raising:
to oppose them, to which they ought to have
joined themselves, though not formally invited.
Those seek themselves more than God, that
stand on a point of honor, to excuse themselves
from doing real service to God and their genera-
tion. In Deborah’s time, there was a root of
Ephraim, ch. 5: 14. Why did not that appear
now? 3. Gideon had saved their credit in not
calling them; had he sent for them, mo doubt,
many of them would have gone back with the
ſaint-hearted, or been dismissed with the lazy,
slothful, and intemperate; so that by not calling
them, he prevented those slurs upon them. Cow-
ards will seem valiant when the danger is over,
but those consult their reputation, who try their
courage when danger is meal.
II. Gideon’s answer was very calm and peace-
able, intended not so much to justify himself, as
to please and pacify them, v. 2, 3. He answers
them, 1. With great meekness and temper: he
resents not the affront, but mildly reasons the
case with them; and he won as true honor by his
command over his own passion, as by his victory
over the Midianites; He that is slow to anger,
is better than the mighty. 2. With great mod-
esty and humility, magniſying their performances
above his own. He owns their gleamings, pick-
ing up the stragglers of the enemy, better than
*
his gatherings. The improving of a victory is
often more honorable; and of greater consequence,
than the winning of it; he is willing to diminish
his own performances, yet he will not take any
flowers from God’s crown to adorm theirs with;
* God has delivered into your hands the prin-
ces of Midian, and a great slaughter has been
made by your mumerous hosts, and what was I
able to do with 300 men, in comparison of
you and your brave exploits?” Here is a very
great example of self-denial, showing, (1.) That
envy is best removed by humility. It is true,
even right works are often envied, Eccl. 4: 4.
Yet they are not so apt to be so, when those who
do them appear not to be proud of them. They
are malignant indeed, who seek to cast those
down from their excellency, that humble and
abase themselves. (2.) It is likewise the surest
method of ending strife, for only by pride comes
contention. (3.) Humility is most amiable and
admirable in the midst of great attainments and
advancements. Gideon’s conquests greatly set
off his condescensions. (4.) It is the proper act
of humility, to esteem others better than our-
selves, and in honor to prefer one another.
Now what was the issue of the controversy?
The Ephraimites had chidden with him sharp-
ly, (v. 1.) forgetting the respect due their gene-
ral, and one whom God had honored, and giving
vent to their passion in a very indecent liberty
of speech, a certain sign of a weak and indefen-
sible cause: reason runs low, when the chiding
flies high. But Gideon’s soft answer turned
away their wrath. (v. 3.) It is intimated, they
retained [toward] him some resentment, but he
prudently overlooked, it, and let it cool by de-
grees. Very great and good men must expect to
have their patience tried, by the unkindnesses
and-follies even of those they serve, and must not
think it strange.
V. 4—17. H. Gideon is valiantly following his
blow. A very great slaughter was made at first,
120,000 men that drew the sword, v. 10. But,
the two kings of Midian, being better provided
than the rest for an escape, with 15,000 men, got
over Jordan before the passes could be secured
by the Ephraimites, and made toward their own
country: Gideon thinks he does not fully execute
his commission to save Israel, if he let them es-
Cape.
1. His firmness was very exemplary; he effect-
-ed his purpose-under the greatest disadvantages
and discouragements. (1.) He took his 300 men
only, who now laid aside their trumpets and
torches, and betook themselves to their swords
and spears. God had said, By these will I
save you; (ch. 7: 7.) and conſiding in that prom-
ise, Gideon kept to them only, v. 4. (2.) They
were faint and yet pursuing; much fatigued
with what they had done, yet eager to do more.
Our spiritual warfare must thus be prosecuted
with what strength we have, though but little;
it is many a time the true Christian’s case, faint-
ing, yet pursuing. (3.) Though he met with
discouragement from several of his own people,
yet he went on. If those that should be our help-
ers prove hinderances, let not that drive us from
our duty. Those know not how to value God’s
acceptance, that know not how to despise the re-
proaches, and contempts of men.-(4.) He made
a very long march by the way of them that
pursuing the Midlamites beyond Jordan.”
gests, that the Ephlaimites pulsued the Midlanites beyond Jordan,
Whither some of the latter had escaped, before
Gideon's summons. Comp. on 8: 1.
N O'1"JSS. \
Dutch Ann.—Pathick sug-
the former would obey
ED.
Zalmunna ; but if so, and their anger was appeased, it is more than
piobable, they would have accompanied him in his second expedition,
(which they did not) since thrs quarrel was because they were not
called to assist him in the former.”
(2.) Is not the gleaning, &c.]
Assem B. ANN.
• A common provemb, whereby they
CHAP. VIII. V. |-}: , ‘This is an argument of the singular mod-
esty and prudence of Gideon, and no less Conspicuous in him than
his courage; which is a mixture that harely meets together, but is
absolutely necessary to make a truly gleat man ; who never appeals
so great, as when he treats insolent men with humility, and angry
men with meekness.” Patrol. (12: 1–7. Prop. 13. i. ič.33.) ty
º Scot r.
(1.) ‘This account is no doubt displaced , ſo what is mentioned
here, could not, have taken place till the retumn of Gideon from the
pursuit of the Midianites ; for he was not yet passed over Jordan, p. 4.
And it was when he was beyond that river, that the Dphraimites
brought the heads of Qreb and Zeeb to him, ch. 7:25. Dr. A. G.
S–Said unto him.] ‘That is, when they brought the heads of Öreb
º before (as some think) Gideon had vanquished Zeball and
l
were wont to commend the smallest action of one, as superior to the
greatest of another.” " PATRI cK.
Verse 4. ** - -
None, except Gideon and his 300 chosen men, seem to have passed
over Jordan in pursuit of the kings, who with 15,000 men had got over
before the fords were taken. (10.) This Small company, though
deserted by some, and chidden and abused by others of Israel, and
though the remaining Midianites so far exceeded them in number ;
yet, in the courage, self-denial, and patience of faith, pursued them,
faint and hungry as they were. We do not find, that any one of them
was either slain or missing. (Mum, 31 : 48–54. - Scott.
Faunt, yet pursuing.] ‘ Houbigant renders it, ſaint and hungry,
which accounts for the petition in the next verse.” HEW LET. T.
(5, 6.) (JNote, Prov. 18; 23.) Scot T.
B, C, 1249,
Gideon captures the two kings of Midian.
JUDGES, VIII.
6 And the princes of
Succoth said, "...Are the
hands of Zebah and Zal-
munna now in thine
hand, that we should give
bread unto thine army?
7 And Gideon said,
Therefore when the
LoRD hath delivered
Zebah and Zalmunna
into mine hand, then I
will * tear your flesh with
the thorns of the wilder-
ness, and with briers.
And he went up
thence to * Penuel, and
Spake unto them like-
wise; and the men of
Penuel answered him as
the men of Succoth had
answered him.-
9 And he spake also
unto the men of Penuel,
saying, When I come
again in peace, "I will
break down this tower.
10 Now Zebah and
Zalmunna were in Kar-
kor, and their hosts-with
them, about fifteen thou-
sand men, all that were
left of all the hosts of n the
children of the east: for
there 9 fell # an hundred
and twenty thousand men
that drew sword.
11 And Gideon went
up by the way of them
that dwelt in tents, on the
east of PNobah and Jog-
behah, and smote the
host: for the host was
* Secure.
12 And when Zebah
and Zalmunna fled, he
pursued after them, and
took the two kings of
Midian, Zebah and Zal-
Inurina, and i discomfited
all the host.
13 And Gideon the son
of Joash returned from
battle before the sun was
wp, -
14 And "caught a
young man of the men
of Succoth, and inquired
dwell in tents, v. 11. Either because he hoped
to find them kinder to him than the men of Suc-
coth, and Penuel, that dwelt in walled towns;
(sometimes country tents have more generosity
and charity than city palaces:) or, because there
he would be least expected, and therefore the
greater surprise to them. It is evident, he spar-
ed no pains to complete his victory. It should
seem, he set on them by might, as before, for the
host was secure. The security of sinners often
}. their ruin, and dangers are most fatal when
east feared.
2. His success was very encouraging to reso-
lution and industry in a good cause. He routed
the-army, (v. 11.) and took the two kings pris-
oners, v. 12. Note, The fear of the wicked shall
come upon him. They that think to run from
the sword of the Lord and of Gideon, do but
run upon it. If he flee from the iron weapon,
yet the bow of steel shall strike him through;
for evil pursueth sinners.
II. Here is Gideon, as a righteous judge, chas-
tising the insolence of the disaffected Israelites,
the men of Succoth, and the men of Penuel, both
in the tribe of Gad, on the other side Jordan.
1. The crime was great. Gideon, with a
handful of feeble folk, was pursuing the common
enemy, to complete the deliverance of Israel; his
way leads him through the city of Succoth first,
and afterward of Penuel; he only begs some me-
cessary food for his soldiers, and that very hum-
bly and importunately, v. 5. The request bad
been reasonable, had they been but poor travellers
in distress; but, considering they were soldiers,
called, chosen, and faithful men, whom God
had greatly honored, and whom Israel was high-
ly obliged to, who had done great service to their
country, and were now doing more; that they
were conquerors, and had power to put them un-
der contribution; that they were fighting God’s
battles and Israel’s; nothing could be more just
than that they should furnish them with the best
provisions their city afforded. But the princes of
Succoth refused, despised their success, and were
very willing to believe the remaining forces of
Midian, which they had now seen march through
their country, would be too hard for them. Are
the hands of Zebah and Zalmunna now in
thine hand? “No, nor never will be;” so they
conclude, judging by the disproportion of num-
bers. Also the bowels of their compassion were
shut up against their brethren; they were as des-
titute of love as of faith; would not give morsels
of bread (as some read it) to them that were ready
to perish. Were these princes? Were these Is-
raelites? Unworthy either title; base and degen-
erate men! Surely they were worshippers of
Baal, or in the interests of Midian. The men
& Penuel gave the same answer to the same re-
uest, deſying the sword of the Lord and of
ideon, v. 8
2. The warning he gave them of the punish-
ment of their crime, was very fair, (1.) He did
not punish it immediately, for he would lose no
time in pursuit of the enemy, nor would he seem
to do it in a heat of passion, and he should do it
more to their shame and confusion, when he had
completed his undertaking which they thought
impracticable. But, (2.) He told them how he
j would punish it, (v. 7, 9.) to show the confidence
he had of success in the strength of God, and
that, iſ they had the least grain of grace and con-
sideration leſt, they might, on second thoughts,
repent of their folly, humble themselves, and con-
trive how to atone for it, by sending after him
succors and supplies, which if they had done, no
doubt, Gideon would have pardoned them. God
gives notice of danger, and space to repent, that
sinners may flee from the wrath to come.
3. The warning being slighted, the punish-
ment, though very severe, was really very just.
(1.) The princes of Succoth were first made
examples; v. 14. To their great surprise, when
they thought he had scarce overtaken the Midian-
ites, he was returned a conqueror, v. 15. And
now he punished them, but, it should seem,-not
unto death, [most think it was unto death..] He
tormented their bodies, either by scourging, or
rolling them in the thorns and briars; some way
or other he tore their flesh, v. 7. Those shall
have judgment without mercy, that have showed
fio mercy. Perhaps he observed them to be soft
and delicate men, who despised him and his com-
pany for their roughness and hardiness, therefore
he thus mortified them for their effeminacy. He
instructed their minds, v. 16. to make them
wiser and better for the future. He made them
know, (so the word is,) themselves and their
folly, God and their duty; made them know who
Gideon was, since they would not know by the
success wherewith God had crowned him. Note,
Many are taught with the briers and thorns of
affliction, that would not learn otherwise. God
gives wisdom by the rod and reproof, chastens
and teaches, and by correction opens the ear of
discipline. Our blessed Savior, though a Son,
yet learned obedience by the things he suffered.
Heb. 5: 8. Let every pricking brier, and griev-
n 7:12,
of him: and he $ describ-
ed unto him the princes
of Succoth, and the elders
thereof, even threescore
and seventeen men.
15 And he came unto
the men of Succoth, and
Said, Behold, Zebah and
Zalmunna, with whom
ye did upbraid me, say-
ing, Are the hands of Ze-
bah and Zalmunna now
in thine hand, that we
should give bread unto
thy men that are weary 2
i 5:23. 1 Sam. 25:10,11. I Kings 20:
#1.” Kings 14:9. Prov. 18:23. Phil.
* Heb. thresh. 16.
k Gen. 32 30,31... 1 Kings 12:25.
1 1 Kings 22 27,28.
in 17.
o 722. 2 Chr. 13:17. 28-6,8. Is. 37:
3
f Oa, an hundred and twenty thousand,
every one drawing a sword. 20:2, 15,
17,25,35,46. 2 Kings 3.26.
p Num. 32.35,42.
q. 1827. 1 Sam. 15.32. 30 16. 1 Thes.
5:3.
r Josh. 10'16–18,22–25. Job 12.16-
. 34:19. Ps. 83 ll. Amos 2.14.
Rev. 6 15, 16. 19 19–21.
f Heb terrified.
• 1.24,25. 1 Sam. 30 11—15.
§ Heb. writ.
t 6,7.
(5.)
Jordan.
Succoth.] ‘ In the tribe of Gad, on the river Jabbok, near the
3.
Ass EMB. ANN.
Verse 7.
Though he doubtless put them to great pain, it is not at all probable
that he slew them, (14–16.)
Scott.
an opportunity of fighting with missile weapons.
guards were kept constantly stationed.
It was their business to make known any
in the time of the kings.
In these towers
At least this was the case
thing they discovered at a distance, and whenever they noticed an
irruption from an enemy, they blew the trumpet.”
JA HN.
Velse 10.
‘This threat probably relates to a cruel method of torture used in
those times, for putting captives to death, by laying briers and thorns
on their naked bodies, and drawing over them some heavy imple-
ments of husbandry.” Hew LETT.—‘The victorious people are some-
times represented as a huge machine, that threshes and crumbles
even mountains and hills, like straw. But the conquered are always.
prostrated on the ealth, like bundles on the threshung floor, and ground
to powder by the instruments.” JAHN.
Verses 8, 9.
(Gen. 32: 30, 31.) As some at least of the men of Penuel were still
more culpable than those of Succoth, he put them to death. (17. 5:23.
JMatt. 12: 29, 30.) Scott.
§ Penwel..] ‘Near to Succoth.” Dr. A. CLARKE.—See v. 5. Ep.
9.) Totoer.] ‘Towers were erected at certain distances from each
other on the tops of walls, over the gates of cities, and also, some-
what larger in size in different parts of the country on elevated plac-
ºš. They ascended to a great height, and terminated at the top in a
flat roof, surrounded with a parapet for the accommodation of soldiers,
which opened at intervals in a sort of embrasures, so as to give them
Zebah and Zalmumna in Karkor.] ‘No such place is elsewhere men-
tioned in Scripture; but the Vulg. translates the word, “they rested,”
which agrees with the next verse, “the host was secure,” and there-
fore was taken by Sun prise.” WILLIAMs.
Verse 1).
JVobal and Jogbehah..] ‘The former in the tribe of Manasseh, as may
be gatheled from this place; the latter in the tribc of Gad, Num. 32:
35.3 PATRick.—“Nobah took its name from an Israelite who con-
quered it, and it is said by Eusebius to have been, in his time, a for-
saken place, 8 miles S. from Heshbon.—Jogbehah was probably near
It.” GREEN FIELD.
Verse 13. e
Before the sun was up.] ‘The Heb. words are translated so various-
ly by vely learned men that it is uncertain whether he returned after
sunrise, or a little before sunset.” PATRICK-' Houbigant translates
it “by the place which is above Hares,” which is confirmed by the
Sept. the Syr. and Alab.” II Ew LETT.—Dr. A. Clarke renders it, “ ſrom
the ascent of Chares.’ So Booth, oyd. £2.
[781]
B. C. 1249.
Succoth and Penuel punished.
JUDGES, VIII.
16 And he took u the
elders of the city, and
* thorns of the wilderness,
and briers, and with them
he * taught the men of
Succoth.
17 And 3 he beat down
the tower of Penuel, and
shew the men of the city.
[Practical Observations.]
18 || Then said he unto
Zebah and Zalmunna,
What manner of men
were they whom ye slew
at Tabor P And they
answered, * As thou art,
so were they : each one
# resembled the children
of a king.
19 And he said, They
were my brethren, even
the Sons of ny mother:
as the LoRD liveth, if ye
had saved them alive, I
would not slay you.
20 And he said unto
Jether his first-born," Up,
and slay them : but the
youth drew not his
sword; for he feared, be-
cause he was yet a youth,
21. Then Zebah and
Zalmunna said, “Rise
thou, and fall upon us:
for as the man is, so is his
strength. And Gideon
arose, and "slew Zebah
and Zalmunna, and took
away the f ornaments
that were on their cam-
els' necks.
‘22 || Then the men of
Israel Said unto Gideon,
* 7. Plov 10 13 1929. Ez. 2.6.
x Mic. 74.
* IIulb. made to know.
y 9. 1 Kings 12:25.
z 46. Ps. 89.12.
a Ps 12.2. Jude 16.
f Heb, according to the form of, &c.
ing thorn, especially when it becomes a thorn
in the flesh, be thus interpreted, thus improved.
(2.) Penuel’s doom comes next, and it should
seem he used them more severely than the other,
for good reason, no doubt, v. 17. He beat down
their tower; the ruin of what men make their
pride, is justly made their shame. He slew the
men of the city, not all, perhaps not the elders
or princes, but those that had affronted him, and
those only. He slew some of the most insolent
and abusive, for terror to the rest, and so he
taught the men of Penwel.
V. 18–21. Judgment began at the house of
God, in the just correction of the men of Suc-
coth and Pemuel, who were Israelites, but it did
not end there. The kings of Midian, when they
had served to demoustrate Gideon’s victories,
and grace his triumphs, must mow be reckoned
with.
1. They are indicted for the murder of Gideon’s
brethren, some time ago at mount Tabor. When
the children of Israel, for fear of the Midianites,
made them dens in the mountains, (ch. 6: 2.)
those young men, it is likely, took shelter in that
mountain, where they were found by these two
kings, and most basely and barbarously slain in
cold blood. When he asks them what manner
of men they were, (v. 18.) it is not because he
was uncel tain of the thing, or wanted proof of
it; but he puts the question, that by their ac-
knowledgment of the more than ordinary come-
liness of the persons they slew, their crimes
might appear the more heinous, and consequently
their punishment the more righteous. They could
not but own, that though they were found in a
mean and abject condition, yet they had an unu-
sual greatness and majesty in their countenances,
not unlike Gideon himself at this time; they re-
sembled the children of a king, born for some-
thing great.
2. Being found guilty of this murder by their
own confession, Gideon, though he might have
put them to death as Israel’s judge, for injuries to
that people in general, as Oreb and Zeeb, (ch.
7; 25.) yet he chooses rather to put on the cha-
racter of an avenger of blood, as next of kin
to the persons slain, v. 19. Little did they
think to have heard of this so long aſter; but
Inurder seldom goes unpunished in this life.
3. Gideon, because the avenger of blood,
bade his son slay them, (v. 20.) But, (1.) He
desired to be excused. (2.) The prisoners (v.21.)
begged, if they must die, they might die by his
b jº. 10'24. 1 Sam. 15:33, Ps. 149:
c 9-54. 1 Sam. 31:3,5. Rev. 9.6.
d Ps. 83. I.
own hand, which would be more honorable,
and more easy, for by his great strength they
would sooner be out of pain. As the man, so
is his strength. Either they were men of
such strength, as called for a better hand than
that young man’s; or ‘Thou art at thy full
strength, he is not yet come to it, therefore be
thou the executioner.” Gideon despatched them
quickly, and seized the ornaments on their
camels’ necks, ornaments like the moon, so
the margin, either badges of their royalty, or
perhaps of their idolatry, for Ashtaroth was rep-
resented by the moon, as Baal by the sum. This
destruction is long after pleaded as a precedent
in prayer for the ruin of others of the church’s
enemies; (Ps. 83: 11.)
W. 22–28. Here is, H. Gideon’s laudable
modesty. They honestly thought it very reason-
able, that he who had gone through the toils and
perils of their deliverance, should enjoy the honor
and power of commanding them ever after, (v.
22.); and very desirable, that he who in this great
and critical juncture had had such manifest
tokens of God’s presence with him, should ever
after preside in their affairs. Let us apply it to
the Lord Jesus; He hath delivered us out of the
hands of our enemies, our spiritual enemies, the
worst and most-dangerous, therefore it is fit He
should rule over us; for how can we be better
ruled than by One that appears to have so great
an interest in heaven, and so great a kindness for
this earth? We are delivered, that we may
serve Him without fear, Luke 1: 74, 75. His
honorable design was to serve, not rule them
(v. 23.); to make them safe, easy, and happy,
not to make himself great or honorable. , And as
he was not ambitious of grandeur himself, so he
did not covet to entail it on his family. This
intimates, 1. His modest humility. He that
is greatest, let him be your minister. 2. His
#: and great opinion of God’s government.
erhaps he discerned in the people a dislike of
the theocracy, or divine government, a desire of
a king like the mations; and his merits might
have supplied a colorable pretence to move for
this change of government. But he would by no
means admit it. No good man can be pleased
with any honor dome to himself, which ought to
be peculiar to God. Were ye baptized in the
name of Paul ?
II. Gideon’s irregular zeal to perpetuate the
remembrance of this victory, 1. He asked the
men of Israel to give him the ear-rings of their
S
f : ornaments like the poon. Is.
:18.
PRACTICAL OBSERVATIONS.
V. 1–17. It is one vanity incident to human affairs, that
“for every right work a man is envied by his neighbor.”—When
calumny is silenced in one respect by the event, it will assume
another form: and they who were most eluctant to the peril and
hardship of difficult services, will be the most exasperated if
excluded from the credit of then.—In those things which pertain
to the truth, authority, and glory of God, Christians should be
unmoved as the sturdy oak; but in the little concerns of their
own interest or reputation, they should resemble the pliant willow
that yields to every gust. If by throwing a shade over what the
Lord has done by them, and making honorable mention of what
He has done by others, if by giving obliging language in return
for rough words, and commendations in lieu of bitter chidings,
—envy may be avoided, anger abated, and contention prevented;
the common cause will be more advantaged, than by the most
successful controversy, which always takes Christians off from
their spiritual warfare.-More dangerous opposition is frequently
Inet with from degenerate professors of the Gospel,than from open
enemies: but Christians must not regard the unreasonable be-
havior of those, who are Israelites in name, but Midianites in
heart, or who vainly wish to observe a neutrality. Notwithstand-
ing manifold tribulations, they must carry on their warfare, though
ready to faint through inward conflicts and outward hardships.
And they shall be enabled thus to persevere: for the less men help
them, and the more they attempt to hinder them, the more effec-
tually will they be helped and prospered by God Himself—It
behooves magistrates to distinguish between the guilty and the
innocent, and to punish those who injure their brethren; yet this
should be done with temper, and in order to teach them to behave
better in future.—Ministers also must warm and severely rebuke
such, as discourage the hearts of their fellow servants; and the
Lord Himself will execute vengeance on all who oppose his peo-
ple in obeying his commands. In the meantime, we must “defer
our anger,’ and go on with our work, not attempting to avenge
ourselves. (Prov. 19:11. Rom. 12:17–21.) SCOTT.
Verse 16.
IIe taught.], IIeb. “made to know.” Houbigant, Le Clerc, and
others, lead, “he tore, or threshed ; ” which is not only agreeable
to what Gideon threatened, v. 7, but is supported by the Sept. Vulg.
Chal. Syr, and Arab. The Heb. text might easily have been co-
rupted, simply by the change of Slivn, into ayun, letters very similar to
each other.” REEN FIE, L.D.
Verses 18, 19.
They were not of the devoted nations of Canaan, so that, except
as ‘the avenger of blood,” he might have spared them, and he declared
that he would. Scott.
Verse 21.
Ornaments.] ‘ IIuet thinks the custom of wearing ornaments of
this figure [the crescent, moon] which afterward spread over many
nations, came originally from the Phoenicians, and went from them
to the Arabians, who propagated it to the Turks.’, PATRºck." The
Arabians before the time of Mohammed worshipped the planet Venus,
or the no ning and evening star, so called. This accounts for their
making Venus’ day, or Friday, a festival, although there is no com-
mand respecting it in the Coram. But the moon likewise was wor-
shipped by them, and made a separate object of adoration, as may
very well be inferred from their propensity to make images of the
moon, crescents or half moons here, of silver and gold, which they
were accustomed to hang on the necks of their camels.” JAHN.
Verses 22, 23.
This shows, how deeply the more reflecting persons in Israel were
convinced, that the constitutions of the law of Moses were of divine
authority, and ought implicitly to be complied with. (9: 1–6. Deut
[782)
B. C. 1249. Af
Death of Gideon.
JUDGES, VIII.,
* Rule thou over us, both
thou, and thy son, and
thy son's son also: for
thou hast delivered us
from the hand of Midian.
23 AndGideon said unto
them, ‘I will not rule over
you, neither shall my
son rule over you; & the
LoRD shall rule over you.
24 And Gideon said
unto them, I would de-
sire a request of you, that
ye would h give me every
man the ear-rings of his
prey. (For they had gold-
en ear-rings, * because
they were Ishmaelites.)
25 And they answered,
We will willingly give
them. And they spread
a garment, and did cast
therein every man the
ear-rings of his prey.
, 26 And the weight of
the golden ear-rings, that
he requested, was a thou-
sand and seven hundred
shekels of 'gold, beside
ornaments, and * collars,
and * purple raiment that
was on the kings of
Midian, and beside the
* chains that were about
their camels' necks. "
27 And Gideon made
"an ephod thereof, and
put it in his city, even in
* Ophrah ; and all Israel
went thither " a whoring
after it: which thing be-
came Pa snare unto Gid-
eon, and to his house.
28 Thus q was Midian
subdued before the chil-
dren of Israel, so that
they lifted up their heads
no more : and the coun-
try was in quietness for-
ty years in the days of
Gideon.
29 And "Jerubbaal the
son of Joash went and
dwelt ‘in his own house.
prey, o. 24, either because they were the finest
gold, and ºtherefore fittest for a religious use, or
because they had had as ear-rings some supersti-
tious signification, which he thought too well of.
2. He himself added the spoil of the kings of
Midian, which, it seems, had fallen to his share,
v. 26. The generals had that part of the prey
which was most splendid, the prey of divers
colors, ch. 5: 30. 3. Of this he made an
ephod, v. 27. It was plausibly intended to
preserve a memorial of so divine a victory in the
judge’s own city. But it was very unadvised, to
make that memorial to be an ephod, a sacred
garment. I would gladly put the best construc-
tion on the actions of good men, and such a one
we are sure Gideon was. But we have reason
to suspect this ephod had, as usual, a teraphim
annexed to it, (Hos. 3: 4.) and that, having an
altar already built by divine appointment, (ch.
6:26.) which he erroneously imagined he might
still use for sacrifice, he intended this for an ora-
cle to be consulted in doubtful cases. So Spen-
cer supposes. Each tribe having now very
much its government within itself, they were too
apt to covet their religion among themselves.
We read very little of Shiloh and the ark there,
in all the story of the Judges. metimes by
divine dispensation, and much oftener by the
transgression of men, the law, obliging them to
worship only at that one altar, seems not to have
been so religiously observed as one would expect,
no more than afterward, when, in the reigns
even of very good kings, the high places were
not taken away; from which we may infer,
that that law had a further reach as a type of
Christ, by whose mediation alone all our services
are accepted. Gideon therefore, through igno-
rance or inconsideration, sinned in making this
ephod, though he had a good intention in it.
Shiloh, it is true, was not far off, but it was in
Ephraim, and that tribe had lately disobliged
him, (v. 1.) which made him perhaps not care
to go so often among them, as his occasions
would lead him, to consult the oracle, therefore
he would have one nearer home. However this
30 And Gideon had ezrites.
* threescore and ten sons
# of his body begotten:
33 And it came to pass,
° as soon as Gideon was
might be honestly intended, and at first did little
hurt, yet in process of time, (1.) Israel went a
whoring after it; that is, deserted God’s altar
and priesthood, being ſond of change, and prone
to idolatry, and having some excuse for paying
respect to this ephod, because so good a man as
Gideon had set it up, and by degrees their re-
spects to it grew more and more superstitious.
Note, Many are led into false ways, by one false
step of a good man. The beginning of sin, par-
ticularly of idolatry and will-worship, is as the
letting forth of water; so it has been found in the
fatal corruptions of the church of Rome, there-
fore leave it off before it be meddled with. (2.)
It became a snare to Gideon himself, abating his
zeal for the house of God in his old age, and
much more to his house, who were drawn by it
into sin, and it proved the ruin of the family.
III. Gideon’s happy agency for the repose of
Israel, v. 28. The Midianites, that had been so
vexatious, gave them no more disturbance; Gi-
deon, though he would not assume the honor and
power of a king, governed as a judge, and did all
the good he could for his people; so that the
country was in quietness 40 years. Hitherto
the times of Israel had been reckoned by forties;
Othniel judged 40 years, Ehud 80—just two for-
ties, Barak 40, and now Gideon 40. Providence
so ordering it, to bring in mind the 40 years of
their wandering in the wilderness; 40 years
long was I grieved with this generation. And
see Ezek. 4: 6. After these, Eli ruled 40 years,
(1 Sam. 4: 18.) Samuel and Saul 40, (Acts 13:
21.) David 49, and Solomon 40. 40 years is
about an age.
W. 29-35. Here concludes the story of Gideon.
1. He lived privately; (v. 29.) was not puffed
up with his great honors, did not covet a palace
or castle, but retired to the house he had lived in
before his elevation; as that brave Roman who,
called from the plough on a sudden occasion to
command the army, when the action was over,
returned to his plough again. 2. His family was
multiplied. . He had many wives; (therein he
transgressed the law;) by them he had 70 sons,
for he had many wives.
31 And his y concu-
bine that was in She-
chem, she also bare him
a son, whose name he
I called * Abimelech.
32 || And Gideon the
son of Joash a died in a
good old age, and was
buried in the sepulchre
of Joash his father, in
* Ophrah of the Abi-
dead, that the children
of Israel turned again,
and * went a whoring
after Baalim, and made
* Baal-berith their god.
e #5. 1 Sam. 8.5. 12:12. John
f Žiš, 10:18. 119—11. Luke 22:24
–27. 2 Cor, 1:24. 1 Pet. 5:3.
g 1 Sam, 8:6,7. 10:19 12:12.
h;sº 53. Ex. 12:35. 32:3. 1
Pet- 3: e
i Gen. 16:10,11. 25:13 37.25,28.
* Or, sweet jewels.
k Esth. 8.15. Jer. 10:9. Ez. 27:7. Luke
16:19. John 1935, º, I7:4, 18:
,l
18:14,17. Ex. 28.6–12. 1
Sam, 23:9,10. Is. 8:20.
n 3.2. 6.11,24. Deut. 12:5.
o Ex. 23:33. Ps. 73:27. 106:39. Hos.
2.2, 4:12–14.
p 33. Deut. 7:16.
q Ps. 83-9–12. Is. 9:4, 10:26.
r 3:11,30. 5:31.
s 6:32. 1 Sam, 12:11
t Neh. 5:14, 15.
u 9:2,5. 10:4. 12:9,14. Gen. 46:26.
Ex. 1:5. 2 Kings 10° 1.
t Heb. govng out of his thagh.
x É. § 7-7. Deut. 17.17. 2 Sam.
3.2—5. 5.13–16. I Kings 11:3. Mal.
2:15. Matt. 19:5–8. Eph. 5:31–33.
y 9.1—5. Gen. 16:15. 22:24.
I Heb. set.
z Gen. 20 2.
a Gen. 15:15. 25:8. Josh. 24:29,30.
Job 5:26. 42:17.
b 27. 6.
24.
c 2.7–10, 19. Josh. 24:31. 2 Kings 12:
2. 2 Chr. 24:17,18.
d 27. 2:17. Ex. 34.15,16. Jor. 3:9.
e 94.
*
17: 14, 15.
among the ordinary Levites.
1 Sam. 8: 6–9, 19–22.) In this respect Gideon imitat-
ed also the disinterested conduct of Moses, whose sons were left
Scott.
piece of wood sculptured in the likeness of an ephod, and covered
with gold.”
Patrick thinks it was intended only as “a monument of
Gideon’s victory, and of God’s great mercy; ” while Poole says, “it
Verses 24–26.
JM. R.—Ishmaelites. (24) JVotes, Gen. 25: 1–4. 37:25. ID.
(24.) Because they were Ishmaelites.] ‘The Midianites and Ishma-
elites were so intermingled, that they are used promiscuously.”
PATRI cK.
Verse 27.
The ‘ephod' seems to have been a very rich garment, like that
worn by the high priest : and some think, that Gideon also made a
breast-plate of Judgment,” in order to inquire of God by it; (Ez. 28:
6–30.) and even that other things requisite were added, and sacri-
fices offered at Ophrah. Indeed otherwise it is difficult to discover
how so much treasure could have been expended. (17: 2–5.) Gideon
had been commanded, in an extraordinary manner, to offer a sacri.
fice in the place where the Lord appeared to him : (6:25, 26.) and it
is not improbable he might be led to conclude, that this authorized
him to officiate as a priest occasionally at his own house, without
going to the tabernacle: and perhaps the people’s humor and love
of ease were by this mean gratified. (18:30, 31. 1 Kings 12: 26–
31.) Scott.
Ephod.]. Commentators are not agreed what this ephod was, or
what the design of it was. Most think it was a sacerdotal garment,
- but Jahn says it “certainly was not : for such a garment could not
have been made, as this was, of gold.” He therefore thinks it was a
was not a monument of victory, but for a religious use : * and Horne
says, “whether Gideon meant it as a commemorative trophy, or had
a Levitical priest in his own house, it is difficult to determine.’
ED
Verse 28. &
Forty years..] Probably from the time when he was constituted
Judge of Israel ; (JVote, 5 : 31.) except as interrupted by Abimelech’s
usurpation. (JVotes, 9:) Scott.
‘The plainest account of this is, that, after seven years oppression
by the Midianites, the country was in peace forty years in the days
of Gideon.” PATRIck.
Verse 30.
JMany wives.] JM. R. Gen. 2: 24. Deut. 17: 17. 2 Sam. 5: 13–16.
1 Kings 11: 1–8. Scotºr.
Verse 33. --
º ‘That is, the lord of the covenant. The Shechemites,
it appears, built a templé to this god. He was the tutelary god of
covenants, answering in a certain sense to the Jupiter Fºdus of the
Romans,’ JAHN.— Baal of Berytus,' [now Beyroot] says Patrick, that
is, ‘the Baal worshipped in that famous city; the name being derived
from Beroe, daughter of Venus and Adonis, who was there worship-
ped, as JVonnus tells us.” ED.
[783]
B. C. 1209.
-- Ingratitude of Israel.
JUDGES, IX."
34 And the children (v. 30.) but one by a concubine, whom he named
of Israel .." remembered
not the Lord their God,
who had delivered them
out of the hands of all
their enemies on every
side : -
• 35 Neither g showed
they kindness to the
house of Jerubbaal,
namely, Gideon, accord-
ing to all the goodness
which he had showed
unto Israel.
CHAP. IX.
Abimelech, son of Gideon by a concu-
bine, conspires with the Shechemites,
murders his brethren, and is made
king, 1–6. , Jotham, by a parable,
exposes their ingratitude, and fore-
tells their ruin, 7—21. The She-
chemites conspire with Gaal against
Abimelech; Zebul sends him word;
he overcomes them, and sows their
city with salt, 22–45. They retire to
the temple of Baal-berith, and are
burnt in it, 46–49. Abimelech is
slain at Thebez, by a woman, with a
piece of a mill-stone, and Jotham's
curse is fulfilled, 50–57.
ND a Abimelech, the
son of Jerubbaal,
went to b Shechem unto
his mother's brethren,
and * communed with
them, and with all the
family of the house of his
mother's father, saying,
2 Speak, I pray you,
in the ears of all the men
of Shechem, * Whether
is better for you, either
that all the sons of Jerub-
baal (which are " three-
score and ten persons,
reign over you, or that
one reign over you ? re-
member also that I am
“your bone and your
flesh.
3 And his mother's
f Ps. 78:11. 106:13,21. Ec. 12:1. Jer.
2:32.
g 9:5,16. Ec. 9:14,15.
a 8:31.
b Gen. 33:18, 34:2. 1 Kings 12:1.
c 2 Sam, 15:6. 1 Kings 12:3,20. ”
83:2—4. Jer. 18:18.
d Heb. What is good whether, &c.
8:30.
e Gen. 29:14. 2 Sam. 19:13. 1 Chr. 11:
1. Eph. 5:30. Heb, 2:14.
Ps.
V. 18–35. Sins long forgotten must be accounted for to God;
Abimelech, which signifies my father a king,
that proved the ruin of his family, v. 31. 3. He
died in honor, in a good old age, when he had
lived as long as he was capable of serving God
and his country; and who would desire to live
any longer? 4. After his death, the people cor-
rupted themselves, and went all to naught. They,
found themselves under no restraint, and then
they went after Baalim, v. 33. They went
first after another ephod, (v. 27.) for which Gi-
deon had himself given them too much occasion,
and now they went after another god. False
worships made way for false deities. They now
"chose a new god, (ch. 5: 8.) Baal-berith; a
goddess, say some. Berith, some think, was Be-
rytus, the place where the Phoenicians worship-
ped this idol.
signifies, perhaps because his worshippers joined
themselves by covenant to him, in imitation of
Israel’s covenanting with God. In this revolt
to idolatry, Israel showed, (1.) Great, ingrati-
tude to God; (v. 34.) both his judgments and
his mercies were forgotten, and the impression of
them lost. (2.) Great ingratitude to Gideon, v.
35. He had been as a father to his country, for
which they ought to have been kind to his family
when he was gone. No wonder if those who for-
get their God, forget their friends. * -
CHAP. IX. V. 1–6. The apostasy of Israel
after the death of Gideon, is punished, not as the
former apostasies, by foreign invasion, or op-
pression, but by intestine broils, in which it is
hard to say whether appears most, their sin or
their misery. In this chapter we have an ac-
count of the usurpation and tyranny of Abime-
lech, who was base son to Gideon; so we
must call him, and not more modishly, his ma-
tural son, he was so unlike him. Of this prince,
that was not protector, but a plague to his coun-
try, we may say, as once was said of a great
tyrant, that he came in like a fox, ruled like a
lion, and died like a dog. For the transgression
of a land such are the princes thereof.
We are here told by what arts Abimelech got
into authority, and made himself great. His mo-
ther perhaps had instilled into his mind some
ambitious thoughts, and his name, carrying roy-
alty in it, might help to inflate him; and now
that he has buried his father, nothing will serve
but he will succeed him in the government of
Israel, directly contrary to his father’s will, for
he had declared, no son of his should rule over
them. He had no call from God to this honor,
as his father had, nor was there any present oc-
casion for a judge to deliver Israel, as when his
father was advanced; but his own ambition must
be gratified, and that is all he aims at.
I. How craftily he got his mother’s relations
into his interests. Shechem was a city in the
The lord of a covenant, so it
tribe of Ephraim, of great note, Joshua had held
his last assembly there; if that city would appear
for him, and set him up, he thought it would go
far in-his favor. There he had an interest in
“the family of his mother, and by them he made
an interest in the leading men of the city. . It
does not appear they had an eye to him as a man
of merit, who had any thing to recommend him
to such a choice, but the motion came first from
himself. And see here, I. How he wheedled
them into the choice, v. 2, 3. He basely sug-
gested, that Gideon having left 70 sons that mad
a good figure, and had a good interest, they
were designing to keep the power their father
had, in their hands, and by a joint influence to
reign over Israel; “Now,” says he, “you had
better have one king than many, than so many.
Affairs of state are best managed hy a single
person.” v. 2. We have no reason to think, that
all or any of Gideon’s sons had the least inten-
tion to reign over Israel, (they were of their fa-
ther’s mind, that the Lord should reign over
them, and they were not called of Him,) yet, this
he insinuates, to pave the way to his own pre-
tensions. Note, Those who design ill them-
selves, are commonly most apt to suspect that
others design ill. As for himself, he only puts.
them in mind of his relation to them. The plot
took wonderfully. The magistrates of Shechem
were pleased to think of their city being a royal
city, and the metropolis of Israel, therefore they
wnclined to follow him, for they said, “ He is
our brother, and his advancement will be our
advantage.” 2. How he got money from them
to bear the charges of his pretensions, v. 4. It
is not said what the value of the seventy pieces
was; so many shekels was less, and so many
talents more, than we cam well imagine; there. "
fore it is supposed they were each a pound
weight: but they gave it out of the house of Baal-
berith, that is, out of the public treasury; or,
out of the offerings that had been made to that
idol. But how unfit was he to reign over Israel,
because unlikely to defend them, who, instead of
restraining and punishing idolatry, thus early
made himself a pensioner to an idol 3. What
soldiers he enlisted; he hired into his service
vain and light persons, the scum of the country,
men of bº, fortunes, giddy heads, and profli-
gate lives; none but such would own him, and
they were fittest to serve his purpose. Like
leader, like followers. . . . . .
II. The first thing he did was cruelly to kill
all his brethren at once, publicly, and in cold
blood, one only escaping, all slain on one stone.
See in this bloody tragedy, 1. The power of am-
bition, what beasts it will turn men into, how it
will break through all the ties of natural affec-
tion and natural conscience, and sacrifice to its
designs what is most sacred, dear, and valuable. .
Strange it should ever enter the heart of a man
2.
PRACTICAL OBSERVATIONs.
flesh, become the shame of those who loved them!—The characters
and sinful methods of self-preservation only hasten and aggravate
the transgressor’s destruction, especially when innocent blood
has been shed.—The execution of atrocious criminals is, in some
circumstances, an honorable service; yet we may well be thank-
ful, if employed in saving men’s lives rather than in destroying
them. What a miserable consolation in death is derived from
the hope of suffering less pain, and dying with less disgrace,
than some others! yet many are more anxious on these accounts,
than concerning the future judgment and its eternal consequences:
—No honor should be sought, or so much as accepted, but that
which comes from God, and consists with his sole authority and
glory; nor is it allowable to seek for our children those things,
which we may not, desire for ourselves.—Whatever deputies are
employed, and whoever has the external precedency in the
church; God is the only real Judge, Defender, and Ruler of his
people.—How soon will those ornaments, which feed the lust of
the eye, and form the pride of life, as well as the indulgences of the
of mere men have generally a grievous and wonderful mixture;
nor may we follow any of them farther than they follow Christ.
Things sanctioned by venerable names, and clothed with fair
pretexts, are often found, by the light of God’s Word, to be vile
abominations; and are proved by experience to be fatal smares,
to those especially who pay too much veneration to their fellow .
creatures. Small deviations from our rule afford a dangerous
precedent, and open the way for more flagrant emorinities: and
even in marriage, when once the original institution is disregard-
ed, the sensual heart of man, like a humored child, will bear no
contradiction, and be confined by no limitations. But, as we
all need so much mercy from our God, we should learn the more
patiently to bear the ingratitude of our fellow sinners, and the
unsuitable returns we meet with for our poor services; and, to
resolve, aſter the divine example, “not to be overcome of evil, but
to overcome evil with good.’ , , . Scott.
*-*
NOTES.
CHAP. IX. V. 1–3, Gideon and his family had misled the people,
through the ephod at Qphrah ; and the people grievously offended, in
joining themselves to Baal-berith 8: 27, 33.) And the Lord māni.
fested his displeasure, not by delivering them into the hand of for-
eign invaders, but by giving, them up to their own base passions.— .
Abimelech's name, (which signifies my father the kings) may be sup- -
posed to have been given him by his mother from ambitious motives. .
f
g
*
f
B. c. 1209. . .
brethreri'ſ spake of him
in the ears of all thenien
of Shechem , all these
words.; and their hearts
inclined " to follow.
Abimelech; for they said,
He is 8 our brother:
4 And they gave him.
thréescore and ten pieces
of silver out of h the house
of . Baal-berith; where-
with Abimelečh hired
vain and light persons,
which followed him.
3 And he went unto
his father's house k at .
Ophrah, and 'slew his
brethren, the sons of Je-
rubbaal, being threescore
and ten, persons, 2 upon
one stone: notwithstand-
ing yet Jotham, the
youngest son of Jerub-
baal was left; for he hid
himself... " . .
6. And all the men of
Sheehem gathered to-
gether, and’all the "house.
of Millo, and went and
imade Abimelech king by
the # plain of the pillar
that was in Shechem,
| 7 || And when they
told it to Jotham, he went
and stood in the top of
"mount Gerizim, and lift-
ed up his voice, and cried,
and said unto them,'Hear-
ken unto me, ye men of of Abimelech and the men of Shechem.
Shechem, that God may
hearken unto you.
8 P. The trees – went
forth on a time to anoint
a king over them ; and
they said unto the olive-
tree, *Reign thou over us.
9. But the olive-tree
said unto them, Should
f Ps. 10.3. Prov. 1:11–14.
g Gen. 29:15.
is 11:3. i-sam. 22.2. Job 30:8. Prov.
The concubines, whose children
up-an interest opposite to the rest of the family.
Ve
House of Baal-berith.] ‘This is the first temple of which we have
aliyaçcount [in Scripture], though, as it was furnished with a tower
probably been others before it.” -
-- * . . . . . . . Verse 5. -
. Upon one stone..] Hewlett thinks, this may refer to a mode (common
anciently) to throw culprits from an eminence upon a rock or stone.
* Some understand this, as if he intended to make them a great sacri
fice to Baal ; a stone being sometimes used
for an altar, 1 Sam.-6: 14, 15. So they take it to have been done in re.
yenge of the sacrifice of the bullock prepared for Baal upon the rock,
(6: 25, 21.) which crime of Gideon,
they designed thus to expiate.” ſº this gains probability, if this “sec.
d” (a sacred number, from time imme-
&c. there hai
ond bulhock of seven years ol
morial) should be thought a sacred bull like those among the Bramins
and Egyptians.] PATRI cr.—‘ On
to the idol temple of Mexico, 30,000 human beings are said to have
been sacrificed, at the coronation of their last emperor.” WILLIAMs.
If this was indeed a sacrifice to the bloody god of the Druids, &c.
Baal or Bel, Kronos, Moloch, Melcarth, &c. the subject derives inus.
tration from the fact, that in Cart
Calamity came on the state, it was ascribed to the wrath of the offend-
edgód ; the noble..t children were them yielded for sacrifice by their
parents, find on one occasion 200 were offered at once, while 300 5
who, through parental teriderness, had been guilty of substituting the
children of slaves for their own, to make atonement for their offé
** * 3.
flung themselves into the flames.”
.Verse 6. . 3. -
here put for place or dwelling,-a place
House of jMillq,] ‘ House is
near Shecheim.” Calmet.—‘Heb.
O. T. VoI. I.
gentleman, that we cannot but the more lament
JUDGES, IX.
to be so barbarous! 2. The peril of honor and.
high birth. Their being sons of so great a man
as Gideon, exposed them thus, arid made Abime-
Icch jealous of them. We find just the same
number of Ahab's sons slaim together at Sama-
ria, 2 Kings 10: 1, 7. The Grand Seigniors
have seldom thought themselves safe, while any of
their brethren have been unstrangled, [and similar
notions and practices still prevail in Persia, and
other countries of the East, where the succession
to-the-throne is not fixed by law.] Let none
envy those of high extraction, or complain of
their own meanness and obscurity. . The lower,
the safer. - - - - * . 4-
Way being thus made for Abimelech’s election,
the men of Shechem proceeded to choose him
king; v. 6. God was not consulted, there was
ino advising with the priest, or with their bre-
thren of any other city or tribe, though it was
designed he should reign over Israel, v. 22. But,
(1.) The Shechémites do ill; they aided and
abetted laim in the murder of his brethren, (v.
24.) and then they made him king. The men
of Shechem, that is, the great men, the chief
magistrates of the city, and the house of Millo,
that is, the common council, the full-house, or
house of fulness, as the word signifies; (we
read often of the house of Millo, or state-house
in Jerusalem, or the city of David, 2 Sam: 5:
9.2 Kings 12:20.) these gathered together, not
to prosecute and punish Abimelech for this bar-
barous murder, as they ought, but to reward his
wickedness with a diadem. What could they
promise themselves from a king, that laid the
foundation of his kingdom in blood? (2.) The
rest of the Israelites were so very sottish, as to
sit by unconcerned; they took no care to check
this usurpation, protect the sons of Gideon, or
avenge their death, but tamely submitted to the
bloody tyrant, as men, who with their religion
had lost their reason, and all sense of honor and
liberty, justice and gratitude. -
W. 7—21. We have here the only testimony,
apparently, borne against the wicked confederacy
- It was
a sign they had provoked God to depart from
them, that neither any prophet was sent, nor any
remarkable judgment, to awaken this stupid
people, and to stop the progress of this threaten-
ing mischief. Only Jotham dealt plainly with
the Shechemites, and his speech, here recorded,
shows him to be a man of such great ingenuity
and wisdom, and really such an accomplished
|-
consequences.
•Abimelech made king wri Shechem.
to raise an army out of the other cities of Israel,
to avenge his brethren’s death, much less to set
up himself in coinpetition with Abimelech, so
groundless was the usurper’s suggestion, that the
sons of Gideon aimed at dominion; (v. 2.) but
he contents himself with giving a faithful reproof
to the Shechemites, and fair warning of the fatal
Josephus says, they were solem-
nizing a festival, and it seems they were willing
to hear what Jotham had to say. .
~ I. His preface is very serious, v. 7. “As ever
you hope to obtain God’s favor, and to be accept-
ed of Him, give me a patient and impartial hear-
ing.” Note, Those who expect God to hear their
prayers, must be willing to hear reason, to hear a
faithful reproof, and to hear the complaints and
appeals of wronged innocency: or their prayers
will be an abomination.
-II. His parable is very ingenious—that when
the trees were disposed to choose a king, the
government was oſtered to those valuable trees,
the olive, the fig-tree, and the vine; but they re-
fused it, choosing rather to serve than rule, to
do' good than bear sway. But the same tender
being made to the bramble, he accepted it with
vain-glorious exultation. The way of instruction
by parables, is an ancient way, and very useful,
especially to give reproofs by. [Note, Matt.
13: 3.] -
!. He hereby applauds, the generous modesty
of Gideon, and the other judges before him, and
perhaps of Gideon’s sons, who had declined ac-
cepting the state and power of kings, when they
might have had it. He shows also, that it is in
general the temper of all wise and good men to
decline preferment, and to choose rather to be
useful than to be great.
(1.) There was no occasion at all for the trees
to choose a king; they are all the trees of the
Lord which He has planted, and which there-
fore He will protect. Nor was there any occasion
for Israel to talk of setting a king over them, for
the Lord was their King.
(2.). When they had it in their thoughts to
choose a king, they did not offer the government
to the stately cedar, or the lofty pine, which are
only for show and shade, and not otherwise useful
till they are cut down, but to the fruit-trees, the
vine, and the olive. Those that bear fruit for
the public good, are justly respected and honored
by all that are wise, more than they that affect to
make a figure. For a good, useful man some
vould even dare to die.
the fall of Gideon’s sons.
12:11. Acts I7:5.
k 6:24. . . . . . . -
l 2 Kings 10:17. 11:1;2. 2 Chr, 21:4.
Matt. 2:16,20. * * -
m 2 Sam. 5:9. 2 Kings 12:20.
He did not go about
t Or, oak. Josh.
20,25
ºd.
n jºut 11:29. 27:12. Josh. 8:33, John
3:20.
o Ps. 18:40,41. 50:15–21. Prov. 1:28,
(3.) The reason which all these fruit-trees
gave for their refusal was much the same. And
24:26. 1 Kings 12:1, 29. 21:13, 28:9. Is. 1:15. 58:6–
•- 10. Matt. 18:26–34. Jam. 2:13.
p º 14:9. Ez. 17:3,&c. Dan. 4:
10,&c
ul 8:33.23.
did fiot inherit, would naturally set
Scott.
S.
$
rse 4. ~
JAH.N.
[cut, Gen. 31:44–49.]
as these idolaters accounted it,
*
the great sacrificial stone belonging
hage (a Canaanitish colony) when.
Beth-JMillo, a city lying E. of
*- 99
Shechem, at the mountain of
Ephraim, not far from Beth-
aven. Others understand, the
stronghold mentioned, v. 46,
49. Millo comes from filling,
whence some take it, that, a
deep pit or valley being filled
up, and a strong hold built
| upon it, it was so called ”
# Dutch Ann.-‘A place, or per-
§ son.” Poole.—Scott and Dr. Jº.
Clarke agree with Henry, after
Patrick, following Corn. Ber-
§ tram. ED.—By the plain of the
pillar.] ‘That is, By the oak
where Joshua erected a pillar
as a witness of the covenant
renewed between God and Is-
rael. Josh. 24: 26.’ Pool E. A
: cut is given of this kind of an-
cient pillars, *(JMem-hir) now
standing near Plouarzel, or
Ploermel, in the most westerly
part of France; amid scenes of
sº
--
§
º
º
ſº
º:
K-w-
fº.§ ºf.§
§§
§§
§§
§§§ § savage grandeur. It is of rough
§ granite: its height from #.
§§ ground is 40 feet: and it is sup-
#sº - g posed to extend at least 10 feet
º, ==############ # below the surface. Comp. notes
D. • E= *r-sº
š Gen. 31: 44–49. &c. Josh. 24:
==== 26, &c. ED.
Verses 8–15. v.
A parable, or fable, is a descriptive picture, which shows the simili:










B. C. 1209.
The parable of Jotham.
JUDGES, IX.
I leave my fatness,
wherewith by me they
honor God and man, and
go to be promoted over
the trees?
10 And the trees said
to the fig-tree, Come
thou, and reign over us.
11. But the fig-tree
said unto them, “Should
business.
and slothful; which spoils their
it is intimated, [1..] That government involves a
mam in great toil and care; he that is promoted
over the trees, must go up and down (marg.)
for them, and make himself a perfect drudge to
[2.] That those who are preferred to
places of public trust and power, must resolve to
forego all their private interests and advantages,
and sacrifice them to the good of the community.
[3.] That preſerment is apt to make men proud
which, in a lower sphere, they honor God and
man. For which reason, they that desire to do
good, are afraid of being too great.
2. He hereby exposes the ridiculous ambition
of Abimelech, whom he compares to the bramble
or thistle, v. 14. The bramble is a worthless
plant, not to be numbered among the trees, useless
and fruitless, may, hurtful and vexatious, scratch-
ing and tearing, and doing mischief; it began
with the curse, and its end is to be burned.
Such a one was Abimelech, and yet chosen to
usefulness, by
the government by the trees, by all the trees:
I forsake my sweetness,
and my good fruit, and
go to be promoted over
the trees?
12 Then said the trees
unto the vine. Come
thou, and reign over us.
13 And the vine said
unto them, Should I
leave my wine, which
‘cheereth God and man,
and go to be promoted
over the trees? •
14 Then said all the
trees unto the t bramble,
Come thou, and reign
"shadow ; and if not, *let
fire come out of the brams
ble, and devour y the
cedars of Lebanon.
16 Now therefore if
ye have done truly and
sincerely, in that ye have
made Abimelech king,
and if ye have dealt well
with Jerubbaal and his
house, and have done
unto him " according to
the deserving of his
hands:
17 (For , my father
* fought for you, and
slain his sons, threescore
and ten persons, upon
one stone, and have made
• Abimelech the son of
his maid-servant king
over the men of She-
chem, because he is your
brother:)
19 If ye then have
dealt truly and sincerely
with Jerubbaal and with
his house this day, then
* rejoice ye in Abimelech,
and let him also rejoice
in you:
20 But if not, “let fire
from the house of Millo,
and devour Abimelech.
21, And Jotham ran
away, and fled, and went
to. Beer, and dwelt there,
for fear of Abimelech his
brother. º
[Practical Observations.]
r Ex. 29:2,7. 35:14. Lev. 2:1. 1
Kings 19:15,16. Ps. 89.20. 104.15.
Acts 4:27. 10:38. 1 John 2:20. S.
* Heb. up and down for other trees.
Joh 1:7, 2. s Luke 13-6,7.
. 15.57, io. Ps, ioſis. Pºv.
f ör, thistle, 2 Kings 14:9.
u Is. 30:2. Dan. 4.12, Hos. 14:7.
Matt. 13.32. *—
x 20,49. Num. 21.28. Is. 1:31. Ez.
19:14
OVel' tº S.
15 And the branmble
said unto the trees, If in
truth ye anoint me king
over you, then come and
put your trust in my
Í adventured his life far,
and delivered you out
of the hand of Midian ;
18 And ye * are risen
up against my father's
house this day, and have
PRACTICAL OBSERVATIONS.
W. 1–21. Iſ parents could foresee their children’s sufferings,
their joy in them would be often turned into lamentations: we may
therefore be thankful that we cannot penetrate futurity; and are
eminded to commit those whom we most love into the hands of
the Lord, and to attend to our present duty, casting our care
upon IIim, respecting ourselves and them. We should also be
willing to leave this world when He pleases; for if we should
live, we may behold such afflictions as would greatly distress our
healts. Above all, we ought to fear sin, and watch against it;
for our misconduct may very probably produce the most fatal ef-
ſects on our ſamilies and on society, even aſter we are laid in the
grave.—No divine judgment is more term ible to individuals, than
being given up to their own lusts; (Rom. I :24–27.) and mone
more dreadſul to communities, than to be governed by wicked
princes. (IVotes and P. O. 2 Sam. 15:1–12.-16:20–23. 17:
1–14.)—But, when men are avowed infidels, profligates, and
debauchees, what can be expected from them, if unrestrained
by human laws? Indeed their wickedness is equalled by the
folly of those, who trust power into their hands. Yet, by such
y 2 Kings 14.9. {s. 104:16. Is. 2:13.
37 24. F./. 31.3. z 8:35.
</ -
come out from Abime- * {. :-1: u.4as. Rom. 38.
• C&Sł. 3,80.H. 4: Iº e • Jºe
lech, and devour the men iš. “... 1. Orn
b 5,6. Ps. 109:4, c. 6,14. 8:31,
d Is. 8:6. Phil. 33. Jam. 4:16.
e 15,23,56,57. 7:22. 2. Chr. 20:22,23.
P. gig, id. 28.4 52.1-5. Ti20:34.
140:10.
f Num. 21:16. Josh. 19:8. 2 Sam. 20:
14.
of Shechem, and the
house of Millo ; and let
fire come out from the
men of Shechem, and
^s.
scourges of the human race, and such infatuated counsels, the
righteous God chastises his 'offending people, and executes ven-
geance on his enemies: and He will preserve, in the most im-
minent dangers, those whom He intends to employ for the good
of others. He seldom proceeds to extremities against wicked
men, without giving them warning: and those who will not
hearken to his call to repeut, to the voice of the oppressed
who demand justice, or to that of the afflicted who implore
relief, will one day cry unto the Lord in 'extreme anguish, and
He will not regard them.—All the works of the cleation, in
their several ways, honor their Creator, and subserve the comfort
and benefit of man; who is the mole inexcusable in neglecting
and rebelling against his bounteous Benefactor.—In departing
from God, men are necessitated to trust in creatures, which can
only disappoint and ruin them: and one man of moderate talents
may soon do more mischief, than many very wise and excellent
persons can do good, by the most persevering exertions. (1 Kings
12:1–15. Ec. 2:18—23. 9:13—18.) -- Scott.
2
tude of an event, or action, in lively colors; and conveys to the mund
the perception of some important truth, to which it was previously
1 mattentive, on against which it was prejudiced. By this management
those things are placed in a proper light, which before were misap-
prehended, and those made evident which before seemed doubtful ;
the subject is stripped of such circumstances as do not properly be-
long to it; the trouble of a long chain of arguments being spared, the
cause is brought to a compendious decision ; reason and conscience
are induced to pass sentence, before self love is consulted ; and a
man is for a moment, as it welé, imposed on, un order to his being profit.
ably undeceived ; he is made judge in his own cause before he is
aware, and decides against himself without ever intending it (2 Sam.
12: 1–6.) The truth of a parable lies in the instruction contained in
It: and the feigned circumstances, being known to be such, are no-
ways inconsistent with veracity, but greatly subserve the cause of
truth ; conveying it in an unsuspected and agreeable manner to the
mind. Palables or fables have the efore been much used by wise
men in all ages, as the most advantageous method of teaching man-
kind the salutaly lessons of Justice and prudence ; and they were
abundantly sanctioned by our Lord’s own example.—The oil, from
the olive-tree, was the chief ingredient in the ointment, with which
the priests wel e anointed : it was used for the lamps in the sanctuary;
and it formed a part of the meat offel ing, by which God was honored.
(JM.R. r.). The wine was used in drink-offerings, which were accepta-
ble to God when properly presented, [And so Henry.]—It is observable
that long before Israel had a king, [200 years, Patrick, by the appoint-
ment of God, anovnling is spoken of as a customary ceremony of in-
auguration.—This is the most aucient fable or parable extant ; and it
is very apposite and beautiful. *s Scott.
(8.) Olive tree.] ‘ In the Linnean system, a genus of the dandra
monogynia class of plants. It is of a moderate height, and grows
best in sunny places. Its trunk is knotty; bark smooth, of an ash
color; wood solid and yellowish ; leaves oblong, almost like those of
* he willow, of a dark green color on the upper side, and whitish be-
low. . [In warm climates it sometimes reaches the height of 40 or 50
feet, in move northerly, 18 or 20 ft.) In June it puts forth white flow-
ers growing in bunches, each of one piece, widening towards the top,
and dividing into four parts. After this succeeds the fruit, which is
oblong and plump ; first green, then pale, and when quite rupe, black.
Within it is enelosed a hard stone, filled with oblong seeds.” GREEN-
FIELD.—In many districts of the Mediterranean, the whole popula-
tion is entirely dependent on the olive trade. By the Greeks and
Romans the olive was levered, and considered an emblem of humili-
ty; victors were crowned with Its leaves. Cut, Jer. 11: 16. Ed.
(11.) Sweetness—good fruit..] ‘So Julian, the emperor, shows from
Järistophanes, Herodotus, and Homer; that nothing is sweeter than figs,
excepting honey, and that no kind of fruit is better [especially when
fresh and full of juice]; and where they are, no good is wanting.”
GILL.
(13.), Wine, which cheereth God and man.]. “This form of speech is
perfectly justifiable as connected with Jewish sacrifices. Wine was
not only used in their libations, but, till the drink-offering was poured
out, they did not begin the hymn which was then sung to God.” HEw-
lett, aſter Patrick.-‘Jotham does not here mean God the governor of
the universe, but hero gods, and common men; for he is speaking to
an idolatious city, which made Baal-Berith their god ; a god sprung
from men, as may be collected partly from his name and partly from
other circumstances. The expression contains one of the finest strokes
of ridicule in the whole apologue.” WARBURT.on, in Hewlett.
Verse 20.
Jºſillo, (that is, fulness,) seems to have been the name of the sen-
ate-house, or town-hall; and by the house of Millo, are meant all the
chief persons of Shechem, who had combined to make Abimelech
king. But comp. note, v. 6 Scott.
Verse 21.
Beer.] ‘ Probably in Judah, about 8 miles from Eleutheropolis; so.
Eusebius and Jerome ; but it is not certain where it was, whether in
Israel, or out of it.” PATRIck;
*
[786
B. c. 1206.
Gaal opposes Abimelech.
- JUDGES, IX.
elech : . -
22 TWhen Abimelech
had reigned three years.
over Israel,
23 Then s God sent
an evil spirit between
Abimelech and the men
of Shechem; and the
men of Shechena º dealt
treacherously with Abim-
24*That the cruelty
done to the threescore
and ten sons of Jerub-
baal might come, and
their blood be laid upon
Abimelech their brother,
which slew them ; and
upon the men of She-
chem, which * aided.
him in the killing of his
brethren. . . . .
25 And the men of
Shechem set “liers in
wait for him in the top
of the mountains, and
they robbed all that came
along that way by them:
and it was told Abime-
lech. -
26 And Gaal the son
of Ebed came with his
*brethren, and went over ,
to Shechem ; and the
men of Shechem put
their confidence in him.
27 And they went out
into the fields, and gath-
ered their vineyards, and
trode the grapes, and
made # merry, and went
into ºn the house of their
god, and * did eat and
drink, and 9 cursed Abim-
elech.
28 And Gaal the son
of Ebed said, P Who is
Abimelech, and who is
Shechem, that we should
serve him? Is not he the
son of Jerubbaal P and
Zebul his officer? Serve ,
the men of 4 Hamor the
father of Shechern : for
why should we serve
him? . . - * -
s29 And" would to God
this people were under
g 15,20. , 1, Sam. 16:14–16, 18:9,10.
1 Kings 12:15. 22:22. 2. Chr. 10:15.
18:19–22. Is. 19:2, 14, 2 Thes. 2:11,
h 16. Is. 33:1. Matt. 7:2. .
i 1 Sam. 15:33, 1 Kings 2:32, Esth.
9:25, Ps. 7:16. Mutt. 23:34–36.
* Heb. strengthened his hands to kill.
K. Josh. 8:4,12;13. Prov. 1:11,12.
i Geri, 13:8. 19:7. *
f Qr, songs. Is. 16:9,10. 24:7–9. Jer.
35.80. "An 6:3:
mºisés";ºs,15. Du.51–
m i.*—u. Luke 12:19.20, 17%
• #y. 24:11. l'Sam. 17.43. Ts. *
p **. 2 Sam. 20:1. I Kings
q Gen. 342,6, -
r 2 Sam. 15:4.1 Kings 20:11. Ps. 10;
3. Rom. l.20,31. - • ,
rock in a weary land, which a
this election seems to have been more unanimous
than any of the othér. Let us not think it'strange,
if we see folly set in great dignity, and the
tilest men eacalted, and men blind to their own
interest in the choice of their guides. The bram-
ble being chosen to the government, he takes no
time to consider whether he should accept it or
no, but immediately, as if he had been born and
bred to dominion, hectors, and assures them they
should find him as he found, them: threatening
(v. 15.) with as foolish a conſidence as he pro-
mises. See what great swelling words of
'vanity he speaks, ºv. 15.). what promises he
makes to his faithful subjects—Let them come
and trust in his shadow: a goodly shadow to
trust in!" How unlike to the shadow of a great
- good magistrate
is compared to, Isa. 32: 2. - . . . .
III. His application is very close and plain.
1. He reminds them of the many good services
his father had done them, v. 17. It was a shame
they needed to be put in mind of this. 2. He
aggravates their unkindness, v. 16. Great
merits often meet with véry ill returns, especially
to posterity, when the benefactor is forgotten, as
Joseph was among the Egyptians. Gideon had
leſt many sons that were an honor to his name and
family, but those they had barbarously murdered;
one son he had left, a blemish to his name and
family, the son of his maid-servant, whom all
that had any respect for Gideon’s honor, would
endeavor to conceal, yet him they made their
king. In both, they put the utmost contempt
imaginable on Gideon. 3. He leaves it to the
event to determine whether they had done well,
whereby be lodges the appeal with divine provi-
dence. If they prospered long in this villamy, he
would give them leave to say they had done well,
v. 19. but, if they had, as he was sure they had,
dealt basely and wickedly in this matter, let them.
never expect to prosper, v. 20. Abimelech and
the Shechemites, having strengthened one ano-
ther’s hands in this villany, would certainly be a
plague and ruin one to another. Let none ex-
pect to do ill, and fare well.
Jotham, having given them this admonition,
made a shift' to escape with his life; (v. 21.)
either they could not reach him, or they were so
far convinced, that they would not add the guilt of
his blood to all the rest: but for fear of Abimelech,
he lived in exile, in some remote, obscure place.
Those whose extraction and education are ever
so high, know not to what difficulties and straits
they may be reduced. -
W. 22–49. Three years Abimelech reigned,
after a sort, without any disturbance; it is not
said, He judged Israel, or did any service to his
country, but, so long, he enjoyed the title and dig-
mity of a king; and not only the Shechemites, but
many other places, paid him respect. They must
have been fond of a king, that could please them-
selves with such a one as this.
But, the triumphing of the wicked is short.
Within three years, as the years of a hireling,
all this glory shall be contemned, and laid in
the dust. The ruin of these confederates in wick-
edness, was from the righteous hand of the God
to whom vengeance belongs. . . Abimelech and
the Shechemites (v. 23.) grew jealous one of
another, and ill-affected one to another. He
slighted them that set him up, and then they grew
uneasy at his government, and blamed him. This
was from God. He permitted the devil, that great
mischief-maker, to sow discord between them;
he is an evil spirit, whom God not only keeps.
under his check, but sometimes serves his own
purposes by. Their own lusts were evil spirits,
they are devils in men’s own hearts, from them
come wars and fightings. These God gave them
up to, and so might be said to send the evil spi-
rits between them. When men's sin is made
their punishinent, though God is not the Author-
of the sin, yet the punishment is from Him.
The quarrel God had with Abimelech and the
Shechemites, was for the murder of the sons of
|Gideon, v.24. Note, 1. Sooner or later, God
will make inquisition for blood, innocent blood,
and will return it on the heads of those that shed
it, for they are worthy. 2. Accessaries shall be
reckoned with, as well as principals, in that and
other sins. 3. Those that combiné together to do
wickedly, are justly dashed to pieces, one against
another. Blood cannot be a lasting ceinent to
any interest.
I. The Shechemites began to affront Abine-
lech; perhaps they scarcely knew wherefore, but
they were given to change. 1. They dealt treach-
erously with him, v. 23. It is not said, They
rcpented of their sin in owning him; had they
done so, it had been laudable to disown him; but
they did it only on some particular pique, con-
ceived against him by their pride or envy. It is
not strange, that those who were ungrateful to
Gideon, were unfaithful to Abimelech; for what
will hold those that will not he held by the obli-
gation of such merits as Gideon’s? Note, It is
just with God, that those who tempt others to be
once perfidious, should aſterward be themselves
betrayed by those whom they have taught to be
so. 2. They aimed to seize him when at Arumah,
(v. 41.) his country-seat; expecting him to come
to town, they set liers in wait for him, (v. 25.)
but those who were thus posted, he not coming,
took the opportunity of robbing travellers, which
made the people more and more uneasy, seeing
he could not, or would not, protect them from
highwaymen. 3. They entertained one Gaal,
and set him up as their head, in opposition to
Abimelech, v. 26. This Gaal is said to be the
son of Ebed, which signifies a servant, perhaps
denoting how humble was his extraction; as Abi-
melech by the mother’s side, so he by the father’s,
was the son of a servant. Here was one bramble
contesting with another; as we have reason to
suspect this Gaal was a native Canaanite, because
he courts the Shechemites into subjection to the
men of Hamor, who was the ancient lord of this
city in Jacob’s time. He was a bold, ambitious
man, and served their purpose admirably well,
when they were disposed to quarrel with Abime-
lech; as they also served his purpose. . 4. They
did all the despite they could to Abimelech’s name,
v. 27. They went into the house of their god,
to solemnize their ſeast of in-gathering, and there
they not only said all the ill they could of him in
their table-talk, and the song of their drunkards,
but wished all the ill they could to him over their
sacrifices, praying to their idol to destroy him.
That very temple, whence they had fetched money
to set him up with, did they now meet in it to
curse him, and contrive his ruin. Had they
deserted their idol-god with their image-king,
they might have hoped to prosper; but while they
still cleave to the former, the latter shall cleave to
them, to their ruin. How should Satan cast out
Satan? 5. They loved to hear that upstart Gaal
speak scornfully, (1.) Of Abimelech; though
calling him in disdain Shechem, or a Shechemite,
he reflected on their own city. (2.) Of his good
father Gideon ; Is not he the son of Jerubba al?
So he calls him, perhaps in impious indignation
at his mame and memory, for throwing down the
altar of Baal; turning that to his reproach which
was his praise. (3.) Of his prime minister of
state, Zebul his officer, and ruler of the city:
turbulent, impudent, ambitious spirits thus despise
dominion, and speak evil of dignities. Gaal
aimed not to recover Shechem’s liberty, only to
change their tyrant; and it should seem he desir-
ed his friends to send him word that he was ready
to dispute it with him, whenever he pleased. This
pleased the Shechemites, who were now as sick
of Abimelech, as ever they had been fond of him.
Men of no conscience will be men of no constancy.
*
least made no resistance to it.”
f
ing is, he called himself the king of Israel.
- Verse 22. - -
… ‘ Probably the rest of the people, beside the men of Shechem; easily
consented to that form of government they so much desired, or at * - -
[And so Scott.j Poole.— The mean; that it might be so.
over all Israel.”
\.
It is not said, he reigned
PATRick.
Verse 29.
The expression translated, would to God, is only an earnest wish
Scott.
[787]
B. C. 1206.
The destruction of Shechem.
JUDGES, IX,
my hand then would I
remove Abimelech. And
he said to Abimelech,
*Increase thine army, and
COIne OUlt.
30 || And when Ze-
bul, the ruler of the city
heard the words of Gaal
the son of Ebed, his
anger was “kindled.
31 And he sent meS-
sengers unto Abimelech
# privily, saying, Behold,
Gaal the son of Ebed,
and his brethren, be come
to Shechem ; and, be-
hold, they fortify the city
against thee.
32 Now therefore up
‘by night, thou and the
people that is with thee,
and lie in wait in the
field :
33 And it shall be,
that in the morning, as
soon as the Sun is up,
thou shalt rise early, and
set upon the city; and,
behold, when he and the
people that is with him
come out against thee,
then mayest thou do to
them f as thou shalt find
occasion.
34 And Abimelech
rose up, and all the peo-
ple that were with him,
by night, and they laid
wait against Shechem in
four companies.
35 And Gaal the son
of Ebed went out, and
stood in the entering of
the gate of the city: and
Abimelech rose up, and
* the people that were
with him, from lying in
Walt.
36 And when Gaal
saw the people, he said
to Zebul, Behold, there
come people down from
the top of the mountains.
And Zebul said unto
him, Thou - Seest the
shadow of the mountains
as if they were men.
37 And Gaal spake
again, and said, See,
there come people down
by the middle of the
land, and another com-
8 2 Sam. 2:14–17. 2 Kings 14.8. 18.
23. Is. 368,9.
* Or, hot
f Heb. craftily, or, to Torºnah.
t Job 24.14—17. Ps. 36 4. Prov. 1 11
—16. 4 j6. Itom. 3 15 -
3. Heh. as thirie hand Shalt find. Lev.
5.26. Marg. 1 Sam. 10.7. 25.8
Ec. 9:10.
u 44.
x E/. 7:7. Mark 8.24.
| Heb. navel.
Verse 37.
JMiddle of the land.j ...” Or, Heb. navel of the land, so called, either
as the middle part, or the more elevated part, (v. 36.) as the navel is
both the middle and an elevated part of the human body.
this mean the land in the gap, between Ebal and Gerizim *]
II. Abimelech turned all his force upon them,
and, in a little time, quite ruined them. Observe
the steps of it.
1. The Shechemites’ counsels were betrayed to
Abimelech, by Zebul his confidant, the ruler of
the city, who continued hearty for him. His
anger was kindled, (v. 30.) and the more, be-
cause Gaal had spoken slightly of him; (v. 28.)
perhaps if Gaal had complimented and caressed
Zebul, now that things were in this ferment, he
might have gained him to his interest; but Zebul,
being disobliged, sends notice to Abimelech of
all that was said and done in Shechém against
him, v. 31. Betrayers are often betrayed by
some among themselves, and the cursing of the
king is sometimes strangely carried by a bird of
the air. Zebul prudently advises Abimélech to
come against the city immediately, and lose no
time, v. 32, 33. He thinks it best he should
march his forces by might into the neighborhood,
surprise the city in the morning, and then make
the best of his advantages. How could the She-
chemites hope to speed in their attempt, when the
ruler of their city was in the interests of their
enemy? They knew it, and yet took no care to
secure him.
2. Gaal, having been betrayed by Zebul, was
most wretchedly bantered. Abimelech, accord-
ing to Zebul’s advice, drew all his forces down
upon Shechem by night, v. 34. Gaal, in the
morning, went out to the gate, (v. 35.) to see
what posture things were in, and to inquire,
What news? Zebul, as a ruler of the city, met
him there as a friend. Abimelech and his forces
beginning to move toward the city, Gaaf disco-
vers them, (v. 36.) and notices their approach,
but little thought Zebul had sent for them, and
was now expecting them. ‘Look,” says he, “do
not I see a body of men coming down from the
mountain towards us? Yonder they are,” pointing
to the place; ‘No, no,” says Zebul, “thine eye-
sight deceives, thee, it is but the shadow of the
ºmountains which thou takest to be an army.”
By this he intended, (1.) To ridicule him as a
man of no sense or spirit, and therefore unfit for
what he pretended to; as a man easily to be im-
posed on, and made to believe any thing, so silly
and so cowardly, that he apprehended danger
where there was none, and was ready to fight
with a shadow. (2.) To detain him, while Abim-
elech’s forces were coming up, that thereby they
might gain advantage. And now when Gaal
was undeceived, by the discovery of two other
companies that marched apace toward the city,
then Zebul took another way to banter him, up-
braiding him with what he had said but a day or
two before, in contempt of Abimelech; (v. 38.)
* Where is now thy mouth, that foul mouth of
thine, wherewith thou saidst, Who is Abime-
lech?’. Note, Proud and haughty people are often
made, in a little time, to dread those whom they
had most despised. Justly are the insolent thus
insulted over.
3, Gaal, disheartened, no doubt, and perceiv-
ing his interest weaker than he thought, though
he marched out against Abimelech with what
little force he had, was soon put to the worst, and
obliged to retire into the city with great precipi-
tation, v. 39, 40. In this action the Sheche-
mites’ loss was considerable, many were over-
thrown and wounded; the common effect of
popular tumults, in which the inconsiderate mul-
titude are often drawn into fatal snares, by those
that promise them glorious success.
4. Zebul, that night, expelled Gaal, and the
party he had blought with him, out of Shechem,
(v. 41.) For though the generality of the city
continued still averse to Abimelech, as appears
by the sequel, yet they were willing to part with
Gaal, because, though he had talked big, both
mavel of them.”
[Qu. does
The
middle parts of Greece and Sicily are called, by Roman whitéïs, the
his conduct and courage had failed him, when
there was occasion for them. Most people judge
of men’s fitness for business by their success, and
he that does not speed well, is concluded not to
do well. Gaal's interest in Shechem is soon at
an end, nor do we ever hear of him any more.
5. Abimelech, next day, quite destroyed the
city, for their treachery. Perhaps he had no-
ticed their expelling Gaal, but his crime was too
deep to be thus atomed for, and Abimelech’s re-
sentments too keen to be pacified by so small an
instance of submission, besides, it was more Ze-
bul’s act than theirs; by it their hands were
weakened, therefore he resolved to follow his
blow, and effectually chastise them. (1.) Intel-
ligence was brought him, that the people of She-
chem were come out into the field; (v. 42.) the
field of business, (so some) to plough and sow,
(having lately gathered in their harvest,) or to
perfect their harvest, for it was only their vin-
tage they had made an end of, (v. 27.) and then
it intimates they were secure: or, (as others,) the
field of battle, to retrieve what they had lost, (2.)
With a strong detachment, Abimelech stood in
the entering of the gate, (v. 44.) that they
might neither make their retreat into, nor receive
any sticcors from, the city, and then sent two
companies, who put them all to the sword.
When we go out about our business, we are not
sure we shall come home again; there are deaths
both in the city and in the field. (3.) He then
fell upon the city itself, and, though the place of
his nativity, laid it in ruins, slew all the people,
beat down all the buildings, and, in token of
his desire it might be a perpetual desolation,
sowed it with salt, to remain a lasting monu-
ment of the punishment of perfidiousness. Yet
it was afterward rebuilt, and become so con-
siderable, that all Israel came thither to make
Rehoboam king, I Kings 12:1. And the place
proved an ill omen. Abimelech intended hereby
to punish the Shechemites for slighting him, but
God intended to punish them for serving him in
the murder of Gideon’s sons. Thus when God
makes use of men, as instruments in his hand to
do his work, He means one thing, and they ano-
ther. Isa. 10: 6, 7. They design to maintain
their honor, but God to maintain his.
6. Those that retired into a strong-hold of
their idol-temple, were all destroyed there.
These are called the men of the tower of
Shechem, (v. 46, 47.) some castle that belonged
to that city, but lay at a distance from it; they,
hearing of the destruction of the city, withdrew
into a hold of the temple, trusting, it is likely,
not so much to its strength, as to its sanctity:
they put themselves, under the protection of their
idol; for thus all people will walk in the name
of their god, and shall not we then choose to
dwell in the house of the Lord all the days of our
life? For in the time of trouble He shall hide
ws in his pavilion. The name of the Lord is
a strong tower. But what they hoped would
have been for their welfare, proved a snare and
a trap, as those will certainly find, that run to
idols for shelter; it will prove a refuge of lies.
It immediately came into Abimelech's head, to
set fire to the strong-hold, and burn them all to-
gether in one nest. He kept the design to him-
self, but sets all his men to work, v. 48, 49. He
and they fetched each a bough from a wood, not
far off, laid all their boughs together under the
wall of this tower, probably, of wood, set fire to
their boughs, and so burnt down their hold, and
all that were in it. What inventions men have
to destroy one another . Whence come these
cruel wars and fightings, but from their lusts.”
Some think the men of the tower of Shechem
were the same with the house of Millo, and then
of the oaks,” or “oaken groves;” so some : or, “
gicians,” or “regarders of times;” so others: probably a place in
which augurs and soothsayers dwelt.” Dr. A. CLARKE.
Druids, among the oaks.”
Jotham’s just imprecation was answered in the
Pool E.—By the plain of º * “By º way
y way of the ma-
* Like the
WILLIAMs.
A
B. C. 1206. .
The death of Abimelech.
JUDGES, IX.
z
pany come along by the
plain of *Meonenim. .
38 Then said Zebul
unto him, y Where is
now thy mouth, where-
with thou saidst, Who
w8 Abimelech, that we
should serve him P - Is
not this the people that
thou hast despised 2 go
out, I pray now, and
in the same calamity with them.
their leader in villany.
letter, Let fire come out from Abimelech, and
devour not only in general the men of Shechem,
but in particular the house of Millo, v. 20.
About 1000 men and women perished in these
flames, many of whom, probably, were noway
eoncerned in the quarrel, nor meddled with
either side; men of factious, turbulent spirits,
perish not alone in their iniquity, but involve -
many more, that follow them in their simplicity, an idol-temple lay more exposed to divine ven-
probably not far from Shechem, dependent on it,
and in confederacy with it. Now,
I. Abimelech attempted the destruction of this
city, (v. 50.) drove all the inhabitants of the
town into the castle, or citadel, v. 51, and, there,
did not doubt he sliould do the same execution he
had lately done at the strong-hold of the temple
of Baal-berith; not considering that the tower of
geance than any other tower. He attempted to
W. 50–57. We have seen the ruin of the 'set fire to this tower; at least, to burn down the
Shechemites completed by Abimelech; and now door, and so force an entrance, v. 52. Those
it comes his turn to be reckoned with, who was who have escaped and succeeded well in one
Thebez was a small city, |
desperate attempt, are apt to think the like at-
fight with them.
39 And Gaal' went out
before the men of She-
chem, and fought with
Abimelech.
40 And Abimelech
chased him, and * he fled
before him; and many
were overthrown and
wounded, even unto the
entering of the gate.
41 And Abimelech
dwelt at Arumah': and
* Zebul thrust out Gaal
and his brethren, that
they should not dwell
in Shechem.
42 And it came to pass
on the morrow, that thé
people went out into the
field; and they told
Abimelech. .
43 And he took the
people, and divided them
into three companies, and
laid wait in the field, and
looked, and behold, the
people were come forth
out of the city; and he
rose up against them, and
smote them. }
all the people that were in
the fields, and slew them.
45 And Abimelech
fought against the city,
all that day: and he took
the city, and slew the peo-
ple that was therein, and
° beat down the city, and
sowed it with. salt.
46 || And when all
the men of the tower of
Shechem heard that, they
entered into "an hold of
the house of the god Be-
rith.
47 And it was told
Abimelech, that all the
men of the tower of ~
Shechem were gathered
together.
48 And Abimelech gat
him up to mount * Zal-
mon, he and all the peo-
ple that were with him ;
and Abimelech took an
axe in his hand, and cut
down a bough from the
trees, and took it, and
laid it on his shoulder,
and said unto the people
lowed Abimelech, and
& put them to the hold,
and set the hold on fire
upon them : so that all
the men of the tower of
Shechem died also, about
a thousand men and wo-
IY) eI).
50 "[Then went Abim-
elech to Thebez, and
encamped against The-
bez, and took it.
51 But there was a
strong tower within the
city, and thither fled all
the men and women, and
all they of the city, and
shut it to them, and gat
them up to the top of
the tower.
52 And h Abimelech
came unto the tower, and
fought against it, and
went hard unto the door
of the tower to burn it
with fire.
53 And a certain i wo-
man cast a piece of a
mill-stone upon Abime-
lech's head, and all f to
a woman slew him. And
his young man thrust
him through, and he
died.
55 And when the
men of Israel saw that
Abimelech was dead,
they departed every man
unto his place.
56 Thus m God ren-
dered the wickedness of
Abimelech which he did
unto his father, in slaying
his seventy hrethren.
57 And all the evil of
the men of Shechem did
God render upon their
heads: and " upon them
came the curse of Jotham
the son of Jerubbaal.
* § ſe regarders of the times. Deut.
y 28,29. 2 Sam. 2:26,27. 2 Kings 14:
8–14. Jer. 2-28.
z 1 Kings 20.18–21,30.
a 28,30,
b 15,20. Gal. 5-15.
c Deut 29 23. I Kings 12:25. Ps. 107:
Marg. Ez. 47.11. Zeph. 2:9.
Jam 2 13.
d 4,27. , 8.33. 1 Kings 18-26. 2 Kings
1 2–4. Ps. 115-8. Is. 28:15–18.
37 38.
PR. 68 14.
7 17 18. Prov. 1:11,12.
Heb. I have done.
44 And Abimelech,
and the company that
was with him, brushed
forward, and stood in the
entering of the gate of
the €ity; and the two
other companies ran upon
that were with him,
f What ye have seen + me
do, make haste, and do
as I have done.
49 And all the people
likewise cut down every
man his bough, and fol-
48,49. 2 Kings 14 10. 1516
e
f
f
É 15,20. Gal. 5-15. Jam. 3:16.
i Job 31.3. Jer.
| break his skull.
15,20. 2 Sam. 20.21.
54 Then he called has- 4920. 50 45.
• All-to, entirely. {&#)
tily unto the young man it; ºf 1630. Ed J
- º * º 1 Sam. 31'4,5.
º .*.*.p. º ºſº. 1 Kings?
º 5,36. Prov 10.
Said unto him, Taw m 24 Ps. 9 12. 11-6. 58 10,11. 94:
thy sword, and slay me, 23. Prov. 5.22. Acts 28 4. Rev. 19:
20,21.
that men Say not of me, n 20 josh. 6.26. 1 Kings 16:34.
-*
W. 22–57. The wicked may flourish for a time, but they
shall be rooted out at the last, and the weapons, with which they
destroyed those who obstructed their iniquitous designs, will at
length destroy themselves.—The history of mankind, if stripped
of the false colorings, with which historians, orators, and poets,
have often exhibited the most detestable actions, and if impar-
tially given by a pious writer, would appear very like this chap-
ter. Here, as in a glass, we may see what man is, when left to
himself, and instigated by Satan; and what we should have been,
had that been our case. Hence we may learn thankfulness for
being preserved from such enormities; for an obscure situation,
by which we are less exposed to the danger of falling victims to
the ambition and jealousy of others; and for the Gospel of Jesus
Christ, whose “kingdom is in righteousness, peace, and joy in
the Holy Ghost.”—But it is most lamentable, when such outrages
are committed by professed Christians, and disgrace the religion
of Jesus in the eyes of multitudes, who cannot, or will not, dis
tinguish between Christianity, and those who have no more than
the name of it. ‘Wo be to the world because of offences! and
wo be to those, by whom such offences come!’ (Matt. 18:7–
PRACTICAL OBSERVATIONS.
9.)—We may further note, that boasting generally terminates in
disgrace; that dangers despised at a distance, terrify the more
when they approach; that the courage which wine inspires is of
short continuance; that a mean spirit and a proud heart harbor
the most implacable revenge, whilst the truly generous and hum-
ble are slow to anger, and ready to forgive; that every sinful
refuge accelerates or ensures destruction; that more ingenuity
and diligence have hitherto been employed in destroying, than in
saving men’s lives; that daring crimes are often punished in kind,
and the cruelty of murderers is retorted upon themselves, by the
meanest and least dieaded instruments; and that the most suc-
cessful wickedness speedily ends in lasting misery and infamy.—
But, how strong must be man’s propensity to wickedness, when
such general and horrible idolatry and umighteousness prevailed
even in Israel, after all the Lord had done for them, and not-
withstanding all the advantages which they enjoyed! Lord,Thou
hast given us thy Word of truth and righteousness: oh, pour out
upon us thy Spirit of purity, peace, and love; and write thy holy
law in our hearts, we beseech Thee! Scott.
t
- * * Verse 45.
Saided it with salt.] ‘Salt is taken to be both a cause and sign of
barrenness.’ Assemb, Ann.—‘Abimelech intended by this ceremony
to show his hatred of the Shechemites, by wishing their city might
lie Waste, and be a perpetual desolation.” Don D.
Velse 4S.
Zalmon.] ‘Westward from Shechem, towards Jordan, covered
With Wood, and Snow that seldom melts. Ps. 68: 14.” AsseMB. ANN.
Verses 50–57,
Abimelech exactly answers the character of the bramble, which
may set fire to what is nobler and better. (8–15) Scott. Thebez,
“In the tribe of Ephraim, 13 miles from Shechem, so Eusebius id
Jerome, [between Samalia and Gilboa. Assemb. Ann.] and supposed
to have revolted from Abimelech.” DoD D. In this name of many
ancient cities, some trace a leference to Noah's alk, (Theba.)
ED.
[789)
B. C. 1203.
Of Tola and Jaar.
JUDGES, X.
CHAP. X.
Tola judges Israel, 1, 2; and Jair
whose thirty sons had thirty cities, §
-5. The Israelites, relapsing into
idolatry, are oppressed by the Philis-
times and Ammonites, 6–9.
cry to tiod, who sends them for help
to their idols, 10–14. They deeply
repent and He pities them, 15, 16.
They consult about choosing a leader,
1 3.
A\º after Abimelech,
there a arose to * de-
fend Israel, Tola, the son
of Puah, the son of Dodo,
a man of Issachar; and
he dwelt in b Shamir in
mount Ephraim.
2 And he judged Is-
rael twenty and three
years, and died, and was
buried in Shamir.
3 ºf And after him
arose Jair, “a Gileadite,
and judged Israel twenty
and two years.
4 And he had thirty
Sons that * rode on thirty
ass-colts, and they had
thirty cities, which are
* called # Havoth-jair un-
to this day, which are in
the land of Gilead.
5 And Jair died, and
was buried in Cannon.
6 || And the children
of Israel did evil again
in the sight of the Lord,
and served 5 Baalim and
Ashtaroth, and the gods
of Syria, and h the gods
of Zidon, and the gods
of Moab, and the gods
of the children of Am-
mon, and the gods of
the Philistines, and for-
sook the LoRD, and serv-
ed not him.
7 And the anger of
the Lord * was hot
against Israel, and I he
sold them into the hands
of the Philistines, and
into the hands of the chil-
dren of Ammon.
8 And "that year they
a 2:16. 3:9.
* Or, deliver. Heb. save.
b Josh. 15:48.
c Gen. 31:48. Num. 32:29.
d 5:10, 12:14.
º Nº. 33:41. Deut. 3:14.
Or, t're villages of Jair.
ſ 4:1. 6: I 13:1, f w
g 2:l l—13. 3:7. 2 Chr, 28:23. Ps,
I03:35
h 1 Kings 11:5,7,33. 16:31. 2 King
17:16,39–31. '3'13. Kings
i 16:23. 1 Sam. 5:2. 2 Kings 1:2,3.
Jer, 2:13. Ez. 16:25,26.
k 2:14. Deut. 29:20–28. 31: 16–18.
33:19–22. Josh. 23:15,16. Ps. 74:1.
Nah. 1:2,6.
They,
tempt another time not desperate. This instance
was long after quoted, to show how daiigerous it
is to come near the wall of a besieged city, 2 Sam.
I1; 20, &c. But God infatuates those whom He
will ruin. : -
II. In the attempt against this little place, he
was himself destroyed, v. Evil pursues
sinners, and sometimes overtakes them' then,
when they are not only secure, but triumphant.
Thus are the nighty things of the world
often confounded by the weakest, and those that
are most made light oſ. See here what rebukes
those are justly put under many times by the di-
vine providence, that are unreasonable in their
demands of satisfaction for injuries. Abimelech
had some reason to chastise the Shechemites;
but when nothing will serve but that Thebez also
must be sacrificed to his revenge, he is not only.
disappointed, but destroyed, for verily there is
a God that judges in the earth. . .
Observe three circumstances in Abimelech’s
death. I. He was slain with a stone, as he had
slain his brethren all upon one stone. 2. He had
his skull broken: vengeance aimed at that guilty
head which had worm the usurped crown. 3. The
stone was cast by a woman, v. 53. He saw it
come, strange he did not avoid it; but, no doubt,
his mortification was greater to see from what
hand it came. Sisera died by a woman’s hand,
and knew it not; Abimelech knew it, and when
breathing his last, nothing troubled him so much
as that it should he said, A woman slew him.
See, (1.) His foolish pride, in this. Here was
mo care about his precious soul, mo concern what
would become of that, no prayer to God for his
mcrgy; but very solicitous he is to patch up his
shattered credit. . The same vain-glorious humor
that had governed him all along, appears now at
last. As was his life, such was his death. As
God punished his cruelty by the manmer of his
death, so He punished his pride by the instru-
ment of it. (2.) His foolish project to avoid this
disgrace, v. 54, 55. Could he think that his.
servant’s act would conceal what the woman had
done, and not rather proclaim it the more? Nay,
it added to the infamy of his death, for hereby
he becomes a self-murderer. Both will be said
to his everlasting reproach. And it is observa-
ble, that this, very thing he had such care to con-
ceal, appears to have been more particularly
remembered by posterity, than most passages of
this history; for Joab speaks of it, 2 Sam. II:
21. The ignominy we seek to avoid by sin, we
do but perpetuate the remembrance of.
The issue of all, is that Abimelech being slain,
[1..] Israel’s peace was restored, and an end put
to this civil war, v. 55. [2.]. God’s justice was
glorified, v. 56, 57. Thus He preserved the
honor of his government, and gave warming to
all ages to expect blood for blood. The Lord is
known by these judgments which He executes,
when the wicked are snared in the works of their
own hands. Though wickedness prosper awhile,
it will not always. - - -
CHAP. X. V. 1–5. Quiet and peaceable
reigns, though the best to live in, are the worst
to write of, as yielding least variety of matter;
[unless histories be written to slow rather the
progress of human improvement, and of the hu-
man intellect, than to detail the exploits of the
vulgar great, called ‘ heroes,’ and the wholesale
murders committed by their armies, the peace-
little room. But, no, doubt, they were both
raised up of God to serve their country in the
quality of judges, not pretending, as Abimelech,
to the grandettr of kings, nor, like him, takin
the honor they had to themselves, but called .#
God to it. . . -
1. Concerning Tola, it is said, he arose after
Abimelech to defend Israel, v. 1. After Abime-
lech had debauched Israel by his wickedness,
disquieted and disturbed them by his restless
ambition, and, by the mischiefs he brought on
them; exposed them to enemies from abroad;
God aminated this good man to appear, to re-
form abuses, put down idolatry, appease tumults,
and heal the wounds given to the state. , Thus he
saved them from themselves, and guarded them
against their enemies. He was of the tribe of
Issachar, a tribe disposed to serve, for he bowed
His showlder to bears (Gen. 49: 14, 15.) yet one
of that tribe is here raised up to rule : for those
that humble themselves, shall be exalted. He
bore the name of the ancestor to the first family
of that tribe; Gen. 46: 13. Num. 26: 23. TIt
signifies a worm, yet being the name of his an-
'cestor, he was not ashamed of it. Though of
Issachar, yet, when raised up to the government,
he came and dwelt in Mt. Ephraim, more in the
heart of the country, that the people might more
conveniently resort to him for judgment. He
judged Israel 23 years; (v. 2.) kept things in
good order, but did not anything very memorable.
2. Jair was a Gileadite, so was his next
successor Jephthah, both of that half of the tribe
of Manasseh, which lay on the other side Jor-
dan; though they seemed separated from their
brethren, yet God took care, while the honor of
the government was shifted ſtom tribe to tribe,
and before it settled in Judah, that they who lay
remote should sometimes share in it, putting
more abundant honor on that part which
lacked. , Jair bore the name of a very famous
man of the same tribe, who in Moses’ time was
very active in reducing this country, Num. 32:
41. Josh. 13: 30. What is chiefly remarkable
concerning this Jair, is, the increase and honor of
his family, he had 30 sons, v. 4. 1. Of good
preferments, for they rode on 30 ass colts;
that is, were judges itinerant, who, as deputies
to their father, rode from place to place, in their
several circuits, to administer justice. We find
afterward that Samuel made his sons judges,
though he could not make them good ones, I
Sam. 8; 1–3. (2.) Of good possessions; having
every one a city, out of those called, from their
ancestor, of the same name with their father,
Havoth jair; the villages of Jair; yet called
cities, either because those young gentlemen to
whom they were assigned, enlarged and ſortified
them, and so improved them into cities; or be-
cause they were as well pleased with their lot in
those country towns, as if they had been cities
compact together, and fenced with gates and
bars. Villages are cities to a contented mind.
V. 6–9. After Tola and Jair’s judgeship,
I. Israel returned to their idolatry, v. 6. 1.
They worshipped many gods; not only their old
demons, Baalim and Ashtaroth, worshipped by
the Canaanites, but, as if to proclaim their folly
to all their neighbors, they served the gods of
Syria, Zidon, Moab, Ammon, and the Philis-
times. It looks as if the chief trade of Israel
were, to import deities from all countries. It is
hard to say, whether to do this was more impious
or impolitic. By introducing these foreign deities,
they rendered themselves despicable, for no nation
1 4:2. 1 Sam. 12:9. I's. 44: - * - -
; : Sam *** * ful reigns of these two judges, Tola and Jair,
in 5. Is. 30:13. 1 Thes. 5:3. make but a small figure, and take up but very
NOTES. A-
Qº X. V. 3. “No memorable acts of Tola are recorded
the principal intention of the holy writer in this Book to show what
- * -- - - - hem they forsook God’s worship, and
how graciously and marvellously God delivered them when they re-
great cala in ties beſell [siae) w
turned to Him.”
Verses 3–5.
Some of these years, of which scarcely any thing is recorded may
be considered as the best times of Israel under the judges.". hi
however, take some of the 18 years of Israel’s apostasy from the intº
ter part of Jair’s government, (8) during which the
ually to have corrupted thcmselves, and fallen unde
when Jair could no longer restrain them from idolatry, he was not.
to defend them from their enemies. s
; it being
PAT Rick. .
of JMoab.]
people seem grad-
r oppression; and
Scorr.
(4.) Ass-colts.] JVote, 5: 10–Horses are not once mentioned in
this part of the listory."
\ Scott.
. Verse 6.
Gods of Syria.]. “Besides Baal and Astarte, Dagon, Moloch; and
hammuz.--of Zidon.j Baal and Ashtoreth supreme, but more, likely,
as Asaroth, Asarim, and Asarah, being the same, with Ashtoreth.--
The principal was Chemosh, 1 Kings 11 : 7.5–0ſ Ammon.
Milcom was the chief, 1 Kings 11 : 5.--ºf the Philistines...] Dagon, an
others not mentioned in Scripture.” [See Selden, de Díis Syris. and
Calmet, by Robinson.]
* * PATRI cr.
Verse 8.
That year.] ‘ Their invasion began in the same year, but did not
end at the same time: for the Ammonites domineered over them only
18 years; but the Philistines 40.’ Patrick. (Note, 13: 1.) Scott.
B. C. 1161.
f
Prayer and repentance of the Israelites.
JUDGES, X.
vexed and * oppressed
the children of Israel
eighteen years, all the
children of Israel that
were on the other side
Jordan, in the land of
the Amorites, which is
in Gilead.
9 Moreover the chil-
dren of Ammon n passed
over Jordan, to fight also
against . Judah, against
Benjamin, and against
the house of Ephraim;
So that Israel was sore
° distressed.
10 || And the children
of Israel P cried unto the
LoRD, saying, We have
sinned against thee, both
because we have forsaken
our God, and also served
Baalim.
11 And the LoRD said
unto the children of Is-
rael, I Did not I deliver
gow from the Egyptians,
and from " the Amorites,
from ‘the children of
Ammon, and from “the
Philistines? - -
12 × The Zidonians
also, and y the Amale-
kites, and * the Maonites
did oppress you ; and
ye cried to me, and I de-
livered you out of their
hand.
13 * Yet ye have for-
saken me, and served
other gods: wherefore I
will deliver you no more.
14 Go and "cry unto
the gods which ye have
chosen : let them deliver
you in the time of your
tribulation. *
15 And the children
of Israel said unto the
LoRD, “We have sinned :
* Heb. crushed.
n 3:12, 13, 6:3–5. , 2 Chr. 14:9. 20.1,2.
o Deut. 28:65. 2 Chr. 15 5.
p 3:9. . . . . Sam. 12:10. Ps. 106,43,44.
107:13,19,28.
2:l-3
##730. 1 sam. 128. Nº. 99–
11. Ps. 78.51—53. 106.8–11. Hieb.
3.
Ch. 26:6,7.
}."; #15. 1 Chr. 28:9. Jer.
, I Kings 1827,28.
2 Kings 3:13. Pi ov. 1:25–27. Is 10:
3, Jer, 2.28.
c 3 sam. iśs. 34.10. Job 38:27.
Prov. 28, 13, 1 John 1.8–10.
that had any sense of honor, changed their gods.
Much wealth, we may suppose, was carried out, in
offerings to the temples of the deities in the several
countries, whence they came, on which, as their
mother-churches, their temples in Israel were ex-
pected to own dependence; the priests and devo-
tees of those sorry deities would follow their gods,
no doubt, in crowds into the land of Israel, and so
‘strangers would devour their strength.” If the
did it in compliment, to ingrátiate themselves wit
the neighboring nations, justly were they disap-
pointed; for those very nations, by the righteous
judgments of God, became their enemies and op-
pressors. Wherein a person offends, therein he
shall be punished. 2. They did not so much as
admit the God of Israel to be one of these many
deities they worshipped, but quite cast Him off;
they forsook the Lord, and served not Him at
all. Those that think to serve both God and
mammon, will soon come entirely to forsake God,
and to serve mammon only. If God have not all
the heart, He will soon have none of it.
God renewed his judgments on them,
bringing them under the power of oppressing
enemies. Had they fallen into the hands of
the Lord immediately, they might have found
that his mercies were great ; but God let them
fall into the hand of man, whose tender mercies
are cruel; he sold them into the hands of the
Philistines, S. W. of Canaan, and of the Am-
monites, N. E. both at the same time; so that
between these two millstones they were misera-
bly crushed, as the original word is, (v. 8.) for
oppressed. God had appointed, that if any of
the cities of Israel should revolt to idolatry, the
fest should make war on them, and cut them off,
Deut. 13:12, &c. They had been jealous in this
matter, almost to an extreme, in the case of the
altar set up by the two tribes and a half; (Josh.
22.) but now they were grown so very bad, that
when one city was infected with idolatry, the
next took the infection, and instead of punishing
it, initated and out-did it; therefore, God pun-
ished them by the neighboring nations.
The oppression of Israel by the Ammonites,
the posterity of Lot, was, 1. Very long, 18
years; part (so some,) of the judgeship of Jair,
who could not prevail to reform and deliver Israel
as he would: or, (as others more probably) com-
mencing at the death of Jair, because the part
of Israel most inſested by the Ammonites, was
Gilead, Jair’s own country, which we cannot
suppose to have suffered so much while he was
living, but that part at least would be reformed
and protected. 2. Very grievous; they vexed
and oppressed them. It was a great vexation, to
be subject to such a despicable people as the
children of Ammon were. They began with the
tribes mext them on the other side Jordan, here
called the land of the Ainorites, (v. 8.) be-
cause these were se wretchedly degenerated, and
had made themselves so like the heathem, they
were become, in a manner, perfect Amol ites,
Ezek. 16; 3. Or, because by their sin they
forfeited their title to this land, so that it might
justly be looked upon as the land of the Amorites
again, from whom they took it. But by degrees
they pushed forward, came over Jordan, and in-
vaded Judah, Benjamin, and Ephraim, (v. 9.)
three of the most famous tribes of Israel; yet
thus insulted by them, when they had forsaken
God, and unable to make head against the in-
vader. Now the threatening was ſulfilled, that
they should be slain before their enemies, and
should have no power to stand before them.
Their ways and their doings procure this to
themselves; they are sadly degenerated, and so
sorely distressed,
V. 10–18, Here is,
1. An humble confession which Israel makes
to God in their distress, v. 10. Now they own
themselves guilty, like a malefactor on the rack,
and promise reformation, like a child under the
rod. They did not only complain of the distress,
but acknowledged it was their own sin that had
brought them into it; therefore God was righte-
ous, and they had no reason to repine. They
confess their omissions, for in them their sin be-
gan, ‘We have forsaken our God;’ and their
commissions, ‘We have served Baalim, and
herein have done foolishly, treacherously, and
very wickedly.” .*
II. An humbling message God thereupon sends
to Israel; whether by an angel, (as ch. 2: 1.) or
by a prophet, (as ch. 6: 8.) not certain. It was
kind that God noticed their cry, and when they
began to repent, sent theim such a message as was
proper to further and promote their repentance,
that they might be qualified and prepared for de-
liverance. 1. He upbraids them with their great
ingratitude, for the great things He had done for
them, delive ing them from such and such ene-
mics; on their petition, God had wrought them
many a great salvation, v. II, 12. Of their being
oppressed by the Zidonians and the Maonites we
read not elsewhere; God had in justice corrected
them, and in mercy delivered theim, and thereſore
might have expected, that either through fear or
love they would have adhered to his service; well
therefore night the word cut them to the heart, (v.
13.) yet ye have forsaken Me, that have brought
you out of your troubles, and served other gods
that brought you into them. Thus did they-for-
sake their own mercies for their own delusions.
2. He shows them how justly He might now aban-
don them to ruin, by abandoning them to the gods
they had served. To awaken them to a thorough
repentance and reformation, He lets them see, (1.)
Their folly; they had been at vast expense to ob-
tain the favor of such gods as could not help
them, then when they had most need, v. 14. Note,
It is necessary, in true repentance, that there be
a full conviction of the utter insufficiency of all
those things to help us and do us any kindness,
which we have idolized and enthroned in our
hearts, in competition with God. We must be
convinced that the pleasures of sense, on which we
have doted, cannot be our satisfaction, nor the
wealth of the world which we have coveted, be our
portion; that we cannot be happy or easy any
where but in God. (2.) Their misery and danger
in forsaking God, v. 13. He tells them, not only
what He might do, but what He would do, if
they rested in a confession of what they had done
amiss, and did not put away their idols, and
amend for the future.
III. An humble submission Israel hereupon
made to God’s justice, with an humble applica-
tion to his mel cy, v. 15. They met, probably, in
a solemn assembly at the door of the tabernacle;
1eceived the impressions of God’s message to
them; were not driven by it to despair, though it
was very threatening; but resolve to lie at God’s
feet, and if they perish, perish there. They not
only repeat their confession, We have sinned;
but, 1. They surrender themselvesto God’s justice,
(8.) That year.] ‘ Rather, “flom that year.” The Heb. justifies this
rendering, if we refer to 2 Kings 14: 13.”
sion of the Ammonites and Philistines began the same year, but the
latter continued 40 years, (ch. 13: 1.) the former only 18 years. Usher
thinks the oppression of the Ammonites began the 5th year [Poole
from the 4thl of Jair, and continued till the 22d year, which was his
WILLIAMs.—“The Inva-
last. But this is only to save a difficulty in chronology, which may
be more easily met in another way, by supposing several of the Judges
were contemporaries; and if we do not take these is years to signify
the continuance of the Ammonitish oppression, it is nowhere else
mentioned, as is the duration of all the other oppressions.” PATRick.
i Verses 11, 12.
Probably the Zidonians aided Jabin, king of Canaan.
(JVotes, 4:)
—The Maonites might be a tribe of Arabians, which assisted Moab.
JM. R.)
(12.) JMaonites.] ‘Either those who lived in or near the wilderness
Scott.
of Maon, in the S. of Judah (1 Sam. 23:25, and 25: 2.); or, the Me-
humims, living near the Arabians [so Patrick] 2 Chron. 26: 7. for in
IIeb. the letters of both are the same, only one is sing. the other pl. ;
ot, the Midlanntes, it being usual for the same persons to have two
names; or, some other people, now unknown.’ Poole.—“The word
in the Heb. seems enroneously written for Midlanites.”
WALL, w HE willett.
Verses 13, 14.
This is spoken after the manner of men; and shows most emphati-
cally the déserving of Israel, the demands of divine justice, and the
dreadful consequences of impenitence : but threatenings always im-
ply a reserve of mercy for the penitent.
(Jer. 2:26–30. 18; 7–10.)
Scott.
Verses 15, 16.
The foregoing message was sent by a prophet, or delivered by the
high priest, when the congregation were assembled before the Lord.
[791]
B. c. 1148.
Of Jephthah, the Gileadite.
JUDGES, xi.
* do thou unto us whatso-
ever * seemeth good un-
to thee; "deliver us only,
we pray thee, this day.
16And they put away
the t strange gods from
among them, and served
the Lord : and 5 his soul
wast grieved for the mis-
ery of Israel.
17 Then the children
of Ammon were S gath-
ered together, and en-
camped in Gilead : and
the children of Israel as-
sembled themselves to-
gether, and encamped in
h Mizpeh.
18 And the people
and princes of Gilead
said one to another, What
man is he that will begin
to fight against the chil-
dren of Ammon 2 * he
shall be head over all
the inhabitants of Gilead.
CHAP. XI.
Jephthah, the base born son of Gilead,
thrust out by his brethren, is chosen
commander against the Ammonites, 1
—l 1. He sends an embassy to their
king, but in vain, 12–28. His rash
vow, 29–31. He conquers the Am-
monites, 32, 33. He is met by his on-
ly daughter, and is deeply distressed;
she piously submits, and he performs
his vow, 34–40.
OW Jephthah the
-Gileadite was "a
mighty man of valor, and
d Josh. 9:25. 1 Sam. 3:13. 2 Sam. 10:
12, 15:26. Jon. 2:4. 3:9.
* Heb. is good in thine eyes.
e 2 Sam. 24' l4. Job 34:31,32.
f 2 Chr. 7:14. 15:8. 33:15; , Jer. 18:7,
8. Fºz. 18: Hos. 14:1–3,8.
† Heb.gods of strangers.
en. 6:6. Ps. 106:44,45. Is. 63:9.
Jet'. 31:20. Hos. 11:8. Liuke 15:20.
19:41. John 11:34, Eph. 4:32: Heb.
3:10. 4:15.
Do unto us whatsoever seemeth good. Hereby
they own, they deserved the severest tokens of
God’s displeasure, and were sure He could do
them no wrong; they humbled themselves under
his mighty and heavy hand, and accepted of the
punishment of their iniquity, which Moses had
made the condition of God’s return in mercy to
them. Note, True penitents dare and will refer
themselves to God to correct them as He thinks
fit, knowing that their sin is highly malignant in
its deserts, and that God is not rigorous or ex-
treme in his demands. 2. They supplicate for
God’s mercy; yet pray to God, not to deal with
them according to their deserts. Note, We must
submit to God’s justice, with a hope in his mercy.
IV. A blessed reformation set on foot hereupon.
They brought forth fruits meet for repentance;
(v. 16.) put away the gods of strangers, (as
the word is,) strange gods, those worshipped
by strangers to Israel, and to the covenant of
promise; and they served the Lord. . This is
true repentance, not only for sin, but from sin. :
V. God’s gracious return in mercy to them,
here expressed very tenderly, v. 16. , Not that
there is any grief in God; He has infinite joy and,
happiness in Himself, which cannot be broken in
upon by either the sins or the miseries of his
creatures; not that there is any change in God,
He is in one mind, and who can turn Him?
But his goodness is his glory; by it He proclaims
his name, and magnifies it above all mames; and
as He is pleased to put Himself into the rela-
tion of a Father to his people in covenant with
Him, so He is pleased to represent his goodness
to them, by the compassions of a father toward
his children; for as He is the Father of Hights, so
He is the Father of mercies; as the disobedience
and misery of ā child are a grief to a tender father,
and make him feel very sensibly,from his matural
affection, so the provocations of God’s people are
a grief to Him; their troubles also are a grief to
Him; so He is pleased to speak when He is
pleased to appear for the deliverance of his péo-
ple; changing his way and method of proceeding,
as tender parents, when they begin to relent to-
ward their children with whom they have been
displeased. Such are the tender Imercies of our
God, and so far is He from having any pleasure |
in the death of sinners.
Heb. shortened. § Heb.cried together,
b 11:11,29. Gen. 31:49. - -
i 1:1.
k I
PRACTICAL, OBSERVATIONS.
VI. Things are now working toward their de-
liverance from the Ammonites’ oppression, v. 17,
18, God has said, ‘I will deliver you no more;’
but now they are not what they were, they are
other men, they are new men, and now He will
deliver them. That threatening was denounced,
to convince and humble them; and now that it had
taken its desired effect, it is revoked, in order to
their deliverance. 1. The Ammonites are bar.
dened to their own ruin; they gathered, together
in one body, that they might § destroyed at one
blow, Rev. 16: 16. 2. The Israelites are ami-
mated to their own rescue. They assembled like-
wise, v. 17. During their 18 years’ oppression,
as in their former servitudes, they were run down
by their enemies, because they would not incorpo-
itself, and act independently, and so they all be-
a due sense of a common interest to cement them;
but whenever they got together, they did well; so
here. When God’s Israel become as one man to
advance a common good, aird oppose a common
enemy, what difficulty can stand before them? The
people and princes of Gilead, being met, consult
first about a general to command in chief against
the Ammonites. - Hitherto most of the deliverers
of Israel had an extraordinary call to the office,
as Ehud, Barak, Gideon; but the next is to be
eaRed in a more common way, by a convention
of the states, who inquired out a fit man to com-
mand their army, found out, one admirably well
qualified for the purpose, and God owned their
So that this instance is of use for direction and
encouragement in after ages, when extraordinary
calls are no longer to be expected. Let those be
impartially chosen to public trust and power,
ciously own them.
CHAP. XI. V. 1–3. This chapter gives us
numbered among the worthies of the Q. T. that
by faith did great things, (Heb. 11; 32.) though
he had not such an extraordinary call as the rest
there mentioned. . . . . . . -
-The-princes and people of Gilead we left in the
11:5–8.
1:11. 12:7. 1 Sam. 17:25.
close of the foregoing chapter, in this resolve,
Is. 3:1–8. 34:12. a Heb. 11:32. Jephthae.
‘b 6:12. 2 Kings 5:1.
*. -
\-
rate; each family, city, or tribe, would stand by .
came an easy prey to the oppressors, for want of.
choice by putting his Spirit upon him, ch. 11:29.
whom God has qualified, and then God will gra-
The removal of hardened simers, by a righteous God, often
makes way for reformation and public tranquillity, and proves a
great mercy to those who survive.—Man's carnaſ heart is prome
to prefer the bondage of sin and Satan to the service of God:
but present indulgence will certainly produce future misery; for
every expectation and advantage ... sin, the world, and the
friendship of wicked men, must ensure a distressing disappoint-
ment—God is able to multiply men's punishments, according to
the number of their iniquities and idols: (Lev. 26:24.) but there
is hope, when, under temporal afflictions, sinners cry unto the
Lord for help, and lament their ungodliness, as well as more
scandalous transgressions; when they do this, mercy can never
be sought in vain; yet, for the deeper humiliation of those who
are but superficially convinced, and to quicken those who are not
duly in earnest;...the Lord often seems to-' shut up his lowing
kindness in his displeasure;’ He upbraids them with their sing,
pursues, them with his awful threatenings, and almost brings them
to conclude that their case is hopeless. He will, however, keep
them from desperation; and when their prayers are rendered
the history of Jephthah, another of Israel’s judges,
more fervent, their confessions more ingenuous and humiliating,
their self-examination more diligent, their submission to his jus-
tice and dependence on his mercy more entire, and their forsak-
ing of sin more unreserved; it may be certainly concluded, that
comfort and deliverance are at hand. Let then the trembling
sinner, and the almost despairing backslider, cease from inquir-
ing about God’s secret purposes, or thinking to extract hope
from former experiences: let them not sink into despondency, or
yield to heartless indolence: let them cast themselves on the mercy
of God our Savior; patiently submit to his severest chastisement;
humble themselves more and more under his hand; seek deliver-
ance on any terms from the dominion of sin, and from the power;
of darkness; separate themselves as much as possible from all
occasions of transgression; use all the means of grace diligently,
and wait the Lord’s time; and they shall certainly at length re-
joice in his mercy. Finally, let all those “who think they stand,
-This return to the worship of God seems to have been permanent :
for we do not find that the people relapsed into idolatry, under the
subsequent judges. (JM. R. g. Jer, 31 : is—20.) Scott.
(16.). This is the most remarkable repentance and reformation we
read of hitherto in this history, and it seems to have been so serious,
that for a long time they did not relapse ; for we read nothing of their
idolatry in the time of these three judges that followed Jephthah...
Nor do we read before of any such expression of the divine compas-
S101] towards them, as here.” PATRick. The expression, his soul
agas grieved, is so very striking, that it merits our particular attention.
For the better apprehension of it, under the Spirit’s teaching, let it
be recollected, that, before the Son of God Openly tabernacled in the
Substance of our flesh. He stood up, at the call of God our Father, the
Head and Husband, of his church. And as their Elect Head. He’did
to all intents and purposes, feel in that headship what they'reit and
Ilot only knew them as God, but had a fellow feeling as man. fiênce
through all the Old Testament dispensation, the Son of God is spoken
of in a language suited to our nature, as taking part with his church,
take heed lest they fall;’ and may the Lord help us to : cleave to
Him with purpose of heart.” - . SCOTT.
and in all her affliction. He was afflicted, Isa. 63: 9.’ HAwker.
Verses 17, 18. . .
Some think, the penitent Israelites recovering their courage, the
Ammonites had retired beyond Jordan to Gilead : but it is. more prob:
able they were collected in this place, in order to a new invasion of
the country W. of Jordan, Thé inhabitants, however, of the country
E. of Jordan convened at Mizpeh, with a determination to oppose
them.—God did not as usual expressly appoint them a deliverer: but
He secretly directed, and openly confirmed, their choice of one for
themselves.—Some indeed think they consulted the Lord, and that
He pointed out Jephthah. (1 Sam. 12; 11. 11 : 1–1.1.) Scott.
(18.) . What man.]. In ancient times, much depended on the onset;
and war was generally terminated in one battle : the first impression
was therefore of great consequence, and it required a person skilful,
valorous, and strong to head the attack.” F. CLARKE.
- NOTES. - - ,
CHAP. XI. V. 1, 2. Gilead, the father of Jephthah, was probably
a descendant of Gilead, the grandson of Manasseh. Scott.
º
JUDGES, XI,
The Gilcadites sue to Jephthah.
he was the son of * an
härlot: and Gilead begat
Jephthah. . . . .
2 And Gilead's wife
bare him, sons: and his
wife's sons grew up, and
they " thrust out. Jeph-
thah, and said unto him,
Thou shalt not inherit
in our father's house ; for
thou art the son of 1 a
Strange woman. . .
3 Then Jephthah fled
from ºf his brethren, and
dwelt in the land of
* Tob : and ºthere were
gathered f vain men to
Jephthall; and went out
with him. . . . .
4 And it camé to pass
i in process of time, that
the children of Ammon
made war against Israel.
5 And it was so, that
when the children of
Ammon & made war
against Israel, the elders
of Gilead went " to fetch
Jephthah out of the land
of Tob :
6 And they said unto
Jephthah, Come and be
our captain, that we may
fight with the children
of Ammon :
7 And Jephthah said
unto the elders of Gilead,
‘Did not ye hate me, and
expel me out of my fath-
er's house? and why are
ye come unto me now
when ye are in distress P
8 And k the elders of
Gilead said unto Jeph-
thah, Therefore we turn
again to thee now, that
thou mayest go with us,
and fight against the chil-
dren of Ammon, and be
our head over all the in-
habitants of Gilead. -
9. And Jephthah said
unto the elders of Gilead,
* If ye bring me home
again to fight against the
children of Ammon, and
the Lord deliver them
* IIcb. a woman, an harlot.
. c. Gen. 21:10. JDeut. 23-2.
d Prov. 2:18, 5:3.20, 6:24–26.
f Heb. the face of his brethrew.
e 2 Sum, 10:6. .
f 9:4. , 1 Sam. 22:2. 27:2, 30:22–24.
Job 30:1–10. Acts 17:5.
# IHeb. after days. 10:8.
10:9,17, 18. - -
1 Sam. 10:27. 11:6,7,12. ‘Ps. 118:22,
Acts 7:35–39. 1 Cor. 1:27–29.
i Gen. §§7. 3737. 45.45. Frov.
#7. Is, 60:14. Acts 7:9–14. Rev.
k ... 88.28, 9.28, 10:17, 1 Kings
. . . 13:6. Luke 17:3,4. . .
| 10:18. in Num. 32:20–29.
adite, was a mighty man of valor, and none so
back on himself, that a bastard should be in like
that whoever would undertake to lead their forces i
against Ammon, shotºld by common consent be
head, as it was fit, over all the inhabitants of
Gilead. Now all agreed that Jephthah, the Gile-
fit as he ; but he lay under three disadvantages.
I. He was the son of a harlot, (v. 1.): a
strange woman, (v. 2.) neither a wife nor a con-
cubine; some think a Gentile; so Josephus; an
Ishmaelite, say the Jews. But iſ his mother was
a harlot, that was not his fault. Men ought not
to be reproached with any of the infelicities of
their parentage or extraction, so long as they are
endeavoring by their personal inerits to roll away
the reproach. Jephthah could not read in the law
the brand there put on the Ammonites, the ene-
mies he was to grapple with, that they should not
enter into the congregation of the Lord, but
in the same paragraph he met with what looked
manner excluded, Deut. 23: 2, 3. But if that law
means, as most probably it does, only those that
are born of incest, not of formication, he was not
within the reach of it. - *
2. He had been driven from, liis country by his
brethren. His father’s legitimate children, in-
not righting him as they ought, (for their business
is to defend the poor and fatherless,) had made
themselves guilty of this expulsion. Not but that
Jephthah was willing to serve his country, but he
thought fit to hint to them their former unkindness,
that they might repent, and for the future be more
sensible of their obligations. Thus Joseph hum-
bled his brethren, before he made himself known
to them. Many slight God and good men, till
they come to be in distress, and then they are de-
sirous of God’s inercy and good men’s prayers.
IV. Their urgency with him, v. 8. To show
thee we repent of that wrong, we turn again to
thee now with such an honor as balances that
indignity. 1. It is our wisdom to make no man
our enemy, because we know not how soon dis-
tresses may make us to need his friendship. 2.
Let Ineu of worth bear ill-treatment with meek-
ness and cheerfulness, leaving it to God to make
their light shine out of obscurity. -
V. The bargain with then. Perceiving their
rcpcutance, his spirit was too great and generous to
lmention any more their former injuries. God had
i forgiven Israel, (ch. 10: 16.) therefore Jephthah
will forgive. Only be thinks it prudent to make
his bargain wisely for the future, since ine deals
sisting on the rigor of the law, thrust him out of with men he had reason to distrust. 1. He puts
having any inheritance with them, without any them a fair question, c. 9. He speaks not with
consideration had of his extraordiuary qualifica- too much confidence of success, knowing how just-
without a commander.
good government
tions, which merited a dispensation, aid would
lave made him a mighty strength and ornament
of their family, v. 2, Joseph, Moses, and David,
the three most eminent of the shepherds of Israel,
his hai; d, intending thereby to remind his coun-
were all thrust out by inen, before they were call-
ed of God to their great offices. --
3. He had, in his exile, headed a rabble, v. 3.
Being driven out by his brethren, his proud soul
would not suffer him either to dig, or beg, but hy
his sword he must live; and being soon noted ſor
his bravery, those that were reduced to such straits
and animated by such a spirit, enlisted under him.
Vain men they are here called, that is, men that
had run through their estates, and were to seek
for a livelihood.
Israel had by their idolatry made themselves
children of whoredoms, and aliens from God and
his covenant; therefore, though God on their re-
pentance will deliver them, yet, to mortiſy them
and remind them of their sin, He chooses to do it
by a bastard and an exile.
V. 4–11. Here is, I. The distress of Israel
upon the Ammonites’ invasion of their country,
v. 4. probably the same invasion mentioned, ch.
10:, 17. when Ammon gathered together, and
encamped in or against Gilead. Those words,
in process of time, refer to what goes immedi-
ately before: many days after Jephthah had been
thus thrust out. **
II. The court the elders made to Jephthah,
v. 5, 6. Their errand was, Come, and be our
captain. They knew mone almong thcmselves
able to undertake that great trust, but coufess
themselves unfit; they knew him to be a stout
aman, inured to the sword; and one whose circuin-
stances had improved his Inartial genius. See
how God prepares men for the service He designs
them for, and makes their troubles work for their
advancement. The children of Israel were as-
sembled and encamped, ch. 10; 17. but like a body
without a head, they owned they could not ſight
So necessary is it to all
societies, that there be some to rule, and others
to obey, rather than that every man be his own
master. Blessed be God for government, for a
his brethren were some of these citlers; or these
elders, by suffering his brethren to abuse him, and
III. Jephthah’s objections, v. 7. It should seem
y God Inight suffer the Amuſonites to prevaiſ, for
the ſurther punishinent of Israel. Nor does he
speak with any confidence at till in himself; if he
succeed, it is the Lord that delivers them into
: trymen to look up to God, as Arbitrator of the con-
troversy, and the Giver of victory, for so he did.
‘If I deliver you under God, tell me plainly, shall
! I be your head, shali I, under Him, reform you?”
The same question is put to these who desire sal-
vation by Christ. ‘If He save you, will ye that
| He rule you? On no other terms will He save you;
if He make you happy, shall He make you holy?’
2. They give him a positive answer, v. 10. do not .
take time to consider; the case was too plain, the
necessity too pressing; they knew they had pow-
er to conclude a treaty, and therefore bound it
with an oath, The Lord be witness between us.
The Lord be a hearer, so the word is. What-
ever we speak, it concerns us to remember that
God is a hearer, and to speak accordingly. All Is-
rael, it should seem, agreed to this contract, after-
; ward, for it is said,(ch. 12: 7.) he judged Israel.
! He hereupon went with them (v. 11.) to the place
where they were all assembled, (ch. 10: 17.) and
there, by common consent,they ratified the bargain
! made by their representatives, that he should be
; not ouly captain now, but head for life. Jeph-
thah, to obtain this little bonor, was willing to
expose his life for them; (ch. 12; 3.) and shall
we be discouraged, in our Christian warfare, by
any of the difficulties we unay meet with in it,
when Christ Himself has promised a crown of
life to him that overcometh? -
VI. Jephthah's pious acknowledgment of God
; in this great aſ air, v. 3 1. Ile immediately re-
| tired to his devotions, as oue that had his eye
ever toward thc Lord, and leaned not to his own
understanding or courage. He utters before God
| all his thoughts and cares: ‘Lord,wilt thou con-
firm this choice, and own me as thy people’s head
under Thee, and for Thee?’ ‘Lord, shall I have thy
presence in this war? Wilt Thou go before me? If
: not, carry me not up hence. Lord, satisfy me in the
justice of the cause. Assure me of success in the
| enterprise.” This is a rare example, to be imi-
tated by all, particularly by great ones; in all our
ways let us acknowledge God, seek his favor, ask
counsel at his mouth, and take Him along with
- - Verse 3. -
It is not improbable, he also reformed his followers, and gave them
*- -
thah.” W E Lls,
instruction in religion, as David, in similar circumstances, cvidently
did in respect of his adherents.
30: 22–25.) -
The land of Tob.] ‘ Part of the country lying along Mt. Gilead, not
far from the Amorites, at the entrance of Arabia deserta. Some think
Tob the proper name of the owner of that land.”
“Probably the same as Ish-Tob, 2 Sam. 10:8. a part of *ś Ile:All
I
O. T., VOL. I.
93) •
*** -
1, 2. 24: 4–7. 85:7, 8.
(1 Samn.
r Scott.
Jephthah, at
Ass EMB. ANN.— . . -
. Some think
l
Zoba, Rehob and Mlaacha, not far from Gilead, the country of Jeph-
in Hewlett.—“Very probably referred to, 2 Miacc. 12:17.”
- - PATRick.
Verses 4–6. -
the head of his company, had probably before this be-
gun to fight against the Ammonites, by incursions and reprisals.
Scort.
Verses 9–11. -
, the high priest, with the sacred breast-plate, WaS
º
B. C. §§43.
Jephthah takes command of Israel.
JUDGES, XI.
before me,
shall I be
your head P - -
10 And the elders of
- Gilead said unto Jeph-
thah, a The Lord be
* witness between us, "if
we do not so according
to thy words.
11. Then Jephthah
went with the elders of
Gilead, and the people
made him Phead and
captain over them ... and
Jephthah 4 uttered all his
words before the Lord
in Mizpeh.
12 || And Jephthah
* sent messengers unto
the king of the children
of Ammon, saying,
‘What hast thou to do
with me, that thou art
come against me to fight
in my land 2
13 And the king of
the children of Annunon
answered unto the nucs-
sengers of Jephthah,
u Because Israel took
away my land when they
came up out of Egypt,
from Arnon even unto
* Jabbok, and unto Jor-
dan; now therefore re-
store those lands again
peaceably.
14 And Jephthah sent
messengers 7 again unto
the king of the children
of Ammon,
15 And said unto him,
Thus saith Jephthah,
* Israel took not away
the land of Moab, nor the
land of the children of
Ammon : &
16 But when Israel
came up from Egypt, and
a walked through the wil-
derness unto the Red
Sea, and " came to Ka-
desh ; -
17 Then Israel & sent
messengers unto the king
of Edom, saying, Let me,
n Gen. 21:23, 31:50. 1 Sam. 12.5,
Jer. 29:23. 42:5. Rom. 1:9. 2 Cor.
l::
16:5, 31:53.
Deut. 1:16. 1 Sam. 24:12.
O fººt. Zech. 5:4. Mal. 3:5.
P 8.
q 1 Sam. 23:9–12. 1 Kings 3:7–9. 2
Cor. 3:5. Jam. 1:5,17.
r 10:17. 20:1. I Sani. 10:17. 11:15.
8 Num. 20:14, 21:21. Deut. 2:26. 20:
10, ll. Prov. 25:8,9. Matt. 18:15, 16.
t 2 Kings 14:8–12.
u Num, 21:24–26. Prov. 19:5,9.
x Gen. 32:22. Deut. 2,37. 3:16.
y Ps. 120:7. Rom. 12:18. Heb. 12:14.
1 Pet. 3:11.
z Num. 21:13–15,27–30. Deut. 2:9,19.
2 Chr. 20:10. Acts 24:12,13.
a Num. 14:25. Deut. 1:40. Josh. 5:6.
b §. 14:7. Num. 13:26. 20:1. Deut.
1:46.
c Num. 20:14–21. Deut. 2:4–8,29.
11:31.
* Heb. the hearer. Gen.
us; so shall we make our way prosperous.” Thus:
Jephthah opened the campaign with prayer: That
was likely to end gloriously, which began piously.
W. 12–28. We have here an attempt that the
controversy between Israel and the Ammonites
might be accommodated without the effusion of
blood. -
I. Jephthah sent to the king of Ammon, the
aggressor, to demand his reasons for invading the
land of Israel, v. 12. He calls it my land, in the
name both of God and Israel. And this fair de-
mand shows, 1. That Jephthah did not delight in
war, though a mighty man of valor, but was wil-
ling to prevent it by a peaceable accommodation.
War should be the last remedy, not to be used till
all other methods of ending matters in variance
have been tried in vain.” This rule should be
observed in going to law. The sword of justice,
as the sword of war, must not be appealed to till,
the contending parties have first endeavored by
gentler means to understand one another, and to
accommodate maſters in variance, 1 Cor. 6: 1.
2. Titat Jephthah delighted in justice. If Am-
mon could convince him that Israel had dome them
wrong, he was ready to restore their rights. If
not, it was plain by their invasion that they did
Israel wrong, and he was ready to maintain the
rights of the Israelites. A sense of justice should
guide and govern us in all our undertakings.
II. The king of the Ammonites now gives in
his demand, which he should have published be-,
fore he had invaded Israel, v. 13. We have
reason to think they meant mo other than to enrich
themselves with plunder, as formerly under Eglon,
(ch. 3: 13.) when no such demand as this was
made, though the matter was then fresh; but
even those that do the greatest wrong, yet have
such a conviction in their consciences of justice,
that they would seem to do right. Restore those
lands. See on what uncertain terms we hold
our worldly possessions; what we think we have
the surest hold of, may be challenged from us,
and wrested out of our hands. Those that are got
to the heavenly Canaan, mced not fear having their
titles questioned.
III. Jephthah, as one very well versed in the
history of his country, gives a very full and satis-
factory answer to this demand, showing it to be
altogether unjust and unreasonable, and |
That Israel never took any land away,
either from the Moabites or Ammonites; he puts
them together, because they were brethren, the |
childrell of Lot, near neighbors, and of united in-
terests, having the same god, Chemosh, and per-
haps sometimes the same king. The lands in
question (between the Armon and Jabbok) Israel
took away, not from the Moabites or Ammonites,
they had particular orders from God not to med-
dle with them, or any thing they had, (Deut. 2:
9, 19.) and religiously observed their orders; but
they found them in the possession of Sihon, king
of the Amorites, and out of his hand they took
them justly and honorably, as he will show after-
ward. If the Amorites, before Israel came into
that country, had taken these lands from the Mo-
abites, or Ammonites, as it should seem they had,
(Num. 21: 26. Josh. 13: 25.) Israel was not
concerned to inquire into that, or answer for it;
and was under no obligation to recover the pos-
session for them, - *
* When shall the public opinion of nations, imbued with a sin-
cere love of justice, see war to be utterly absurd as a mean of pro-
moting human lº. for so enlightened reason shows it—
see it to be di eadſully wicked, as the cause of boundless miseries;
for so the Gospel of Jesus Christ proclaims it? When shall the
million' take from ‘the few’ the power to involve them in all the
self perpetuating horrors attendant on human butchery on a large
scºle, instead of rewarding, as they do, their wicked lusts, with
º “glory,’ which those who have benefited their race so often look
for in vain from the thoughtless and short-sighted mass While
(Num. 21: 23, 24.)
We all, in our sphere, exert ourselves to effect it, Ictus hºp; that
** siggs of the times promise the dawning of a day o
things for our race. -
eome on this occasion to Mizpeh; and that Jephthahi º
—Mizpeh here mentioned was E. of jºia. hah inquired of him.
of Gilead, (29) in contradistinction from another place of the same
. of Jordan.
another city, if not two, called Mizpeh, which were of less note.
Verses 12–23. -
Jephthah's sending to treat of peace with the Ammonites, before he
name, which lay
and was called Mizpeh
(Josh. 15: 38.) There was also
Scott.
better
Ed.
2. So far from invading the property of other
nations than the devoted posterity of accursed
Canaan, (of which the Amorites.were a branch,
Gen. 10; 16.) they would not so much as force
a passage º country, either of the Edom-
ites, the seed of Esau, or of the Moabites, the
seed of Lot, but even after a very tedious march
through the wilderness, (v. 16.) when the king
of Edom first, and afterward the king of Moab,
denied them the courtesy of a way through their
country, (v. 17.) rather than give them any of.
fence or annoyance, weary as they were, they put
themselves io the further fatigue of compassing
both the land of Edom and that of Moab, and
came not within ther border of either, v. 18.
Note, Those that conduct themselves inoffensive-
ly, may take the comfort of it, and plead it
against those that charge them with injustice and
wrong. Our righteousness will answer for
ws in time to come, and will put to silence the
ignorance of foolish men. -
3. That in that war-in which they took this
land from Sihon, he was the aggressor, and not
they, v. 12, 20. They sent a humble petition to
him, for leave to go through his land, willing to
give him any security for their good behavior in
their march.-But Sihon not only denied them,
as Edom and Moab had done, but mustered all
the Amorites, and fought against them; (v. 20.)
mot only shut them out of his own land, but would
have cut them off from the face of the earth:
Israel thus standing in
their own just and necessary defence, having
routed his army, might justly seize his country
as forfeited; and it is very unreasonable for the
Ammonites to question their title, for the Amo-
rites were the inhabitants of that country, and it
was purely their land and their coasts that the
Israelites then made themselves masters Óf, v. 21.
4. He pleads a grant from the crown, and
claims under that, v. 23, 24. It was not Israel,
they were fatigued with their long march, and
not fit for action so soon; but the Lord God of
Israel, (who is King of nations, whose the earth
is, and the fulness thereof,) that dispossessed
the Amorites, and planted Israel in their room.
God gave it them by an express and particular
conveyance, such as vestcd the title in them,
which they might make good against all the
world; (Deut. 2: 24.) He gave it them, by
a complete victory over the present occupants.
To corroborate this plea, he mot only appeals to
the common resolutions of men, to hold their
own against all the world, but to the common-
religion of the nations, which, they thought,
obliged them to make much of that which their
gods gave them. Not that Jephthah thought-
Chemosh a god, only he is thy god; and the wor-
shippers even of those dung-hill-deities that could
do neither good nor evil, yet thought themselves
beholden to them for all they had, (Hos. 2: 12.
and see Judg., 46: 24. and note, p. 730.) and
make this a reason why they would hold it fast.
The Ammonites thought, they had dispossessed
those that dwelt in their land before them, by the
help of Chemosh their god, but really it was Je-
hovah that did it for them, as is expressly said,
Deut. 2: 19, 21. “ Now,” sa, 3 Jephthah, “we
have as good a title to our country, as you to
yours.” Note, One instance of the honor and
respect we owe to God, as our God, is, rightly to
possess that which He gives us to possess, re-
ceive it from Him, use it for Him, keep it for his
sake, and part with it when He calls for it. He
has given us to possess, not to enjoy. . He Hilm-
self only must be enjoyed. 7 & e.
5. He pleads prescription. (1.) Their title
had not been disputed when they first entered
upon it, v. 25. “Barak, then king of Moab,
from whom the greatest part of these lands had
red war against them, accorded to the law of Moses, and was
º perhaps § divine direction. (Deut. 20:10–18.) . The whole
of these messages show that he had well studied the historical part
of the books of Moses. His arguments likewise were very clear, and
his demands reasonable.—It is also evident the books of Num. and
Deut, were then extant in their present form.
(19.) JMy place.]. Canaan.' S - * -
Mrich. (note end of Josh.) as to the Israelites’ right to Canaan.
- Scott.
See Jahn, who supports the ºngº of
D.
B. C. 1143.
Jephthah's message to the Ammonites.
JUGDES, xi.
I pray thee, pass through
thy land: but the king
of Edom would, hot
hearken thereto.
in like manner they sent
unto "the king of Moab;
but he would not consent:
and Israel “abode in Ka-
desh. -
18 Then they went
along through the wil-
derness, and 8 compassed
the land of Edom, and
... the land of Moab, and
came by the east side of
the land of Moab, and
* pitched on the other
side of Arnon, but came
not within the border of
Moab; for Arnon was the
border of Moab.
19 And Israel sent
messengers unto Sihon
king of the Amorites, the
king of Heshbon; and
Israel said unto him, Let
us pass, we pray thee,
through thy land unto
my place.
20. But Sihon trusted
not Israel to pass through
his coast: but Sibon gath-
ered all his people togeth-
er, and pitched in Jahaz,
and fought against Israel.
21 And the . * LoRD
God of Israel delivered
Sihon and all his people
into the hand of Israel,
and they smote them: 'so
Israel, possessed all the
land of the Amorites, the
inhabitants of that coun-
try.
22 And they possess-
ed all the coasts of the
Amorites, from Arnon
even unto Jabbok, and
from the wilderness even
unto Jordan.
23 So now, the Lord
God of Israel hath dis-
possessed the Amorites
And,
been taken by the Amorites, and who was most
concerned and best able to oppose us, never offer-
ed to strive against Israel.” He knew that for
his own part he had fairly lost it to the Amo-
rites, and was not able to recover it, and could
not but acknowledge that Israel had fairly won
it of the Amorites; therefore all his care was to
secure what was left, he never pretended a title
to what was lost. See Num. 21: 2, 3. ‘He
then acquiesced in God’s way of disposing king-
doms, and wilt not thou now? (2.) Their
possession had never been disturbed, v. 26.
They had kept this country now about 300 years,
and the Ammonites in all that time had never at-
tempted to take it from them, no, not when they
had it in their power, ch. 3: 12, 13. §
supposing their title had not been clear at the
first, (which yet he had proved it was,) yet no
continual claiin being made by so many descents,
the entry of the children of Ammon, without
doubt, was barred for ever. A title so long un-
questioned, shall be presumed unquestionable.
6. By these arguments Jephthah justifies him-
self aſſº cause, and condemns the Ammonites,
v. 27. It seems to me an evidence that the children
of Israel, in the days of their prosperity and pow-
er, (for some such days they had in the times of the
Judges,) had conducted themselves very inoffen-
sively to all their neighbors, and had not been vex-
atious, or oppressing to them, (either by way of
So that,
ful rights be disputed, He is thereby requested to
determine them: if Imanifest rights be invaded or
denied, He is thereby applied to to windicate
what is just, and punish what is wrong. As the
sword of justice was made for lawless and dis-
obedient persons, (1 Tim. 1: 9.) so was the
sword of war for lawless and disobedient princes
and nations. In war, therefore, the eye must be
ever up to God; and it must always be thought a
dangerous thing, to desire or expect that God
should patronise unrighteousness.
W. 29–40. We have here Jephthah triumph-
ing in a ſº victory, but, as an allay to his
joy, troubled and distressed by an unadvised
WOW. -
I. Jephthah’s victory. 1. God gave him an
excellent spirit, and he used it bravely, v. 39.
Then, when it appeared he had so clear a call,
and so just a cause, then the Spirit of the
Lord came upon him, and very much advanced
his natural faculties, enduing him with power
| from on high, and making him more bold and
more wise than ever he had been , and more fired
with a holy zeal against the enemies of his peo-
ple. Hereby God confirmed him in his office,
and assured him of success. Those who sincere-
ly walk after the spirit, shall be led forth the
right way. 2. God gave him eminent success,
and he brävely improved that too; (v. 32.) pur-
suing and completing his victory, so as utterly
reprisal, or under color of propagating their reli- to disable the enemy, from giving Israel any ſur-
gion, that the king of the Aminonites, when he
ther molestation, v. 33. But it does not appear
would seek an occasion of quarrelling with them, that he utterly destroyed the people, as Joshua
was forced to look 300 years back for a pretence.
It becomes the people of God thus to be blameless
and harmless, and without rebuke.
7. To decide the controversy, he puts himself
upon God and his sword, and the king of Am-
the devoted nations, or offered to make himself
master of the country, though their pretensions
might have given him color to do so. Though
others’ attempting wrong to us, will justify us in
the defence of our own right, yet it will not au-
mon joined issue with him, v. 27, 28. Note, , thorize us to do them wrong. . .
War is an appeal to Heaven, to God the Judge
of all, to whom the issues of it belong. If doubt- clouds.
II. Jephthall’s vow is dark, and much in the
When going out ſrom his house, on this
24 Wilt not thou pos-
sess that which * Che-
mosh thy god giveth thee
to possess? So n whom-
soever the Lord our God
shall drive out from be-
fore us, them will we
possess.
25 And now, art thou
any thing better than "Ba-
lak the son of Zippor,
king of Moab P did he
ever strive against Israel,
or did he ever fight
against them,
- 26 While Israel dwelt
in P Heshbon and her
coasts of Arnon, " three
hundred years? why
therefore did ye not re-
cover them within that
time P
27 Wherefore I have
not sinned against thee,
but thou doest me wrong
to war against me : the
LoRD, “the Judge, ‘be
judge this day between
the children of Israel and
the children of Ammon.
28 Howbeit, " the king
of the children of Am-
mon hearkened not unto
the words of Jephthah
of the LoRD came upon
d Deilt. 2:9.
e Num. 20:1,16.
f Num. 20:22. 21:10–13.
eut. 2:1–3. .
g Num.-21:4.
h Num. 21:13. 22:36.
i Num. 21:21–35. Deut. 2:27–34. 3:
1–17. Josh. 13:8—13.
k Neh. 9:22. Ps. 135:10–12. 136:17
—21.
! Josh. 13:15–32.
m Num. 21:29. 1 Kings 11:7. Jer. 48:
33:37–44.
7,46.
n Deut. 9:4,5- 18:12. Josh. 3:10. Ps.
44:2. 78:55
o Num. 22:2. Deut. 23:3,4. Josh. 24:
9,10. Mic. 6:5.
p Num. 21:25–30. Deut. 2:24. 3:2,5-
Josh. 12:2,5. 13:10. q Deut. 2:36.
r 3:11,30. 5:31. 8:28, 9:22. 10:2,3,8.
Josh, ll:18. 23:1.
s Gen. 18:25. 1 Sam. 2:10. Job 9:15.
23:7. Ps. 7:11. 50:6. S2:8. 94:2.
98:9. Ec. 11:9. 12:14. John 5:22,23.
Rom. 14:10–12. 2 Cor. 5:10. 2 Tinn.
4:8. IHeb. 12:23.
from before his people
Israel, and shouldest thou -
possess it?
towns, and in ‘l Aroer and
her towns, and in all the
Y., 1–23. As the sins of parents so often occasion disgrace
and hardship to their children, this should unite with higher
motives, to induce men to govern their passions according to the
law of God.-Activity, capacity, prudence, and piety, will often
render a man superior to the disadvantages of his birth; and the
hardships of his youth prepare him for the services of future life.
-Those undertakings are likely to prosper, and those public
situations to be well filled, respecting which the Lord is con-
sulted and trusted in simple faith, prayer, and conscientious obe-
dience.—They, who possess the greatest genuine courage, will be
cities that be along by the
-> e t Gen. 16:5. 1 Sam. 24:12,15.
- which he sent him. #;"isiºsis
[Practical Observations.] " ; "sºº"isº";
x 3:10. 6: 13:25. Num. 11:25. I
29 || Then x the Spirit Sam. 10:10. 16:13–15. 1 Chr. 12:
k.
* *- PRACTICAL OBSERVATIONS.
the most disposed for peace, and to yield the most for the sake of
it; and when rapacity and ambition, concealed under the mask of
equity, (for though few men love justice, mºst would be thought to
do so,) render such endeavors unavailing; having shown that we
would, if possible, live peaceably with all men, Wºmay safely
leave the matter with the Lord; who, as J udge of all the earth,
wili award to those that delight in contention, public or pri:
vate, a recompense meet for their turbulent dispositions and evil
, deeds. - SCOTT.
* . . Verse 24.
This did not imply, either that Chemosh was in reality a God, or
that victory always #. a right to the possessions of the vanquished:
but Jephthah argued with the king of Åmmon on his own principles,
the better to expose the injustice and unreasonableness of his con:
duct. [Note * ch. 1.] Scott.
- Verses. 25, 26.
Solomon began to build the temple 480 years after Israel left Egypt :
(1 Kings 6: 1.) 40 years were spent in the wilderness before the con-
quest of Sihon ind Og: and Jephthah here speaks of 300 years hav-
ing elapsed to that time. So that (if he spake with exactness, and
t of a round number,) these events happened 140 years before the
Šišin. of Solomon’s temple. Several computations have been made
of the years under Joshua, the different judges, and Saul, to accord
with this general intimation : but none are YºY satisfactory. Obscu-
rity rests on this part of sacred chromology, and probably will continue
to do so. [JVote, 3: 11. and Tº: Sacr. Chr. Introd..] Scott.
erS6 2/.
The declaration of war is seldom made Qº such good grounds, [as
herei and in the same spirit of humble faith. Scott And, it may
be added, it never would be made at all, if such a spirit of justice
ruled in the councils of nations. ED.
[795]
f5. C. 1143. {
Jephthah's vow and victory.
wº JUDGES, XI.
Jephthah ; and he passed
over Gilead and Manas-
Seh, and passed over
* Mizpeh of Gilead, and
from Mizpeh of Gilead
he passed over unto the
children of Ammon.
30 And Jephthah
* vowed a vow unto the
LoRD, and said, If thou
shalt without fail deliver
the children of Ammon
into mine hands,
31 Then it slail be,
that * whatsoever conneth
forth of the doors of my
house to meet me, when
I return in peace from
the children of Ammon,
* shall surely be the
Lord's, # and I will offer
it up for a burnt-offering.
32 So Jephthah passed
Over unto the children
of Ammon to fight
against them ; and P the
LoRD delivered thern
into his hands.
33 And he smote them
from "Aroer, even till
thou come to 4 Minnith,
even twenty cities, and
unto f the plain of the
vineyards, with a very
great slaughter. Thus
the children of Ammon
were subdued before the
children of Israel.
34 || And Jephthah
came to * Mizpeh unto
his house, and, behold,
‘ his daughter came out
to meet him with tin-
brels and with dances:
and , she was his only
child: § beside her he
had 8 neither son nor
daughter. -
y 10:17.
z Gen. 28:20. Nunn. 30:2,&c. 1 Sam.
1:11, Ec, 5: 1.2
• Heb. that which cometh forth, which
shall come forth.
1 Sam. 1:11,28.
a Ley. 27:2,3,28,29.
14:24,44.
f Qr, or I will, &c. I.ev. 27:11,12.
Deut. 23:18, Is. 66:3. -
b 1:4. 2:18. 3:10,
c Deut. 2:36.
d Ez. 27:17. f Or, Abel.
. 15:20, 1 Sam. 13:13,7.
Ps. 68:25, 148:11, 12. J... 31.4 #3.
§ Qr, he had not of /, is ow. ... ', ºr.
Heb. of himself.
g Zech. 12:10. Luke 7:12. 8:42. 9:38.
Verses 30–3]. .*
hazardous undertaking, in prayer to God for his
presence with him, he makes a secret but solemn
vow, or, religious promise to God, that if God
would graciously bring him back a conqueror,
whosoever, or whatsoever, should first come out
of his house to meet him, it should be devoted to
God, and offered up for a burnt-offering; at his
return, tidings of his victory coming home before
him, his own and only daughter meets him with
the seasonable expressions of joy; this puts him
into great confusion, but there was no remedy;
after she had taken some time to lament her own
inſelicity, she cheerfully submitted to the per-
formance of his vow. -
Now, 1. There are several good lessons to be
learned out of this story. -(1.) There may be re-
mainders of distrust and doubt even in the hearts
of true and great believers. Jephthah had rea-
son enough to be confident of success, especially
when he found the Spirit of the Lord come
wpon him; and yet now at settling, he seems to
hesitate, v. 30. And perhaps the snare into
which his vow brought him, was designed to
correct the weakness of his faith; and the fond
conceit, that he could not promise himself a vic-
tory, unless he proffered something considerable
to God in lieu of it, (2.) It is very good, when
in the pursuit or expectation of any mercy, to
make vows to God of some instance of accepta-
ble service to Him, not as a purchase of the fa-
vor we desire, but as an expression of our grati-
tude to Him, and the deep sense we have of our
obligations to render according to the benefit
done to us. The matter of such a singular vow
(Lev. 27: 2.) must be something of a plain, di-
rect tendency, either to advance God’s glory,
and the interests of his kingdom among men, or
further ouiselves in his service, and in what is
antecedently our duty. (3.) We need be very cau-
tious, and well advised, in making such vows,
lest, by indulging a present emotion even of pious
zeal, we entangle our own consciences, involve
ourselves in perplexitics, and are forced at last
to say before the -Angel, that it was an error.
It is a smare to a man, hastily to devour that
which is holy, without due consideration; and
without inserting the needful provisos and limi-
tations which might prevent the entanglement,
and then after vows to make the inquiry which
should have been made before, Prov. 20: 25.
Let Jephthah’s harm be our warming in this
matter. See Deut. 29: 22. (4.) What we have
solemnly vowed to God, we must conscientiously
perform, if it be possible and lawful, though it be
ever so diſficult and grievous to us. Jephthah’s
sense of the powerful obligation of his vow must
always be ours, v. 35. “The thing was mine own,
and in mine own power, but now it is not.’
Vow and pay. We deceive ourselves, if we
think to mock God. If we apply this to the con-
sent we have solemnly given in our sacramental
vows to the covenant of grace, made with poor
sinners in Christ, what a powerful argument will
it be against the sins we have by these vows
hound ourselves out from, and what a strong in-
ducement to the duties we have thereby bound
tº selves up to, and what a ready answer to
every temptation! “I have opened my mouth to
, tions, v. 38.
the Lord, and I cannot go back; I must, I will
therefore go forward.’, (5.) . It wel) becomes
children, obediently and cheerfully to submit to
their parents in the Lord, and particularly to
comply with their pious resolitions for the honor
of God, and the keeping up of religión in their
families, though . be harsh and severe, (v. 36.)
“Do to me according to that which hath pro-
ceeded out of thy mouth; I know I am deaf to.
thee, but am well content that God should be .
dearer.” The father might disallows any vow
made by the daughter, (Num. 30: 5.) but the
daughter could not disallow or disammul, no, not
such a vow as this, made by the father. This
magnifies the law of the fifth commandment. (6.)
Our friends’ grievances should be our griefs.
Where she went to bewail her hard ſate, the vir-
gins, her companions, joined her in her lamenta-
Those are unworthy the name of
friends, that will only rejoice with us, and not
weep with us. (7.) Heroic zeal ſor the honor of
God, and Israel, though allayed with infirmity
and indiscretion, is worthy to be had in perpetu-
al remembrance. It well became the daughters.
of Israel, by an annual solemnity to preserve the
honorable memory of Jephthah’s daughter, who
made light even of her own life, like a noble
heroine, when God had taken, vengeance of Is-
rael’s enemies, v. 36. So transported was she
with the victory as a common benefit, that, with
rare public spirit, she was willing to be herself
offered up as a thank-offering for it. (8.) From
Jephthah’s concern on this occasion, we must
learn not to think it strange, if the day of our tri-
umphs in this world proves on some account or
other the day of our griefs, and therefore must
rejoice with trembling! We hope for a day of tri-
umph hereaſter which will have no allay. .
2. Yet some difficult questions arise on this
story, which have very much employed, the pens.
of learned men. I will say but little to them, be-
cause Mr. Poole has discussed them very fully in
his English Amnotations. -- , .
(1.) It is hard to say, what Jeplithah did to his
daughter. SII.] Some think, he only shut her up
for a nun, and that it being unlawſul, according
to one part of his vow, (for they make it disjunc-
tive, translating or I will offer, &c.) to offer her
up for a burnt-offering, he thus, according to the
other part, engaged her to be the Lord’s, that is,
totally, to sequester herself from all the affairs of
this life, and consequently from marriage, and to
employ herself wholly in acts of devotion all her
days. Hence it is said, she bewailed her vir-
ginity, (v. 37, 38.) and knew no man, v. 39.
But if he sacrificed her, it was proper cnough for
her to bewail, not her death, because as intended
for the honor of God, she would undergo it cheer-
fully, but that circumstance of it, which made it
most grievous to her, [according to the sentiment
of all Israelitish women, Scott,) because she was
her father’s only child, in whom he hoped his
name and family would have been built up; . that
she was unmarried, and so left ho issue; there-
fore is it particularly noticed, (v. 34.) that beside
her he had neither-son nor daughter. But what
makes methink, [and so Seott, Jephthah did not
thus satisfy his vow, or evade it rather, is, that we
things abused to idolatry, he erroneously applied to innocent persons
Perhaps Jephthah's army was small, and his or their courage ready
to fail in the prospect of imminent danger ; therefore he joined a
Solemn vow to his earnest prayers: but the vow itself was evidently
ſash and improper. (M. R. z.-Gen. 28:20–22. JWum. 30: 2.) God
Himself had prescribed the animals which were to be offered in the
different kinds of sacrifices: and there were likewise different kinds
9f vows, and particular regulations of them. (JVotes, Lev. 1: 1, 2.27:)
It was therefore exceedingly absurd to vow, that whatsoever ‘came
forth of the doors of his house, should be the LoRD's, and be offered
for a burnt-offering.” The Inarginal reading, “ or I will offer it,” &c.
on which much stress has been laid by several expositors, is by no
In eans a natural Construction. A dog or some other unclean animal,
might first have met him ; and in what sense could it have been the
Lord's 3, but it was most probable that one of his family would, which
indeed, he seems to have expected. Not being so weſi acquainted
with the preceptive part of the books of Moses, as with the historical,
he confounded the several laws concerning sacrifices and vows; and
especially, he seems to have had some confused idea of the law and
ºsiºn of devoting persons or things to utter destruction. (Lev. 27.
#;" This, being especially intended of the enemies of God, Rnd
and Israelites, over whose lives he could have no power, either in
his public or private character: and he supposed that the execution
of this vow required, that the person devoted should be offered for a
burnt-offering. His judgment was not only erroneous through igno-
rance of the divine law, but also perverted by a too great familiarity
with the customs of the surrounding idolaters; who on such emer-
gencies frequently vowed and offered human sacrifices, supposing
them acceptable to the Deity, in proportion to the pain which they
occasioned to the offerers. (2 Kings 3:27. JMic. 6: 6–8.) . Scott.
Verses 34–40. * ,
The whole conduct of Jephthah's daughter shows, that she was an
amiable, dutiful, and pious young womân, according to the instruc-
tions afforded lier : and the tokens of extreme distress, which Jeph-
thah showed, confirm the interpretation before intimated. (3Vote, 30,
31.) He deemed himself irrévocably engaged ; (Notes, Lev. 27:28,29.
JViſm. 30: 2.) and, after two months, “he did with her according to
his vow :” that is, as it appears evident to me, he offered her for a
burnt-offering. (Gen. 22: 2–10.) In this he acted conscientiously :
but his conscience was erroneous. Otherwise he would not have
placed his amiable daughter, who came to congratulate his victory,
*
§
B. c. 1143.
Devotion of Jephthah's daughter.
JUDGES, XI.
35. And it came to
pass, when he saw her,
that he "rent his clothes,
and said, Alas, my daugh-
ter! thou hast brought
me very low, and thou
art one of them that
trouble me: for ‘I have
opened my mouth unto
the LoftD, and *I cannot
go back. -
36 And she said unto
him, My father, if thou
hast opened thy mouth
unto the Lond, do to
me according to that
which hath proceeded
out of thy mouth; "foras-
much as the Lord hath
taken vengeance for thee
of thine enemies, even of
the children of Ammon.
37 And she said unto
her father, Let this thing
be done for me: let me
alone two months, that
I may * go up and down
upon the mountains, and
"bewail my virginity, I
and my fellows.
38. And he said, Go.
And he sent her away
for two months: and
she went with her com-
panions, and bewailed
her virginity upon the
mountains. .
39 And it came to
pass at the end of two
months, that she return-
ed unto her father, who
n did with her according
do not find any law, usage, or custom, in all the Q.
T. which does in the least intimate, that a single
life was any branch or article of religion, or that
any person, man or woman, was looked upon as
the more holy, more the Lord’s, or devoted to
Him, for living unmarried; it was no part of the
law, either of the priests, or of the Nazarites;
Deborah and Huldah, both prophetesses, are both
of them particularly noticed as married women.
Besides, had she only been confined to a single
life, she needed not to have desired these two
months to bewail it in; she had her whole life
before her to do that, iſ she saw cause. Nor
needed she to take such a bad leave of her com-
panions; for they that are of that opinion, under-
stand what is said, (v. 40.) of their coming to
talk with her, (as the marg.) four days in the
year. Therefore, [2.] It seems more probable
that he offered her up for a sacrifice, according
to the letter of his vow, misunderstanding that
law which spoke of persons devoted to the cause
of God, as if it were to be applied to such as were
devoted by men’s vows; None devoted shall be
redeemed, but shall Surely be put to death; and
needing to be better informed of the power the
law gave him in this case to redeem her. Abra-
ham’s attempt to offer up Isaac, perhaps encou-
raged him, and made him, think, if God would
not accept this sacrifice which he had vowed, He
would send an angel to stay his hand, as He did
Abraham’s; if she came out designedly to be made
a sacrifice, as who knows but she might, perhaps
he thought that would make the case the plainer.
An injury, cannot be dome to a person who
consents to it. He imagined, it may be, that
where there was neither anger nor malice, there
was no murder, and that his good intention would
sanctify this bad action; and since he had made
such a vow, he thought it better to kill his daugh-
ter than to break his vow, and let Providence
o to his vow which he
ter of Jephthah the Gil-
bear the blame, that brought her forth to meet him.
(2.) But supposing Jephthah did sacrifice his
daughter, the question is, whether he did well?
[1..] Some think he did, as preferring the honor
of God before what was dearest to him in this
world. He is mentioned among the eminent be-
lievers, who by faith did great things, Heb. 11:
12. And this was one of the great things he did:
it was done deliberately, and upon two nonths’
consideration and consultation. He is never
blamed for it by any inspired writer. Though it
highly exalts the paternal authority, yet it can-
not justify any in doing the like; he was an ex-
traordinary person, the Spirit of the Lord came
upon him; many circumstances, now unknown
to us, might make this altogether extraordinary,
and justify it, yet not so that it might justify the
like. Some learned men have made this sacri-
fice a figure of Christ the great Sacrifice; He
was of unspotted purity and innocency, as she a
chaste virgin; He was devoted to death by his
Father, and so made a curse, or an amathema,
for us: He submitted Himself, as she did; to his
Father’s will—Not as I will, but as Thou wilt.
But, [2.] Most condemn Jephthah; he did ill to
make so rash a vow, and worse to perform it. He
could not be bound by his vow, to what God had
forbidden by the letter of the sixth command-
ment; Thou shalt not kill. God had forbidden
human sacrifices, so that it was (says Lightfoot)
in effect a sacrifice to Moloch. And, probably,
the reason why it is left dubious by the inspired
penman, whether he sacrificed her or no, was,
that they who did afterwards offer their children,
might not take any encouragement from this in-
stance. Concerning this, and some other such
passages in the sacred story, which learned inen
are in the dark, divided, and in doubt about, we
need not much amuse ourselves; what is necessary
to our salvation,thanks be to God, is plain enough.
l 16:28–30. 2 Sam. 18:19,31. 19:30.
Acts 20:24. 21:13. Rom. 16:4. Phil.
had vowed: and she eadite, Pfour days in a 2:30.
gº * Heb. go and go down.
knew no man. And it year. m 1 Sam. 1:6. Luke 1:25.
. - e savin' - m 31. Lev. 27:28,29. Deut. 12:31. Is,
*}.º.º. º. º. ºn
• IS:SU,51. 18:35. Job 1:20. o 1 Sam. 1: 1 1,28. 2: 18.
sº the aug €TS i Ilev. 27:28,29. Num. 30:2–5. 8, f Or, ordinance.
of Israel went i yearly k #: **śl, 44,45. Matt. 14 # *::::: º to year.
: i-ſ, a 14: & tt. 14: 3. writh.
to Slament the daugh- #: "A..." & §§§"
with the Word of
PRACTICAL OBSERVATIONS.
V. 29–40. As far as we are acquainted
God, we shall find a clear light shine on our paths, discovering
to us the safe and happy way: but, even when we act uprightly,
if ignorant of the Scriptures, we shall fall into lamentable mis-
takes, to the dishonor of God, and the great discomfort of our
souls. This should excite us to a diligent study of the whole
Word of God, that we may be completed in the knowledge of
his will: ” and it should remind ministers to be exact, copious,
and frequent, in discussing practical subjects; that those who
are disposed to perform their duty, may not be left to sin through
ignorance or mistake, as very many professors of evangelical
truth continually do.—How’ checkered are the scenes of this
mortal life! Sorrow treads upon the heels of mirth; and our
choicest comforts, often, through our own unwatchfulness, become
the occasions of our severest trials: but we need the less wonder
at this, when we observe how defective the best characters are,
and how the best actions are often connected with such, as are
utterly unwarrantable.—A cheerful mind, disposed to be grateful
to God, and to endure any thing for his honor, and out of love to
his people, with a ready submission to parental authority, are
such beautiful blossoms in young persons, and promise such fruit
in riper years, that we must regret to see them blasted by pre-
mature death; and lament that those, who have so well peformed
the inferior duties, are not spared to be useful in the more impor-
tant relations of the married state. But, though their death is a
loss to society, they are themselves no losers: for the preparation
for a useful life will render death also comfortable, in whatever
way they may be called hence.—In lawful vows, when we have
• opened our mouth unto the Lord, we may not go back;' and on
that account we should be very considerate in making vows, that
we may not involve ourselves or others in distress, perplexity, or
temptation: but nothing can oblige us to that which is in itself
unlawful. With this single exception, we cannot do too much
to express our gratitude for mercies received, or part with too
much for the glory of God.—Though, we cannot approve of the
conduct of Jephthah, we may well admire and imitate his reso-
lution and self-denial, and still more those of his daughter.—Let
us not then forget the love of the Father in giving his Son, or
of the Son in giving Himself, a real and acceptable sacrifice
for the sins of rebellious man. Bought with such a price, let us
present our bodies and souls as a living sacrifice unto God; and
look forward with heartfelt satisfaction to that country, where
ignorance, error, sin, and sorrow shall be known no more; where
the believer’s victory will be complete, his triumphs unalloyed
and unsullied, and his hallelujahs uninterrupted and eternal.
-- Scott.
with joyful songs of #: among the devoted enemies of God ; much
, less would he have offered so detestable a sacrifice, which was most
_ mony of paganism with the Israelitish rites.”
expressly forbidden, as ‘an abomination to the Lord which He hated.”
(Deut. 12:31.-Lev. 20: 2–5.)—When Saul rashly brought his ex-
cellent son Jonathan under the curse of utter destruction, the people
very properly rescued him ; for the crime was Saul’s, not Jonathan’s.
(1 Sam. 14: 24–46.) Scott.'
(39.) Did with her, &c.], Jephthah would have sinned against the
law of God, either in sacrificing his daughter, or in devoting her to a
single life. “But he had not a mind sufficiently enlightened, nor, per-
haps, a conscience sufficiently tender, to avoid mixing [either] cere-
SAURIN. Josephus,
and the Chal,—the Fathers generally, as Patrick says, “the stream ºf
interpreters, Poole, calm. Warburton, Mich; and Jºhn, &c, think wº
Scott and Henry that Jephthah murdered lis daughter. Patrick is in
doubt. The Eutch and Assemb. Ann. Dodd, Jä. Clarke, Horne, Hewlett,
Gill, Waterland, Saurin, Williams, Hales, &c. think, he only devoted
her to a single life. Calmet has a disquisition on the subject : but Hen-
ry seems to have said all that is necessary. Wººle shrewdly remarks,
that the boastful Greeks would have trumpeted forth such a sublime
self-devotion, had it occurred among them, and then those, very per-
sons would have joined their plaudits who now only cavil with the
modest Hebrewe record. Ec.
[797]
B. C. 1143.
Jephthah defeats the Ephraimites.
JUDGES, XII,
CHAP. XII.
The Ephraimites quarrel with Jeph-
thah, are smitten by the Gileadites,
and slain in º eat numbers at
the passage of Jordan, 1–6. Jeph-
thah dies, 7. Ibzan, who had thirty
sons and thirty daughters, judges Is-
rael, 8–10; and after him Elon, 11,
12; and then Abdon, who had forty
sons and thirty grandsons, 13–15.
ND the men of
Ephraim *gathered .
themselves together, and
went northward, and said
unto Jephthah, “Where-
fore passedst thou over
to fight against the chil-
dren of Ammon, and
didst not call us to go
with thee Pb we will burn
thine house upon thee
with fire.
2 And Jephthah said
unto them, “I and my
people were at great
strife with the children
of Ammon ; and when
I called you, ye delivered
me not out of their hands.
3 And when I saw
that ye delivered me not,
I d put my life in my
hands, and passed over
against the children of
Ammon, and the LoBD
delivered them into my
hand: * wherefore then
are ye come up unto me
this day to fight against
me 2
4 Then Jephthah gath-
ered together all the men
of Gilead, and fought
with Ephraim, and the
men of Gilead smote
Ephraim, because they
said, Ye Gileadites are
& fugitives of Ephraim,
among the Ephraimites,
and among the Manas-
sites.
5 And the Gileadites
took "the passages of
Jordan before the Eph-
raimites: and it was so,
that when those Eph-
raimites which were es-
caped said, Let me go
over, that the men of
Gilead said unto him, Art
thou an Ephraimite 2 If
he said, Nay;
6 Then said they unto
him, 'Say now # Shibbo-
leth ; and he said Sibbo-
leth : for he could not
frame to pronounce it
right. Then they took
him, and slew him at the
passages of Jordan: and
k there fell at that time
CHAP. XII. V. 1–7, Here is, T. The un-
reasonable displeasure of the men of Ephraim, v.
1. Pride was at the bottom of the quarrel; only
by that comes contention. Proud men think all
the honors lost, that go beside themselves, and
them who can stand before envy? The Ephraim-
ites had the same quarrel with Gideon, (ch. 8: 1.)
who was of Manassell on the other side Jordan,
as Jephthah was of Mamasseh on their side Jordan.
Ephraim and Manasseh were nearer akin than
any other of the tribes, yet were the most jealous
one of another. It is a pity that kindred and re-
lationship, which should induce to love and peace,
should ever be an occasion (as it often proves) of
strife and discord. Why didst thow not call us
to go with thee? For a good reason. The men
of Gilead had made Jephthah their captain, not the
men of Ephraim, so he had no authority to call
them. Had his attempt miscarried, for want of
their help, they might justly have blamed him for
not desiring it.
tually done, and Israel delivered, there was no
harm done, though they were not employed. No
less will satisfy their fury, but they will burn his
house, and him in it. Those resentments that
have the least reason, have commonly the most
rage. But we must not think it strange if we
receive ill from those from whom we deserve well.
Jephthah was now a mourner on his daughter’s
account, and they should have come to condole
and comfort him; but barbarous men take a plea-
sure in adding affliction to the afflicted. In this
world, the end of one-trouble often proves the
beginning of another; nor must we ever boast as
though we had put off the harness.
II. Jephthah did not endeavor to pacify them,
as Gideon did in the like case; the Ephraimites
were now more outrageous than then, and Jeph-
thah had not so much of a meek and quiet spirit as
Gideon. Whether they would be pacified or no,
Jephthah takes care, 1. To justify himself, v. 2,
3. for, (1.) It was not in pursuit of glory he had
engaged in this war, but for the necessary defence
of his country. (2.) He had invited the Ephraim-
ites to come and join him, though he neither
needed them, nor was under any obligation to pay
them that respect; yet they had declined the ser-
vice, v. 2, 3. It is no mew thing for those who
are themselves most culpable, to be most clamorous
in accusing the innocent. (3.) The honor they
envied, was bought dear enough, I put my life in
ºny hands; i. e. ‘ exposed myself to the utmost
peril in what I did, having so small an army.”
They need not grudge it him; few of them would
have ventured so far for it. (4.) He does not
take the glory to himself, (that had been invidi-
ous,) but gives it all to God, “ The Lord deliv-
ered them into mine hand. If God was pleased
so far to make use of me for his glory, why should
you be offended at that? Have you reason to
Jight against me? Is not that in effect to fight
against God, in whose hand I have been only an
unworthy instrument?”
2. When this just answer (though not so soft
an answer as Gideon’s) did not prevail to turn
away their wrath, he took care both to defend
himself from their fury, and to chastise their in-
solence with the sword, by virtue of his authority
as Israel’s judge. **
(1.) The Ephraimites had not only quarrelled
with Jephthah, but when his neighbors and friends
took his part, they had abused them, and given
them fine language; for I adhere to our transla-
tion, and so take it, v. 4. They said in scorn,
* Ye Gileadites that dwell here on the other side
Jordan, are but the scum and dregs of the tribes
* Heh. were called.
a 8:1 2 Sam. 19:41–43.
s Ts. 109:4. 12:11
Ec. 4:4. John 10:32. º
of the Ephraimites forty "#"º" *** * * -
- c. 11:12,&c. 1 Sam. 25:10.
and two thousand. d 9:17, 1 Sam. 19:5. 28:21. Job 13: g #."#. 15:1
NOTES. Prov, 17 : 14.
CHAP. XII.
V. 1–7. We find nothing to blame in Jephthah's
answer ; but it was not so conciliating as that of Gideon had been.
(JM. R.—8: 1–3.)—How far Jephthah concurred in this cruel
(6) cannot be determined ; but it was entirely unjustifiable,
ceedingly weakened the common cause of Israel.
But when the work was effec-.
of Joseph, of which Ephraim is the chief, the re-
fuse of the family, and so accounted among the
Ephraimites, and among the Manassites—who
cares for you? All your neighbors know what
you are; no better than fugitives and vagabonds,
separated from your brethren, and driven hither
into a corner.” It is an ill thing to fasten names
or characters of reproach on persons or countries,
as is common, especially on those who lie under
outward disadvantages: it often occasions quar-
rels of ill consequence, as here. See likewise
what a mischievous thing an abusive tongue is;
it sets on fire the course of nature, and is set
on fire of hell; many a time it cuts. the throat
of him that uses it, as here, Ps. 64; 8. If these
Ephraimites could have denied themselves the
poor satisfaction of calling the Gileadites fugi-
tives, they might have prevented a great deal of
bloodshed. * * *. f
(2.) This affront raises the Gileadites’ blood;
and the indignity dome them, as well as their cap-
tain, must be revenged. . [1..] They fought with
Ephraim, v. 4. and, Ephraim being but a rude
unheaded rabble, they smote them, and put them
to flight. [2] They cut off their retreat, and so
completed their revenge, v. 5, 6. ' The Gilead-
ites, perhaps better acquainted with the passages
of Jordan, secured them with strong guards, who
were ordered to slay every Ephraimite that offer-
ed to pass the river. Whether Jephthah is to be
praised for this, I know not, perhaps he saw it
to be a piece of necessary justice. It seems the
Ephraimites, though they spoke the same lan-
guage with other Israelites, yet had got a custom .
in the dialect of their country, to pronounce the
Hebrew letter Shin like Samech, and could not
do otherwise, no, not to save their lives: so you
might know an Ephraimite by his pronunciation,
as in any country almost, a person from one part
of it may be known from a person from another
part of it, by his pronunciation. Thow art a
| Galilean, and thy speech betrays thee... Iy
this the Ephraimites were discovered. Shibbo-
leth signifies a river or stream, [sometimes also
an ear of corn, Job. 24; 24. Scott.] ‘ Ask
leave to go over Shibboleth, the river.” Those
that were thus cut off, made up the whole number
of slaughtered Ephraimites 42,000, v. 6. Thus
another mutiny of that angry tribe was prevented.
Now let us observe the righteousness of God
in the punishment of these proud and passionate
Ephraimites, which in several instances answered
to their sin. 1. They were proud of the honor of
their tribe, gloried that they were Ephraimites;
but how soon are they brought to be ashamed or
afraid of their own country! 2. They had gone
in a rage over Jordan to burn, Jephthah’s house
with fire, but now they come back to. Jordan as
sneakingly as they had passed it furiously, and
were cut off from ever returning to their own
houses. 3. They had upbraided the Gileadites
with the infelicity of their country, lying at such
a distance; and now they suffer by an infirmity
peculiar to their own country, in not being able
to pronounce Shibboleth. 4. They had called
the Gileadites, unjustly, fugitives, and now they
are really and in good earnest become fugitives
themselves; and in the Hebrew, the same word
(v. 5.) is used of the Ephraimites that escaped,
or that fled, which they had used in scorn of the
Gileadites, calling them fugitives; he that rolls
the stone of reproach unjustly on another, let him
expect it will justly return upon himself. - -
Lastly, Here is the end of Jephthah’s govern-
ment. He judged Israel but six years, and then
14. Ps. 119:109, Rom. 16:4.
c ii.27. 2 Chr. 13:12. -
f 11:10. Num. 32:39,40. Deut. 3:12–
17
died, v. 7. Perhaps the death of his daughter
Rev. h 3:28. 7:24. Josh. 2:7. 22:11.
- i Matt. 26:73. Mark 14:70, • S
f That is, a stream, or, flood. Ps. 69:
2,15. Is. 27:12, Heb. -
k Prov. 17:14. 18:19. Ec, 10:12, Matt.
Neh. 4:4. Ps, 78:9. 12:25, Gal. 5:15,
(Gen. 49:
revenge
and ex-
(2 Chr. 13: 4–22. .
JMatt. 12: 25, 26.) Indeed it is wonderful, that the
political importance of Ephraim was not ruined by this massacre.—
49; 23–26. , Deut. 33: 17.) . After this transaction, Israel quiet-
iy submitted to Jephthah as their judge; but he lived only a short
time, and probably had little comfort in his advancement. Scott,
B. C. 1137.
Death of Jephthah.
judges, XIII.
B.C.T 7 And Jephthah
1197: I judged Israel six
years. . Then died Jeph-
thah the Gileadite, and
was buried in one of the
cities of Gilead. º
8 || And after him
Ibzan of "Beth-lehem
judged Israel. -
9 And he had in thirty
Sons and thirty daughters,
whom he sent abroad, and
took in thirty daughters
from abroad for his sons:
and he judged Israel sev-
en years.
B. C. J 10. Then died
1499. I Ibzān, and was
buried at Beth-lehem.
11 || And after him
Elon a Zebulonite judg-
ed Israel; and he judged
Israel ten years, -
12 And Elon the Ze-
bulonite died, and was
buried in " Aijalon, in
the country of Zebulun.
H3 iſ And after him,
Abdon the son of Hillel,
a Pirathonite, judged Is-
raël. -- :
I4 And he had forty
sons and thirty “ neph-
ews, that * rode on three-
Score and ten ass-colts:
B.G.T and he judged Is-
*-1 rael eight years.
15 And Abdon the
son of Hillel the PPira-
thonite died, and was
buried in Pirathon in the
land of Ephraim, q in the
mount of the Amalekites,
CHAP. XIII.
Israel offends God, and is reduced to
serve-the Philistines forty years, 1. ‘
An Angel appears to Manoah's wife,
and promises her a son, who should
sunk him so, that he never looked up after, but
went to his grave mourning. -
V. 8–15. We have here a short account of
the short reigns of three more of the judges of
Israel; the first of which governed but 7 years, the
second 10, and the third 8. For the transgres-
sion of a land, many are the princes thereof,
many in a short time, successively :—good men
being removed in the beginning of their useful-
ness, and by the time they had applied themselves
to their business. . .
I. Ibzan of Beth-lehem; most probably, Beth-
lehem of Judah, David’s city, not that in Zebu-
lun, which is only mentioned once, Josh. 19: 15.
What is remarkable concerning him, is, his many
children: sixty in all; an equal number of each
sex, a thing which does not often happen in the
same family, yet, in the great family of mankind,
He that first made two, male and female, by his
wise providence, preserves a succession of both
in some sort of equality, as far as is requisite to
the keeping up of the generations of men on earth.
He took care to marry them all; his daughters
he sent abroad, he provided husbands for them,
so the Vulg, adds; and, as it were in exchange,
and both ways strengthening his interest, he took
in thirty daughters from abroad for his sons.
The Jews say, Every father owes three things to
his son, to teach him to read the law, give him a
trade, and get him a wife. What a difference
between Ibzan’s family, and Jephthah’s! Some
are increased, others diminished; both are the
Lord’s doing. -
II. Elon of Zebulun, in the N. of Canaan, was
next raised up; ten years he continued a blessing
to Israel; and then died, v. 11, 12. Lightfoot
computes, that in the beginning of his time, the
40 years’ oppression by the Philistines began,
(spoken of, ch. 13: 1.) and about that time Sam-
son was born. Probably, his residence being in
the N. the Philistines who bordered on the S.
parts of Canaan, took the opportunity of making
incursions on them.
III. Abdon, of Ephraim, succeeded, and in him.
that illustrious tribe begins to recover in reputa-
tion, having not afforded any person of note since
Joshua; for Abimelech the Shechemite was rather
be a perpetual Nazarite, 2–5. She
informs her husband; who prays that
the Angel may again appear to in-
struct them, 6–3. The Angel ap-
pears, and by his conduct, especially
by ascending in the flame of Manoah’s
sacrifice, discovers who He is, 9–20.
Manoah is greatly alarmed, as hav-
ing seen God; but is encouraged by
his wife, 21–23. Samson is born, and
is moved by the Spirit of God, 24, 25.
again in the sight of the
LoRD ; and the LoRD de-
livered them * into the
hand of the Philistines
forty years.
- - - - - PRACTICAL OBSERVATIONs.
- The haughty and quarrelsome will at length meet with those, set
a scandal to it. This Abdon was famous for the
| multitude of his offspring; (v. 14.) he had 40
sons and 30 grandsons, all which he lived to see
grown up; and they rode on 70 ass-coſts, either
as judges and officers, or as persons of distinction.
Concerning this, and the rest of these judges
that have ever so short an account given of thein,
yet notice is taken where they were buried; (v,
7, 10, 12, 15.) perhaps, because the inscriptions
on their monuments (for such were anciently
used; 2 Kings 23: 17.) would serve to confirm
and enlarge their story, and might be consulted
by such as desired further information concerning
them. Peter having occasion to speak of David,
says, His sepulchre is with us writo this day.
Or it is intended for the honor of the places where
they laid their bones; but may be improved to
lessen our esteem of all worldly glory.
It is very strange, that in the history of all these
judges, some of whose actions are very particu-
* larly related, there is not so much as once men-
tion made of the high priest, or any other priest,
or Levite, appearing either for counsel or action
in any public affair, from Phinehas (ch. 20: 28.)
to Eli, which may well be computed 250 years;
only the names of the high priests at that time
are preserved, 1 Chron. 6: 4–7. and Ezra 7 :
3–5. How can this strange obscurity of that
priesthood for so long a time, now in the begin-
ning of its days, agree with that mighty splendor
with which it was introduced, and the figure
which the institution of it Inakes in the law of
Moses? Surely it intimates, that the institution
was chiefly intended to be typical, and that the
! great benefits that seemed to be promised by it,
were to be chiefly looked for in its antitype, the
everlasting priesthood of our Lord Jesus, in com-
parison of the excelling glory of which, that
priesthood had no glory, 2 Cor. 3: 10.
CHAP. XIII. V. 1–7. At this ch. begins the
story of Samson, the last of the Judges, whose
story is recorded in this book, and next before
Eli. The passages related concerning him are,
from first to last, very surprising and uncommon.
The figure he makes in this history is great, yet
vastly different from that of his predecessors.
- ND the children of i º 1 Sam. 16:I. Mic. 5:2.
Israel - f did evil m 14. 10:4.
n Jush. 19:42. 1 Cllr. 6:69. 8:13.
* Heb. sons’ sons. -
p 2 Sam. 23:30.
q 3:13,27. 5:14. Gen. 14:7. Ex. I7.8.
| Sam. K5:7.
f Heb. added to commit, &c. 2:11. 3:
7. 4:1. 6: 1. 10:6.
a 1 Sam. 12:9.
set the world as it were in flames, from age to age; and which by
who are as ready to revenge their affronts, as others have been
to endure them.--Nothing is more foolish than scurrility: with-
out any advantage, it rouses the most implacable resentment, and
prepares the way for bloodshed. But they, who are most ready
to boast, menace, and revile, generally prove cowardly in real
danger: and might have their own reproaches retorted on them,
but that Christians must not ‘render railing for railing.”—In the
origin or the event of dissension, all parties are commonly to
blame: even good men cannot always bear with proper calmness
the ingratitude and ill-treatment of those whom they have served;
nor have all equally the talent of turning away wrath by a soft
answer: even in a just cause we are apt to be hurried on by our
passions to unwarrantable lengths; for ‘the beginning of strife
is like the letting forth of water, therefore ” let us leave off con-
tention before it be meddled with.”—No one is prepared to do
good, who has not learned to expect and accept evil, as his re-
compense from man; and to persevere, in hope of a better recom-
pense from a gracious God.—But no contentions are so bitter,
as those which arise between brethren, or between rivals for
honor and precedency. What need have we then to watch and
pray against envy, pride, ambition, and those evil tempers, which
desire as to this world.
horrid carnage gratify that first great murderer, the devil!—Alas!
that so many Shibboleths should be invented to divide the church
also; to be the watchwords of angry disputants, and the pretext
for even professed disciples of Christ, to abuse and persecute each
other! May the Lord incline all his people ‘to follow after the
things which make for peace, and things whereby one may edify
another.”—Many renowned and envied persons die of broken
hearts, on account of personal and domestic afflictions: so that
their inward anguish might soften their bitterest enemies into
compassion, if they knew the whole.—The Lord is to be acknow-
ledged in giving all our comforts, as well as submitted to when
He withholds or withdraws them: but increasing families bring
increasing cares and duties, which cannot be neglected without
guilt and painful consequences.—In fine, the happiest life of in-
dividuals, and the happiest state of society, is that which affords
the fewest remarkable events. To live [with all our faculties
harmoniously employed] in credit and quiet, to be peacefully use.
ful in our circle, to possess a clear conscience, to enjoy commu-
nion with God our Savior while we live, and to die at peace with
God and man, form the substance of all that a wise man can
Scott.
Verses 9–15. - -
“The mount of the Amalekites,’ (15) seems to have derived its
name from someyictory, gained over Amalek in that place by the
Ephraimites. (M. R.)-Many learned men suppose, that these last
four judges ruled over the E. and N. parts of the country; and that
Samson and Eli were contemporary with them, judging the S. and
W. parts. - - Sco TT.
- NOTES.
CHAP. XIII. v. 1. These 40 years are supposed to have begun
when Jair judged Israel; about the same time as the oppression of
Gilead by the Ammonites. (Note, 10: 3–5.) These had been sub-
dued, but the Philistines still harassed the Israelites, till Samson was
arrived at maturity, and began their deliverance. (JVote, 19; 6–9.)
- SCOTT,
[799]
B. C. 1161,
The birth of Samson predicted.
JUDGES, XIII.
2 And there was a
certain man of b Zorah,
of the family of the
Danites, whose name
was Manoah : and his
wife was " barren, and
bare not. -
3. And d the Angel of
the Lorn appeared unto
the woman, and said unto
her, Behold now, thou art
barren, and bearest not:
*but thou shalt conceive,
and bear a son.
4 Now therefore be-
ware, I pray thee, and
f drink not wine nor
strong drink, and 5 eat not
any unclean thing : .
5 For, lo, thou shalt
conceive, and bear a son;
and "no razor shall come
on his head : for the child
shall be a Nazarite unto
God from the womb ;
and he shall begin to
deliver Israel out of the
hand of the Philistines.
6 || Then the woman,
came, and told her hus-
band, saying, * A man of
God came unto me, and
his countenance was
like the countenance of
an angel of God very m
terrible : but I asked him
not whence he was,
neither told he me n his
I] a [Y] 62.
7 But he said unto me,
Behold, thou shalt con-
ceive, and bear a son ;
and now drink no wine
nor strong drink, neither
eat any unclean thing :
for the child shall be a
b Josh. 15:33. 19:41
c Gen. 16:1. 25:21, 1 Sam. 1:2–6,
Luke 1:7.
d 2:1. 6:11,12. Gen. 16:7–13. Luke
1:11,28.
e Geri. 17:16. 18:10. 1 Sarn. 1:20. 2
Kings 4:16. Luke 1:13,31.
f 14. Num. 6:3. Luke 1:15.
Lev. 11:27,47. Acts 10:14.
Num. 6:5. 1 Sam. 1:11.
i łºm. 7:13. 2 Sam. 8:1. 1 Chr.
l -
kijºut. 33:1. Josh, 14:6. 1 Sam. 2:27.
9:6. 1 Kings 17:18,24. 2 Kings 4:9,
Tim. 6:11. t
16. 1
! Matt. 28:3. Luke 9:29. Acts 6:15.
22. Gen. 28:16,17. Ex. 3;2–6.
Dan. 8:17. 10:5–11. Matt. 2S:4,
Rev. 1: 17
n is." Gen. 32.29. Luke 1:19.
} t.
arm wrought salvation.
We never find him at the head, either of a court
or of an army, never on the throne of judgment,
or in the field of battle, yet in his own proper.
[. a great patriot of his country, and a terri-
le scourge and check to its enemies and oppres-
sors: he was an eminent believer, (Heb. 11:32.)
and a glorious type of Him who with his own
The history of the rest
of the Judges commences from their advancement
to that station, but Samson’s begins with his
birth, may with his conception, and no less than
an angel from heaven ushers him into the world,
as a pattern of what should be afterward done to
John Baptist, and Christ. This is related in
this chapter. - 4
V. 1–14. A short account is first given, such as
we have too often had already, of the great dis-
tress Israel was in, which gave occasion for the
raising up of a deliverer. If there had been no sin,
there had needed no Savior, but sin was suffered to
abound, that grace might much more abound. The
enemies God now sold them to, were the Philis-
times, their next neighbors, the first and chief of
the nations devoted to destruction; but which God
left to prove them, (ch. 3: 1, 3.) an inconsid-
erable people in comparison with Israel; (they had
but five cities of any note,) and yet when God
made use of then as the staff in his hand, they
were very oppressive and vexatious. And this
trouble lasted longer than any yet, (40 years,)
though, probably, not always alike violent.
When Israel was in this distress, Samson was
born. He was of Dan, v. 2. Dan signifies a
judge or judgment, Gen. 30: 6. And, proba-
bly, it was with an eye to Samson, that dying
Jacob foretold, Dan shall judge his people, i.
e. ‘produce a judge for his people,’ Gen. 49: 16.
Dan lay next-to the Philistines, therefore one of
that tribe was most fit to be made a bridle on
them. His parents had been long childless.
Many eminent persons have been born of mothers
long barren; as Isaac, Joseph, Samucl, and John
Baptist, that the mercy might be the more accept-
able when it came. Sing, O barren, thow that
didst not bear. . Note, Mercies long waited for,
often prove signal mercies, and it is made to ap-
pear they were worth waiting for, and by them
others may be encouraged to continue their hope
in God’s mercy,
The glad tidings, that she should have a son,
were brought to his mother by an angel of the
Lord, (v. 3.) . appearing as a mau, with the
aspect and garb of a prophet, or man of God.
And this angel (as Patrick supposes, v. 18.) was
the Lord Himself, i. e. the Word of the Lord,
who was to be the Messiah, for his name is call-,
ed. Wonderful, and Jehovah, v. 18, 19. The
great Redeemer did in a particular manner con-
cern Himself about this typical redeemer. It
was not so much for the sake of Manoah and his
wife, obscure Danites, that this extraordinary
message was sent, but for Israel’s sake, whose
deliverer he was to be; and not only so, his ser-
vices to Israel not seeming to answer to the gran-
deur of his entry, but for the Messiah’s sake,
whose type he was to be, and whose birth must
be foretold by an angel, as his was, -
: The angel, 1. Notices her affliction. Hence
she might gather he was a prophet, that, though
a stranger, yet he knew her grievance. He tells
her of it, not to upbraid her, but because perhaps
at this time she was actually bemoaning herself
as one written childless. God often comforts his
people very seasonably, when they feel most from
their troubles. 2. He assures her she should
conceive and bear a son, (v. 3.) and repeats it,
v. 5. To show the power of a divine word, the
strongest man. that, evér was, was a child of
promise, as Isaac, Heb. 11; 11. Gal. 4; 23.
Many a woman, after having been long barren,
has borne à son by. Providence, but Samson was
by promise, because a figure of the Promised Seed,
so long expected by the faith of the Old Testa-
ment saints, 3. He appoints that the child should
be a Nazarite from his birth, and therefore that
the mother should be subject to the law of the
Nazarites, (though not under the vow of a Naz-
arite,) and should drink no wine nor strong
drink, so long as this child was to have his
mourishment from her, either, in the womb or at
the breast, v. 4, 5. Observe, This deliverer of
Israel must be in the strictest mammer devoted to
God, an example of holiness. Am. 2: 11. Other
judges had corrected their apostasies from God,
but Samson must appear as one, more than any
of then, consecrated to God; and though we read
of his faults, we have reason to think, he exem-
plified not only the ceremony, but the substance,
of that separation to the Lord, in which, the
Nazariteship did consist, Num. 6: 2. Those that
would save others, must be singular for piety them-
selves, Samuel was a Nazarite by his mother’s
vow, (1 Sam. 1: 11.) Samson by the divine ap-
pointment. Women with child ought conscien-
tiously to avoid whatever they have reason to
think will be any way prejudicial to the health or
good constitution of the fruit of their body. And
perhaps Samson’s mother was to reſrain from
wine and strong drink, not only because he was
| designed for a Nazarite. but because he was de-
signed for a man of strength, which his mother’s
temperance would contribute to. 4. He ſoretells
the service this child should do his country, He
shall begin to deliver Israel. It is very desira-
ble our children may be not only devoted entirely
to God themselves, but instrumental for the good
of others, ānd the service of their generation:
mot recluses, candles wºnder a bushel, but on a
candlestick. Observe, Heshall begin to deliv-
er Israel. This intimated that the oppression of
the Philistines should be long, for Israel’s deliv-
erance should not begin, till this child, now un-
born, should be grown up to begin it. And he
shall only begin it. God chooses to carry on his
work gradually, and by several hands. One lays
the ſoundation, another builds, and perhaps a third
brings forth the top-stone. . .
Now herein Samson was a type of Christ.
(I.). As a Nazarité to God, a Nazarite from the
womb. Jesus was not a Nazarite Himself, yet
the Nazarites typified Him, as being perfectly
pure from all sin, not so much as conceived in it:
and entirely devoted to his Father's honor. Of
the Jewish church, as concerning the flesh,
Forty years.] ‘To be computed, not from Abdon's death, but be-
fore that time, as is evident from v. 5, and from 15:20, where only
20 of these years are said to have been in Samson's days. Probably
the great slaughter of the Ephraimites by Jephthah encouraged the
Philistines to rise against Israel, and that they began to domineer
over them not long after his death.”. Poole.—Förty years.-: The
sixth and longest oppression, thought by Usher to have ended seven
months after the death of Eli, when the ark was brought back from
the land of the Philistines; but as I think (with Marsham) the same
mentioned, ch. 10; 7, 8, the Philistines in the W. and the Ammon.
ites in the E. making incursions at the same time, only the former
continued longer than the latter: so the preface, 10: 7. belongs not
only to what immediately there follows Concerning the Ammonites
and Jephthah, but to what is here related concerning the Philistines
and Samson ; which the holy writer could not speak of together with.
out confusion, and therefore first relates the former, and now here
the latter ; a synchronism by which all difficulties imay be solved
and the years which seemed redundant brought within their true
compass. A. PAT e
Verses 2–5. RICK
. (M. R.) The Nazarite’s vow, was voluntary, and for a limited
time; and by the touch of a dead body, it was broken, and the speci.
fied time must be begun over again. (JVotes, Num, 6: 2–21.) But
Sanson was devoted by the Lord’s express appointment, to be a
Nazarite all the days of his life; and it seems probable this kind of
separation was not so strict, as the voluntary vow: , (1 Sam. l: 9–
1J. Luke 1: 11–17.)—It is probable, Samson was born about the
time when the Philistines began to afflict Israel, as lie did not live to
complete their deliverance. (Note, 1.)—It seems, the law concerning
distinction of meats was not strictiy observed at this time, or Mano-
ah’s wife would not have needed a caution to eat no unclean thing.
(4, 7, 14.) * - e. Scott.
(2... Zorah..] ‘ On the east side of the mountain separating Judah
and Dan.' HAAR’s Dutch flatn.
(5.) Begin to deliver.] “The deliverance was perfected by Samuel,
who put in end to this forty years’ tyranny by his famous victory at
Eben Ezer, 1 Sam. 7: 13.” PATRick.-- By Eli, Samuel and Saul,
but especially by David.” - * s -- Poole.
- Verse 6.
Y -
A man of God..] ..M. R.—This supposed man, of God,” or holy
prophet, is said to have been like ſam angel; by which, it is evident
that angels, as they actually appeared to the people of God, were not
distinguishable in general from prophets, except by a more venerable
or majestic appearance : (Acts 6: 15.) though in the emblematic de;
scription of them, in some parts of Scripture, they are represented
with wings. Scot T.
[800]
*
Birth of Samson predicted, &c.
B. C. 1160.
JUDGES, XIII.
Nazarite to God from the
womb to the day of his
death.
[Practical Observations.]
8 Then Manoah en-
treated the LoRD, and
said, O my Lord, let the
man of God which thou
didst send, come again
unto us, and " teach us
what we shall do unto
the child that shall be
.*
born.
9 And God phearken-
ed to the voice of Mano-
ah; and the Angel of
God came again unto
the woman as she sat in
the field : but Manoah
her husband was not
with her. -
10 And the woman
made haste, and ran, and
showed her husband, and
said unto him, "Behold,
the man hath appeared
unto me, that came unto
me the other day.
11 And Manoah arose,
and werit after his wife,
and came to the man,
and said unto him, Art
thou the man that spakest
unto the woman P And
he said, I am.
12 And Manoah said,
Now let thy words come
to pass : * how shall we
order the child? and
+ how shall we do unto
him 2
13 And the Angel of
the LoRD said unto Ma-
noah, Of all that I said
unto the woman, let her
heware. - -
14 She may not eat of
any thing that cometh of
the vine, neither let her
drink wine or strong
drink, nor eat any un-
clean thing : " all that I
commanded her, let her
observe. . - -
15 And Manoah said
unto the Angel of the
Lord, I pray thee, 'letus
W. 1–7. We ought to make haste to keep
them, and she inquired no further.
Christ came, thereſore, (like Samson’s mother,)
she was made a holy nation, amd strictly forbidden
to touch any unclean thing for his sake, who in
the fulness of time was to come ſoom her. (2.)
As a deliverer of Israel; for He is Jesus a Savior,
who saves his people from their sins. But with
this difference: Samson only began, David after-
wards completed the deliverance; but our Lord
Jesus is both Samson and David too; both the
Author and Finisher of our faith.
Manoah’s wife, in a transport of joy, brings
to her husband, in all haste, the report of this
surprising message, v. 6, 7. It was told her by
a man of God, v. 6. His countenance she could
describe; it was very awful; so powerfully com-
manding reverence and respect, that, according
to the idea she had of an angel, he had the very
countenance of one. But his name she can give
no account of, nor to what tribe or city of Israel
he belonged, for he did not think fit to tell her,
and she durst not ask him. She was abundantly
satisfied he was a servant of God, his person and
message carried their own evidence along with
She gives
him a particular account both of the promise and
of the precept, (v. 7.) that he also might believe
the promise, and be a monitor, to her to observe
the precept. Thus should yoke-fellows commu-
nicate to each other their experiences of commu-
mion with God, and their improvements in ac-
quaintance with Him, that they may be helpful
to each other in the way called holy.
V. 8–14. I. Manoah earnestly prays for a
second visit of the angel, v. I. He was not in-
credulous; his heart safely trusted in his wife;
he knew she would not impose on him, much less
was he, as Josephus unworthily represents, jealous
of his wife’s conversation with this stranger; but,
1. He takes it for granted, this child of promise
would in due time be given them, and speaks
without hesitation of the child that shall be
born. There was not found so great faith,
no not in Zechariah, a priest, then in waiting at
the altar of the Lord, and to whom the angel
himself appeared, as in this honest Danite. Things
hidden from the wise and prudent, are often re-
vealed to babes, who know how to prize God’s
gifts, and to take God’s word. Blessed are
they that have not seen, and yet, as Manoah
here, have believed. 2. All his care is, What
they should do to the child that should be born.
Note, Good men are more solicitous to know
duty, than events; for duty is ours, events are
God’s, Solomon inquires concerning what the
good men should do, not the good they should
have, Eccl. 2: 3. 3. He therefore prays God to
send the same blessed-messenger again, to give
them further instruction, fearing lest his wife’s
joy for the promise, might have made her forget
some part of the precept. Note, Those that have
once heard from Heaven cannot but wish to hear
thence again and again. Observe, He does not
go, or send for the man of God, but prays God
o, Job 34:32. Prov. 3:5,6. Acts 9:6.-
p Ps. 65:2. Matt. 7:7-11.
q John 1:41,42, 4:28,29.
* Heb, what shall bs the manner of the
God’s command-
child. 7 Gen. 18:19, Prov. 4:4, 22:
6. Eph. 6:4.
# Or, what shall he do 2 Heb, what
shall be his work 1
PRACTICAL OBSERVATIONS,
being conceived in sin, it cannot be holy or happy, without the
to send him, and, thus seeking, finds him. Would
we have ministers of the Gospel bring a word
proper for us, and for our instruction? Entreat
the Lord to send them to us to teach us, Rom.
I5:30, 32. -
II. God graciously granted it, v. 9. Note,
God will not ſail to guide those that sincerely
desire to know their duty, and apply themselves
to Him to teach them, Ps. 25: 8, 9. For the an-
gel appears the second time also to the wife, sit-
ting alone, probably tending the flocks, or other-
wise well employed in the field where she was
retired. She did not desire him to go with her,
but will ſetch her husband to him, v. 10, 11.
Those that would meet with God, must attend
there where He is pleased to manifest Himself.
Probably both these visits were on the same
day, (for other (v. 10.) is not in the original,
and some read this, instead,) and at the same
lace, and that the second time she sat expecting
F. Manoah is not disgusted that the angel
did not this, second time appear to him, but very
willingly goes after his wife to the man of God.
I.et yokefellows excite one another to love and
good works; and if the wife will lead, let not the
husband think it any disparagement to him, to
follow in that which is virtuous and praiseworthy.
1. Manoah looks on himself as concerned to
assist his wife in the careful management of this
promised seed, according to order, v. 12, for the
utmost care of both the parents, and their constant
joint endeavor, are little enough to be engaged
for the good ordering of children devoted to God,
to be brought up for Him. Let not one devolve
it on the other, but both do their best. Observe,
from Manoah’s inquiry, [1..] When God is pleased
to bestow any mercy on us, our great care must
be how to use it well. God has given us bodies,
souls, estates; how shall we order them, that we
may answer the intent of the donor, and give a
good account of them? [2] Those to whom
God has given children, must be very careful how
they educate them, that they may drive out the
foolishness bound up in their hearts, and betimes
train them in the way wherein they should go.
Herein pious parents will beg divine assistance.
2. The angel repeats the direction before given,
v. 13, 14. Note, There is need of great caution
and observation, for the right ordering both of
ourselves and of our children. Those that would
be preserved pure, must keep at a distance from
whatever borders on sin, or leads to it.
V. 15–23. I. What further passed between
Manoah and the angel at this interview. It was
in kindness concealed from him that it was an
angel; for had he known it, he durst not have
conversed with him as he did, v. 16. We could
not bear the sight of the divine glory unveiled.
God having determined to speak to us by mem
like ourselves, prophets and ministers, even when
He spake by his angels, or by his Son, they ap-
peared in the likeness of men, and were taken
but for men of God.
r Deut. 12:32. Matt. 28:20. John 2:5-
15:14. 2 Thes. 3:4.
s 6:18, 19. Gen. I8:3—5.
, ments, but to wait patiently for the performance of his promises:
—He has a remnant of servants in all ages.
* lm
s re
verses 11–14. M. R.
These indeed often
have trials, unknown to their fellow creatures, unpitied by them,
or incapable of relief from them; but they have no sorrows which
the Lord does not pity, and none which He will not remove in
the best time and manner: and He has various methods of show-
ing them the kind notice He takes of them, till He sees good to
ſieve them.—If parents desire their children should be mortified
to fleshly lusts, and devoted to God, they should be careful to be so
themselves.—The parental duty commences even from the child’s
conception, and everything should be attended to, which may
conduce to its welfare of body and soul; especially prayer should
be offered in its behalf. For an immortal creature is brought
into existence, which will be happy or miserable for ever; and,
regenerating grace of God, and an interest in the great Redeemer.
—We need also divine direction in respect of the education of our
children, lest any of the rules of Scripture should be forgotten,
mistaken, or neglected; that, being trained up “in the nurture
and admonition of the Lord,” there may be a well-grounded hope
of their becoming useful to the church and to the world.—Happy
is it, when married persons possess unreserved confidence in each
other, and can converse freely together concerning their spiritual
experiences and duties, that they may have the benefit of each
other’s counsel and prayers.—When we desire to know the will
of God that we may do it, we should pray for instruction with
the most unshaken assurance of its being granted: (James 1: 5
–8.) but perhaps He may see good to teach us by means of our
inferiors. Scott.
- Scott.
* Verse 15, 16.
Manoah, not knowing who this messenger of God was, seems to
Q. T, VOL. I. |01
have doubted whether he should prepare him a banquet, or a sacri-
fice. “For Mannah knew not that he was an Angel of the Lord.”—
This implied, that had he known who it was, the thought of offering
B. C. 1160.
***
J UDGES, XIII. JManoah's apprehensions quieted.
detain thee until we shall
have made ready a kid
* for thee. *
16 And the Angel of
the Lond said unto Ma-
noah, Though thou de-
tain me, I will not eat of
thy bread; and if thou
wilt offer a burnt-offer-
ing, thou must offer it
t unto the LoRD : for
Manoah knew not that
he was an Angel of the
LoRD.
17 And Manoah said
unto the Angel of the
LoRD, What is thy name,
that, when thy sayings
come to pass, we may do
thee honor P
18 And the Angel of
the Lord said unto him,
* Why askest thou thus
after my name, seeing it
is + secret?
19 So Manoah x took
a kid, with a meat-offer-
ing, and offered it upon
a rock unto the LoRD :
and the Angel y did won-
drously; and Manoah
and his wife looked on.
20 For it came to pass,
* when the flame went
up toward heaven from
off the altar, that the
Angel of the LoRD as:
cended in the flame of
the altar: and Manoah
and his wife looked on it,
and a fell on their faces
to the ground.
21 (But the Angel of
the Lord did no more
appear to Manoah and to
his wife.) Thou Manoah
* knew that he was an
Angel of the LoRD.
22 And Manoah said
unto his wife, & We shall
surely die, because "we
have seen God.
23 But 9 his wife Said
unto him, If the Lord
were pleased to kill us,
* he would not have re-
ceived a burnt-offering
* Heb. before thee,
23, 6:26,
t. º u 6. Gen. 32:20.
: Or, wonderſul. Is. 9:6.
x 6:19,20. 1 iſ ings 18:30–33.
y 6:21. 1 Kings 18:38.
z 2 Kings 2:11. Ps. 47:5. Heb. 1:3.
a Gen. 17:3. [...ev. 9:24. 1 Chr. 21:16.
Ez. 1:28. Dan. 10:9. Mutt. 17:6.
b 6:22. Hog. 12:4,5.
c Gen. 32:30. Ex. 33:20. Dct, t, 4:38.
5:26. Is. 6:5
d john 1:18. § 37.
e Ec. 4:9,10. 4 Cor. 12:21.
f Gen. 4:4,5, Ps. 86:17.
and appointed him to turn it into a sacrifice.
cended, and in flame; ºtherefore with good reason
they conclude it was an angel, (v. 21.) for He
maketh his angels spirits, and his ministers a
flame of fire.
Now, 1. The angel declined to accept his treat,
offered in token of respect and gratitude, (v. 15.)
They that welcome the message, will be kind to
the messengers for his sake that sends them, 1
Thess. 5: 13. But the angel told him (v. 16.)
he would not eat of his bread, any more than
he would of Gideon’s, but, as there, directed him
to offer it to God, ch. 6: 20, 21. Angels need
not meat or drink; but the glorifying of God is
their meat and drink, and it was Christ's, John
4: 34. And we in some measure do the will of
God as they do it, if, though we cannot live
without meat and drink, yet we eat and drink to
the glory of God, and so turn even our common
meals into sacrifices. - * .
2. The angel declined telling him his name,
and would not so far gratify his curiosity. Ma-
moah desired to know it, (v. 17.) not as if he
doubted the truth of his message, but that .
might return his visit, be better acquainted with
him, and respect him accordingly. It is good to
increase and improve our acquaintance with good
men and good ministers, What Manoah asked
for instruction in his duty, he was readily told;
(v. 12, 13.) but what he asked ſo gratify his cu-
riosity, was denied with something of a check,
v. 18. God has in his Word given us full direc-
tions concerning our duty, but never designed to
answer all the inquiries of a speculative head.
He gives him a reason for his refusal, ‘It is se-
cret.” The names of angels were not as yet re-
vealed, to prevent the idolizing of them: after
the captivity, when the church was cured of idol-
vision made on Manoah and his wife. 1. In Ma-
noah’s reflections upon it there is great fear, v.
22. . We shall surely, die. It was a vulgar
Jews, that it was present death to see God, or an
angel; and this motion quite overcame his faith,
for the present, as it did Gideon’s, ch. 6: 22.
2. In his wife’s reflection on it there is great
faith, v. 23. The weaker vessel was the strong-
er believer, which perhaps was the reason why
the angel chose once and again to appear to her.
Manoah’s heart began to fail him, but his wife
encouraged him. Two are better than one, for if
one fall into dejection and despondency, the other
piously assisteach other, as there is occasion. None
could argue better than Manoah’s wife does here.
We shall surely die, said her husband; ‘Nay,”
said she, “we meed not fear that. We shall not
die, unless God be pleased to kill us." Had He
thought fit to kill us,’’ (1) “He would not have
accepted our sacrifice, and signified to us his ac-
ceptance of it by turning it to ashes, Ps. 20:3.
marg. The sacrifice of the wicked is an abomi-
nation, but you see ours is not so.” Nor would
He have showed us all these strange sights, now
when there is little or no open vision, (1 Sam. 3:
1.) nor have given these exceeding great and pre-
cious promises. . Note, Hereby it appears God
atry, angels made themselves known to Daniel by designs not the death of simners, that He has ac-
their names, Michael and Gabriel; and to Zacha- cepted the great sacrifice which Christ offered up
rias, the angel told his name unasked, I am Ga- for their salvation, and has put them in a way
briel. But here it is secret, or it is wonderful, of obtaining his favor, and assured them of it on
too wonderful for us. One of Christ’s names is their repentance. And let those good Christians,
Wonderful. His name was long a secret, but who have had communion with God in the Word
by the Gospel it is brought to light, Jesus, a Sa- and prayer, to whom He has graciously manifest-
vior. Manoah must not ask, because he must not "ed Himself, and who have had reason to think
know. Col. 2: 18. To be willingly ignorant of God has accepted their works, take encourage-
those things which our great Master refuses to ment thence in a cloudy and dark day; “God
teach ws, is to be at once ignorant and wise. | would not have done what He has dome for my
3. The angel assisted and owned their sacri- soul, if He had designed to forsake me, and leave
fice, and, at parting, gave them to understand me to perish at last; for his work is perfect,
who he was. He had directed them to offer their nor will He mock his people with his favors.” O
burnt-offering to the Lord, v.16, Praises offered woman, great is thy faith.
to God, are the most acceptable entertainment of
the angels; see Rev. 22: 9. worship God. And name Samson, has been derived, by some, from
Manoah having so good a warrant, though he was . Shemesh, the sun, turned into a diminutive,
no priest, and had no altar, turned his meat into the sun in miniature: the Nazarites were as
a meat-offering, and offered it upon a rock to rubies and sapphires, Lam. 4: 7. The sun is
the Lord; (v. 19.) i.e. he brought and laid it compared to a strong man; why should not a
to be offered; Thus we must bring our hearts to strong Inan then be compared to the sun when he
God as living sacrifices, and submit them to the goes forth in his strength'? A little Sun, because
operation of his Spirit. All things being now the glory of, and a light to his people Israel. A
ready, (1.) The angel did wondrously. Pro- type of Christ, the Sun of righteousness.
bably the wonder he did was the same he had 2. His childhood. He grew more than ordi-
done for Gideon, he made fire to come to consume nary in strength and stature; and not in that only,
the sacrifice. (2.) He ascended up toward heay- but in other instances, it appeared the Lord bless-
en in the flame of the sacrifice, v. 20. By this ed him, qualified him, both in body and mind,
it appeared, he was not, as they thought, a mere for something great and extraordinary. Chil-
man, but a messenger immediately from heaven; dren of promise shall have the blessing . .
thence certainly he descended, for thither he as- 3. His youth.
cended, John 3: 13,-6: 62, Prayer is the as- Spirit of the Lord began to move him, v. 25.
cent of the soul to God. But it is Christ in the Where God gives his blessing, He gives his Spirit
heart by faith, that makes it an offering of a swect to qualify for the blessing, Those are blessed
smelling savor: without Him our services arc indced, in whom the Spirit of grace begins to
offensive smoke, but in Him acceptable flame. work in the days of their childhood. Isa. 44: 8.
Comp. Rey, 8: 3. ... We may apply it to Christ’s 4. The Spirit moved Samson in the camp of
sacrifice of Himself for us; He ascended in the Dam, i.e. in the general muster of the trained
flame of his own offering, for by his own blood bands of that tribe, who, probably, had formed a
He entered in once into the holy place. It was camp between Zorah and Eshtaol, near the place
plain it was not the body of a man, since it as- where he lived, to oppose the incursions of the
& - * 2
a burnt-offering, though irregular, would not have been in all respects
improper; but as he took him only ſor a man, it was very Wrong.—
The same would have been equally the case bad he been the great-
(Note, Ez. 20: 3.)
(16.) Bread..] “Bread in Scripture usually signifies all manner of food
Jässemb, Jämn.—If
prophet, as Manoah took this to be, might authorize men to sacrifice,
though they were not priests, or at the tabernacle; as Elijah did at
est created angel.
fit for man’s nourishment.”
Mt. Carmel.”
word for the Angel in the original of v. 19.) according to the meaning
of his name, pºnderful; for, in the presence of Mangah and his wife,
He ascended towards heavén with the flame of fire from off the altar,
and, by that Manoah knew him to be the Angel-JEHow AH, and he
was afraid, lest death, should be the consequence of having * Seen
God.”—Fröm these circumstances the reader will easily collect,
whom Manoah supposed, the Angel to have been. (Gen. 16; 10, 11,
13, 14. 32: 30. 43: 16. Ez. 3: 2. 33: 20–23 Josh. 5: 13–15.
Hos. 12: 3–6. John 1: ; 18.) 3. Scott.
Scott,
thou wilt offer.}, “A
Dodd.
e Verse 18–22. ' --- *
ºffered it to Jehova H, and He did pondrously,' (there is no -
opinion generally received among the , ancient.
V. 24, 25. Here is, 1. Samson's birth. His
t - -
II. We have an account of the impressions this
will help to raise him up. , Yoke-ſellows should .
When he grew up a little, the
..]
B. C. 1146. .
Birth and early life of Samson.
* JUDGES, XIV.
and ,a meat-offering, at
our hands; neither
would & he have showed
us all these things ; nor
would, as at this time,
have told us such things
as these. 2
24. T And the woman
bare a son, and called
his name *Samson; and
the child grew, and the
LoRD blessed him. .
~ 25 And k the Spirit of
the Lond began to move
him at times in * the
camp of Dan, 'between
Zorah and Eshtaol.
-CHAP. XIV.
Samson desires a woman of the Philis-
times to wife, Going to see her
he slays a lion; and afterwards ſinds
honey in its carcass, , 5–9. At his
marriage-feast he proposes, a riddle,
-- which the guests explain by means of
his wife, I He kills thirty Phi-
lištines, gives their spoil to those who
explained the riddle, anul departs in
anger, 19. His wife is given to his
$ompanion, 20. ,
ND Samson went
A down to * Timnath,
and * saw a woman in
Timnath of the daugh-
ters of the Philistines.
2 And he came up,
&nd told his father and
his mother, and said, I
have seen a woman in
Timnath of the daughters
of the Philistines ; now
therefore “get her for me
to wife. * ,
3 Then his father and
his mother said unto
him, Is there never a
woman among the
daughters of “thy bre-
thren, or among all my
people, that thou goest to
take a wife of the “un-
*::: 25:14. Prov. 3:32, John 14:20– .
h Heb. 11:32. -
i 1 Sam. 3:19. [...uke 1:80. 2:52.
3ſ 3:10. ;34. , 11:29. 1 Sun. 11:3.
Matt. 4:1. John 3:34.
* Heb. Mahanehdan. 18:12.
i 18:l I. Josh. 15:33. -
a Gen. 38:12, 13. Josh. 15:10. 19:43.
b Gell. 6:2. 34:2. , 2-Sam. 11:2. Job
31:1. Ps. 119:37. I John 2:16,
, S8:6.
•c Gen. 21:21. 24:2,8. 34:4 2
Kings 14:9. ^
“d Gen. 13:8, 24:27,
-e ‘lj:18. Gen. S4:14. Ex. 34:12–16.
Reut. 7:23, 1 Sam. 14:6. 16:26,38.
31:4, 2 Sam. 1:29. "
W ë 8—25.
Philistines; there Samson, when a child, appear-
ed among them, and signalized himself by some
very brave actions; excelling them all in manly
exercises and trials of strength, and, probably,
he showed laimself more than ordinarily zealous
against the enemies of his country, and discovered
more of a public spirit than could be expected in
a child. The Spirit moved him at times, not at
all times, but, as the wind blows, when He list-
ed, to show that what the child did, was not
from himself, then he could have done it at any
time. Strong men think themselves greatly au-
imated by wine; (Ps. 78: 65.) but Samson drank
no wine, and yet excelled in strength and cour-
age, and every thing bold and brave, for he had
the Spirit of God moving him: therefore be not
: with wine, but be filled with the Spirit,
who will come to those that are sober and tem-
perate.
CHAP. XIV. The idea which this ch. gives
us of Samson, is not what might have been ex-
pected concerning one, who, by the special de-
signation of Heaven, was a Nazarite to God, and
a deliverer of Israel; and yet really he was both.
W. 1–9. Here, I. Samson, under extraordina-
ry guidance, seeks occasion of quarrelling with
the Philistines, by joining affinity with then. A
strange method, but Samson was himself a riddle,
a paradox of a man, did what was really great and
good, by what was seemingly weak and evil, be-
cause he was designed not to be a pattern to us,
but a type of Him, who, though He knew no sin,
was made sin for us, and appeared in the like-
mess of sinful flesh, that He niight condemn aud
destroy sin in the flesh.
1. As the negotiation of Samson’s unarriage
was a common case, we may observe, (1.) It was
weak and foolish in liim to set his affections on
a daughter of the Philistiaes. Shall not only an
Hsraelite, but a Nazarite, devoted to the Lord,
covet to become one with a worshipper of Dagon?
—a patriot of his country, match among its sworm
enemies? He saw this woman, (v. 1.) and she
pleased him well, v. 3. It does not appear he
had any reason to think her either wise or virtu-
ous, or any way likely to be a help-nect for Him:
but he saw something in her face very agreeable
to his fancy, therefore nothing will serve, but she
must be his wife. He that, in the choice of a
wife, is guided only by his eye, and governed by
his fancy, must afterward thank himselſ, if he find
a Philistine in his arins, (2.) Yet it was wise,
not to make his addresses to her, till he had first
acquainted his parents with the matter, v. 2.
Herein he is an example to all children, conform-
ably to the law of the fifth commandment. Chil-
dren ought not to imarry, nor to move towards it,
without the advice and consent of their parents;
they that do, (as Bp. Hall here expresses it.)
wilfully unchild themselves, and exchange
matural affections for violent. Parents have
a property in their children, as parts of themselves.
In marriage, this is transferred, for such is the
law of the relation, a man shall leave his father
and his mother, and cleave to his wife: it is
therefore not only unkind and ungrateful, but very
unjust, to alienate this property without their
concurrence; whoso thus robbeth his father or
| mother, stealing himself from them, who is nearer
and dearer to then than their goods, and yet saith,
It is no transgression, the same is a compan-
ion of a destroyer. (3.) His parents did well
to dissuade him from yoking himself thus un-
equally with an unbeliever. Those who profess
religion, but are courting an affinity where they
have reason to think the fear of God is not, nor
the worship of God, let them hear their reasoning,
and apply it to themselves. In the old world,
the sons of God corrupted and ruined themselves,
by marrying with the daughters of men. "God
had forbidden Israel to marry with the devoted
nations, one of which the Philistines were, Deut
7: 3. (4.) If there had not been a special reason
for it, it had certainly been improper in him to
insist on his choice, and in them to agree to it
at last. Yet their tender complia; ce with his
affections, may be observed as an ex sus, le to pa-
| rents, not to be unreasonable in c. Jssiºg their
| children's choices, not to deny thei: Consent, es-
| pecially to those that have seasonably and dutifully
asked it, without some very good cause. As chil-
dren must obey their parents in the Lord, so
parents Inust not provoke their children to
wrath, lest they be discouraged.
2. But this treaty of imarriage is expressly said
to be of the Lord, v. 4. Not only that God after-
wards overruled it to serve his designs against
the Philistines, but that He put it into Samson’s
heart, that he might have occasion against the
Philistines. To marry a Philistine was not evil
in itself, but only forbidden, because of the dan-
ger of receiving hurt by idolaters; where there
was not only no danger of that, but an opportunity
hoped for ºf doing good, the law inight well be
dispensed with. It was said, (ch. 13: 25.) the
Spirit of the Łord began to move him at times,
and we have reason to think, he himself perceived
it now, when he made this choice; and that other-
wise, he would have yielded to his parents’ dis-
suasives, nor would they have consented at last,
had he not satisfied them it was of the Lord.
It should seein, the Philistines oppressed Israel,
not by great armies, but by the clandestime incur-
sions of their giants, and small parties of their
plunderers; in the same way therefore Samson
must deal with them; let him but by this marriage
get among them, and he would be a thorn in their
sides. Jesus Christ, being to deliver us from the
present evil world, and to cast out the prince of
it, did Himself visit it, though full of pollution
and enmity, and, by assuming a body, did in some
sense join affinity with it, that He might destroy
our spiritual enemies, and his own arm might
work the salvation.
II. Samson, by a special providence, is encour-
iš. to attack the Philistines. God, when He
|
called him to it, prepared him for this designed
service, 1. By enabling him, in one journey to
: Timnath, to kill a lion, v. 5, 6. Many decline
PRACTICAL OBSERVATIONS.
& True spiritual experience always excites desires,
and dictates prayers, for further communications and displays of
God’s glory to our souls. His chief display of Himself is in the
person of Jesus Christ, his ceedual Son. Happy are we, when
our hearts ascend after the Savior: we may then, with pleasure
and admiration, contemplate the wonders of redeething love; and
every discovery of his glory will awe our souls into deeper.reve-
*CInC8 and humiliation. †. however, Satan will sometimes
attempt tº cºnvert into terror and discouragement, while we com-
£are the holiness and majesty of our God with our meanness and
pollution. (ſº. 6; 5.57: 15, 16.) But He will not cast off those
who are humbly determined, if they must perish, to perish sup-
plicating his mercy. The Gospel itself, and the means of grace
... " - Verse 25,
.**.*P ºf Pan.] It is uncertain, whether at that time anv army
of Danites were encamped, to preserve the country from depredation,
9, whether the wºrds should be read JMahanehåån, as in the margin ;
being the name of a place afterwards mentioned, but which was so
called from events prior to the days of Samson, iſ J. 18. l, ll, 12.
p- NOTES. - Scot T.
*CHAP. XIV. V. 1–4. Many think, that Sanson was induced to
afforded us, are hopeful tokens that the Lord ſavors tas: but if we
have been taught to love the Gospel, and to ſear nothing so much
as coming short of the salvation of Christ; if we have learned to
delight in his ordinances and commandinests, and have received
evident answers to our prayers; we may be sure ‘the Lord has
not appointed us to wrath, but to obtain salvation by our Lord
Jesus Christ.”—When children possess health, with the use of
their limbs, senses, and understandings, parents have abundant
cause for gratitude: but most of all, when they give early indica-
tions, that the Holy Spirit is working on their tender minds, and
preparing them for the service of God. This let us in the first
place desire, seek, and pray for; and may this blessing be widely
bestowed on the rising generation. SCOTT.
contract this marriage by special direction from the Lord. ... His pa;
rents opposed his marriage as long as “they knew not that it was of
the Loºp. For the words translated, she pleaseth me well,” may
be rendered it is right, and considered as an intimation, that it was
from God; upon which his parents consented, and went with him.—
But perhaps it is only meant, that it pleased God to leave Samson to
follow his own inclination 8, intending in his infinite wisdom to over-
rule his misconduct for good to Israel; and that his parents consent-
ſ
\
B. C. 1141. JUDGES, XIV.
* Samson's riddle,
.*
circumcised Philistines? doing the service they might do, because they
And Samson said unto know not their own strength. God let Sam-
º º ... g... son know what he could do in the strength of the
. º 's . . º, Spirit of the Lord, that he might never be afraid
te She pleaseth to look the greatest difficulties in the face. (1.)
me well. - Samson’s encounter with the lion was hazardous,
4. But his father and as appears from the circumstances, the lion being
his mother knew not young and of the fiercest sort, and Samson alone:
that f it was of the Lord, the lion roared in meeting him, so the word is,
that he sought an oce
sion against the Philis-
tines: ſor at that time
more hazardous the encounter, the more illustrious
the victory. (2.) It was obtained without difficul-
• s - a ty; he strangled the lion, and tore his throat as
the Philistines had do- easily as he would have strangled a kid, yet with-
minion over Israel. out any instrument; he had nothing in his hand.
5 Then went Samson Christ engaged the roaring lion, and conquered
down, and his father and him, in the beginning of his public work, (Matt.
his mother, to Timnath, * * **) and afterward spoiled principalities
s”, | ...” and powers, triumphing over them in Himself,
.*.*.*. i. W º $1S . .."; not by any º, º
I”( : ea'alted in his own strength. What added
behold a young lion roar- much to the glory of s: triumph over the
ed # against him. lion, was, that when he had dome this great exploit,
6 And h the Spirit of he did not boast of it, did not so much as tell his
the LoRD came mightily father or mother. Modesty and humility make
upon him, and hº rent "P the brightest crown of great performances. .
p “. - 2. By providing him, the next journey, with
him as he would have honey in the carcass of this lion, v. 8, 9. He
rent a kid, and he had turned aside where he had killed the lion, perhaps,
nothing in his hand : but that * º sight of º º: he . affect
k is father or himself with the mercy of that great-deliverance,
..º. had and there solemnly give thanks to God for it. It is
good thus to remind ourselves of God’s former
- favors to us. There he found the carcass of the
7 And he went down, lion; the birds or beasts of prey, it is likely, had
and talked with the eaten the flesh, and in the skeleton a swarm of
woman; and she pleased bees had knit, and made a hive of it, and laid up
Samson well. | ..". stock of ..". sº '...". .
º º - itle than any man to the hive, seizes the noney
º ... º j". with his hand. As by his victory over the lion,
‘ned aside t he was taught not to fear the Philistine’s strength
and he turned asiº, to and fierceness, sº by dislodging the bees, he was
see the carcass of the taught not to fear their multitude; though they
lion; and behold there compassed about him like bees, yet in the name
was a swarm of bees and of the Lord he should destroy them, P8, 118:
honey in the carcass of º: * º his * the . .." º Fº
the lion. the dead bones of an unclean beast had not that
• ceremonial pollution in them, that the bones of a
- 9. And he took thereof man had. j. Baptist, that Nazarite of the N.
in his hands, and went T. lived upon wild honey. Bp. Hall observes
on eating, and came to here, that those are less wise and more scru-
his father and mother, pulous than Samson, that decline the was of
and he gave them, and him, that they brought
they did eat; but he told "thirty companions to be
not them, that he had with him. -
taken the honey out of 12 And Samson said
the carcass of the lion. unto them, I will now
10 || So his father went put forth P a riddle unto
down unto the woman : you; if ye can certainly
and Samson ºn made there declare it me within 4 the
a feast; for so used the seven days of the feast,
done.
lf.
n occa. There was a special providence in it, and the
of garments. !
13 But if ye cannot
declare it me, then shall.
ye give me thirty sheets -
and thirty change of gar- mºeºsº, Maº 22:2—4. John
ments. And -
unto him, Put forth thy
riddle, that we may hear
God's gifts, because they find them in ill ves-
sels. Our Lord Jesus having conquered Satan,
that roaring lion, believers find honey in the car.
Cass, abundant strength and satisfaction, enough
for themselves, and for all their friends, from that
victory. * -
V. 10–20. We have here an account of Sam-
son’s wedding feast, and the occasion it gave him
against the Philistines.
1. Samson conformed to the custom of the coun--
§ making a festival on his nuptialsolemnities,
which continued 7-days, v. 10. It is no part of
religion to go contrary to the innocent usages of
the places where we live; nay, it is a reproach to
religion, when those who profess it, give just oc-
casion to others to call them covetous, sneaking,
and morose. A good man should strive to make
himself, in the best sense, a good companion.
II. Samson, to entertain the company, propounds
a riddle, and lays a wager that they cannot find
it out in 7 days, v. 12–14. The usage, it seems,
was very ancient on such occasions, when friends
were together, to be innocently merry, not to spend
all the time in dull eating and drinking, as Pat.
rick expresses it, or in the other gratifications of
sense, as music, dancing, or shows, but to propose
questions, by which their learning and ingeniuity
might be tried and improved. This becomes men,
wise men, that value themselves by their reason;
but very unlike to it are the infamous and worse
than brutish entertainments of this degenerate
age, which send nothing round but the glass and
the health, till reason is drowned, and wisdom .
sunk. 1. Samson’s riddle is applicable to many
of the methods of divine providence and grace.
When God, by an overruling providence, brings
good out of evil to his church and people; when
that which threatened their ruin, turns to their
advantage; when their enemies are made ser-
viceable to them, and the wrath of men turns te
God’s praise, then comes meat out of the eater,
and sweetness out of the strong. See Phil. I :
12. 2. It was not a wager laid upon God’s
providence, or upon the chance of a die of a card,
but upon their ingenuity, and amounted to no
more than an honorary recompense of wit, and a .
disgrace on stupidity. -
III. Whether his companions were really of
a dull capacity, or under a particular infatuation,
it was strange none of the 80 could in all this
time stumble upon so plain a thing as that, What
is sweeter than hones , and twhat is stronger
13:1. 15:11, Deut. 28:48.
Heb. in meeting him.
h 3:10. 11:29. 13:25, 1 Sam. 11:6.
i 15:8,15. 16:30, , , Sam. 17:34–37,46-
Zech. 4:6. l. John 3:8. • *
k Is. 42:2. Matt. 11:29.
| Gen. 29:21, Matt. 1:20, 2
n . Sam. 10:33. 16:6.
o Matt. 9:15. John 3:29.
P §: 10:1. Ps. 49:4. :
Ez. 17:2, 20:49. . . Matt. 13:13,34.
Luke 14.7. John 16:29, 1 Cor. 13: .
º atg.
- Gen. 29:27,28
they said .
young men to do. and find it out, then I
11 And it came to will give you thirty f
pass, when they "saw sheets and thirty change
ed, because he was fully bent upon it.
&c. (3) JM. R. e.
(1) Timnath.]
Semb. Jºnn.
(4.) ‘Samson was now 22 years old.”
- Verses 5, 6. -
This was an earnest of his subsequent victories, not by human
might or power, but by the Spirit of the Lord. (Zech. 4: 4–7.)
* Scott.
(5.) Lion.] ‘ It was common in Palestine, and the Hebrews have
seven words to signify the lion in different ages; gur or gor, a young
lion, a whelp : kephir [the word here], a young lion : ari, or arieh, a
young and vigorous lion : shahal, a lion in the full strength of his
age shahatº, a vigºrous lion; leſia, an old lion; and 7th, i.ish, a de.
crepit lion, worn out with *ge. But these distinctions are not always
used in speaking of the lion.” Rob INson’s. CALM
Verses 8, 9. s ºf sº, ºn ºr ºr w
The carcass of the lion was a most unlikely place for a swarm of
bees, being, as might have been supposed, both inconvenient, and
offensive to that delicate insect, which dräws honey from ſhe’m...s.
odoriſerous ſlowers and plants. - Sco'ſ T.
(8.) After a time.] ‘ It was not usual to celebrate the nuptials be-
tween a man and an espoused virgin till 12 months after the espousals;
and so long a time seems, necessary for the carcass of the lion tº
(JM. R. f.)—Uncircumcised,
Scott,
‘W. of Zorah, toward the Mediterranean.” As-
Us Hea, in Dodd.
Heb. she is right in mine evas, Matt. 27:28. Mark 14;
:: Or, shirts,
51,52
- - . 1 & M) ºr º - * -
r §. lº ſº s *::: 2 § r Gen. 45:22, 2 Kings 5:5,22. Matt.
is ilā;3. - e 6:19. Jam, 5:2. S
come reduced to a proper state for the reception of bees.” Cort.
- Bin. Am. Ed.—“That bees have swarmed in dry-bones, we have
[also] the testimony of Herodotus, Serranus,and Aldrovandus.’ Hew-
iFTT.- But this came to pass by the special providence of God, act-
ing in a supernatural way. For it was never known among natural-
jsts that bees should be in the careass of a lion, but only of an ox or
bullock.” Assemb. Ann.—“Bees are observed by Aristotle and others
to abhor bad smells, and to abstain from flesh.” g PATRICK.
- - - Verses, 10–14,
The riddle, in its literal purport, meant no more, than that he had
got honey, for food and pleasure, from the lion, which in its strength
and fury was prepared to devour him. Yet this explanation of the
riddle may be interpreted, as containing an emblem of more import-
ance, and more hard to be understood, exeept by the teaching of God.
—The trials, conflicts, and temptations of the Lord’s people are pro-
ductive of hôliness and comfort to their souls in this Wºrld, and work
for them an exceeding weight of glory in the next. The remains of
indwehling sin, and even the ſails of real believers, become occasions
to them of deeper humility, more simple dependence on the Sayior,
more ardent love and admiring gratitude, moré compassion for their
fellow sinners, more fitness for many, kinds of service on earth, and
greater meetness for the worship and ºccupations of the redeemed
in glory. And if any abuse this truth,'let them know, that they are :
not concerned in it; for upright souls are always rendered muore watch-
[804
B. c. 1141.
Samson's riddle.
JUDGES, xiv.
SWeeth CSS.
-14 And he said unto
them, "Out of the eater .
came forth meat, and out
of the strong came forth
And they
than a-lion? It should seem, that in wit as well
as manners, they were very barbarous.
base enough to turn a jest into earnest, and they
were unworthy of conversation, that would grow
so outrageous rather than confess their ignorance
Samson’s wife to be a traitor to her own husband,
and to pretend a greater interest in her than he
had. . Yet most inhuman of all was it, to threat-
en, if she could not prevail, to burn her and all
her relations with fire, and all for fear of losing
each of them the value of a shirt and a coat. Those
It was
could not in three days
expound the riddle.”
15 And it came to
pass, on the seventh day,
that they said unto Sam-
son's wife, " Entice thy
husband, that he may de-
clare unto us the riddle,
* lest we burn thee and
thy father's house with
fire: have ye called us to
* take that we have P is
it not so 2 ~
16 And Samson's wife
wept before him, and
said, y Thou dost but
hate me, and lovest me.
not: thou hast put forth
a riddle unto the children .
said unto her, Behold, “I
have not told it my father
nor my mother, and shall.
I tell it thee ?
17 And she wept
before him f the seven
days, while their feast
lasted: and it came to
pass on the seventh day,
that he told her, because
* she lay sore upon him;
* and she told the riddle
to the children of . her
people.
18 And the men of
the city said unto him,
on the seventh day before
and lose so small a wager; nor would it save their
credit at all, to tell the riddle when they were
told it. It was yet more villainous, to engage
honey, and what is
‘stronger than a lion ? And
he said unto them, If ye
had not ploughed with
my heifer, ye had not
found out my riddle. ,
19 And • the Spirit of
the LoRD came upgn
him, and he went down
to Ashkelon, and
thirty men of them, and
took their f spoil, and
gave change of garments
unto them which ex-
pounded the riddle: and
his anger was kindled,
slew .
must never lay wagers, that cannot lose more
tamely and easily than thus.
* was given to his com-
panion, whom he had
used as “his friend.
a Gen. 3:15. Deut. 8:15,16. 1 Kings
17:6. 2 Chr. 20:2,25. 1s. 53:10–12.
Rom. 5:3–5. 8:37. 2 Cor. 4:17.
12:9,10. Phil. 1:12–20, Heb. 2:14,
#, 12:10,11. Jam. 1:2—4. 1 Pet.
t frow. 24.7. Matt. 13:11. Acts 8:31.
Ul 16:5. Gen. 3:1–6. Prov. 5:3. 6:25.
C. to.
x 12:1. 15:6.
* Heb. possess us, or, impoverich us.
y 16:15.
2 Gen. 2:24.
f Or, the rest of the seven ;
a 16:8,13,16. Gen. 3:6. Job 2.9. Prov.
7:21. Luke 18:5.
b Prov. 2:16,17.
c. 6. 3:10, i5:14. 1 Sam. 11:6.
;
1
5:
2.
55:12,13. Jer. 9:5. Matt. 26:49,
John 3:29. 13:18.
of my people, and hast
- the sun went down,
not told it me. And he
What is sweeter than
In contracting marriage, the senses are dangerous counsellors;
beauty and wit are very doubtful reconímendations; and wisdom,
and piety, ought principally to be regarded.—Next to the Word
of God, the concurrence of parents is generally requisite, to render
that relation honorable and comfortable.—But they ought to act
with consideration and kindness; and ifconstrained to refuse their
ºr
-
concurrence, they should give such reasons, as may prove that
their refusal springs from wisdom and affection, not from caprice
and he went up to his
father's house.
20 But Samson's wife
PRACTICAL OBSERVATIONS.
frequently turn aside to meditate, and to bless Him on that account:
and as one successful conflict prepares for another, so one season
of peculiar mercy is an earnest of another.—It is almost impossi-
ble to associate with worldly people, without conforming to their
vain customs: at best, even when evident evil is avoided in such
company, we spend our time to no purpose; and are we not called
to “redeem our time,” and to do all to the glory of God?—We
ought constantly to watch and pray against pride, anger, and
and severity; from an unwillingness that their children should-covetousness, and to avoid every thing that gives force to these
make an imprudent choice, not from any disposition to bind
them against their will to a single life [or to mere wealth.]—In
no ordinary circumstances can there be any necessity for a person
that professes godliness, to marry one who is manifestly irreli-
gious: but the Lord can over-rule for the best of purposes those
actions, which we must by no means imitate; his designs do not
influence our conduct, unless He inform us of them; and his writ-
ten Word is our constant rule.—We are always exposed to dan-
ger of body and soul, both when alone and when in company;
but nothing can hurt us except we wander from the path of duty.
Even Satan, “that roaring lion,” may be effectually resisted, and
completely overcome, if, in answer to the prayer of faith, the
Spirit of God communicates his strength te our souls. By no
other means can we subdue this enemy; and thus all his tempta-
tions shall eventually conduce to our benefit.—We often lose the
comfort and credit of our best disputed conflicts with our spirit-
ual enemies, in consequence of ostentation: and the special ſavors,
which God bestows on us, can be mentioned only on some occa-
sions, to particular persons, and in great nodesty, without savoring
of vain glory: we obtain many secret victories over temptation,
for which we need repeatedly to bless God, but of which we can-
not speak particularly to our nearest earthly friend.—We enjoy
the most sweetness from God’s goodness to us, when we most
passions; for their effects are inconceivably dreadful when they
acquire the ascendency.—It is dangerous to be connected with
those, who will not be satisfied with any measure of love or respect,
except we will offend God, or injure ourselves, to oblige them. A
worldly wife, or a worldly friend, is to a godly man as an enemy
in the camp, who will watch every opportunity to betray him;
and, by assiduity and perseverance, will more or less overcome
his resolutions, and prevail with him to make such compliances,
as will greatly injure his credit and comfort, (16: 6–21.) Nor
can those connections be comfortable or durable, where important
secrets cannot be trusted without the danger of being divulged.
Indeed Satan’s chief advantage against us arises from his corres-
pondence with our deceitful hearts and inbred lusts.-But the
wisest counsels of wicked men are very foolishness, and eventually
all their gain is loss: they secure some worldly interest, and for
it lose their lives or their souls!—We are naturally far more prome
to be angry with those who have injured us, than to repent of
our sins against God.—Imprudent connections commonly termi-
nate in speedy separations; nor are any more likely to asperse a
man’s character, cheat him of his property, or defile his bed, than
ungodly men who have been admitted to unmerited confidence.
SCOTT.
ful, humble, diligent, simple, compassionate, and ſervent in prayer,
by every false step which they make : at least no others give evi-
dence that they are believers.--Even death, that devouring monster,
that king of terrors, being robbed, of his sting, and stripped of his
horror, transmits the believer's soul to the realms of bliss, and makes
way for the body itself being restored incorruptible, immortal, and
glorious, to partake of endless felicity. In these and many other
senses, “Out of the eater comes forth meat, and out of the strong,
sweetness.” (Rom. 5: 3–5. 8: 35–39. 2 Cor. 4: 13–18. Phil. i.
12–18. Jam. 1: 2–4.) - * Scott.
, (12.) : Much of the old eastern wisdom, according to the observa-
tion of the wise man, Prov. 1 : 5, 6, consisted in the interpretation
of riddles. It was the custom, too, for the sages of those times to
offer riddles [with conditional rewards, and mulcts, or fines] to each
other, as a trial of their sagacity.” Dopp.—Sheets.] ‘Such linen
cloths as the whole body might be wrapped in, and therefore properly
translated sheets.” PATRIck-‘ More likely our shirts.” Hew LETT.
- The Arab kyke.' Dr. A. CLARKE.—Change of garments.] . . New
robes, which they might exchange for the old.” #...] . Outer
robes equivalent to what we now call suits of clothes.’ HE wilett.
- Very likely the kumja and caftan are meant; the former a shirt,
which hangs outside of the drawers, and comes down below the
knee; and the latter a coat which buttons close before; and over
which, when they go out of doors, they throw carelessly, and some.
times elegåntly, a hyke, or garment of white cotton, silk, or wool, 5
or 6 yards long, and 5 feet wide.” Dr. A. CLARK e.
(14.) ‘The opposition [antithesis] is manifest in the first part,
but not in the second ; weakness is opposed to strength, not sweet-
ness, whose opposite is bitterness. But Bochart ingeniously observes,
these two words are sometimes confounded.” PATRI cit.
Verses 15–17.
The barharity, insolence, and selfishness of the conduct of these
Philistines, illustrate the misery of Israel’s bondage under such ty-
rants.--Suéh violent passions and implacable resentinents are the
common effects of affronted pride, and disappºinted covetousness, in
every kind and degree of gaining; and therefore it should be entirely
avoided. Scott.
- Verse 18.
Ploughed, &c.) This is a proverbial expression.
Verses 19, 20. -
Samson found himself, by an immediate implilse of the Spirit of
God, directed,emboldened, and assisted; in this attack on the enemies
of Israel; which was fully justified by their public oppressions, with-
out adverting to their treachery to him. (15: 1–5:) . ID.
(19.) 4; “A city belonging to Judah and Simeon, at such
a distance from Timnath, that the Spirit of God only can be supposed
to have carried him thither.” Assemb. Ann.—Spirit of God came upor;
him.] :Though he had a constant habit of eminent strength and
courage, yet that was exceedingly increased on special occasions, by
the extraordinary influences of God’s Spirit.” Poo LE.
ID.
[805]
B. C. 1140,
Samson burns the Philistines' corn.
JUDGES, XV.
CHAP. xv.
Samson, returning to visit his wife, finds
her, given to another, l, 2. THe sets
fire, with foxes and firebrands, to the
corn of the Philistines; who burn his
wife and her father, Samson
smites them, and retires to the rock
Elam, 7, 8. The men of Judah, by
his consent, deliver him bound to the
Philistines; and he kills a thousand
of them with the jaw-bone of an ass,
9–17. Being ready to perish by
thirst, he cries to the Lord, who opens
for him a fountain in Lehi, 18, 19.
He judges Israel, 20.
B". it came to pass
within a while after,
in the time of wheat-
harvest, that Samson
visited his wife with * a
kid ; and he said, "I will
go in to my wife into the
chamber. But her father
would not suffer him to
go in.
2 And her father said,
* I verily thought that
thou hadst utterly hated
her; therefore "I gave
her to thy companion : is
not her younger sister
fairer than she P + take
her, I pray thee, instead
of her. - -
3 And Samson said
concerning them, f now
shall I be more blame-
less than the Philistines,
though I do them a dis-
pleasure.
4 And Samson went
and caught ° three hun-
dred foxes, and took i
fire-brands, and turned
tail to tail, and put a fire-
brand in the midst be-
tween two tails.
5 And when he had
set the brands on fire,
*he let them go into the
standing corn of the
Philistines, and burnt up
both the shocks, and also
the standing corn, with
the vineyards and olives.
6 Then the Philistines
said, Who hath done
a Gen. 38:17. Luke 15:29.
b Gen. 6:4. 29:21.
c 14:19,20. Acts 26:9.
d 14:20. Gen. 38:14.
* Heb. let her be thina.
f Or, Now shall I be blameless from
14:15
the Philistines, though. *
Lam. 5:18.
e Ps. 63:10. Cant. 2:15.
1 Or, torches.
f Ex. 22:6. 2 Sam. 14:30.
with the heifer of our own corrupt mature.
him that was the chief of the guests, t
IV. His wife, by unreasonable importunity,
obtains a key to his riddle. It was on the sev-
enth day, i.e. of the week, (as Lightfoot con-
jectures,) but the fourth of the feast, they solicited
her to entice her husband; (v. 15.) and she did
it, v. 16. She knew he could not-bear to have
his love questioned, and therefore if any thing
would work upon him, that would. But that she
might not make telling her, the test of his affection,
he assures her he had not told his own parents, not-
withstanding the confidence he reposed in them.
However, if this prevail not, she will try the pow-
erful eloquence of tears, choosing rather to mar
the mirth, as the bride’s tears must needs do, than
not gain the point, and oblige her countrymen, v.
17. At last, being quite weary with her impor-
tunity, he told her the meaning, and though we
may suppose she promised secrecy, she immedi-
ately told it to the children of her people; nor
could he expect better from a Philistine, especial-
ly when the interests of her country were ever so
little concerned. See Mic. 7: 5, 6, Samson
generously owns they had won the wager, though
he had good reason to dispute it, because they
had not declared the riddle, as the bargain was,
(v. 12.) but it had been declared to them. But
he only thought fit to tell them of it, If ye had
not ploughed with my heifer, made use of your
interest with my wife, you had not found out
my riddle. Satan, in his temptations, could not
do us the mischief he does, if he did not plough
W. Samson pays his wager to these Philistines
with the spoils of others of their countrymen, v.
19. so that, in balancing the account, it appeared
the Philistines were the losers, for one of the
lives they lost, was worth all the suits of clothes
they won; since the body is more than railment.
The Spirit of the Lord came upon him, both
to authorize and to enable him to do this.
Lastly, This proves a good occasion of wean-
ing Samson from his new relations, v. 19. Bet-
ter be angry with Philistines, than in love with
them, because, when we join ourselves to them,
we are most in danger of being ensnared. And
meeting with this ill usage among them, he went
wp to his father’s house. It were well for us,
if the unkindness we meet with from the world,
and our disappointments in it, had but this good
effect upon us, to oblige us by faith and prayer
to return to our Heavenly Father’s house, and rest
there.
way, should make us love home, and long to be
there. No sooner was he gone, thian his wife was
disposed of to another, v. 20. Instead of beg-
ging his pardon for her wrong, when he justly sig-
nified his resentment of it, only by withdrawing
in displeasure for a time, she lº Inarries
of the bridegroom, (note, John 3: 29.) whom
perhaps she loved too well, and was too willing
tº oblige, when she got her husband to tell her
the riddle. See how little confidence is to be put
in inan, when those may prove our enemies whom
we have used as our friends.
CHAP. XV. Here we have a further account
The inconveniences that occur in our.
he friend
Philistines, and to avenge, not his own, but Is-
rael’s quarrels, upon them. Everything is sur-
ecause impossible; it must be remembered, that
with God nothing is -
the Spirit of the ford coming upon him, that he
was both directed to, and strengthened for, those
unusual ways of making war. . . . .
W. 1–8. Here is, I. Samson’s return to his
wife, whom he had left in displeasure; not hear-
ing, perhaps, that she was given to another, when
back to her, visited her with a kid, v. 1. The
value of the present was inconsiderable, but it
was intended as a token of a reconciliation, and
perhaps was so used; he sent it that he might sup
with her in her apartments, and she with him,
and so they might be friends again. It was gen-
erous in Samson, as the party offended, and the
superior relation, to whom therefore she was
bound to make the first motion of reconciliation.
When differences happen between near relations,
let those be ever reckoned the wisest and the
injuries, and most willing to stoop and yield for
peace’ sake. . , ,
II. The repulse he met with; her father ſorbade
him to coine near her, for truly he had married
her to another, v. 2.
tify himself in this wrong.
I verily, thought
thou hadst witerly hated her. A very ill opinion
he had of Samson, as if because he was justly
angry with his wife, he utterly, hated her; and
because he had seen cause to return to his father’s
house for a while, therefore he had abandoned
her for ever? But it will never bear us out in
doing ill, to say, ‘We thought others designed
ill.” 2. He endeavors to pacify Samson, by oſ-
ſering him his younger daughter, whom, because
the handsomer, he thought Samson might accept,
in full recompense, . See what confusions those
admit, and bring their families to, that are not
governed by the ſear and law of God; marrying
a daughter this week to one, and next week lo
another. Samson scorned his proposal; he knew
better than to take a wife to her sister, Lev.
18: 18. . . . . .
III. The revenge Samson took. He looks
upon himself as a public person, and the affront
as done to his whole nation; for probably, they
put this slight upon him, because he was of that
nation, and pleased themselves that they had so
abused an Israelite; therefore he resolves to do
the Philistines a displeasure, and does not doubt
but his treatment among thein would justify him
in it; v. 3. He had done what became liim, in
offering to be reconciled to his wife; but she
having rendered it impracticable, now they could
not blame him for showing his just resentments.
Samson set their corn-fields, on fire, which would
greatly weaken and impoverish the country, v.
4, 5. The foxes being terrified, ran into the
corn for shelter, and so set fire to it in many
| places at the same time, and probably in the
night. He might have employed men to do it,
but perhaps could not find Israelites enough that
[. but if any thing be thouglrt incredible,
impossible, and it was by
time had a little, cooled his resentment, he came
best, that are most forward to forgive and forget-
He endeavors, I. To jus-
NOTES. *
CHAP. XV. V. 1, 2. (JNotes, 19: 3, 4. Esth. 2: 1.) The Jewish
writers relate, that she had become a proselyte before Samson mar-
ried her; but the whole narrative militates against that opinion,
especially the father's answer on this occasion. Scott. Time of
wheat harvest.] ‘About April in that country.” Ass EMB. ANN. . .
Verses 3–5. * t
Samson, being conscious that he was to be, in part, the deliverer
of Israel from the Philistines, only waited for a fair occasion to de-
clare against them. This was afforded him by the injurious treat-
ment which he had received ; and that was also a specimen of their
conduct towards the Israelites when most submissive.—In the means
which he employed, we must advert to the power of God, both in
supplying them, and making them successful; which He did to mor.
tify the pride, and punish the wickedness of the Philistines. Foxes
were doubtless very numerous in, those parts, and the people very
expert in taking them ; and probably Samson engaged assistants in
procuring and preparing them. . e - Scott.
(4, 5.) Some refer this to the special prºvidence of God; but others,
and most, consider it as not too much to have taken place on common
#. alleging that before dogs and fire-arms were used in
unting, thero may have been many more wild boasts than there are
now, and referring to the known fact, that the Roman emperors were
accustomed to exhibit hundreds of lions and other animals at the
instituted games; from which it would seem there could have been
no diſficulty in Samson’s collecting 300 foxes, especially as the ani-
mal (thoes or jackal, not the common fox, properly 'so .." but the
wild or yellow dog, a ‘middle species’ between the fox and the wolf.)
supposed to be here spoken of, abounds in Palestine, especially in Gali-
lee and near Gaza and Joppa, is gregarious, never stirring out alone,
but always in packs of 20, 30, or 40; indeed 200 have been seen to:
gether: and it is easily caught, having so little, cunning, that when
thieving in a house, (which it is wont to do,) if it hear, from .
the howl of its herd, it immediately answers with its ºwn howl, an
thus betrays itself to the household.—The original word here rendered
fores, Kennicott and sºme others would render handfuls or sheaves,
as if it were oily stated that Samson set fire to 300 sheaves of corn,
laying them end to end ; but most interpreters agree in the Commºn
versión. By fire-brands, Jahn understands flambeaux, of which, he
says, there were two kinds, the one here spoken of being made of old
piècés of linen twisted firmly together, and dipped in oil or bitumen.
: In the preface to this book, allusion was made to the recognition in
profane history of what is supposed to
have been derived from tha
transaction here recºrded. - * * : *
Rd.
I of the occasions Samson, took to weaken the
(806) . t
B. c. 1140. .
Samson smites the Philistines,
JUDGES, XV.
this? and they answered,
Samson, the son-in-law
of the Timnite, because
he had taken his wife,
and given her, to his
companion. And the
Philistines came up, 5
and burnt her and her
father with fire. ^,
7 And, Samson said
unto them, h Though ye
have done this, yet I will
be avenged of you, and
after that I will cease.
8 And he smote them
hip and thigh with a
great slaughter: and he
went down and dwelt in
the top of the rock Etam.
| 9 || Then the Philis-
tines went up, and pitch-
ed in Judah, and spread
themselves in J Lehi.
10 And the men of
Judah said, Why are ye
come up against us? and
they answered, To bind
Samson are we come up, .
to do to him as he hath
done to us. zº
11 Then three thou-
sand men of Judah *
went to the top of the
rock of Etam, and said to
Samson, Knowest thou
not that the "k Philis-
tines are rulers over us 2
what is this that thou
hast done unto us? and
he said unto them, As
they did unto me, so
have I done unto them.
12 And they said unto
him, We are come down
'to bind, thee, that we
may deliver thee into the
hand of the Philistines.
And Samson said unto
them, Swear unto me
that ye will not in fall
upon me yourselves. . .
13 And they spake
unto him, saying, No;
but we will bind thee
fast, and deliver thee into
their hand : , but surely
we will not kill thee.
And they bound him
with two new cords, and
brought him up from the
rock.
s; 14:15. Prov. 22:8, 1 Thes.
h 14:4, 19, Rom, 12:19.
i Is. 25:10. 63:3,6.
º #. went down. *
- 14:4. Deut. 28:13,47,48.
l Matt. 27:2, Acts 7:25. .
m 8:21. 1 Kings 2:25,34.
Verse 8.
- d-thigh,” has greatly perplexed criti-
cal expositors : but probably it means, that Samson, without any
arms, attacked a great multitude of Philistines; and with his hips,
or legs, and thighs, he threw them down, and then trod them to
death. This he seems to have done on a mountain, [the phrase down
seem rather to refer to his coming down to the sea-coast, i. e. Philis-
fia, as Canaan is called up, and Égypt down;] and descending from
it, he went and dwelt alone on the top of a rock: perhaps for retire-
ment, that he might not be surprised by the Philistines, and because
he did not choose to trust the Israelites, -
"The phrase, rendered ‘hip an
bring upon our own heads.
a great stroke; so the word is.
jury.
had courage, and himself could do it but in one
place at a time, which would not effect his pur-
pose. We never find Samson, in any of his ex-
ploits, use any person whatsoever, either servant
or soldier; therefore he chose here to use foxes as
his incendiaries. The Philistines had injured
Samson by their subtlety and malice, and now
Samson returns the injury by subtle foxes and
mischievous fire-brands; designing hereby to put
contempt on the enemies he fought against. And
he did the Philistines a very great inischief. It
was in the time of wheat harvest, (v. 1.) so that
the straw being dry, it soon burnt both the shocks
of corn that were cut, and the standing corn,
and the vineyards and olives. This was a
waste of the good creatures; but, if he might take
away their lives, he might take away their live-
lihood: and God was righteous in it; the corn,
and the wine, and the oil, they had prepared
for Dagon, as a meat-offering, were thus made
a burnt-offering to God’s justice.
IV. The Philistines' outrage against Samson's
treacherous wife and her father; understanding
they had provoked Samson to this mischief, the
rabble set on them and burnt them with fire, per-
haps in their own house, v. 6. Samson himself
they durst not attack, therefore with more justice
than perhaps they themselves designed, they wreak
their vengeance on those who, they could not but
own, had given him cause to be angry. See-his
hand in it, to whom vengeance belongs! Those
that deal treacherously, shall be spoiled and dealt
treacherously with, and the Lord is known by
these judgments which He executes; especially
when, as here, He makes use of his people’s ene-
mies as instruments for revenging his people's
quarrels one upon another. Ps, 58: 10, 11.
Thus shall the wrath of man praise Thee. Ps.
76; 10. The Philistines had threatened Sam-
son’s wife, to burn her and her father’s house
with fire, ch. 14: 15. She, to save herself, and
oblige her countrymen, betrayed her husband;
and what came of it? The very thing she feared,
and sought by sin to avoid, came upon her; and
her countrymen, whom she sought to oblige by
the wrong, brought it upon her. The mischief
we seck to escape by unlawful practices, we often
He that will thus
save his life shall lose it.
V. The occasion Samson hence took to do them
yet a greater mischief, which touched their bone
and their flesh, v. 7, 8. “Though ye think ye
have made me satisfaction for my affront, yet I
have Israel’s cause to plead as a public person,
and for their wrongs, I will be avenged on
you; and if ye will then forbear your insults, I will
cease, aiming at no more than the deliverance of
Israel.” So he smote them hip and thigh, with
We suppose
the wounds to have been mortal, as wounds in
the hip or thigh often prove, therefore we trans-
late it, with a great slaughter. Some think
he only lamed them, disabled them for service,
as borses were houghed or ham-strung. It seems
to be a phrase used to express a desperate attack;
he killed them pell-mell, or routed—them horse,
and foot. Or he smote them with his hip upon
thigh, i. e. with the strength he had, not in his
arms and hands, but in his hips and thighs, trod
them in his anger, and trampled them in his
And them he retired to a matural fortress
in the top of the rock Etam, where he waited to
see whether the Philistines would be tamed by
his correction. . .
W. 9–17. I. The Philistines went up in a
body, (a more formidable force than when Sam-
son smote them hip and thigh,) pitched in Judah,
throw.”
* Sonne think it
others, that it
semb. Jìnn.
* The S. Cnd of
on the borders
Scott,
In all this Samson was a
and spread themselves up and down the country
to find Samson, who, they heard, was come this
way, v. 9. Thus a whole band was sent to seize
our Lord, though a tenth part would have served
now his hour was come, and ten times as many
would have done nothing, had He not yielded.
II. Samson is basely betrayed by the men of
Judah, v. 11. Of Judah were they? Degenerate
branches of that valiant tribe!" Utterly unworthy
to carry in their standard the Lion of the tribe
of Judah. Perhaps they were disaffected to
Samson out of a foolish fondness for their forfeited
precedency; they would rather be oppressed by
Philistines, than rescued by a Danite. Often has
the church’s deliverance been obstructed by such
jealousies, and pretended points of honor. If
they had had the least spark of ingenuousness and
courage remaining in them, having so brave a
man as Samson to head them, they would now
have made one bold struggle to recover their lib-
erty; but no marvel if they that had debased
themselves to hell in the worship of dunghill-gods,
(Isa. 57: 9.) thus debased themselves to the dust,
in submission to their insulting oppressors. Sin'
dispirits men, nay, it infatuates them, and hides
from their eyes the things that belong to their
peace, Probably, Samson went into the border
of that country to offer his service, supposing
his brethren would have wmderstood how that
God by his hand would deliver them, as Moses
did, Acts 7: 25. But they thrust him from them,
and very disingenuously, 1. Blamed him for what
he had done against the Philistines, as if he had
done them a great injury. Such ungrateful re-
turns have those often received, that have done
the best service imaginable to their country.
Thus our Lord Jesus did many good works, and
for those they were ready to stone Him. 2. They
begged he would suffer them to bind him, and
deliver him up to the Philistines. Cowardly,
unthankful wretches! Fond of their fetters, and
in love with servitude! Thus the Jews delivered
up our Savior, under pretence of a fear lest the
Romans should come, and take away their place
and nation. With what a sordid, servile spirit
do they argue; Knowest thou not that the
Philistines rule over us? And whose fault was
that? . They knew they had no right to rule over
them, nor had they been sold into their hands,
had they not first sold themselves to work wick-
edness. Perhaps they thought, (as some think
Judas did, when he betrayed Christ,) that he
would by his strength, deliver himself out of their
hands; but if so, they might have thought this
again, that he could and would have delivered
them too, if they would have adhered to him, and
made him their head. Justly is their misery
prolonged, who, to oblige their worst enemies, thus
abuse their best friend. Never were men so in-
fatuated, except those who thus treated our bles-
sed Savior.
III. The Philistines, when they had him among
them, shouted against him, v. 14.—thus tri-
umphing in their success, and insulting over him.
But their security and joy were a presage of their
ruin. 1. The Spirit of the Lord inspires him
with more than ordinary strength and resolution.
The two new cords broke, the first struggle he
gave, and were melted (as the original word is)
from off his hands, no doubt, to their great amaze-
ment aud terror, whose shouts were hereby turned
into shrieks. This typified the resurrection of
Christ, by the power of the Spirit of holiness; thus
He triumphed over the powers of darkness that
shouted against Him, as if they had Him sure. 2
|
He made a great destruction among the Philis-
times, who all gathered about him to make sport
Hip and thigh.] “A proverbial expression, signifying a total over-
DoD p.—" The breaking of a man’s body.”
- Dut, h Ann.-
means that he made this slaughter without weapons;
meaus only the violence with which he did it.” As-
Taylor in Calmet refers it to wrestling. ED.—Etam.]
a mountain of Judah near which ran the book Etham,
of Judah and Simeon. Over against Simeon lay an-
other Etham, on the W. side of the mountain of Judah.”
Dutch AN N.
Verses 12, 13.
type of Christ. Scorf.
[807]
B. C. 1140.
Slaughter at Ramath-lehi,
- JUDGES, XV.
14 And when he came
unto Lehi, n the Philis-
times shouted against
him; and • the Spirit of
the LoRn came mightily
upon him; and P the
cords that were upon his
arms became as flax that
was burnt with fire, and
lis bands “loosed from
off his hands.
15 And he found a
f new jaw-bone of an
ass, and put forth his
hand and took it, and
8 slew a thousand men
there with. --
16 And Samson said,
With the jaw-bone of an
ass, i heaps upon heaps,
with the jaw of an ass
have I slain a thousand
IY] eI).
17 And it came to pass
when he had made an
end of speaking, that he
cast away the jaw-bone
out of his hand, and call-
ed that place Ś Ramath-
lehi.
18 And * he was sore
athirst, and called on the
Lord and said, "Thou
hast given this great
deliverance into the hand
of thy servant: and now
“shall I die for thirst,
* and fall into the hand
of * the uncircumcised ?
19 But God clave an
hollow place that was
in || the jaw, and there
came water thereout;
and when he had drunk,
Wicked men, conscious of their own.base intentions, suspect
-with him, v. 15. He was poorly armed; yet what
execution he did! Thus that promise was more
than accomplished, One of you shall chase a.
thousand, that the excellency of
might be of God, and not of man,
IV. Samson celebrated his own victory, (since
the men of Judah would not,) composed a short
song, which he sang to himself, for the daughters
of Israel did not meet him, as afterwards they
did Saul, to sing, with more reason, Samson
Hath slain his thousands. We have the burden
of this song, v. 16. The same word in Hebrew
(chamor) signifies both an ass and a heap, which
makes this an elegant paronomasia, and repre-
sents the Philistines falling as tamely as asses.
He also gave a name to the place, to perpetuate
the Philistines’ disgrace, (v. 17.) Ramath-lehi,
the lifting up of #. jaw-bone. Yet he did not
vain-gloriously carry the bone about with him as
a show, but threw it away when he had done with
it. So little were relics valued them. -
V.-18—20. Here is, I. The distress of Sam-
son after this great performance, v. 18. He was
sore athirst. It was a natural effect of the great
heat he had been in; his zeal had eaten him tºp;
perhaps God would hereby keep him from being
proud of his great strength, and great achieve-
ments; and Josephus says, It was designed to
chastise him for not making mention of God, in
his memorial of the victory; now he is ready to
die for thirst, he is under a sensible conviction that
his own arm could not have saved him, without
God’s right hand and arm. So little notice did
the men of Judah take of their deliverer, that he
was ready to perish for want of a draught of
Water.
upon those that do the greatest services, Christ,
on the cross, said, I thirst. ... •
II. His prayer to God in this distress. Those
that forget to attend God with their praises, may
the power
Thus are the greatest slights often put.
perhaps be compelled to attend Him with their
prayers. Afflictions are often sent to bring un-
-thankful people to God. He owns himself God’s
servant in what he had been doing, I am thine,
save me. He owns his victory to come from
God, and now corrects his former error, in as-
suming it too much to himself; and this he pléâds
in his present strait. Note, Past experiences of
God’s power and goodness, are excellent pleas in
prayer for further mercy. “Lest the uncircum-
cised triumph, and so it redound to God’s dis
honor.” The best pleas are those taken ſtom
God’s glory. . . . . .
III. #. heard his prayer, and sent him water
out of the bone, or out of the earth through the
bone, v. 19. This, his instrument in God’s ser-
vice, God, to recompense him, made an instru-
ment of his supply. But I rather incline to our
marginal reading, God clave a hollow place
that was in Lehi: the place of this action was,
-from the jaw-bone, called Lehi: even before the
action we find it so called, v. 9, 14. And there,
in that field, or hill, or plain, or whatever it was,
that was so called, God caused a fountain Sud-
denly and seasonably to open just by him; and
water to spring up out of it in abundance, which
continued a well ever after. We should be more
thankful for the mercy of water, did we consider
how ill we can spare it. This instance should
encourage us to trust in God, and seek to Him,
for He can open rivers in high places. See
Isa. 41: 17, 18. t ... • --
IV. The name Samson gave this fountain, En-
hakkore, the well of him that cried, was a
memorial, both of his own distress, which occa-
sioned him to cry, and God’s favor, in answer to
his cry. Many a spring of comfort God opens to
his people, which may fitly be called by this name,
it is the well of him that cried. Samson had
given a name to that place, which denoted him
7 his spirit came again, a 5:30. 1; #. # 1 Sam. 4. r; .*.*.*. John 1928. 2
- & “. 5. "J 0:5. ic, 7:8, Xor. 4:8,9. *
and he revived. Where- o 3:10. jº, §s. Ps, 118:11 {{. *ś, *...*s
- ºne . 16:9,12. 1 Sam, 17:35, 3. I lº: i l. t Gen. 32:31, Or, 12:7,8:
fore he called the name : P jºia. ū Gen. ſºlº, 13.30:17.” Sam. 27:1.
thereof "I En-hakkore, #. ºr melted, jór. 1:8,9. Heb. 11:32
f Heb. moist.
x is...iºs,áš."2 Sam. 1.20.
which is in Lehi unto § "ºl. 7:16. Lev. 28:8..Josh, ; ºr, ºi.
thi d 23:10. 1'Sam, 14:6,14, 17:49,50. 1 . Gen. 45:27. I Sam. 30:12. Is. 40:29.
is day. - Cor. 1:27,28. - # #. º6. §" that called,
2 : x Heb. an heap, two heaps. or, cried. Gen. 16:13. : º:
20 And he judged ; That is, #"; ; of the ſqu- ºo's Ex. 17:15, l's, 34:6.
Israel in the days of the bone, or, the casting away of the 120:1.
jaw-bone. ' _* z 13:15, 16:81, , ‘, 2
Philistines twenty years.
~f
PRACTICAL observations. -
the best services, and most hazardous endeavors to do good, de-
the worst concerning others, or pretend to do so to cover their
own injustice: and their proposals, made under the guise of peace,
are no less to be dreaded than their open enmity. It is therefore
best to avoid all fellowship with them. (2 Cor. 6: 14–18. Eph.
5: 8–14.)—We should endeavor to live at peace with all men;
and in case that be impracticable, to avoid every thing which
may render us justly chargeable with the consequences of conten-
tion; and before the Lord proceeds to execute vengeance, He
often manifests the inexcusable wickedness of his enemies.—
When plenty is acquired by rapine, and abused by the possessors
in sensual indulgence, they may reasonably expect to have it ta-
ken from them.–Heartless professors of religion, who value the
friendship and fear the frown of the world, and who are the slaves
of sin and Satan, censure, hate, and betray those, who call them
to liberty in the service of God: to save themselves in times of
persecution, they often apostatise and turn betrayers and accu-
sers of the brethren; (Matt. 24: 9, 10.) and in their opinion,
serve reproach, condemnation, and punishment. But we shall
not be discouraged by these things, when we consider, how the
Savior was treated; we shall see how we ought to act, when we
observe his meekness, patience, and dying prayers for his cruci-
fiers; and we shall discard our fears, when we consider his tri-
umphs, his ascension, his glory, and his promise that they who
• suffer with Him shall also be glorified together.”—Wheneyer
we are peculiarly favored of God, pride will lead us to rob Him
of his glory, unless we be very watchful; hence every comfort
must be counterbalanced with a cross; and the more any man is
made useful to others, the more he generally needs mortifying
experiences of his own weakness, folly, and unworthiness. ...(?
Kings 20: 12–19. 2 Chr. 32: 24–26. 2 Cor. 12; 7–10,)
By such painful discipline we are taught to know our own place;
and to feel our entire dependence on the Lord, and our continual
Verses 14–17. º
. The name Lehi, before used, referred to this event by an anticipa-
tion of the historian. (9, 14.) Scott.
(15.) Weiſ' jaw-bone..] ‘I.e. moist and fresh, and therefore not brit-
tle as one that is old and dry.” PATR1ck.—Slew.] ‘Not necessarily
killed. It may mean to beat, which in military acceptation is not
strictly to destroy. Probably he struck the chief dead, and upon this
the whole army was routed.” Hewlett.
. (16.) Heaps upon heaps.] ‘Utterly routed.” Boorhaoyd.-- Put
into the utmost confusion.” PARKHJRST.
Verses 18, 19.
In the Jaw.] The place where the jaw lay, or in Lehi, (marg.) a
Spring was supernaturally opened, by which he was reiieved” and
preserved., (JMarg. reading, and M. R.)—Christ, too, in his grand
conflict with our enemies, thirsted, but had no well opened for his
relief; for He not only ‘trod the wine-press alone,’ as Samson did
on this occasion ; but He also drank the cup of the wrath of God for
obligations to Him, - Scott.
us, which sºmeon could not have done. (Ps 69: 21, John 19:28
—30.) * s . . . Scott.
- - Verse 20. -
After this event, Samson was submitted to, as judge,by the people:
—From this we may suppose, that he acted as a magistrº civil
concerns, and not merely as Israel’s defender against the Philistines.
(Preface to Judges.). If Samson was not born, before the 40 years of
oppression by the Philistineš, began, his death must have occurred
much nearer to the end of them, than. Somé learned men suppose.
yet the 20 years during which he judged Israel, alº said to have
been in the days of the Philistines, which intimated that Israel’s
†eiverance was incomplete, and their enemies very formidable; no
doubt because they had not duly repented, and returned to the º
... • •. ID a
*.
* .
* verse 20. . . .
Twenty years..] :These aro included in the 40 years of Eli's judica.
ture as high priest.' ' - I LLY AME -
&
[808]
B. C. 1420.
Samson at Gaza.
JUDGES, XVI.
CHAP. xvi.
§amson, ensnared by a harlot at Gaza,
is in imminent danger, but º ºg
carrying off the gaſes of the city, 1–3.
He loves Delilah; who, bribed by the
Philistines, repeatedly, but in vain,
tries to discover in what his strength
lay, 4-15. Overcome by her impor-
tunity he discloses the secret; and the
Philistines, shaving his head while
asleep, bind and imprison him, hav-
ing put out his eyes, 16–21. His
hair grows again, and his strength re-
turns, 22. The Philistines, at the
feast of Dagon, make sport of him :
he pulls down the house, and dies
º great multitudes of his enemies,
#-30. - t
1.
He is buried by his friends,
HEN went Samson
to * Gaza, and saw
B. C.T there * an harlot,
1120. J. b and went in unto
her. -
2 And it was told the
Gazites, saying, Samson
is coming hither. And
they • compassed him in,
and laid wait for him all
night in the gate of the
city, and were f quiet all
the night, saying, In the
morning, when it is day
we shall a kill him.
3 And Samson lay till
midnight, and arose at
midnight, and * took the
doors of the gate of the
city, and the two posts,
and went away with
them, I bar and all, and
put them upon his shoul-
ders, and carried them
up to the top of an hill
that is before Hebron.
4 || And it came to pass
afterward, that the loved
a woman $ in the valley
of Sorek, whose name
was Delilah. .*
5 And & the lords of
the Philistines came up
unto her, and said unto
her, " Entice him, and
see wherein his great
strength lieth, and by
what means we may pre-
a Gen. 10:19. Josh. 15:47.
* Heb, a woman.an harlot.
b -Gen. 38:16–18
- Ezra 9:1,2.
c 1 Sam. 19:11. , 23:26. Ps. 118:10–12.
Acts 9:24. 2 Cor; 11:32,33.
f Heb. silent. -
d 15:18. Matt. 21:38. 27:1. Acts 23:
15.
e Ps. 107:16. Is. 63:1–5. Mic. 2:13.
Acts 2:24.
ſt Heb. with the bar.
great and triumphant, Ramath-lehi, the lifting
up of the jaw-bone; but here he gives it another
name, which denotes him wanting and depend-
ent, * - - -
Lastly, At length Israel submitted (v. 20.) to
him whom they had betrayed. Now it was past
dispute God was with him; the stone which the
builders refused, became the head-stone. It
intimates the low condition of Israel, that the
government was dated by the days of the Phi-
listines; yet it was a mercy to Israel, that though
they were oppressed by a forcign enemy, they still
had a judge that preserved order, and kept them
from ruining one another.
CHAP. XVI. V. 1–3. liere is, I. Samson’s
sin, v. 1. To join himself to a harlot he acci-
dentally saw, was such a profanation of his honor
as an Israelite, as a Nazarite, that we cannot
but blush to read it; Tell it not in Gath. We
find not that he had any business at Gaza; if he
went thither in quest of a harlot, it would make
one willing to hope, that, bad as things were
otherwise, there were no prostitutes of Israel.
Some think he went thither to observe what pos-
ture the Philistines were in, to get advantages
against them; if 80, he forgot his business.
1. Samson’s danger. Notice was sent to the
magistrates of Gaza, perhaps by the treacherous
harlot herself, that Samson was in the town, v.
2. Probably he came in disguise, or, in the dusk
of the evening, went into an inn, or public-house,
which happened to be kept by this harlot. The
gates of the city were hereupon shut, guards set,
all kept quiet, that Samson might suspect no dan-
ger. Oh that all those who indulge their sensual
appetites in drunkenness, uncleanness, or any
fleshly lusts, would see themselves thus surround-
ed, waylaid, and marked for ruin, by their spirit-
ual enemies! The faster they sleep, and the more
secure they are, the greater is their danger.
2. Samson’s escape, v. 3. He rose at mid-
might, perhaps roused by a dream, or rather by
the checks of his own conscience; he rose with a
penitent abhorrence (we hope) of the sin he was
committing, and of himself because of it; with a
pious resolution not to return to it; and with a
just apprehension of the danger he was in ;
“Shall a temple of the living. God be thus pollut-
ed? Can I be safe under this guilt?” He makes
immediately toward the gate of the city, proba-
bly finds the guards asleep, else he had made them
sleep their last, stays not to break open the gates,
but plucks up the posts, takes them, gates and
bar and all, all very large and strong, and a vast
weight, yet he carries them on his back several
miles wip to the top of a hill, in disdain of their
attempt to secure him with gates and bars, de-
signing thus to render himself more formidable to
the Philistines, and more acceptable to his peo-
ple; thus to give a proof of the great strength
God had given him, and a type of Christ’s vic-
tory over death and the grave. He not only rolled
away the stone from the door of the sepulchre,
and so came forth Himself, but carried away the
warning. Solomon seems to refer especially to
this story, when, in his caution against unclean-
mess, he gives this account of a whorish woman,
that she hath cast down many wounded, yea
many strong men have been slain by her; and
says, that the adulteress will hunt for the pre-
cious life. This bad woman, is here named
Delilah, an infamous name, and fitly used to ex-
press the person, or thing, that by flattery, or
falsehood, brings mischiefand destruction on those
to whom kindness is pretended. Some think
she was his wife, but then he would have had her
home; others, that he courted her to made her
his wife; but there is too Inuch reason to suspect
it was a sinful affection, and that he lived in un-
cleanness with her: whether she was an Israelite
or a Philistine, is not certain. If an Israelite,
which is scarcely probable, yet she had the heart
of a Philistine.
I. The lords of the Philistines made interest
with her to betray Samson, v. 5. l. They told her
they designed to humble, or afflict him; they prom-
ise not to do him any hurt, only they would disable
him to do them any. And so much conscience it
should seem they made of this promise, that even
then, when he i. entirely at their mercy, they
would not kill him, no, not when the razor that
cut his hair, might sooner, and more easily have
cut his throat. 2. They desired to know where
his great strength lay, and by what means he might
be bound. Perhaps they imagined he carried
some spell or charm about with him, by the force
of which he did these great things, and doubted
not, but if they could get that from him, he would
be manageable; and therefore, having had reason
enough formerly to know which was his blind side,
hoped to find out his riddle a second time; by
ploughing with his heiſer. 3. For this they bid
high, and she was hired to betray one she pretended
to love; see what horrid wickedness the love of
money is the root of. No marvel if those who
are unchaste, as Delilah, be unjust; such as lose
their homesty in one instance, will in another, [and
it is remarkable how soon such persons lose all
remains of principle.]
II. She asked him, where his great strength
lay, and whether it was possible for him to be
bound and afflicted, (v. 6.) pretending she desir-
ed only he would satisfy her curiosity in that one
thing, and that she thought it impossible he should
be bound, otherwise than by her charms. When
she urged him very much, he told her, first one
way, (v. 7–9.) and them another, v. 10–12.
When she still pressed him to communicate the
secret, and upbraided him with it as an unkind-
ness, that he had bantered her so long, he then
told her another way still, v. 13. This came
nearer the matter, but it would not do; his strength
appeared to be very much in his hair, when, on
the trial of this, purely by the strength of his hair,
he carried away the pin of the beam, and the
web.
Now, in the making of all these experiments,
it is hard to say, whether there appears more
of Samson’s weakness, or Delilah’s wickedness.
f iſ kings iii. Neh. 13.26. Prov, gates of the grave, bar and all, and so left it, What could be more base and disingenuous, more
; * * * * Cor. ever aſler, an open prison to all that are his. false and treacherous, than to lay his head in her
§ 3; by the brook. - V. 4—17. Samson, though more than once lap, as one whom she loved, and at the same time
## is ºlºmºn go brought into the highest degree of mischief and design to betray him to those by whom he was
§:28."ºs.” “T” danger by the love of women, yet would not take mortally hated? And could any thing be more
NOTES.
CHAP. XVI. V. 1–3. Hitherto Samson’s character, though un-
common, has appeared illustrious : and considering him as raised up
to deliver Israel, and instructed, as well as assisted, to do it in that
unprecedented manner, which best tended to mortify the Philistines,
and to manifest the mighty power of God; we may fairly vindicaté
most of his past conduct, and safely imitate much of it : and notwith-
standing many infirmities, we have hitherto met with nothing incon-
sistent with his character as a perpetual Nazarite. (13: 4, 5.) But
in this chapter we find him behaving in so wicked and infatuated a
manner, that many have been led to question whether he were in-
deed a really pious man. The apostle however numbers him among
those, ‘Who obtained a good report through faith;’ (Heb. 11 : 32, 33.
39.) and by duly considering the doctrines and examples of Scripture,
the deceitfulness of the human heart, the artifices of Satan, and the
methods in which the Lord frequently deals with his people; we
may learn useful lessons from his history, which perplexes some, and
emboldens many to cavil and object. Scott.
Gaza.] One of the most southern cities of Palestine, near the
Mediterranean Sea, supposed by some to have derived its name from
O. T. V.O.I., I, 102
the treasures deposited there by Cambyses king of the Persians, but
more likely from the Hebrew word signifying strength, it being a
strong and well-ſortified place.” Dr. A. CLARKE.-Saw, &c.], “This
implies that he did not go there on so evil a design, but accidentally
saw her.” Poole.
Verse 3.
Hill.] ‘ A high mountain E. of Gaza.” 2 DUTCH ANN.
Hebron.] ‘20 miles E. of Gaza.”. Dopp.–“Samson’s singular
strength here and courage was not in itself a grace, but a gift which
might have been in a graceless person, and therefore might continue
in a good man notwithstanding a heinous act of sin.” Pool E.
Verse 4. g
Loved.] : “Either 1, with conjugal love, as divers have thought; or
2. (which is more probable) with lustful love as an harlot.”—Pal
of Sorek.] ‘ Remarkable for grapes about a mile and a half from
Eshcol, whence the spies brought their bunch of grapes.” ID.
Verse 5. -
Eleven hundred pieces of silver.] About 600 pounds sterling.
w Sco'r T.
[809]
B. C. 1120. .
- Samson betrayed by Delilah.
JUDGES, XVI.
vail against him, that we
may bind him to * afflict.
him: and ‘we will give
thee every one of us
eleven hundred pieces of
silver. . . .
6 And Delilah said to
Samson, “Tell me, I pray
thee, wherein thy great
strength lieth, and where-
with thou mightest be
weak than for him to continue a parley with one
who, he so plainly saw, (v. 9, 12, 14.) was aiming
to do him a mischief? One can hardly imagine a
man so perfectly besotted, and void of all conside-
ration, as Samson now was; but whoredom is
one of those things that take away the heart.
It is hard to say what Samson meant, in suffering
her to try so often whether she could weaken and
afflict him: some think he did not certainly know
where his strength lay; but, it should seem, he did;
for when he told her what would disable him in-
deed, it is said, He told her all his heart. It
was very unwise in him, that he did not quit the
Surely in vain is the net spread in the sight
of any bird, but in Samson’s sight is the met
spread, and yet he is taken in it. Delilah sig-
nifies a consumer, she was so to him. Observe,
1. How she teased him, telling him she will not
believe he loved hér, unless he will gratify her in
this matter, v. 15. Passionate lovers cannot bear
to have their love called in question, they would
do any thing rather than their sincerity should be
..". here therefore Delilah had this fond
fool (excuse me that I call him so) at an advan-
tage. This expostulation is indeed grounded on
a great truth, That those only have our love, not
bound to afflict thee.
7 And Samson said
unto her, "If they bind
me with seven f green
withs that were never
dried, then shall I be
weak, and be as f another
In 18 Il. •
8 Then the lords of
the Philistines brought
up to her seven green
withs which had not
been dried, and she
*bound him with them.
9 Now there were men
lying in wait, abiding
able to keep the ground.
III.
10 And Delilah said
unto Samson, Behold
thou hast mocked me,
and told me lies: " now
tell me, . .I. pray thee,
wherewith thou mightest
be bound.
11 And he said unto
her, " If they bind me’
fast with new ropes || that
l]ever Were
then shall I be weak,
and be as another man.
with her in the chamber. 12 Delilah therefore
And she said unto him, took new ropes, and
the Philistines be upon bound him therewith,
and said unto him, The
thee, Samson. And he
Philistines be upon thee,
brake the withs, as a
thread of tow is broken Samson. And there were
when it $ toucheth the liers-in-wait abiding in
fire. So his strength was the chamber. And he
not known. gº brake them from off his
field, as soon as ever he perceived he was not
He at last discovers this great secret.
occupied,
that have our good words, or our good wishes,
but that have our hearts. That is love without
dissimulation; but it is falsehood and flattery in
arms like a thread. . , thine heart is not with
13 And Delilah, said me? thou hast mocked
unto Samson, Hitherto me these three times, and
thou hast mocked, me, hast not told me wherein
and told me lies: tell me thy great strength lieth.
where with thou mightest [Practical Observations.]
be bound. And he said . o.º.
le.
* - t i 17:2. Gen. 38:16. Num. 22:17, 18.
unto her, If thou weavest #zº";";
the seven locks of my * * * Pro.cº. 721. 21.
g 8, :26, roy, 20:20, ºžl,” : 14,
head with the web. 26:28, Jer. 9:2–5. Mic. 7:2,5.
1 10. 1 Sam. 19:17. 21:2,3. 27:10.
Prov. 12:19,
14 And she fastened
it with the pin, and said 6:7. Col. 3:9. . . .
º * * g . tº f Or, new cords, Heb. moist.
unto him, the Philistines ; ; ºra, new mo,
- nº & 3 g
be upon thee, Samson, "É.'...lists. P.689. . . . .
And he awaked Out of n ſº. º 24:28.
his sleep, and "went : ; ; ; ; ,
º a * * & O 7,
away with the pin of "...”””””
the beam and with the ######. aft;"ºu.
web. ºs.º. º.º.
- º - 7 * * * flºn, lù; 17. I'OW. 23:26,
15 And she said unto
him, 4 How canst, thou
say, I love thee, when
17:7. Rom. 3:8. Gal.
Uant. 8:6,7. John 14:15,21–24. 15:
!, acor. 51,15. iºnºis,iš.
PRACTICAL OBSERVATIONS:
W. 1–15. Nothing, but evident duty, should prevail with us
to venture into those places, where bad examples and licentious
characters abound. And even then, we should go with fear and
trembling; earnestly beseeching God to ‘turn away our eyes from
beholding vanity,” to preserve our hearts from every sinful desire,
and to strengthen us to resist every temptation.—Whenever we
become unwatchful and self-confident, we are near some humili-
ating fall: the roving eye readily admits the licentious desire
into the heedless heart; and ‘Iust being conceived, sin is brought
forth,’ and misery ensues.—The blandishments of beautiful wo-
men have often proved most dangerous temptations, even to pious
men: (Neh. 13:23–30. Prov. 7: 26.) Those, who are cap-
tivated in this manner, must speedily be exposed to the deepest
shame and the most imminent danger. Their reputation, strength,
and usefulness will be torm from them; they will betray the cause
which they should have served; and their enemics will insult and
triumph, and be hardened in prejudices and revilings against re-
ligion. The outward peril, which attends such forbidden inter-
course, is generally so great, that nothing but blind infatuation
can induce men to venture upon it: but who can tell the machi-
Verse 9. *.
Samson’s infatuation was very great: . but it cannot be conceived,
he would afterwards have fallen asleep in Delilal’s lap, if he had at
this time scen the Philistines in the chamber prepared to seize him.
We may suppose therefore they waited every time in some adjacent
room, or closet, to see whether he was able to break lis bonds ; and
when they ſound his strength was not departed, they kept close ;
while Delilah artfully turned the matter off as a jest, which she put
on him to discover whether he had told her the truth or not.
Sco TT.
Verses 10–14.
Probably some time intervened between each attempt, and she took
the most favorable opportunities for making them. Doubtless he
supposed himself entirely alone with her; and each attempt seems
to have been made when he was asleep." (2 Sam. 11 : 1–5. JMatt.
26:40, 41.) - ID.
(13, 14.), ‘It seems,Samson's hair was parted into seven locks,
which no doubt hung down very long; he tells her his strength would
be weakened if these were interwoven with the warp which was
upon the beam in a loom hard by ; perhaps in the same room, where
Delilah useu to weave, as was the custom of those times, and in va-
rious nations. (See Pirgil: So Penelope in Homer, and Minerva and
Arachne in Ovid, &c.). For Braunius (de Vest. Sacerd. Hebr.) is
mistaken, in supposing this to be the beam about which the web was
rolled, as he is also in the “pin” next mentioned, which he takes to
be the spatha, or lathe, with which the threads are knocked together.
After Delilah had interwoven the locks into the warp, she fastened
nations of the powers of darkness against those, who are stupidly
indulging their lusts, and sleeping in the very jaws of destruction?
—Those who have not resolution to give a decided and explicit
denial to improper requests, or to flee from their tempters, will
soon be induced to equivocate and even to speak direct lies,
with which they will afterwards be reproached; and if it be so
very difficult, in some instances, to deny others, who have fre-
quent access to us, and great influence over us, what must self-
denial in many cases be? (Matt. 16: 24–28. Tit. 2: 11, 12.)
—Companions in imiquity can have no good reasons for trusting
one another; and they who betray the cause of God, have no
ground to expect any thing else, than to be betrayed by their
follow creatures: for such as are enslaved to one lust, must not
wonder to find their companions under the dominion of another.
—Assiduity, dissimulation, and incessant blandishment will over-
come the strongest resolutions, and induce compliance with the
most unreasonable and ruinous demands; and all counsels, warn-
ings, and past experiences are in this case ineffectual. On
this Delilah’s lap thousands are lulled into so sound a sleep, that
nothing but the flames of hell can awake them! Scott.
the beam on which it was with the pin, that it might not roll back,
or else her machine or loom to the ground, that it might stand more
firmly ; or the web into which the hair was woven, with the hair it-
self; which, is difficult to say ; but the whole is plain and easy if the
Sept. be right, which adds after v. 13. “ and fastenest them with a pin
to the waii, then shall I be weak as another man ; and it came to
pass when he slept, Delilah took seven locks of his head, and wove
them in the web, and fastened them with a pin to the wall;” and
said unto him, the Philistines be upon thee, Samson ; and he awºk:
ed out of his sleep, and “took the pin of the web out of the wall.”
The Vulg. has “the pin with the hairs and web.”” GILL.
,” Verse 15. f --
Samson had sacrificed his honor, conscience, interest; and every
other valuable object, to his passion for her; but while he had one
reserve, Delilah would not be satisfied. Such absolute affection can-
not be placed on any creature without idolatry; but it is that Very
love, which the Lord justly requires of us, when. He commands us
to give Him our heart : (Ex. 20:3. Prov; 23; 26.) ºr will He accept
of us while there is one reserve, and while we deliberately refuse to
part with any worldly object for his sake, or to yield Him any service
to which He calls us. Had Abraham peremptorily refused to sacri-
fice his beloved Isaac, the Lord might have said, “How canst thou
say, I love Thee, when thy heart is not with Me?”. For the true love
of the infinitely glorious God; subdues, regulates, or subordinates,
every other affection; and is alone absolute and unreserved. (Deut.
6: '5, JMatt, 10: 37–39. - Scot T.
‘a
*
[810]
B. C. 1120,
The Philistines seize him.
JUDGES, XVI.
16 And it came to
pass, when "she pressed
him daily with her words,
and urged him so that
his soul was “vexed unto
death; -
17. That he told her
* all his heart, and said
unto her, "there hath
, not come a razor upon
mine head ; for I have
been a Nazarite unto God
from my mother's womb:
if I be shaven, then my
strength will go from me,
and I shall become weak,
and be like any other
IIłall. º
18 And when Delilah
saw that he had told her.
all his heart, she sent and
called for the lords of
the Philistines, saying,
* Come up this once; for
he hath showed me all
his heart. . Then the
lords of the Philistines
came up unto her, and
3 brought money in their
hand. ... --
19 And * she made
him sleep upon , her
knees: abd she called
for a man, and she caus-
ed him to shave off the
seven locks of his head;
and she began to afflict.
him, and his strength
went from him. - -
20° And she said, The
Philistines be upon thee,
Samson. And he awoke
out of his sleep, and said,
*I will go out as at other
times before, and shake
myself. And he wist not
that * the Lorp was -de-
parted from him.
21 But the Philistines.
took him, “and f put out
his eyes, and brought
him down to Gaza, and
* bound him with fetters
the highest degree, to say, We love those with
whom our hearts are not. How can we say, We
love either our brother whom we have seen, or
God, whom we have not seen, if our hearts be
not with them? She continued many days vexa-
tious to him with her importunity, so that he had
no pleasure of his life with her; (v. 16.) why them
did he not leave her? Because he was captivated
to her by the power of love, falsely so called, but
truly lust. This bewitched and perfectly intoxi-
cated him, and by the ſorce of it, see, How
she conquered him, v. 17. God left him to him-
seh to do this foolish thing, to punish him for in-
dulging himself in uncleanness. The making of
his bodily strength to depend so much on his hair,
which could have no natural influence upon it,
either one way or other, teaches us to Inagnify
divine institutions, and to expect God’s grace,
and the continuance of it, only in the use of those
means of grace, wherein He has appointed us to
attend on Him, the word, sacraments, and prayer.
In these earthen vessels in his treasure.
V. 18–21. We have here the fatal conse-
quenences of Samson’s folly. A whore is a deep
ditch; he that is abhorred of the Lord shall
fall therein. In that pit Samson-sinks. Ob-
serve, -
1. What care Delilah took to make sure of the
money for herself. She now perceived, by the
manner of his speaking, he had told her all his
heart, and the lords of the Philistines who hired
her, are sent for; but they must be sure to bring
the money in their hands, v. 18. It would
grieve one’s heart, to see one of the bravest men
then in the world, sold and bought, as a sheep
jor the slaughter; how does this instance sully
all the glory of man, and forbid the strong mah
ever to boast of his strength!
2. Many in the world would, for the hundredth
part of what was here given Delilah, sell those
they pretend the greatest respect for. See what a
treacherous method she took, (v. 19.) she made
#im sleep upon her knees. Josephus says, She
gave him some intoxicating liquor, which laid
him to sleep; what opiates she inight steal into
his cup, we know not, but we cannot suppose he
knowingly drank wine or strong drink, for that
would have been a forfeiture of his Nazariteship,
as much as cutting off his hair. Satan ruins men
by rocking them asleep, flattering them into a
good opinion of their own safety, and so bring-
ing them to mind nothing, and fear nothing; thea
he robs them of their strength and hoaor, and
leads them captive at his will. When we sleep
our spiritual enemies do not. When he was
askeep, she had a person ready to cut off his hair,
which he did so silently and quickly, it did not
awake, but plainly afflicted him; even in his sleep,
his spirit manifestly sunk upon it. I think we
may suppose, if this ill turn had been done him
without his being accessary to it, it would not
have had this strange effect on him; but it was
his own wickedness that corrected him.
3. He could not but miss bis hair as soon as
he awoke, and yet said, ‘I will shake myself,
as at other times, after sleep;’ or ‘as at other
times, when the Philistines are upon me, to make
my part good against them.’ He soon found in
himself some change, we have reason to think,
and yet wist not that the Lord was departed
from him. He did not consider that that was
the reason of the change. Note, Many have lost
the favorable presence of God, and are not aware
of it; have provoked God to withdraw from them,
bit are not sensible of their loss, nor ever com-
plain of it. Their souls languish, and are grown
weak, their gifts wither, every thing goes cross
with them; and yet they impute not this to the
right cause, they are not aware that God is de-
parted from them, nor are they in any care to
reconcile themselves to Him, or to recover his
favor.
4. The Philistines took him when God was
departed from him; those that have thrown them-
selves out of God’s protection, become an easy
prey to their enemies. If we sleep in the lap of
our lust, we shall certainly wake in the hands of
the Philistines. It is probable they had promised
-Delilah not to kill him, but they took an effectual
course to disable him; the first thing they did,
was, to put out his eyes, by applying fire to
them, says the Arabic version. His eyes were
the inlets of his sin, (v. 1.) and now his punish-
ment began there. The best preservative of the
eyes, is, to turn them away from beholding vani-
§ They brought him down to Gaza, that
there he might appear in weakness, where he had
lately given such proofs of his strength, (v. 3.)
and be a jest to those to whom he had been a
terror. They bound him with fetters of brass,
who had before been held in the cords of his own
iniquity, and he did grind in the prison, work
in their Bridewell, either for their profit, or his
punishment, or both. The devil does thus by sin-
ners, blinds the minds of them which believe
not, and so enslaves them, and secures them
in his interests. Poor Samson, how art thou
fallen! How is thine honor laid in the dust!
How are the glory and defence of Israel become
the drudge and triumph of the Philistines! The
crown is fallen from his head; wo unto him,
for he hath sinned. Let all take warning by
his fall, carefully to preserve their purity, and to
watch against all fleshly lusts; for all our glory
is gone, and our defence departed from us, when
the covenant of our separation to God, as spirit-
ual Nazarites, is profaned.
W. 22–31. The last stage of Saunson’s life was
inglorious, one could wish there were a veil drawn
over it, yet there was honor in his death. No
doubt, he greatly repented of his sin, for that God
was reconciled to him, appears, 1. By the return
of brass; and he did was shaven. t i. º º: {i, is 18 #1.”;% Jer: 9:23,21. Matt.
- * . - º * :9. :0. : 13. : 16,2U. 2 Cor. 5:o. -
* grind in the prison- 23 Then the lords of ... .º."... iś";4–6. ##. ãº, Hill. Jer, 3.19.
- e - e ºs ~~ 5. Nunn. 22:7. 1 Kings 21:20. Matt. b. to, ed. -
hº. Howbei f the Philistines gathered * #3";.5.3. ; 6: t º d §,2cr. 33:11. Ps. 107:
- • . • Prov. 7:21–23. 23:33,34. Ec. 7:26. U–12. 9 ºf e
aº T OW eit, - the them together, for to 2 Prov c e Ex. 11:5. Is. 47:2. Matt. 24:41.
hair of his head began
to grow again, f after he
s Prov. 7:21–23,26,27. Luke 11:8. 18:5.
* Heb. shortened. Job 21:4. Marg:
Jon, 4:9. Mark 14:34,
a 3,9,14. Deut. 32:SU. Is, 42:25. Hos.
7:9.
b Num. 14:9,42,43. Josh. 7:12. l Sam.
16:14. 18:12. 28:14–16. 2 Chr. 15:
f Ley. 26:44. Deut. 32:36,
44,45. 107:18, 14.
: Gr, as when he tras shaven.
Ps. 106:
- - Werse 16. - *
Pered unto death.] : “He was weary of life, ... and unconcerned
what became of him.” BP. Patrick. What an infatuation was this,
that when Samson was incessantly and intolerably teased to do what
he knew to be not only wicked, but foolish in the extreme, he had
hot resolution to depart from his seducer (Gen. 39: 8–10. 1 Kings
11 : 1–8. Prov. 7: 6—23. P. O.) - Scott.
- Verses 17–21.
Ht seems, that after Samson had been shaven, Delilah made tiial
9f his strength by putting him to pain; as it is said “she began to af.
flict him.” For the Philistines, till satisfied his strength was actually
departed, dared no more approach him even when asleep, than a
sleeping lion. But it is wonderful, the man who shaved him was
restrained from attempting his life ; and his preservation, can be as-
*ibed to nothing but the immediaté power of God, (Grind, &c. M.
R. d, e. Vote, 2 Kings 25: 6, 7.) To what a wretched, disgraceful
situation had sin reduced this mighty judge of Israel, who before was
himself as an army . His whole conduct had been as great a coal
tempt of the favor, glory, and authority of od, as if he had in dis-
dain cut off his, Nazarite’s hair with his own hands; therefore he
...as constrained to endure the dreadful effects of his foily. (Prov.
23: 27, 28 Io.
(17) Other men.] ‘There have been men of wonderful strength,
whose memory is preserved in history; but Samson’s wholly depend-
ed on the power of God, and was not inherent in himself, but came
upon him when there was need, as long as he preserved himself
consecrated to God, by not shaving his head, and observing all other
things belonging to the vow of a Nazarite; which was a thing so no-
torious, that the heathens were not ignorant of it, but hence derived
the fallſ of Nisus king of Megara, upon whose hair depended the for-
tune of his kingdom.” - e PATRick. .
(21) Put out his eyes.] ‘Travellers in the east inform us, that this
custom is common there. The unhappy victims of the courts are de-
prived of sight by drawing or holding a red hot iron before the eyes,
piercing the pupils, or taking the eyes out whole with the point of a
dagger. In Persia it is no unusual practice for the king to punish a
rebellious city or province by exacting 80 many pounds of eyes; and
his executioners accordingly go and scoop out from every one they
meet, till they have the weight required.” CHARD IN, THE WE Not,
MALcol M, Sir R. K. Port ER, in †† Sym.
Verses 23, 24. -
This was either some occasional festival, appointed by the lords
of the Philistines in order to celebrate their victory. over Sam-
son, or an annual festival in honor of Dagon, observed on that ac-
[811]
B. C. 1120.
Samson called to make sport.
JUDGES, XVI.
offer a great sacrifice
unto & Dagon their god,
and to rejoice: for they
said, Our god hath de-
livered Samson our ene-
my into our hand. }
24 And when the
people saw him, they
* praised their god : for
they said Our god hath
delivered into our hands
our enemy, and the des-
troyer of our country,
* which slew many of us.
25 And it came to
pass, when their hearts
were merry, that they
said, Call for Samson,
that he may make us
sport. And they called
for Samson out of the
prison-house ; and he
made # them * sport.
And they set him be-
tween the pillars,
26 And Samson said
unto the lad that held
him by the hand, Suffer
me that I may feel the
pillars whereupon the
house standeth, that I
may lean upon them.
27 Now the house was
full of men and women ;
and all the lords of the
Philistines were there;
and there were upon the
roof about three thou-
sand men and women,
that beheld while Sam-
son made sport.
28 And Samson in call-
ed unto the Lord and
said, O Lord God! "re-
member me, I pray thee,
and strengthen me, I pray
thee, only this once, O
God, ° that I may be at
once avenged of the
Philistines for my two
eyes.
29 And Samson took
hold of the two middle
pillars upon which the
of the sign of his Nazariteship; (v. 22.) His
hair began to grow again when he was shaven,
i. e. to be as thick and as long as when it was
cut off. Probably, their general thanksgiving
to Dagon was not long deferred, before which
Samson’s hair was thus grown; by which, and
the particular notice taken of it, it seems to have
been extraordinary, and designed for a special
indication of the return of God’s favor to him on.
his repentance. For the growth of his hair was
neither cause nor sign of the return of his strength,
further than as it was the badge of his consecra-
tion, and a token that God accepted him as a
Nazarite again, after the interruption, without
the ceremonies appointed for the restoration of a
lapsed Nazarite, which he had not now the oppor-
tunity of performing, Num. 6: 9. Strange that
the Philistines, jealous of the growth of his hair,
did not cut it; but perhaps they were willing his.
great strength should return, that they might have
the more work out of him, and . was blind
they were in no fear. 2. By the use God made
of him for the destruction of the enemies of his
people, and that at a time when it would be most
for the honor of God, and the vindication of that,
and not immediately for the defence and deliver-
ance of Israel. Observe, -
I. How insolently the Philistines affronted the
God of Israel. (1.) By sacrifices to Dagon, his
rival; represented by an image, the upper, part
in the shape of a man, the lower part of a fish,
purely the creature of fancy; yet it served them
to set up in opposition to the true and living God.
They knew Delilah had betrayed Samson, and
they had paid her for doing it; yet they attribute
it to their god, (v. 28, 24.) and are confirmed
by it in their belief of his power to protect them.
All people will thus walk in the name of their
gods, give them the praise of their achievements;
and shall not we pay this tribute to our God,
whose kingdom ruleth over all ! (2.) By the
sport they made with Samson, God’s champion,
they reflected on God Himself. When merry
with wine, to make them more merry, Samson
must be fetchcq to make them sport; (v. 25, 27.)
i. e. for them to make sport with. Having sa-
crificed to their god, and eat and drunk on the
sacrifice, they rose up to play, according to the
usage of idolaters, (1 Cor. 10: 7.) and Samson
must be the fool in the play. They made them-
selves, and one another, laugh, to see how, being
blind, he stumbled and blundered. It was an
instance of their barbarity, to trample thus on
a man in misery, at sight of whom awhile ago,
they would have trembled. As a sword in his
bones were the reproaches, Where is now thy
great a spirit; yet being a penitent, that makes
him patient, and he accepts it as a punishment
of his imiquity. How unrighteous soever the
Philistines were, he could not but own that God
was righteous. . He had sported bi'uself in his
own deceivings, and with his own deceivers, and
justly are the Philistines let loose upon him to
make sport with him. Uncleanness is a sin that
makes men vile, and exposes them to contempt;
a wound and dishonor shall he get, whose heart
is deceived by a woman, and his reproach shall
not be wiped away. Everlasting shame and
contempt will be the portion of those that are
blinded and bound by their own lusts. The
devil that deceived them, will insult over them.
II. How justly the God of Israel brought sud-
dem destruction on them, by the hands of Samson.
Thousands of the Philistines were got together,
to attend their lords in the sacrifices and joys of
this day, and to be the spectators of this comedy;
but it proved to them a fatal tragedy, for they
were all slain, and buried in the ruins of the
house; whether it was a temple, or a theatre, or
some slight building run up for the purpose, is
uncertain. 1. All the lords of the Philistines,
(v. 27.) who had by bribes corrupted Delilah to
betray Samson to them, perished. ... Evil pursued
those sinners. 3000 of the people likewise, and,
among them, a great many women, one of whom,
it º likely, was that harlot of Gaza, mentioned,
listine women, and a great slatighter is made
among them, as was by Moses’ order among the
dren of Israel to trespass against the Lord
in the matter of Peor. -
2. How are sinners brought to desolation in a
moiment! They are liſted up in their pride and
mirth, that their fall may be the more dreadful.
When giving that honor to Dagon, which is due
against the King of kings, his crown and digni-
ty;) justly is the blood of these traitors mingled
with their sacrifices. Belshazzar was cut off
praising his made gods. They were insulting
over an Israelite, a Nazarite, persecuting him
whom God had smitten. Nothing fills, the meas-
ure of the iniquity of any person or people faster
than mocking and misusing the servants of God,
3rought low: Those know not what they do, moy
whom they affront, that make sport with a good
II)an.
3. Samson pulled the.house upon them;
ho doubt, putting it into his heart, as a public
person, thus to avenge God’s quarrel with them,
God? Nothing could be more grievous to so | Israel’s, and his own. (1) That strength which
g l Sam. 5:2–5. Jor. 2:11. Mic. 1: i 9:27. 13:20. 19:6,9. 2 Sam. 13:28. 1 9:5]. Deut. 22:8. Josh. 2:8. 2 Sann.
5. Rom. 1:23–25. 1 Cor. 8:4.5. 10: 1 Kings 20:12. Esth. 3:15. Is. 22:13. 11:2, , - -
20. |Dan. 5:2,3. Matt. 14:6,7. m 2 Chry. 20:12. !'s. 50:15. 91:15.
h Deut. 32:27. Is. 37:20. Ez. 20:14. f Heb. before them. I 16:4. Heb. 11:32.
Dan. 5:4,23. Hab. 1:16. Rev. 11:10. l, Job 30:9,10. I's. 35:15,16. G9:12,26. m Ps. 74:18,22. Jer. 15:15. -
* Heb. and who multiplied our slain. Prov. 24:17, 18. Mic. 7-8–10. Matt. o 5:31. Ps. 58:10, 11. 143:12, 2-Tim,
15:8,16. 26:67,68. 27:29,39–44. Heb. 11:36. 4:14. Rev. 6:10,
Samson had been drawn into sin by Phi-
women of Midian, because they caused the chil-
to God .."; (which is no less than treason
jº. it is by their own folly that they are
count with the greater solemnity : and when they had offered the
sacrifice, they met together to feast, and to divert themselves, either
in the temple of Dagon, or, as some tilink, in a theatre erected for such
uses. On this occasion, the Philistines renewed their triumph over
Samson, who probably had been preserved for that purpose, and was
exposed to public view : and they also presumed to eelebrate the
triumph of Dagon, their god, over JEHow AH the God of Israel; as if by
the help of their idol they had prevailed against the judge of Israel,
who formerly by the help of JEHow AH had been victorious over them.
But the very language of their joy shows how very much they had .
dreaded him. (1 Sam. 5: Dam. 5: 1–9, 18–28.) Scott.
(23.) Dagon.] ‘The Philistines lived on the sea-coast, and there-
fore had a sea idol. Dagon is derived from the Heb. dag, signifying
a fish.’ Assemb. Ann.—‘The figure of a woman above, but of a fish
below.—Not to be confounded with Ashtaroth.” - JAH N.
Verse 26.
The main weight of this building rested on two pillars in the centre,
very near together, according to the method of building in some parts
of the workd. - Scott.
(26–30.) ‘Samson must have been in a court or area below ; and
consequently the temple will be of the same kind with the ancient
temene, or sacred enclosures, surrounded only in part, or altogether
with some plain or cloistered buildings. Several paláces and Daw. .
and nas, as they call the courts of justice in these [oriental] countries,
are built in this fashion ; where, upon their festivals and rejoicings,
a great quantity of sand is strewed upon the area for the (Pello-waiis)
wrestlers to fall upon ; whilst the roof of these cloisters, round about,
is crowded with spectators of their strength and agility. I havé
often seen several hundreds of people diverted...in this manner upon
the roof of the dey’s palace at Algiers; which, like many more of the
same quality and denomination, hath an advanced cloister, over
against the gate of the palace, (Esth. 5: 1.) made in the fashion of a
large pent-house, supported only by one or two contiguous pillars in
front, or else in the centre. º we suppose two of these to have ex-
isted, one above another, and,
of the lower, the destruction of life that he caused will be better ex-
plained.] In such open structures as these, in the midst of their
guards and counsellors, are the bashas, kadees ſº."; and other
great officers, to distribute justice and transact the pub He affairs of
their provinces. . Here likewise they have their public entertain-
ments, as the lords and others of the Philistines had in the house of
Dagon.” SHAw.
Verses 28, 29.
The triumph of the Philistines was that of Dagon, the cause of
Samson, that of Israel and ef JEHow AH. (Jyotes, I Kings 18; 18–20,
36–39.) As the judge of Israel, he was divinely appointed to be an.
avenger of their enemies: but for his transgression he had been justly
delivered into their hands; and they had not only cruelly treated
him, but impiously blasphemed the Lord Himself. In ordinary cases
we may hope for the conversion and salvation of our fellow sinners ;
therefore we are commanded to forgive thein, and do good to and
pray for every one of them. . But for the same reason that Satan and
inis angels, being the incurable enemies of God, are the objects of our
allowed abhorrence ; We should be required to detest any individual
on earth, whom we certainly knew to he the object of God’s final
hatred : and in a future state, when sinners will no longer be undes
Samson to have shaken the supports
God,
B. c. 1120.
The death of Samson,
JUDGES, XVI.
house stood, and * on
which it was borne up,
of the one with his right
hand, and of the other
with his left. .
30 And Samson said,
Let f me p die with
the Philistines. And he
bowed himself with all
his might; 4 and the
house fell upon the lords,
and upon all the people
that were therein. So
the dead which he slew
at his death, were more
than they which he slew
in his life. . .
31 Then “his brethren,
and all the house of his
father came down and
took him, and brought
him up, and buried him
* between Zorah ...and
Eshtaol, in the burying-
place of Manoah his fa-
ther. . " And he judged
Israel twenty years.
* Or, he leaned on them.
t Heb, my soul.
Acts 20:24.
p Matt. 16:25. 21:13.
Phil. 2:17,30. Heb. 12:1–4.
he had lost by sin, he recovers, like a true peni-
tent, by prayer, v. 28; as David, who, when he.
had provoked the Spirit of grace to withdraw,
prayed, Restore writo me the joy of thy salva-
tion, and uphold me with thy free Spirit. We
may suppose this was only a mental prayer, yet.
accepted it in heaven, but, by re-
vealing it to the inspired penman, provided for the
registering of it in his church. (2.) That it was
not from a principle of passion or personal re-
venge, but from a holy zeal for the glory of God
and Israel, that he desired to do this, appears
from God’s accepting and answering the prayer.
Samson died praying, so did our blessed Savior;
but Samson prayed for vengeance, Christ for
forgiveness. The vast concourse of people on the
roof, looking down through it to see the sport,
God not .
we may suppose contributed to its fall. A weight
[of, at least, 150 tons], so much greater than ever
it was designed to carry, might perhaps have
sunk of itself, at least it made the fall more fatal
to those within: and indeed few of either could
escape being either stifled or crushed to death.
This was done, not by any natural strength of
Samson, but by the almighty power of God, and
is not only marvellous, but miraculous, in our
eyes.
Now in this, [1..] The Philistines were greatly
mortified. All their lords and great men were
killed, and abundance of their people, and this,
in the midst of their triumph; the temple of Da-
gon (as many think the house was) was pulled
down, and Dagon buried in it. This would give
a great check to the insolence of the survivors;
| be weary of it, but the lives of Israel’s enemies,
to reach which he bravely [and patriotically,l re-
signed his own, not counting it dear to him, so
he might finish his courae with honor. [3.]
God was very much glorified, in pardoning Sam-
son’s great transgressions, of which this was an
evidence. It . said, the prince’s giving of
a commission to one convicted, amounts to a par-
don. Yet though He was a God that forgave
him, He took vengeance of his inventions;
and by suffering his champion to die in fetters,
warned all to take heed of those lusts which war
against the soul. However, we have good rea-
son to hope, that though Samson died with the
Philistines, he had not his everlasting portion
with them. The Lord knows them that are
his. [4.] Christ was plainly typified. He pulled
down the devil’s kingdom, as Samson did Da-
gon’s temple; amd when He died, obtained the
most glorious victory over the powers of darkness.
Then, when his arms were stretched out on the
cross, as Samson’s to the two pillars, he gave a
fatal shake to the gates of hell, and, through
death destroyed him, that had the power of
| death, i. e. the devil; and here in exceeded
Samson, that he not only died with the Philis-
times, but rose again to triumph over them.
Lastly, The story concludes with an account of
Samson’s burial; his own relations, animated by
the glories that attended his death, came and found
out his body among the slain, brought it honora-
bly to his own country, and buried it in the place
of his father’s sepulchres; the Philistines being
in such a consternation, that they durst not op-
q Job 31:3. Ec. 9:12. Matt. 24:38,39.
1 Thes. 5:2. -
. 15:8,15. Gen. 3:15. Phil. 2:
8. Col. 2:15. Heb. 2:14,15. -
s John 19:39–42.
t 13:2,25. Josh, 19:41.
u 15:20.
and had Israel improved the advantages of this
juncture, they might now have thrown off the
Philistines' yoke. [2.] Samson was a public per-
son, a declared enemy to the Philistines, against the Philistines' yoke.
whom he might therefore take all advantage; easy, safe and happy, if they would but have
pose it. He judged Israel 20 years; and if
they had not been as mean and sneaking as he
was brave and daring, he had left them clear of
They might have been
they were now in the most barbarous manner making war on him, all present given God and their judges leave to make them
were aiding and abetting, and justly die with him. Nor was he a self-murderer, so,
for it was not his own, liſe that he aimed at, though he had too much reason to
**-
PRACTICAL O BSERVATIONS.
V, 16–31. Every expectation of deliverance or assistance
from God, while men are committing known sins, must be vain
and presumptuous. Nay, if ministers, with the guilt of unre-
pented sin on their consciences, continue to preach and admin-
ister ordinances with the greatest regularity; their exertions
will generally fail of the wonted efficacy, and Satan will disre-
gard their feeble efforts.-Indeed, though the Lord again and
again deliver his offending people, in the most extreme danger;
yet if they presume on his goodness, He will severely punish
them, and even make them the contempt and reproach of the
foolish: He will tear from them all their carthly comforts, and
fill their souls with the most exquisite anguisli; and, without
sending them to hell,. He can make their sufferings ten thousand
times greater than all the pleasures of sin. Nay, He can cloud
their characters with so dark a veil, that his people shall be
ready to consider them as hypocrites and apostates. (1 Kings:
11:42, 43. P. O. Heb. 4: 1–11.) Thus He will set them up
as beacons, to warn others of the rocks on which they split. And
thougi, many, by their falls and miseries, will be taught to watch
and pray against temptation; yet they will be oppressed by the
painful reflection, that multitudes by their crimes will be preju-
diced, and hardened in infidelity and ungodliness, to their ever-
lasting destruction. But having obtained pardon, and the hope
of dying in peace and going to glory; they can desire to live for
no other purpose, than to wipe off, if possible, the blot they have
east on the Gospel, and to take vengeance, so to speak, on Sa-
tan, for the injury they have sustained; and in their dying mo-
ments, to render some service to the church of God. May God
help us to walk humbly and watchfully; to abstain from fleshly
lusts, and avoid the beginnings of evil; and to beware of the
subtlety of Satan and his agents, and the deceitfulness of our own
hearts; and may our unreserved love and entire dependence be
placed on the divine Savior. SCOTT.
a dispensation of mercy, we shall rejoice in the destruction of all his
enemies. (2 Tim. 4: 14, 15. Rev. 6: 9–1 1. : 1–6.) Samson’s
prayer was both dictated and answered by God Himself; nor does
it appear that it could have been known, except by immediate reve-
lation. He knew that, in this extraordinary Case, it was right he
should avenge the cause of God and of Israel; and also that he should
desire to execute the vengeance of God on them for their despite-
ful cruelty to him.–Nor did Samson seek his own death, but is.
rael’s deliverance, and the destruction of their enemiès and
there is not the least intimation, that he was impatient under his
sufferings ; though, in accomplishing his purpose, he was willing to
lay down his life with the Philistines. There is a very great differ.
ence between rushing.uncalled into the presence of God, out of proud
impatience, rebellion, and contempt of life, when it is made mise-
rable by a person’s own misconduct, and infidel disregard of future
and eternal consequences ; and being willing to lay down life for the
honor of God, and the welfare of his people: though the circumstan-
ces, into which one adventures, be as certainly fatal, as the means
by which another murders himself. - For a man is no more deemed
a self-murderer, who sacrifices his life for the good of his country in
the field of battle, than he is deemed a murderer of others, who in a
just war slays, the enemies of his country. Scott.
(29.) It is no strange thing, that a building so capacious should have
been so made as to depend on two pillars only, as may be inferred
from Pliny’s account of the theatres built by Curio.” PATRIck.—Con-
eeive the fabric to have been an oval amphitheatre, the scene in the
middle, where a vast roof of beams resting round upon the walls
centered all upon one short architrave, that united two pillars in the
and to have left no family.
middle, upon which all the beams tending to the centre might be sup-
ported. Now if Samson by his miraculous strength pressing one of
these pillars moved it from its basis, the whole roof must of necessity
ſal].” Sir CHRI sºro PFI ERWR EN, in Hewlett.—‘lt is plain there were more
than two ſpillars], but the centre pillars being remcved, on which the
weight mainly rested, the rest gave way.” WILLIAMs.- The ques-
tion is at once settled, though there were any number of pillars, if we
admit of the two being the key of the building Dr. A. CLARK E.
Verses 30, 31. .
Samson seems to have died young, not much above 40 years of age,
- Sco TT.
(30.) JHight.] . Not his own, but the miraculous power of God.
The destriction was known to the heathen, the Greeks having prob-
ably hence framed [a part of] the fable of their Hercules.’, PATRick.
— Samson was a man of great weakness of heart, though strong in
body. None of his follies or sins are to be extolled or imitated. We
learn from them the oft repeated admonition, “Let him that think-
eth he standeth, take heed lest he fall.”” Co BB1N ; who says, “It is
doing violence to the truth, to make Samson a type of Christ, and this
is a sufficient reason to object to the parallel, even if it were more
suitable.” . - º . . Ed.
(31.) Brethren.] ‘ ‘ Commonly, in Scripture, the nearest kindred.
Perhaps Manoah and his wife had children ºſter the birth of Sam-
son, as did Hannah aſter that of Samuel.” PATR1ck- The Jews
showed great regard for the burial of their dead. This, the Philis-
times may have respected ; or they may have been desirous, through
fear of the God of Israel, (as afterwards in relation to the ark,) to get
rid of the body.” ORN E.
[813]
B. C. 1406.
The idolatry of Micah.
JUDGES, XVII.
CHAP. XVII.
Micah, an Ephraimite, steals money
from his mother, which he restores;
and she makes images of it, 1–4.
Micah’s idolatry, 5, 6. He hires a
Levite to be his priest, 7–13.
ND there was a man
of a mount Ephraim,
whose name was Micah.
2 And he said unto
his mother, The eleven
hundred shekels of silver,
that were taken from
thee, about which thou
b cursedst, and spakest of
also in mine ears; behold,
the silver is with me; * I
took it. And his mother
said, " Blessed be thow of
the LoRD, my son.
3 And when he had
restored the eleven hun-
dred shekels of silver to
his mother, his mother.
said, "I had wholly de-
dicated the silver unto
the LoRD from my hand
for my son, to make a
graven image, and a
molten image; now
therefore I will restore
it unto thee.
4 Yet he restored the
money unto his mother;
and his mother took &
two hundred shekels of
silver, and gave them to
the founder, who made
thereof a graven image,
and a molten image: and
they were in the house
of Micah.
5 And the man Micah
had "an house of gods,
and made an 'ephod,
and *teraphim, and *
a 10.1. Josh. 15.9. , 17:15, 18.
b 1 Sam. 14.24,28
26.19. Neh 1325. Jarºšío Niğ.
26.74. Rom, 9-3. 1 Cor. 16.22.
c Prov. 28 24.
d Gen. 14 19. 24 30,31. Fx. 20 7.
Ruth 3 10. 1 Sam 23.21. Ps. 10.3.
a 13, 185. Is. 66.3.
f Ex. 20.4,23. Lev. 19 4. Deut. 12 3
Ps. 1154–8. Is 40.18–25. 44.9—
20. Jer. 10.3—5,8. Hab, 2.18, 19.
John 16 2.
; Is. 46:6,7. Jer, 10:9,10.
#. Gen. 31:30. Ezra 1 7. Hos.
1 827. 18.14. Ex. 28.4,15. 1 Sam.
23:6
k Gen. 31:19. Marg. Hos. 34.
* Heb. filled the hand. Ex. 299. 1
Kings 12.31. 13.33,34. Heb. 54.
CHAP. XVII. W. 1–6. All agrée that what
is related in this, and the rest of the chapters to
the end of this book, was not done, as the narrative
occurs, after Samson, but long before, even soon
after the death of Joshua, in the days of Phine-
has the son of Eleazar, ch: 20: 28, But it is
cast here into the latter part of the book, that it
- might not interrupt the history of the Judges.
That it might appear how happy the nation was
in the Judges, here is showed how unhappy they
were when there were none. Here we have,
I. Micah and his mother quarrelling, 1. The
son robs the mother. The old woman had hoarded,
with long scraping and saving, a great sum of
money—I100 pieces of silver. It is likely she
intended, when she died, to leave it to her son;
in the mean time, it did her good to look upon
it, and to count it over. The young man has a
family of children grown up, for he had one of
age to be a priest; (v. 5.) he knows where to
find his mother’s cash, thinks he has more need
of it than she has, cannot stay till she dies, and
so takes it away privately for his own use. ... It is
a fault in parents to withhold from the children
what is meet, and leads them into temptation to
wish them in their graves, yet that will by mo
means excuse the wickedness of those children
that steal from their parents, and think all their
own which they can get from them, though by the
most indirect methods. 2. The mother curses
the son, or whosoever had taken her money. It
should seem, from her speaking in his ears, she
suspected her son. See what mischief the love
of money makes, how it destroys the duty and
comfort of every relation. Outward losses drive
good people to their prayers, but bad people to
their curses. This woman’s silver was her god,
before it was made either into a graven or a
molten image, else the loss of it would not have
put her into such an indecent, irreligious passion.
It is very foolish for those that are provoked, to
throw about their curses, as a madman that
casteth fire-brands, arrows and death; they
may light on persons most dear to them.
I. Micah and his mother reconciled. I. The
son was so terrified with the mother’s curses, that
he restored the money. Though he had so little
grace as to take it, he had so much left as motto
dare to keep it, when his mother had sent a curse
after it. It is best not to do evil, but it is next
best, when it is done, to undo it again, by repent-
ance, confession, and restitution. The curse just-
ly deserved, may be justly feared, even though pas-
sionately and indecently uttered. 2. The mother
was so pleased with his repentance, that she re-
called her curses, and turned them into prayers
for her son’s welfare; Blessed be thou of the
Jord, my son. When those that have been
guilty of a fault, appear to be free and ingenuous
in owning it, they ought to be commended for
their repentance, rather than still be condemned
and upbraided for their fault.
III. Micah and his mother agreeing to turn
their money into a god, and set up idolatry in
their family; which seems to have been the first
instance of the revolt of any Israelite from God
and his instituted worship, after the death of
Joshua, and the elders that outlived him, and is
therefore thus particularly related. And though
this was only the worship of the true God by an
image, against the second commandment, yet this
opened the door to the worship of the other gods,
Baalim and the groves, against the first and
great commandment. Observe, - . *
1. The mother’s contrivance. She pretends
she had dedicated the silver to the Lord; (v.
8.) either before it was stolen, and then she would
have that thought to be the reason why she was
so much grieved at its loss, and imprecated evil
on him that had taken it, because it was a dedi-
cated, and therefore an accursed, thing; or after
it was stolen, she had made a vow that if she
could retrieve it, she would dedicate it to God,
and then she would have the providence that had
so far favored her as to bring it back to her hands,
to be an owning of her yow. Had she put it to
a use, that had been indeed for the service and
honor of God, it had been a good way of accom-
modating the matter between them; but as it was,
the project was wicked.' Probably, this old wo.
man was one of those that came out of Egypt,
and would have such images made as she had seen
there; now that she began to dote, she called to
remembrance the follies of her youth, and perhaps
told her son that this way of worshipping God by
images, was, to her knowledge, the old religion.
2. The son’s compliance. It should seem,
when she first proposed the thing, he stumbled at
it, knowing the second commandment; for when
she said (v. 3.) she designed it ſor him to make
an image of, yet he restored it to her, (being Hoath
to have a hand in making the image,) and she
gave it to the founder and had the thing dome,
blaming him, perhaps, for scrupling it, v. 4. But
when the images were made, he, by her persua-
sion, was not only well reconciled to them, but
exceedingly pleased and in love with them; so
strangely bewitching was idolatry, and so much
supported by traditions received from their
parents, 1 Pet. 1: 18. Jer. 44; 17. But ob-
serve how the old woman’s covetousness pre-
vailed, in part, above her superstition; she had
wholly dedicated all the 1100 pieces to make the
graven and molten images, (v. 3.) but when it -
came to be done, she made less than a fifth part
serve, v. 4.
(1.) The man Micah had a house of gods, v
5. a house of God, so the LXX, for so he thought
it, as good as that at Shiloh, and better, because
his own, of his own inventing, and at his own
disposal; for people love to have their religion
under their girdle, to manage- it as they please.
A house of error, so the Chaldee, for really it
was so, a deviation from the way of truth, and
an inlet to all deceit. He aimed in the progress
of his idolatry, (whether he designed it at first
or no,) to mimic and rival both God’s oracles and
his ordinances. 1. His oracles. For he made
Teraphim, little images, which he might advise
with as there was occasion, and receive informa-
tions, directions, and predictions from. What
the Urim and Thummim were to the prince and
people, these Teraphim should be to his family;
yet he could not think the true God should own
NOTES.
CHAP. XVII. V. 1. The sacred historian had, in the preceding
chapters, brought down the narrative to the times of Eli, who is
thought to have been contemporary with Samson : but In the subse-
quent chapters he records some transactions, which seem to have
taken place not many years after the death of Joshua. It is thought
by many, they occurred before Othniel; (JVote, 3: 9.) and Phinehas
is mentioned, as still living, towards the close of them. (20: 28.)
* Israel served the Lord ... all the days of the elders that outlived
Joshua ‘’ (2 : 7. Josh. 24; 31.) but it does not appear how many
years Were intended in this general statement. Joshua died B. C.
1426, or 1427. Eleazar seems to have survived him. (Josh. 24; 33.)
Phinehas is supposed by some to have continued high priest 25 years.
The defection after the death of the elders, who survived Jóshua,
may be supposed to have been gradual; yet the following chapters
give the reader an idea of a very general and deep contamination.
Perhaps 20 or 22 years, had elapsed before the beginning of them.
Othniel is supposed to have been raised up to be judge some years
after this term. The dates affixed at the head of these chapters will
be regulated according to these remarks: though this will place them
somewhat later than imany learned men do.—The annotations on the
last three chapters imply, that the author assumes it as clear, that the
events recorded were subsequent to those related in this and the fol-
lowing chapter; as the Jews do, or some of them at least, (20: 20
—25.) Yet many date them at an earlier period, probably because
Phinehas is mentioned. The dates will here, however, be placed
according to the former supposition.—But the chronology of this book
is peculiarly difficult and uncertain. Scott.
Verse 3.
“It appears from this there were two kinds of idolatry; one among
the heathen in which false gods were worshipped ; the other, among
the Israelites, in which the true God was worshipped in an idolatrous,
false manner under the name of heathenish idols, and images, or
some other way according to their own inventions.”
* Ass EMB. ANN.
Verse 5, º
* Micah appears to have blended the worship of God and that of
idols together.” Horne.—Teraphim.]. “These wer; images sculp-
tured in human forin, as is evident from 1 Sam. 19 : 13; and that
they were used as household gods is clear also from Gen.,3] : 19,34,
35.” Responses were sought from them as from Qiacles, which is con-
firmed, Tºsam. 15:23. where toraphim are spoken of in connection
with the arts of divination.” JAHN,
B. C. 1402.
consecrated one of his
sons, who became his .
priest. . -
6 In those days there
was "no king in Israel,
but every man did that
—which was "right in his
own eyes. .
7 || And there was a
young man out of "Beth-
lehem-judah, of the fa-
mily of Judah, who was
a Levite, and he sojourn-
ed there. a
8 And the man P de-
parted out of the city
from Beth-lehem-judah,
to sojourn where he
could find a place; and
he - came to mount
Ephraim, to the house
of Micah, * as he jour-
neyed. -
9 And Micah said
unto him, Whence com-
est thou ? And he said
unto him, I am a Levite
of Beth-lehem-judah, and
I go to sojourn where I
may find a place.
10 And Micah sai
unto him, Dwell with
me, and be unto me 4 a
father and a priest, and
* I will give thee ten she-
kels of silver by the year,
and f a suit of apparel,
and thy victuals. So the
Levite went in,
11 And, the Levite was
content to dwell with the
man; and the young
man was unto hirn as
one of his sons.
12 And Micah conse-
crated the Levite; and
the young man became
‘his priest, and was in
the house of Micah. ”
13 Then said Micah,
* Now know I that the
f
Old age will not wean the heart from love
•
- JUDGES, XVII.
them, or give answers by them, therefore he de-
pended on such demons as the heathen worship-
ped, to inspire them, and make them serviceable
to him. %. while the honor of Jehovah was
pretended, (v. 3.) yet, his institution being re-
linquished, they unavoidably lapsed into down-
right idolatry and demon-worship. 2. His ordi-
nances. Some room in the house of Micah was
appointed for the temple or house of God; an
ephod, or holy garment, was provided for his
priest to officiate in, in imitation of those used
at the tabernacle of God; and one of his sons he
consecrated, probably the eldest, to be his priest.
Here is no mention of any altar, sacrifice, or in-
cense, in honor of these silver gods, but, having
a priest, it is probable he had all these; unless
we suppose that, at first, his gods were intended
only to be advised with, not to be adored, like
Laban's Teraphim; but the beginning of idolatry,
as of other sins, is like the letting forth of wa-
ter. Break the dam, and you bring a deluge.
(2.) The cause of this corruption, (v. 6.) there
was no king in Israel, no judge-or sovereign
prince, to take cognizance of the setting up of
these images, (which, doubtless, the country about
soon resorted to,) and order the destroying of
them: none to convince, restrain or punish Micah,
and so prevent the spreading of his error. Every
man did what was right in his own eyes, and
they soon did what was evil in the sight of the
Lord. See what a mercy government is, and
what reason, there is, that not only prayers and
intercessions, but giving of thanks should be
made for kings and all in authority. Nothing
contributes more, under God, to support religion
in the world, than the due administration of those
two great ordinances, magistracy and ministry.
V. 7—13. We have here an account of Mi-
cah’s furnishing himself with a Levite for his
chaplain, either thinking his son, because the heir
of his estate, too good to officiate, or rather, be-
cause not of God’s tribe, not good enough. Ob-
serve, ,
I. What brought this Levite to Micah. Some-
think he was under a necessity of removing, either
because he was persecuted and abused, or rather
neglected and starved, at Bethlehem. God had
made plentiful provision for the Levites, but the
people withheld their dues, and did not help them
into the possession of the cities assigned them;
(Bethlehem was not a Levites’ city, but the Levite
lived there among his mother’s relations.) Is-
LoRD will do me good,
Micah obtains a Levite to be his priest.
rael’s forsaking God, began with forsaking the
Levites, which therefore they are warned against,
Deut. 12; 19. It is a sign religion is going to
decay, when good ministers are neglected, and
at a logs for a livelihood. But, it seems rather
to have been his fault and folly, that he loved to
wander, and would go seek his fortune, as we
say. . We cannot think things were yet come to
that bad pass, that a Levite should be poor, un-
less it was his own fault.
II. Micah’s bargain with him. Probably this
rambling Levite heard, in the country, of Micah’s
house of gods, which, if he had had any thing
of the spirit of a Levite in him, would have brought
him thither, to reprove Micah for his idolatry,
to tell him how directly contrary it was to the
law of God, and how it would bring the judg-
ments of God upon him; but instead of that, like
a base and degenerate wretch, thither he goes,
to offer his service, with Have you any work
jor a Levite? For I am out of business, and
go to sojourn where I may find a place; ? all
he aimed at was to get bread, not to do good,
v. 9. Micah courts him into his family, (v. 10.)
and promises him, 1. Good preferment; Be unto
me a father and a priest: though a young man
and taken up at the door. He asks not for his
credentials, takes no time to inquire how he be-
haved in the place of his last settlement, considers
not whether, though a Levite, he might not be
of such a bad character, as to be a plague and
scandal to his family, but thinks, though ever so
great a rake, he might serve for a priest to a
graven image, like Jeroboam’s priest of the low-
est of the people. No marvel if they who can
make any thing serve for a god, make any thing
serve for a priest. 2. A tolerable maintenance.
He will allow him meat, and drink, and clothes,
a double suit, so the marg. one for every day’s
wear, and one for holy days, and 10 shekels,
about 25 shillings a year, for spending money;
a poor salary, in comparison of what God pro-
vided for the Levites that behaved well; but those
that forsake God’s service, will never mend them-
selves, nor find a better master. The ministry
is the best calling, but the worst trade, in the
world.
III. The Levite. He was content to dwell
with the man, v. 11. though his work was su-
perstitious, and his wages scandalous. Micah,
thinking himself holier than his neighbors, pre-
14:12. 16:2. Ec. 11:9. Jer. 44:16,
17.
sumes to consecrate this Levite; (v. 12.) as if
Matt. 26:15. John 12:6. 1 Tim. 6:
10. 1 Pet. 5:2.
seeing I have a Levite to o 19:1,2. Gen. 35:19. Ruth 1:1,2. f Or, a double suit, &c. Heb. an or-
b. ** Mic. 5:2. Matt. 2:1,5,6. der of garments.
my priest. y 11. Neh. 13:10,11. a 5.
Heb. in making his º t 18:30. Num. 16:5,8–10. 1 Kings 12:
| Ex. 24:5. - q 11. 18:19. en. 45:8. 2 Kings 6: 31. 13:33.34.
m 18:1. 19:1. 21:35. Gen. S6:31. 21. 8:8,9. 13:14. Job 29:16. Is. u Prov. 14:12. Is. 44:20. 66:3,4.
Deut. 33:5. 22:21. Matt. 15:9,13. John 16:2. Acts 26:9.
n Dcut. 12:8. Ps. 12:4. Prov. 12:15. r 18:20. 1 Sam. 2:36. Ez. 13:19. Rom. 10:2,3.
to ...'. objects;
- PRACTICAL OBSERVATIONs.
often shames the niggardliness of the professors of true religion.
and when men have lost their relish for other sinful indulgences,
avarice frequently acquires double force: but every idol is liable
to be torn from them, and their inordinate love increases their
grief and resentment for the loss of it.—The curse causeless hurts
only the person who vents it: yet when children rob their parents,
they may expect from them a curse instead of a blessing, and in
consequence the displeasure of God.—Confession and restitution,
though attendants on true repentance, do not always imply it.
(Matt. 27: 3–5.)—Those parents who have not, by their in-
structions or examples, taught their children their duty to God,
but have been their tempters to . ungodliness, cannot reasonably
expect that they should perform their duty to them.—Riches are
seldom made a good use of: indeed they are commonly idolized,
either in themselves, or in those things which the proud and sen-
sual purchase with them.—The liberality of superstitious people
—They who once deviate from the rule of the sacred Scriptures,
will in general wander more and more widely, bewilder them-
selves more entirely, and presumptuously expect a reward for
the very practices God abhors!—When pride, an unsettled tem-
per, ignorance, and sloth, in persons appointed to the ministry,
meet with poverty or extravagance; by the prospect of secular
advantage they may be induced to patronise crimes, and become
ringleaders in transgression; while their example and concur-
rence serve to quiet every remaining scruple in the consciences
of others.—Many wealthy people love to have such ‘Levites for
their priests,” because instead of reproving their sins, they em-
bolden them in the commission of them; and induce them to
conclude, that there is no reality in religion, as its ministers are
so mercenary and ungodly. Scott.
Verse 6. * * * t
This seems to intimate, that there were kings when the history
was written; and implies, that nothing can be more pernicious to a
people, than to be left without coercive authority. (18: 7–10. 19:
1. Rom. 13: 1–5.)—It is probable also, that the law for appointing
judges in every city was not duly attended to. (2: 1–5. Deut. 16:
18, 19. 17: 8–13.) - Scott.
" - . . . . . . Verses 7, 8. :
This man’s father was a Levite, but by marriage he was allied to
the tribe of Judah. He seems to have been a man of an unsettled
disposition, who did not choose to be under the control of the priests.
f Scort.
(7.). jº ‘Lived there as a stranger, not as a citizen and
an inhabitant of the place.” PATRI cK.
Verses 10–13:
Micah, it seems, deemed the priesthood of his son informal. (5.)
But instead of having now done better, he had added to all his other
crimes, that of tempting a Levite to act as a priest, and to commit
idolatry. (John 16; 1–3. Acts 26: 9–11.) * Scott.
[815]
B. C. 1400.
The Danites sena out ºpies.
JUDGES, XVIII.
•.
CHAP. XVIII.
The Danites send five men to seek an
inheritance for them, 1, 2, Meeting
with Micah's Levite, they consuſ:
him, and are encouraged to proceed,
They search Laish, and bring
back an encouraging report, 7–10,
Six hundred men are sent to surprise
the place, 11,12. They rob Micah of
hig idols, and entice away his priest,
13–21. Micah pursues them, but is
frightened back by threats, #2.
They take Laish, and call it Dan, 27
–29. They set up idolatry; and Mi-
cab's Levite, who is called Jonathan,
and his sons after him, become the
priests, 30, 31.
IN those days there was
* no king in Israel:
and in those days "the
tribe of the Danites
sought them an inheri-
tance to dwell in ; * for
:nto that day all their
inheritance had not fall-
en unto them among the
tribes of Israel. -
2 And the children of
Dan sent of their family
five men from their
coasts, * men of valor,
from "Zorah, and from
Eshtaol, * to spy out the
land, and to search it;
and they said unto them,
Go, search the land:
who, when they came to
f mount Ephraim, to the
house of Micah, they
lodged there.
3 When they were by
the house of Micah, &
they knew the voice of
the young man the Le-
vite ; and they turned in
thither, and said unto
him, Who brought thee
hither? and what makest
thou in this place 2 hand
what hast thou here 2
4 And he said unto
them, Thus and thus
dealeth Micah with me,
and hath hired me, and
I am his priest.
5 And they said unto
him, “Ask counsel, we
pray thee, * of God, that
we may know whether
our way which we go
shall be prosperous.
6 And the priest said
unto them,” Go in peace:
* before the LoRD is your
way wherein ye go.
7 Then the five men
departed, and came to #
Laish, and saw the peo-
ple that were therein,
° how they dwelt care-
less, after the manner of
the Zidonians, quiet and
Secure ; and there was
his building, furnishing, and endowing, this
chapel, authorized him, not only to appoint the
person that should officiate there, hº to confer those
orders on him which he had no right to give, nor
the other to receive. - -
IV. Micah’s satisfaction in this; (v. 13.). Now
know I that the Lord will do me good; i. e.
he hoped that his new establishment would gain
reputation among his neighbors, and that would
turn to his advantage, for he would share in the
profits of his altar; or rather, that God would
countenance and bless him in all he put his hand
unto, because I have a Levite to be my priest.
I. He thought it a sign of God’s favor to him
and his images, that He had so opportunely sent
a Levite to his door. Thus they who please them-
selves with their own delusions, if Providence
unexpectedly bring any thing to their hands, that
furthers them in their evil way, are too apt from
that to inſer, that God is pleased with them.
2. He thought now that the error of his priesthood.
was amended, all was well, though he still retain-
tained his graven and molten image. Note,
Many deceive themselves into a good opinion of
their state, by a partial reformation. They think
they are as good as they should be, because, in
some particular instance, they are not so bad as
they have been; as if the correcting of one fault
would atone for persisting in all the rest. 3. He
thought that the making of a Levite into a priest
was a very meritorious act, which really was a
presumptuous usurpation, and very provoking to:
God. - Men’s pride, and ignorance, and self-flat-
tery, will undertake, not only to justify, but mag-
mify and sanctify, the most daring impieties and
invasious upon the divine prerogatives. 4. With
much reason might Micah have feared God would
curse him, yet he hopes God will do him good ;
having a Levite in the house with him. Càrnal
hearts are apt to build too much on their external
privileges, and to conclude that God will certainly
do them good, because they are born of godly pa-
rents, dwell in praying families, are linked in
society with those that are very good, and sit
under a lively ministry; whereas all this is but
like having a Levite to be their priest, which
amounts to no security at all that God will do
them good, unless they be good themselves, and
make a good use of those advantages.
CHAP. XVIII. V. 1–6. How idolatry crept
into the family of Micah we read in the chapter
before, how it was translated from that ſamily into
the tribe of Dan we have an account in this ch.
and how it gained a settlement in a city of mote;
for how great a matter doth a little fire kindle!
This tribe had their lot assigned them last of alſ,
and, it happening to be too strait for them, a
considerable city in the utmost corner of Canaan
northward was added; ‘Let them get it, and
§§ it;’ it was called Laish or Leshem, Josh.
: 47. -
Here is, 1. The eye these Danites had on La-
no i magistrate in the 9 And
land, that might put
them to shame in any
thing; and they were far
from the Zidonians, and
had no business with any
Illall. -
8 And they came unto
a 17:6. 19:1.
1:34.
* Heb. oorts.
they said, "
Arise, that we may go
up against them : for we
have seen the land, and,
behold, it is very good :
21:25.
b Josh. 19:40–48.
c 1:34 -
ish ; not the whole tribe of Dam, but one family
of them, to whose lot, in the subdivision of Ca-
maan, that city fell. Hitherto this family had
sojourned with their brethren, who had taken
possession of their lot, between Judah, and the
Philistines, and had declined going to their own
city, because there was no king in Israel to rule
over thern, v. 1. It lay a great way off, separate
from the rest of their tribe; entirely in, the ene-
my’s hand; therefore they would sponge on their
brethren, rather than go far to provide for them-
selves. It is better to have a little of one’s own,
than always to hang upon others. ~
2: They sent five men to search the land, (v.
2.) that they might know the character of the
country, whether it was an inheritance worth go-
ing so far for; and the posture of the people,
whether the making themselves masters of it was
practicable, what force was necessary, and the
best way of attacking it. It is prudent to look
before we leap; Dan had the subtlety of a Šer-
pent by the way, as well as the courage of a
lion's whelp, leaping from Bashan.
3. It seems, their spies had known Micah’s
Levite ſormerly, he having, in his rambles, been
sometimes in their country; and though his coun-
temance might be altered, they knew him again
by his voice, v. 3. . Surprised to find him so far.
off, they inquire what brought him thither, and
he told them, v. 4. what business he had there,
and what encouragement. They, understanding
he had an oracle in his custody, desired he would
tell them whether they should prosper in their
present undertaking, v. 5. See their carelessness
and regardlessness of God and his providence;
they would not have inquired of the Lord at all,
if this Levite’s mentioning of his teraphim, had
not put it into their heads. Many never think
of religion but just when it falls in their way, and
they cannot avoid it, like chance-customers. See
their ignorance of the divine law. Show.ld God
be inquired of thus by them? They had passed
by Shiloh, it seems, and, for aught that appears,
had not inquired there of God’s high-priest, but
Micah’s shabby Levite shall rather be their ora-
cle. He betakes himself to his usual method. of
consulting his teraphim; and whether he himself
believed it or no, he humored the thing so well,
that he made them believe he had an answer from
God, assuring them of success, v. 6, Note, Qur
great care should be, that our way be such as God
approves, and if so, we may go in peace.
V. 7–13, Here is, I. The observation the
spies made on-the city of Laish, v. 7. 1. It was
ill governed, for every man might be as bad as he
would, and there was no magistrate, no heir
of restraint, as the word is, that might so much
as put them to shame in any thing, much less
put them to death! so that by the most impudent
immoralities they provoked God’s wrath, and by
all manner of mutual mischiefs weakened and
consumed one another. See here, (1.) What the
office of magistrates is; they are to be heirs of
i 17:10. Prov. 28:21. Is. 56:ll.
, Hos. 4:8,9. . Mal. 1:10: John
10:12,13. Acts 8:18–21. 20:33. ... 1
Tim. 3:3. Tit. I:ll. 2 Pet. 2:3,14,
.15. . -
k 1 Kings 22:5. 2. Kings 16:15, Is, 30:
1, E7. 21:21. Hos. 4:12. Acts 8:10.
l 14, 17:5,13, * rare ºf
m . Kings 22:6,12,15. Jer. 23:21,22,32.
m Deut. 11:12, Ps. 33:18. 1 Thes. 3:
11.
* Josh. 19147. Leshcm.
627,28. Rev. 18:7. -
r
º , 9 O: - - # Héb. possessor, or, hoir, of restraint.
their brethren to PZorah ; ; # ºr " % ; ; : i’king. iș Rom. İş.
and Eshtaol: and their ºl ºlº, b. 17:15–18 p 2,11. jºicial.
s, - : 1. : - Sll. : - º, * A - • 23: *
brethren said unto them, giš. § 2; "Mºš. {R. iii. Hº-3. ed.”
h Is.,22:16
What say ye?
t
N -
CHAP. XVIII. V. 5. Ask counsel.] See note, ch. 17: 5.-4 False
Oracles have Sometimes succeeded as well as true ones, as a thing can
only be right or Wrong, and in the turns of chance the right may be
Bp. Hall here well remarks, “In matters of judgment, to
be guided only by the event, is the way to error.
truth, and Satan an angel of light, if we follow this rule. Even very
conjectures sometimes happen right.” ” -
Verses 5, 6.
The Levito’s words being verified by the event, raised the reputa-
hit upon.
OTES.
Falsehood shall be ulous.
Cobb1 N.
tion of the oracle, and sanctioned the idolatry-Thus all the mistakes
and lies of fortune-tellers, monthly prognosticatºrs,
tended prophets, are overlooked or soon fºrgotten, because they some-
times happen to conjecture - - - -
they º: be right, raise their credit with the ignorant and cred-
and other pre-
right; and these random guesses, when
Scott.
Verse 7.
• Probably the people of Laish, or Leshem, were originally a colony
of the Sidonians.”—JNo business with any man;
most correct copies of the Sept. this clause should be read, No business
* According to the
[816
JUDGES, XVIII.
The spies visit Micah's house.
and * are ye still 2 " be
not slothful to go, and to
enter to possess the land.
10 When ye"go, ye
shall come unto a people
secure, and to a large.
for “God hath.
land:
given it into your hands;
a place " where there is
no want of any thing
that is in the earth. . .
. . [Practical observations.]
11 || And there went
from thence of the fami-
ly of the Danites, out of
Zorah and out of Esh-
taol, six hundred men
* appointed with wea-
pons of war.
12 And they went up,
and pitched in " Kirjath-
jearim in Judah: where-
fore they called that
place . * Mahaneh - dan
unto this day; behold, it
is behind Kirjath-jearim.
13 And they passed
thence unto y mount
Ephraim, and came unto
the house of Micah.
14 Then answered the
five men that went to spy
out the country of Laish,
and said unto their-bre-
thren, Do ye know that
there is in these houses
an ephod, and teraphim,
and a graven image, and
a molten, innage? now
therefore consider what
ye have to do. -
15. And they turned
thitherward, and came
to the house of the young.
man the Lévite, even
r 1 Kings 22:3. . . . . .
8 Jösh. 18:3. 1 Sam.4:9. 2 Sam. 10:
12. John 6:27. Heb. 6:11,12. 2 Pet.
:1: Josh. 5:1
£2 20:6. I fin.6:17.”
* Heb. girded. -
v Josh. 15:60. 1 Sam. 7:1.
x 13:25. *f; -
y 2,3. 17:1. 19:1. Josh. 24:30,33.
2 17:5. -
a Prov. 19:27. Is. 8:19,20.
6.
11:11,12.
3
4
to defend them from the danger, which, by debauch-
fected, they followed no trade, and so grew lazy and
their sluggishness.
restraint, i. e. to preserve a constant entail of .
power, as heirs to an inheritance, to restrain
what is evil; possessors of restraint, intrusted
with their authority for this end, that they may
check and suppress every thing vicious, and be a
terror to evil doers. God’s grace only can
renew men’s depraved minds, and turn their
hearts; but the magistrate’s power may restrain
their bad practices, and tie their hands, so that
the wickedness of the wicked may not be either
so injurious, or so infectious, as otherwise it
would be. (2.) See what method must be used
to restrain wickedness. Sinners must be put to
shame; "all ways must be tried to put sin out of
countenance, and cover it with contempt, by
making reputation always appear on virtue’s side.
(3.). See how miserable, and how near to ruin,
those places are, that either have no magistrates,
or none that bear the sword to any purpose; the
wicked them walk on every side. And how
happy we are in good laws and a good govern-
Inent. - -
2. It was ill guarded. The people dwelt care-
less, quiet, and secure, their gates left open, their
walls out of repair; a sign that the Israelites,
through their sloth and cowardice, were not now
such a terror to the Canaanites, as they had been.
Though an inland town, they lived secure like
600 in all, not a hundredth part of that tribe, for
when they entered Canaan, the Danites were
above 64,000, Num. 26: 43. It was strange
none of their brethren of their own tribe, much
less of any other, came in to their assistance; but
it was long after-Israel came to Canaan, before
there appeared among them any thing of a public
spirit, or concern for a common interest, which
was the reason why they seldom united in a com-
mon head, and that kept them low and inconsid-
erable. It appears, by v. 21. that these 600 were
the whole mumber that went to settle there, for
they had their families and effects with them,
their little ones and cattle, so confident were
they of success. The other tribes gave them a
free passage through their country, their first
day’s march brought them to Kirjath-jearim; (v.
12.) and such rare things were military encamp-
ments now become in Israel, that the place where
they rested that night, was from them called
Mahaneh-dan, the camp of Dam; and, proba-
bly, the place whence they began their march be-
tween Zorah and Eshtaol, was called lºy the same
name, and is meant, ch. 13: 25. The second
day’s march brought them unto mt. Ephraim,
near Micah’s house, (v. 13.) and there we must
pause a while. - -
V. 14–26. . It does not appear, that the spies
the Zidonians, who were surrounded with the
sea, and well fortified both by art and nature;
but they were far from the Zidonians, who
therefore could not come in to assist them, nor help
ing their imanners, they had helped to bring them
into. And lastly, They had no business with any
man, which bespeaks either the idleness they af-
luxurious, and utterly unable to defend themselves,
or the independency they affected. They scorned
to be either in subjection to, of alliance with, any
of their neighbors; they cared for nobody, and
therefore nobody cared for them.
II. Probably, the Damites thought it impossi-
ble ever to master this city; perhaps suggesting
likewise that it was mot a country worth going
so far and running such a risk for; jealousies
which the spies had an eye to in their report, v.
9, 10. See what a good land Canaan was, that
this city, in the utmost corner of the country, N.
stood on such a fruitful spot. They represent
it as attainable, v. 10; they expostulate with
them for their delays, and chide them out of
Men need to be thus stirred
up to mind even their interest. Heaven is a
very good land, where there is no want of
any thing; our God has, by the promise, given
it into our hands, let us not be slothful then in
making it sure, and laying hold on eternal
life, but strive to enter.
III. The Danites’ expedition against Laish,
this particular family of them, to whose lot that
city fell, v. 11—13. The military men were but
had mentioned to their brethren their discovery
of Micah's gods; but, now they are come to the
place, they are reminded of it, and call attention to
it. “We consulted them,” say they, “and had a good
answer from them; they are worth having, may,
worth stealing.” They thought an oracle would be
better for them than a council of war; and the
place they were going to settle in, being so far
from Shiloh, they thought they had more need of
a house of gods among then, than Micah, that
lived so near it. They inight have made as good
an ephod, and teraphin themselves, one which
would have served their purpose every whit as
well, but the reputation they ſound this in, (though
it had had it but a while,) amused them into a
strange veneration for it.
I. The five men that knew the house, and the
avenues to it, and particularly the chapel, went
in and fetched out the images, with the ephod and
teraphim, and all the appurtenances, v. 16, 18.
See what little care this sorry priest took of his
gods; while he was sauntering at the gate, and
gazing at the strangers, his treasure (such as it
was) was gone. See how impotent these sorry
gods were, that could not keep themselves from
being stolen; it is mentioned as the reproach of
idols, that themselves are gone into captivity.
Oh the sottishness of these Danites!
II. They set upon the priest, and flattered him
into a good humor, not only to let the gods go,
but to go himself along with them; for without
him they knew not well how to make use of the
gods. They tempt him, (v. 19.) with assurances
of better preferment, more honor and more profit;
PRACTICAL OBSERVATIONS.
V. 1–10. If men were as sensibly affected with the wants
of the soul as with those of the body, the inheritance of the king-
dom of Heaven, though distant and future, would not be neglect-
ed; and the labor, danger, and self-denial, which lie in the way,
would no longer affright or deter them from seeking it.—What-
ever talent we employ in any undertaking, we shall not be satis-
factorily successful, if we neglect to consult the Lord, and to seek
his assistance and blessing.—Ungodly men generally find out
those of their own character in every place. And Satan, who
works in the children of disobedience, and prompts the devisers
of every species of delusion, knows well what will suit the taste,
and state of heart, and convenience, of those whom he aims to
delude; and he forms his plans accordingly.—Success no more
proves our undertakings pleasing to God, than a fortunate con-
y * - - - --
each other.
jecture proves a man a prophet: for the former is sometimes sent
as a curse; and the latter is permitted, in order to punish those
who despise and hate the truth. (Deut. 13: 1–5. 2 Thes. 2:
8–12.)—We ought to be very thankful for good government,
and for magistrates who put men to shame for their crimes;
without which they can scarcely be prevented from destroying
The blessings also of liberty and prosperity call for
gratitude: yet when they produce sloth, self-indulgence, and car-
mal security, they indicate approaching destruction.—Worldly
men, finding ‘no want of any thing that is in the earth,’ do not
consider the disadyantages they lie under with respect to their
souls: for if their situations or occupations are not consistent
with true religion, they can either do without any religion, ol
adopt one more suited to their convenience. SCOTT.
With Syria; and the Hebrew words for man and Syria (adam and
aram) are evidently so nearly similar, that the difference both in MSS.
and in printed books, is often indiscernible.” Dr. A. CLARK e.—
Boothroyd reads, “No intercourse with other men.” ED.
. . . - * Verses 11, 12. - -
So small a company as 600 men out of this large tribe, (JNºum. 26:
42, 43.) unassisted by their brethren, marching on this enterprise,
manifested how regardless the Israelites were of the public cause,
and how intent on personal indulgence. Scott.
- O. T. WOL. I. 103
Verses 13–26. -
(JM. R.) The Levite’s answer to the spies having been apparently
verified by the event, they seem to have concluded that he would be
a valuable acquisition, if they could induce him to acººmpany them ;
especially if they could also take Micah’s images. They were evi-
dently very ignorant; and they absurdly concluded; that they should,
by taking these, secure the presence and favor of the God ºf Israel,
in their expedition and settlement. º 17: 10–13.) They per-
haps supposed the piety of their motives, and the goodness of their end,
[817]
B. C. 1400.
* 5 • ‘ -
Micah's images carred away.
JUDGES, XVIII.
unto the house of Micah,
and * saluted him.
16 And the b six hun-
dred men appointed with
their weapons of war,
which were of the chil-
dren of Dan, stood by
the entering of the gate.
17 And, the five men
that went to spy out the
land went up, and came
in thither, and took 4 the
graven image, and the
ephod, and the teraphim,
and the molten image:
and the priest stood in
the entering of the gate
with the six hundred
men that were appointed
with
18 And these went
into Micah's house, and
fetched the carved image,
the ephod, and the tera-
phim, and the
image. Then said the
priest unto them, What
do ye 2 .
19 And they said unto
him, Hold thy peace,
° lay thine hand upon
thy mouth, and go with
us, and be to us f a
father and a priest: is it
better for thee to be a
priest unto the house of
one man, or that thou be
a priest unto a tribe and
a family in Israel ?
20 And the priest's
é heart was glad, and he
took the ephod, and the
teraphim, and the graven
image, and went in the
midst of the people.
21 So they turned and
departed, and put the
little ones, and the cattle,
and the carriage, before
them.
22 And when they
were a good way from
the house of Micah, the
men that were in the
houses near to Micah's
house were gathered
together, and overtook
the children of Dan.
23 And they cried
unto the children of Dan :
and they turned their
faces, and said unto
Micah, h What aileth
thee, that thou + comest
with such a company P
24 And he said, Ye
have taken away my
gods which I made, and
the priest, and ye are
to his God?
weapons of war.
molten
he should be chaplain to a regiment, instead of
domestic chaplain to a private getitleiman: and
have more ſees for consulting his teraphim, than
he had here. - His heart was glad, v. 20. The
proposal not only gratified, his covetousness and
ambition, but took well with his rambling fancy.
Micah had not deceived him, or changed his,
wages; he was not moved with ally remorse of
conscience, had he gone. It had been very unjust
and ungrateful to Micah, had he only gone away
himself, but much more so, to take the images.
What friend will he be true to, that has been false
If ten shekels won him, (as SBp.s
Hall expresses it,) eleven would lose him; for
what can hold those that have made shipwreck
of a good conscience?. The hireling flees be-
cause he is a hireling. The priest and his
gods went in the midst of the people, there they
placed him, to secure him, either from going i.
himself, if his mind should change, or from being
fetched back by Micah; or perhaps, in imitation
of the order of Israel’s march through the wilder-
mess, in which the ark and the priests went in the
midst of their camp. . . . . k
III. They frightened Micah back, when he
pursued them to recover his gods, v. 22. His
neighbors, and perhaps tenants, that used to join
him in his devotions, were forward to help him;
they got together, and pursued the robbers, who
having their children and cattle before them; (v.
21.) could make no great haste, so that they soon
overtook them. . The pursuers called after them,
desiring to speak with them; but they, in turn,
asked Micah what ailed him, and what he would
have, v, 23. He pleads his right, they, their.
might, which, it proved, did prevail; for it is
common that might overcomes right. -
But, 1. What folly to set his heart on such silly,
idle things, and to look upon himself as undone
when he had lost them! This may discover also to
us our spiritual idolatry; that creature which we
, them? For the tokéns of God’s favor are sus-
pended, his comforts are withdrawn; and what
have théy more? -
2. They would not hear reason, nor do justice,
nor pay cost on the images, nor promise restitu-
tion after use; much less had they any compassion
for a loss he so bitterly lamented; they would not
so much as accost him kindly, or give him good
words, but resolve to justify their robbery with
murder, if he did not immediately let fall his
claims, v. 25. Wicked and unreasonable men
reckon it a great provocation to be asked to do
justice, and support themselves by their power -
against right and reason. Micah has not courage
to venture his life for the rescue of his gods, so
little opinion had he of their being able to protect
him, therefore he tamely gives them up; (v. 26.)
and if their Joss did but convince him of their
vanity and impotency, and of his own folly, and
send him back to the true God, he that lost them
had a much better bargain, than they that carried
them off. If the loss of our idols cure us of the
love of them, and make us say, What have we
to do any more with idols? the loss will be un-
speakable gain. See Isa. 2: 20. 30: 22. -
W. 27–31. Here is, I. Laish conquered by the
Danites. They proceeded on their march, and,
beeause they met with no disaster, perhaps con-
cluded they had not done amiss; many justify.
themselves in impiety by their prosperity. - Ob-
serve, 1. What posture they found the people of
Iaish in, both of the city, and of the country
about; they were quiet and secure, not jealous of
the five spies, nor suspicious at all of the approach
of this enemy, which made them a very easy prey;
v. 27. Note, Many are brought to destruction
by their security. Satan gets advantage against
us when we are careless and off our watch; hap-
py therefore is the man that ſeareth always. 2.
What a complete victory they obtained, (v. 27,
28.) and for aught that appears, without resis-
place our happiness in, which we set our affec- tance; for the measure of the iniquity of the Ca-
tions inordinately upon, and which we can by no
means find in our hearts, to part with, of which
we say, ‘What have we more?'—that we make
an idol of, that is put-in God’s place, as if our
life and comfort, our hope, and happiness, and
all, were bound up in it. Let us them reckon the
having of an interest in God, and communion
with Him, incomparably the richest portion, and
the loss-of God the sorest loss; Wo unto us if:
He depart, for what have we more? Deserted
souls, that are lamenting after the Lord, may well |
wonder, as Micah, that you should ask, what ails
gone away; and what
which he had, and came
maanites was full, that of the Danites was but
beginning to fill. 3. How the conqueròrs settled
themselves in their room, v. 28, 29. They built
the city, or much of it, anew, and called it Dan,
to witness that they were Danites by birth, which
might hereaſter, by reason of their distance from
their brethren, be called in question. We should
feel concerned not to lose the privilege of our re-
lation to God’s Israel, and therefore should take
all occasions to own it, and preserve the remem-
brance of it to ours after us.’ -
II, God had graciously performed his promise,
* Heb, asked him of peace. Gen. 37;
14. 43:27. 1 Sam. 17: -
have I more? and what
is this that ye say unto
me, What alleth thee P
25 And the children
of Dan said unto him,
Let not thy voice be
heard among us, lest f
angry fellows run upon.
thee, and thou lose thy
life, with the lives of thy
household. ,”
26 And the children
of Dan went their way:
and when Micah saw
that they were too strong
for him, he turned and
went back unto his
house. -
27 | And they took
the things which Micah
had made, and the priest
Would justify the negºs.-Micah, though ignorant and immoral, yet
deemed his religion his chief treasure; and when the Damites’
taken from him that in which he had gloried, and on account of which
he was confident the Lorp would do him good,” he counted himself
tº have lost his all, and intimated that they might as weli have taken
all the rest of his substance :
they had
unto 5 Laish, unto a peo-
ple that were at quiet and
secure: and k they smote
them with the edge of
the sword, and burnt
the city with fire.
28 And m there was no
deliverer, because it was
"far from Zidon, and
no business
with any man ; and it
was in the valley that
lieth by 9 Beth-rehob:
and they built a city, and
dwelt therein.
29 And they called
the name of the city P
Dan, after the name of .
Dan their father, 4 who
was born unto Israel:
howbeit the name of the
*
7:22. Maº: 2
Kings 4:26, Matt. 10:12,13. Luke
10:4–6. Jöhn. 14:27.
l. . -
c 3,14. - -
d 6:31. 17:4,5. F.X. 32:20. , 1 Sam. 4:
11. 6:2–9. 2 Kings 19:18, 19. Is.
,2,7. . . r
5, 29.9. 404,5. Prov. 30.
c. 7:16. t
2 Kings 6:21. - 8:8,9. 13:14.
, Matt. 23:9. -
g 17:10. Prov. 30:15. Is, 56:11. Ez.
13:19. Hos. 4:8. Acts 20:33. Phil.
3:19. 2 Pet, 2:3,15,16. -
h Gen. 21:17. 1 Sam. 11:5. 2 Sam.
14:5. 2 Kings 6:28. Ps. 114:5. Is.
22:1. * ... . .
f Heb, art gathered together. -
i 17:13, Ps. 115:8. Is. 44:18—20. Jer.
50:38. 51:17. Ez; 23:5. Plab. 2:18,
19. Acts 19:26, Rev. 17:2. -
t Heb. bitter of soul. 1 Sam. 30:6. 2
- Sam. 17:8. Job 3:5. 27:2. Marg.
- J 7,10. - y
k Deut. 33:22. Josh. 19:47.
1 Josh. 11:11.
m 2 Sam. 14:6
;6. Marg. Ps. 7:2. 50:
22, Dan. 3:15—l
n 7. Josh. T 1:8.
o Num. 13:21. - Rehob.
TÉ234.12
S. : e
23:4, 2 Sam. IO:6.
p 20:1. ...Gen. 14:14. Josh...S:47:...?
Sam. 17:11.
1 Kings 12:29,30. 15:20.
q Gen. 30.6, 32:28. - *
..a
(19.) ‘To lay
had. t -
Beth-rehob.] -
the country.”
Soo TT :
e hand u on the mouth was a token of silence.”
th p " . » . Dr. A. CLARKE.
Verse 28,
• A city near to Hamath, in the most northerly P. of
D.
*
B. c. 1898. ,
The Levite and his concubine.
JUDGES, XIX.
city was Laish, at the
first. -
30 And the children
of Dan set up the graven
image: and Jonathan,
the son of Gershom, the
son of Manasseh, he and
his sons were priests to
the tribe of Dan, "until
the day of the captivity
of the land. . . . . .
31 And they set them
up Micah's graven innage,
which he made," all the
time that the house -of
God was in Shiloh.
CHAP. XIX.
A Levite’s concubine commits adultery,
and returns to her father, 1, 2. '
evite goes, to take her back, and is
kindly entertained, 3–9. They de-
part at a late hour, and lodge at Gih-
eah, being entertained by an ºld man
*
of Ephraim, who sojourned there, 10
&=
house, with a vile intent; the Levite
yields up his concubine, who is abused
till she dies, 22–28. He divides her
body inito twelve parts, and sends one
to each tribe, 29, 30. . . . -
- A ND it came to pass in.
- those days, “when
there was no king in IS-
rael, that there was a
certain Levite sojourning
on the side of mount
Ephraina, who took to
him * a concubine out
of “Beth-lehem-judah.
2 And his concubine *
played the whore against
, r Ex. 20:4. Lev. 26:1. Deut. 17:2—7.
27:15. 31:16,29. -
1.Sam. 4:2,3,10,11.
t 19:18. 21:12. Josh. 18:1. 1 Sam. 1:
'3. 4:4. Jer. 7:12. - - ,
a 17:6. 18:1. 21:25.
bT7:1;8. Josh, 24:30,33. -
* Heb. a woman, a concubine, or, a
wife, a concubine. . . Gen. 22:24, 25:
6. 2 Sam. 3.7. 5:13. 16:22, 19:5.
A 20:3. ... 1, Kings 11:3. , 2 Chr. 11:21.
£gth. 2:14, Cani. 6:8,9. fan. 5:3.
. Mal. 2:15, . - * ~
c 17:8. Gen, 35:19. Matt. 2:6.
d Lev. 21:9. Deut. 22:21. Ez. 16:28.
... it Moses.
21. The men of the city beset the
Ps. 78:60
in putting them in possession of what fell to their
lot, obliging them thereby to be faithful to Him
who had been so to them: they inherited the la-
bor of the people, that they might 6bserve his
statutes. - But the first thing they do after they
are settled, is, to break his statutes, v. 30. per-
versely attributing their success to that idol,
"which, if God had not been infinitely patient,
would have been their ruin. Thus a prosperous
idolater goes on to offend, imputing this his
power winto his god. . Their Levite, who offi-
ciated as priest, is at length here named, v. 30.
The word Manasseh, in the original, has the
letter Nun set over the head, which, some of the
Jewish Rabbins say, intimates it should be left
out, and then Manasseh will be Moses, and this
Levite, they say, was grandson to the famous
Moses, who indeed had a son, mained Gershom ;
but, say they, the historian, in honor of Moses,
by a half interposition of that letter, turned the
name into Manasseh. The vulgar Latin reads
And if indeed Moses had a grandson
that was rakish, and was picked up, as a fit tool
to be made use of in the setting up of idolatry,
it is not the only instance (would to God it were!)
Children’s children are
great and good men.
But Bp. Pat-
not always the crown of old men.
of the unhappy degenerating of the posterity of
|
|
largely, but to make way for the following story
of the injuries done him, in which the whole na-
tion interested themselves. Bp. Hall’s first re-
-mark on it is, That there is no complaint of a
publicly ordered state, but a Levite is at one
end of it, either as an agent, or as a patient.
In Micah’s idolatry, a Levite was active; in the
wickedness of Gibeah, a Levite was passive; no
tribe shall sooner feel the want of government
than that of Levi; and in all the book of Judges,
no mention is made of any of that tribe, but of
these two. This Levite’s wife is called his con-
cubine, because not endowed, perhaps he had
nothing to endow her with, being himself a so-
journer, and not settled; but it does not appear
he had any other wife, and the margin calls her a
wife, a concubine, v. 1. She came from the same
city Micah’s Levite came from, as if Beth-lehem-
Judah owed a double ill turn to mt. Ephraim,
for she was as bad for a Levite’s wife, as he for
a Levite. ! - -
I. This Levite’s concubine played the wanton,
and eloped from her husband, v. 2. The Chaldee
reads it, only that she carried it insolently to
him, or despised him, and he being displeased,
she left him, and (which was not fair) was re-
ceived and entertained at her father’s house.
Perhaps she would not have violated her duty to
rick takes this to be an idle conceit of the Rab- | her husband, had she not known too well where
bins, and supposes this Jonathan to he of some
other family of the Levites.* 1. The posterity of
this Jonathan continued to act as priests to this
family of Dan, till the captivity, v. 30. After
Micah’s image was removed, that family retain-
ed the character of priests, and had respect paid
them as such by-that city, and it is very probable
Jeroboam had an eye to them, when he set up one
of his calves there, and that his family officiated
as Some of his priests. 2. These images continu-
ed till Samuel’s time, for so long the ark was
at Shiloh; and, probably, in-his time effectual
care was taken to abolish this idolatry. See how
dangerous it is to admit an infection, for spiritual
distempers are not so soon cured as caught.
CHAP. XIX. V. 1—15. The domestic affairs
of this Levite would not have been related thus
* It seems however very natural, that the rabbins, not daring,
from veneration for the text, to insert the N, placed it above the
line, simply to hint to those who read it before the people, to read
Manasseh, instead of Moses, and so save the memory of Moses
from the scandal of such a grandson, among a people so tenacious
of hereditary distinctions.
ill, &c.
N
See De Rossi, Hottinger, Kennicott,
JEd.
|
she should be kindly received.
Children’s ruin
is often owing very much to parents’ indulgence.
II. It was a sign there was no king, no judge,
in Israel, else she had been prosecuted and put to
death, as an adulteress, but instead of that, her
injured husband takes a long journey on purpose
to beseech her in the most respectſu! manner, to
be reconciled, v. 3. Had he put her away, it had
been a crime in him to return to her again, Jer.
| 3: 1. But she having gone away, it was a virtue
in him to forgive, and, though the party wronged,
to make the first motion to be friends again. It
is a part of the character of the wisdom from
above, that it is gentle and easy to be entreated.
He spake friendly to her, or comfortably, for
so the Heb. phrase, speaking to the heart, com-
monly signifies; which intinuates that she was in
sorrow, penitent, which, probably, he heard of.
III. Her father bid him very welcome, (v. 3.)
and, by extraordinary kindness (v. 4.) endeavor-
ed to atone for countenancing his daughter, and
to confirm his disposition to be reconciled to her.
And the Levite, to show he was perfectly recon-
ciled, accepted his kindness, nor do we find he
PRACTICAL observations.
W. 11–31. Those who are destitute of the fear of God, will
seize on whatever they covet, when they possess power, and can
do it with impunity; and theft is frequently an introduction to
murder, through the combined influence of avarice, pride, and
malignity. But those who rob God of his glory, and tempt others
to iniquity, deserve to be plundered by their fellow creatures;
and they who trust in unprincipled persons, need not wonder if
they are deceived.—Mercenary priests in every age are ready
to go the most disgraceful lengths to obtain preferment, and even
to put up their services for sale to the highest bidder: while,
remember, they are increasing guilt, and condemnation.—When
the removal of idols weams the heart from idolatry, the anguish
of parting will be made up by the consequent advantage; but
wretched are they, who are deprived of their idols, and left under
the power of the idolatrous affection! Happy they, who renounce
all for Christ, and im Him have the Lord for their God 1 no
emeinies or changes can take away their portion, or their confort.
But if we would have this felicity, we must carefully attend to
the Word and ordinances of God, and be afraid of every devi-
ation from our perfect rule. SCOTT.
however, they eagerly seize on the proposed advantage, let them
• Verses 30, 31. - -
Jonathan.] Of what family, is not known ; Gershom and Manas-
sell were námes common in Israel. The tradition of the Jews, that
he was the grandson of Moses, is in all respects highly improbable.
-As Dan lay on the northern extremity of the land, mone of the
judges were able to destroy this idolatry, which continued all the
time that the house of God was in Shiloh.” This proves that the
captivity here mentioned was that of the ark, by the Philistines, in
the time of Eli. (1 Sam. 4: 5:) It may be supposed that Samuel or
David put an end to it.—Jeroboam set up the worship of one of the
golden calves in this very city. (Kings 12: 28–30.) Scott.
(30.) Williams thinks the young priest soon lost favor with the Dan-
ites, and that Jonatham, the son of Gershom, here mentioned, was
another person. So also Hawker. º “The taking of
the ark. So the psalmist éxpressly, Ps. 78 : 60, 61.. and Kimchi and
Ralbag well object against the captivity by Nebuchadnezzar being
meant, that it is altogether unlikely, these images should have been
suffered to continue in the days of David, who was a man,after God’s
own heart, and set himself to advance true religion to the utmost of
his power, all the country over, from Dan to Beersheba.” PATRICK.
, –“ This chapter is an important supplement to the conclusion of the
19th ch. of Josh. on which it casts considerable light.” .
- -. *. *" . . . Dr. A. CLARKE.
NOTES
The events, recorded in this and the follow.
Char. xix. v. 1.
ceding.
ing chapters, occurred while Phinehas the son of Eleazar was high
priest, and therefore could not take place very long after the death of
Joshua. -
(20: 28.) Eleazar seems to have survived Joshua. (Josh.
24; 33.) Phinehås might continue high priest for 25 or 30 years. I
suppose the events of these chapters subsequent to those iº pre-
Scott.
Concubine.] A very different person from what is generally un-
derstood, being a lawful wife, though not wedded with all the forms
and ceremonies of the Jewish ritual.” H Ew LETT.—“There were
two sorts of concubines; one not wives, nor their children lawful
heirs; the other, contracted [wedded ?] but not in so solemn a man-
ner, though their children shared in their father’s inheritance.—They
were called both concubines and wives.”—Out of Bethlehem-Judah.]
“It was lawful for him to take a wife thence, though a Levite: maids
only that were heiresses were restrained from marrying out of their
own tribe.” - --- AssesſB. ANN.
\ - *Verse 2. tº ~ *
It is remarkable, that no mention is made of any other Levites in
this whole book, except of him who established idolatry at Dan, and
of this man, whose concubine proved the occasion. almost of extir-
pation to the tribe of Benjamin, and of great slaughter in the other
tribes Phinehas, the high priest, is also named.—This both implies
a censure on the regular ministers of religion 3 and confirms the
opinion, that the regular appointment of judges was neglected, as the
Levites were chiefly called to that office. Scott.
*
[819]
B. C. 1398.
Entertainment of the Levite.
JUDGES, XIX.
him, and went away
from him unto her fa-
ther's house to Beth-
lehem-judah, and was
there * four whole
months.
3 And her husband
arose, and * went after
her, to ‘speak # friendly
unto her, and to bring
her again, having & his
servant with him, and a
couple of asses; and she
brought him into her
father's house; and when
the father of the damsel
saw him, he rejoiced to
meet him. -
4 And his father-in-
law, the damsel’s father,
retained him; and he
abode with him three
days: so they did eat
and drink, and lodged
there.
5 And it came to pass
on the fourth day, when
they arose early in the
morning, that he rose up
to depart: and the dam-
sel's father said unto his
son-in-law, I Comfort
thine heart with a morsel
of bread, and afterward
go your way.
6 And they sat down,
and did eat and drink
both of them together:
for the damsel’s father
had said unto the man,
Be content, I pray thee,
and tarry all night, and
‘let thine heart be merry.
7 And when the man
rose up to depart, his
father-in-law urged him;
therefore he lodged
there again.
8 And he rose early
in the morning on the
upbraided him or his daughter with what had
been amiss, but was as easy and pleasant as at
his first wedding-feast. It becomes all, but es-
pecially Levites, to forgive as God does. Every
thing gave a hopeful prospect of their living coin-
fortably together for the future; but could they
have foreseen what befell them within one day or
two, how would all their mirth have been imbitter-
ed and turned into mourning! When the affairs of
our families are in the best posture, we ought to
rejoice with trembling; because we know not
what troubles one day may bring forth. He is
very earnest for his stay, as a further demonstra-
tion of his hearty welcome: 1. From a civil re-
gard to him as his son-in-law, and an ingrafted
branch of his own house. Note, Love and duty
are owing to those to whom we are related by
marriage, as well as to those who are bone of our
bone; and they that show kindness, as this Levite
did, may expect, as he did, to receive kindness.
And, 2. From a pious respect to him as a servant
of God’s house; if he were such a Levite as he
should be, (and nothing appears to the contrary,)
he is to be commended for courting his stay, find-
ing his conversation profitable, and having oppor-
tunity to learn from him the good knowledge of
the Lord; hoping also that the Lord will do
him good, because he has a Levite to be his
son-in-law, and will bless him for his sake. But
the Levite, though nobly treated, was very urgent
to be gone; a good man’s heart is where his busi-
ness is, for as a bird that wanders from her
nest, so is a man that wanders from his place.
fifth day to depart: and
the damsel’s father said,
Comfort thine heart, I
pray thee. And they tar-
ried $ until afternoon,
and they did eat both of
them.
9 And when the man
rose up to depart, he, and
his concubine, and his
servant; his father-in-
law, the damsel’s father,
said unto him, Behold
now, the day | draweth
towards evening, I pray
you tarry all night: be-
hold, the iſ day groweth
to an end, lodge here,
that thine heart may be
merry : and * to-morrow
get you early on your
salem';)
11 And
12 And
way, that thou mayest
go “ home.
10 But the man would
not tarry that night, bº.
he rose up and departed,
and came # over against
| Jebus, (which is Jeru-
and there were
with him two asses sad-
dled; his concubine also
was with him.
[Practical Observations.]
were by Jebus, the day
was far spent; and the
servant said unto his
master, Come, I pray
thee, and let us turn in
unto this city of "the ,
Jebusites, and lodge in it.
It is especially good, to see a Levite willing to
go home to his few sheep in the wilderness. Yet
this Levite was overcome, by importunity and kind
management, to stay longer than be intended; v.
5, 7, Nay, his father-in-law forces him to stay
till the afternoon of the fifth day, and that, as it
proved, was unkind, v. 8, 9. He would by no
means let him go before dinner, promises him he
shall have dinner early, designing thereby, as he
had done the day before, to detain him another
night; but the Levite was intent on the house
of the Lord at Shiloh, v. 18, and being impa-
tient to get thither, would stay no longer. Had
they set out early, they might have reached some
better lodging place than they were now con-
strained to take up with, may, Inight have got to
Shiloh. Note, Our friends’ designed kindnesses
often prove, in the event, real injuries. Who
knows what is good for a man in this life?
IV; In his return home, he was forced to lodge
at Gibeah, a city in Benjamin, (afterward called
Gibeah of Saul.) on his road toward Shiloh and
mt. Ephraim. When it drew toward night, they
began to think (as it behooves us to do when we
observe the day of our life hastening towards a
period) where they mist lodge. 1. The servant
proposed they should lodge in Jebus, afterwards
Jerusalem, but as yet in the possession of the Je-
busites, v. 11. , And had they done so, it is pro-
bable they had had much better usage than in
Gibeah. , Debauched and profligate Israelites are
worse and much more dangerous than Canaanites
themselves. 2. But the master, as became one
said unto him, We will
not turn aside hither into
the city of a stranger,
that is not of the chil-
dren of Israel; we will
‘pass over to Gibeah. &
* Or, a year and four months.
days, four months.
15:1
8 lo; I ,
f Gen. 50:21. Lev. 19:17. 20:10, Hog.
2:14 Matl. 1:19. John 8:45,11.
Gal. 6:1.
t Heb. to her heart, Gen: 34:3.
Num, 22:22. -
# Heb. Strengthen. Gen. 18:5. 1 Sam.
14:27–29. 30:12. 1 Kings 18:7. Ps.
104:15. John 4:34. Acts 9:19. -
i 9,21. :27. 16:25, Ruth 3:7. 1
Sam. 25:36. Esth. 1:10. Luke 12:19.
1 Thes. 5:3. Rev. 11:10,13.
§ Heb. till the day declined.
| Heb. is aped k. --- ---
iſ Heb. it is the pitching time of the
(tº/, -
k É. 27:1. Jam. 4:13,14.
** Heb, to thy tent.
ff Heb. to over against.
l 1:8. Josh. 18:28, 2 Sam
m 10. 1:21. Gen. 10:16.
Heb.
when they
x
. 5:6.
Josh. 15:63.
his master
PRACTICAL OBSERVATIONs.
V. 1-10. Men are seldom fully aware of the consequences
of yielding to temptation: and few sins are followed with such
fatal and durable effects as adultery. But it becomes all Chris-
tians to show a readiness to forgive and be reconciled, and to
speak comfortably to the penitent, especially when in danger of
“being swallowed up of over much sorrow.” (2 Cor. 2: 5-11.)
-External attractions are very deceitful, and often prove an
occasion to the possessors, as well as to others, of much sin and
misery, nay, of final destruction: those therefore who are thus
distinguished, instead of being vain, have peculiar cause to trem-
ble; and should be doubly watchful against temptation, and in-
stant in prayer for the preserving grace of God. (Gen. 39: 7
—10.)—So much depends on the character and behavior of the
ministers of religion, that if they marry with improper persons
from corrupt motives, they will be sure to find either a snare
or an affliction.—Kindness is due to those who behave with af.
fection in the several relations of life; but every man, has his
proper place and duty which require his attendance; pressing
importunities may therefore be carried too far; and they very
frequently are, and induce imprudent and prejudicial, conces-
sions. For it is always advisable to set about our work early;
and what we call time enough, generally proves too §:
-- t COTT.
Played the whore.] “Was false to his bed, into which she admitted
Some other person; though some will have no more to be meant than
that she was froward and contumaciously disobedient. So the Chal-
dee, the LXX. and Jos.” Patrick.-‘Most probably it should be,
she was alienated from him ; which, no doubt, is much more ration.
al and agreeable to the whole history.” Dodo.—“Had her transgres-
sion been such as to justify the strong expression in our translation,
her husband would scarcely have made such haste to follow her, not
would he have been 80 anxious to bring about a reconciliation.”
Hewlett, after Grotius and Houbigant.
Verses 3, 4. •----.
The Levite's choice seems to have been imprudent, and his affec-
tion inordinate ; but in other respects his character appears consistent
with his profession. (15: 1, 2.) Scott.
Verse 5.
Comfort thy heart.] ‘To comfort the heart (literally support it) we
express in English by, stay the stomach; so heart signifies in many
authors, Gataker particularly has observed.” PATRICK.
erS6S 4.
• There is somewhat very interesting in family happiness. The
Lord hath entwined the heart of man to man. And in the nearer
connections of life, the knot is drawn yet closer. . But as to ill these
creature enjoyments, simply as creatures, what the apostle saith.
should be ever kept in view, that they that have wives be as though
they had none: and they that rejoice as though they rejoiced not;
for the transition from the house of joy to that of mourning, is but
from one room to another.” tº HawkER.
(9.) The day goeth down.]. “Encampeth, i.e. the sun does so. It is a
poetical expression taken from the sun setting, which seems to vul-
gar eyes like his going to rest.” - '. Poole.
Verse 12.
Jerusalem appears to have been at this time almost wholly occu-
820]
*
B. C. 1398.
13 And he said unto
his servant, Come, and
let us draw near to one
of these places to lodge
all night, in "Gibeah, or
in Ramah.
14 And they passed
on, and went their way,
and the sun went down
upon them when they
were by Gibeah which
belongeth to Benjamin.
15 And they turned
aside thither to go in,
and to lodge in Gibeah:
and, when he went in,
he sat him down in a
street of the city; for
there was " no man that
took them into his house
to lodging.
16 || And, behold,
there came an old man
from P his work out of
the field at even, which
was also of mount Eph-
raim ; and he sojourned
in Gibeah, but the men
of the place were Benja-
mites.
17And when he had
lifted up his eyes, he saw
a way-faring man in the
street of the city ; and
the old man said, q
Whither goest thou? and
whence comest thou?
18 And he said unto
him, We are passing
from Beth-lehem-judah
toward the side of mount
Ephraim : from thence
am I : and I went to
Beth-lehem-judah, but I
am now. going to the
house of the LoRD : and
there is no man that *
receiveth me to house.
19. Yet there is both
straw and provender for
our asses; and there is
bread and wine also for
me, and for thy hand-
maid, and for the young
man which is with thy
servants: there is no want
of any thing.
20 And the old man
said, " peace be with thee:
howsoever, “let all thy
wants lie upon me; only
* lodge not in the street.
21 So he brought him
into his house, and gave
provender unto the asses:
and they washed their
JUDGES, XIX.
of God’s tribe, was not willing, if he could pos-
sibly avoid it, to have so much intimacy and ſa-
miliarity with the strangers, (v. 12.) nor to be so
much beholden to them. Thus he wonld witness
against the wickedness of those that contracted
friendship and familiarity with those devoted na-.
tions. 3. Having passed by Jebus, which was
about five or six miles from Beth-lehem, not hav-
ing day-light to bring them to Ramah, they stop-
ped at Gibeah, v. 13–15. In these countries, at
that time, there were no inns, or public-houses,
in which, as with us, travellers might have enter-
tainment for their money; but they carried en-
tertainment, with them, as this Levite here, (v.
19.) and depended on the courtesy and hospitality
of the inhabitants for a lodging. Let us take oc-
casion hence, when in journeys, to thank God for
this, among other conveniences of travelling, that
there are inns to entertain strangers, and in which
they may be welcome, and well accommodated,
for their money. Surely there is no country in
the world, wherein one may stay at home with
more satisfaction, or go-abroad with more com-
fort, than in our own nation. Though God had
particularly commanded his people to be kind, on
all occasions, to Levites, yet this traveller meets
with very cold entertainment at Gibeah. If they
had any reason to think he was a Levite, perhaps
that made those ill-disposed people the Inore shy
of him. There are those who will have this laid to
their charge at the great day, I was a stranger,
and ye took me not in.
W. 16–21. It was strange some of those wick-
ed people, who, when it was dark, designed so ill
to him and his concubine, did not, under pretence
of kindness, invite them in, to have a fairer op-
portunity of perpetrating their villainy; but either
they had not witenough, or not wickedness enough.
Or, perhaps, none of them separately thought of
such a wickedness, till in the dark night they got
together to contrive what mischief they should do.
Bad people in confederacy make one another much
worse than any of them would be by themselves.
At length, I. A kind man of Mt. Ephraim
invited them in, v. 16. Of all the tribes of Is-
rael, the Benjamites had most reason to be kind
to poor travellers, for their ancestor, Benjamin,
was born on the road, his mother then on a jour-
ney, and very near to this place, Gen. 35: 16, 17.
Yet they were hard-hearted to a traveller in dis.
tress, while an honest Ephraimite had compas-
sion on him, and, no doubt, was the more kind to
him, when, on inquiry, he found he was his coun-
tryman.
heart of a stranger. Good people that look
upon themselves but as strangers and sojourners
in this world, should, for this reason, be tender
one to another, because they all belong to the
same better country, and are not at home here.
This old man retained some of the expiring vir-
tue of an Israelite; the rising generation was en-
tirely corrupted. He was coming home from his
feet, and did eat and came into
A sojourner in Gibeah, he knew the would endure no yoke.
Wickedness of the men of Gibeah.
work out of the field at even. The evening calls
home laborers, but, it should seem, he was the
only laborer this evening brought home to Gibeah;
the rest had given up themselves to sloth and lux-
ury, and no marvel there was among them, as in
Sodom, abundance of uncleanness, when there
was among them, as in Sodom, abundance of
idleness. But he that was honestly diligent in
his business, all day, was disposed to be gener-
ously hospitable, at night. Let men labor, that
they may have to give. It appears, from v. 21.
that he was a man of some substance, and yet had
been himself at work in the field. No man’s es-
tate will privilege him in idleness.
II. How free and generous he was in his invi-
tation; did not stay till they applied to him for
a night’s lodging, but (v. 17.) prevented them
with his kindness: thus God answers before we
call. Note, A charitable disposition expects only
opportunity, not importunity, to do good, and
will succor on sight, unsought unto. Hence we
read of a bountiful eye. If Gibeah was like
Sodom, this old man was like Lot in Sodom, who
sat in the gate to invite strangers. Thus Job
opened his doors to the traveller, and would
not suffer him to lodge in the street. Observe,
how ready he was to credit the Levite’s account
of himself, when he saw no reason at all to ques-
tion the truth of it. Charity is not apt to dis-
trust, but hopeth all things, and will not make
use of Nabal’s excuse for his churlishness to Da-
vid, Many servants now-a-days break from
their master. The Levite professes that he was
now going to the house of the Lord, (v. 18.)
either with a trespass-offering for the sins, or
a peace-offering for the mercies of his family,
or both, before he went to his own house. Be-
cause he was a Levite, and going to the house of
the Lord, this good old man was the more kind
to him. Thus he received a disciple in the name
of a disciple, a servant of God for his Master’s
sake. The Levite was provided with all neces-
saries, (v. 19.) wanted nothing but a lodging,
but his generous host would be at the charge of
his entertainment, v. 20, 21. Thus God will,
some way or other, raise up friends for his peo-
ple and ministers, even when they seem forlorn.
W. 22–30. I. One could not imagine it should
ever enter the heart of men that had the use of
human reason, of Israelites that had the benefit
of divine revelation, to be so very wicked as these
men of Gibeah; well are they here called the
sons of Belial, that is, ungovernable men, that
Children of the devil,
for he is Belial, resembling him, and joining with
him in rebellion against God and his government.
The sufferers were a Levite and his wife, and that
kind man that gave them entertainment. We are
strangers on earth, and must expect strange usage.
It is said they were making their hearts merry
when this trouble came upon them, v. 22. If the
mirth was innocent, it teaches us of what uncer-
thine house, r 18:31, 20:18. Josh. 18:1. 1 Sam. 1:
f .
drink. that we may know him. : ; sº. Fº †ºss. 1
- . 5 6:23. teſt, 4.5:25. m. 25:6.
22 JWow as they were 23 And b the man, the § 12 is: "… 10.5." i. 14.
making their hearts master of the house, went . .';*gal, ss., H., lag.
merry, behold, y the men out unto them, and said #m. * is Petºs. John &
of the city, certain * sons unto them, Nay, my u 3:#" ºn as
. . º. - x Uſe In. 13:43. am. 25:41. 8 ſºle
of Belial, beset the house n Josh. 18:25:26. 1 Sam. 10:26. Is. 11.8. Luke 7:44. John 13,4,5,14,15.
round about, and beat at id:39, iſos. 5.8. 1.Tim';10. * * . . . . . . º.
} - x - O 18. Gen. 18:2–8. 19:2 3. Matt: y 20:5. Gen. 19:4. Hos. 9:9. 10:9.
the door, and spake to 25:35,43. Heb. 13:2. 3. 2 ºº:: gºº. 2:12. 10;
he of the l p Gen. 3:19. Ps. 104:23. 128:2. Prow. ź... º. 399; º; -
the master of the house, . Pºliº": .15%; a gen, 135, Rom. 1:25:27, 1 Cor. 6.
the old man, saying, * 12.
Bring forth the man that
- 9. Jude 7.
1 Thes, 4:11,12. 2 b Čeſ. 3.5%.
pied by the Jebusites; and if any of Judah or Benjamin dwelt there,
their number and influence must have been inconsiderable.
~. - , Verse 13. *
Gibeah and Rama.] “Both lay on mountains not far from Jerusalem,
N. of mt. Ephraim.
Scott.
Dutch ANN.
tries, therefore are careful of their straw, which being cut or chopped
and mixed with barley, beams, or the pounded kernels of dates, is
what they feed their asses with.”
IH E wille TT.
Verses 22–25.
(JM. R.—Gen. I9: 4–9.) They thought of murdering the Levite;
perhaps because he would not at first give up his concubine, and be-
- - Verse 18. cause he resisted their brutal violence. (20 : 5.) Scott.
Shiloh lay near to the Levite's habitation in mt. Ephraim. Scott. (22.) JMaking their hearts merry..] ‘ Refreshing themselves with the
- - Verse 19. - provisions set before them.” Poole.—Sons of ...] “Profligate
2Straw and provender.] ‘They make little or no hay in those coun- fellows; genuine sodomites, rascals and miscreants of the deepest
[821]
B. C. 1398.
Procedure of the Levite.
JUDGES xix.
brethren, may, I pray
you, do not so wickedly;
seeing that this man is
come into mine house,
° do not this folly.
24 Behold, here is my
daughter, a maiden, and
his concubine, " them I
will bring out now, and
• humble ye them, and,
do with them what
seemeth good unto you :
but unto this man do not
* so vile a thing.
25 But the men would
not hearken to him : so
the man took his concu-
bine ; and brought her
forth unto them; and
they knew her, 5 and
abused her all the night
until the morning: and
when the day began to
spring they let her go.
26. Then came the
woman in the dawning
of the day, and fell down
at the door of the man's
house where " her lord
was, till it was light.
27 And her lord rose
up in the morning, and
opened the doors of the
house, and went out to
go his way: and, behold,
the woman his concubine
was fallen down at the
door of the house, and
her hands were upon the
threshold.
28 And he said unto
tain continuance all our creature-comforts are; if
sinful and excessive, let it warn us to keep a strict
guard on ourselves, that we grow not intemperate
in the use of lawful things, nor be transported
into indecencies by our cheerfulness, for the end
of that mirth is heaviness. These Benjamites,
1. Made a rude assault, in the night, on the
habitation of an homest man, that not only lived
peaceably among them, but kept a good house,
and was a blessing and ornament to their city,
v. 22. A man’s house is his castle, in which he
ought to be both safe and quiet, and where there
is law, it is taken under, the special protection
of it; but there was no king in Israel to keep the
peace, and secure honest men from the sons of
violence. -
2. They had a particular spite at the strangers
within their gates, contrary to the laws of hos-
pitality, which all civilized nations have account-
ed sacred, and which the master of the house,
pleaded with them, ºv. 23. They are base and
abject spirits indeed, that will trample on the
helpless, and use a man the worse for his being a
stranger, whom they know no ill of. f
3. They designed, in the most filthy and abom-
inable manner, (mot to be thought of without
horror and detestation,) to abuse the Levite,
whom perhaps they had observed to be young and
comely. The good man of the house, by his an-
swer, lets us know they designed the gratification
of that most unnatural and worse than brutish
lust, expressly forbidden by the law of Moses,
and called an abomination, Lev. 18: 22. They
her, Up, and let us be with her
twelve pieces, and sent
her into all the coasts of
going : * but none ans-
wered. Then the man
took her up upon an ass,
and the man rose up,
and gat him unto his
lace.
29 And when he was
come into his house, he
took a knife, and laid
hold on his concubine,
and * divided her, together
Israel.
day:
30 And it was so, that
all that saw it said, There
was no such deed done
nor seen, from the day
that the children of Is-
rael came up out of the
land of Egypt unto this
in consider of it,
that are guilty of it are ranked in the N. T.
among the worst and vilest of sinners, (1 Tim.
1 : 10.) and such as shall not inherit the king-
dom of God, 1 Cor. 6: 9. This was the sin
of Sodom, and thence is called Sodomy. Who
would have expected (says Bp. Hall) such extreme
abomination to come out of the loins of Jacob?
What did it avail them that they had the ark of
God in Shiloh, when they had Sodom in their
streets; God’s law in their fringes, but the devil
in their hearts? Nothing but hell itself can yield
a worse creature than a depraved Israelite. This
was the punishment of their idolatry, that sin to
which they were, above all other, most addicted.
Because they liked not to retain God in their
knowledge, therefore He gave them wy to these
vile affections, by which they dishonored them-
selves, as they had by their idolatry dishonored
Him, and turned his glory into shame, Ron. 1:
24, 28. See and admire, in this instance, the
patience of God; why were not these sons of Be-
lial struck blind, as the Sodomites were? Why
were not fire and brimstone rained from heaven
on their city? It was because God, would leave
it to Israel to punish them by the sword, and would
reserve his own punishment of them for the ſu-
ture state, in which those that go after strange
jlesh, shall suffer the vengeance of eternal fire,
Jude, v. 7. y
4. They were deaf to the reproofs and reason.
ings of the good man of the house. Comp. Gen.
19: 6, 8....He went out to them as Lot did,
spoke civilly, called them brethren, begged them
bones, into take advice, and speak
Jour minds.
c 20:6. Gen. 34:7. Josh. 7:15. , 2 Sam.
13:12, . .
d Gen. 19:8. Rom. 3:8.
e Gen. 34:2. Marg. Deut. 21:14.
Heb. the matter of this folly.
f Gen. 4:1. \
g Jer. 5:7,8. Hos. 7:4–7. 9:9. 10:9.
Eph. 4:19.
h 3,27. Gen. 18:12. 1 Pet. 3:6.
i 20:5. 1 Kings 18:29.
k 20:6. 1 Sam. 11:7. Rom. 10;2.
- {
13:10, 15:22, 20:
l Deut. 21:22,23.
, m 20:7. Prov. 11:14.
18. 24:6.
PRACTICAL OBSERVATIONS.
W. 11—30. They who teach others, should put themselves to
any inconvenience to enforce their precepts by their own exam-
ple.—In general, where we expect the most kindness, we meet
with the greatest injuries, that we may learn to “cease from
man.”—An unfeeling disregard to the wants of others generally
accompanies sensuality and ungoverned lusts: and there are
numbers who imitate the example of those, whose shameful
crimes have been recorded in their punishment; to one who
copies the examples of hospitality, integrity, and piety, mention-
cd with commendation in the Scriptures. (P. O. Gen. 19: 1
—14.)—When men have cast off the fear of God, they are fre-
quently given up to their own vile Justs, even to disgrace human
mature, and to exceed the very beasts in brutishness. (Rom.
1: 24–27.)—When iniquity becomes generally triumphant, few
will dare to protest against it; yet in the worst of times, there
are some who venture scorn and reproach, in being kind to the
servants of God for his sake; and who do not grudge the expense
of hospitality: for while idleness and sensual lusts waste a man’s
substance, homest labor and frugality afford the means of being
liberal.—In imitating the good actions of God’s people, men are
very liable to be betrayed into their faults, against which they
need be doubly circumspect: and an unbelieving policy often in-
duces them to make unwarrantable concessions; but committing
sin to avoid danger will generally involve them in still greater
difficulties.—The righteous Lord permits transgressors to exe-
cute his just vengeance on one another; and if the scene described
in this chapter appears exceedingly horrible, what will be the
discoveries of the day of judgment! ... Yet such is human nature!
And though few bélieve the humbling truth, the seeds of all this
wickedness are in every human heart! and if we have not com-
mitted such abominations in our lives, we owe the more grati-
tude to the Lord, for the restraints of his providence, or the in-
fluences of his grace. Scotir.
die ; worse than brutes, being a compound of beast and devil insep.
arably blended.” Dr. A. CLARKE.
(23.) ‘The laws of hospitality were exceedingly sacred in ancient
times.” DoDD. And, as is well known, are so now among some
rude nations. ED.
(24.) “How a father could make Stich a proposal relative to a virgin
daughter, must remain among those things which are incomprehen-
sible.” Dr. A. CLARKE.—‘The old man must be considered as in a
conſusion of thoughts.” PATRIck.—May he not have meant only to
express his strong detestation of the wickedness they contemplated 2
As if he had said—“As soon take my daughter, &c. as do what you
contemplate with my guests.” ED.
(25.) So the man took his concubine.] “Probably with her consent,
for she thought her husband would lose his life, and she not preservé
hers.” PATRick.-‘The men of Gibeah who wished to abuse the body
of the Levite ; the Levite who wished to save his body at the expense
of the modesty, and reputation, and life of his wife; and the old man
who wished [if he did] to save his guest at the expense of the viola-
tion of his daughter, are all characters that humanity and modesty
wish to be buried in everlasting oblivion.” Dr. A. CLARKE.—But
not before we have reflected upon these genuing effects of selfishness,
and prayed God to preserve us from its diabolical influence, when
some enormous lust, or trying extremity, might tempt us to forget the
charities of life, or the example of a self-sacrificing Savior Ed. ‘It
is plain from ch. 20: 5. that all the particulars of this matter are not
related.” DoD D.
- \ Verse 26. ,
This by no means implies, that she did not repent and find mercy.
(2 Sam. 18: 5.) Scott.
Verse 29.
Sent her, &c.) * No doubt he enjoined the bearers to relate all the
circumstances.” DoDD.—Hewlett thinks, that what is here related as
having been done by the Levite, was done with good motives, and in
accordance with the usage of the times in similar cases; and he cites in
proof, the case of Saul, 1 Sam. 11; 7, also the customs of the Scyth-
ians and Molossians, as 'spoken of by Lucian, that when any one re-
ceived an injury which he was unable to avenge, he sacrificed an ox
and cut it in pieces, when all who chose to take a part in the injury
took a piece, thereby engaging, accordingly, in behalf of the injured
person. - - ED.
Verse 30.
Consider of it..] ‘Literally, put it to yourselves. This was the pre-
Jude to the council held, and the subsequent operations, which are
mentioned in the following chapter.” Dr. A. CLARKE,
[822)
B. C. 1398.
Israel gathered to Mizpeh.
JUDGES, XX.
$
Israel assembles at, Mizpeh, and the
Levite states his wrong, 1–7. The
assembly resolve to punish the men of
Gibeah,8–11. The Benjamites, when
required, refuse to deliver them up, .
and prepare for war, 12–17. By di-
vine direction, *#. first to fight
with them; yet the Israelites are de-
feated twice with great loss,
They humble themselves before God,
with fasting and sacrifices, and are
promised success, 26–28. They em-
ploy a gtratagem, and destroy all the
tribe of Benjamín, except six hundred
". who ſlee to the rock Rimnion, 29
HEN a all the chil-
L dren of Israel went
out, and the congregation
was gathered
* as one man, “from Dan
even to Beer-sheba," with .
the land of Gilead, ° unto
the Lord ' in Mizpeh.
2 And the chief of all
the people, even of all
the tribes of Israel pre-
sented themselves in the
assembly of the people
of God, four hundred
thousand footmen that
& drew sword. -*
3 (Now the children
of Benjamin heard that
the children of Israel
were gone up to Mizpeh.)
Then said the children.
of Israel, Tell w8, how
was this wickedness?
4 And * the Levite, the
husband of the woman
that was slain, answered,
and said, ‘I came unto -
Gibeah that belongeth to
Benjamin, I and my con-
cubine, to lodge: .
5 And the men of
Gibeah rose against me,
and * beset the house
round about upon me by
night, and thought to
have slain me; and my
concubine have they #.
forced, that she is dead.
6 And I took my con-
cubine, and cut her in
pieces, and sent her
throughout all the coun-
try of the inheritance of
a 2,8,11. 21:5. Deut. 13:12, &c. Josh.
: 12.
b l'Sam. 11:7,8. 2 Sam. 19:14.
3:1 eb. 8:1.
c. 18:29. 1 Sam. 3:20. 2 Sam. 3:10.
24:2. 1 Chr. 21:2. 2 Chr. S0:5.
d Num. 32:1,40. Josh. 17:1. 2 Sam.
2:9. - -
e 18,26. 11:11.
f Josh. 15:38. 18:26. 1 Sam. 7:5,6.
10:17, 2 Kings 25:33.
g § 8:10, 2 Sam. 24:9. 2 Kings
h row. 22:3. Matt. 5:25. Luke 12:58,
59, 14:31,32. +
* Heb, the man the Levite.
i 19:15–28.
k Gen. 19:4–8. -
f Heb. humbléd. Deut. 22:24. Ez. 22:
10, 11.
l 19:29.
Ezra
together
to desist, pleaded the protection of his house
which his guests were under, and represented the
great wickedness of their attempt. But in one
thing he conformed too far to Lot’s example, (as
we are apt, in imitating good men, to follow
them, even in their false steps,) in offering them
his daughter. He had not power thus to prosti-
tute her, nor ought he to have done this evil that
good might come. But this he did from great
surprise and terror, concern for his guests, and
too close a regard to what Lot did in the like
case, especially not finding that the angels who
were by, reproved him for it.
hoped his mentioning this as a more natural grat-
ification of their lust, would have sent them back
fo their common harlots. But they would not
hearken to him, v. 25. Headstrong lusts are
like the deaf adder that stoppeth her ear, they
sear the conscience and make it insensible.
5. They got the Levite’s wife among them, and
abused her to death, v. 25. They slighted the
old man’s offer of his daughter, either because
she was not handsome, or they knew her to be of
great gravity and modesty; but when the Levite
brought them his concubine, they took her by
force to the place appointed for their filthiness.
Josephus makes her to be the person they had a
design on when they beset the house, and says
nothing of their villanous design on the Levite
himself: perhaps her looks did not speak her to
be one of the most modest; many bring mischief
of this kind on themselves by loose carriage
and behavior. In her miserable end, we may
see the righteous hand of God, punishing her for-
mer uncleanness, v. 12. Her punishment an-
swered her sin. If there was no king in Israel to
punish adultery, yet there was a God in Israel,
a God that judgeth in the earth. We must not
think it enough to make our peace with men,
whom by our sins we have wronged, but are con-
cerned, by repentance and faith, to make our
peace with God, who sees not as men see, nor
makes so light of sin as men often do. God’s
justice in this, does not at all extenuate the hor-
rid wickedness of those men of Gibeah, than
which nothing could be more barbarous and in-
human. -
II. The motice sent of this wickedness to all
the tribes of Israel. On this sad occasion, the
Levite waved his purpose of going to Shiloh, and
went directly home, sat down and considered,
‘Is this an injury to be passed by?” He cannot
call for fire from heaven to consume the men of
Gibeah, as those angels did who were, after the
same manner, insulted by the Sodomites. There
was no king in Israel, nor (for aught that ap-
pears) any sanhedrim, or great council, to appeal
to, and demand justice from ; Phinehas is high
priest, but he attends closely to the business of
the sanctuary, and will be no judge or divider;
he has therefore no other way left, than to appeal
to the people: though they had no general stated
assembly of all the tribes, yet, probably, each
tribe had a meeting of their chiefs within itself;
to these he sent by special messengers a remon-
strance of the wrong done him, in all its aggra-
vating circumstances, and with it a piece of his
wife’s dead body, (v. 29.) both to confirm the
truth of the story, and to affect them the more
with it. He divided it into twelve pieces, ac-
cording to the bones, so some, i.e. by the joints,
sending one to each tribe, even to Benjamin
among the rest, with the hope that some among
them would have been moved to join in punishing
so gleat a villainy, and the more warmly, because
committed by some of their own tribe. This did
indeed look very barbarous, but he designed here-
And perhaps he
by, 1. To represent their barbarous usage of his
wife, whom they had better have cut in pieces
thus, than have used as they did. 2. To express
his own passionate concern, and thereby to excite
the like in them. ..
And it had the desired effect. All agreed,
(1.) That the inen of Gibeah had been guilty of
very heinous wickedness, the like to which had
never before been known in Israel, v. 30. It
was a complicated crime, loaded and blackened
with all possible aggravations. They were not
such fools as to make a mock of this sin, or turn
the story off with a jest. (2.) That a general
assembly of all Israel should be called, to debate
what was ſit to be done for the punishment of
this wickedness, that a stop might be put to this
threatening inundation of debauchery, and the
wrath of God might not be poured on the whole
nation for it. It is not a common case, therefore
they stir up one another to come together on the
occasion, with this, Consider of it, take advice,
and speak your minds. We have here the
three great rules by which they that sit in coun-
cil ought to go in every arduous affair. (1.) Let
every man retire into himselſ, and weigh the
matter impartially and fully in his own thoughts,
and seriously and calmly consider it, without pre-
judice on either side, before he speaks of it. (2.)
Let them freely talk it over, and every man take
advice of his friend, know his opinion, with his
reasons, and weigh them. (3.) Then let every
man speak his mind, and give his vote according
to his conscience. In the multitude of such coun-
sellors there is safety.
CHAP. XX. In this ch. the pious zeal of Israel
against the wickedness of the men of Gibeah, looks
bright and pleasant; but otherwise the obstimacy
of the Benjamites in protecting their criminals,
the vast loss sustained by the Israelites, and
(though the righteous cause was victorious at
last, yet) the issuing of the war, in the almost
utter extirpation of the tribe of Benjamin, make
it, from first to last, melancholy. And yet this
happened soon after the glorious settlement of Is-
rael in the land of promise, upon which, one
would have expected every thing to be prosperous
and serene. . All was the effect of the indigui. i. 3
done to one poor Levite and his wife; so little
do they that do iniquity, consider what will be
the end thereof. -
W. 1–11. Here is, I. A general meeting of
all the congregation of Israel, to examine the
matter, and consider what was to be done, v. 1, 2.
not summoned by the authority of any one common
head, but assembled by the common consent of
all, fired with a holy zeal for the honor of God
and Israel. 1. The place of their meeting was
Mizpeh, so very near to Shiloh, that their en-
campment might very well be supposed to reach
from Mizpeh to Shiloh. Shiloh was a small town,
therefore, when there was a general meeting, they
chose Mizpeh for their head-quarters; not will-
ing, perhaps, to give that trouble to Shiloh, which
so great an assembly would occasion; it being
the residence of the priests that attended the tab-
ernacle. 2. The persons that met, were all Is-
rael, from Dan, (the city very lately so called, ch.
18: 29.) in the N. to Beer-sheba, in the S. with
the land of Gilead, i. e. the tribes on the other
side Jordan, all as one man. Here was an as-
sembly of the people: 400,000 footmen that drew
sword, i. e. were armed and disciplined, and fit
for service; rud some, perhaps, such as had known
the wars of Canaan, ch. 3: 1. The chief (or
corners) of the people (for rulers are the corner
stones of the people that keep all together,) pre-
CHAP. XX. V. 1, 2. It is
ders subsisted at this time.
kind of internal government, to
(19:29.) yet independent of the
to have been held statedly at the place of the sanctuary,
17: 8–13.) The Benjamites were no doubt offended at the
18, 19.
interposition of the other tribes.-
was applied to, not as a ruler or
capacity, to consult the Lord by Urim and Thumm in about such
NOTES. -
generally thought the council of 70 el-
Each tribe also appears to have had some
which the Levite sent his message ;
supreme court, which was or ought
(Deut. 16: ...Mizpeh;]
It seems Phinehas, the high priest,
counsellor, but merely in his official
questions as they proposed to him : (Ex. 28; 30. Nºum. 27: 21.) and
indeed, considering his wisdom, zeal, and experience, he appears
to have been greatly neglected by this new generation of Israel.
JVotes, JWum. 25: 6—13. Josh. 22: 12–33.)
(28
Scott.
Verse 6.
* In Benjamin, W. from Shiloh, lying in the midst of
Canaan, where, as some think, was a special appointed place for
public prayers, though the ceremonial worship was at Shiloh, where
were the ark and the tabernacle.”
see no reason to suppose worship was appointed at Mizpeh.
Dutch Ann.-Others, as Patrick,
ED.
[823]
B. C. 1398,
They send to Benjamin.
JUDGES xx.
Israel: for they have
committed lewdness an
* folly in Israel. *.
7. Behold n ye are all
children of Israel; o give
*ere your advice and
Counsel. -
8 And all the people
arose P as one man, say-
ing, "We will not any of
ws go to his tent, neither
will we any of ws turn
into his house. .
9 But now this shall be
the thing which we will
do to Gibeah, we will go
wp by lot against it:
10 And we will take
ten men of an hundred
throughout all the tribes
of Israel, and an hun-
dred of a thousand, and
a thousand out of ten
thousand, to fetch victual
for the people, that they
may do, when they come
to Gibeah of Benjamin,
according to all the folly
that they have wrought
in Israel.
11 So all the men of
Israel were gathered
against the city, * knit
together as one man.
12 And the tribes of
Israel "sent men through
all the tribe of Benjamin,
saying, What wickedness
is this that is done among
you ?
13 Now therefore t de-
liver us the men, " the
children of Belial, which
are in Gibeah, that we
may put them to death,
and * put away evil from
Israel. But the children
m 10. 19:23. Gen. 34:7. Josh. 7:15.
2 Sam, 13:12,13.
in Ex. 19:5,6 Deut. 4:6. 14:1,2... 1
Cor. 5:1,6,10–12.
o 19:30. Josh. 9:14. Prov. 20:18, 24:
6. Jam. 1:5.
p Sec on 1. b. 11.
q 21:1,5. Prov. 21:3. Ec. 9:10.
r Josh. 14:2. 1 Sam, 14:41,42. 1 Chr.
24:5. Neh. 11:1.
1:7. Acts 1:26.
* Heb. fellows.
a Deut. 13:14. 20:10. . Josh. 22:13–16.
Matt. 18:15–18. Rom. 12:18.
Prov. 16:33. Jon.
sented themselves as the representatives of the %
rest, at the head of the thousands and hundreds,
the fifties and tens, over which they presided; for
so much order and government, we may suppose
at least, they had among them, though they had
no general or commander in chief. So that here
was, (1.) A general congress of the states for
counsel; the chief of the people presented them-
selves to lead and direct in this affair. (2.) A
general rendezvous of the militia for action, all
that drew sword and were men of war, v. 17.
not hirelings or pressed men, but the best free-
holders at their own charge. Israel was above
600,000 when they came into Canaan, and we
have reason to think they were, at this time, much
increased, rather than diminished: but them all
between 20 and 60 were military men; now we
may suppose more than the one half exempted
from bearing arms, to husband the land; so that
these were as the trained bands. The militia of
the two tribes and a half were 40,000, Josh. 4:
13. but the tribes were many more. * *
II. Notice given to the tribe of Benjamin of
this meeting, v. 3. Probably a legal summons
was sent them to appear with their brethren, that
the cause might be fairly debated, before any re-
solutions were taken up upon it, and so the mis-
IV. Their resolution hereupon, that, being now
together, they would not disperse till they had
seen vengeance taken on this wicked city, the
reproach and scandal of their nation, They
would not return to their houses, how much soever
their families and their affairs at home wanted
them, till they had vindicated the honor of God and
of Israel, v. 8. By this they showed themselves
children of Israel indeed, that they preferred the
public interest before their private concerns.
They prudently send out a considerable body to
fetch provisions for the rest, v. 9, 10. for when
they came from home, they took provisions only
for a journey to Mizpeh, not for an encampment
(which might prove long) before Gibeah. This
was to prevent their scattering to forage for them-
selves, which, if they had done, it would have been
hard to get them all together again, especially all
in so good a mind. Let it never be said, that we
left that good work to be done to morrow, which
we could as well have done to-day. The resolu-
tion was voted, (v. 8.) one and all; and, when
put in execution, they were knit together as one
man, v. 11. This was their glory and strength,
that the several tribes had no separate interests
when the common good was concerned.
W. 12–17. Here is, I. Their fair demand sent
chiefs that followed, would have been happily
prevented; but the notice they had of this meet-
ing, rather hardened and exasperated them, than .
awakened them to think of things that belonged
to their peace and honor.
III. A solemn examination of the crime charg-
ed on the men of Gibeah. A very horrid repré-
sentation of it had been made by the report of
the messengers sent to call them together, but it
was fit it should be more closely inquired into,
because such things are often made worse than
really they were; a committee therefore was ap-
pointed to examine the witnesses, (upon oath, no
doubt,) and to report the matter. It is only the
testimony of the Levite himself, that is here re-
corded, but it is probable his servant and the old.
man were examined, and gave in their testimony,
for that more than one were examined, appears
by the original, (v. 3.) which is, Tell ye us;
and the law was, that none should be put to death,
much less many, upon the testimony of one wit-
mess only. The Levite gives a particular account
of the matter, v. 4–6. he could not, for shame,
relate the demand they, without shame, made, ch.
19; 22. it was sufficient to say they would have
slain him, for he would rather have been - slain
than have submitted to their villainy; and if they
had got him into their hands, they would have
abused him to death; witness what they had done
to his concubine; to excite indignation at which
wickedness, he had sent pieces of her mangled
body to all the tribes. He concludes his decla-
ration with an appeal, v. 7. Ye are all children
of Israel, therefore ye know law and judgment;
to the tribe of Benjamin, to deliver up the male-
factors of Gibeah. to justice, v. 12, 13. If the
tribe had come up, as they ought, to the assembly,
and agreed in their resolutions, they had had none
| to deal with but the men of Gibeah, but they, by
their absence, taking part with the crimináls, ap-.
splication must be made to them all; the Israelites
were zealous, yet discreet, and would not fall upon
the whole tribe of Benjamin, unless they, by re-
fusing to give up the criminals, and protecting them
against justice, should make themselves guily, (ZS
accessaries after the fact. They desire theim
to consider how great the wickedness committed
was, v. 12. and that it was done among them;
and how necessary it was therefore that they should
either punish the malefactors with death them-
selves, according to the law of Moses, or deliver
them up to this general assembly, to be so much
the more publicly and solemnly punished, that evil
might be put away from Israel, the national guilt
removed, the infection stopped, and national judg-
ments prevented; for the sin was so very like that
of the Sodomites, that they might justly fear, if
they did not punish it, God would rain hail from
heaven upon them, as He did, not only upon Sod-
om, but the neighboring cities. If the Israelites
had not made this reasonable demand, they would
have had much more reason to lament the follow-
ing desolations of Benjamin, All methods of
accommodation must be used before we go to war,
or go to law. - -
II. The wretched obstimacy and perverseness
of the men of Benjamin, who seem to have been
as unanimous and zealous in their vile resolution
‘Ye are a holy people to God, and dread every
thing which will dishonor God, and defile the
land; ye are of the same community, members of
the same body, and therefore likely to feel from
to stand by the criminals, as the rest of the tribes
were to punish them; so little sense had they of
their honor, duty, and interest. -
They would not hearken to the voice of their
t 2 Sam. 20:21,22.
u 19:22. Deut. 13:13, 1 Sam. 30:22.
1 Kings 21:13.
2 Sam. 20:1, 23:6.
19:19. 21:21. 22:21,
2 Chr. 13;7.
x Deut. 17:7,12.
24:7. Ec. 11:10
the distempers of it; ye are the children of Israel,
that ought to take particular care of the Levites, generally more vicious and debauched at this time
God’s tribe among you, therefore fºre your than the rest, and would not bear to have that
advice and counsel, what is to be
brethren, v. 13. Either because that tribe was
one.’ | punished in others, which they knew themselves
Verses 8–11. -
{JM. R.) The abhorrence of the crime hero expressed, and the de-
termination of the Israelites to punish the criminals, were very prop-
er ; but they seem to have acted with too much precipitation and
resentment. The abomination of Gibeah was both an evidence and
effect of national degeneracy. They ought, therefore, to have begun
with repentance and reformation ; with solemn sacrifices, and earn-
est supplications. (JVote, 26–28.) This was required in other wars,
and much more in such a war as this. (Deut. 23: 9–14.) No abso.
lute resolution should have been made, till these things had been
thoroughly attended to ; or till inquiry had been made of the Lord,
what He would have them to do on so melancholy an occasion. (JNote,
18.) . They were not commanded to levy war against any tribe or
city in Israel, except for idolatry: (Deut. 13: 12–18. Josh. 22:12–
16.) and they had attempted nothing (and so some Jewish writers)
against the idolatrous Danites; whose conduct, though less destruc-
tive to the peace of society, more immediately struck at the honor of
God and the interests of religion ; and more directly belonged to the
injunction given by Moses. (18:30, 31.). Not attending to these
previous duties and considerations, but going forth to battle under
the guilt of their own unrepented sins; confiding in their superior
numbers, and the goodness of their cause ; and elated with self-pref-
erence, on account of their exemption from this crime, and their zeal
to punish it; they met at first with severe rebukes; and the Ben-
jamites were employed to chastise them, before they executed the
vengeance of God on the Benjamites, for their far more atrocious
wickedness. These observations may help to explain the difficulty,
which strikes the reader at the first perusal of this chapter; how it
was, that with so good a cause, and such ardent zeal, they should be
for a time unsuccessful, and suffer such heavy losses : many more
than all the fighting men of the Benjamites (21, 25.) , Scott.
(9.) By lot against it..] Some think, the point to be decided was,
who should go to the battle, and who take care of their families,
and sustain the warriors, by sending them supplies of provision; &c.
j : a . . .
- D.
- - Verses 12–14. -
All their advantages considered, they were as ripe for divine ven-
eance, as the inhabitants of Sodom and Gomorrah had been. (Hos.
: 9, 10, 10: 9–11.) - QTT,
Scor
(13.) Deliver us the men.] ‘This was agreeable to the law of na-
if
B. C. 1398.
Obslinacy of the Benjamites.
JUDGES, xx.
*
of Benjamin y would not
hearken to the voice of .
their brethren the chil-
dren of Israel:--
14 But the children of
Benjamin gathered thern-
selves together out of the
cities unto Gibeah, * to:
go out to battle, against
the children of Israel.
... 15 And the children
of Benjamin were num-
bered at that time out of
the cities, a twenty and
six thousand men that:
drew sword, beside the
inhabitants of Gibeah,
which were numbered
seven hundred chosen
(Y) (21). -
16 Ampng all this
people there were seven
r
hundred 'chosen men. "
left-handed : every one
could “sling 'stones at
an hair-breadth, and not
miss. ” -
guilty of Some of the most ſruitful and pleasant
parts of Canaan fell to their lot; their land, like
that of Sodom, was as the garden of the Lord,
which, perhaps, helped to make the inhabitants,
like the men of Sodoln, wicked, and sinners be-
fore the Lörd eacceedingly. Or, because (as
Patrick suggests) they took it ill that the other
tribes should meddle with the concerns of theirs;
they would not do what they knew was their duty,
because reminded of it by their brethren, by whom
they scorned to be taught and controlled! . If
any wise men among then would have complied
with the demand, yet they were overpowered by
the majority, who thus made the crime of Gibeah
their own. Thus we have fellowship with the
wnfruitful works of darkness, if we say, A con-
federacy with those that have, and make our-
selves guilty of other men's sins, by countenancing
and defending them. It seeins there is no cause
so bad but it—will find some patrons, some advo-
cates; but wo be to those by whom such offences
come. Those will have a great deal to answer
- * * - • I
..ſor, that obstruct the course of necessary justice,
hen the hands of the wicked, by saying,
and strengt
O wicked man, thou shalt not die.
They were so prodigiously vain and presump-
tuous, as to make head against the united force
of all Israel. Never, surely, were men so wretch-
How could they expect to pros-
edly infatuated.
per against justice, and consequently against the
just God Himself, against them that had the high ibly, lost most in the engagement.
|26,000 men, beside 700 men of Gibeah; (v. 15.)
yet with these they will dare to face 400,000 men
of Israel, v. 17. Thus sinners are infatuated to
their own ruin, and provoke Him to jealousy, who
is infinitely stronger than they, 1 Cor. 10 ; 22.
But, it should seem they depended on the skill
of their men, to Inake up what was wanting in
numbers, especially a regiment of dexterous,
though left-handed slingers, v. 16. r
V. 18–25. We have here the defeat of Israel,
in their first and second battle with the Benja-
Inites. -
I. Before their first engagement, they ask coun-
sel of God as to the order of their battle, and
were directed, yet they were sorely beaten. They
did not think it proper to ask of God, whether
1hey should go up at all against Benjamin, but
‘Who shall go first?” (v. 18.) i. e. “Who shall
# be our general?” The prince of the tribe appoint-
ed must be looked upon as commander in chief
of the whole; for if they meant it of the order of
their narch only, it had been proper to ask,
‘Who shall go next?” and then, ‘Who next?”
But if they know Judah must go first, they know
they must all observe the orders of the prince of
that tribe. This honor Judah had, because our
Lord Jesus was to spring from that tribe, who
was in all things to have the pre-eminence. The
tribe that went up first, had the most honorable
; post, but withal the most dangerous, and, proba-
º Who would
priest and the divine oracle on their side, and so strive for precedency that sees the peril of it?
God, and said, Which of
of Israel" rose up in the
against Gibeah.
17. And the men of
Israel, beside Benjamin,
were numberéd º four
hundred thousand men
that drew sword; all &
these -were men of war, themselves in array to
18 || And the children fight against them at
of Israel arose, and went Gibeah. - -
up to the * house of God, 21 And i the children
and “asked counsel of of Benjamin, came forth
out of Gibeah, and *
destroyed down to the
ground of the Israelites
that day twenty and two
thousand men. * *
22 And the people the
nmen of Israel encour-
aged themselves, and set
their battle again in
array, in the place where.
they put themselves in
us shall go up first to the
battle against the chil- .
dren of Benjamin 2 And
the LoRD said, 8 Judah
shall go up first. . .
19 And the children
morning, and encamped
20 And the men of
Israel went out to battle array the first day.
against Benjamin, and 23 (And the children
the men of Israel put of Israel went up, and
in downright rebellion against the sacred and su- |
preme authority of the nation—against so great
a force too as Israel had—above fifteen to one?—
yet they despised conditions of peace. All the
forces they could bring into the field, were but
Yet though Judah goes up first, and all the
tribes attend them, little Benjamin (so he is
called, Ps. 68: 27.) is too hard for them, v. 19
|-21. Between the Benjamiuites that attacked
them in the front, and the men of Gibeah that
dren of Israel again,
cighteen thousand men;
all these drew the sword.
| Practical Observations.]
m wept before the Lord
until even, and asked
counsel of the Loºp,
saying, Shall I go up
again to , battle against
• * * ~ * - - y 1 Sam. 2:25. 2 Chr. 25:16,20. Prov.
the children of Benjamin #! .º.º. tº Rom is.
my brothér 2 And the z 5..."; ; 21:23. 2 Chr, 13:13.
Lord said, Go up against a §§º Nun. 25.41.
-" h 3:15. I ( "h r. 12:2
liim. -
24 And the children
e i sãm. 17:30,49.50. 25.29. 2 Chr.
26:14.
d 2. Num. 1:46. 26:51. 1 Sam. 11:8.
of Israel came near # lºgº.º. 17:14-18.
against the children of ; ; sºil. Josh, 9:14.
- - - g 1:1,2. Gen. 49:8–10.
Benjamin the second fi : a "gººs.
day * i Gen. 49:27.
, As- - ge - k Deut. 23:9. 2 Chr. 28-10. Ps, 33:
25 And Benjamin went #. ſºlºis. 7:19. Bc. 9:1–3.
forth against them out of l º Sam. 30:6. 2 Sam. 11:25.
4:5
, 4-, s e Ps. 64:5.
Gibeah the second day, ni §." Ps. 78:34–36. Hos. 5:15.
and " destroyed down to
In 21. Gen. º: 3 **ś. Ps.
- - 97:2. Run i. 2:5. 3:5. : Jºj,
the ground of the chil- A : …. º. oºl I
. . . . . . . PRACTICAL OBSERVATIONs.
W. 1–25. We are again called to contemplate the fatal ef.
ſects of indulged lusts, and tâught to mortify every sinful incli-
nation.—Indignation against sin, and resolution in bringing
criminals to justice, are very commendable, when united with a
careful investigation of facts and circumstances, that the innocent
may not be involved with the guilty: yet repentance of sins, per-
sonal and national, with fruits meet for repentance, a dependence
on the mercy of God in Jesus, Christ for forgiveness and grace,
and an application to Him for direction and success, are indis-
pensably necessary to ensure his acceptance and assistance.—
'Nature can abhor the crimes of others, some of them at least;.
but grace teaches us to loathe our own. Nature prompts to pun-
ish others with severity; grace inclines us to exercise severity
against our own sinful propensities, and tenderness toward the
persons of others.-If we attempt, however, to execute wrath
on-offenders, or even to reprove and reform them, while we are
under the guilt of umrepented and allowed sin in our hearts and
lives; it is merciful in God to rebuke us sharply for our hypoc-
risy, and not leave us to be hardened through impunity: nor can
we reasonably hope to be useful to others, unless our own sins
are pardoned. (Matt. 7: 1–5. Rom. 2: 1–3, 17–24.)—
We should not judge of the final event of things, unless we can
determine it by the divine law. And if we are baffled in our
endeavors, to serve the cause of God; we ought not to infer that
we should desist, or content ourselves in our ill success; but to
inquire, whether we have begun our work in the proper manner
and spirit; and whether we have not by self-preference and self-
confidence, provoked the Lord to leave us experimentally to learn
what we are in ourselves, and what we can do without Him.
Many an homest and zealous endeavor, in a good cause, has at-
tained but little success, for such reasons as these. We should
therefore strictly examine ourselves, and be deeply humbled for
our sins; praying earnestly, that God “would not condemn us,
but show us wherefore He contendeth with us.” SCOTT.
tions. So the Philistines, demanded Samson, ch. 15: 10. Grotius
gives a great many examples of it out of Pausanias, Strabo and other
authors.” . . . .- - - - - PAT Rick.
z Verse 16.
‘Such excellent marksmen there have been in other countries, par-
ticularly in the islands called [from the Greek would signifying to durt .
or to throw] Baleares, [Majorcă and Minorca,] where they were bred
from childhood to hit a mark with a stone slung out of a sling, or else
to lose théïr breakfast, as Strabo relates. [There is still a remnant of
O. T. VOL. I. - } 04
this race said to exist in the middle of Minorca, who think it shame
* to miss their mark once out of 17 times,’ firing with a gun. ED.]—
Benjamin’s warlike disposition was prophesied of by Jacob, when
he said, Benjamin shall ravin as a wolf.” PATRICK.
Verse 18.
This is the only transaction in this whole book, in which express
mention is made of the tabernacle, ark, priests, and sacrifices; though
they had been instituted in a manner so solemn, authoritative, and
particular ! Scott.
[825]
B. C. 1398. -
JMiseries of a civil war.
JUDGES, XX.
26 || Then all the
children of Israel and all
the people went up, and
came unto the house of
God, and * wept, and sat
there before the Lord,
and ſasted that day until
even, and offered burnt-
offerings and peace-offer-
ings before the Lo R.D.
27 And the children
of Israel P inquired of
the Lord, (for the 4 ark
of the covenant of God
was there in those days;
28 And Phinehas, the
son of Eleazar, the son
of Aaron, "stood before
it in those days,) saying,
‘Shall I yet again go out
to battle against the chil-
dren of Benjamin my
brother, or shall I cease ?
And the Lord said, " Go
up ; for to-morrow I will
deliver them into thine
hand.
29 And Israel set x
liers-in-wait round about
Gibeah. }
30 And the children
of Israel went up against
the children of Benja-
min on the third day, and
put themselves in array
against Gibeah, as at
other times.
31 And the cluildren
of Benjamin went out
against the people, and
were y drawn away from
the city: and they began
to *smite of the people,
and kill, as at other times,
in the high-ways, of
which one goeth up to
# the house of God, and
the other to * Gibeah in
the field, about a thirty
men of Israel.
32 And the children
of Benjamin said, They
are smitten down before
us as at the first. But
the children of Israel
Said, "Let us flee, and
o I Sain. 7:6. 2 Chr. 20:3. Ezra 8:21.
9:4,5. Joel 1:14. 2:12–17. Jon. 3:
5–10
p. 18,23. Num. 27:21.
q Josh. 18:1. , 1 Sam. 4:3,4. Ps. 78:60,
61. Jer. 7:12.
r Num. 25:7–13. Josh. 22:13,30–32.
24:33
s Dcut. 10:8. 18:5.
t Josh. 7:7. 1 Sam. 14:37,
30:8. 2 Sam. 5:19–24.
Prov. 3:5,6. Jer. 10:23.
u 1:2. 7:9. 2 CIlr. 20:I?.
x 34. Josh. 8:4. 2 Sam. 5:23.
y Josh. 8:14–16.
* Heb. amite of the people wounded as
C.
or, Beth-el.
19:13, 14. Is, 10:29.
Josh. 7:5.
23:4-–12.
6:3,7–12.
f
2.
ti b Josh. 8:15,16.
Verses 26–28. -
At length the people were convinced of their error; and instead of
murmuring, or questioning the divine authority of the answers they
had received, as unhumbled hearts would have been prone to do, they
blamed themselves alone : and by weeping, praying, fasting, sacri-
fices, and particular inquiries of the Lord, conducted the solemn
business, as it should originally have heen undertaken.
Sam. 6: 3—13. 1 Chr. 15: 12–14.) All the company seems at this
sallied out on their rear, they were put into con- .
fusion, and lost 22,000 men, v. 21. No prison-
ers were taken, for no quarter was given, but all
were put to the sword. .
II. Before the second engagement, they again
asked counsel of God, and more solemnly than
before, for they wept before the Lord until
even, (v. 23.) lamenting the loss of so many brave
men, especially as it was a token of God’s dis-
pleasure, and would give occasion to the Benja-
mites to triumph in the success of their wicked-
mess. Also now they did not ask, Who should
go up first; but, Whether they should go up at
all. They intimate a reason, why they should
scruple it; Providence had frowned on them,
Benjamin was their brother; and they were ready
to lay down their arms, if God should so order.
But God bid them go up, He allowed the attempt.
Upon this, they encouraged themselves, perhaps
more in their own strength than in the divine
commission, and made a second attempt in the
same place, (v. 22.) hoping to retrieve their
credit where they had lost it; they would not
superstitiously change, as if there were any thing
unlucky in the place; but they were, this second
time, repulsed, with the loss of 18,000 men, v.
25. The former day’s loss, and this, amounted
to just a tenth part of the whole army, the same
number they had drawn out by lot to fetch victu-
als, v. 10. They decimated themselves for that
service, and now God again decimated them for
the slaughter. .*
But what shall we say to these things? Were
they not fighting God’s battles against sin? Had
they not his commission? What, and yet mis-
carry thus! 1. God’s judgments are a great deep,
and his way is in the sea. Yet we may be sure of
the righteousness, when we cannot see the reasons,
of God’s proceedings. 2. God would hereby
show them, and us in them, that the race is not
to the swift, nor the battle to the strong, that
numbers are mot to be conſided in, which perhaps
the Israelites did with too much assurance. We
must never lay that weight on an arm of flesh, which
the Rock of ages only will bear. 3. God design-
ed hereby to correct Israel for their sins. They
did well to show such a zeal against the wicked-
mess of Gibeah ; but were there not with them,
even with them, sins against the Lord their
God? Those must be made to know their own
iniquity, that are forward in condemning the
iniquity of others. Some think it was a rebuke
for their not witnessing against the idolatry of
Micah and the Danites, when God had particu-
larly ordered them to levy war on idolaters, Deut.
13: 12, &c. 4. God would hereby teach us, not.
to judge of the merits of a cause by the success
of it. The interest of grace in the heart, and of
religion in the world, may be foiled, and suffer
great loss, and seem to be quite run down, but
judgment will be brought forth to victory at last.
Right may fall, but it shall arise. .
W. 26–48. We have heré a full account of the
complete victory of the Israelites over the Ben-
jamites in the third engagement: the righteous
cause was victorious at last, when the managers.
of it amended what had been amiss; for when a
good cause suffers, it is for want of good manage-
ment. Observe, -
I. How the victory was obtained. They had
trusted too much to the goodness of their cause,
and the superiority of their numbers; they had
both right and might on their side; but they de-
pended too much on them, to the neglect of those
duties, which now, this third time, when they see
their error, they apply themselves to. . . .
1. They were, previously, so confident of the
goodness of their cause, that they thought it need-
less to address themselves to God for his presence
and blessing; they took that for granted, may,
perhaps concluded He owed them his favor, and
could not in justice withhold it; since it was in
| defence of virtue they appeared, and took up arms.
But God showed them. He was under no obligation
to prosper ther enterprise, even now they became
humble petitioners for success. Before, they only
consulted God’s oracle; but now they implored
his favor, fasted and prayed, and offered burnt-
offerings, and peace-offerings, v. 26. to make
an atonement for sin, and an acknowledgment of
their dependence on Göd, as an expression of
their desire toward Him. We cannot expect
God’s presence with us, unless we thus seek it in
the way. He has appointed. And when they were
in this frame, and thus sought the Lord, He not
only ordered them to go up against the Benja-
mites the third time, but gave them a promise of
victory, To-morrow I will deliver them into
thine hand, v. 28. - . .
2. They were, previously, so confident of the
| greatness of their strength, that they thought it
méedless to use any art, not doubting but to con-
quer purely by a stróng hand; but now they saw
it requisite to use some policy, as if they bad an
enemy to deal with, superior in number; accord-
jingly they set liers-in-wait, v.; 29, and gained
their point, as their fathers did before Ai; Josh.
8., stratagems of that kind being most likely to
take effect after a previous defeat, which has
flushed the enemy, and made the pretended flight
the less suspected. The management of this arti-
fice is here very largely described. The assurance
God had given them of success, instead of mak-
ing them remiss and presumptuous, set all heads
and hands on work to effect what God had pro-
mised. The body of the army faced Gibeah, as
before, advancing toward the gates, v. 30. The
Benjamites sallied out, and charged with great
bravery; the besiegers gave back, with precipi-
tation, as if their hearts ſailed them; some loss
they sustained in this counterfeit flight, (about
30 men, of their rear; v. 31, 39.) but when the
Benjamites were all drawn out of the city, the
ambush seized the city, v. 37, gave a signal to
the body of the army, v. 38, 40. which immedi-
ately turned upon them, v. 41. and, as it should
seem, another considerable party posted at Baal-
tamar coming upon them at the same time, v. 33.
the Benjamites were quite surrounded, and put
into the greatest consternation: a sense of guilt
now disheartened them, and the higher their hopes
had been raised, the more grievous was this con-
fusion. At first, they fought with fury, v. 34, but
when they saw what a smare they were in, they
fled toward the wilderness; v. 42. but in vain,
|the battle overtook them; and, to complete
their distress, they of the cities of Israel, that
waited to see the event of the battle, joined with
the pursuers, and helped to cut them off. Every
man’s hand was against them. *
Now therefore, Observe, 1. Sometimes God.
suffers wicked men to be lifted up in successes and
hopes, that their fall may be the sorer. See how
short their joy is, and their triumphing but for
a moment. 2. What evils may at any time be
near us, we cannot tell, but the less they are fear-
ed, the heavier they fall; sinners will not be per-
suaded to see evil-near them, but, how dreadful
will it be when it comes, and there is no escaping!
1 Thess. 5: 3. 3. The men of Israel played their
parts well, yet the victory is ascribed to God; e.
35. The battle was his, and so was the success.
They trode down the men of Benjamin with
ease, when God ſought against them, v. 43. See
Mal. 4: 3. w r -
II. How the victory was prosecuted and im-
proved. 1. Gibeah itself was first destroyed, that
nest of lewdness. The ambush that entered the
(8—ll. 2
(28.) Phinehas.]"“The same who sigmalized his zeal for the
God on a former occasion, Num. 25.—Had this war been after the
death of Samson, Phinehas must have been above 300 years old;—but it
was between the death of Joshua and the first judge.”
time to have met at Shiloh, and to have kept a day of fasting and
prayer, with great earnestness and solemnity.
proved eventually blessings, by subserving the cause of true religion.
Thus their losses
Scott.
glory of
DoDD.
[826)
B. C. 1398.
The city of Gibeah destroyed.
JUDGES, XXI. .
draw them from the city
unto the high-ways.
33 . And all the men
of Israel "rose up out
of their place, and put
thermselves in array at
Baal-tamar; and the
liers-in-wait of Israel
came forth out of their
places, even out of the
meadows of Gibeah.
34 And there came
against Gibeah "ten thou-
sand chosen men out of
all Israel, and the battle
was sore : but they •
knew not that evil was
near them. . . -
35 And the LoRD
smote Benjamin before
Israel; and the children
of Israel destroyed of
the Benjamites that day
twenty and five thou-
sand and an hundred
men : all these drew the
sword. . . .
36 So the children of
Benjamin saw that they
were smitten: s for the
men of Israel gave place to
the Benjamites, because
they trusted unto the
liers-in-wait which they
had set beside Gibeah.
37 And h the liers-in-
wait hasted, and rushed
upon Gibeah ; and the
liers-in-wait *drew them-
selves along, and smote
all the city with the edge
of the sword. “ - *
38' Now there was an
appointed f sign between
the men. of Israel fand
the liers-in-wait, that
they should make a great
§ flame with smoke to .
rise up out of the city.
39 Andi when the men
of Israel retired in the
battle, Benjamin began
to || Smite and kill of the
men of Israel about
thirty persons; for they
3.Ct.
city by surprise; drew themselves along, i. e.
dispersed themselves into several parts of it, which
they might easily do, now that all the men of war
had left it defenceless, and they smote all they
found, even women and children, with the sword,
'v. 37. and set fire to the city, v.40. - Sin brings
2. The army in the field was
quite routed and cut off, v. 44. 3. Those that
fled were cut off in their flight, v. 45. It is to no
purpose to think of outrunning divine vengeance.
Evil pursues sinners, and it will overtake them.
4. Even they that tarried at home, were involved
put to the sword all that
re to all the cities, v. 48.
So that of all the tribe of Benjamin, for aught
that appears, there remained none alive but 600
men that took shelter in the rock Rimmon, and
lay close there four months, v. 47. Now, (1.)
It is hard to justify this severity, as it was Israel’s
The whole tribe of Benjamin was culpable;
but must they therefore be used as devoted Ca-
True, it was done in the heat of war
—this was the way of prosecuting victories Israel
said, Surely they are . .
ruin upon cities.
in their ruin. º
breathed, and set
naanites?
Smitten down before us,
as in the first battle.
40 But when the flame
began to arise up out of
the city with k a pillar
of smoke, the Benjamites
looked behind them,
and behold, the iſ flame
of the city ascended up
to heaven.
41 And when the men
of Israel turned again,
the men of Benjamin "
were amazed : for they
saw that evil” was come
upon them. -
42 Therefore they
turned their backs before
the men of Israel unto
the way of the wilder-
ness; but " the battle
overtook them : and them
which came out of the
cities they destroyed in
the midst of them. . .
43 Thus they • enclos-
ed the Benjamites round .
about, and chased them,
and trode them down tº
with ease, if over against
Gibeah toward the sun-
rising. -
44 And there fell of
Benjamin eighteen thou-
of sin.
ch. 10: 9.
sand men: all these were
men of valor.
45 And they turned,
and fled toward the wil-
derness unto the rock
of P Rimmon: and they
gleaned of them in the
high-ways five thousand
men; and pursued hard
after them unto Gidom,
and slew two thousand
men of them. -
46 So that all which
fell that day of Benjamin
were a twenty and five
thousand men that drew
the sword: all these were
men of valor.
47 But six hundred
men turned, and fled to
the wilderness unto the
rock Rimmon, and abode
in the rock Rimmon four
months. -
48 And the men of
Israel turned again upon
the children of Benja-
min, and "smote them
with the edge of the
sword, as well the men
of every city, as the beast,
and all that §§ came to
hand: also they set on
fire all the cities that ||
they came to. -
had been accustomed to–the Israelites were ex-
tremely exasperated for the slaughter in the two
former engagements—but will this excuse the
cruelty of this execution?
sworn that whosoever did not come up to Mizpeh,
should be put to death: ch. 21: 5. but that, if it
was a justifiable oath, yet extended only to the
men of war. . Yet, (2.) It is easy to justify the
band of God in it; Benjamin had sinned against
Him, and God had threatened, that if they for-
got Him, they should perish as the nations be-
fore theim perished, Deut. 8:20, who were all
in this manner cut off. It is easy likewise to
improve it for warning against the beginnings
The eternal ruin of souls will be worse,
and more fearſul, than all these desolations of a
tribe. . This affair of Gibeah is twice spoken of
by the prophet Hosea, as the beginning of the
cofruption of Israel, and a pattern to all that
followed, ch. 9: 9. They have deeply corrupt-
ed themselves, as in the days in Gibeah, and
Thou hast sinned from the days
of Gibeah, and it is added, that the battle in .
It is true, they had
CHAP. XXI.
The people lament over Benjamin ; are
in difficulty, having sworn not to give
a wife to any of that tribe; and inquire
after such as had not joined them,
having sworn also to put them to
death, 1–7. On that account they
destroy the inhabitants of Jahesh-
Gilead, except four hundred virgins,
whom they give to that number of the
remaining Benjamites, 8–15. The
elders consult, how to find wives for
the rest consistently with their oath;.
and by their advice they carry off the
virgins who danced at Shiloh, 16–23.
The people separate and return home,
24, 25. . .
NTOW the men of Is–
rael * had sworn in
c Josb. 8:18–22. º
d 29.
e Josh. 8:14. Job 21:13. Prov. 4:19.
29:6. Ec. 8:11, 12. Is. 3:10, 11. 47:
11. Matt. 24:44, Luke 2i:34. 1
Thes. 5:3. •
f 15,44–46. Job 20:5.
g Josh. 8:15.
h Josh. 8:19.
* Or, made a long sound with the trum-
pets. Ex. 19:13. Josh. 6:5.
f Or, time.
eb. with.
- elevation.
| Heb. smite the wounded.
19:28. Cant. 3:6.
Rev. 19:3.
l Josh. 8:20.
T Heb. whole consumption.
m Ex. 15:9,10. Is. 13:8,9. 33:14. Luke
17:27,28. 21:26. I Thes. 5:3. 2 Pet.
2:12. Rev. 6:15–17. 18:8–10.
** Heb. touched them.
n Hos. 9:9. 10:9.
o Josh. 8:20–22.
it Or, from Menuchah.
if Heb. unto over against.
p Josh-lā:32
35. -
. Ps. 103:9,10. Is. 1:9.
l4:7. Lam. 3:32. Hab. 3:2.
s Deut. 13:15–17. 2 Chr. 25:13. 28:6
–9. - Prov. 18:19. -
§§ Heb. was found.
| Heb. were found.
a 20:8. Jer. 4:2.
32.
Joel 2:30.
Jer.
W. 26–48. Times set apart for fasting and prayer are never
more seasonable, than when we are constrained to lament the
ill success, which has attended our labors to glorify God and
promote his cause. When our failures have this effect, our very
mistakes will teach us wisdom, and our weakness will prove an
occasion of increasing our spiritual strength; and whatsoever
we attempt shall prosper. In the mean time we should thank-
fully accept of chastisement, and not despair of that success which
we at first prematurely expected.—It is very difficult to temper
PRACTICAL OBSERVATIONs.
zeal with tenderness, and boldness with meekness and wisdom:
impetuosity hurries us into unwarrantable excesses, or timidity
stops short of proper decision. We ought therefore to watch
carefully over our own spirits, and to pray continually to be pre-
served from this ‘strange fire’ in the work of God: and the same
considerations should induce us to make candid allowances for
those, who are betrayed into similar or contrary mistakes.
SCOTT.
Verses 43–48. - .
It is stated before, that the armed men of Benjamin were 26,700 :
(15) only 25,100, on any computation, are mentioned as slain in this
battle : (35, 44, 45.) yet no more than 600 survived. (47) The rest,
amounting to 1000 men, must therefore have been slain in the former
£ngagements, or in the destruction of their cities: for it does not ap-
pear that any escaped except the 600 men. The people being actua-
ted by vehement indignation, hastily devoted the whole tribe, by a
solemn curse, to utter destruction: and the Lord was pleased to per-
mit these dire transactions, as an awful example, to future ages, of his
vengeance against those who commit such abominations, and those
who countenance and protect others in them.—But yet it did not pre-
vent the growth of ungodliness in Israel; so that ‘the battle in Gi-
beah against the workers of iniquity did not overtake them.” (Hos.
10: 9–11.)—It does not, however, appear that the Israelites attempt-
ed to appropriate any of the spoil : so that they were not actuated by
mercenary motives. (21: 16–18.) Scott.
(47.) “The following extract from Harmer will sufficiently illus-
trate this and other similar texts.-‘‘When the grand seignior order-
ed the pacha of Damascus to make the emir Faccardine a prisoner,
Faccardine shut himself up in the hollow of a great rock, with a small
number of his officers, where the bashaw besieged him some months,
[and] was on the point of blowing up the rock, when the emir sur-
rendered.” See geogr. note,N&#: 8. HEw LETT.
Char. XXI. v. 1. Sworn.j They did not think of destroying the
whole tribe when they took the oath.” PATRI cK.
- [827)
B. C. 1397.
Provision for the remnant of Benjamin.
JUDGES, XXI.
Mizpeh, saying, "There
shall not any of us give
“his daughter unto Ben-
jamin to wife.
2 And the people came
to " the house of God,
and abode there till even
before God, and “lifted
up their voices, and wept
Sore;
3 And said, O Lord
God of Israel, why is
this come to pass in Is-
rael, that there should be
to-day one tribe lacking
in Israel ?
4 And it came to pass
on the morrow, that the
people 5 rose early, and
* built there an altar, and
offered burnt-offerings
and peace-offerings.
5 And the children of
Israel said, Who is there
among all the tribes of
Israel, that came not up
with the congregation
unto the Lord P for they
had made a great oath
concerning him that
came not up to the LoRD
to Mizpeh, saying, He
shall surely be put to
death.
6 And the children of
Israel “repented them
for Benjamin their bro-
ther, and said, There is
one tribe cut off from
Israel this day:
7 How shall we do for
wives for them that re-
main, seeing we have
'sworn by the Lord, that
we will not give them
of our daughters to
wives 2
8 And they said, What
one is there of the tribes
of Israel that came not
up to Mizpeh to the
LoRD 2 And, behold,
there came none to the
camp from " Jabesh-
gilead to the assembly.
9 For the people were
numbered, and, behold,
there were none of the
inhabitants of Jabesh-
gilead there.
10 And the congrega-
tion sent thither twelve
thousand men of the
valiantest, and com-
manded them, saying,
* Go and Smite the inha-
Gibeah against the children of iniquity did
not, i. e. did not at first overtake them.
CHAP. XXI. V. 1–15. I. Observe here two
instances of Israel’s ardent zeal, 1. While the gen-
eral convention of the states was gathering, they
bound themselves with the great execration, which
they called the Cherem, utterly to destroy all
those cities that should not send in their repre-
sentatives and their quota of men on this occa-
sion, (v. 5.) for they would look upon such re-
fusers, as having no indignation at the crime
committed, no concern to secure the nation from
God’s judgments by the administration of justice,
nor any regard to the authority of a common con-
sent, by which they were summoned to meet.
2. When they were met, and had heard the
cause, they º another solemn oath, that none
of all the thousands of Israel, (not intending to
bind their posterity,) should, if they could help
it, marry a daughter to a Benjamite, v. 1.
This was made an article of the war, not with
—any design to extirpate the tribe, but because in
general they would treat the actors and abettors
of this villany, in all respects as they treated the
devoted nations of Canaan, whom they were not
only obliged to destroy, but with whom they were
forbidden to marry; and because, in particular,
they judged them unwon thy to match with a daugh-
ter of Israel, that had been so very barbarous and
abusive to a female, than which nothing could be
more base and villanous, nor a more certain in-
dication of a mind perfectly lost to all honor and
virtue. We may suppose the Levite’s sending
the mangled pieces of his wife's body to the sev-
era) tribes, helped very much to inspire them
with all this fury, much more than a bare narra-
tive of the fact, though ever so well attested,
would have dome. So much does the eye affect
the heart. f
II. The Israelites expressed deep concern for
the destruction of the tribe of Benjamin, when it
was accomplished, v. 6, 15. They did not re-
pent of their zeal against the sin; there is a holy
indignation against sin, the fruit of godly sorrow,
which is to salvation, not to be repented of,
2 Cor. 7: 10, 11. But they repented of the sad
consequences of what they had dome, that they
had carried the matter further than was either
just or necessary; it had been enough to destroy
all they found m arms, they needed not to cut
off the husbandmen and shepherds, the women
and children. Note, 1. There may be over-do-
ing in well-doing. Great care must be taken in
the government of our zeal, lest what seened su-
permatural in its causes, prove unnatural in its
effects. That is no good divinity, which swal-
lows up humanity. Many a war is ill ended
which was well begun. 2. Even necessary jus-
tice is to be done with compassion. God does
not punish with delight, nor should men. 3.
Strong passions make work for repentance. What
bitants of Jabesh-gilead
with the edge of the
Sword, with the women
and the children.
11 And this is the
thing that ye shall do, Ye
shall utterly destroy o
every male, and every of Canaan.
of Jabesh-gilead ſour
hundred young f virgins,
that had known no man
by lying with any male:
and they brought them
unto the camp to P Shi- i.i.
loh, which is in the land l
we say and do in a heat, our calmer thoughts
commonly wish undone again. 4. In a civil war,
(according to the usage of the Romans,) no vic-
tories ought to be celebrated with triumphs, be-
cause, whichsoever side gets, the community
loses, as here there is a tribe cut off from
Israel. What the better is the body for one
member’s crushing another? *
They express their concern, (1.) By their grief
for the breach made. They lifted wip their voices
and wept sore, (v. 2.) and this was the com-
plaint they poured out before God, (v. 3.) There
is one tribe lacking. God had taken care of
every tribe; they were known by their number
twelve; every tribe had his station in the camp,
his stone in the high priest’s breast-plate, his
blessing, both from Jacob and Moses; and it
would be an intolerable reproach, should they lose
One, º Benjamin, the youngest, who was
particularly dear to Jacob, their common ances-
tor, and whom all the rest ought to have been in
a particular manner tender of. In this trouble
they built an altar, not in competition, but in
communion, with the appointed altar at the door
of the tabernacle, which was not large enough to
contain all the sacrifices they designed; for they
offered burnt-offerings and peace-offerings, to 3 ºve
thanks for their victory, and also to atome for their
own folly in the pursuit of it, and to implore the
divine favor in their present strait. Every thing
that grieves us, should bring us to God. •
(2.) By their amicable treaty with the poor
distressed refugees hidden in the rock Rimmon,
to whom they sent an act of indemnity, assuring
them, on the public faith, that they would now mo
longer treat them as enemies, but receive them as
brethlen, v. 13. The falling out of friends should
thus be the lenewing of friendship. Fven those
that have simmed, if at length they repent, must
be forgiven and comforted, 2 Cor. 2:
(3.) By the care they took to provide wives
for them, that their tribe might be built up again,
and its ruins repaired. Had the men of Israel
sought themselves, they would have been secretly
pleased with the extinguishing of the families of
Benjamin, because then the land allotted to them
would escheat to the rest of the tribes, for want
of heirs, and be easily seized for want of occu-
pants; but those have not the spirit of Israelites,
who aim to raise themselves on the ruins of their
neighbors. So far from any such design, all
heads are at work to find out ways and means to
rebuild this tribe. All the women and children
of Benjamin were slain; they had sworn not to
marry their daughters to any of them; it was
against the divine law that they should match with
the Canaanites; to oblige them to that, would be,
in effect, to bid them go serve other gods.
While the poor distressed Benjamites, hidden in
the lock, feared their brethren were contriving to
ruin them, they were upon a project to preſer
them; and it was this;
#. Plov. 19.3. Is..63:17. Jer.
g Ps. 78.34,35. Hos 5:15.
h 6.26. Ex. 20:24,25. 2 Sam. 24:18,
25, 1 Kings 8:64, Heb. 13:10.
1,18, 5:23, Lev. 27:28,29. 1 Sam.
11.7. Jer, 48:10.
k 15. 20:23. 2 Sam. 2:26. Hos. 11.8.
Luke 19:41,42,
1 Sam. 14:28,29,45.
"; Sam. 11'1,3. 31:11—13.
5,6. ---
n 5. ºut. 13.15. Josh. 7:24. 1 Sam.
o Nun. 31:17,18. Deut. 2:34.
2 Sam.
>{: e
Woman that hath lain b 5. 11.30 31. 1 Sam 14.24. Ec. 5.2. * Heb. knoweth the lying with man-
b Mark 6.23. Acts 23:12- Rom. 10.2. * ty
y man. * c Ex. 34:12–16. Deu ! ###"...#: p.1860. ,
A n a ºn tº s e • * * 0.18,23. º • tº S, Tºjº), J 61°s-
12 And they found ; ; ; ; , p;#4 on 8
among the inhabitants :
Ijeut. 23.34. josh. 77's.
Ps, 74.1.
-
s - Verses 2, 3.
It is evident, they did not properly repent of their own misconduct,
as they afterwards did, to the inhabi.
(9–12.)
Verse 4.
‘On extraordinary occasions, God allowed his people to
build more than one altar, especially by holy men of prophetical spirits
when there was no danger of idolatry; yet one 2
or they would not have acted,
tants of Jabesh-gilead.
Jältar.]
other occasional.”
Verse 5.
They who, when summoned, refused to join on this occasion, were
oath.”
Scot r.
only was fired, the
•Assemb. Amn.
doubtless blameworthy, and deserved punishment; but this did not
Warrant their brethren to devote them to destruction by “a great
(Lev. 27: 28, 29.)
‘It should seem, the vengeance taken of the men of Jabesh-gilead,
was more with an eye to provide in this manner wives for Benjamin,
than to punish them for not coming up against Gibeah.”
Scott.
Verses 7–14.
HAwkER.
Verses 9–12.
Jabesh gilead lay at a distance, beyond Joidan, on the borders of
Ammon, and perhaps the inhabitants had not heard of Israel’s vow.
If the vow would admit of this limitation, (v. 12.) why could they
13. C. 1397.
Provision for the Benjamites.
JUDGES, XXI.
13 And the whole
congregation sent some
* to speak to the children
of Benjamin that were in
4 the rock Rimmon, and
to + call peaceably unto
them.
14 And Benjamin came
again at that time; and
they - gave them wives,
which they had saved
alive of the women of
Jabesh-gilead: and yet
so they sufficed them
In Ot.
15 And the people
* repented them for Ben-
jamin, because that the
LoRD had made a breach
in the tribes of Israel.
[Practical Observations.]
16 || Then the elders
of the congregation said,
How shall we do for
wives for them that re-
main, seeing the women
are destroyed out of
Benjamin P
• 17 And they said,
- There must be “an inhe-
ritance for them that be
escaped of Benjamin,
that a tribe be not des-
troyed out of Israel.
18 Howbeit, we may
not give them wives of
our daughters: for the
children of Israel have
* sworn, saying, Cursed
be he that giveth a wife
to Benjamin.
* Heh, and spake and called.
q 20:47, Josh. 15.32.
f Pºgº. peace. Deut. 20:10.
Is. 57.19. Luke 10:5. Eph. 2:17.
Y 12. 2047. 1 Cor. 7:2.
s See on 6,17.
t Num. 26.55. 36:7. --
u See on 1. e
W. 1–15. When the passions are vehemently excited, those
measures appear needful, which are afterwards perceived to be
unreasonable and unlawful; therefore, when we at all suspect
[1..] Justice must be done on the city of Ja-
besh-Gilead, of the tribe of Gad, on the other
side Jordan. . None had appeared from that city,
on the general summons, (v. 8, 9.) and it was re-
solved, before it appeared who were absent, that
whatever city of Israel should be guilty of such a
contempt of the public authority and interest, that
city should be an amathema; Now, the sentence
might by no means be dispensed with. They that
had spared the Canaanites in many places, who
were devoted to destruction by the divine com-
mand, could not find in their hearts to spare their
brethren that were devoted by their own curse.
Why did they not now send and root the Jebu-
sites out of Jerusalem, to avoid whom the poor
Levite had been forced to go to Gibeah? ch. 19:
11, 12. , Men are commonly more zealous to sup-
É. their own authority than God’s. The whole
Jody of the army were thought too many for God
to deliver Gibeah into their hands, so on this ex-
pedition they sent but a ſew, v. 10. Their com-
mission is, to put all to the sword, men, women,
and children, (v. 11.) according to that law,
Whatsoever is devoted of men, by those that
have power to do it, shall surely be put to death.
[2.] An expedient is hence formed for provid-
ing the Benjamites with wives. When Moses
sent the same number of men (12,000) to avenge
the Lord of Midian, the same orders were given,
as here, that all married women should be slain
with their husbands, (as one with them,) but the
virgins saved alive, Num. 31: 17, 18. That pre-
cedent was suſficient to support the distinction
here made between a wiſe and virgin, v. II, 12.
400 marriageable virgins were found in Jabesh-
Gilead, and these were married to so many of
the surviving Benjamites, v. 14. Their fathers
were not present when the vow was made, not to
marry with Benjamites, so they were not under
obligation by it; besides, the virgins, being a
prey taken in war, were at the disposal of the
conquerors. Perhaps the alliance now contract-
ed between Benjamin and Jabesh-Gilead, made
Saul, who was a Benjamite, the more concerned
for that place, (1 Sam. 11: 4.) though then in:
habited by new families.
V. 16–25. We have here the method taken
to provide the remaining 200 Benjamites with
wives. The tribe was reduced to a small num-
ber, but they were only in care to provide each
man with one wife, mot with more, under pre-
tence of multiplying them the faster. They inay
not bestow their daughters on them; but to save'
their oath, and yet marry some of their daughters
to them, they put them into a way of taking them
by surprise, and marrying them, which should be
ratified by their parents’ consent afterward.
The less consideration is used before the making
of a vow, the more, commonly, there is need of
after, to keep it.
I. What gave an opportunity to do this, was,
a public dance at Shiloh, in the fields, at which
all the young ladies of that city, and the parts ad-
jacent, that were so disposed, met to dance, in
honor of a feast of the Lord then observed;
probably the feast of tabernacles, (v. 19.) for that
feast (Patrick says,) was the only season where-
in the Jewish virgins were allowed to dance;
and that, not so much for their recreation, as to
express their holy joy; as David, when he danced
before the ark: otherwise, the present melancholy
posture of public affairs would have made dancing
unseasonable, as Isa. 22: 12, 13. The dancing
was very modest and chaste, not mixed; no men
danced, nor did any married women so far for-
get their gravity as to join with them. How-
ever, their dancing thus in public, made them an
easy prey to those that had a design upon them.
Whence Bp. Hall observes, that the ambushes
of evil spirits carry away many souls from
dancing to a fearful desolation.
II. The elders of Israel gave authority to the
Benjamites to lie in wait in the vineyards which
surrounded the green they used to dance on, and,
when they were in the midst of their spot t, to
come upon them, and catch every man a wife for
himself, and can ry them straight away to their
own country, v. 20, 21. They knew none of
their own daughters would be there, so they could
not be said to give them. A sorry salvo is bet-
ter than none, to save the breaking of an oath:
it were much better to be cautious in making
vows, that there be not occasion afterward, as
there was here, to say before the angel, that it
was an error. The virgins of Jabesh-Gilead
were taken out of the midst of blood and slaugh-
ter, but these of Shiloh out of the midst of mil th
and joy; the former had reason to be thankful
| they had their lives for a prey, and though over-
hasty marriages often occasion a leisurely repent-
ance, the latter, it is to be hoped, had no cause
to complain, after awhile, when they found them-
selves matched to men of the best and largest es-
tates in the nation, as they must needs be, when
the lot of the whole tribe of Benjamin, of 45.600
men, (Num. 26 : 41.) came to be divided
PRACTICAL OBSERVATIONS.
induced to add one crime to another, or to use the most disin-
genuous evasions and equivocations. -
and important engagements require the most cautious reflection
Of all things, such solemn
this to be our case, we should be sure to proceed with great
caution and deliberation, if we would not make work for bitter
repentance. This danger attends all contests, public and pri-
vate.—(Note, Prov. 18; 19.)—But Satan is most gratified,
when he can excite divisions and contentions in the church, by
which the truth is disgraced, the weak and prejudiced stumbled,
and the enemies of religion alone rejoiced. Yet many persons
of apparent godliness use greater asperity against their brethren,
who are not exactly of their mind, than against the avowed op-
posers of all religion! But contests thus managed end in bitter-
mess; and the combatants will ere long weep over the effects of
their own success.-Nothing can be more absurd, than solemn
oaths and vows made in the heat of passion: many have by them
entangled themselves in inextricable perplexity; and been thus
on future probable consequences.—Our penitent confessions, and
devotional exercises, are too often succeeded by relapses into
sin, for want of simply seeking direction from God, and depend-
ing on Him to uphold us.--Even necessary justice should be ex-
ecuted with deep concern: and men would not be forward in in-
flicting vengeance on the less guilty, while more atrocious crim-
inals were spared, were they not more ambitious of dominicn
for themselves, than zealous for the glory of God.—Even lawful
employments may induce habits, which will be apt to influence
the conduct in concerns of another nature, and with very bad
effect: we should therefore seek for self-knowledge, keep a strict
watch over our hearts, and daily consult the Word of God as
the rule of our duty. SCOTT.
not spare the other women and children, and innocent persons, and
only punish the criminals It does not appear that they asked coun-
sel of the Lord before they proceeded to action : and the habit of mil-
itary executions, contracted in the wars of Canaan, in obeying the
erpress command of God, had no doubt too great influence on them in
this transaction, which was entirely of a different nature. Indeed
convenience, rather than justice or piety, seems to have induced
them to spare the virgins, that they might extricate themselves from
the difficulties in which their other rash oath had involved them ;
hoping, perhaps, that a sufficient numbel would be found.—The 400,
here mentioned, seem to have been marriageable : and it is not cer-
tain, whether the fenlale children were spared or not.—“The land of
Canaan’ (19) here denotes the countly west of Jordan. Scott
(9.) “A rare instance of piety, that none of the whole congregation
of Israel (who were now numbered) departed home, till they had
been at the house of God, to give thanks for the victory He had given
them.” PATRick.
Verses 16–18.
The remnant of the Benjamites were unexpectedly advanced to
great affluence, by the miserable destruction of their relations ; and
had it not been for the oath, many in the other tribes would, no doubt,
have readily contracted affinity with them. IIence it appears the
people acted conscientiously, as reverencing an oath, though they
erred in judgment concerning it; being only bound to repent of hav-
ing rashly entered into such a perplexing and unwill rantable engage-
ment. (JII. R.—JVote 1.) Scott.
[829]
B. C. 1397.
Provision for the Benjamites.
JUDGES, XXI.
19. Then they said,
Behold, there is ; a feast
of the Lord in Shiloh #
yearly, in a place which
is on the north side of
Beth-el, t on the east
side I of the highway
that goeth up from Beth-
el to Shechem, and on
the south of Lebonah.
20 Therefore they com-
manded the children of
Benjamin, saying, Go and
lie inwaitin the vineyards;
21 And see, and, behold,
iſ the daughters of Shiloh
come out to y dance in
* - º
again among 600 who had all by survivorship.
III. They undertook to pacify the fathers of
these young women; as to the infringement of
their paternal authority, they would easily forgive
it, when they considered to what fair estates their
daughters were matched, and what mothers in
Israel they were likely to be; and as to the oath,
this might satisfy them: 1. The necessity was
urgent, (v. 22.) We reserved not to each man
his wife: now owning they did ill to destroy all
the women, and desiring to atone for their too,
rigorous construction of their vow to destroy
them, by the most favorable construction of their
vow not to match with them. 2. In strictness it
was not a breach of their vow; they had sworn
not to give them their daughters, but they had not
sworn to fetch them back if they were forcibly
favorable unto them for
went and returned unto
taken. So that if there was any fault, the elders
must be responsible, not the parents. at
ought not to have been done, is yet valid when
done. The thing was done; and is ratified only
by connivance, according to the law, Num. 30:4.
Lastly, In the close of all, we have, 1. The
settling of the tribe of Benjamin again, v. 23.
And soon after from among them sprang Ehud,
famous in his generation, the second judge of Is.
rael, ch. 3: 15. 2. The disbanding and disper-
sing of the army of Israel, v.24. Public services
must not make us think ourselves above our own
private affairs, and the duty of providing for our
own house, 3. A repetition of the cause of these
confusions, v. 25. Though God was their King,
every man would be his own master, as if there
was no king. Blessed be God for magistracy.
every man did that which
our sakes; because we
reserved not to * each
man his wiſe in the war:
for ye did not * give unto
them at this time, that
ye should be guilty.
23 And the children
of Benjamin did so, and
took them wives accord-
ing to their number, of
them that danced, whom
they caught: and they
dances, then come ye out
of the vineyards, and
catch you every man his
wife of the daughters of
Shiloh, and go to the
land of Benjamin.
22 And it shall be,
when their ſathers or
their brethren come unto
us to complain, that we
will say unto thern, Š Be
their inheritance, and *
repaired the cities, and
dwelt in them.
was "right in his own eyes.
x Ex. 23:14–16. Lev. 23:2,4,6,10,34.
Num. 10:10. 28:16,26. 29.12. Dext.
16:1,10,13. Ps. 81:3. John 5:1, 7.2.
24 And the children * Heb, from year to year.
of Israel departed thence tºº "ºr".
at that time, every man ; ; ; *śs:
to his tribe and to his 3:..." jº'sſia. Mºſt 10:7. "Lºſe
family, and they went I
out from thence every
§ § Gratify us in them. Philem. 9–
z iſ. gºla. 7:13, Makios—s.
man to his inheritance. Y Cor. 7:2.
* 1,7,18. Prov. 20:25. b 20:48,
25 In those days there : ##" is "i.
QUO.S ºn O king in Israel: d ... Deut. 12:8. Ps. 12:4 Prov,
14:12. Ec. 11:9. Mic, 2.1,2.
PRACTICAL OBSERVATIONS.
W. 16–25. When even great offenders are exceedingly cast
down, they should be treated with gentleness, and preserved, if
possible, from temptations to despair and total apostasy: (2 Cor.
2: 5–11.) and every act of apparent severity should be connected
with evident disinterestedness.--Too often the very ordinances
of God degenerate into a mere form, and carnal mirth supplants
holy rejoicing; but those scenes, which the dissipated and sen-
sual most delight in, expose them to unthought-of consequences,
and give Satan and designing men their utmost advantage against
them: all our cheerfulness should therefore be tempered with re-
flection and watchfulness.-Children who marry without the
3onsent of their parents are, in general, very culpable; and those
are still more deeply criminal who entice them to do so: yet
when the matter cannot be remedied, it is commonly the parent’s
Verses 19—21.
(JM. R.) Sacred dances formed a part of the religious solemnities
under the Mosaic dispensation : and as this feast was observed at
Shiloh, it may be supposed it was a religious festival, perhaps the
feast of tabernacles.—The counsel and implied permission given to
the Benjamites, were a mere evasion of the vow ; and also gave a
direct license to fraud, violence, and the marriage of children with-
out the consent of their parents: and if that might have been dis-
pensed with, the Benjamites could have found themselves wives,
without the others’ giving them their daughters. Sco TT.
(19.) Feast.] ‘Some guess it was the feast of leaf huts, or taberna-
cles.”—In a place, &c.] ‘ I.e. where the people, coming from all quar-
ters, were wont to spread and recreate themselves.” É. AN N.
(19, 20.) “JMaundrell thinks this place to be that now called Kane
Leban, which stands on the E. side of a delicious vale, having a
village of the same name standing opposite to it on the other side of
the vale; one of these places, either that Kane, or the village, is sup-
posed to be the Lebonah mentioned Judg. 21 : 19. to which both the
name and situation seem to agree. It being the time of the year when
duty and wisdom to be favorable, and to make the best of it.—
That men can be so absurd, as to counsel others to acts of treach-
ery or violence, and to countenance them in such evils, from a
sense of duty, forms a striking proof of the blindness of the hu-
man mind when left to itself, and of the fatal effects of an igno-
rant or erroneous conscience.—Our troubles in this world may
be succeeded by seasons of comfort, and end in our advantage;
but they who are cut off in their sins, sink into evil, only evil,
and that for ever.—Finally, we should be thankful for good'
magistrates, to restrain the violence of wicked mem: but the ſcar.
and love of God, if we are Christians, will deter us from ‘doing
what is right in our own eyes,” except as they are opened to be-
hold the excellency of his most holy law, and as our hearts are
so renewed as to delight in obeying it. , SCOTT.
the vintage was just over, the vines were full of branches and leaves,
under which the men might the better hide themselves ; and the
grapes being gathemed, there were no men in the vineyards, and so
[the Benjamites] might lie in wait ºly, and under cover.” GILL.
€rS6 22. -
To each man his wife.] Polygamy, it appears, though commived at,
was not generally practised or countenanced. (JNote, Gen. 7: 7.)
Neither did any one propose sending them to the neighboring nations
to procure wives; by which it is probable, that marriages with them
were seldom contracted at that time. Scott.
Verse 25. y
JVo king, &c.] ‘ Repeated no doubt to account for the disorders
and enormities in the 4 preceding chs.-The writer of Judg. ought to
be admired for the Impartiality with which he relates facts so little to
the credit of his nation.” DoDD.—Right in hus own eyes...] ‘ It was a
custom among the ancient Persians, to let the people loose to do what
they list, for five days after their king died, that, by the disorders then
committed, they might see the necessity of a king to govern them;
and when they had one, be more obedient to him.” ID.
BIBLE CHRONOLOGY, (FRom THE CREATION To THE Is RAELITISH Mon ARCHY.) AFTER HALES.
{ 2
1st. **º º ** |3d. Pen. From the Birth of Abraham to 4th. PER. Fº º sº to the RE-
- - * º
1. Adam e * - 130) 230 B.C. 541 I the RETURN of the chiILDREN of IsrAEL 1. Joshua and the Elders . 26 1608
2. Seth º º e (105) 205 . 5181 C 545 y First division of Lands . e o 602
3 Enos º e º (90) 190 4976 to Canaan, 545 yrs. Second division of Lands e . 1596
4 Chinan • * º (70) 170 . 4786 Anarchy or Interregnum . I0 - 1582
5 Malaleel, - (65) 165 . 4616 | 1. Almaham . s . 60 º . 2153 || I Servitude Mesopotamia 8 • 572
6. Jare - - ; , 152 . 4431 —— goes to Charran 15— 75 . 2093 2. Othniel º - 40 . 1564
7. Enoch e - (65) 165 . . 4289 - to Canaan 25 º . 2078 || II Servit. Moab - 18 . 1524
8. Methuselah e . 187 . 4124 - to Egypt . - . . 2077 3. Ehud and Shamgar 80 . 1506
9. Lamech º º º 182 . 3937 —— rescues Lot e º . 2070 III. Servit. Canaan - 20 • 1426
10. Noah - e - 600 . 3755 Ishmael e e • º 2067 4. Deborah and Barak - 40 e 1406
*- *- Destruction of Sodom º º e . 2054 IV. Servit. Midian - 7 º 1366
Deluge º & * . 22.56 . 3155 2 #. aham goes to Gerar & gº tº ; ; º h & ‘g - #;
t , lS{\: º e - 60 º 20 - inſlele CI1 * º -
*. º DELU GE to ABRAHAM, 1002 %; His intended sacrifice & - º 2053 7. Tola. º - • 28 - 1316
; : ... & - (35) 13: . §§ 3. Jacob - e = . 82 , 2028 8. Jair º - . 22 . 1293
ă ş. - e {36) is .. 301; — goes to Charran - . 1993 || W. Servit. Ammon . . 18 . 1271
3. Heher e : - (34 134 . 2888 4. Levy & º 4 48—215 º 1916 9. Jephthah e º & 6 e 1253
5. Peleg or Phaleg e º (30) 130 - 2754 Joseph, governon of Egypt - 1911 10. Ibzan - - e 7 . 1247
#. ...". . § iáž . ºil 5. Kohath ...; e . 60 . . 1872 11. Elon - - ... 10 - 1240
pºison of the earth º • - . 2614 Jacob's family go to Egypt - tº . 1863 12. §º Philis - • ; . 1230
Nimrod's kingdom and confusion of tongues • 2554 6. 3. dea & . 75 gº tº ; VI. 13 ś, ilist. w º ; : 40 ° ;
7. Serug * s * 30) 130 . 24.92 Seph's death º - ... 1 • ‘º: e - º -
N.t] (29) 79 23; 7. Moses - e 80—215 1728 14. Eli . - - - #: 40 1182
8, jºrial e e -> 3337 #: of the Israelites 40– 40 º #; VII ãº. as a prophet ; - #
f º - - ... º Their return to Canaan 5 . 160 * ervit. Philist. º * º 4
9. "I’arah . . . (70) 130 - 2283 *-*. 15. Samuel . . . 12 . 1122
10. Abraham's bli th , - ... 1002 . 2153 [This table to be continued.] Saul elected king . 498 1110
*.
[830
* - -
j
wº- *.
THE ENCYCLOPEDIA O
DICTIONARY OF THE BIBLE, THEOLOGY, RELIGIOUS EIOGRAPHY,
F RELIGIOUs KNOWLEDGE:
OR, •
ALL RELIGIONs, ECCLESIASTICAL HISTORY, AND Missions; CONTAIN-
ING DEFINITIONS OF ALL RELIGIOUs TERMs; AN IMPARTIAL ACCOUNT OF THE PRINCIPAL CHRISTIAN DENOMINATIONS THAT HAVE
EXISTED IN THE world FROM THE BIRTH OF CIIRIST TO THE PRESENT DAY, witH THEIR DOCTRINES, RELIGIOUS RITES AND CERE.
Monies, As,w}ELL AS THOSE of THE JEws, MOHAMMEDANS, AND HEATHEN NATIONS ; TOGETHER WITH THE MANNERS AND CUS-
TOM'S OF THE EAST, ILLUSTRATIVE OF THE HOLY SCRIPTURES, AND A DESCRIPTION OF THE QUADRUPEDs, BIRDS, FISHEs, REP-
TILES, INSEGTS, TREES, PLANTs, AND MINERALS, MENTIONED IN THE BIBLE: A STATEMENT OF THE MOST REMARKABLE TRANs.
ACTIONS AND Events IN EccLESIASTICAL HISTORY: BIOGRAPHICAL NOTICEs of THE EARLY MARTYRS AND DISTINGUISHED RELI.
. GIOUs WRITERS AND CHARACTERS OF ALL AGES. TO WIHICH IS ADDED A MISSIONARY GAZETTEER, CONTAINING DESCRIPTIONs
OF THE WARIOUS MISSIONARY STATIONS THROUGHOUT THE GLOBE; BY REv. B. B. EDWARDS, EDITOR GF QUARTERLY OBSERVER.
TIIE WHOLE BROUGHT DOWN TO THE PRESENT TIME, AND EMBRACING, UNDER ONE ALPHABET, THE MOST VALUABLE PART OF
CALMET's AND BRowN's DiCTIONARIES of THE BIBLE, BUCK's THEOL, DICTIONARY; ABBOTT's scRIPTURE NATURAL HISTORY:
WELLs. GEOGRAPHY OF THE BIBLE, JONES' CHRISTIAN BIOGRAPHY; AND NUMEROUs oth ER SIMILAR WORKS. DESIGNED AS A COM-
PLETE BOOK OF REFERENCE ON ALI, RELIGIOUS SUBJECTs, AND COMPANION TO THE BIBLE ; FORMING A CHEAP AND COMPACT
LIBRARY OF RELIGIOUS KNOWLEDGE. EDITED BY REv. J. NEw Ton B.Rown.
WINGS ON COPPER AND STEEL.
ILLUSTRATED BY WOOD CUTS, MAPS, AND ENGRA-
P U B L Is H E R s” A.D V E R T I S E M E N T .
THE present is an age, and ours is a country, demanding great condensation and brevity in writers who would secure attention, So active and
busy are the habits of the mass of our countrymen, that they have neither time nor patience to turn and peruse the pages of the cumbersonne
quartos and folios of the 17th century; while a tolerable competency would scarcely suffice for the purchase of the numerous works of which the
modern press is so fruitful, on the subjects embraced in this volume. The work then, combining and condensing the most valuable results of the
researches of the best writers on any subject, while it will be most likely to be received with favor, will at the same time be best calculated to
facilitate the acquisition, and consequently the diffusion of knowledge. With these views the “ComPREHENSIVE CoMMENTARY on the Bible”
was projected; and its unprecedented sale has encouraged the same publishers to offer to the public the present volume. The subjects embraced in
this work are interesting to ALL, and as it is not designed to be in the least sectarian, or denominational, it cannot fail to be desirable for
all, whether professedly religious or not, at least as a #. of reference. “ -
The following are some of the peculiarities of the plan — * - - --
1. It is designed to be a stundard and permanent work; and here it is believed will be found collected and compressed in one super-royal
octavo volume of upwards of twelve hundred pages, in a shape combining convenience and cheapness, and in a style blending the sweetness of
the popular with the richness of the profound, whât has heretofore been scattered through more than fifty volumes, and mixed with much of
littlé or no value. Among the works, all the valuable matter of which will be found in this, together with some from which copious extracts
have been made, are the following:—
BublicAL ILLUSTRATION.
Calmet's Dictionary of the Bible; Brown's
o.; Barr's do. ; Wells” Scripture Geo-
graphy; Horne's Introduction ; Harris’
Scripture Natural History; Abbott’s edi-
tion of Carpenter's do. ; Paxton's Illus-
trations of Scripture; Draper's do. ; Har-
mer's Obšeryations: Jahn’s Archaeology;
Mrs. Sherwood's Dictionary of Types and
Emblems; Burder's Oriental Customs; Jo-
sephus'Jewish Customs; Keith's Evidence
of Prophecy; Cogswell's Harbinger of the
Millennium ; Robinson’s Biblical Reposi-
tory; Crabbe's English Synonymes.
ECCI, ESIASTICAL HISTORY.
Mosheim's History of the Christian Church;
Milner's do. ; Jones’ do. ; Waddington’s
do...; Neander’s do. ; Murdock’s Elements
of Dogmatic History; Lord King's His-
tory of the Primitive Church ; Robinson’s
History of Baptism ; Sismondi's History
of the Crusades against the Albigenses.
RELIGIOUS BIOGRAPHY.
Fox’s Lives of the Martyrs; Middleton’s
-Evangelical Biography; , Jones’ Christian
Biog. ; Davenport's Dictionary of Biogra-
§ Universal Biographical Dictionary ;-
etham's Female Biography; Clissold's
Last Hours of Eminent Christians; Ivi-
mey's History of the Baptists; Benedict’s
do. ; Mather's Magnalia; Elliot's Ameri-
can Biography; Allen's do. ; Memoirs
of American Missionaries; Encyclopædia
Amcricana.
THEOLOGY.
Buck’s Theological Dictionary, enlarged
by Dr. Henderson; Jones' Biblical Cy-
clopedia; Hawker’s Biblical Dictionary :
Watson's Biblical and Theological Dic-
tionary; Christian Examiner ; Campbell’s
Dissertations ; Dwight’s Theology ; Spirit
of the Pilgrims; Works of Andrew Fuller;
do. of Robert Hall; Douglas on the Ad-
vancement of Society in Knowledge and
Religion.
CHRISTIAN DENOMINATIONS.
Evans' Sketch of Religious Denomina-
tions; Jones’ Dictionary of Religious
Opinions; Hannah Adams' do. ; Robbins'
o. ; Douglas on Errors regarding Reli-
§ Benedict's History of All Religious ;
Williams’ Dictionary of do. ; Ward’s Fare-
well Letters; Edwards' Quarterly Regis-
ter,
MISSIONS.
Edwards' Missionary Gazetteer;
frº- Many articles are original, especially those relating to the principal denominations in this country, as will be seen on reference to the
fourth paragraph below. -
2. It is designed for a complete book of reference on ALL religious subjects; to which a person can turm when any thing occurs in reading
or conversation connected with Religion which he does not understand, or in regard to which he wishes to refresh his memory, as he would to
a dictionary for a definition of a word. Nearly every subject treated in the books which form the basis of this, is touched upon ; but those
which are of minor importance are very brief, and those of greater utility handled more at length. Articles rarely recurred to will be ſound
here ; but it is not burdened with any thing that is altogether useless. -
3. In Theology, the general plan of Buck's Dictionary is followed ; especially in its evangelical cast and Christian candor, in its copious
illustrations of important topics, and its valuable references to the best works on both sides of the question. Watson, Jones, and others, how-
ever, have supplied us occasionally with articles of superior value. . -
The edition of Buck which has been used is the new one lately published in England, edited by Proſ. HENDERson, who has added
mearly five hundred new articles, which will be found incorporated in this. . .
4. ‘The accounts of the History, Doctrines, &c. of different denominations, have been prepared with an aim at the strictest impartiality.
Where it was practicable some leading man of the principal sects eristing in this country has been employed to prepare the article relat-
ing to it ; and where it has not been, the malter has been drawn from some one or more prominent writer of the denomination, of acknow-
ledged authority. THE work DoEs Not AIM. To EFFECT A conſPROMISE of opinions among the different denominations of Christians, but to
present the views of each fully, and in their own words, leaving the reader to form his own conclusions as to which is most correct. This
must be a truly acceptable course to all who can respond to the sentiment quoted by Robert Hall, “Amicus Plato, articus Socrates, sed
magis annica verif As.” - - - - - -
. The-following are some of the contributors under this head:—
CHRISTIANs. Rev. J. W. HIMEs, Boston.
DiscIPLEs of CHRIST, or REForMERs. ALEx-
ANDER CAMPBELL, of Bethany, Wirginia.
FREE WILL BAPTISTs. Rev. S. BEEDE, Editor
of the Morring Star, Dover, N. H. ſerence.
METHoD1st Eerscop AE CHURCH. Rev. S. W. UNITARIANs. Rev. Prof. PALFREY.
WILLson, Editor of Zion's Herald, Boston.
PRESBYTERIANs. Rev. Dr. MILLER, of Prince- UNIVERSALISTs. Rev. L. R. PAIGE.
ton Theological Seminary. Uşºat RESTORATIONISTs. Rev. PAUL
EAN. -
Baptis M. Pedobaptist Views, Rev. J. TRACY,
Editor of the Boston Recorder. Baptist
Views, Rev. J. D. KNow LEs, Professor in the
Newton Theological Institution.
BAPTIsrs. Prepared under the revision and
sanction of Rev. Dr. Sharp, Boston.
CoN3 REGATIONALISTs. Prepared by a mem-
ber, and revised and sanctioned by Rev. Prof.
EMERson, of Andover Theological Seminary,
and Rev. Dr. Wisner, of Boston,
PROTESTANT EPIscopaſ, CHURCH. Rev. Mr.
BoyLE, presbyter, of Boston.
PROTESTANT METHoDIST CHURCH. Rev. T. F.
NoFRIs, President of the New England Con-
5. To adapt it to popular use, all words in foreign languages have been omitted; or where Hebrew, Chaldee, and Greek terms unavoidably
occur, they are given in English characters. y -
6. Scripture Biography, which occupies a large space in most Bible Dictionaries, is handled here in the briefest manner possible—giv-
ing only the châracteristic outlines, except when difficulties occur which require to be cleared up.
7. In consequence of the space thus gained, the new department of Religious Biography is made full and eatensive :, embracing, it is
believed, every distinguished religious writer, preacher, and character, including the most distinguished females, and those philanthropists who
were actuated by religious principles. Every denomination will find here notices of its most illustrious men, especially such as have lived and
died in this country, from its settlement to this time. To every notice of an author a list of his principal writings (so far as possible) is given, with
a reference to the best biographies of the individual.
As a Dictionary and Gazetteer of the Bible, the work will be found, it is believed, more copious and accurate than any other now in use,
adapting it to the wants of the PULPIT and of SABBATH SCHools. In the notices of the various cities and countries mentioned in the Bible, the
fulfilment of the Prophecies regarding them, so far as developed, are particularly noticed.
9. The object of the ENCYCLoPEDIA being to do good on ...} principles, the work preserves throughout, as far as º; a devotional
and practical, as well as a critical, picturesque, and popular character; that it may minister to the heart, no less than to the judgment and the
imagination. , *
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On the whole, the amount of information embodied in this work is immense, and it is hoped the matter, by collation, arrangement, abridgment,
and addition, has been very greatly improved; and, while it will be found interesting and valuable to Families, and those individuals who only
desire to acquire general knowledge, to the SABBATH SCHool, TEACHER and BIBLE CLASS LEADER it cannot but prove an invaluable treasure.

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The Publishers take this opportunity to give notice, that they have in preparation a volume, which they hope will be
found a valuable and interesting, not to say indispensable companion to the Comprehensive Commentary. . It will be
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‘ ‘ I L L U S T R A TI O N S OF T H E H O L Y S C R. I PTU R. E. S.,’’
Consisting of Notes on those passages of the Bible, which are capable of being illustrated from the Manners, Customs, Antiqui-
ties, &c. of the Eastern Nations, drawn from the accounts of modern travellers, and embracing all that is valuable in Burder’s
Oriental Customs, 2 vols. 8vo. and Literature, 2 vols. 8vo., Harmer’s Observations, 4 vols. 8vo. edited by Dr. Adam Clarke,
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valuable work just published in London, entitled, “ The Sacred Scriptures illustrated from the customs, manners, rites,
superstitions, traditions, parabolical and proverbial forms of speech, climate, works of art and literature, of the Hin-
doos, by observations made during a residence of fourteen years in the East, by Rev. Joseph Roberts, Corresponding
Member of the Royal Asiatic Society of Great Britain and Ireland,” 1 vol. 8vo. Two other works lately from the Eng-
lish pless, will afford much new and interesting matter, viz. “Arundell’s Travels and Discoveries in Asia Minor,” I vol.
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Geography, &c. of the Bible, so far as developed by modern travellers. The texts illustrated, will be given in connection with
the notes, which will be arranged in the order of the chapters and verses of the Bible, so as to be readily referred to. Full
IND EXES at the end will be added to assist in reference to subjects. The whole will be comprised in one volume of 800 pages,
executed in every respect so as to match this Commentary. It will be edited by REv. Geo. Bush, Professor in the University of
the city of New York, author of Notes on Genesis, Exodus, &c. and of a Commentary on the Psalms. The qualifications of the
Editor for such a work, and the value of the materials which will compose it are too well known to require remark.
To add to its value, it will be illustrated by numerous ENGRAVINGS handsomely executed, representing ‘MATTER or FAct.”
views of places mentioned in Scripture, as they appear at the present day; thus in many instances exhibiting in the most forci-
ble manner to the eye, the strict and literal fulfilment of the remarkable prophecies; “the present ruined and desolate condition
of the cities of Babylon, Tyre, and the countries of Edom and Egypt, are astonishing examples, and so completely exemplify, in the
most minute particulars, every thing which was foretold of them in the height of their prosperity, that no better description can now
be given of them than a simple quotation from a chapter and verse of the Bible written two or three thousand years ago.” The
publishers are enabled to select from several collections lately published in London, the proprietor of one of which, (from whose pros-
pectus some of the above remarks are quoted,) says, that “several distinguished travellers, have afforded him the use of nearly Three
Hundred Original Sketches” of Scripture º, made upon the spot. “The land of Palestime, it is well known, abounds in
scenes of the most picturesque beauty. Syria comprehends the snowy heights of Lebanon, and the majestic ruins of Tadmor and
Baalbec. The gigantic temples of Egypt, the desolate plains of Babylon and Nineveh, the ruined cities of Idumea, Moab, and
Ammon, and the rocky solitudes of Mount Sinai–all afford subjects most admirably adapted to the artist’s pencil.”
The subjects to be embraced in the proposed volume, are of the greatest importance and interest,-much more so than might
at first appear, without examination. The extensive circulation in England of the volumes forming the basis of it, and the
astonishingly increased interest manifested of late in the discoveries of modern travellers, are evidence of the truth of this. Bur-
der remarks, that the plan of Scripture illustration in regard to manners, customs, &c. from the observations of travellers, happily
combines entertainment with instruction. The peculiar phraseology which occurs in many parts of Scripture, can be correctly
understood only by a knowledge of the manners, customs, &c. prevalent when they were written. Morier, an eastern travel-
ler, says, “The manners of the East, amidst all the changes of government and religion, are still the same; they are living
impressions from an original mould; and at every step some object, some idiom, some dress or some custom of common life, re-
minds the traveller of ancient times; and confirms above all, the beauty, the accuracy, and the propriety of the language
and the history of the Bible.” Many a passage of Scripture that has baffled the attempts of the most learned commentators,
has at once been illustrated and rendered clear and intelligible by the discoveries of travellers; while every new discovery has
tended to set forth, in a clearer and more convincing manner, the faithfulness and beauty of the allusions in the Bible to customs,
manners, &c. The science of Biblical illustration is also under great obligations in the departments of Natural History, Geogra-
phy, &c. to modern travellers.
The illustration of PROPHE cy also is immensely indebted to the same source. It is perfectly astonishing to one who has never
examined the subject, to find how literally and minutely, the prophetic declarations of Scripture have been fulfilled, so that even
infidel travellers and historians, as Volney and Gibbon, in their accounts of nations and countries, have unwittingly used for de-
scription, almost the words of Scripture in which the events are foretold. Volney, (one of the bitterest opposers of Christianity,)
particularly, in his published travels in the East, has afforded unwillingly and unthinkingly, a wonderful attestation to the truth of
the Bible, in the relation of facts which came under his own eye. There needs no better witness. Indeed, it is impossible for the
most determined infidel, carefully to examine and weigh this subject, and not be forced to feel that the Bible is divine—or in the
words of Bishop Newton, “he is reduced to the necessity, either to renounce his senses, deny what he reads in the Bible, and
what he sees and observes in the world, or acknowledge the truth of prophecy and consequently of divine revelation.”
The researches of travellers in Palestine have been abundant, and the prophecies thereby verified are numerous and distinct, so
that the facts may be related literally in the language of the prophecy. To use the words of a late writer in the London Quar-
terly Review, “we confess that we have felt more surprise, delight and conviction, in examining the accounts which the travels
of Burckhardt, Mangles, Irby, Legh, and Laborde, have so recently given of Judea, Edom, &c., than we have ever derived from
any similar inquiry. It seems like a miracle in our own times. Twenty years ago we read certain portions of the prophetic
Scriptures, with a belief that they were true, because other similar passages had in the course of ages, been proved to be so, and
we had an indistinct motion, that all these (to us) obscure and indefinite denunciations had been—we knew not very well when or
how—accomplished; but to have graphic descriptions, ground plans, and elevations showing the actual existence of all the hereto-
fore vague and shadowy denunciations of God against Edom, does, we confess, excite our feelings, and exalt our confidence in
prophecy, to a height that no eaternal evidence has hitherto done. .... ‘Here we have—bursting upon our age of incredulity, by
the labors of accidental, impartial, and sometimes incredulous” (infidel) “witnesses—the certainty of existing facts, which fulfil
what were considered hitherto the most vague and least intelligible of the prophecies. The value of one such contemporaneous
proof is immense.”
Says Bishop Newton, “one of the strongest evidences for the truth of revealed religion is that series of prophecies which is
preserved in the Old and New Testaments; and a greater service, perhaps, could not be rendered to Christianity, than to lay to-
gether the several predictions of Scripture with their completion, to show how particularly things have been foretold, aid how
eacactly fulfilled. A work of this kind was desired by Lord Bacon. . . . . The subject is curious as it is important, and it will
be very well worth my pains and your attention.”
Such them is the importance of the proposed volume; and being altogether illustrative of the Scriptures, without reference to
doctrines, or other points on which any denominations of Christians diſſer, it is hoped it will meet with favor from all who love
the sacred volume, and that it will be sufficiently attractive to recommend itself not only to professed Christians of all denomina-
tions, but also to the general reader. It will not be encumbered with any “farfetched ” or irrelevant matter, of which there is
much in Burder; the aim will be to introduce nothing but what is obviously and decidedly illustrative.
The volume will probably be ready for delivery in the course of the year 1836.
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